Jiaoran

AliasesCBDB

• 淸晝 字
• 皎然 未詳
• 皎然 法號

StatusCBDB

• 僧人
• 工於文

AssociationsCBDB

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WorksCBDB

Citations

1. [1] Dates and identity Jiaoran’s dates are given variously as approximately 720–800, 720–before 798, and 730–799; the evidence identifies him as a Tang Buddhist monk associated with poetry and poetics.
   • Souyun僧皎然 (18851)The biographical entries give approximately 720–800 and 720–before 798, and describe Jiaoran as a Tang monk, poet, and writer on poetry.
   • WikidataJiaoran (Q11644522)The time statements correspond to 730 and 799, while the English name is Jiaoran.
   • CBDBShi Jiaoran (94595)The basic profile places him in the Tang dynasty and identifies him as a monk who was accomplished in writing.
2. [2] Name and origins Jiaoran had the secular surname Xie, the courtesy name Qingzhou, and the Buddhist name Jiaoran; he was from Changcheng in Huzhou, with Taikang also listed as his ancestral place.
   • Souyun僧皎然 (18851)The biographical entries give the surname Xie, courtesy name Qingzhou, and Changcheng in Huzhou, identified with present-day Changxing.
   • CBDBShi Jiaoran (94595)The profile lists Shi Jiaoran, Qingzhou as the courtesy name, Jiaoran as the Buddhist name, and Changcheng and Taikang as the native and ancestral places.
   • WikidataJiaoran (Q11644522)The name data gives Jiaoran, 釋皎然, and Qingzhou as corresponding forms.
3. [3] Ancestry Jiaoran claimed descent from Xie Lingyun, while another genealogical formulation makes him a twelfth-generation descendant of Xie An.
   • Souyun僧皎然 (18851)The biographical texts present both the claim of tenth-generation descent from Xie Lingyun and the alternative descent from Xie An.
4. [4] Early education and Lu Yu Jiaoran entered religious life young, studied the Classics and histories, pursued learning at Mount Zhushan, and lived with Lu Yu at Miaoxi Temple as a close friend.
   • Souyun僧皎然 (18851)The biographies describe his childhood entry into religious life, early learning in the Classics and histories, and education at Zhushan.
5. [5] Miaoxi friendship Jiaoran lived at Miaoxi Temple with Lu Yu and formed a close friendship with him.
   • Souyun僧皎然 (18851)The biographical texts connect his study at Zhushan and residence at Miaoxi Temple with Lu Yu and describe their close friendship.
6. [6] Ordination traditions One chronology places his entry into religious life at Changan Temple around Tianbao 3 and ordination at Fuyesi in Tianbao 7; other biographies place his ordination at Lingyin under Shouzhi or Shouzhen.
   • Souyun僧皎然 (18851)The biographies give both the Changan Temple and Fuyesi chronology and the Lingyin ordination tradition involving Shouzhi or Shouzhen.
7. [7] Settlement and literary circle After traveling among famous mountains, Jiaoran settled in Huzhou after the An Lushan Rebellion and exchanged poems and prose with officials, scholar-officials, recluses, and literary men.
   • Souyun僧皎然 (18851)The biographical entries describe his travels in the later Tianbao period, his post-rebellion settlement in Huzhou, and his continuing exchanges with officials and Jiangnan literary figures.
8. [8] Associates and exchanges The named circle included the writers and monks listed in the article; poetic and prose exchanges are specifically associated with Lu Yu, Lingche, Meng Jiao, Lu Changyuan, and Wei Yingwu.
   • Souyun僧皎然 (18851)The biographies list Liu Changqing, Li Jilan, Lu Yu, Zhu Juchuan, Yan Bojun, Lingche, Liu Yuxi, Meng Jiao, Lu Changyuan, and Wei Yingwu among his associates.
   • CBDBShi Jiaoran (94595)The relationship data names Lu Yu, Lingche, Meng Jiao, Lu Changyuan, and Wei Yingwu and marks the relationships as exchanges of poems and prose.
9. [9] Compilation of Yunhai Jingyuan and Wuxing Ji During Dali 8–12, Yan Zhenqing gathered thirty-two writers including Jiaoran to compile 《韻海鏡源》; a ninety-five-person collaborative-poetry network formed around Yan and Jiaoran, and 《吳興集》 is given as ten or twenty juan.
   • Souyun僧皎然 (18851)The biographies describe Yan Zhenqing’s Huzhou compilation project, its thirty-two participants, and Jiaoran’s participation during Dali 8–12.
10. [10] Collaborative-poetry network A collaborative-poetry network of up to ninety-five poets formed around Yan Zhenqing and Jiaoran, and the resulting poems were collected as 《吳興集》; its length is given as ten or twenty juan.
    • Souyun僧皎然 (18851)The biographical account gives the ninety-five-person network and a ten-juan 《吳興集》, while another catalog lists 《吳興集》 as twenty juan.
    • CBDBShi Jiaoran (94595)The works data lists 《吳興集》 as twenty juan and also preserves the title form 《韵海鏡源》.
11. [11] Religious learning Jiaoran drew on several Buddhist traditions under Shouzhen’s influence, later favoring Southern Chan, and formed religious friendships with Yuanhao and Lingche.
    • Souyun僧皎然 (18851)The biographies describe Shouzhen’s influence, Jiaoran’s engagement with the Vinaya, Tiantai, Esoteric, and Northern and Southern Chan traditions, his later preference for Southern Chan, and his friendships with Yuanhao and Lingche.
12. [12] Late retreat and Li Hong In early Zhenyuan Jiaoran withdrew from poetry toward Chan and moved to Zhufeng; in Zhenyuan 5 Li Hong discussed Buddhism and 《詩式》 with him and encouraged him to bring out the draft.
    • Souyun僧皎然 (18851)The biographies describe the Dongxi retreat, the move to Zhufeng, and Li Hong’s Zhenyuan 5 discussion with Jiaoran that led to the draft being brought out.
13. [13] Poetry and poetics Jiaoran was known for elegant prose, highly reputed poetry, regulated verse, and poetic theory; he was praised as a great vessel of the Buddhist community and among the foremost medieval monk-literati, and he was paired with Qingjiang, Lingche, and Daobiao in critical descriptions.
    • Souyun僧皎然 (18851)The biographical and critical texts praise his prose, poetry, regulated verse, and poetic theory, call him a great vessel of the Buddhist community, place him among the foremost monk-literati, and compare him with Qingjiang, Lingche, and Daobiao.
    • CBDBShi Jiaoran (94595)The basic profile also characterizes him as accomplished in writing.
14. [14] Collected writings Jiaoran’s collected writings included 《晝上人集》 in ten juan, also known as 《皎然集》 and 《杼山集》; Yu Di compiled it in Zhenyuan 8 and it survives.
    • Souyun僧皎然 (18851)The bibliographical accounts give the ten-juan collection and its alternative titles, attribute its compilation to Yu Di in Zhenyuan 8, and state that it survives.
15. [15] Treatises on poetry 《詩式》 is a surviving five-juan treatise completed in Zhenyuan 5, while 《詩議》, also called 《詩評》, comprised three juan with one surviving.
    • Souyun僧皎然 (18851)The bibliographical texts give 《詩式》 as five surviving juan completed in Zhenyuan 5 and give the alternative title, length, and surviving portion of 《詩議》 or 《詩評》.
    • CBDBShi Jiaoran (94595)The works data lists 《詩式》 and 《詩評》 among his writings.
16. [16] Lost works The works 《儒釋交游傳》, 《內典類聚》, 《號呶子》, and 《茶訣》 are listed with their lengths and are said to be lost.
    • Souyun僧皎然 (18851)The bibliographical account lists the four works, gives their lengths where applicable, and states that none is now transmitted.
    • CBDBShi Jiaoran (94595)The works data independently lists 《儒釋交游傳》, 《內典類聚》, 《茶訣》, and 《號呶子》.
17. [17] Surviving poems Seven juan of Jiaoran’s poetry are preserved in 《全唐詩》, along with twenty-two collaborative poems, and two more are added in 《全唐詩續拾》.
    • Souyun僧皎然 (18851)The poetry bibliographies give seven juan, twenty-two collaborative poems, and two additional poems in 《全唐詩續拾》.
18. [18] Death and imperial collection Jiaoran died at a mountain monastery during Zhenyuan, with Zhufeng also given as his late residence and place of death; his writings were copied into the palace library in Zhenyuan 8, and a later tradition says Emperor Dezong sent for his writings after his death.
    • Souyun僧皎然 (18851)The biographical texts give his death during Zhenyuan at a mountain monastery or Zhufeng, the imperial copying of his collection into the palace library in Zhenyuan 8, and the tradition that Dezong sent for his writings after his death.
19. [19] Later criticism Later criticism both placed Jiaoran’s poetry above that of the Tang monks and judged him expert in poetic technique while finding his own poetry unequal to that expertise.
    • Souyun僧皎然 (18851)Later critical statements praise his poetry above other Tang monk-poets while also criticizing the gap between his poetic theory and his own verse.