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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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}
Pub Date : 2022-04-03DOI: 10.1080/23729988.2022.2101757
B. T. ter Haar
ABSTRACT The author argues that the Boxers of 1900 should be understood from the mainstream religious culture of that time, rather than in terms of sectarian traditions as is still common, especially in Chinese language scholarship. This culture was expressed in narrative form in theatre, storytelling and ritual practices, and some of the best known vernacular novels of the sixteenth century. Their narrative and ritual contents formed part of the larger religious culture that shaped and motivated the Boxers. Threats to human society and imperial rule had to be addressed through demonological measures, including the performance of the maze or labyrinth which is not only a prominent part of some of these novels, but also was a common practice around the Lantern Festival in the first lunar month. The texts produced by the Boxers show clearly the importance of the demonological narrative, with a special role for Lord Guan or Guan Yu and his superior the Jade Emperor. In order to deal with the special threats of that time, including Christian missionaries and technological change from the West, these divinities ordered vast armies of Divine Soldiers to suppress these threats. The Boxers saw themselves as these Divine Soldiers.
{"title":"Divine Soldiers: the Boxers and their religious universe","authors":"B. T. ter Haar","doi":"10.1080/23729988.2022.2101757","DOIUrl":"https://doi.org/10.1080/23729988.2022.2101757","url":null,"abstract":"ABSTRACT The author argues that the Boxers of 1900 should be understood from the mainstream religious culture of that time, rather than in terms of sectarian traditions as is still common, especially in Chinese language scholarship. This culture was expressed in narrative form in theatre, storytelling and ritual practices, and some of the best known vernacular novels of the sixteenth century. Their narrative and ritual contents formed part of the larger religious culture that shaped and motivated the Boxers. Threats to human society and imperial rule had to be addressed through demonological measures, including the performance of the maze or labyrinth which is not only a prominent part of some of these novels, but also was a common practice around the Lantern Festival in the first lunar month. The texts produced by the Boxers show clearly the importance of the demonological narrative, with a special role for Lord Guan or Guan Yu and his superior the Jade Emperor. In order to deal with the special threats of that time, including Christian missionaries and technological change from the West, these divinities ordered vast armies of Divine Soldiers to suppress these threats. The Boxers saw themselves as these Divine Soldiers.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45807192","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: 10.1080/23729988.2022.2091364
Nikolas Broy
ABSTRACT This article explores the involvement of Shaolin monks in military campaigns against the so-called ‘Japanese Pirates’ (wokou) in 1550s Jiangsu and Zhejiang provinces. While previous scholarship has only touched briefly on the course and scope of the campaigns, this contribution analyzes the military training, fighting tactics, and actual warfare of Shaolin (and other) monks in the course of these conflicts. Drawing on late Ming historical evidences from chronicles, pen notes, local gazetteers, and previously untouched material, I demonstrate that the monastics in question possessed both outstanding individual fighting skills and above-average military knowledge. Employing strategic formations, battle tactics, and professional modes of warfare, the ‘monk soldiers’ (sengbing) were able to immortalize themselves as brave and righteous patriots. The article thus digs deeper into the entanglements of military and religious circles in late imperial China, a topic that needs to be explored in future scholarship. Ending with a brief excursion to sixteenth-century Korea, the article concludes that comparative research yields important insights of how to better understand Buddhist involvement in military actions in premodern East Asia.
{"title":"Heroic monks and villainous pirates: an inquiry into monastic Buddhist warfare in sixteenth-century China","authors":"Nikolas Broy","doi":"10.1080/23729988.2022.2091364","DOIUrl":"https://doi.org/10.1080/23729988.2022.2091364","url":null,"abstract":"ABSTRACT This article explores the involvement of Shaolin monks in military campaigns against the so-called ‘Japanese Pirates’ (wokou) in 1550s Jiangsu and Zhejiang provinces. While previous scholarship has only touched briefly on the course and scope of the campaigns, this contribution analyzes the military training, fighting tactics, and actual warfare of Shaolin (and other) monks in the course of these conflicts. Drawing on late Ming historical evidences from chronicles, pen notes, local gazetteers, and previously untouched material, I demonstrate that the monastics in question possessed both outstanding individual fighting skills and above-average military knowledge. Employing strategic formations, battle tactics, and professional modes of warfare, the ‘monk soldiers’ (sengbing) were able to immortalize themselves as brave and righteous patriots. The article thus digs deeper into the entanglements of military and religious circles in late imperial China, a topic that needs to be explored in future scholarship. Ending with a brief excursion to sixteenth-century Korea, the article concludes that comparative research yields important insights of how to better understand Buddhist involvement in military actions in premodern East Asia.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49329275","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 : 2022-01-02DOI: 10.1080/23729988.2022.2058776
G. Keyworth
ABSTRACT My research here concerns roll seven of the apocryphal Shoulengyan jing 首楞嚴經 [*Śūraṃgama-sūtra, Book of the Hero’s March] (T no. 945) because it contains the Lengyan zhou 楞嚴呪 [*Śūraṃgama spell], which is used in the Lengyan Assembly today in Chinese, South Korean and Japanese Buddhist monasteries on an annual basis. The presence of the *Śūraṃgama spell confirms for some scholars the authenticity of the Shoulengyan jing, as opposed to its status as an apocryphal composition in China. In this article I investigate both premodern Chinese and Tibetan sources regarding the dhāraṇī in roll seven of the Shoulengyan jing to bolster the argument that this scripture ought to be considered an apocryphon, and that the question of who composed the Shoulengyan jing remains problematic.
{"title":"Chinese and Tibetan Sources on the Dhāraṇī in Roll Seven of the *Śūraṃgama-sūtra","authors":"G. Keyworth","doi":"10.1080/23729988.2022.2058776","DOIUrl":"https://doi.org/10.1080/23729988.2022.2058776","url":null,"abstract":"ABSTRACT My research here concerns roll seven of the apocryphal Shoulengyan jing 首楞嚴經 [*Śūraṃgama-sūtra, Book of the Hero’s March] (T no. 945) because it contains the Lengyan zhou 楞嚴呪 [*Śūraṃgama spell], which is used in the Lengyan Assembly today in Chinese, South Korean and Japanese Buddhist monasteries on an annual basis. The presence of the *Śūraṃgama spell confirms for some scholars the authenticity of the Shoulengyan jing, as opposed to its status as an apocryphal composition in China. In this article I investigate both premodern Chinese and Tibetan sources regarding the dhāraṇī in roll seven of the Shoulengyan jing to bolster the argument that this scripture ought to be considered an apocryphon, and that the question of who composed the Shoulengyan jing remains problematic.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47934115","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 : 2022-01-02DOI: 10.1080/23729988.2022.2058287
S. Hsieh
ABSTRACT Mārīcī (Molizhi tian 摩利支天) originated in India and spread throughout various Indian religious traditions. She is also the subject of a cross-cultural cult which spread to Central Asia, China, Tibet, Korea, Japan, and Southeast Asia and generated different iconographies and cults. In each locale, Mārīcī underwent localization or syncretisation with indigenous traditions. The first section of this paper will explore Mārīcī’s textual transmission from India to China, including scriptures on Mārīcī in Chinese translations of Buddhist texts, and investigate the characteristics and implications of Mārīcī worship. The second section analyzes texts related to Doumu 斗母-Mārīcī, focusing on iconographies, rituals, and spells. By reading the Yuyin qianyuan dantian leifa玉音乾元丹天雷法 [Thunder Methods of the Cinnabar Heaven of the Jade-Toned Primordial Heavens] and the Xiantian Doumu zougao xuanke 先天斗母奏告玄科 [Posterior-Heaven Ritual of Doumu’s Proclamation to the Profound], this paper investigates the process through which Doumu rituals were transformed into Dipper-proclamation rites, how new Doumu rituals were formed using the framework of Dipper-proclamation rites, and how they had a significant influence on later Doumu proclamation.
{"title":"Image, ritual and mantra: a study on Esoteric rituals of Dipper Mother Mārīcī","authors":"S. Hsieh","doi":"10.1080/23729988.2022.2058287","DOIUrl":"https://doi.org/10.1080/23729988.2022.2058287","url":null,"abstract":"ABSTRACT Mārīcī (Molizhi tian 摩利支天) originated in India and spread throughout various Indian religious traditions. She is also the subject of a cross-cultural cult which spread to Central Asia, China, Tibet, Korea, Japan, and Southeast Asia and generated different iconographies and cults. In each locale, Mārīcī underwent localization or syncretisation with indigenous traditions. The first section of this paper will explore Mārīcī’s textual transmission from India to China, including scriptures on Mārīcī in Chinese translations of Buddhist texts, and investigate the characteristics and implications of Mārīcī worship. The second section analyzes texts related to Doumu 斗母-Mārīcī, focusing on iconographies, rituals, and spells. By reading the Yuyin qianyuan dantian leifa玉音乾元丹天雷法 [Thunder Methods of the Cinnabar Heaven of the Jade-Toned Primordial Heavens] and the Xiantian Doumu zougao xuanke 先天斗母奏告玄科 [Posterior-Heaven Ritual of Doumu’s Proclamation to the Profound], this paper investigates the process through which Doumu rituals were transformed into Dipper-proclamation rites, how new Doumu rituals were formed using the framework of Dipper-proclamation rites, and how they had a significant influence on later Doumu proclamation.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43450745","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 : 2022-01-02DOI: 10.1080/23729988.2022.2058783
Chong Hou
ABSTRACT Buddhist ritual procedures such as the setting up of Sky-wheel Lamps 天輪燈 and Earth-wheel Lamps 地輪燈 were previously only seen in the Dunhuang manuscript (D2074, BD15147, G015, etc.) and its related materials. It turns out that these procedures can also be found in the ordinance and ritual (keyi 科儀) manuscript used by Azhali 阿吒力 monks in Dali 大理, as well as in Song text Shuilu yi 水陸儀 [Water-land Rituals], and in the Dali manuscript Zhufo pusa Jin’gang deng qiqing 諸佛菩薩金剛等啟請. Three different types of Choutian xiedi manuscripts collected recently from Yunnan all share similar contents and contain phrases such as ‘Master Yixing sets up earth-wheel lamp’ (一行禪師設地燈), which corresponds to the Dunhuang manuscript Yixing dashi shi shijie dilun dengfa. This chain of evidence demonstrates that the Dali Buddhist tradition in Nanzhao 南詔 as well as the Azhali tradition were all components of Chinese Buddhism. On the other hand, these findings provide new examples for the important reference value of Yunnan Chinese Buddhism as for the study of post-Tang Chinese Buddhism.
设置天轮灯、地轮灯等佛教仪式程序，以前只在敦煌手抄本(D2074、BD15147、G015等)及其相关资料中见过。事实证明，这些程序也可以在大理阿扎利僧侣使用的法令和仪式(keyi)手稿中找到，也可以在宋文《水陆仪礼》中找到，也可以在大理手稿《Zhufo pusa Jin’gang deng qiqing》中找到。三种不同类型的Choutian xiedi手稿收集最近从云南相似内容,包含短语,如“主宜兴设立earth-wheel台灯”(一行禪師設地燈),这对应于敦煌手稿宜兴鱼汤施诗杰dilun dengfa。这一连串的证据表明，南诏大理佛教传统(通文:网址:詔)和阿扎里传统都是中国佛教的组成部分。另一方面，这些发现为云南汉传佛教对后唐汉传佛教研究提供了重要的参考价值。
{"title":"Dunhuang was not isolated: examples such as ‘Master Yixing sets up earth-wheel lamps’ and others from Yunnan","authors":"Chong Hou","doi":"10.1080/23729988.2022.2058783","DOIUrl":"https://doi.org/10.1080/23729988.2022.2058783","url":null,"abstract":"ABSTRACT Buddhist ritual procedures such as the setting up of Sky-wheel Lamps 天輪燈 and Earth-wheel Lamps 地輪燈 were previously only seen in the Dunhuang manuscript (D2074, BD15147, G015, etc.) and its related materials. It turns out that these procedures can also be found in the ordinance and ritual (keyi 科儀) manuscript used by Azhali 阿吒力 monks in Dali 大理, as well as in Song text Shuilu yi 水陸儀 [Water-land Rituals], and in the Dali manuscript Zhufo pusa Jin’gang deng qiqing 諸佛菩薩金剛等啟請. Three different types of Choutian xiedi manuscripts collected recently from Yunnan all share similar contents and contain phrases such as ‘Master Yixing sets up earth-wheel lamp’ (一行禪師設地燈), which corresponds to the Dunhuang manuscript Yixing dashi shi shijie dilun dengfa. This chain of evidence demonstrates that the Dali Buddhist tradition in Nanzhao 南詔 as well as the Azhali tradition were all components of Chinese Buddhism. On the other hand, these findings provide new examples for the important reference value of Yunnan Chinese Buddhism as for the study of post-Tang Chinese Buddhism.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48895482","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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