Pub Date : 2023-03-31DOI: 10.14378/kacs.2023.82.82.4
{"title":"Observing the Metaphor Asymmetry Phenomenon in “Ping Yi Jin Ren” Korean-Chinese Texts through the Metaphor Calculation Model","authors":"","doi":"10.14378/kacs.2023.82.82.4","DOIUrl":"https://doi.org/10.14378/kacs.2023.82.82.4","url":null,"abstract":"","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78153694","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-31DOI: 10.14378/kacs.2023.82.82.5
{"title":"A Study on the Relationship between Shape and Meaning in 540 Radicals of 『Shuowen Jiezi』 : Focus on 14 Radicals of 「Volume 1」","authors":"","doi":"10.14378/kacs.2023.82.82.5","DOIUrl":"https://doi.org/10.14378/kacs.2023.82.82.5","url":null,"abstract":"","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84558637","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2180210
Pu Hui
Abstract The literary theory of xingling (“soul”) is an early category in the history of Chinese literature, which was first proposed by the famed Buddhist literati Fan Tai, Xie Lingyun, Yan Yanzhi, He Shangzhi and other figures during the Southern Dynasties, Liu and Song periods, and broadly applied by figures such as Liu Xie, Zhong Rong and Yu Xin to esthetic theory and poetry criticism. There are chiefly two aspects to the origins of the literary theory of xingling in Buddhist philosophy: The first is the idea of foxing (“Buddhatā, Buddha-nature”) within teachings on nirvana in Mahāyāna Buddhism, and the second is the idea of shishen (“vijñāna, consciousness”) in Hīnayāna Buddhism. After being introduced into China, the theories of “Buddha-nature” and “consciousness” were ingeniously combined with the concepts of guishen (“supernatural beings”) and linghun (“spirit”) in the native Chinese tradition. “Buddha-nature,” “consciousness,” and shenling (“divinity”) were organically integrated, forming the basic content of the Buddhist theory of xingling, which referred not only to a constant and immutable, supremely powerful, and mystical force intrinsically possessed by all living creatures (sentient beings), but also to a foundational energy that filled the cosmos and obliterated differences. This provided a profound and substantial philosophical basis for the literary theory of xingling by Liu Xie, Zhong Rong, Yu Xin and other figures, imbuing xingling with the status and power of a universal center with supreme sublimity and matchless energy.
{"title":"The Buddhist philosophic origins of the literary xingling theory","authors":"Pu Hui","doi":"10.1080/00094633.2023.2180210","DOIUrl":"https://doi.org/10.1080/00094633.2023.2180210","url":null,"abstract":"Abstract The literary theory of xingling (“soul”) is an early category in the history of Chinese literature, which was first proposed by the famed Buddhist literati Fan Tai, Xie Lingyun, Yan Yanzhi, He Shangzhi and other figures during the Southern Dynasties, Liu and Song periods, and broadly applied by figures such as Liu Xie, Zhong Rong and Yu Xin to esthetic theory and poetry criticism. There are chiefly two aspects to the origins of the literary theory of xingling in Buddhist philosophy: The first is the idea of foxing (“Buddhatā, Buddha-nature”) within teachings on nirvana in Mahāyāna Buddhism, and the second is the idea of shishen (“vijñāna, consciousness”) in Hīnayāna Buddhism. After being introduced into China, the theories of “Buddha-nature” and “consciousness” were ingeniously combined with the concepts of guishen (“supernatural beings”) and linghun (“spirit”) in the native Chinese tradition. “Buddha-nature,” “consciousness,” and shenling (“divinity”) were organically integrated, forming the basic content of the Buddhist theory of xingling, which referred not only to a constant and immutable, supremely powerful, and mystical force intrinsically possessed by all living creatures (sentient beings), but also to a foundational energy that filled the cosmos and obliterated differences. This provided a profound and substantial philosophical basis for the literary theory of xingling by Liu Xie, Zhong Rong, Yu Xin and other figures, imbuing xingling with the status and power of a universal center with supreme sublimity and matchless energy.","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41736545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2181612
L. Xiaorong
Abstract In the history of Chan Buddhism, a special phenomenon emerged during the Song dynasty, wherein many Chan monks from Sichuan traveled downstream to the middle and lower reaches of the Yangzi River. Particularly during the Southern Song, Sichuan monks who went to Zhejiang enjoyed preeminent social status and brought political influence, giving rise to a situation in which Sichuan monks and Zhejiang monks were labeled as laju (“indecorous”) and xiaosa (‘unconstrained’), respectively, in Chan literature. From the perspective of regional literary interactions, the “indecorous” Sichuan monks were chiefly presented as having a fondness for beauty, curiosity, comedy, and humor, with a deep understanding of the nature of knowledge and language, all of which had an important influence on Zhejiang monks. The “unconstrained” Zhejiang monks, on the other hand, were described as having a fondness for using the word qing (“clear, pure”) or a “clear” style in the Buddhist landscape theme poetry, which likewise had a profound influence on Sichuan monks after their arrival in Zhejiang. Therefore, it was in the Southern Song capital Hangzhou in Zhejiang, where a new stage was set for literary interactions between Sichuan and Zhejiang monks in the Northern and Southern Song periods.
{"title":"Regional interactions in the Chan Buddhist literature between Sichuan and Zhejiang in the Northern and Southern Song periods—Centering on the phenomena of “Sichuan Monks as Laju” and “Zhejiang Monks as Xiaosa”","authors":"L. Xiaorong","doi":"10.1080/00094633.2023.2181612","DOIUrl":"https://doi.org/10.1080/00094633.2023.2181612","url":null,"abstract":"Abstract In the history of Chan Buddhism, a special phenomenon emerged during the Song dynasty, wherein many Chan monks from Sichuan traveled downstream to the middle and lower reaches of the Yangzi River. Particularly during the Southern Song, Sichuan monks who went to Zhejiang enjoyed preeminent social status and brought political influence, giving rise to a situation in which Sichuan monks and Zhejiang monks were labeled as laju (“indecorous”) and xiaosa (‘unconstrained’), respectively, in Chan literature. From the perspective of regional literary interactions, the “indecorous” Sichuan monks were chiefly presented as having a fondness for beauty, curiosity, comedy, and humor, with a deep understanding of the nature of knowledge and language, all of which had an important influence on Zhejiang monks. The “unconstrained” Zhejiang monks, on the other hand, were described as having a fondness for using the word qing (“clear, pure”) or a “clear” style in the Buddhist landscape theme poetry, which likewise had a profound influence on Sichuan monks after their arrival in Zhejiang. Therefore, it was in the Southern Song capital Hangzhou in Zhejiang, where a new stage was set for literary interactions between Sichuan and Zhejiang monks in the Northern and Southern Song periods.","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43010158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2179865
Feng Guodong
Abstract The Buddhist sutras catalogues are the basis for the study of Buddhist history and literature, but most of the early Buddhist catalogues have vanished, and there were also many discrepancies in the records of later generations. Based on previous scholarship, this article offers a detailed study of the eleven sutras catalogues that were lost before the Tang Dynasty. The authenticity, authorship, dates of compilation, contents, and characteristics of these sutras catalogues are examined in order to present an overall picture of pre-Tang Buddhist sutras catalogues.
{"title":"A study of lost early Buddhist bibliographic catalogues","authors":"Feng Guodong","doi":"10.1080/00094633.2023.2179865","DOIUrl":"https://doi.org/10.1080/00094633.2023.2179865","url":null,"abstract":"Abstract The Buddhist sutras catalogues are the basis for the study of Buddhist history and literature, but most of the early Buddhist catalogues have vanished, and there were also many discrepancies in the records of later generations. Based on previous scholarship, this article offers a detailed study of the eleven sutras catalogues that were lost before the Tang Dynasty. The authenticity, authorship, dates of compilation, contents, and characteristics of these sutras catalogues are examined in order to present an overall picture of pre-Tang Buddhist sutras catalogues.","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45081455","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2198980
Jing-Feng Guo
{"title":"Muru yu niunai: Jindai Zhongguo muqin juese de chongsu, 1895–1937 母乳與牛奶: 近代中國母親角色的重塑, 1895–1937 (Infant Feeding and the Reconstruction of Motherhood in Modern China, 1895–1937).","authors":"Jing-Feng Guo","doi":"10.1080/00094633.2023.2198980","DOIUrl":"https://doi.org/10.1080/00094633.2023.2198980","url":null,"abstract":"","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46067668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2181613
Yang Gang
Abstract The Buddhist attitude toward divination changed overtime. In early Buddhism, in order to project a positive image of the religious order, to distinguish it from other religious practices, the Buddha had established a precept forbidding monks to engage in divination. However, this prohibition was not strictly enforced, and the Buddha often lumped divination together with other minor illicit conducts. With the development of Mahayana Buddhism, concepts, such as “skillful and expedient means” (upāya-kauśala, 方便善巧) removed obstacles to the secularization of Buddhism, and divination was generally accepted as a worldly means. However, opposition to divination did not disappear completely, and Mahayana Buddhism also attempted to restrain its followers from engaging in divinatory activities. With the mystification of dhāraṇī and the rise of tantric siddhis, the development of Esoteric Buddhism gradually deviated from the path of early Buddhism, and worldly mundane techniques, such as divination were accepted by tantra as symbols of its siddhis’ achievements.
{"title":"The evolution of Buddhist views on divination: From Original Buddhism to Esoteric Buddhism","authors":"Yang Gang","doi":"10.1080/00094633.2023.2181613","DOIUrl":"https://doi.org/10.1080/00094633.2023.2181613","url":null,"abstract":"Abstract The Buddhist attitude toward divination changed overtime. In early Buddhism, in order to project a positive image of the religious order, to distinguish it from other religious practices, the Buddha had established a precept forbidding monks to engage in divination. However, this prohibition was not strictly enforced, and the Buddha often lumped divination together with other minor illicit conducts. With the development of Mahayana Buddhism, concepts, such as “skillful and expedient means” (upāya-kauśala, 方便善巧) removed obstacles to the secularization of Buddhism, and divination was generally accepted as a worldly means. However, opposition to divination did not disappear completely, and Mahayana Buddhism also attempted to restrain its followers from engaging in divinatory activities. With the mystification of dhāraṇī and the rise of tantric siddhis, the development of Esoteric Buddhism gradually deviated from the path of early Buddhism, and worldly mundane techniques, such as divination were accepted by tantra as symbols of its siddhis’ achievements.","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47329135","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2198978
Chen Yushu
{"title":"Yujian huangdong: 18-19 shiji zhujiangkou de xiaorenwu yu dashijie 遇見黃東：18-19世紀珠江口的小人物和大世界 (Encountering Whang Tong: Little People and the Big World in the Eighteenth and Nineteenth Century Pearl River Estuary)","authors":"Chen Yushu","doi":"10.1080/00094633.2023.2198978","DOIUrl":"https://doi.org/10.1080/00094633.2023.2198978","url":null,"abstract":"","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47343824","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2198976
P. Baojun
{"title":"Shijie xiangxiang: Xixue dongjian yu Mingqing hanwen Dili wenxian 世界想像: 西學東漸與明清漢文地理文獻 (Imagination of the World: The Eastward Reflections of Western Learning and Chinese Geographical Documents in the Ming and Qing Dynasties)","authors":"P. Baojun","doi":"10.1080/00094633.2023.2198976","DOIUrl":"https://doi.org/10.1080/00094633.2023.2198976","url":null,"abstract":"","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44037155","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/00094633.2023.2188048
Guolong Lai, Q. Wang
Beginning in northern India in the fifth century BCE and gradually making its way to China through the Silk Roads via Central Asia in the first century CE, Buddhism had a wide-ranging and significant impact on the advancement of Chinese culture. So much so that during the first half of the twentieth century, Hu Shi 胡適 (1891–1962), arguably the most illustrious scholar in modern China, coined the term “Indianization” to describe Buddhism’s profound influence in shaping the culture of China over the previous two millennia. “Indeed, nowhere in the world,” Hu proclaimed, “with the only possible exception of the Christianization of Europe, can one find another source of historical materials equal in extent and in length of time.” Moreover, according to him, the extent to which Buddhism influenced Chinese culture extended beyond the religious realm. Indeed, “It [Buddhism] continued to Indianize China long after it had ceased to be a vital and powerful religion in China,” Hu emphasized. In other words, Buddhism eventually evolved into a complex historical force that influenced the development of Chinese culture, despite initially drawing many Chinese as a novel religious belief. The Indianization of China, if we want to borrow Hu Shi’s wisdom again, went through four phases: mass borrowing, resistance and persecution, domestication, and appropriation. There is not enough room here to go into the specifics of Hu’s four phases of analysis. Suffice it to say that Buddhism had a wide-ranging impact because its teachings were infused with Chinese native philosophical, literary, and religious traditions, resulting in a localization of Buddhism that transformed it from its Indian roots into a native Chinese faith. When foreign Buddhist missionaries from India and Central Asia arrived in China in the mid-second century CE and began translating Buddhist scriptures into Chinese, the development of Chinese Buddhist literature began. Initially, the Chinese had little understanding of Buddhism, and its religious icon and practice were frequently mixed with Daoist or other indigenous religious practices. After the fourth and fifth centuries, Buddhist monks, such as Kum arajīva (fl. 385–409 CE), who had more advanced knowledge of Buddhist teachings and Indic languages, produced more accurate and elegant translations, replacing the previous ones, and had a profound impact on both the content and form of Chinese literature. In addition to translation, Chinese monks wrote their own treatises on philosophical problems, commentaries on translated scriptures, historiography and hagiography, poetry, and popular narrative. Some of these writings were intentionally or mistakenly attributed to Indian authors and labeled by Buddhist scholars as “scriptures of doubtful authenticity” (疑經 yijing) or “spurious scriptures” (偽經 weijing). The existence of and debates over apocrypha inspired Chinese monks to embark on a perilous journey to India in search of “true” scriptures and bring
{"title":"Buddhist literature in Chinese history—Editors’ introduction","authors":"Guolong Lai, Q. Wang","doi":"10.1080/00094633.2023.2188048","DOIUrl":"https://doi.org/10.1080/00094633.2023.2188048","url":null,"abstract":"Beginning in northern India in the fifth century BCE and gradually making its way to China through the Silk Roads via Central Asia in the first century CE, Buddhism had a wide-ranging and significant impact on the advancement of Chinese culture. So much so that during the first half of the twentieth century, Hu Shi 胡適 (1891–1962), arguably the most illustrious scholar in modern China, coined the term “Indianization” to describe Buddhism’s profound influence in shaping the culture of China over the previous two millennia. “Indeed, nowhere in the world,” Hu proclaimed, “with the only possible exception of the Christianization of Europe, can one find another source of historical materials equal in extent and in length of time.” Moreover, according to him, the extent to which Buddhism influenced Chinese culture extended beyond the religious realm. Indeed, “It [Buddhism] continued to Indianize China long after it had ceased to be a vital and powerful religion in China,” Hu emphasized. In other words, Buddhism eventually evolved into a complex historical force that influenced the development of Chinese culture, despite initially drawing many Chinese as a novel religious belief. The Indianization of China, if we want to borrow Hu Shi’s wisdom again, went through four phases: mass borrowing, resistance and persecution, domestication, and appropriation. There is not enough room here to go into the specifics of Hu’s four phases of analysis. Suffice it to say that Buddhism had a wide-ranging impact because its teachings were infused with Chinese native philosophical, literary, and religious traditions, resulting in a localization of Buddhism that transformed it from its Indian roots into a native Chinese faith. When foreign Buddhist missionaries from India and Central Asia arrived in China in the mid-second century CE and began translating Buddhist scriptures into Chinese, the development of Chinese Buddhist literature began. Initially, the Chinese had little understanding of Buddhism, and its religious icon and practice were frequently mixed with Daoist or other indigenous religious practices. After the fourth and fifth centuries, Buddhist monks, such as Kum arajīva (fl. 385–409 CE), who had more advanced knowledge of Buddhist teachings and Indic languages, produced more accurate and elegant translations, replacing the previous ones, and had a profound impact on both the content and form of Chinese literature. In addition to translation, Chinese monks wrote their own treatises on philosophical problems, commentaries on translated scriptures, historiography and hagiography, poetry, and popular narrative. Some of these writings were intentionally or mistakenly attributed to Indian authors and labeled by Buddhist scholars as “scriptures of doubtful authenticity” (疑經 yijing) or “spurious scriptures” (偽經 weijing). The existence of and debates over apocrypha inspired Chinese monks to embark on a perilous journey to India in search of “true” scriptures and bring ","PeriodicalId":41331,"journal":{"name":"CHINESE STUDIES IN HISTORY","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47861718","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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