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":"7 1","pages":"138 - 157"},"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: 10.1080/23729988.2020.1854572
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":"7 1","pages":"63 - 111"},"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: 10.1080/23729988.2021.1884023
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":"7 1","pages":"126 - 137"},"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: 10.1080/23729988.2021.1884012
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":"7 1","pages":"112 - 125"},"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":"7 1","pages":"1 - 62"},"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}
Pub Date : 2020-10-01DOI: 10.1080/23729988.2020.1854573
J. Kotyk
ABSTRACT This article explores the medieval Chinese perception of ‘Japan’ in both secular and Buddhist sources, arguing that in reality two separate lineages of history writing and geography-ethnography existed in China: one based out of the court and another rooted in the Buddhist community. This comparative exercise will further highlight the utility of using state and Buddhist texts when exploring the treatment of foreign polities from the Chinese perspective. In addition, these resources can be aligned with contemporary Japanese sources to further evaluate and confirm details and narratives. This article will argue that major Chinese Buddhist interest in Japan commenced from the tenth century, which was due to connections between Tiantai and Tendai, although recorded testimonies from the ninth century demonstrate that this relationship originated during the late Tang.
{"title":"The medieval Chinese vision of Japan: Buddhist perspectives in the Tang and Song periods","authors":"J. Kotyk","doi":"10.1080/23729988.2020.1854573","DOIUrl":"https://doi.org/10.1080/23729988.2020.1854573","url":null,"abstract":"ABSTRACT This article explores the medieval Chinese perception of ‘Japan’ in both secular and Buddhist sources, arguing that in reality two separate lineages of history writing and geography-ethnography existed in China: one based out of the court and another rooted in the Buddhist community. This comparative exercise will further highlight the utility of using state and Buddhist texts when exploring the treatment of foreign polities from the Chinese perspective. In addition, these resources can be aligned with contemporary Japanese sources to further evaluate and confirm details and narratives. This article will argue that major Chinese Buddhist interest in Japan commenced from the tenth century, which was due to connections between Tiantai and Tendai, although recorded testimonies from the ninth century demonstrate that this relationship originated during the late Tang.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"6 1","pages":"360 - 385"},"PeriodicalIF":0.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1854573","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43591037","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 : 2020-10-01DOI: 10.1080/23729988.2020.1865011
T. Borchert
ABSTRACT Over the course of the last century, a number of Buddhist institutions of higher learning have been established across Asia. These institutions play an important role in many Asian sanghas, but they have received little scholarly attention. This article maps out some of the diverse aspects of these universities, and sketches out different types of institutions of Buddhist higher education. It argues that while Buddhists have long had advanced educational practices, these institutions are different in that they are founded in the context of nation-building and modernizing efforts. As a result they are entangled with projects that might be thought about as both religious and secular.
{"title":"A preliminary survey of Buddhist higher education in Asia: developing typologies and comparing secularities","authors":"T. Borchert","doi":"10.1080/23729988.2020.1865011","DOIUrl":"https://doi.org/10.1080/23729988.2020.1865011","url":null,"abstract":"ABSTRACT Over the course of the last century, a number of Buddhist institutions of higher learning have been established across Asia. These institutions play an important role in many Asian sanghas, but they have received little scholarly attention. This article maps out some of the diverse aspects of these universities, and sketches out different types of institutions of Buddhist higher education. It argues that while Buddhists have long had advanced educational practices, these institutions are different in that they are founded in the context of nation-building and modernizing efforts. As a result they are entangled with projects that might be thought about as both religious and secular.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"6 1","pages":"327 - 346"},"PeriodicalIF":0.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1865011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41676300","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 : 2020-10-01DOI: 10.1080/23729988.2020.1865013
Cuilan Liu
ABSTRACT Manuscripts found in the Dunhuang cave 17 inform us that ordained Buddhist monks and nuns in Dunhuang had been actively engaged in legal practices in this region as plaintiffs, defendants, witnesses, mediators, and representatives in the trial of various disputes. This article examines the colophons on Chinese manuscripts of Buddhist monastic law (Vinaya) to explore the ways in which ordained Buddhists had contributed to production and preservation of legal texts in Dunhuang. It reveals that contrary to rules in the Indian Buddhist monastic law that restrict access to the monastic law exclusively to fully ordained Buddhist monks and nuns, both lay and ordained Buddhists in China not only had access to copies of Buddhist monastic law texts from various traditions but had also volunteered or were commissioned to copy them. In Dunhuang, the transmission of legal knowledge benefited from the practice of lay and ordained Buddhists who had aspired to copy, sponsored the copying, or preserved Buddhist monastic law texts for reasons varying from curing illness to benefiting the sentient beings and accumulating merits for the deceased.
{"title":"Legally Buddhist: monks, nuns, and legal texts in Dunhuang","authors":"Cuilan Liu","doi":"10.1080/23729988.2020.1865013","DOIUrl":"https://doi.org/10.1080/23729988.2020.1865013","url":null,"abstract":"ABSTRACT Manuscripts found in the Dunhuang cave 17 inform us that ordained Buddhist monks and nuns in Dunhuang had been actively engaged in legal practices in this region as plaintiffs, defendants, witnesses, mediators, and representatives in the trial of various disputes. This article examines the colophons on Chinese manuscripts of Buddhist monastic law (Vinaya) to explore the ways in which ordained Buddhists had contributed to production and preservation of legal texts in Dunhuang. It reveals that contrary to rules in the Indian Buddhist monastic law that restrict access to the monastic law exclusively to fully ordained Buddhist monks and nuns, both lay and ordained Buddhists in China not only had access to copies of Buddhist monastic law texts from various traditions but had also volunteered or were commissioned to copy them. In Dunhuang, the transmission of legal knowledge benefited from the practice of lay and ordained Buddhists who had aspired to copy, sponsored the copying, or preserved Buddhist monastic law texts for reasons varying from curing illness to benefiting the sentient beings and accumulating merits for the deceased.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"6 1","pages":"407 - 442"},"PeriodicalIF":0.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1865013","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46449677","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 : 2020-10-01DOI: 10.1080/23729988.2020.1854571
Haiyan Hu-von Hinüber
ABSTRACT This article aims to give a brief survey of the voyages undertaken by Buddhist monks who travelled between India and China during the early period (305–435) when Buddhism spread via the maritime Silk Road from India and Sri Lanka towards China. These maritime routes concern a large number of Chinese pilgrims traveling to India searching for Buddhist Dharma as well as some learned Indian monks who were invited by Chinese monasteries to be teachers. Other aspects examined here include the motivation of those monks for such a venture, the danger and difficulties they had to deal with, and their relationship to the merchants and lay followers (dānapati). Furthermore, it tries to capture and reconstruct the recorded seafaring route including some important survival bases on the voyage, the nationality of merchants using the maritime silk route in the early fifth century as well as their shipbuilding and seafaring technology.
{"title":"The sea voyage to China attempted by Indian Buddhist monks during the years from 305 to 435","authors":"Haiyan Hu-von Hinüber","doi":"10.1080/23729988.2020.1854571","DOIUrl":"https://doi.org/10.1080/23729988.2020.1854571","url":null,"abstract":"ABSTRACT This article aims to give a brief survey of the voyages undertaken by Buddhist monks who travelled between India and China during the early period (305–435) when Buddhism spread via the maritime Silk Road from India and Sri Lanka towards China. These maritime routes concern a large number of Chinese pilgrims traveling to India searching for Buddhist Dharma as well as some learned Indian monks who were invited by Chinese monasteries to be teachers. Other aspects examined here include the motivation of those monks for such a venture, the danger and difficulties they had to deal with, and their relationship to the merchants and lay followers (dānapati). Furthermore, it tries to capture and reconstruct the recorded seafaring route including some important survival bases on the voyage, the nationality of merchants using the maritime silk route in the early fifth century as well as their shipbuilding and seafaring technology.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"6 1","pages":"347 - 359"},"PeriodicalIF":0.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1854571","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41615280","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 : 2020-10-01DOI: 10.1080/23729988.2020.1854593
Yifeng Liu
ABSTRACT This article uses the analytical framework of hermeneutic hagiography to analyze the autobiography of the eminent Chan monk, Laiguo 來果 (1881–1953), in Modern China, showing how a monk with charismatic characteristics constructed his sacred image step by step from his childhood, to his enlightenment in Chan and his mastery of deacons. Laiguo was a Buddhist leader who could turn the tide in a time of crisis. In him, the typical charismatic personality shows the individual’s rebellion against the legitimacy of the external world. The experiences Laiguo suffered are just as typical an aspect as charisma is in the processes of ‘dilemma’ and ‘passion.’ Those who experience suffering are trying to find a new beginning in the desperate situation of life and determine the fundamental principles of human social relations through their struggles and efforts when facing desperate situations.
{"title":"Forging sanctity: the way Laiguo became a saint","authors":"Yifeng Liu","doi":"10.1080/23729988.2020.1854593","DOIUrl":"https://doi.org/10.1080/23729988.2020.1854593","url":null,"abstract":"ABSTRACT This article uses the analytical framework of hermeneutic hagiography to analyze the autobiography of the eminent Chan monk, Laiguo 來果 (1881–1953), in Modern China, showing how a monk with charismatic characteristics constructed his sacred image step by step from his childhood, to his enlightenment in Chan and his mastery of deacons. Laiguo was a Buddhist leader who could turn the tide in a time of crisis. In him, the typical charismatic personality shows the individual’s rebellion against the legitimacy of the external world. The experiences Laiguo suffered are just as typical an aspect as charisma is in the processes of ‘dilemma’ and ‘passion.’ Those who experience suffering are trying to find a new beginning in the desperate situation of life and determine the fundamental principles of human social relations through their struggles and efforts when facing desperate situations.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"6 1","pages":"386 - 406"},"PeriodicalIF":0.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1854593","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44348956","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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