Pub Date : 2022-09-01DOI: 10.1080/23729988.2023.2211414
Lucas A. Wolf
{"title":"Knotting the Banner: ritual and relationship in Daoist practice","authors":"Lucas A. Wolf","doi":"10.1080/23729988.2023.2211414","DOIUrl":"https://doi.org/10.1080/23729988.2023.2211414","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"9 1","pages":"112 - 115"},"PeriodicalIF":0.2,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41731643","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 : 2022-08-18DOI: 10.1080/23729988.2022.2092339
Wenli Fan
{"title":"A History of Chinese Buddhist Faith and Life","authors":"Wenli Fan","doi":"10.1080/23729988.2022.2092339","DOIUrl":"https://doi.org/10.1080/23729988.2022.2092339","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46836118","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 : 2022-08-18DOI: 10.1080/23729988.2022.2092340
B. McGuire
{"title":"Occupy This Body: A Buddhist Memoir","authors":"B. McGuire","doi":"10.1080/23729988.2022.2092340","DOIUrl":"https://doi.org/10.1080/23729988.2022.2092340","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45099533","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 : 2022-07-03DOI: 10.1080/23729988.2022.2116856
Jacopo Scarin
ABSTRACT This article studies the Longmen Daoist communities of the Jiangnan area during the seventeenth and eighteenth centuries and it focuses especially on the social networks established there in the context of ritual training. The common representation of Quanzhen Daoists, including that of the Longmen branch, describes them as eminently interested in self-cultivation. This idea is not unfounded, but the analysis of coeval sources, produced both within and outside the Daoist milieus, reveals that those Daoists were also proficient ritualists. More importantly, ritual training within these communities appears to have sometimes relied on Daoist masters initiated both into the Longmen and the Zhengyi traditions as liturgical teachers for other Longmen Daoists. The second part of the article expands the focus of the study, suggesting the existence of a link between the regional liturgical traditions of Jiangnan and the broader religious landscape of late imperial China, effectively connecting the ritual curriculum of Longmen Daoists with court Daoism.
{"title":"Social and ritual networks in Southeast China during the seventeenth and eighteenth centuries","authors":"Jacopo Scarin","doi":"10.1080/23729988.2022.2116856","DOIUrl":"https://doi.org/10.1080/23729988.2022.2116856","url":null,"abstract":"ABSTRACT This article studies the Longmen Daoist communities of the Jiangnan area during the seventeenth and eighteenth centuries and it focuses especially on the social networks established there in the context of ritual training. The common representation of Quanzhen Daoists, including that of the Longmen branch, describes them as eminently interested in self-cultivation. This idea is not unfounded, but the analysis of coeval sources, produced both within and outside the Daoist milieus, reveals that those Daoists were also proficient ritualists. More importantly, ritual training within these communities appears to have sometimes relied on Daoist masters initiated both into the Longmen and the Zhengyi traditions as liturgical teachers for other Longmen Daoists. The second part of the article expands the focus of the study, suggesting the existence of a link between the regional liturgical traditions of Jiangnan and the broader religious landscape of late imperial China, effectively connecting the ritual curriculum of Longmen Daoists with court Daoism.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"367 - 384"},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46823216","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 : 2022-07-03DOI: 10.1080/23729988.2022.2116852
G. Raz
ABSTRACT Daoist ritual during the three centuries between the early Celestial Master community and the systemization of ritual and textual canon in the fifth century by Lu Xiujing was aniconic. The ritual protocols of the Celestial Master community and of the Lingbao scriptures simply had no use or place for iconic imagery. This remains the case in the Daoist compendium Wushang biyao 無上秘要, compiled at the behest of emperor Wu of the Northern Zhou in the late 570s. Yet, statues are an integral part of Daoist ritual as presented in the early seventh century ritual compendium Sandong fengdao kejie 三洞奉道科戒. Where and when did Daoist statues appear? How were they accepted and incorporated into orthodox Daoist ritual? This article traces the introduction of statues and iconic imagery into Daoist ritual and the changes in ritual practice entailed by the use of iconic imagery.
{"title":"The introduction of anthropomorphic imagery in Daoist Ritual","authors":"G. Raz","doi":"10.1080/23729988.2022.2116852","DOIUrl":"https://doi.org/10.1080/23729988.2022.2116852","url":null,"abstract":"ABSTRACT Daoist ritual during the three centuries between the early Celestial Master community and the systemization of ritual and textual canon in the fifth century by Lu Xiujing was aniconic. The ritual protocols of the Celestial Master community and of the Lingbao scriptures simply had no use or place for iconic imagery. This remains the case in the Daoist compendium Wushang biyao 無上秘要, compiled at the behest of emperor Wu of the Northern Zhou in the late 570s. Yet, statues are an integral part of Daoist ritual as presented in the early seventh century ritual compendium Sandong fengdao kejie 三洞奉道科戒. Where and when did Daoist statues appear? How were they accepted and incorporated into orthodox Daoist ritual? This article traces the introduction of statues and iconic imagery into Daoist ritual and the changes in ritual practice entailed by the use of iconic imagery.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"329 ","pages":"301 - 338"},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41284535","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 : 2022-07-03DOI: 10.1080/23729988.2022.2116855
Pengzhi Lü
ABSTRACT According to the author’s previous studies, the Daoist Lingbao fast, which appeared around 400, is a collective ritual that has the rite of Walking the Way as its core and that requires participants to observe a series of rules much like those of Buddhism. Building on the Sinified uposatha of Indian Buddhism, in combination with the Daoist rituals of the Heavenly Masters and the fangshi tradition, this ritual was created by the ancient Lingbao scriptures. However, in his recent work Han Jin daojiao yishi yu gu Lingbao jing yanjiu, Wang Chengwen holds an exactly opposite view of the origins of this ritual. He insists that the periodic fasts or the Lingbao fast derives from native Chinese religion, and that the periodic fasts in Chinese Buddhism imitate the latter. This article critiques Wang’s view from three angles with a large amount of textual evidence, aiming at developing the study on the Buddho-Daoist interaction in medieval China.
{"title":"A critical analysis and debate on the origins of the Lingbao fast","authors":"Pengzhi Lü","doi":"10.1080/23729988.2022.2116855","DOIUrl":"https://doi.org/10.1080/23729988.2022.2116855","url":null,"abstract":"ABSTRACT According to the author’s previous studies, the Daoist Lingbao fast, which appeared around 400, is a collective ritual that has the rite of Walking the Way as its core and that requires participants to observe a series of rules much like those of Buddhism. Building on the Sinified uposatha of Indian Buddhism, in combination with the Daoist rituals of the Heavenly Masters and the fangshi tradition, this ritual was created by the ancient Lingbao scriptures. However, in his recent work Han Jin daojiao yishi yu gu Lingbao jing yanjiu, Wang Chengwen holds an exactly opposite view of the origins of this ritual. He insists that the periodic fasts or the Lingbao fast derives from native Chinese religion, and that the periodic fasts in Chinese Buddhism imitate the latter. This article critiques Wang’s view from three angles with a large amount of textual evidence, aiming at developing the study on the Buddho-Daoist interaction in medieval China.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"339 - 366"},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44786594","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 : 2022-07-03DOI: 10.1080/23729988.2022.2116857
Vincent Goossaert
ABSTRACT The study of late imperial spirit-writing altars has so far focused on their textual productions. The historical evidence, however, also shows that many of them operated as ritual service centers, providing for free a large range of rituals including healing, salvation of the dead, exorcism and more. The article surveys these activities and the ways in which ‘lay’ members were trained in ritual and practiced it not only for themselves but also for the local communities. In conclusion, the article questions the relevance of the commonly held distinction between ‘professional’ Daoist priests performing rituals, and ‘lay’ Daoists supposedly only interested in self-cultivation.
{"title":"Spirit-writing altars and Daoist rituals in Qing Jiangnan","authors":"Vincent Goossaert","doi":"10.1080/23729988.2022.2116857","DOIUrl":"https://doi.org/10.1080/23729988.2022.2116857","url":null,"abstract":"ABSTRACT The study of late imperial spirit-writing altars has so far focused on their textual productions. The historical evidence, however, also shows that many of them operated as ritual service centers, providing for free a large range of rituals including healing, salvation of the dead, exorcism and more. The article surveys these activities and the ways in which ‘lay’ members were trained in ritual and practiced it not only for themselves but also for the local communities. In conclusion, the article questions the relevance of the commonly held distinction between ‘professional’ Daoist priests performing rituals, and ‘lay’ Daoists supposedly only interested in self-cultivation.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"385 - 406"},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47511215","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 : 2022-07-03DOI: 10.1080/23729988.2022.2116851
J. Lagerwey
ABSTRACT This article has three objectives: (1) to situate the history of Daoist ritual study within ritual studies; (2) to reflect on the role of ritual in Chinese culture; and (3) to survey the history and present focus of Daoist ritual studies. In the first part I will look at the impact of Protestant ideas of religion that militated against the development of ritual studies until the 1960s and 70s. In the second I will use Vandermeersch’s idea of Western ‘teleologic’ vs. Chinese ‘morphologic’ to clarify the implications of the central role of ritual in both Confucian and Daoist history. Finally, I will discuss briefly how the shift from the study of pre-Tang ritual that dominated the first phase of Daoist ritual studies to the current emphasis on field work and more recent historical eras contributes to our understanding of Chinese intellectual history.
{"title":"What Daoist ritual has to contribute to ritual studies","authors":"J. Lagerwey","doi":"10.1080/23729988.2022.2116851","DOIUrl":"https://doi.org/10.1080/23729988.2022.2116851","url":null,"abstract":"ABSTRACT This article has three objectives: (1) to situate the history of Daoist ritual study within ritual studies; (2) to reflect on the role of ritual in Chinese culture; and (3) to survey the history and present focus of Daoist ritual studies. In the first part I will look at the impact of Protestant ideas of religion that militated against the development of ritual studies until the 1960s and 70s. In the second I will use Vandermeersch’s idea of Western ‘teleologic’ vs. Chinese ‘morphologic’ to clarify the implications of the central role of ritual in both Confucian and Daoist history. Finally, I will discuss briefly how the shift from the study of pre-Tang ritual that dominated the first phase of Daoist ritual studies to the current emphasis on field work and more recent historical eras contributes to our understanding of Chinese intellectual history.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"289 - 300"},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45688672","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 : 2022-04-03DOI: 10.1080/23729988.2022.2091375
Gu Qi
ABSTRACT For decades, modern scholars depicted early Yogācāra Buddhism in China by categorizing it into three discrete scholastic groups, namely the Northern Dilun faction, the Southern Dilun faction, and the Shelun faction. Supposedly, each faction represents an idiosyncratic understanding of Yogācāra Buddhism, and there were many doctrinal conflicts between these factions for contending with orthodoxy. In this article, I will re-examine this schist narrative and highlight some of its unstable presuppositions. I argue these designations of early Yogācāra factions are prejudiced outsiders’ projections that do not reflect any accurate historical circumstance. The modern constructed history of the Dilun-Shelun schism only exists under the modern history-making enterprise as a compromised sectarian narrative of the Chinese Buddhist past. In the end, I suggest we shall abandon the ‘factional discourse’ and focus on discursive studies of Buddhist historiographies.
{"title":"On the history and the history-making of the early Yogācāra Buddhism in China","authors":"Gu Qi","doi":"10.1080/23729988.2022.2091375","DOIUrl":"https://doi.org/10.1080/23729988.2022.2091375","url":null,"abstract":"ABSTRACT For decades, modern scholars depicted early Yogācāra Buddhism in China by categorizing it into three discrete scholastic groups, namely the Northern Dilun faction, the Southern Dilun faction, and the Shelun faction. Supposedly, each faction represents an idiosyncratic understanding of Yogācāra Buddhism, and there were many doctrinal conflicts between these factions for contending with orthodoxy. In this article, I will re-examine this schist narrative and highlight some of its unstable presuppositions. I argue these designations of early Yogācāra factions are prejudiced outsiders’ projections that do not reflect any accurate historical circumstance. The modern constructed history of the Dilun-Shelun schism only exists under the modern history-making enterprise as a compromised sectarian narrative of the Chinese Buddhist past. In the end, I suggest we shall abandon the ‘factional discourse’ and focus on discursive studies of Buddhist historiographies.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"238 - 258"},"PeriodicalIF":0.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48979693","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 : 2022-04-03DOI: 10.1080/23729988.2022.2091376
B. Huang
ABSTRACT This article focuses on the mechanized worldview of eighteenth-century China as expressed in the multilayered, geometric, turned ivory spheres known as guigong qiu (magic or demon’s-work ball), a name which implies that the balls were not created by human hands. Although these turned ivory spheres in China have been associated exclusively with domestic craftsmanship, records from the eighteenth century show that a German lathe used for ivory carving, along with a Contrefaitkugel (a concentric, hollow ivory ball decorated with an openwork pattern), were given as gifts to the Chinese emperor. This article explores the relationship of the Contrefaitkugel to the Chinese tradition of producing decorative and mathematical forms based on polyhedral geometry. The article also discusses the role of ornamentation in the Qing dynasty as well as the spheres’ pivotal role in the evolution of a self-conscious craft ingenuity. It offers a new perspective on ‘turning the globe’ through the hand of the artisan, whose work was believed to mimic that of the creative deity, activating a complex analogy between human and divine production.
{"title":"From God’s hand to the hand of the artisan: the turned ivory sphere and the polyhedron in Qing China","authors":"B. Huang","doi":"10.1080/23729988.2022.2091376","DOIUrl":"https://doi.org/10.1080/23729988.2022.2091376","url":null,"abstract":"ABSTRACT This article focuses on the mechanized worldview of eighteenth-century China as expressed in the multilayered, geometric, turned ivory spheres known as guigong qiu (magic or demon’s-work ball), a name which implies that the balls were not created by human hands. Although these turned ivory spheres in China have been associated exclusively with domestic craftsmanship, records from the eighteenth century show that a German lathe used for ivory carving, along with a Contrefaitkugel (a concentric, hollow ivory ball decorated with an openwork pattern), were given as gifts to the Chinese emperor. This article explores the relationship of the Contrefaitkugel to the Chinese tradition of producing decorative and mathematical forms based on polyhedral geometry. The article also discusses the role of ornamentation in the Qing dynasty as well as the spheres’ pivotal role in the evolution of a self-conscious craft ingenuity. It offers a new perspective on ‘turning the globe’ through the hand of the artisan, whose work was believed to mimic that of the creative deity, activating a complex analogy between human and divine production.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"8 1","pages":"202 - 237"},"PeriodicalIF":0.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43055953","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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