Pub Date : 2023-04-03DOI: 10.1080/23729988.2023.2244344
Jun Gong
ABSTRACTThis article undertakes an indepth examination of the Śūraṅgama Sūtra’s influence on the ideas of sudden awakening and gradual cultivation in Chan Buddhism during the Tang (618–907) and Song (960–1279) dynasties. It focuses on the complex relationship between the sūtra and these ideas within the meditation teachings of the Shenxiu Lineage 神秀系 of the Northern School and the Heze Lineage 菏澤系 of the Southern School, conducting detailed analysis of their intellectual history and offering a new exploration of connections between Northern Chan and Heze Shenhui’s 菏澤神會 (684–758) ideas about subitism and gradualism. This article also proposes a new interpretation of Chan Śūraṅgama study from the late Tang to the Song in relation to discussions about sudden awakening and gradual cultivation. It points out differences in meditation teachings between the Song and Tang periods with regard to this question, and on this basis examines how such teachings were Sinicised through the incorporation of Tathāgatagarbha scriptures such as the Śūraṅgama, according to different trajectories of intellectual history.KEYWORDS: Śūraṅgama Sūtrameditationsudden–gradualNorthern Chan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Sharf, Coming to Terms with Chinese Buddhism, 312.2. Su, ‘Shu Liu Zihou Dajian chanshi bei hou’, 2084.3. In the opening juan of the Dafoding shoulengyan jing shujie mengchao (X no. 287, 13: 1.504), Qian Qianyi 錢謙益 (1582–1664) wrote, ‘During the Song, there were chancellors and ministers who deeply committed themselves to Buddhist study and explicated the Śūraṅgama, including Wengong [Wang Anshi] and Zhang Guanwen Wujin. Objectively speaking, their commentaries were excellent’ (有宋宰執大臣, 深契佛學, 疏解《首楞[嚴經]》者, 文公與張觀文無盡也. 文公之疏解, 與無盡之海眼, 平心觀之, 手眼具在).4. Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing (henceforth Lengyan jing), T no. 945, 19: 10.155. English translation modified from Buddhist Text Translation Society, Śūraṅgama Sūtra, 461.5. Translator’s note: This term xiqi (also translated as ‘habitual residue,’ ‘karmic habits or imprints,’ ‘habituated behavioural tendencies or dispositions,’ etc.) refers to the patterned effects of karmic habituation or ‘perfumation’ (xunxi 熏習) on the mind both within and across lifetimes, which continue to influence behaviour and thus generate new karmic effects. It has been described as a type of karmic ‘seeds’ or ‘latent potentialities’ (zhongzi 種子; Skt. bīja), or as the trace that remains after a seed has been destroyed. Like seeds, the habit-energies are stored within the ‘storehouse-consciousness’ (alaiyeshi 阿賴耶識; Skt. ālaya-vijñāna), according to the Yogācāra tradition as well as to the Śūraṅgama, which states: ‘From the subtle storehouse-consciousness, the habit-energies can burst forth into a torrent’ (陀那微細識, 習氣成暴流). The sūtra’s English translators explain: ‘Although the eight consciousnesses doctrine of the Consciousness-Only school [i.e. Chin
{"title":"The <i>Śūraṅgama Sūtra</i> , sudden awakening and gradual cultivation in Chan Buddhism during the Tang and Song periods","authors":"Jun Gong","doi":"10.1080/23729988.2023.2244344","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244344","url":null,"abstract":"ABSTRACTThis article undertakes an indepth examination of the Śūraṅgama Sūtra’s influence on the ideas of sudden awakening and gradual cultivation in Chan Buddhism during the Tang (618–907) and Song (960–1279) dynasties. It focuses on the complex relationship between the sūtra and these ideas within the meditation teachings of the Shenxiu Lineage 神秀系 of the Northern School and the Heze Lineage 菏澤系 of the Southern School, conducting detailed analysis of their intellectual history and offering a new exploration of connections between Northern Chan and Heze Shenhui’s 菏澤神會 (684–758) ideas about subitism and gradualism. This article also proposes a new interpretation of Chan Śūraṅgama study from the late Tang to the Song in relation to discussions about sudden awakening and gradual cultivation. It points out differences in meditation teachings between the Song and Tang periods with regard to this question, and on this basis examines how such teachings were Sinicised through the incorporation of Tathāgatagarbha scriptures such as the Śūraṅgama, according to different trajectories of intellectual history.KEYWORDS: Śūraṅgama Sūtrameditationsudden–gradualNorthern Chan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Sharf, Coming to Terms with Chinese Buddhism, 312.2. Su, ‘Shu Liu Zihou Dajian chanshi bei hou’, 2084.3. In the opening juan of the Dafoding shoulengyan jing shujie mengchao (X no. 287, 13: 1.504), Qian Qianyi 錢謙益 (1582–1664) wrote, ‘During the Song, there were chancellors and ministers who deeply committed themselves to Buddhist study and explicated the Śūraṅgama, including Wengong [Wang Anshi] and Zhang Guanwen Wujin. Objectively speaking, their commentaries were excellent’ (有宋宰執大臣, 深契佛學, 疏解《首楞[嚴經]》者, 文公與張觀文無盡也. 文公之疏解, 與無盡之海眼, 平心觀之, 手眼具在).4. Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing (henceforth Lengyan jing), T no. 945, 19: 10.155. English translation modified from Buddhist Text Translation Society, Śūraṅgama Sūtra, 461.5. Translator’s note: This term xiqi (also translated as ‘habitual residue,’ ‘karmic habits or imprints,’ ‘habituated behavioural tendencies or dispositions,’ etc.) refers to the patterned effects of karmic habituation or ‘perfumation’ (xunxi 熏習) on the mind both within and across lifetimes, which continue to influence behaviour and thus generate new karmic effects. It has been described as a type of karmic ‘seeds’ or ‘latent potentialities’ (zhongzi 種子; Skt. bīja), or as the trace that remains after a seed has been destroyed. Like seeds, the habit-energies are stored within the ‘storehouse-consciousness’ (alaiyeshi 阿賴耶識; Skt. ālaya-vijñāna), according to the Yogācāra tradition as well as to the Śūraṅgama, which states: ‘From the subtle storehouse-consciousness, the habit-energies can burst forth into a torrent’ (陀那微細識, 習氣成暴流). The sūtra’s English translators explain: ‘Although the eight consciousnesses doctrine of the Consciousness-Only school [i.e. Chin","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717426","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 : 2023-04-03DOI: 10.1080/23729988.2023.2244347
Mikiyasu Yanagi
ABSTRACTBased on the works of Hakuin Ekaku 白隱慧鶴 (1686–1769), this article analyses the practice system he constructed and its background and clarifies the following two conclusions. First, the system of practice demonstrated by Hakuin involves focus on one specific kind of practice to achieve ‘seeing one’s nature’ (kenshō 見性), and then ‘practice after insight’ (gogo no shugyō 悟後の修行). Among them, ‘practice after insight’ consists of two parts: ‘seeking bodhi above’ (jōgu bodai 上求菩提) by constantly consulting kōan cases to refine one’s own realisation, and ‘cultivating sentient beings below’ (geke shujō 下化眾生) by guiding other people through giving dharma teachings. Second, the core of Hakuin’s practice system is the three essential elements consisting of ‘insight,’ ‘seeking bodhi above,’ and ‘cultivating sentient beings below.’ The background against which they formed was the three enlightenments obtained in Hakuin Ekaku’s life.KEYWORDS: Hakuinseeing one’s natureseeking bodhi abovecultivating sentient beings belowgiving dharma teachings Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Yoshizawa Katsuhiro summarised and analysed past research on Hakuin and suggested several topics that could be studied in the future. See Yoshizawa, ‘Hakuin kenkyū no genjō to kadai’.2. There are also various views in the school regarding the method of grasping Hakuin Zen’s kōan system. For details, see Yanagi, ‘Hakuin no jissen taikei to sono haikei’, 318–320.3. Yanagida, Nihon no Bukkyō 9.4. Ibid., 260–261.5. Ibid., 256.6. Yanagida and Mohr, ‘Taidan Hakuin no zen’.7. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’.8. Shibayama, ‘Hakuin Zen no kanna ni tsuite’.9. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 100.10. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 90.11. Yoshizawa, Hakuin Zenga wo yomu, 196.12. Yoshizawa, ‘Bodaishin nakereba madō ni otsu’; Hanazono Daigaku Kokusai Zengaku Kenkyūjo, Hakuin zenga bokuseki, 121.13. Yoshizawa, Hakuin: Zenga no sekai, 262; idem, Hakuin Zenji no fushigi na sekai, 39; idem, Hakuin Zenga wo yomu, 129–130.14. Obama, ‘Hakuin no shugyōkan’, 44.15. Yoshizawa (‘Bodaishin nakereba madō ni otsu’) criticises Yanagida, Nihon no Bukkyō 9, but does not mention the statement by Maryū. Although Obama introduced Maryū’s account, she did not discuss how it had anything to do with her own account (see Obama, Hakuin no shugyōkan, 96).16. I have analyzed the practice system of Hakuin and the relationship between the practice system and spiritual experience in two previous articles, but each of which is limited to a brief discussion. See Yanagi, ‘Hakuin Ekaku to Sugyōroku’; idem, ‘Hakuin no kotoba wo yomu’. In contrast, this article tries to show the basis for my opinion in detail by quoting relevant quotations from Hakuin. In addition, this study was based on the results of Yoshizawa’s research on Hakuin, as I cited the translations and writings of Yoshizawa in this article. Here, I pay re
【摘要】本文以白隐的《白隐全书》(1686-1769)的作品为基础，分析了他所构建的实践体系及其产生的背景，并阐明了以下两个结论:首先，白隐所展示的修行体系包括专注于一种特定的修行，以达到“见人的本性”，然后是“顿悟后的修行”(gogo no shugygi)。其中，“顿悟后的修行”包括两部分:“寻求上面的菩提”(jōgu bodai，)，通过不断地咨询kōan案例来完善自己的觉悟，以及“培养下面的众生”(geke shujigi，)，通过给予佛法教导来指导他人。第二，白隐修行体系的核心是“内观”、“上求菩提”、“下修有情”三要素。他们形成的背景，是白隐颖果一生中获得的三个启示。关键词:悟性以上求菩提以下修炼众生教法披露声明作者未发现潜在利益冲突。吉泽克宏总结和分析了过去关于白音的研究，并提出了未来可以研究的几个主题。参见吉泽，“Hakuin kenkyi no genjji”。对于白隐禅宗kōan体系的把握方法，禅宗内部也有不同的看法。详情请参阅Yanagi， ' Hakuin no jissen taikei to sono haikei '， 318-320.3。柳田，日本北井9.4。出处同上,260 - 261.5。如上,256.6。柳田和莫尔，' Taidan Hakuin no zen ' .7。8.《白隐禅宗niokeru ningen Keisei no shiske》。8 .柴山，<白隐禅宗无kanna ni tsuite >《白隐禅宗niokeru ningen Keisei no shisku》，第100卷第10节。《Hakuin Zen niokeru ningen Keisei no shiske》，90.11。吉泽，白隐增和祐，1966.12。吉泽，《Bodaishin nakereba madishni otsu》;花宗大学国斋增乐Kenkyūjo，白音增乐书斋，121.13。吉泽，白隐:Zenga no sekai, 262;《白隐禅寺》，39;[m]，《白隐正加与友》，129-130.14。奥巴马，“Hakuin no shugyōkan”，44.15分。吉泽(“Bodaishin nakereba madki ni otsu”)批评了柳田，日本第9章，但没有提到玛丽的声明。虽然奥巴马介绍了玛丽的描述，但她没有讨论这与她自己的描述有什么关系(见奥巴马，白文no shugyōkan, 96)。在之前的两篇文章中，我已经分析了白隐的修行体系以及修行体系与精神体验之间的关系，但每篇文章都仅限于一个简短的讨论。参见柳宗健，“白光光到Sugyōroku”;我想说的是，“Hakuin no kotoba wo yomu”。与此相反，本文试图通过引用白隐的相关语录来详细说明我的观点的依据。此外，这项研究是基于吉泽对白隐的研究结果，因为我在本文中引用了吉泽的翻译和著作。在此，我向吉泽先生表示敬意和感谢，他对白隐的研究做出了巨大的贡献。《Hakuin Zen niokeru ningen Keisei no shisue》，88.18。H12.180:。H9.447-50:或ハ定坐シ,或ハ誦經シ,或ハ諷呪シ,或ハ念佛シ,……行持ハ縱イ品ナ異ナレドモ,ソノ所證ニ到ツテハ,豈兩般有ンヤ.20。h9.461 - 63:參禪モ念佛モ及ビ看經誦經ヲサヘニ,盡是レ見道ノ輔助ニシテ行路ノ人ノ杖ノ如クナル事ヲ。……只肝心ハ杖子ヲ擇バズ行裝ヲ論ゼズ,一氣ニ進ンデ退ゾカズ,速カニ京師ニ到ルヲ以テ賢ナリトス增长。H9.447.22。h13.32 - 39.23。然而，白隐所承认的是对kōans的纯粹的投入，而不是所有形式的坐禅。参见杨木，' Hakuin zenji ni okeru zazen to kōan ' .24。h9.488 - 89。西吉夫指出，白隐把佛教内外的各种修行，简化为看见人的本性。参见Nishi， ' Hakuin zenji ni yoru Nihon no seishin bunka tōitsu to sono keiki ' .25。H9.359-60:。h9.489 - 94.27。《杭州西天目山狮子禅寺佛经》、《高峰寺遇录》、《杭州西天目山狮子禅寺佛经》、《高峰寺遇录》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》、《杭州西天目山狮子禅寺佛经》。122: 1.673 a - b;《向公众布道》，《高峰和商报》，第2期。122: 714 a - b。白隐在自己的著作中收集了他所写的东西，如《叶木古拉:葎[鹅草]，分册3,H7.110;【天冬草】，第2卷，H3.248;《简论仙台和记》，第3卷，37 (4):481 - 481;和Sokkōroku Kaien Fusetsu;;;;;;;;;;;O2.412.29。H2.165.30。H9.211.31。柳田对白隐对“木”字kōan的重视作了如下阐述:“白隐之所以把“木”字(后来的手)作为唯一的kōan，是因为他认为这是根据自己的经验看到人的本质的最理想的方式。”“日本禅宗在白隐时代左右正式提出了这一点kōan。”
{"title":"Hakuin’s system of practice and its background","authors":"Mikiyasu Yanagi","doi":"10.1080/23729988.2023.2244347","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244347","url":null,"abstract":"ABSTRACTBased on the works of Hakuin Ekaku 白隱慧鶴 (1686–1769), this article analyses the practice system he constructed and its background and clarifies the following two conclusions. First, the system of practice demonstrated by Hakuin involves focus on one specific kind of practice to achieve ‘seeing one’s nature’ (kenshō 見性), and then ‘practice after insight’ (gogo no shugyō 悟後の修行). Among them, ‘practice after insight’ consists of two parts: ‘seeking bodhi above’ (jōgu bodai 上求菩提) by constantly consulting kōan cases to refine one’s own realisation, and ‘cultivating sentient beings below’ (geke shujō 下化眾生) by guiding other people through giving dharma teachings. Second, the core of Hakuin’s practice system is the three essential elements consisting of ‘insight,’ ‘seeking bodhi above,’ and ‘cultivating sentient beings below.’ The background against which they formed was the three enlightenments obtained in Hakuin Ekaku’s life.KEYWORDS: Hakuinseeing one’s natureseeking bodhi abovecultivating sentient beings belowgiving dharma teachings Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Yoshizawa Katsuhiro summarised and analysed past research on Hakuin and suggested several topics that could be studied in the future. See Yoshizawa, ‘Hakuin kenkyū no genjō to kadai’.2. There are also various views in the school regarding the method of grasping Hakuin Zen’s kōan system. For details, see Yanagi, ‘Hakuin no jissen taikei to sono haikei’, 318–320.3. Yanagida, Nihon no Bukkyō 9.4. Ibid., 260–261.5. Ibid., 256.6. Yanagida and Mohr, ‘Taidan Hakuin no zen’.7. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’.8. Shibayama, ‘Hakuin Zen no kanna ni tsuite’.9. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 100.10. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 90.11. Yoshizawa, Hakuin Zenga wo yomu, 196.12. Yoshizawa, ‘Bodaishin nakereba madō ni otsu’; Hanazono Daigaku Kokusai Zengaku Kenkyūjo, Hakuin zenga bokuseki, 121.13. Yoshizawa, Hakuin: Zenga no sekai, 262; idem, Hakuin Zenji no fushigi na sekai, 39; idem, Hakuin Zenga wo yomu, 129–130.14. Obama, ‘Hakuin no shugyōkan’, 44.15. Yoshizawa (‘Bodaishin nakereba madō ni otsu’) criticises Yanagida, Nihon no Bukkyō 9, but does not mention the statement by Maryū. Although Obama introduced Maryū’s account, she did not discuss how it had anything to do with her own account (see Obama, Hakuin no shugyōkan, 96).16. I have analyzed the practice system of Hakuin and the relationship between the practice system and spiritual experience in two previous articles, but each of which is limited to a brief discussion. See Yanagi, ‘Hakuin Ekaku to Sugyōroku’; idem, ‘Hakuin no kotoba wo yomu’. In contrast, this article tries to show the basis for my opinion in detail by quoting relevant quotations from Hakuin. In addition, this study was based on the results of Yoshizawa’s research on Hakuin, as I cited the translations and writings of Yoshizawa in this article. Here, I pay re","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"147 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717431","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 : 2023-01-02DOI: 10.1080/23729988.2023.2211413
E. Joskovich
{"title":"The theory and practice of Zen Buddhism: a Festschrift in honor of Steven Heine","authors":"E. Joskovich","doi":"10.1080/23729988.2023.2211413","DOIUrl":"https://doi.org/10.1080/23729988.2023.2211413","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"109 - 111"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43189027","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 : 2023-01-02DOI: 10.1080/23729988.2023.2210974
Rostislav Berezkin
ABSTRACT The story of Bodhisattva Guanyin with a Fish Basket (or Fish-monger Guanyin) has already attracted attention of scholars of Chinese literature and religion, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars mainly have studied textual variants of this story in the late imperial period. At the same time, the precious scroll (baojuan) devoted to the story of Fish-Basket Guanyin is still recited by local performers in the Changshu city area in Jiangsu now. The analysis of the Yulan Baojuan 魚籃寶卷 [Precious Scroll of Fish-Basket (Guanyin)] in the context of “telling scriptures” in Changshu allows a demonstration of the special features of functioning of a Chinese Buddhist narrative in the local religious-oriented storytelling. The Precious Scroll of Fish-Basket Guanyin formed around the nineteenth century, but it used much earlier materials, originating in the Buddhist “miracle tales”. This text attests to preservation of connections between the baojuan literature and Buddhist narratives in the later period. In the local variant of this precious scroll the story of Bodhisattva Guanyin is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized “grass-root” form of Chinese Buddhist devotion.
{"title":"Guidance through seduction: the Precious Scroll of Fish-Basket Guanyin in the recitation practice of Changshu in Jiangsu, China","authors":"Rostislav Berezkin","doi":"10.1080/23729988.2023.2210974","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210974","url":null,"abstract":"ABSTRACT The story of Bodhisattva Guanyin with a Fish Basket (or Fish-monger Guanyin) has already attracted attention of scholars of Chinese literature and religion, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars mainly have studied textual variants of this story in the late imperial period. At the same time, the precious scroll (baojuan) devoted to the story of Fish-Basket Guanyin is still recited by local performers in the Changshu city area in Jiangsu now. The analysis of the Yulan Baojuan 魚籃寶卷 [Precious Scroll of Fish-Basket (Guanyin)] in the context of “telling scriptures” in Changshu allows a demonstration of the special features of functioning of a Chinese Buddhist narrative in the local religious-oriented storytelling. The Precious Scroll of Fish-Basket Guanyin formed around the nineteenth century, but it used much earlier materials, originating in the Buddhist “miracle tales”. This text attests to preservation of connections between the baojuan literature and Buddhist narratives in the later period. In the local variant of this precious scroll the story of Bodhisattva Guanyin is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized “grass-root” form of Chinese Buddhist devotion.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"1 - 27"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46733255","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 : 2023-01-02DOI: 10.1080/23729988.2023.2210982
Yujin Xu
ABSTRACT This article discusses Yuhang Li’s illuminative study on laywomen’s Guanyin worship and their material practices: Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China. By developing a dialogue between three research fields – art history, Buddhism and gender studies – the book abounds with fascinating cases that unearth how Guanyin images were reproduced by female performance, skills, bodies and material artefacts. Here, Guanyin no longer appears as an established category or substance, but rather a mediation process involving the dialectical relationship between subject and object. Li’s writing departs from the traditional textual approach and veers into daily practices and material embodiments of Guanyin belief. Through the examination of significant contributions made by Li in the research on female Buddhist cults and religious material culture on a theoretical and historical level, this review emphasizes there is a heuristic perspective to inspect the mutually constructive relationship between worshipper and worshipped. In sum, the mimetic connection between laywomen and Guanyin observed by Li not only reflects female apostles’ Buddhist praxis beyond institutionalizations, but also offers a comprehensive picture of how laywomen’s subjectivity endowed by Guanyin faith negotiated with Confucian patriarchy in late imperial China.
{"title":"Guanyin as mediation: a new study on women’s Buddhist devotion in late imperial China","authors":"Yujin Xu","doi":"10.1080/23729988.2023.2210982","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210982","url":null,"abstract":"ABSTRACT This article discusses Yuhang Li’s illuminative study on laywomen’s Guanyin worship and their material practices: Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China. By developing a dialogue between three research fields – art history, Buddhism and gender studies – the book abounds with fascinating cases that unearth how Guanyin images were reproduced by female performance, skills, bodies and material artefacts. Here, Guanyin no longer appears as an established category or substance, but rather a mediation process involving the dialectical relationship between subject and object. Li’s writing departs from the traditional textual approach and veers into daily practices and material embodiments of Guanyin belief. Through the examination of significant contributions made by Li in the research on female Buddhist cults and religious material culture on a theoretical and historical level, this review emphasizes there is a heuristic perspective to inspect the mutually constructive relationship between worshipper and worshipped. In sum, the mimetic connection between laywomen and Guanyin observed by Li not only reflects female apostles’ Buddhist praxis beyond institutionalizations, but also offers a comprehensive picture of how laywomen’s subjectivity endowed by Guanyin faith negotiated with Confucian patriarchy in late imperial China.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"99 - 108"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48315306","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 : 2023-01-02DOI: 10.1080/23729988.2023.2210977
Qing Chang
ABSTRACT The Trubner stele, a large Chinese Buddhist stele displayed in the Metropolitan Museum of Art, is carved from grayish black limestone and commemorates the building of a Buddhist monastery in Qi county, Henan province, China. According to the inscription, it is dated 533 to 543 C.E. It was named after the art dealer Jorg Trubner (1902?-1930) who acquired the stele for the museum in 1929. Engraved in high relief, the stele contains numerous images, including the preaching Buddha with attendants, pictorial representation of the Vimalakirti Sutra, donor figures, small seated Buddha niches, spirit guardian kings, grooms and lions. Because of the excellent craftsmanship of the stele and the complexity of the composition, it has been referred to by previous scholars as a monumental, antique work now preserved in the West. However, some scholars doubt its authenticity, and, in this case, the leading scholar is Wai-kam Ho who published his article in 1999, since when the stele has been the subject of considerable controversy. In this article, focusing on Ho’s arguments, I compared this stele to other dated steles and images, considering textual sources, thematic content, iconography and style, and I have come to the conclusion that this stele is genuine.
摘要：特鲁布纳石碑是大都会艺术博物馆展出的一块大型中国佛教石碑，由灰黑色石灰石雕刻而成，以纪念中国河南省杞县的一座佛教寺院。根据铭文，它的年代为公元前533年至543年。它是以1929年为博物馆获得这块石碑的艺术品经销商Jorg Trubner（1902？-1930）的名字命名的。碑上雕刻着高浮雕，包含了许多图像，包括有侍从的传教佛、《维摩诘经》的图像、供像、小坐佛龛、护神王、马夫和狮子。由于石碑的工艺精湛，构图复杂，以前的学者认为它是一件不朽的古董作品，现在保存在西方。然而，一些学者怀疑它的真实性，在这种情况下，领先的学者是1999年发表文章的Wai kam Ho，从那时起，这块石碑就一直备受争议。本文以何的论点为中心，从文本来源、题材内容、图像和风格等方面，将此碑与其他年代久远的石碑和图像进行比较，得出此碑为真迹的结论。
{"title":"Re-thinking the Trübner stele: pictorial forms and authenticity","authors":"Qing Chang","doi":"10.1080/23729988.2023.2210977","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210977","url":null,"abstract":"ABSTRACT The Trubner stele, a large Chinese Buddhist stele displayed in the Metropolitan Museum of Art, is carved from grayish black limestone and commemorates the building of a Buddhist monastery in Qi county, Henan province, China. According to the inscription, it is dated 533 to 543 C.E. It was named after the art dealer Jorg Trubner (1902?-1930) who acquired the stele for the museum in 1929. Engraved in high relief, the stele contains numerous images, including the preaching Buddha with attendants, pictorial representation of the Vimalakirti Sutra, donor figures, small seated Buddha niches, spirit guardian kings, grooms and lions. Because of the excellent craftsmanship of the stele and the complexity of the composition, it has been referred to by previous scholars as a monumental, antique work now preserved in the West. However, some scholars doubt its authenticity, and, in this case, the leading scholar is Wai-kam Ho who published his article in 1999, since when the stele has been the subject of considerable controversy. In this article, focusing on Ho’s arguments, I compared this stele to other dated steles and images, considering textual sources, thematic content, iconography and style, and I have come to the conclusion that this stele is genuine.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"28 - 63"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44269173","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 : 2023-01-02DOI: 10.1080/23729988.2023.2210975
Hainu Jiang
ABSTRACT Over the past three decades, the use of newly published medieval Chinese epitaphs has informed our knowledge of society, culture and religion during the Tang Dynasty. There are only seven sporadic records of noble women’s Chan Practice in the Quan Tangwen 全唐文 [Compendium of Tang Prose Writings]. However, newly published epitaphs have greatly increased the number of these kinds of records available for scholars to study. In this article, the author compiles 90 records of noble women’s Chan practice from Quan Tangwen and newly (up to 2022) published epitaphic collections, studies noble women’s family backgrounds, life experiences, Chan practice and funeral arrangements, and discusses some important issues of Chan history in the Tang Dynasty, including the relationship between Chan Buddhism and women, historical facts of Shenxiu 神秀 (606[?]–706) and other chief Chan masters, and the influence of some Chan patriarchs. In addition, this article proposes the concept of Luoyang Chan 洛陽禪. The comprehensive research presented in this article will supplement, revise and enrich the scholarly understanding of Early Chan Buddhism and the history of Chan Buddhism in the eighth century.
{"title":"Value of epitaphic literature on Tang dynasty Chan history: case studies of Chan practices by aristocratic women","authors":"Hainu Jiang","doi":"10.1080/23729988.2023.2210975","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210975","url":null,"abstract":"ABSTRACT Over the past three decades, the use of newly published medieval Chinese epitaphs has informed our knowledge of society, culture and religion during the Tang Dynasty. There are only seven sporadic records of noble women’s Chan Practice in the Quan Tangwen 全唐文 [Compendium of Tang Prose Writings]. However, newly published epitaphs have greatly increased the number of these kinds of records available for scholars to study. In this article, the author compiles 90 records of noble women’s Chan practice from Quan Tangwen and newly (up to 2022) published epitaphic collections, studies noble women’s family backgrounds, life experiences, Chan practice and funeral arrangements, and discusses some important issues of Chan history in the Tang Dynasty, including the relationship between Chan Buddhism and women, historical facts of Shenxiu 神秀 (606[?]–706) and other chief Chan masters, and the influence of some Chan patriarchs. In addition, this article proposes the concept of Luoyang Chan 洛陽禪. The comprehensive research presented in this article will supplement, revise and enrich the scholarly understanding of Early Chan Buddhism and the history of Chan Buddhism in the eighth century.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"64 - 98"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43787408","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 : 2022-10-02DOI: 10.1080/23729988.2023.2171648
Daigo Isshiki
ABSTRACT While the study of Buddhism at universities in Japan since the Meiji period (1868–1912)—transplanted as a modern institution—produced many results using a critical and rational approach to Buddhist texts, many scholars of Buddhism, who were also Buddhists, were challenged to reconcile their own belief systems with those of Japanese Buddhism, which existed outside of the texts. In this context, Taiken Kimura 木村泰賢 and Hakuju Ui 宇井伯寿, both professors at Tokyo Imperial University, attempted to bridge the gap between primitive Buddhist studies and beliefs, or between objectivity and subjectivity, using the concepts of bodhisattva way 菩薩道 and a Zen tradition beyond the written words of scripture 教外別伝 as a framework for Buddhist studies, respectively. Therefore, although their research was always in consideration of its academic significance and did not directly link their belief and scholarship, they can be placed in the history of Buddhist thought.
{"title":"The modern Buddhist studies of Zen priests at Tokyo Imperial University: considering perspectives on original Buddhism","authors":"Daigo Isshiki","doi":"10.1080/23729988.2023.2171648","DOIUrl":"https://doi.org/10.1080/23729988.2023.2171648","url":null,"abstract":"ABSTRACT While the study of Buddhism at universities in Japan since the Meiji period (1868–1912)—transplanted as a modern institution—produced many results using a critical and rational approach to Buddhist texts, many scholars of Buddhism, who were also Buddhists, were challenged to reconcile their own belief systems with those of Japanese Buddhism, which existed outside of the texts. In this context, Taiken Kimura 木村泰賢 and Hakuju Ui 宇井伯寿, both professors at Tokyo Imperial University, attempted to bridge the gap between primitive Buddhist studies and beliefs, or between objectivity and subjectivity, using the concepts of bodhisattva way 菩薩道 and a Zen tradition beyond the written words of scripture 教外別伝 as a framework for Buddhist studies, respectively. Therefore, although their research was always in consideration of its academic significance and did not directly link their belief and scholarship, they can be placed in the history of Buddhist thought.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"418 - 429"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48966147","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 : 2022-10-02DOI: 10.1080/23729988.2023.2171650
Jian-Xia Li
ABSTRACT Jan Yün-hua is an internationally renowned scholar who has conducted exquisite research in the fields of Buddhist studies, Chan Studies, Dunhuang Studies, and Daoist Studies, among which Chinese Buddhism in particular is renowned. This paper discusses the life of Jan Yün-hua, his academic achievements, and his exploration of ‘transformation of Buddhism from India to China’ in three aspects. This paper argues that during his decades of academic career, Jan has focused on the ambitious academic goal of ‘the transformation of Buddhism from India to China and its process,’ which is the original purpose of his Buddhist studies and the theme of his lifelong exploration. According to Jan, the core idea of Chinese Buddhism, the idea of ‘one mind’, was formed in the eighth century. This idea was first established by Chengguan and finally completed by Zongmi and Yanshou. The concept of ‘one mind’ was first propagated by Tiantai, then supplemented and enriched by Huayan Buddhism, and after the incubation of the unification of meditation and doctrines, and the addition of Chan Buddhism, it became the mainstream development of Chinese Buddhism, and finally became the core thought of Chinese Buddhism.
Jan Yun-hua文摘是一个国际知名学者开展了精美的佛教研究领域的研究中,陈研究敦煌研究,中国佛教和道教研究,其中尤其著名。本文从三个方面论述了Jan yn -hua的生平、学术成就以及他对“佛教从印度传入中国”的探索。本文认为，在他几十年的学术生涯中，他一直专注于“佛教从印度到中国的转变及其过程”这一雄心勃勃的学术目标，这是他研究佛教的初衷，也是他一生探索的主题。根据Jan的说法，中国佛教的核心思想，“一心”的思想，形成于8世纪。这一思想最早由城管提出，最后由宗密和延寿完成。“一心”思想先由天台传播，再由华严佛教加以补充和丰富，经过禅法合一的孵化，加上禅宗的加入，成为中国佛教发展的主流，最终成为中国佛教的核心思想。
{"title":"On Jan Yün-hua’s (Ran Yunhua 冉雲華 [1923-2018]) scholarship in Chinese Buddhism","authors":"Jian-Xia Li","doi":"10.1080/23729988.2023.2171650","DOIUrl":"https://doi.org/10.1080/23729988.2023.2171650","url":null,"abstract":"ABSTRACT Jan Yün-hua is an internationally renowned scholar who has conducted exquisite research in the fields of Buddhist studies, Chan Studies, Dunhuang Studies, and Daoist Studies, among which Chinese Buddhism in particular is renowned. This paper discusses the life of Jan Yün-hua, his academic achievements, and his exploration of ‘transformation of Buddhism from India to China’ in three aspects. This paper argues that during his decades of academic career, Jan has focused on the ambitious academic goal of ‘the transformation of Buddhism from India to China and its process,’ which is the original purpose of his Buddhist studies and the theme of his lifelong exploration. According to Jan, the core idea of Chinese Buddhism, the idea of ‘one mind’, was formed in the eighth century. This idea was first established by Chengguan and finally completed by Zongmi and Yanshou. The concept of ‘one mind’ was first propagated by Tiantai, then supplemented and enriched by Huayan Buddhism, and after the incubation of the unification of meditation and doctrines, and the addition of Chan Buddhism, it became the mainstream development of Chinese Buddhism, and finally became the core thought of Chinese Buddhism.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"430 - 456"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48565966","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 : 2022-10-02DOI: 10.1080/23729988.2023.2171651
T. Ogawa
ABSTRACT Under the common premise that everyone has buddha-nature (foxing 佛性) and original mind (benxin 本心), there are different ways of thinking about how to relate one’s ‘original self’ as a buddha to one’s living, physical ‘actual self’. There are four types of thought in the history of Tang-Song Chan Buddhism. The first is the so-called ‘Northern’ Chan 北宗禪, which seeks to overcome the ‘actual self’ and restore the ‘original self’ through seated meditation. The second is the Mazu 馬祖 (709–788) lineage of Chan, which treats the two as one. The third type of Chan is the Shitou 石頭 (710–790) lineage which, while criticizing the Mazu lineage, grasps the relationship between the two as one and one as two. The fourth is Dahui’s 大慧 (1089–1163) kanhua chan 看話禪 (Chan of Phrase-observing), which returns to the first type of thought and adds the new technique of koan 公案 to it. They each had a strong influence on Medieval Japanese Zen Buddhism, with Bankei 盤珪 (1622–1693) inheriting the second type, the Sōtō 曹洞 school inheriting the third type, Hakuin 白隱 (1686–1769) inheriting the fourth type, and Dōgen 道元 (1200–1253)—in order to transcend both the second and the fourth types—producing a unique reflection on the honshō myōshu 本證妙修 (‘Wondrous cultivation in fundamental realization’).
{"title":"The intellectual history of Chan Buddhism in the Tang and Song Dynasties and Japanese Zen: borrowing the perspective of D.T. Suzuki","authors":"T. Ogawa","doi":"10.1080/23729988.2023.2171651","DOIUrl":"https://doi.org/10.1080/23729988.2023.2171651","url":null,"abstract":"ABSTRACT Under the common premise that everyone has buddha-nature (foxing 佛性) and original mind (benxin 本心), there are different ways of thinking about how to relate one’s ‘original self’ as a buddha to one’s living, physical ‘actual self’. There are four types of thought in the history of Tang-Song Chan Buddhism. The first is the so-called ‘Northern’ Chan 北宗禪, which seeks to overcome the ‘actual self’ and restore the ‘original self’ through seated meditation. The second is the Mazu 馬祖 (709–788) lineage of Chan, which treats the two as one. The third type of Chan is the Shitou 石頭 (710–790) lineage which, while criticizing the Mazu lineage, grasps the relationship between the two as one and one as two. The fourth is Dahui’s 大慧 (1089–1163) kanhua chan 看話禪 (Chan of Phrase-observing), which returns to the first type of thought and adds the new technique of koan 公案 to it. They each had a strong influence on Medieval Japanese Zen Buddhism, with Bankei 盤珪 (1622–1693) inheriting the second type, the Sōtō 曹洞 school inheriting the third type, Hakuin 白隱 (1686–1769) inheriting the fourth type, and Dōgen 道元 (1200–1253)—in order to transcend both the second and the fourth types—producing a unique reflection on the honshō myōshu 本證妙修 (‘Wondrous cultivation in fundamental realization’).","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"457 - 481"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48700155","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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