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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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}
Pub Date : 2020-07-02DOI: 10.1080/23729988.2020.1824401
Ling Tong
ABSTRACT Northern Liang (397–439), known for its patronage of Buddhist translation and statuary, is undoubtedly an exceptional ‘Buddhist kingdom’ in the medieval history. On 9 October 2018, Guangming Ribao 光明日報 (Guangming Daily) published an article claiming that a Buddhist statue recently discovered on Mount Tianti in Wuwei by the founder of Northern Liang (i.e., Juqu Mengxun 沮渠蒙遜 [r. 401–433]). Juqu’s mother Lady Che 車氏 was perhaps from the Western Regions; and his wife Lady Peng 彭氏 was perhaps a Qiang descendant – both were from ethnicities that, during the medieval time, were predominantly Buddhists. Mount Tianti Grotto 天梯山石窟, also known as the ‘stone grotto of Northern Liang,’ is referred to by the modern archaeologist Su Bai 宿白 (1922–2018) as the epitome of the stone grotto of the ‘Northern Liang Model.’ Is it certain that the female Buddhist statue in question is the Queen Dowager? In this author’s opinion, this attribution is an overinterpretation and is also the result of misunderstanding of a set phrase used in the inscriptions of the statues of the Northern Dynasties (386–577).
{"title":"Diplomatic relations of the Buddhist kingdom Northern Liang北涼: a research on the time of Juqu Mengxun’s 沮渠蒙遜 (368–433, r. 401–433) building stone Buddha for his Mother on Mount Tianti 天梯山","authors":"Ling Tong","doi":"10.1080/23729988.2020.1824401","DOIUrl":"https://doi.org/10.1080/23729988.2020.1824401","url":null,"abstract":"ABSTRACT Northern Liang (397–439), known for its patronage of Buddhist translation and statuary, is undoubtedly an exceptional ‘Buddhist kingdom’ in the medieval history. On 9 October 2018, Guangming Ribao 光明日報 (Guangming Daily) published an article claiming that a Buddhist statue recently discovered on Mount Tianti in Wuwei by the founder of Northern Liang (i.e., Juqu Mengxun 沮渠蒙遜 [r. 401–433]). Juqu’s mother Lady Che 車氏 was perhaps from the Western Regions; and his wife Lady Peng 彭氏 was perhaps a Qiang descendant – both were from ethnicities that, during the medieval time, were predominantly Buddhists. Mount Tianti Grotto 天梯山石窟, also known as the ‘stone grotto of Northern Liang,’ is referred to by the modern archaeologist Su Bai 宿白 (1922–2018) as the epitome of the stone grotto of the ‘Northern Liang Model.’ Is it certain that the female Buddhist statue in question is the Queen Dowager? In this author’s opinion, this attribution is an overinterpretation and is also the result of misunderstanding of a set phrase used in the inscriptions of the statues of the Northern Dynasties (386–577).","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1824401","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42775657","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 : 2020-07-02DOI: 10.1080/23729988.2020.1824399
T. Swanger
ABSTRACT Sinologists have traditionally read Chinese biographies as repositories of facts about their subjects, but their pedagogical function means biographies can tell us not just about their subjects, but also their intended audience(s) and the author’s ideological program. This article takes as its starting point a biography of the famous Daoist master Lu Xiujing 陸修靜 (406–77) written by the Tang poet Wu Yun 吳筠 (d. 778) and engraved on a stele that was erected in Lu’s honor in 761. Building on the work of Jan M. De Meyer, I show what Wu’s biography can tell us about its author and audience. Wu crafted a vitae-cum-morality tale with a twofold audience: Daoist priests and imperial officials. For the priests, he fashioned a model life that offered a superior alternative to the conventional literati career. Imperial officials learned that Daoist priests possessed the keys to imperial longevity and good governance.
传统上，汉学家将中国的传记视为其主题的事实宝库，但它们的教学功能意味着传记不仅可以告诉我们它们的主题，还可以告诉我们它们的目标受众和作者的思想纲领。本文以唐代诗人吴云(公元778年)所写的著名道教大师卢秀景的传记为起点，并将其刻在761年为纪念卢秀景而竖立的一块石碑上。在扬·m·德·迈耶(Jan M. De Meyer)作品的基础上，我展示了吴的传记可以告诉我们的关于作者和读者的信息。吴精心制作了一个充满道德的故事，观众有两种:道士和朝廷官员。对于牧师，他塑造了一种模范生活，为传统的文人生涯提供了一种优越的选择。朝廷官员了解到，道家祭司拥有帝国长寿和良好治理的关键。
{"title":"Biography and its social world: the ‘Stele of Lord Lu’","authors":"T. Swanger","doi":"10.1080/23729988.2020.1824399","DOIUrl":"https://doi.org/10.1080/23729988.2020.1824399","url":null,"abstract":"ABSTRACT Sinologists have traditionally read Chinese biographies as repositories of facts about their subjects, but their pedagogical function means biographies can tell us not just about their subjects, but also their intended audience(s) and the author’s ideological program. This article takes as its starting point a biography of the famous Daoist master Lu Xiujing 陸修靜 (406–77) written by the Tang poet Wu Yun 吳筠 (d. 778) and engraved on a stele that was erected in Lu’s honor in 761. Building on the work of Jan M. De Meyer, I show what Wu’s biography can tell us about its author and audience. Wu crafted a vitae-cum-morality tale with a twofold audience: Daoist priests and imperial officials. For the priests, he fashioned a model life that offered a superior alternative to the conventional literati career. Imperial officials learned that Daoist priests possessed the keys to imperial longevity and good governance.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1824399","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43135074","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 : 2020-07-02DOI: 10.1080/23729988.2020.1824389
Ming Chen
ABSTRACT Throughout the Middle Ages, antidotes and toxicological learning originating from foreign territories were conveyed along the Silk Road (via both land and maritime routes) – propelled by diplomacy, religious expansion, and trade – eventually into China. In this article, such threads of remnant text that have been discovered along the Silk Road are pieced together to reveal the story of foreign toxicology’s spread and use in China. Accounts aplenty of this trajectory fill the Dunhuang manuscripts and Traditional Chinese Medicine records handed down to posterity. These documents perhaps evince the willingness of Chinese physicians to accept foreign toxicological direction even while engaged upon their own course of development in the field and may even indicate their endorsement of certain imported concepts. What resulted was a broader, multifaceted approach to toxicology by practitioners of Traditional Chinese Medicine. The hope is to better understand Chinese medicine culture’s richness and diversity.
{"title":"The spread of foreign toxicology along the Silk Road during Medieval China","authors":"Ming Chen","doi":"10.1080/23729988.2020.1824389","DOIUrl":"https://doi.org/10.1080/23729988.2020.1824389","url":null,"abstract":"ABSTRACT Throughout the Middle Ages, antidotes and toxicological learning originating from foreign territories were conveyed along the Silk Road (via both land and maritime routes) – propelled by diplomacy, religious expansion, and trade – eventually into China. In this article, such threads of remnant text that have been discovered along the Silk Road are pieced together to reveal the story of foreign toxicology’s spread and use in China. Accounts aplenty of this trajectory fill the Dunhuang manuscripts and Traditional Chinese Medicine records handed down to posterity. These documents perhaps evince the willingness of Chinese physicians to accept foreign toxicological direction even while engaged upon their own course of development in the field and may even indicate their endorsement of certain imported concepts. What resulted was a broader, multifaceted approach to toxicology by practitioners of Traditional Chinese Medicine. The hope is to better understand Chinese medicine culture’s richness and diversity.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1824389","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47839460","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 : 2020-07-02DOI: 10.1080/23729988.2020.1824402
Ru Zhan
ABSTRACT Ximing 西明 Monastery was a famous imperial monastery during the Tang Dynasty. Its abundant collection of books and rich inheritance of Vajra Studies attracted many monks who went there to study. During the mid to late period of the Tang Dynasty, Chan Buddhism was extremely popular, and numerous interactions between Ximing Monastery and Chan monks also occurred. This article investigates that period of the Tang Dynasty; specifically, it discusses figures with a Chan Buddhism inheritance who stayed at Ximing Monastery, such as Ruhai 如海 and Dabei 大悲, as well as the monks who lived at Ximing Monastery, such as Gaoxian and Niaoke 鳥窠. A concise examination of the lives of these figures is provided, and the origins of their relationship with Dharma – along with those of their disciples – are neatly arranged. The study revealed that some monks spread Dharma far and wide after leaving Chang’an. Among them, several were related to the two generations of Jingshan 徑山 Monastery founders, and these figures were important witnesses to the course of monastic cultural propagation at Ximing Monastery and Jingshan Monastery.
{"title":"From Western Lands: Dharma lineages of Ximing 西明 Monastery and Jingshan 徑山 Monastery","authors":"Ru Zhan","doi":"10.1080/23729988.2020.1824402","DOIUrl":"https://doi.org/10.1080/23729988.2020.1824402","url":null,"abstract":"ABSTRACT Ximing 西明 Monastery was a famous imperial monastery during the Tang Dynasty. Its abundant collection of books and rich inheritance of Vajra Studies attracted many monks who went there to study. During the mid to late period of the Tang Dynasty, Chan Buddhism was extremely popular, and numerous interactions between Ximing Monastery and Chan monks also occurred. This article investigates that period of the Tang Dynasty; specifically, it discusses figures with a Chan Buddhism inheritance who stayed at Ximing Monastery, such as Ruhai 如海 and Dabei 大悲, as well as the monks who lived at Ximing Monastery, such as Gaoxian and Niaoke 鳥窠. A concise examination of the lives of these figures is provided, and the origins of their relationship with Dharma – along with those of their disciples – are neatly arranged. The study revealed that some monks spread Dharma far and wide after leaving Chang’an. Among them, several were related to the two generations of Jingshan 徑山 Monastery founders, and these figures were important witnesses to the course of monastic cultural propagation at Ximing Monastery and Jingshan Monastery.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/23729988.2020.1824402","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47047699","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 : 2020-07-02DOI: 10.1080/23729988.2020.1854594
Rostislav Berezkin
ABSTRACT This piece discusses the new study of the renewal of Buddhism in China in the late-sixteenth and early-seventeenth centuries: Thriving in Crisis: Buddhism and Political Disruption in China, 1522–1620 by Dewei Zhang. The book under review approaches this historical phenomenon from the religio-political perspective with the use of modern Western methodology and revises some conclusions of previous studies on this topic. The book represents the most detailed and in-depth research on the late-Ming revival of Buddhism in Western languages. This review underlines major contributions of this study in the fields of Chinese history, religion, and cultural studies, and demonstrates its special features in comparison with the preceding research works (both in English and Chinese). Zhang’s book uncovers complex relations between state authorities, different social groups, and Buddhist institutions in China in the late-Ming period.
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