Pub Date : 2021-07-03DOI: 10.1080/23729988.2021.1996972
Pamela D. Winfield
ABSTRACT This article analyzes the various display strategies for the Diamond and Womb World mandalas of esoteric Shingon (C. zhenyan 真言) Buddhism in Japan, which Kūkai (774-835 CE) first imported from China in 806 CE. It will offer contextualized spatial hermeneutics to interpret the ritual-functional significance of their emplacements. Specifically, it will consider traditional emplacements such as the parallel confrontation model and the frontal display model, which are most often discussed in the context of lay or monastic initiation ceremonies (kechien kanjō 結縁灌頂), annual state protecting rites (goshichinichi mishūhō 後七日御修法), and Shingon’s ubiquitous goma 護摩 fire ceremonies. However, it will also consider new and original (or simply idiosyncratic) examples in modern Japan that nevertheless show the versatility and adaptability of the twin mandala motif for distinct functional purposes. Emplacements on ceilings, on doors, behind founders’ portraits or even arguably in government buildings, all suggest that the functions of Shingon’s double mandala motif range from individual propitiation and commemoration to advancing sectarian and national ideologies.
{"title":"Chinese visual texts, Japanese spatial contexts: Mandala installation and the reading of empowered space in Japan","authors":"Pamela D. Winfield","doi":"10.1080/23729988.2021.1996972","DOIUrl":"https://doi.org/10.1080/23729988.2021.1996972","url":null,"abstract":"ABSTRACT This article analyzes the various display strategies for the Diamond and Womb World mandalas of esoteric Shingon (C. zhenyan 真言) Buddhism in Japan, which Kūkai (774-835 CE) first imported from China in 806 CE. It will offer contextualized spatial hermeneutics to interpret the ritual-functional significance of their emplacements. Specifically, it will consider traditional emplacements such as the parallel confrontation model and the frontal display model, which are most often discussed in the context of lay or monastic initiation ceremonies (kechien kanjō 結縁灌頂), annual state protecting rites (goshichinichi mishūhō 後七日御修法), and Shingon’s ubiquitous goma 護摩 fire ceremonies. However, it will also consider new and original (or simply idiosyncratic) examples in modern Japan that nevertheless show the versatility and adaptability of the twin mandala motif for distinct functional purposes. Emplacements on ceilings, on doors, behind founders’ portraits or even arguably in government buildings, all suggest that the functions of Shingon’s double mandala motif range from individual propitiation and commemoration to advancing sectarian and national ideologies.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45324400","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 : 2021-07-03DOI: 10.1080/23729988.2021.1996963
Neil Schmid
ABSTRACT Standing atop the cliff face of the Mogao Caves is a series of stupas, the most complete of which is the so-called Hall of the Heavenly Kings 天王堂. The stupa is remarkable for its domed ceiling and esoteric iconography that contrast dramatically with cave architecture at Mogao. Although identified as the ‘Hall of Heavenly Kings,’ disagreement persists about the structure’s name, dating, and visual program. This article reviews the conflicting evidence previously presented by scholars to propose an alternative hypothesis based on new research exploring esoteric Buddhism and art at Dunhuang. As with the majority of esoteric art in Mogao Caves from the Tang and Five Dynasties, this research also supports the hypothesis that the content and pictorial program in the Hall of Heavenly Kings are in fact not Tibetan-influenced, but rather signify the tradition of the ‘three ācāryas’ of Tang China (Śubhākarasiṃha, Vajrabodhi, and Amoghavajra), ultimately derived from the Pallava Dynasty and, crucially, imported into the Hexi Corridor before the Tibetan conquest.
{"title":"Dome of Heaven: the role of esoteric Buddhism in the Hall of Heavenly Kings at Mogao","authors":"Neil Schmid","doi":"10.1080/23729988.2021.1996963","DOIUrl":"https://doi.org/10.1080/23729988.2021.1996963","url":null,"abstract":"ABSTRACT Standing atop the cliff face of the Mogao Caves is a series of stupas, the most complete of which is the so-called Hall of the Heavenly Kings 天王堂. The stupa is remarkable for its domed ceiling and esoteric iconography that contrast dramatically with cave architecture at Mogao. Although identified as the ‘Hall of Heavenly Kings,’ disagreement persists about the structure’s name, dating, and visual program. This article reviews the conflicting evidence previously presented by scholars to propose an alternative hypothesis based on new research exploring esoteric Buddhism and art at Dunhuang. As with the majority of esoteric art in Mogao Caves from the Tang and Five Dynasties, this research also supports the hypothesis that the content and pictorial program in the Hall of Heavenly Kings are in fact not Tibetan-influenced, but rather signify the tradition of the ‘three ācāryas’ of Tang China (Śubhākarasiṃha, Vajrabodhi, and Amoghavajra), ultimately derived from the Pallava Dynasty and, crucially, imported into the Hexi Corridor before the Tibetan conquest.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47960259","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 : 2021-07-03DOI: 10.1080/23729988.2021.1941619
Zijie Li
ABSTRACT In this article, I argue that although the Pusa yingluo benye jing 瓔珞本業經 [Sutra of the Diadem of the Primary Activities of the Bodhisattvas] utilised the theory of zhongxing 種姓 (Skt. gotra; Jp. shushō; caste) in the Pusa dichi jing 菩薩地持經 [Sutra of Stages of Bodhisattvas], the Pusa yingluo benye jing changed the explanation of zhongxing with the stages of bodhisattvas. According to Kūkai and Saichō’s interpretations of shushō related issues, the Pusa dichi jing and the Pusa yingluo benye jing were still mainstream. The theory of zhongxing in these two texts strongly influenced their thoughts on shushō.
{"title":"Kūkai 空海 (774–835) and Saichō’s 最澄 (766–822) theories on gotra 種姓 (caste)","authors":"Zijie Li","doi":"10.1080/23729988.2021.1941619","DOIUrl":"https://doi.org/10.1080/23729988.2021.1941619","url":null,"abstract":"ABSTRACT In this article, I argue that although the Pusa yingluo benye jing 瓔珞本業經 [Sutra of the Diadem of the Primary Activities of the Bodhisattvas] utilised the theory of zhongxing 種姓 (Skt. gotra; Jp. shushō; caste) in the Pusa dichi jing 菩薩地持經 [Sutra of Stages of Bodhisattvas], the Pusa yingluo benye jing changed the explanation of zhongxing with the stages of bodhisattvas. According to Kūkai and Saichō’s interpretations of shushō related issues, the Pusa dichi jing and the Pusa yingluo benye jing were still mainstream. The theory of zhongxing in these two texts strongly influenced their thoughts on shushō.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60101114","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 : 2021-07-03DOI: 10.1080/23729988.2021.1996973
G. Keyworth
ABSTRACT Myriad sources ranging from Kuroda Toshio’s (1926–1993) ground-breaking methodological research about the exoteric-esoteric Buddhist institutional system (kenmitsu taisei 顕密体制) that governed the practice of Buddhism at the seven ‘great’ temples during the Heian – Nanbokuchō period (794–1392) to the remarkable Tengu zōshi emaki 天狗草紙絵巻 (Illustrated Scrolls of Tengu on Rough Paper) demonstrate how widespread and well-known the idea of the dual cultivation of exoteric and esoteric Buddhist practice was in medieval Japan. We know from the sacred teachings documents (shōgyō聖教) from the libraries of three temples – Amanosan Kongōji (in Osaka), Shinpukuji (Nagoya), and Shōmyōji (Yokohama) – that catalogs were produced locally to classify meticulously copied ritual manuals, commentaries to exoteric and exoteric sūtras and commentaries, and other documents. In this article I introduce Kongōji as a prime example of how exoteric Buddhist texts were ritually employed there, followed by Zenne 禅恵 (alt. Zen’e 1284–1364) and his catalogs, and then present an overview of the sacred documents he marked as exoteric. I also explain why exoteric or ‘mainstream’ Buddhism must not be excluded from the study of the history of medieval Japanese Buddhism 顕密体制天狗草紙絵巻聖教御請来目録禅恵称名寺.
{"title":"Following medieval Chinese Buddhist precedents with ritual practices using exoteric Buddhist scriptures (kengyō 顕経) from Amanosan Kongōji 天野山金剛寺 and Shinpukuji 真福寺in medieval Japan","authors":"G. Keyworth","doi":"10.1080/23729988.2021.1996973","DOIUrl":"https://doi.org/10.1080/23729988.2021.1996973","url":null,"abstract":"ABSTRACT Myriad sources ranging from Kuroda Toshio’s (1926–1993) ground-breaking methodological research about the exoteric-esoteric Buddhist institutional system (kenmitsu taisei 顕密体制) that governed the practice of Buddhism at the seven ‘great’ temples during the Heian – Nanbokuchō period (794–1392) to the remarkable Tengu zōshi emaki 天狗草紙絵巻 (Illustrated Scrolls of Tengu on Rough Paper) demonstrate how widespread and well-known the idea of the dual cultivation of exoteric and esoteric Buddhist practice was in medieval Japan. We know from the sacred teachings documents (shōgyō聖教) from the libraries of three temples – Amanosan Kongōji (in Osaka), Shinpukuji (Nagoya), and Shōmyōji (Yokohama) – that catalogs were produced locally to classify meticulously copied ritual manuals, commentaries to exoteric and exoteric sūtras and commentaries, and other documents. In this article I introduce Kongōji as a prime example of how exoteric Buddhist texts were ritually employed there, followed by Zenne 禅恵 (alt. Zen’e 1284–1364) and his catalogs, and then present an overview of the sacred documents he marked as exoteric. I also explain why exoteric or ‘mainstream’ Buddhism must not be excluded from the study of the history of medieval Japanese Buddhism 顕密体制天狗草紙絵巻聖教御請来目録禅恵称名寺.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43568036","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 : 2021-07-03DOI: 10.1080/23729988.2021.1942522
Saerji
ABSTRACT This article focuses on one folio of Tibetan tantric ritual text recently collected by the National Library of China, based on a tentative translation, discussing its peculiarities on Tibetan orthography and expression, its esoteric elements, especially its rituals of the dead and making clay tablet (tsha tsha), attempts to trace the Indian origin of the text and its influences on related Tibetan texts.
{"title":"A preliminary study on one folio of Tibetan tantric ritual text recently collected by the national library of China","authors":"Saerji","doi":"10.1080/23729988.2021.1942522","DOIUrl":"https://doi.org/10.1080/23729988.2021.1942522","url":null,"abstract":"ABSTRACT This article focuses on one folio of Tibetan tantric ritual text recently collected by the National Library of China, based on a tentative translation, discussing its peculiarities on Tibetan orthography and expression, its esoteric elements, especially its rituals of the dead and making clay tablet (tsha tsha), attempts to trace the Indian origin of the text and its influences on related Tibetan texts.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48539316","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 : 2021-01-02DOI: 10.1080/23729988.2021.1903740
Jinhua Chen
ABSTRACT Monastic learning shows the feature of openness, inclusiveness and fluidity. Its diverse curriculum included not only Buddhist learning, but also the studies of languages, logics, medicine and pharmacy as well as secular knowledge such as various craftsmanship. Monasteries everywhere naturally became the optimal place for storing all sorts of knowledge and for facilitating the exchange between the secular and sacred knowledge, and for promoting their transmission. The ‘fluidity’ refers to the versatile nature of monastic learning which emphasizes the importance of studying away from one’s home monastery. Monastic learning is also international. As Buddhism transmitted all around Asia, sacred and secular knowledge that originated from different parts of Asia was also able to circulate widely in the continent.
{"title":"Monastic learning and private education: the knowledge fostering and transmission network centered around Buddhist temples in Medieval China","authors":"Jinhua Chen","doi":"10.1080/23729988.2021.1903740","DOIUrl":"https://doi.org/10.1080/23729988.2021.1903740","url":null,"abstract":"ABSTRACT Monastic learning shows the feature of openness, inclusiveness and fluidity. Its diverse curriculum included not only Buddhist learning, but also the studies of languages, logics, medicine and pharmacy as well as secular knowledge such as various craftsmanship. Monasteries everywhere naturally became the optimal place for storing all sorts of knowledge and for facilitating the exchange between the secular and sacred knowledge, and for promoting their transmission. The ‘fluidity’ refers to the versatile nature of monastic learning which emphasizes the importance of studying away from one’s home monastery. Monastic learning is also international. As Buddhism transmitted all around Asia, sacred and secular knowledge that originated from different parts of Asia was also able to circulate widely in the continent.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2021.1903740","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48515965","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 : 2021-01-02DOI: 10.1080/23729988.2021.1884023
Yongquan Zhang
ABSTRACT Dunhuang Document #77 in the collection of the Dunhuang Museum includes five Chan texts including the Platform Sutra, and is included in the first edition of the Catalogue of National Precious Antique Books by the Chinese government. This manuscript has been dated to the period of the Guiyi Circuit 歸義軍 (848–1035 CE). The present study points out that Zhu Xin jing (Heart Sutra Annotation) by Shi Jingjue 釋淨覺, which was copied after the other four texts (such as the Platform Sutra), differs from them, and that this text is quite possibly a copy during or after the Yuan dynasty (1271–1368 CE). The manuscript of the Zhu Xin jing not only differs from the other four in terms of handwriting, ordering, and marks for indicating the titles. It also presents a number of popular characters which are rarely or never seen in credible Dunhuang manuscripts. These characters were largely produced during the Song or even Yuan dynasties. The present study infers that the Zhu Xin jing was not from the Mogao library cave, but quite possibly was added by someone during or after the Yuan dynasty, or even by a modern person.
{"title":"Dating the Hand-copying of the Heart Sutra Annotation from the Dunhuang Museum Collection","authors":"Yongquan Zhang","doi":"10.1080/23729988.2021.1884023","DOIUrl":"https://doi.org/10.1080/23729988.2021.1884023","url":null,"abstract":"ABSTRACT Dunhuang Document #77 in the collection of the Dunhuang Museum includes five Chan texts including the Platform Sutra, and is included in the first edition of the Catalogue of National Precious Antique Books by the Chinese government. This manuscript has been dated to the period of the Guiyi Circuit 歸義軍 (848–1035 CE). The present study points out that Zhu Xin jing (Heart Sutra Annotation) by Shi Jingjue 釋淨覺, which was copied after the other four texts (such as the Platform Sutra), differs from them, and that this text is quite possibly a copy during or after the Yuan dynasty (1271–1368 CE). The manuscript of the Zhu Xin jing not only differs from the other four in terms of handwriting, ordering, and marks for indicating the titles. It also presents a number of popular characters which are rarely or never seen in credible Dunhuang manuscripts. These characters were largely produced during the Song or even Yuan dynasties. The present study infers that the Zhu Xin jing was not from the Mogao library cave, but quite possibly was added by someone during or after the Yuan dynasty, or even by a modern person.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2021.1884023","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46814553","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 : 2021-01-02DOI: 10.1080/23729988.2020.1854572
C. Jensen
ABSTRACT Chinese hagiographers and historians from the Warring States period onward had a variety of rhetorical tools at their disposal for conveying superlative character, with one of the most ubiquitous being the exemplary child trope. When Chinese Buddhist hagiographers began to memorialise the lives of their renowned forbears (in collections such as the Biographies of Eminent Monks [Gaoseng zhuan] and the Biographies of Nuns [Biqiuni zhuan]), they too had frequent recourse to this rhetorical commonplace. This article explores the ways in which early Chinese Buddhist authors idealised the childhoods of their protagonists, sometimes drawing on traditional Chinese discourses of exemplarity and other times reinterpreting the trope in light of attitudes, characteristics and practices that would have resonated with a Buddhist audience. To account for the sheer volume of these usages, this article also proposes the hypothesis that some were intended to justify the presence of children in monastic communities.
{"title":"Rhetorical uses of the exemplary child trope in the Biographies of Eminent Monks and Biographies of Nuns","authors":"C. Jensen","doi":"10.1080/23729988.2020.1854572","DOIUrl":"https://doi.org/10.1080/23729988.2020.1854572","url":null,"abstract":"ABSTRACT Chinese hagiographers and historians from the Warring States period onward had a variety of rhetorical tools at their disposal for conveying superlative character, with one of the most ubiquitous being the exemplary child trope. When Chinese Buddhist hagiographers began to memorialise the lives of their renowned forbears (in collections such as the Biographies of Eminent Monks [Gaoseng zhuan] and the Biographies of Nuns [Biqiuni zhuan]), they too had frequent recourse to this rhetorical commonplace. This article explores the ways in which early Chinese Buddhist authors idealised the childhoods of their protagonists, sometimes drawing on traditional Chinese discourses of exemplarity and other times reinterpreting the trope in light of attitudes, characteristics and practices that would have resonated with a Buddhist audience. To account for the sheer volume of these usages, this article also proposes the hypothesis that some were intended to justify the presence of children in monastic communities.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1854572","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47602411","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 : 2021-01-02DOI: 10.1080/23729988.2021.1884012
Kai Sheng
ABSTRACT The Myriad Teachings of the Bodhisattva Treasury (Pusa zang zhong jingyao 菩薩藏眾經要) in the Western Wei and Northern Zhou dynasties and the Essay on the System of Mahāyāna (Dasheng yizhang 大乘義章) in the Eastern Wei and Northern Qi dynasties both inherited the legacy of the Daśabhūmi-śāstra school (Dilun xuepai 地論學派), and yet developed separately. The former represents the latest results of the fusion of Western Wei and Northern Zhou Buddhism with the Southern Buddhism’s the Excerpts of Sūtras (Jing Chao 經抄), which formed the framework of the One Hundred Twenty Dharma Gates (Yibai ershi famen 一百二十法門) through the ‘five gates 五門’. The latter, however, provides the outline of the Buddha-dharma of Northern Buddhism in the ‘Yizhang 義章’ category–––the structural framework of its ‘five categories 五聚’ entirely corresponding to the ‘teaching, principle, practice, and reward 教理行果’ as well as the ‘five meanings of the Dharma-treasure 法寶五義’.
{"title":"The integration of Buddhist Doctrinal Philosophy in the Northern Dynasties: a comparison between Dasheng Yizhang 大乘義章 and Pusa Zang Zhongjing Yao 菩薩藏眾經要","authors":"Kai Sheng","doi":"10.1080/23729988.2021.1884012","DOIUrl":"https://doi.org/10.1080/23729988.2021.1884012","url":null,"abstract":"ABSTRACT The Myriad Teachings of the Bodhisattva Treasury (Pusa zang zhong jingyao 菩薩藏眾經要) in the Western Wei and Northern Zhou dynasties and the Essay on the System of Mahāyāna (Dasheng yizhang 大乘義章) in the Eastern Wei and Northern Qi dynasties both inherited the legacy of the Daśabhūmi-śāstra school (Dilun xuepai 地論學派), and yet developed separately. The former represents the latest results of the fusion of Western Wei and Northern Zhou Buddhism with the Southern Buddhism’s the Excerpts of Sūtras (Jing Chao 經抄), which formed the framework of the One Hundred Twenty Dharma Gates (Yibai ershi famen 一百二十法門) through the ‘five gates 五門’. The latter, however, provides the outline of the Buddha-dharma of Northern Buddhism in the ‘Yizhang 義章’ category–––the structural framework of its ‘five categories 五聚’ entirely corresponding to the ‘teaching, principle, practice, and reward 教理行果’ as well as the ‘five meanings of the Dharma-treasure 法寶五義’.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2021.1884012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46675475","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 : 2020-11-19DOI: 10.1080/23729988.2020.1832767
Chunwen Hao
ABSTRACT This article conducts an introductory investigation into the relationship between traditional sheyi and Buddhism during the Jin, Northern, Southern, Sui, Tang and Five dynasties. The main thread of their relationship during the Jin, Northern, Southern and Sui dynasties was killing and the prohibition of killing. That is, the opposition and conflict between Buddhist and traditional cultures in respective to values and behaviour. The main thread of the relationship between them during the Tang and Five dynasties was mutual tolerance and the merging of both cultures.
{"title":"From conflict to mutual compatibility: the relationship between traditional Sheyi and Buddhism in medieval China","authors":"Chunwen Hao","doi":"10.1080/23729988.2020.1832767","DOIUrl":"https://doi.org/10.1080/23729988.2020.1832767","url":null,"abstract":"ABSTRACT This article conducts an introductory investigation into the relationship between traditional sheyi and Buddhism during the Jin, Northern, Southern, Sui, Tang and Five dynasties. The main thread of their relationship during the Jin, Northern, Southern and Sui dynasties was killing and the prohibition of killing. That is, the opposition and conflict between Buddhist and traditional cultures in respective to values and behaviour. The main thread of the relationship between them during the Tang and Five dynasties was mutual tolerance and the merging of both cultures.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1832767","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49526618","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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