Pub Date : 2019-04-03DOI: 10.1080/23729988.2019.1639463
Neil Schmid
ABSTRACT Inexhaustible storehouses and permanent assets of monasteries become fundamental strategies through which Chinese Buddhism flourishes economically during the medieval period. At the center of these linked phenomena is the act of donation that enmeshes donors in a network of transcendent human-divine relations secured in the stasis of inalienability. Although research has explored how these institutions impacted the economic development of Chinese Buddhism, little work exists on how they function as strategies for creating social capital and negotiating identities. This article examines types of donor goods together with contracts and deeds from Dunhuang that detail the exchange of possessions which at once furthered economic gains for monasteries while creating karmic and social capital for the donors in the form of sacralized networks and renegotiated identities. At the crux of the exchange are inalienable objects, such as paintings on silk, that engender prestige and social memory, and thereby valorize newly established collective and individual identities. Through these objects and their ritual transformation, the patrons, their associates and the divinities invoked share a now-transfigured status grounded in a rearticulated and invariable past set within a reified future, most clearly depicted in the Pure land spaces of the Mogao Caves themselves.
{"title":"Giving while keeping: inexhaustible treasuries and inalienable wealth in medieval China","authors":"Neil Schmid","doi":"10.1080/23729988.2019.1639463","DOIUrl":"https://doi.org/10.1080/23729988.2019.1639463","url":null,"abstract":"ABSTRACT Inexhaustible storehouses and permanent assets of monasteries become fundamental strategies through which Chinese Buddhism flourishes economically during the medieval period. At the center of these linked phenomena is the act of donation that enmeshes donors in a network of transcendent human-divine relations secured in the stasis of inalienability. Although research has explored how these institutions impacted the economic development of Chinese Buddhism, little work exists on how they function as strategies for creating social capital and negotiating identities. This article examines types of donor goods together with contracts and deeds from Dunhuang that detail the exchange of possessions which at once furthered economic gains for monasteries while creating karmic and social capital for the donors in the form of sacralized networks and renegotiated identities. At the crux of the exchange are inalienable objects, such as paintings on silk, that engender prestige and social memory, and thereby valorize newly established collective and individual identities. Through these objects and their ritual transformation, the patrons, their associates and the divinities invoked share a now-transfigured status grounded in a rearticulated and invariable past set within a reified future, most clearly depicted in the Pure land spaces of the Mogao Caves themselves.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"151 - 164"},"PeriodicalIF":0.2,"publicationDate":"2019-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1639463","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46948547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-04-03DOI: 10.1080/23729988.2019.1639454
Yongshan He
ABSTRACT This article investigates the relationship between two seemingly opposite aspects of Buddhist statues: being both a sacred object and a commodity. By looking at their production and transaction processes, it examines how these medieval Buddhist statues were ‘singularized’ and ‘commoditized,’ as well as the activities of different social groups in relation to them. This article intends to shed some new light on the roles played by ‘sacred objects’ in medieval Chinese society, through studying how people actually perceived and interacted with them in diverse ways. It is suggested that the ambiguity of the nature of these statues – being both singular and common, sacred and commercial – entailed a host of new religious and economic practices which contributed to the wide spread of the religion in medieval China.
{"title":"Commoditization of the sacred: production and transaction of Buddhist statues in fifth- to tenth-century China","authors":"Yongshan He","doi":"10.1080/23729988.2019.1639454","DOIUrl":"https://doi.org/10.1080/23729988.2019.1639454","url":null,"abstract":"ABSTRACT This article investigates the relationship between two seemingly opposite aspects of Buddhist statues: being both a sacred object and a commodity. By looking at their production and transaction processes, it examines how these medieval Buddhist statues were ‘singularized’ and ‘commoditized,’ as well as the activities of different social groups in relation to them. This article intends to shed some new light on the roles played by ‘sacred objects’ in medieval Chinese society, through studying how people actually perceived and interacted with them in diverse ways. It is suggested that the ambiguity of the nature of these statues – being both singular and common, sacred and commercial – entailed a host of new religious and economic practices which contributed to the wide spread of the religion in medieval China.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"105 - 121"},"PeriodicalIF":0.2,"publicationDate":"2019-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1639454","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46676798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-02DOI: 10.1080/23729988.2019.1630970
Vincent Goossaert
ABSTRACT From the late Ming onwards, the intense production of spirit-written texts, and morality books in particular, resulted in the circulation of a huge amount of religious literature. This led to various processes of canonization. This article examines one of the results of such processes, namely the publication of short compendiums of essential religious knowledge, oriented toward individual practice, that have circulated in Chinese society since the late eighteenth century, and that I call piety books. I first define this genre, introduce several examples published during the early nineteenth century, and then discuss the type of piety that these books recommended and articulated, organized around daily spiritual exercises.
{"title":"Late imperial Chinese piety books","authors":"Vincent Goossaert","doi":"10.1080/23729988.2019.1630970","DOIUrl":"https://doi.org/10.1080/23729988.2019.1630970","url":null,"abstract":"ABSTRACT From the late Ming onwards, the intense production of spirit-written texts, and morality books in particular, resulted in the circulation of a huge amount of religious literature. This led to various processes of canonization. This article examines one of the results of such processes, namely the publication of short compendiums of essential religious knowledge, oriented toward individual practice, that have circulated in Chinese society since the late eighteenth century, and that I call piety books. I first define this genre, introduce several examples published during the early nineteenth century, and then discuss the type of piety that these books recommended and articulated, organized around daily spiritual exercises.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"38 - 54"},"PeriodicalIF":0.2,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1630970","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41910618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-02DOI: 10.1080/23729988.2019.1630971
Lina Wang
ABSTRACT The Buddha’s biographies in the Vinaya Piṭaka are mainly found in the ‘Grantha [Section] on Receiving the Precepts’ of the Tāmraparṇīya Vinaya, Four-Part Vinaya and Five-Part Vinaya. Each of these has its own Buddha’s biographical accounts, forming the Buddha’s biographical motif in the Vinaya Piṭaka. The Buddha’s biographies in the Vinaya Piṭaka are descriptions of the Buddha’s life that occurred during the establishment of the precepts. As such, these biographical accounts are concise and simple, and not develop into biographies that are systematic with distinct layers and clear motifs. The fragmented Buddha’s biographical accounts in the Vinaya Piṭaka can be seen as a transition from the Āgama Buddha’s biographies to the Buddha’s biographies of Mahāyāna Buddhism, and were the foundation for later biographies.
{"title":"A study of the Buddha’s biographies in the Vinaya Piṭaka: centered on the Chinese translations of the four complete Vinayas","authors":"Lina Wang","doi":"10.1080/23729988.2019.1630971","DOIUrl":"https://doi.org/10.1080/23729988.2019.1630971","url":null,"abstract":"ABSTRACT The Buddha’s biographies in the Vinaya Piṭaka are mainly found in the ‘Grantha [Section] on Receiving the Precepts’ of the Tāmraparṇīya Vinaya, Four-Part Vinaya and Five-Part Vinaya. Each of these has its own Buddha’s biographical accounts, forming the Buddha’s biographical motif in the Vinaya Piṭaka. The Buddha’s biographies in the Vinaya Piṭaka are descriptions of the Buddha’s life that occurred during the establishment of the precepts. As such, these biographical accounts are concise and simple, and not develop into biographies that are systematic with distinct layers and clear motifs. The fragmented Buddha’s biographical accounts in the Vinaya Piṭaka can be seen as a transition from the Āgama Buddha’s biographies to the Buddha’s biographies of Mahāyāna Buddhism, and were the foundation for later biographies.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"55 - 68"},"PeriodicalIF":0.2,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1630971","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49514162","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-02DOI: 10.1080/23729988.2019.1630966
S. Andrews
ABSTRACT Early imaginings of Mount Wutai’s (the Mountain of Five Plateaus) importance were more diverse than we might expect given the site’s longstanding and intimate affiliation with Mañjuśrī (Wenshu). Alongside its importance as the Bodhisattva’s territory, early accounts of this place preserved in Huixiang’s (seventh-century) Ancient Chronicle of Mount Clear and Cool (Gu Qingliang zhuan) root Mount Wutai’s specialness in the presence of curatives and substances promoting longevity there. These stories indicate that Wutai’s connection with wellbeing played an important role in its seventh-century textual construction as a Buddhist sacred place.
{"title":"Gathering medicines among the cypress: the relationship between healing and place in the earliest records of Mount Wutai","authors":"S. Andrews","doi":"10.1080/23729988.2019.1630966","DOIUrl":"https://doi.org/10.1080/23729988.2019.1630966","url":null,"abstract":"ABSTRACT Early imaginings of Mount Wutai’s (the Mountain of Five Plateaus) importance were more diverse than we might expect given the site’s longstanding and intimate affiliation with Mañjuśrī (Wenshu). Alongside its importance as the Bodhisattva’s territory, early accounts of this place preserved in Huixiang’s (seventh-century) Ancient Chronicle of Mount Clear and Cool (Gu Qingliang zhuan) root Mount Wutai’s specialness in the presence of curatives and substances promoting longevity there. These stories indicate that Wutai’s connection with wellbeing played an important role in its seventh-century textual construction as a Buddhist sacred place.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"1 - 13"},"PeriodicalIF":0.2,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1630966","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44424929","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-02DOI: 10.1080/23729988.2019.1630988
Ru Zhan
ABSTRACT After returning to Japan, did the Japanese pilgrim monks think about the monasteries or teachers they had studied with in China? Taking this as a point of entry, the current paper has selected Kūkai’s 空海 (774–835) disciples from the 18th Japanese mission to Imperial China as subjects of discussion, and investigates the relationship between these Japanese pilgrim monks and Ximing Monastery 西明寺, and the monks at the monastery. One of these Japanese pilgrim monks was Jōgyō 常暁 (?–867). Even though Jōgyō was not Kūkai’s direct disciple, he had studied alongside Kūkai’s disciples in China. Following their teacher’s footsteps, Kūkai’s disciples, Shūei 宗叡 (809–884) and Shinnyo 真如 (799–865), also went to study at Ximing Monastery. From the above, we can see that during this Dharma-seeking pilgrimage, even though the aim was to learn practices of the Tiantai and Esoteric schools, Ximing Monastery, where Kūkai received training and lived, had a certain amount of influence on these Japanese pilgrim monks. Buddhist exchange between Imperial China and Japan was not simply on the state level, but even more so the connection with and transmission of Dharma lineages, with relationships that were continued by later generations.
{"title":"The lineage of Japanese pilgrim monk Jōgyō and the Chinese monasteries where he studied in the Tang period: with complementary discussions on Kūkai’s disciples and Ximing Monastery","authors":"Ru Zhan","doi":"10.1080/23729988.2019.1630988","DOIUrl":"https://doi.org/10.1080/23729988.2019.1630988","url":null,"abstract":"ABSTRACT After returning to Japan, did the Japanese pilgrim monks think about the monasteries or teachers they had studied with in China? Taking this as a point of entry, the current paper has selected Kūkai’s 空海 (774–835) disciples from the 18th Japanese mission to Imperial China as subjects of discussion, and investigates the relationship between these Japanese pilgrim monks and Ximing Monastery 西明寺, and the monks at the monastery. One of these Japanese pilgrim monks was Jōgyō 常暁 (?–867). Even though Jōgyō was not Kūkai’s direct disciple, he had studied alongside Kūkai’s disciples in China. Following their teacher’s footsteps, Kūkai’s disciples, Shūei 宗叡 (809–884) and Shinnyo 真如 (799–865), also went to study at Ximing Monastery. From the above, we can see that during this Dharma-seeking pilgrimage, even though the aim was to learn practices of the Tiantai and Esoteric schools, Ximing Monastery, where Kūkai received training and lived, had a certain amount of influence on these Japanese pilgrim monks. Buddhist exchange between Imperial China and Japan was not simply on the state level, but even more so the connection with and transmission of Dharma lineages, with relationships that were continued by later generations.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"69 - 83"},"PeriodicalIF":0.2,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1630988","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42689888","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-02DOI: 10.1080/23729988.2019.1630969
Ming Chen
ABSTRACT In the second year of the Qianfeng era (667 ad), an envoy of the Rûm (Fu Lin) King arrived with a gift of theriac (diyejia) for the Tang Empire. From then on, the theriac was recorded in Chinese materia medica books, and even a Muslim medical formulary, namely Huihui Yaofang. In fact, since the ancient Greek and Roman Empires, theriac has been a highly renowned Western antidote, which even evolved to be regarded as a panacea. By tracing the Wuzang lun proclamation that ‘theriac is the healer of all illnesses’ back to its source, this article tries to bring to life an ancient narrative tapestry that tells of a medicine’s journey across Europe and Asia. This study would benefit our understanding of the connections between medicine’s transmission and cultural communication between the ancient East and West.
{"title":"‘The healer of all illnesses’: the origins and development of Rûm’s gift to the Tang court: theriac","authors":"Ming Chen","doi":"10.1080/23729988.2019.1630969","DOIUrl":"https://doi.org/10.1080/23729988.2019.1630969","url":null,"abstract":"ABSTRACT In the second year of the Qianfeng era (667 ad), an envoy of the Rûm (Fu Lin) King arrived with a gift of theriac (diyejia) for the Tang Empire. From then on, the theriac was recorded in Chinese materia medica books, and even a Muslim medical formulary, namely Huihui Yaofang. In fact, since the ancient Greek and Roman Empires, theriac has been a highly renowned Western antidote, which even evolved to be regarded as a panacea. By tracing the Wuzang lun proclamation that ‘theriac is the healer of all illnesses’ back to its source, this article tries to bring to life an ancient narrative tapestry that tells of a medicine’s journey across Europe and Asia. This study would benefit our understanding of the connections between medicine’s transmission and cultural communication between the ancient East and West.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"5 1","pages":"14 - 37"},"PeriodicalIF":0.2,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2019.1630969","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47745481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-02DOI: 10.1080/23729988.2018.1560778
B. T. ter Haar
ABSTRACT The conventional view of the late Yuan rebellions of Xu Shouhui and Han Shantong is that they were both inspired by Maitreyist beliefs. Han Shantong claimed that a Luminous King would appear. The prominent Chinese historian Wu Han therefore argued that this rebellion was influenced by Manichaean beliefs. The rebellion is also traditionally seen as the moment that the lay Buddhist devotionalist White Lotus movement worshipping Guanyin and Amitāhba changed into the messianic and supposedly rebellious White Lotus Teachings. I will demonstrate that the Xu Shouhui rebellion was not Maitreyist at all, but advocated the reestablishment of a Song dynasty. It included a large number of leaders with a background in the lay Buddhist White Lotus movement, but was never labelled a messianic White Lotus Teachings until modern historians applied this label. The Han Shantong rebellion on the other hand was definitively Maitreyist, but the belief in a Luminous King did not derive from Manichaean beliefs but from an old indigenous tradition, the Sutra of the Five Lords. I argue that even the choice of the name Ming for Zhu Yuanzhang’s new dynasty and his choice of the capital of Nanjing were inspired by this particular religious text.
{"title":"Rumours and prophecies: the religious background of the late Yuan rebellions","authors":"B. T. ter Haar","doi":"10.1080/23729988.2018.1560778","DOIUrl":"https://doi.org/10.1080/23729988.2018.1560778","url":null,"abstract":"ABSTRACT The conventional view of the late Yuan rebellions of Xu Shouhui and Han Shantong is that they were both inspired by Maitreyist beliefs. Han Shantong claimed that a Luminous King would appear. The prominent Chinese historian Wu Han therefore argued that this rebellion was influenced by Manichaean beliefs. The rebellion is also traditionally seen as the moment that the lay Buddhist devotionalist White Lotus movement worshipping Guanyin and Amitāhba changed into the messianic and supposedly rebellious White Lotus Teachings. I will demonstrate that the Xu Shouhui rebellion was not Maitreyist at all, but advocated the reestablishment of a Song dynasty. It included a large number of leaders with a background in the lay Buddhist White Lotus movement, but was never labelled a messianic White Lotus Teachings until modern historians applied this label. The Han Shantong rebellion on the other hand was definitively Maitreyist, but the belief in a Luminous King did not derive from Manichaean beliefs but from an old indigenous tradition, the Sutra of the Five Lords. I argue that even the choice of the name Ming for Zhu Yuanzhang’s new dynasty and his choice of the capital of Nanjing were inspired by this particular religious text.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"4 1","pages":"382 - 418"},"PeriodicalIF":0.2,"publicationDate":"2018-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2018.1560778","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44376209","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-02DOI: 10.1080/23729988.2018.1560776
T. Barrett
ABSTRACT Proponents of twentieth century Chinese critiques of pre-modern Chinese autocracy could point to one or two earlier examples of negative views of autocratic rule, but the ultimate origin of these views has been hard to identify. In pre-modern Chinese accounts of the beginnings of human society, the position of ruler was generally described as an institution established as it were from above, by ‘sages,’ or perhaps by Heaven. Buddhism has by contrast a more negative account of the origins of kingship as representing an expedient, collective human response to problems of social conflict. The introduction into apparently secular discourse during Tang times of an account of the origins of kingship lacking any role for ‘sages’ or for Heaven is therefore tentatively attributed here to tacit Buddhist influence. It is suggested that quite possibly Buddhist ideas can lie behind texts that do not exhibit Buddhist modes of expression, and that such may be the case for this author on kingship, Liu Zongyuan 柳宗元 (773–819).
{"title":"A possible Buddhist influence on Chinese political thought","authors":"T. Barrett","doi":"10.1080/23729988.2018.1560776","DOIUrl":"https://doi.org/10.1080/23729988.2018.1560776","url":null,"abstract":"ABSTRACT Proponents of twentieth century Chinese critiques of pre-modern Chinese autocracy could point to one or two earlier examples of negative views of autocratic rule, but the ultimate origin of these views has been hard to identify. In pre-modern Chinese accounts of the beginnings of human society, the position of ruler was generally described as an institution established as it were from above, by ‘sages,’ or perhaps by Heaven. Buddhism has by contrast a more negative account of the origins of kingship as representing an expedient, collective human response to problems of social conflict. The introduction into apparently secular discourse during Tang times of an account of the origins of kingship lacking any role for ‘sages’ or for Heaven is therefore tentatively attributed here to tacit Buddhist influence. It is suggested that quite possibly Buddhist ideas can lie behind texts that do not exhibit Buddhist modes of expression, and that such may be the case for this author on kingship, Liu Zongyuan 柳宗元 (773–819).","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"4 1","pages":"341 - 354"},"PeriodicalIF":0.2,"publicationDate":"2018-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2018.1560776","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44039339","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-02DOI: 10.1080/23729988.2018.1560777
I. Galambos
ABSTRACT In addition to religious scriptures that survive from the Ming-Qing period, the Qing archives related to the prosecution of secret societies contain references to texts and images found in the possession of members of such societies at the time of their arrest. Texts may also be mentioned or at times quoted in full by the accused in the course of their interrogation. Some of these texts are unknown from other sources and thus the archival material offers precious insights into religious literature used by sectarian groups. This article examines a text that appears in the archives under the title Laojun du fuzi 老君度夫子 (The Elderly Lord Saves the Master), tracing the history of its transmission from the Song dynasty until modern days. In the course of the centuries, the text changed its title and part of its content, to the extent that it may be argued that its versions no longer constitute the same text but rather several interrelated ones, each with its own agenda and socio-cultural background.
{"title":"Laozi teaching Confucius: history of a text through time","authors":"I. Galambos","doi":"10.1080/23729988.2018.1560777","DOIUrl":"https://doi.org/10.1080/23729988.2018.1560777","url":null,"abstract":"ABSTRACT In addition to religious scriptures that survive from the Ming-Qing period, the Qing archives related to the prosecution of secret societies contain references to texts and images found in the possession of members of such societies at the time of their arrest. Texts may also be mentioned or at times quoted in full by the accused in the course of their interrogation. Some of these texts are unknown from other sources and thus the archival material offers precious insights into religious literature used by sectarian groups. This article examines a text that appears in the archives under the title Laojun du fuzi 老君度夫子 (The Elderly Lord Saves the Master), tracing the history of its transmission from the Song dynasty until modern days. In the course of the centuries, the text changed its title and part of its content, to the extent that it may be argued that its versions no longer constitute the same text but rather several interrelated ones, each with its own agenda and socio-cultural background.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"4 1","pages":"355 - 381"},"PeriodicalIF":0.2,"publicationDate":"2018-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2018.1560777","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42902768","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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