{"title":"In the Wake of the Mongols: The Making of a New Social Order in North China, 1200–1600 by Jinping Wang (review)","authors":"Mark Halperin","doi":"10.1353/jcr.2019.0022","DOIUrl":"https://doi.org/10.1353/jcr.2019.0022","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"241 - 244"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43625852","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}
{"title":"Chinese Ways of Being Muslim: Negotiating Ethnicity and Religiosity in Indonesia by Hew Wai Weng (review)","authors":"Muhamad Ali","doi":"10.1353/jcr.2019.0023","DOIUrl":"https://doi.org/10.1353/jcr.2019.0023","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"225 - 227"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49515535","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}
{"title":"Religion and Ecological Sustainability in China by James Miller, Dan Smyer Yu and Peter van der Veer (review)","authors":"Ambika Aiyadurai","doi":"10.1353/jcr.2019.0019","DOIUrl":"https://doi.org/10.1353/jcr.2019.0019","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"230 - 233"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42025112","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}
Offering an extensive analysis of revived Daoist temples dedicated to Huang Daxian 黃大仙, sociologists Chan and Lang draw on 15 years of fieldwork to examine local government contributions to temple rebuilding for tourism. Their work comes from the regions of Zhejiang 浙江 and Guangdong 廣東, and in addition to investigating local government involvement, chapters provide insight into transnational networks, issues of authenticity, management styles, and market forces. This study adds to a growing body of literature regarding religious revivalism in post-Mao China. Such work includes examinations of tourism, economic development, and Chinese religions,1 the reconstruction of temples and religious practices in China,2 and relationships between the state and religion.3 Following market reforms, religious tourism emerged as a means of economic development. Tourist festivals began, e.g., an annual Guanyin 觀音 cultural festival at Mount Putuo 普陀山 and a Daoist cultural festival in Sichuan 四川, and colossal statues were built to distinguish sites and draw visitors, e.g., the Lingshan Buddha 靈山大佛, the 108-meter Guanyin statue at the Nanshan Buddhist Culture Park 南山佛教文化園, and the 33-meter statue of Laozi at Mount Mao 茅山.4 Chan and Lang’s study adds to research on such developments, and complements ethnography providing invaluable insight into the restoration of Daoist rituals and local religious communities.5 What sets their work apart is its multi-site approach comparing Huang Daxian temples, and its focus on religious revivalism in the context of local
{"title":"Building Temples in China: Memories, Tourism and Identities by Selina Ching Chan and Graeme Lang (review)","authors":"Courtney Bruntz","doi":"10.1353/jcr.2019.0017","DOIUrl":"https://doi.org/10.1353/jcr.2019.0017","url":null,"abstract":"Offering an extensive analysis of revived Daoist temples dedicated to Huang Daxian 黃大仙, sociologists Chan and Lang draw on 15 years of fieldwork to examine local government contributions to temple rebuilding for tourism. Their work comes from the regions of Zhejiang 浙江 and Guangdong 廣東, and in addition to investigating local government involvement, chapters provide insight into transnational networks, issues of authenticity, management styles, and market forces. This study adds to a growing body of literature regarding religious revivalism in post-Mao China. Such work includes examinations of tourism, economic development, and Chinese religions,1 the reconstruction of temples and religious practices in China,2 and relationships between the state and religion.3 Following market reforms, religious tourism emerged as a means of economic development. Tourist festivals began, e.g., an annual Guanyin 觀音 cultural festival at Mount Putuo 普陀山 and a Daoist cultural festival in Sichuan 四川, and colossal statues were built to distinguish sites and draw visitors, e.g., the Lingshan Buddha 靈山大佛, the 108-meter Guanyin statue at the Nanshan Buddhist Culture Park 南山佛教文化園, and the 33-meter statue of Laozi at Mount Mao 茅山.4 Chan and Lang’s study adds to research on such developments, and complements ethnography providing invaluable insight into the restoration of Daoist rituals and local religious communities.5 What sets their work apart is its multi-site approach comparing Huang Daxian temples, and its focus on religious revivalism in the context of local","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"221 - 224"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42387621","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}
{"title":"The Confucian Four Books for Women: A New Translation of the Nü Sishu and the Commentary of Wang Xiang transed. by Ann A. Pang-White (review)","authors":"Guotong Li","doi":"10.1353/jcr.2019.0016","DOIUrl":"https://doi.org/10.1353/jcr.2019.0016","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"236 - 238"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45213663","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}
Abstract:This paper examines the texts and ritual performances of three typical Kṣitigarbha (Dizang 地藏) or Maudgalyāyana (Mulian 目連) precious scrolls (baojuan 寶卷) in late imperial China, with an emphasis on locality. By examining the identification of Jin Dizang 金地藏 as Dizang Bodhisattva's emanation on Mt. Jiuhua 九華山, Mt. Jiuhua's function as an essential geographical setting in texts, and the ritual contexts for their performances, this paper demonstrates that Mt. Jiuhua's rising fame is intricately reflected in Dizang or Mulian scrolls. Instead of reading these scrolls through the lens of a particular religious group, this paper adopts a local perspective to reveal the ways in which precious scrolls became important venues for representing sacred geography. Thus, this paper works as a case study of the confluences of religious history and vernacular literature.摘要:本文以地方性為中心檢視了明清時期三種典型的地藏或目連寶卷的文本及儀式表演。通過考察宝卷中地藏菩薩在九華山的化身金地藏、九華山作为不可或缺的地理要素，以及演出这些寶卷的儀式背景，本文表明地藏或目連寶卷以曲折的形式反映了九華山的重要性。本文試圖避免僅從特定宗教傳統的角度來解讀這些寶卷，而是採取了地方視角揭示出寶卷如何成為表達神聖地理的重要方式。由此，本文可视作結合宗教史和民間文學的個案研究。
Abstract:This paper examines the texts and ritual performances of three typical Kṣitigarbha (Dizang 地藏) or Maudgalyāyana (Mulian 目連) precious scrolls (baojuan 寶卷) in late imperial China, with an emphasis on locality. By examining the identification of Jin Dizang 金地藏 as Dizang Bodhisattva's emanation on Mt. Jiuhua 九華山, Mt. Jiuhua's function as an essential geographical setting in texts, and the ritual contexts for their performances, this paper demonstrates that Mt. Jiuhua's rising fame is intricately reflected in Dizang or Mulian scrolls. Instead of reading these scrolls through the lens of a particular religious group, this paper adopts a local perspective to reveal the ways in which precious scrolls became important venues for representing sacred geography. Thus, this paper works as a case study of the confluences of religious history and vernacular literature.摘要:本文以地方性為中心檢視了明清時期三種典型的地藏或目連寶卷的文本及儀式表演。通過考察宝卷中地藏菩薩在九華山的化身金地藏、九華山作为不可或缺的地理要素，以及演出这些寶卷的儀式背景，本文表明地藏或目連寶卷以曲折的形式反映了九華山的重要性。本文試圖避免僅從特定宗教傳統的角度來解讀這些寶卷，而是採取了地方視角揭示出寶卷如何成為表達神聖地理的重要方式。由此，本文可视作結合宗教史和民間文學的個案研究。
{"title":"Localizing a Bodhisattva in Late Imperial China: Kṣitigarbha, Mt. Jiuhua, and Their Connections in Precious Scrolls","authors":"Nanjiang Ouyang","doi":"10.1353/jcr.2019.0015","DOIUrl":"https://doi.org/10.1353/jcr.2019.0015","url":null,"abstract":"Abstract:This paper examines the texts and ritual performances of three typical Kṣitigarbha (Dizang 地藏) or Maudgalyāyana (Mulian 目連) precious scrolls (baojuan 寶卷) in late imperial China, with an emphasis on locality. By examining the identification of Jin Dizang 金地藏 as Dizang Bodhisattva's emanation on Mt. Jiuhua 九華山, Mt. Jiuhua's function as an essential geographical setting in texts, and the ritual contexts for their performances, this paper demonstrates that Mt. Jiuhua's rising fame is intricately reflected in Dizang or Mulian scrolls. Instead of reading these scrolls through the lens of a particular religious group, this paper adopts a local perspective to reveal the ways in which precious scrolls became important venues for representing sacred geography. Thus, this paper works as a case study of the confluences of religious history and vernacular literature.摘要:本文以地方性為中心檢視了明清時期三種典型的地藏或目連寶卷的文本及儀式表演。通過考察宝卷中地藏菩薩在九華山的化身金地藏、九華山作为不可或缺的地理要素，以及演出这些寶卷的儀式背景，本文表明地藏或目連寶卷以曲折的形式反映了九華山的重要性。本文試圖避免僅從特定宗教傳統的角度來解讀這些寶卷，而是採取了地方視角揭示出寶卷如何成為表達神聖地理的重要方式。由此，本文可视作結合宗教史和民間文學的個案研究。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"195 - 219"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42179397","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}
Abstract:This article investigates how the state and the Buddhist establishment negotiated their respective jurisdictions in China between the fourth and early twentieth centuries, focusing particularly on the legal procedures for adjudicating ordained Buddhist offenders. Scholars have proposed three theories on how ordained Buddhist offenders' cases were assigned to different trial venues: the internal vs. external offences distinction, the grave vs. light offences distinction, and the civil vs. criminal offences distinction. Most scholars concur that state lay courts have jurisdiction over grave external criminal cases, while Buddhist monastic courts oversee light internal civil offences. However, their theories only reveal some aspects of the battle over the jurisdictional boundaries of the Buddhist establishment and the state. In this article, I demonstrate that the state and the Buddhist clergy reformed the existing legal infrastructure collaboratively by creating hybrid laws and courts in a tripartite legal system to replace existing dichotomous lay and monastic courts and laws. By creating this tripartite legal infrastructure, rulers in imperial China gradually tightened the state's jurisdictional control over the Buddhist establishment, compromising somewhat, but never completely giving up jurisdictional control over the Buddhist establishment in their negotiation with eminent monks who demanded more jurisdictional autonomy for the Buddhist clergy.摘要:本文研究國家和佛教僧團在四世紀到二十世紀的中國是如何協商界定他們各自的司法管轄權的，重點關注處理犯罪僧尼的司法程序。此前的學者提出了三種理論來解釋審理犯罪僧尼的地點是如何決定的：內部犯罪和外部犯罪的區別，重罪和輕罪的區別，以及民事和刑事犯罪的區別。大部分的學者認同這樣一種觀點，認為國家的世俗法庭對嚴重的外部犯罪有司法管轄權，但佛教寺院的法庭則負責處理內部的輕罪。然而，這些理論僅僅揭示了佛教僧團和國家之間爭奪司法管轄權的鬥爭的一些方面。在本文中，我將展示國家和佛教僧團是如何通過引入一套混合法律和一個混合法庭來合作改革現有的法律體系，從而將一個世俗和佛教寺院二元對立的法律體系和法庭改革為一個三足鼎立的系統。通過建立這個三足鼎立的法律結構，古代中國的統治者逐步加強了國家對佛教僧團的控制，偶爾妥協，但在跟佛教僧團的高僧們就給予僧團更多司法自治權的談判中從未放棄對佛教僧團的司法控制。
Abstract:This article investigates how the state and the Buddhist establishment negotiated their respective jurisdictions in China between the fourth and early twentieth centuries，focusing particularly on the legal procedures for adjudicating ordained Buddhist offenders.Scholars have proposed three theories on how ordained Buddhist offenders' cases were assigned to different trial venues: the internal vs. external offences distinction，the grave vs. light offences distinction，and the civil vs. criminal offences distinction.Most scholars concur that state lay courts have jurisdiction over grave external criminal cases，while Buddhist monastic courts oversee light internal civil offences.However，their theories only reveal some aspects of the battle over the jurisdictional boundaries of the Buddhist establishment and the state.In this article，I demonstrate that the state and the Buddhist clergy reformed the existing legal infrastructure collaboratively by creating hybrid laws and courts in a tripartite legal system to replace existing dichotomous lay and monastic courts and laws.By creating this tripartite legal infrastructure，rulers in imperial China gradually tightened the state's jurisdictional control over the Buddhist establishment，compromising somewhat，but never completely giving up jurisdictional control over the Buddhist establishment in their negotiation with eminent monks who demanded more jurisdictional autonomy for the Buddhist clergy.摘要：本文研究国家和佛教僧团在四世纪到二十世纪的中国是如何协商界定他们各自的司法管辖权的，重点关注处理犯罪僧尼的司法程序。此前的学者提出了三种理论来解释审理犯罪僧尼的地点是如何决定的：内部犯罪和外部犯罪的区别，重罪和轻罪的区别，以及民事和刑事犯罪的区别。大部分的学者认同这样一种观点，认为国家的世俗法庭对严重的外部犯罪有司法管辖权，但佛教寺院的法庭则负责处理内部的轻罪。然而，这些理论仅仅揭示了佛教僧团和国家之间争夺司法管辖权的斗争的一些方面。在本文中，我将展示国家和佛教僧团是如何通过引入一套混合法律和一个混合法庭来合作改革现有的法律体系，从而将一个世俗和佛教寺院二元对立的法律体系和法庭改革为一个三足鼎立的系统。通过建立这个三足鼎立的法律结构，古代中国的统治者逐步加强了国家对佛教僧团的控制，偶尔妥协，但在跟佛教僧团的高僧们就给予僧团更多司法自治权的谈判中从未放弃对佛教僧团的司法控制。
{"title":"Hybrid Courts and Hybrid Laws: The Legal Governance of Buddhism in Imperial China","authors":"Cuilan Liu","doi":"10.1353/jcr.2019.0014","DOIUrl":"https://doi.org/10.1353/jcr.2019.0014","url":null,"abstract":"Abstract:This article investigates how the state and the Buddhist establishment negotiated their respective jurisdictions in China between the fourth and early twentieth centuries, focusing particularly on the legal procedures for adjudicating ordained Buddhist offenders. Scholars have proposed three theories on how ordained Buddhist offenders' cases were assigned to different trial venues: the internal vs. external offences distinction, the grave vs. light offences distinction, and the civil vs. criminal offences distinction. Most scholars concur that state lay courts have jurisdiction over grave external criminal cases, while Buddhist monastic courts oversee light internal civil offences. However, their theories only reveal some aspects of the battle over the jurisdictional boundaries of the Buddhist establishment and the state. In this article, I demonstrate that the state and the Buddhist clergy reformed the existing legal infrastructure collaboratively by creating hybrid laws and courts in a tripartite legal system to replace existing dichotomous lay and monastic courts and laws. By creating this tripartite legal infrastructure, rulers in imperial China gradually tightened the state's jurisdictional control over the Buddhist establishment, compromising somewhat, but never completely giving up jurisdictional control over the Buddhist establishment in their negotiation with eminent monks who demanded more jurisdictional autonomy for the Buddhist clergy.摘要:本文研究國家和佛教僧團在四世紀到二十世紀的中國是如何協商界定他們各自的司法管轄權的，重點關注處理犯罪僧尼的司法程序。此前的學者提出了三種理論來解釋審理犯罪僧尼的地點是如何決定的：內部犯罪和外部犯罪的區別，重罪和輕罪的區別，以及民事和刑事犯罪的區別。大部分的學者認同這樣一種觀點，認為國家的世俗法庭對嚴重的外部犯罪有司法管轄權，但佛教寺院的法庭則負責處理內部的輕罪。然而，這些理論僅僅揭示了佛教僧團和國家之間爭奪司法管轄權的鬥爭的一些方面。在本文中，我將展示國家和佛教僧團是如何通過引入一套混合法律和一個混合法庭來合作改革現有的法律體系，從而將一個世俗和佛教寺院二元對立的法律體系和法庭改革為一個三足鼎立的系統。通過建立這個三足鼎立的法律結構，古代中國的統治者逐步加強了國家對佛教僧團的控制，偶爾妥協，但在跟佛教僧團的高僧們就給予僧團更多司法自治權的談判中從未放棄對佛教僧團的司法控制。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"153 - 193"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42072613","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}
emperor’s 嘉靖 (1522–66) anti-Buddhist measures, as well as the diminished influence (and slashed stipends) of local principalities. This matter warrants attention, because the mid-sixteenth century truly marks the end of the social order that followed the Mongol invasion. Fourth, one would like to know more about Daoist clergy who did not belong to the Quanzhen order but still filled vital roles in Shanxi religious life. At the Cangshan shrine, for example, literati supplied no fewer than five stelae for the resident Daoists in the 1631–44 period, suggesting that clergy commanded considerable respect (p. 250, n. 105). Finally, as the site of north China’s pre-eminent Buddhist site, Mount Wutai, and home to many large, extremely expensive Ming principalities, Shanxi was special, and one wonders if the local histories of other north China regions took similar trajectories in the 1200–1600 epoch. Such questions aside, this work charts new territories in late imperial religious and social history. It employs many epigraphical collections only recently published or rarely used. It has useful maps, charts, and photographs. Wang writes in lucid, succinct prose, and her forceful conclusion synthesizes ably the book’s arguments and compares instructively her results with the social landscapes of south China. Her astute, path-breaking study deserves the attention of all late imperial historians and will be read and discussed for many years to come.
{"title":"Mandarins and Heretics: The Construction of \"Heresy\" in Chinese State Discourse by Junqing Wu (review)","authors":"Kaiqi Hua","doi":"10.1353/jcr.2019.0024","DOIUrl":"https://doi.org/10.1353/jcr.2019.0024","url":null,"abstract":"emperor’s 嘉靖 (1522–66) anti-Buddhist measures, as well as the diminished influence (and slashed stipends) of local principalities. This matter warrants attention, because the mid-sixteenth century truly marks the end of the social order that followed the Mongol invasion. Fourth, one would like to know more about Daoist clergy who did not belong to the Quanzhen order but still filled vital roles in Shanxi religious life. At the Cangshan shrine, for example, literati supplied no fewer than five stelae for the resident Daoists in the 1631–44 period, suggesting that clergy commanded considerable respect (p. 250, n. 105). Finally, as the site of north China’s pre-eminent Buddhist site, Mount Wutai, and home to many large, extremely expensive Ming principalities, Shanxi was special, and one wonders if the local histories of other north China regions took similar trajectories in the 1200–1600 epoch. Such questions aside, this work charts new territories in late imperial religious and social history. It employs many epigraphical collections only recently published or rarely used. It has useful maps, charts, and photographs. Wang writes in lucid, succinct prose, and her forceful conclusion synthesizes ably the book’s arguments and compares instructively her results with the social landscapes of south China. Her astute, path-breaking study deserves the attention of all late imperial historians and will be read and discussed for many years to come.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"244 - 246"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42275394","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}
Laura Lettere, Cuilan Liu, Nanjiang Ouyang, Guotong Li, Courtney Bruntz, Chris White, Ambika Aiyadurai, J. Gentry, A. Clark, Mark Halperin, Muhamad Ali, Kaiqi Hua, Hsiao-wen Cheng
Abstract:The Guoqu xianzai yinguo jing 過去現在因果經 (T189) is an account of the life of the Buddha and is considered the source of numerous pictorial representations in China and Japan. It is usually also considered to be a translation by the Indian monk Guṇabhadra who resided in Southern China during the Liu Song 劉宋 dynasty (420–479). The original Indian text on which this translation is based was thought to be lost. In a recent study, Michael Radich pointed out the Guoqu xianzai yinguo jing's composite nature along with its evident similarities with the Buddhacarita, and advanced the hypothesis that the text is based on other Chinese translations as well as on Indian sources This study will prove that the Buddhacarita parts of the Guoqu xianzai yinguo jing (T189) are consistently derived from the Fo suoxing zan 佛所行贊 (T192), the only Chinese translation of the Buddhacarita in the Chinese Buddhist Canon. The case of the demon Māra's sisters will show how a misunderstanding of Aśvaghoṣa's poem spread from the Buddhacarita to its translation (T192) to the re-elaboration of the translation (T189) and to pictorial representations.The present work will link the Guoqu xianzai yinguo jing (T189) to the biography of its presumed author, showing how the name of Guṇabhadra was associated to a text composed under a demanding patronage and probably without the support of skilled interpreters.摘要:《過去現在因果經》 (T189) 敘述了釋迦摩尼佛的生平，在中國與日本成為很多壁畫與圖像的主題。傳統上認為T189是劉宋朝 (420–479) 時印度高僧求那跋陀羅翻譯的，還認為其印度原本已經失傳。最近 Michael Radich 教授介紹了《過去現在因果經》的結構，指出《過去現在因果經》和馬鳴的梵文 Buddhacarita 有許多相似之處。 Michael Radich 教授提出如下假說：T189是根據中文佛經以及一些印度原本所復合雜糅而成的佛經。本文將論證：《過去現在因果經》(T189)和梵文Buddhacarita沒有直接關係，而實際上《過去現在因果經》 (T189) 的大部分內容來源於《佛所行贊》 (T192)。《佛所行贊》 (T192) 是漢語大藏經中唯一本馬鳴的梵文 Buddhacarita 的中文譯本。本文將用摩羅王姐妹的故事論證，一個翻譯誤解如何從T192轉達到T189，又從T189影響了圖像。本文結合求那跋陀羅的傳記來分析T189，可以發現，在求那跋陀羅寫作T189的時候，他的讚助商很苛刻，求那跋陀羅無法得到專業口譯者的幫助。這些都說明求那跋陀羅極有可能並未翻譯T189。
{"title":"The Guoqu xianzai yinguo jing as an Adaptation of the Chinese Translation of the Buddhacarita","authors":"Laura Lettere, Cuilan Liu, Nanjiang Ouyang, Guotong Li, Courtney Bruntz, Chris White, Ambika Aiyadurai, J. Gentry, A. Clark, Mark Halperin, Muhamad Ali, Kaiqi Hua, Hsiao-wen Cheng","doi":"10.1353/jcr.2019.0013","DOIUrl":"https://doi.org/10.1353/jcr.2019.0013","url":null,"abstract":"Abstract:The Guoqu xianzai yinguo jing 過去現在因果經 (T189) is an account of the life of the Buddha and is considered the source of numerous pictorial representations in China and Japan. It is usually also considered to be a translation by the Indian monk Guṇabhadra who resided in Southern China during the Liu Song 劉宋 dynasty (420–479). The original Indian text on which this translation is based was thought to be lost. In a recent study, Michael Radich pointed out the Guoqu xianzai yinguo jing's composite nature along with its evident similarities with the Buddhacarita, and advanced the hypothesis that the text is based on other Chinese translations as well as on Indian sources This study will prove that the Buddhacarita parts of the Guoqu xianzai yinguo jing (T189) are consistently derived from the Fo suoxing zan 佛所行贊 (T192), the only Chinese translation of the Buddhacarita in the Chinese Buddhist Canon. The case of the demon Māra's sisters will show how a misunderstanding of Aśvaghoṣa's poem spread from the Buddhacarita to its translation (T192) to the re-elaboration of the translation (T189) and to pictorial representations.The present work will link the Guoqu xianzai yinguo jing (T189) to the biography of its presumed author, showing how the name of Guṇabhadra was associated to a text composed under a demanding patronage and probably without the support of skilled interpreters.摘要:《過去現在因果經》 (T189) 敘述了釋迦摩尼佛的生平，在中國與日本成為很多壁畫與圖像的主題。傳統上認為T189是劉宋朝 (420–479) 時印度高僧求那跋陀羅翻譯的，還認為其印度原本已經失傳。最近 Michael Radich 教授介紹了《過去現在因果經》的結構，指出《過去現在因果經》和馬鳴的梵文 Buddhacarita 有許多相似之處。 Michael Radich 教授提出如下假說：T189是根據中文佛經以及一些印度原本所復合雜糅而成的佛經。本文將論證：《過去現在因果經》(T189)和梵文Buddhacarita沒有直接關係，而實際上《過去現在因果經》 (T189) 的大部分內容來源於《佛所行贊》 (T192)。《佛所行贊》 (T192) 是漢語大藏經中唯一本馬鳴的梵文 Buddhacarita 的中文譯本。本文將用摩羅王姐妹的故事論證，一個翻譯誤解如何從T192轉達到T189，又從T189影響了圖像。本文結合求那跋陀羅的傳記來分析T189，可以發現，在求那跋陀羅寫作T189的時候，他的讚助商很苛刻，求那跋陀羅無法得到專業口譯者的幫助。這些都說明求那跋陀羅極有可能並未翻譯T189。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"117 - 152 - 153 - 193 - 195 - 219 - 221 - 224 - 225 - 227 - 228 - 230 - 230 - 233 - 233 - 236 - 236"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48632755","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}
{"title":"Global Entanglements of a Man Who Never Travelled: A Seventeenth-Century Chinese Christian and His Conflicted Worlds by Dominic Sachsenmaier (review)","authors":"A. Clark","doi":"10.1353/jcr.2019.0021","DOIUrl":"https://doi.org/10.1353/jcr.2019.0021","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"47 1","pages":"238 - 241"},"PeriodicalIF":0.9,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44657392","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}
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