Pub Date : 2023-12-01DOI: 10.1353/jcr.2023.a913656
Tianyu Lei
Abstract:As one of the most venerated Buddhist deities in late imperial China, the core of the cult of the goddess Zhunti lies in the diversity of its devotional practices. Nevertheless, influenced by a problematic methodology, previous studies on this topic highly relied on the prescriptive materials and attached too much importance to the elite practitioners, thus presenting an incomplete picture of the actual situation. Therefore, this article divides the devotional practices of the Zhunti cult into full-fledged liturgies and separately performed devotional practices, and takes advantage of both the descriptive and prescriptive sources to reveal how real historical actors (elites/non-elites, men/women) drew on religious culture to suit their own religious exploration.
{"title":"Always Being With Her Practitioners: A Study of the Diversified Devotional Practices of the Cult of Zhunti 準提 in Late Imperial China (1368–1911)","authors":"Tianyu Lei","doi":"10.1353/jcr.2023.a913656","DOIUrl":"https://doi.org/10.1353/jcr.2023.a913656","url":null,"abstract":"Abstract:As one of the most venerated Buddhist deities in late imperial China, the core of the cult of the goddess Zhunti lies in the diversity of its devotional practices. Nevertheless, influenced by a problematic methodology, previous studies on this topic highly relied on the prescriptive materials and attached too much importance to the elite practitioners, thus presenting an incomplete picture of the actual situation. Therefore, this article divides the devotional practices of the Zhunti cult into full-fledged liturgies and separately performed devotional practices, and takes advantage of both the descriptive and prescriptive sources to reveal how real historical actors (elites/non-elites, men/women) drew on religious culture to suit their own religious exploration.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138617642","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-01DOI: 10.1353/jcr.2023.a913658
Wei Wu
Abstract:The notion "Buddhism for Human Life" (rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.
{"title":"Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva","authors":"Wei Wu","doi":"10.1353/jcr.2023.a913658","DOIUrl":"https://doi.org/10.1353/jcr.2023.a913658","url":null,"abstract":"Abstract:The notion \"Buddhism for Human Life\" (rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138627321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-01DOI: 10.1353/jcr.2023.a913657
Xun Liu
Abstract:This is a study of Daoist encounter with modernity. It reconstructs the history of Quanzhen Daoist monastic activism in late Qing educational and other modern reforms in Nanyang from the 1880s to the 1910s. Focusing on the life and career of the Quanzhen Daoist cleric Yao Aiyun (1845–1912), this study examines the intense Daoist activism carried out by prior Yao and the Monastery of Dark Mystery (Xuanmiao guan) in establishing three new schools from 1905 to 1908. Using evidence developed from new and previously underexplored primary sources, I show that prior Yao and his monastery paid for and operated three new schools to support the Qing state's push for modern education reforms in rural jurisdictions, and more importantly to meet the educational needs of the children in local communities in Nanyang. I further demonstrate that while the threat of temple expropriation by the late Qing state may have been a factor driving some Buddhist and Daoist temples to support to the state educational reforms, prior Yao and his monastery's efforts in establishing new schools must not be seen merely as self-serving or opportunistic instincts at times of crisis. Instead, I argue that they are best understood as a natural extension of the Quanzhen Daoist monastery's long and deep tradition of commitment and service to the local community in Nanyang. As I have shown elsewhere, these efforts trace their roots or origins to at least the early Qing re-construction of Nanyang in the mid-seventeenth century, and to the most recent valiant defense of the city against the Nian-Taiping rebels in the 1860s. I further argue that contrary to the Weberian thesis that religion would either wither under the impact of modernity or oppose the proliferation of science and knowledge, prior Yao's activism shows that Daoism rather willingly pioneered in efforts to establish new western-style schools for the sake of advancing modern education and science-based knowledge among the local population. In the process, prior Yao and his Quanzhen Daoist temple gained both official state recognition and popular respect, and grew stronger in both influence and power in local society in late Qing Nanyang. Indeed, the case of prior Yao also shows that Chinese traditional religions such as Daoism often found ingenious ways to not only adapt to and engage with forces of modernity, but they also evolved themselves and advanced their own interests by immersing themselves deeply in various new social and public institutions of the modernizing society in late Qing Nanyang.
{"title":"Daoist Yao Aiyun and Modern Education and Other Reforms in Late Qing Nanyang","authors":"Xun Liu","doi":"10.1353/jcr.2023.a913657","DOIUrl":"https://doi.org/10.1353/jcr.2023.a913657","url":null,"abstract":"Abstract:This is a study of Daoist encounter with modernity. It reconstructs the history of Quanzhen Daoist monastic activism in late Qing educational and other modern reforms in Nanyang from the 1880s to the 1910s. Focusing on the life and career of the Quanzhen Daoist cleric Yao Aiyun (1845–1912), this study examines the intense Daoist activism carried out by prior Yao and the Monastery of Dark Mystery (Xuanmiao guan) in establishing three new schools from 1905 to 1908. Using evidence developed from new and previously underexplored primary sources, I show that prior Yao and his monastery paid for and operated three new schools to support the Qing state's push for modern education reforms in rural jurisdictions, and more importantly to meet the educational needs of the children in local communities in Nanyang. I further demonstrate that while the threat of temple expropriation by the late Qing state may have been a factor driving some Buddhist and Daoist temples to support to the state educational reforms, prior Yao and his monastery's efforts in establishing new schools must not be seen merely as self-serving or opportunistic instincts at times of crisis. Instead, I argue that they are best understood as a natural extension of the Quanzhen Daoist monastery's long and deep tradition of commitment and service to the local community in Nanyang. As I have shown elsewhere, these efforts trace their roots or origins to at least the early Qing re-construction of Nanyang in the mid-seventeenth century, and to the most recent valiant defense of the city against the Nian-Taiping rebels in the 1860s. I further argue that contrary to the Weberian thesis that religion would either wither under the impact of modernity or oppose the proliferation of science and knowledge, prior Yao's activism shows that Daoism rather willingly pioneered in efforts to establish new western-style schools for the sake of advancing modern education and science-based knowledge among the local population. In the process, prior Yao and his Quanzhen Daoist temple gained both official state recognition and popular respect, and grew stronger in both influence and power in local society in late Qing Nanyang. Indeed, the case of prior Yao also shows that Chinese traditional religions such as Daoism often found ingenious ways to not only adapt to and engage with forces of modernity, but they also evolved themselves and advanced their own interests by immersing themselves deeply in various new social and public institutions of the modernizing society in late Qing Nanyang.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138624172","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899641
Silvia Freiin Ebner von Eschenbach
Abstract:The study addresses the role that Buddhist monasteries played as institutions of charity on the one hand and as economic organizations on the other in the interplay with the local elite and the administration, using the water supply activities of monasteries that agglomerated in Lin'an (Hangzhou) and around the West Lake as examples. From local gazetteers it becomes apparent that monastic water supply activities were enabled by the monasteries' proximity to the springs found in the hills and to the water infrastructure that served the lake as the city's freshwater reservoir. The aim of the study is to elucidate how monasteries offered freshwater from their springs to travelers and city residents, especially in times of drought, and accommodated elite members. The study will show in particular how monks made their expert knowledge in hydrological engineering available to infrastructure projects of Hangzhou's local administrators. Besides being charity-minded, monasteries were also profit-orientated as they were well-versed in fund-raising and received generous bestowments and donations, mostly exempt from taxation. What is more, they attempted to encroach on the West Lake for the cultivation of water plants, thus, however, impairing the city's freshwater supply from the reservoir that local administrators tried so hard to preserve.摘要:本文主要以臨安和西湖地區的寺廟如何利用供水活動爲例，考察佛教寺廟作爲慈善機構的同時，又是個與地方官員及權貴合作的經濟機構。地方志記載顯示，這些寺廟參與事飲用水供應活動得益於他們靠近為城市供水的兩個渠道，即山間天然水源及依西湖建立起的供水體系。本文旨在闡明，尤其是在旱年，寺廟如何利用山泉為行人、市民以及逃難來的官員及權貴提供飲用水。特別是僧人們如何利用他們的水利技術知識，得到地方官員授權建立杭州地區的水利設施。寺廟除了以慈善為目的, 還從中獲得, 通過捐贈、施捨、善款等帶來的豐厚的盈利，且大多享有免稅之待遇。此外，寺廟亦試圖占用西湖培植水生作物，甚至因此影響到地方政府極力要保護的城市飲用水供應系統。
Abstract:The study addresses the role that Buddhist monasteries played as institutions of charity on the one hand and as economic organizations on the other in the interplay with the local elite and the administration，using the water supply activities of monasteries that agglomerated in Lin'an（Hangzhou）and around the West Lake as examples.From local gazetteers it becomes apparent that monastic water supply activities were enabled by the monasteries' proximity to the springs found in the hills and to the water infrastructure that served the lake as the city's freshwater reservoir.The aim of the study is to elucidate how monasteries offered freshwater from their springs to travelers and city residents，especially in times of drought，and accommodated elite members.The study will show in particular how monks made their expert knowledge in hydrological engineering available to infrastructure projects of Hangzhou's local administrators.Besides being charity-minded，monasteries were also profit-orientated as they were well-versed in fund-raising and received generous bestowments and donations，mostly exempt from taxation.What is more，they attempted to encroach on the West Lake for the cultivation of water plants，thus，however，impairing the city's freshwater supply from the reservoir that local administrators tried so hard to preserve.摘要：本文主要以临安和西湖地区的寺庙如何利用供水活动为例，考察佛教寺庙作为慈善机构的同时，又是个与地方官员及权贵合作的经济机构。地方志记载显示，这些寺庙参与事饮用水供应活动得益于他们靠近为城市供水的两个渠道，即山间天然水源及依西湖建立起的供水体系。本文旨在阐明，尤其是在旱年，寺庙如何利用山泉为行人、市民以及逃难来的官员及权贵提供饮用水。特别是僧人们如何利用他们的水利技术知识，得到地方官员授权建立杭州地区的水利设施。寺庙除了以慈善为目的，还从中获得，通过捐赠、施舍、善款等带来的丰厚的盈利，且大多享有免税之待遇。此外，寺庙亦试图占用西湖培植水生作物，甚至因此影响到地方政府极力要保护的城市饮用水供应系统。
{"title":"Buddhist Monasteries between Charity and Profit: Taking the Issue of Water Supply of Lin'an (Hangzhou) during the Song Dynasty (960–1279) as an Example","authors":"Silvia Freiin Ebner von Eschenbach","doi":"10.1353/jcr.2023.a899641","DOIUrl":"https://doi.org/10.1353/jcr.2023.a899641","url":null,"abstract":"Abstract:The study addresses the role that Buddhist monasteries played as institutions of charity on the one hand and as economic organizations on the other in the interplay with the local elite and the administration, using the water supply activities of monasteries that agglomerated in Lin'an (Hangzhou) and around the West Lake as examples. From local gazetteers it becomes apparent that monastic water supply activities were enabled by the monasteries' proximity to the springs found in the hills and to the water infrastructure that served the lake as the city's freshwater reservoir. The aim of the study is to elucidate how monasteries offered freshwater from their springs to travelers and city residents, especially in times of drought, and accommodated elite members. The study will show in particular how monks made their expert knowledge in hydrological engineering available to infrastructure projects of Hangzhou's local administrators. Besides being charity-minded, monasteries were also profit-orientated as they were well-versed in fund-raising and received generous bestowments and donations, mostly exempt from taxation. What is more, they attempted to encroach on the West Lake for the cultivation of water plants, thus, however, impairing the city's freshwater supply from the reservoir that local administrators tried so hard to preserve.摘要:本文主要以臨安和西湖地區的寺廟如何利用供水活動爲例，考察佛教寺廟作爲慈善機構的同時，又是個與地方官員及權貴合作的經濟機構。地方志記載顯示，這些寺廟參與事飲用水供應活動得益於他們靠近為城市供水的兩個渠道，即山間天然水源及依西湖建立起的供水體系。本文旨在闡明，尤其是在旱年，寺廟如何利用山泉為行人、市民以及逃難來的官員及權貴提供飲用水。特別是僧人們如何利用他們的水利技術知識，得到地方官員授權建立杭州地區的水利設施。寺廟除了以慈善為目的, 還從中獲得, 通過捐贈、施捨、善款等帶來的豐厚的盈利，且大多享有免稅之待遇。此外，寺廟亦試圖占用西湖培植水生作物，甚至因此影響到地方政府極力要保護的城市飲用水供應系統。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43570928","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899644
Justin R. Ritzinger
Abstract:The study of Humanistic Buddhism in Taiwan has typically focused on its largest, most elite representatives. These institutions are a smaller and less representative section of Buddhism in Taiwan than they might appear, however. This paper will take a different angle: looking at Humanistic Buddhism not from above, but from below; not through multinational monastic-led organizations, but through a local working-class lay community; not as a discreet tradition, but as part of a broader religious market. My subject will be the Maitreya Lay Buddhist Lodge, where we find a "vernacular modernism" in which core ideas and orientations of Buddhist modernism are articulated within a broader religious field marked by enduring dynamics and tensions identified in studies of late imperial Chinese religion.摘要:一般來講，關於台灣人間佛教的研究著重於最大型、最精英的團體。不過這些團體在全面台灣佛教佔的比率沒有人想像的那麼大，其代表性也有限。本文以另外一個角度來看人間佛教：非從上而下而從下而上，非通過以僧團為領導人員的跨國機構而通過社區型工人階級的在家團體，非視為分離的傳統而視為宗教市場的一部分。本文主題為慈氏居士林。在那裡可以看到一個「通俗現代主義」。此是佛教現代主義核心觀念與方向在一個仍然以明清民間宗教動力與張力為特征的廣泛宗教場域得到表現。
Abstract:The study of Humanistic Buddhism in Taiwan has typically focused on its largest，most elite representatives.These institutions are a smaller and less representative section of Buddhism in Taiwan than they might appear，however.This paper will take a different angle: looking at Humanistic Buddhism not from above，but from below；not through multinational monastic-led organizations，but through a local working-class lay community；not as a discreet tradition，but as part of a broader religious market.My subject will be the Maitreya Lay Buddhist Lodge，where we find a“vernacular modernism”in which core ideas and orientations of Buddhist modernism are articulated within a broader religious field marked by enduring dynamics and tensions identified in studies of late imperial Chinese religion.摘要：一般来讲，关于台湾人间佛教的研究着重于最大型、最精英的团体。不过这些团体在全面台湾佛教占的比率没有人想像的那么大，其代表性也有限。本文以另外一个角度来看人间佛教：非从上而下而从下而上，非通过以僧团为领导人员的跨国机构而通过社区型工人阶级的在家团体，非视为分离的传统而视为宗教市场的一部分。本文主题为慈氏居士林。在那里可以看到一个「通俗现代主义」。此是佛教现代主义核心观念与方向在一个仍然以明清民间宗教动力与张力为特征的广泛宗教场域得到表现。
{"title":"Vernacular Modernism: Humanistic Buddhism from Below in Bade, Taiwan","authors":"Justin R. Ritzinger","doi":"10.1353/jcr.2023.a899644","DOIUrl":"https://doi.org/10.1353/jcr.2023.a899644","url":null,"abstract":"Abstract:The study of Humanistic Buddhism in Taiwan has typically focused on its largest, most elite representatives. These institutions are a smaller and less representative section of Buddhism in Taiwan than they might appear, however. This paper will take a different angle: looking at Humanistic Buddhism not from above, but from below; not through multinational monastic-led organizations, but through a local working-class lay community; not as a discreet tradition, but as part of a broader religious market. My subject will be the Maitreya Lay Buddhist Lodge, where we find a \"vernacular modernism\" in which core ideas and orientations of Buddhist modernism are articulated within a broader religious field marked by enduring dynamics and tensions identified in studies of late imperial Chinese religion.摘要:一般來講，關於台灣人間佛教的研究著重於最大型、最精英的團體。不過這些團體在全面台灣佛教佔的比率沒有人想像的那麼大，其代表性也有限。本文以另外一個角度來看人間佛教：非從上而下而從下而上，非通過以僧團為領導人員的跨國機構而通過社區型工人階級的在家團體，非視為分離的傳統而視為宗教市場的一部分。本文主題為慈氏居士林。在那裡可以看到一個「通俗現代主義」。此是佛教現代主義核心觀念與方向在一個仍然以明清民間宗教動力與張力為特征的廣泛宗教場域得到表現。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43680063","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899647
Armin Selbitschka
To conclude briefly, writing a history of a Chinese god will never be the same after Gods of Taishan. My cheeky remarks above notwithstanding, a whole new methodological apparatus and set of questions has been laid out by Susan Naquin, that should be deployed when dealing with any god we would like to research. This apparatus is sure to be a long-lasting landmark in our field, as visible as Taishan soaring from the north China plain.
{"title":"Modeling Peace: Royal Tombs and Political Ideology in Early China by Jie Shi (review)","authors":"Armin Selbitschka","doi":"10.1353/jcr.2023.a899647","DOIUrl":"https://doi.org/10.1353/jcr.2023.a899647","url":null,"abstract":"To conclude briefly, writing a history of a Chinese god will never be the same after Gods of Taishan. My cheeky remarks above notwithstanding, a whole new methodological apparatus and set of questions has been laid out by Susan Naquin, that should be deployed when dealing with any god we would like to research. This apparatus is sure to be a long-lasting landmark in our field, as visible as Taishan soaring from the north China plain.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43844914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899646
Reviewed by: Gods of Mount Tai: Familiarity and the Material Culture of North China, 1000–2000 by Susan Naquin Vincent Goossaert Susan Naquin, Gods of Mount Tai: Familiarity and the Material Culture of North China, 1000–2000. Leiden: Brill, 2022. xv, 538 pp. US$305 (hb). 978-90-04-51641-0 Mount Tai 泰山 (Taishan) and its gods deserve a monumental study. Naquin's book, in the making for some fifteen years and long awaited by the scholarly community, is as towering, rock-solid, impressive, and memorable as its subject. At a length that most presses would not even want to hear about, printed in a large format with two columns per page, and luxuriously illustrated—138 images in-text, most of them in color, not to mention maps, graphs, and tables—this is nothing short of an amazing book. The writing is as beautiful as the visual object: Naquin's renowned prose—utterly devoid of jargon and fashionable terms, surgically precise, and ever critical of any assumption (whether in the sources, in her own writing, or in our reading)—is at the same time elegant and attempts to tell the story from the perspective of ordinary Chinese. For the book tells a story: that of the Jade Maiden (Yunü 玉女), a broken stone statue found atop Taishan (then barren and devoid of any built structure) during the preparations for the fengshan 封禪 sacrifices performed on the mountain by Song emperor Zhenzong 宋真宗 in 1008. The hazily-defined deity was modestly enshrined there and survived [End Page 162] for a few centuries, honored by occasional visitors. She was adopted by a combination of court members, Daoist clerics, and pilgrims, and started to gain a foothold at the foot of the mountain, and then in villages ever further away. The cult grew steadily from the fifteenth century onwards and soon her temples were found throughout the north China plain. She was then called by a variety of names and titles including Holy mother (Shengmu 聖母), Heavenly immortal (Tianxian 天仙), Master of the Azure Cloud (Bixia yuanjun 碧霞元君), and My Lady (niangniang 娘娘), assigned various stories—daughter of the Great Sovereign of the Eastern Peak 東嶽大帝, female alchemical virtuoso, flying bird-like fairy—and represented in forms varying from the alluring young woman, over stern matron and smiling granny, to an almost androgynous figure of authority. Naquin describes with unflinching attention to detail and context these variations in time, space, and medium. Then, by the mid-Qing, this phase of expansion gives way to consolidation; new temples and images keep appearing, but the goddess is now part of the landscape—both figuratively and literally speaking—and finds herself ever more conflated and even confused within a larger mass of female protective deities, found everywhere but with few individual traits. To tell this story of the slow emergence, spectacular success, and then routinization of the goddess both at her original home, Taishan, and in thousands of villages, neighborhoods, and hills, Naquin uses t
《泰山之神:熟悉度与华北物质文化，1000-2000》作者:Susan Naquin, Vincent Goossaert Susan Naquin，《泰山之神:熟悉度与华北物质文化，1000-2000》莱顿:布里尔，2022年。15卷，538页，305美元(磅)。泰山及其诸神值得我们进行不朽的研究。纳昆的这本书历时15年，学术界对它的期待已久，它和它的主题一样巍峨、坚如磐石、令人印象深刻、令人难忘。这本书的长度是大多数出版社都不愿意听到的，它以每页两栏的大格式印刷，并配有华丽的插图——138幅文字图像，其中大多数是彩色的，更不用说地图、图表和表格了——这本书简直是一本令人惊叹的书。文字和视觉对象一样美丽:那金著名的散文——完全没有行话和时髦的术语，精确得像外科手术一样，对任何假设都持批评态度(无论是在资料中，在她自己的写作中，还是在我们的阅读中)——同时又很优雅，试图从普通中国人的角度讲述这个故事。因为这本书讲述了一个故事:玉女(Yunü)，一个破碎的石像发现在泰山(当时荒芜，没有任何建筑结构)在准备凤山祭祀期间，由宋真宗在山上进行。这个定义模糊的神被谦虚地供奉在那里，并存活了几个世纪，偶尔会有游客向他致敬。她被朝廷成员、道教僧侣和朝圣者收养，并开始在山脚下站稳脚跟，然后在更远的村庄站稳脚跟。从15世纪开始，这种崇拜不断发展，很快，她的庙宇遍布华北平原。她叫上了各种各样的名字和头衔包括神圣的母亲(声母表聖母),天上的不朽(Tianxian天仙),硕士Azure云(Bixia yuanjun碧霞元君),和我的夫人(niangniang娘娘),分配各种伟大的主权stories-daughter东峰東嶽大帝,女性炼金术大师,飞翔的鸟神话和代表不同形式的诱人的年轻女子,在严厉的妇女和微笑的奶奶,一个几乎雌雄同体的图的权威。纳昆以坚定的注意力描述了这些在时间、空间和媒介上的变化。然后，到了清朝中期，这一扩张阶段让位于巩固;新的庙宇和形象不断出现，但女神现在是景观的一部分——无论是象征性的还是字面上的——并且发现自己更加混淆，甚至混淆在大量的女性保护神中，无处不在，但几乎没有个人特征。为了讲述这位女神在她的家乡泰山，以及成千上万的村庄、社区和山丘上缓慢出现、取得惊人成功，然后被常规化的故事，纳昆使用了物质文化的框架和熟悉的概念。这个概念值得进一步的发展和探索，它的基础是人们可以接受一个新的神——泰山女神——前提是她看起来足够熟悉，因此在媒体和举止上表现得合乎情理。从这个角度来看，宗教变革，比如女神的成功故事，并不是一种大胆的创新，而是对当地普遍存在的物质条件的缓慢适应，并在漫长的时间里保持非常稳定。由于这个原因，这本书的一个重要部分是专门描述她的寺庙的物理建筑和她的形象的材料:石头，木材，粘土，青铜，她的雕像的铁，和画布和纸用于绘画和木版印刷。对于每一种材料，Naquin都非常仔细地详细说明了它们的来源和当地的可用性、成本、技术技能和市场。在这样做的过程中，她提供了方法论上的一课，从不认为任何事情都是理所当然的，并不断提出基本问题——谁?在哪里?多少钱?例如，测量幸存的女神形象，使她能够认为青铜主要用于小型……
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Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899642
Kedao Tong
Abstract:Generally acknowledged as a Southern Song text by an obscure Chan monk, the Xiaoshi Jingang keyi 銷釋金剛科儀 includes a chapter-by-chapter exposition of Kumārajīva's fifth-century Chinese translation of the Diamond Sūtra and survives in multiple different editions from the Ming-Qing era. It has claimed attention from scholars from different fields of Chinese religions and been considered in the context of the study of precious scroll (baojuan 寶卷) or Buddhist ritual literature. With due attention to different components of the whole text rather than the exposition alone, and by situating the work in the history of Chinese Buddhist commentarial and liturgical works on the Diamond Sūtra, this article examines the textual and reception history of the Xiaoshi Jingang keyi. Focusing on its overall structure, source material, and use of verses. I demonstrate that the Xiaoshi Jingang keyi finds roots in the pre-existing Chinese Buddhist literature on the Diamond Sūtra, and show how it inspired Buddhist monastics to compose commentaries on it up to the mid-sixteenth century.摘要:一般被認為係南宋時期一位不知名禪僧所作的《銷釋金剛科儀》包含了對公元五世纪鳩摩羅什譯本《金剛經》經文的逐章闡釋，有多個明清時期的版本流傳。這部作品吸引了來自中國宗教研究多個領域學者的關注，並曾分別被置於寶卷和佛教儀式文本研究的視域下探討。本文通過全面考察《銷釋金剛科儀》的各個組成部分而非單單釋經的部分，以及將其放在與《金剛經》有關的漢文佛教註疏和儀式文本的發展脈絡當中，从文本史和接受史的角度對《銷釋金剛科儀》進行了研究。文章重點關注作品的整體結構、材料來源和當中偈頌的使用，指出《銷釋金剛科儀》和此前漢文佛教文獻中《金剛經》相關文本之間的源流，并略述明代中前期佛教僧人創作的多部《銷釋金剛科儀》注釋。
{"title":"Revisiting the Xiaoshi Jingang keyi 銷釋金剛科儀: A Textual and Reception History","authors":"Kedao Tong","doi":"10.1353/jcr.2023.a899642","DOIUrl":"https://doi.org/10.1353/jcr.2023.a899642","url":null,"abstract":"Abstract:Generally acknowledged as a Southern Song text by an obscure Chan monk, the Xiaoshi Jingang keyi 銷釋金剛科儀 includes a chapter-by-chapter exposition of Kumārajīva's fifth-century Chinese translation of the Diamond Sūtra and survives in multiple different editions from the Ming-Qing era. It has claimed attention from scholars from different fields of Chinese religions and been considered in the context of the study of precious scroll (baojuan 寶卷) or Buddhist ritual literature. With due attention to different components of the whole text rather than the exposition alone, and by situating the work in the history of Chinese Buddhist commentarial and liturgical works on the Diamond Sūtra, this article examines the textual and reception history of the Xiaoshi Jingang keyi. Focusing on its overall structure, source material, and use of verses. I demonstrate that the Xiaoshi Jingang keyi finds roots in the pre-existing Chinese Buddhist literature on the Diamond Sūtra, and show how it inspired Buddhist monastics to compose commentaries on it up to the mid-sixteenth century.摘要:一般被認為係南宋時期一位不知名禪僧所作的《銷釋金剛科儀》包含了對公元五世纪鳩摩羅什譯本《金剛經》經文的逐章闡釋，有多個明清時期的版本流傳。這部作品吸引了來自中國宗教研究多個領域學者的關注，並曾分別被置於寶卷和佛教儀式文本研究的視域下探討。本文通過全面考察《銷釋金剛科儀》的各個組成部分而非單單釋經的部分，以及將其放在與《金剛經》有關的漢文佛教註疏和儀式文本的發展脈絡當中，从文本史和接受史的角度對《銷釋金剛科儀》進行了研究。文章重點關注作品的整體結構、材料來源和當中偈頌的使用，指出《銷釋金剛科儀》和此前漢文佛教文獻中《金剛經》相關文本之間的源流，并略述明代中前期佛教僧人創作的多部《銷釋金剛科儀》注釋。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46666504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899645
J. Gentz
Like an echo of the “Basic Writings” series with selected translations of Chinese thinkers by Burton Watson published in the 1960s as part of their “Columbia College Program of Translations from the Oriental Classics,” Columbia University Press has now again published a book in the same format: Zhu Xi: Basic Teachings, translated by Daniel K. Gardner, a paperback booklet, 155 pages in length displaying, like the “Basic Writings,” a Han dynasty stone rubbing on its front cover. The contents of the book appear familiar as well. In 1990, Daniel K. Gardner published a translation of chapters 7–13 of the Zhuzi yulei 朱子語類 with 79 pages of introduction, notes, commentary, glossary, bibliography, and index, a most wonderful book.1 Zhu Xi basically follows this composition. The fourteen-page introduction follows the same structure of the earlier seventy-nine-page text: providing the reader with a biography, historical background, philosophy, writings. It includes sentences and entire paragraphs that are copied verbatim from the earlier introduction and basically reads like a summary of it. The following “Notes on the Text and Translation” contains many similar points as the “Note on Text and Translation” of the earlier book, but lacks the discussion of the important issue of contradictory passages, a discussion that due to the lack of commentary in Zhu Xi would have been even more important for this shorter and terser translation. The Zhuzi yulei (Classified Conversations of Master Zhu) is again the main source of the translations in this book. It presents selected translations of the first thirteen chapters of the Zhuzi yulei because these chapters, according to Gardner, “constitute the best overview of Zhu Xi’s basic and most enduring philosophical teachings” (p. xxi). The translations are organized into five chapters: 1. “Foundations of the Universe,” with three sections mainly containing passages from chapters 1–3 of the Zhuzi yulei; 2. “Human Beings,” with three sections mainly containing passages from chapters 4–6 of the Zhuzi yulei; 3. “Learning,” with three sections mainly containing passages from chapters 7–9 of the Zhuzi yulei; 4. “A Theory of Reading,” with three sections mainly containing passages from chapters 10–11 of the Zhuzi yulei with some passages from chapter 14 and other writings such as Zhu Xi ji 朱熹集; and 5. “Moral Self-Cultivation,” with two sections mainly containing passages from chapters 12–13 of the Zhuzi yulei. Three of the five chapters thus contain translations from chapters that Gardner had previously translated, commented and annotated in his 1990 book. The other two chapters present translations of many passages for which we also have translations in Wing-tsit Chan’s Source Book in Chinese Philosophy,
哥伦比亚大学出版社（Columbia University Press）现在再次出版了一本同样格式的书：丹尼尔·K·加德纳（Daniel K.Gardner）翻译的《朱neneneba习：基础教学》（Zhu Xi Xi:Basic Teachings），长达155页的封面上有一块汉代拓印的石碑，与《基础文集》一样。这本书的内容看起来也很熟悉。1990年，Daniel K.Gardner出版了《朱子·郁雷》第7-13章的译本朱子語類 有79页的引言、注释、评论、术语表、参考书目和索引，是一本非常精彩的书。这本十四页的引言与之前七十九页的正文结构相同：为读者提供传记、历史背景、哲学和著作。它包括从前面的引言中逐字复制的句子和整段，读起来基本上像是对它的总结。下面的《文本与翻译札记》包含了许多与前面的书《文本与译文札记》相似的观点，但缺乏对矛盾段落这一重要问题的讨论，由于朱缺乏评论，讨论Xi将是更重要的，这一较短和简洁的翻译。《朱子语类》又是本书译本的主要来源。它提供了《朱子渔类》前十三章的精选译文，因为根据加德纳的说法，这些章节“构成了朱Xi基本和最持久的哲学教义的最佳概述”（第xxi页）。翻译分为五章：1。“宇宙之基”，分三节，主要收录《朱子·郁雷》第一章至第三章的段落；2.《人》，分三节，主要收录《朱子·郁雷》第4-6章的段落；3.《学》，分三节，主要收录《朱子·郁雷》第7-9章的段落；4.《读书论》，分三节，主要是《朱子·余雷》第10-11章的段落，第14章的一些段落和其他著作，如《朱Xi集》朱熹集; 和5。《道德修养》分为两节，主要收录《朱子·郁雷》第12-13章中的段落。因此，五章中的三章包含了加德纳之前在1990年的书中翻译、评论和注释的章节的译文。另外两章介绍了许多段落的翻译，我们在陈的《中国哲学渊源书》中也有对这些段落的翻译，
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Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899643
Ilia Mozias
Abstract:This paper explores the teachings of Wang Dongting 汪東亭 (1839–1917), a leading master of the Western school (xipai 西派) of internal alchemy (neidan 內丹), who developed an innovative method of alchemical cultivation that focused on creating the immortal body in the external space outside of the physical body. Wang developed a concept of two Heavens and four yin-yangs, presenting the perfect immortal and corrupted ordinary worlds as two parallel universes existing simultaneously. The two Heavens express themselves as humans' two selves, an ordinary self and its physical body given to us by our parents, and the eternal "body of law." Wang maintained that alchemists must abandon the ordinary self and exclusively cultivate the body of law, achieving immortality by separating the body of law from the physical body and "teaching" the latter to exist on its own. According to Wang's method, alchemists form a new immortal body by unifying their genuine selves with external space. To do it, practitioners first focus on breathing outside the physical body, then naturally follow breathing, then forget about it and go into deep concentration, oblivion, and even sleep. They finally awaken in an actual dream of this new immortal reality. Practitioners not only create a new immortal body outside the physical one, but also make a choice between the ordinary world of death and the immortal world of life, aiming to leave our fallen world entirely, forget about it, and never return.摘要:本文探討內丹西派大宗師汪東亭（1839–1917）的內丹思想與實際修練方法。汪東亭開發了一種全新的"身外虛空"內丹修練方法，專注於在色身外進行心息相依，煉形易身等功夫。汪氏提出兩重天地四個陰陽的概念，將仙界和凡界視為同時存在的兩個平行宇宙。兩種天地四個陰陽表現為人的兩個自我，即父母給我們的色身，以及永恆的"法身"。汪東亭認為，內丹修煉者必須捨棄色身，專修法身，將法身與肉身分離，"教"法身自身存在，從而達到長生不老的目的。根據汪氏的丹法，修煉者需要將神氣在外面合一，逐漸形成一個新的不死之身。為此，內丹修煉者首先凝神於鼻外寸勁，在外面虛空裡心息相依，然後神氣相忘，入定，甚至入睡。入定之後， 修煉者先沒有夢， 後來他們突然有夢，叫真夢。然後他們在真夢中醒來，出陽神，進入仙界。內丹修行者不僅要在外面虛空裡創造陽神，還要在有死亡的凡界和永恆的仙界之間做出選擇，力求徹底離開凡界，忘掉它，再也不回來。
Abstract:This paper explores the teachings of Wang Dongting汪东亭（1839–1917），a leading master of the Western school（xipai西派）of internal alchemy（neidan内丹），who developed an innovative method of alchemical cultivation that focused on creating the immortal body in the external space outside of the physical body.Wang developed a concept of two Heavens and four yin-yangs，presenting the perfect immortal and corrupted ordinary worlds as two parallel universes existing simultaneously.The two Heavens express themselves as humans' two selves，an ordinary self and its physical body given to us by our parents，and the eternal“body of law.”Wang maintained that alchemists must abandon the ordinary self and exclusively cultivate the body of law，achieving immortality by separating the body of law from the physical body and“teaching”the latter to exist on its own.According to Wang's method，alchemists form a new immortal body by unifying their genuine selves with external space.To do it，practitioners first focus on breathing outside the physical body，then naturally follow breathing，then forget about it and go into deep concentration，oblivion，and even sleep.They finally awaken in an actual dream of this new immortal reality.Practitioners not only create a new immortal body outside the physical one，but also make a choice between the ordinary world of death and the immortal world of life，aiming to leave our fallen world entirely，forget about it，and never return.摘要：本文探讨内丹西派大宗师汪东亭（1839–1917）的内丹思想与实际修练方法。汪东亭开发了一种全新的“身外虚空”内丹修练方法，专注于在色身外进行心息相依，炼形易身等功夫。汪氏提出两重天地四个阴阳的概念，将仙界和凡界视为同时存在的两个平行宇宙。两种天地四个阴阳表现为人的两个自我，即父母给我们的色身，以及永恒的“法身”。汪东亭认为，内丹修炼者必须舍弃色身，专修法身，将法身与肉身分离，“教”法身自身存在，从而达到长生不老的目的。根据汪氏的丹法，修炼者需要将神气在外面合一，逐渐形成一个新的不死之身。为此，内丹修炼者首先凝神于鼻外寸劲，在外面虚空里心息相依，然后神气相忘，入定，甚至入睡。入定之后，修炼者先没有梦，后来他们突然有梦，叫真梦。然后他们在真梦中醒来，出阳神，进入仙界。内丹修行者不仅要在外面虚空里创造阳神，还要在有死亡的凡界和永恒的仙界之间做出选择，力求彻底离开凡界，忘掉它，再也不回来。
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