DOCSLIB.ORG

Cliff Notes: Text and Image at Baodingshan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Cliff Notes: Text and Image at Baodingshan v ACKNOWLEDGEMENTS As with any extended research project, there are many who have helped to see this dissertation through to fruition. Dr. Hu Wenhe of the Sichuan Provincial Research Institute was extremely gracious in helping me clarify issues related to the Great Buddha Bend grotto, especially with regard to their underlying Chinese themes. I would also like to thank Dr. Lothar Ledderose for his willingness to provide me with materials related to the sutra-carving tradition in China, and Dr. Henrik Sørenson for pointing out the relatedness of the sutra carvings at Baodingshan to inscribed texts found elsewhere in Sichuan. Grants from the Samuel Kress Foundation, the Asian Cultural Council and the Metropolitan Center for Far Eastern Studies aided me in my research in China in 1999 and 2000. I would also like to take this opportunity to thank the Morris family for their continuing support of art history at the University of Kansas, and the University of Oregon Department of Art History for providing me with the initial funding in 1993 to return to China for my first foray into on- site work at Baodingshan. Lastly, I would especially like to thank the members of my committee: Drs. Amy McNair, Marsha Haufler, Sherry Fowler, Daniel Stevenson, and Charles Lachman. Amy must be recognized for the expert advice and guidance she has given me, helping me through not only the mound of material that was my original research project on Baodingshan, but also through the maze of academia. Her self-discipline and clarity of purpose are something I shall always aspire to. Dr. Stevenson expertly overcame my ignorance of the nuances of vi Chinese Buddhism with a true bodhisattva-like attitude for which I will forever be grateful. Drs. Haufler and Fowler must be acknowledged for being willing and more than able to serve on my committee, providing positive and productive feedback from which this work has most certainly benefited. And finally, I must thank the last member of my committee, Dr. Charles Lachman, for without his quest for a taste of tea-smoked duck, this dissertation would never have even been dreamed of. viii ILLUSTRATIONS Figure Page 1. Schematic drawing of Great Buddha Bend at Baodingshan, Dazu County, Sichuan. 243 2. Aerial view of the Baodingshan monastic complex, with plan of site. 244 3. Schematic drawing of Beishan cave site, Dazu County, Sichuan. 245 4. Sculptural grouping from the Scripture on Skillful Means of the Buddha’s Repayment of Kindness tableau at Great Buddha Bend. 246 5. Rubbing of Yuwen Ji stele inscription, Great Buddha Bend. 246 6. Photo of ‘fu’ and ‘shou’ characters at Great Buddha Bend 247 7. Detail from tableau number 21. 247 8. View of the Scripture on the Kindness of Parents tableau. 248 9. View of the Scripture on Skillful Means of the Buddha’s Repayment of Kindness tableau. 249 10. View of the Amitayus-dhyana Scripture. 250 11. View of Dizang Bodhisattva with the Ten Kings of Hell and the Eighteen Hell scenes. 250 12. View of Tableau number 21, the ‘Asceticism of Master Liu’. 251 13. View of the Taming of the Wild Buffalo tableau. 251 14. Diagram of Great Buddha Bend narrative tableaux showing large textual blocks. 252 15. a.table showing imagery within Dunhuang caves and b.table of bian wen texts found at Dunhuang related to Baodingshan’s Great Buddha Bend imagery. 253-4 ix 16. Wall painting from Kizil depicting bian xiang in use. 254 17. Drawing of east end of Great Buddha Bend grotto. 255 18. Wei Liaoweng inscribed placard from pagoda at Great Buddha Bend. 256 19. Wei Liaoweng inscribed placard from Vairocana cave at Great Buddha Bend. 256 20. Du Xiaoyan inscribed placard from Great Buddha Bend. 257 21. Overview of Scripture on the Kindness of Parents tableau. 258 22. Overview of The Buddha Preaches the Mahayana Scripture on the Skillful Means for Repaying Kindness. 259 23. a. Father and mother figures central to the Kindness of Parents tableau, and b. diagram of the tableau. 260-1 24. First of the 10 Kindnesses in the Kindness of Parents tableau. 262 25. Second of the 10 Kindnesses in the tableau. 262 26. Third of the 10 Kindnesses in the tableau. 263 27. Fourth and sixth of the 10 Kindnesses in the tableau. 263 28. Fifth of the 10 Kindnesses in the tableau. 264 29. Seventh of the 10 Kindnesses in the tableau. 264 30. Eighth of the 10 Kindnesses in the tableau. 265 31. Ninth of the 10 Kindnesses in the tableau. 265 32. Tenth of the 10 Kindnesses in the tableau. 266 33. Depiction of the lowest level of the tableau. 266 34. Detail of hell demon in lowest level of the Kindness of Parents tableau. 267 35. a. Central Buddha figure in the Repayment of Kindness tableau, and b. diagram of the tableau. 267-8 x 36. First vignette of the Repayment of Kindness tableau. 269 37. Detail of Ananda and the inscribed text from the first vignette of the Repayment of Kindness tableau. 269 38. a. detail of son shouldering his parents from the first vignette of the Repayment of Kindness tableau, and b. six heretics in Repayment of Kindness tableau. 270 39. Detail of six realms of being portrayed in central Buddha figure’s nimbus in the Repayment of Kindness tableau. 271 40. Lowest level of the left side of the Repayment of Kindness tableau. 271 41. Second level of the left side of the Repayment of Kindness tableau showing the Buddha at his father’s deathbed. 272 42. Second level of the left side of the Repayment of Kindness tableau showing the “sacrifice for a stanza”. 272 43. Second level of the right side of the Repayment of Kindness tableau. 273 44. Second level of the right side of the Repayment of Kindness tableau showing the parents mourning their son in a scene from the Hungry Tigress jataka. 273 45. Second level of the right side of the Repayment of Kindness tableau showing the prince Jati offering up his flesh to feed his parents. 274 46. Inscription carved above the Repayment of Kindness tableau. 274 47. Third level of the right side of the Repayment of Kindness tableau showing the 32 Filial Characteristics of the Buddha. 275 48. Third level of the right side of the Repayment of Kindness tableau showing the prince offering up his eyes for his father. 275 49. Third level of the left side of the Repayment of Kindness tableau showing the blind parents grieving over the body of Prince Samaka. 276 xi 50. Third level of the left side of the Repayment of Kindness tableau showing the king cutting his own flesh. 276 51. Third level of the left side of the Repayment of Kindness tableau showing the filial prince and the goose. 277 52. Third level of the right side of the Repayment of Kindness tableau showing the story of the filial parrot. 277 53. Diagram of the Pure Land tableau at Great Buddha Bend. 278 54. The Six Vices tableau at Great Buddha Bend. 279 55. Diagram of the Hell tableau at Great Buddha Bend. 280 56. Overview of the Pure Land tableau at Great Buddha Bend. 281 57. Overview of Hell tableau at Great Buddha Bend. 282 58. Detail of the central Buddha pentad in the Pure Land tableau at Great Buddha Bend. 283 59 Detail of a newborn soul in the Pure Land tableau at Great Buddha Bend. 283 60. Pure Land image from niche number 245 at Beishan, Dazu County. 284 61. Detail of monk figure in 16 Visualizations, Pure Land tableau at Great Buddha Bend. 285 62. Detail of military figure in 16 Visualizations, Pure Land tableau at Great Buddha Bend. 285 63. Detail of young woman figure in 16 Visualizations, Pure Land tableau at Great Buddha Bend. 286 64. Detail of scholar figure in 16 Visualizations, Pure Land tableau at Great Buddha Bend. 286 65. Detail of a second monk figure in 16 Visualizations, Pure Land tableau at Great Buddha Bend. 287 66. Looking over to hell from the Pure Land tableau at Great Buddha Bend. 288 xii 67. Buddhas of the 10 Directions above Hell tableau at Great Buddha Bend. 288 68. Dizang Bodhisattva figure in Hell tableau at Great Buddha Bend. 289 69. Two figures flanking Dizang Bodhisattva figure in Hell tableau at Great Buddha Bend. 289 70. Image of Zhao Zhifeng as monk in Hell tableau at Great Buddha Bend. 290 71. Officer of Immediate Retribution on second tier of Hell tableau at Great Buddha Bend. 291 72. King Guang of Qin on second tier of Hell tableau at Great Buddha Bend. 291 73. King of the First River on second tier of Hell tableau at Great Buddha Bend. 292 74. Bathing of Buddha tableau from Great Buddha Bend showing channeling of water runoff. 292 75. Sovereign King of Song on second tier of Hell tableau at Great Buddha Bend. 293 76. King of the Five Offices on second tier of Hell tableau at Great Buddha Bend. 293 77. King Yama on second tier of Hell tableau at Great Buddha Bend. 294 78. King of Transformations on second tier of Hell tableau at Great Buddha Bend. 294 79. King of Mt. Tai on second tier of Hell tableau at Great Buddha Bend. 295 80. Impartial King on second tier of Hell tableau at Great Buddha Bend. 295 81. King of the Capital on second tier of Hell tableau at Great Buddha Bend. 296 xiii 82. King who Turns the Wheel on second tier of Hell tableau at Great Buddha Bend.
Load more

Recommended publications
  • English Index of Taishō Zuzō
    APPENDIX 2: TEXTS CITED FROM THE TZ. TZ. (Taisho Zuzobu) is the iconographic section of the Taisho edition of the Chinese Tripitaka. The serial numbers of the Hobogirin are given in brackets. Volume 1 1. (2921) Hizoki ‘Record kept secretly’: 1. Kukai (774-835). 2. Mombi (8th cent.). 2. (2922) Daihi-taizd-futsu-daimandara-chu - Shoson-shuji-kyoji-gydso-shoi-shosetsu-fudoki ‘Observations on the bljas, symbols, forms, and disposition of the deities in the Garbhadhatu-mandala’, by Shinjaku (886-927). 3. (2923) Taizo-mandara-shichijushi-mon ‘Seventy-four questions on the Garbhadhatu’, by Shinjaku (886-927). 4. (2924) Ishiyama-shichi-shu ‘Collection of seven items at Ishiyama’, by Junnyu (890-953). The seven items are: Sanskrit name, esoteric name, blja, samaya symbol, mudra, mantra and figure. 5. (2925) Kongokai-shichi-shu ‘Collection of seven items of the Vajradhatu’, by Junnyu (890-953). 6. (2926) Madara-shd ‘Extract from mandala’, by Ninkai (955-1046). No illustration. 7. (2927) Taizo-sambu-ki ‘Note on three families of the Garbhadhatu’ by Shingo (934-1004). 8. (2928) Taiz5-yogi ‘Essential meaning of the Garbhadhatu’, by Jojin (active in 1108). No illustration. 9. (2929) Ryobu-mandara-taiben-sho ‘Comparison of the pair of mandalas’, by Saisen (1025-1115). No illustration. 10. (2930) Taizokai-shiju-mandara-ryaku-mo ndo ‘Dialogue on the fourfold enclosures of the Garbhadhatu’, by Saisen (1025-1115). No illustration. 11. (2931) Kue-hiyo-sho ‘Extract of the essentials of the nine mandalas’, author unknown. 12. (2932) Ryobu-mandara-kudoku-ryakusho ‘Extract on the merit of the pair of mandalas’, by Kakuban (1095-1143).
    [Show full text]
  • Places of Interest in Chengdu
    Places of Interest in Chengdu Here is a brief list of interesting places in Chengdu. You can visit them conveniently by taking a taxi and showing their Chinese name to the driver. All places are also connected by metro and bus routes for you to explore. 1. 熊熊熊+++úúú000 (Xiong Mao Ji Di) Panda Base Cute pandas and beautiful environment. The house at the end has baby pandas. 2. 金金金沙沙沙WWW@@@ (Jin Sha Yi Zhi) Jinsha Site Museum Archaeological site of ancient Shu civilization (∼1000BC), where the gold ornament with sun bird is found. 3. 888uuu (Yong Ling) Yong Royal Tomb Tomb of Wang Jian who founded the kingdom of Former Shu (∼900AD). Inside there is a sculpture of the king and carvings of musicians with high artistic value. 4. \\\+++III堂堂堂 (Du Fu Cao Tang) Du Fu Thatched Cottage Residence of Du Fu, a famous poet who lived in Tang dynasty (∼700AD). Most buildings are rebuilt after Ming dynasty (∼1500AD). The Sichuan Provincial Museum is also nearby. 5. fff¯¯¯``` (Wu Hou Ci) Wu Hou Shrine Shrine of Zhuge Liang, a famous prime minister of the kingdom of Shu (∼200AD). Most buildings are rebuilt after Qing dynasty (∼1600AD). The tomb of Liu Bei who founded the kingdom of Shu is at the same site. The Jinli Folk Street is also nearby. 6. RRR羊羊羊««« (Qing Yang Gong) Green Goat Temple Taoist temple established in Tang dynasty (∼700AD). Most buildings are rebuilt after Qing dynasty (∼1600AD). Inside there is a bronze goat which is said to bring good fortune. Its restaurant serves vegetarian food (following Taoist standards).
    [Show full text]
  • Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler a Dissertati
    Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2018 Reading Committee: Sasha Su-Ling Welland, Chair Ann Anagnost Stevan Harrell Danny Hoffman Program Authorized to Offer Degree: Anthropology ©Copyright 2018 Darren T. Byler University of Washington Abstract Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler Chair of the Supervisory Committee: Sasha Su-Ling Welland, Department of Gender, Women, and Sexuality Studies This study argues that Uyghurs, a Turkic-Muslim group in contemporary Northwest China, and the city of Ürümchi have become the object of what the study names “terror capitalism.” This argument is supported by evidence of both the way state-directed economic investment and security infrastructures (pass-book systems, webs of technological surveillance, urban cleansing processes and mass internment camps) have shaped self-representation among Uyghur migrants and Han settlers in the city. It analyzes these human engineering and urban planning projects and the way their effects are contested in new media, film, television, photography and literature. It finds that this form of capitalist production utilizes the discourse of terror to justify state investment in a wide array of policing and social engineering systems that employs millions of state security workers. The project also presents a theoretical model for understanding how Uyghurs use cultural production to both build and refuse the development of this new economic formation and accompanying forms of gendered, ethno-racial violence.
    [Show full text]
  • Introduction Au Règne De L'empereur Wu Des
    INSTITUT NATIONAL DES LANGUES ET CIVILISATIONS ORIENTALES Introduction à l’histoire du règne de l’empereur Wu des Jin (r. 266-290) Mémoire de DEA rédigé sous la direction de Madame Catherine DESPEUX Par Damien CHAUSSENDE Soutenu le 11 juillet 2003 À mes parents, Pour leur amour et leur soutien, toujours… L’illustration de couverture est un détail du Lidai diwang tu 歷代帝王圖 (Portraits de souverains à travers l’histoire) attribué à Yan Liben 閻 立 本 (†673). Il représente l’empereur Wu des Jin. L’œuvre est conservée au Museum of Fine Arts de Boston (USA). 2 REMERCIEMENTS Cette étude n’aurait été possible sans l’aide constante que m’a fourni Mme Christine Nguyen Tri. Ses patientes relectures ont permis d’éviter un nombre considérable d’erreurs et de maladresses. Les conseils et le soutien de ma directrice de recherche, Mme Catherine Despeux, m’ont aussi été très profitables, qu’elle en soit ici vivement remerciée. 3 SOMMAIRE Introduction ……………………………………………………………………………… 5 Chapitre premier – Les ouvrages historiques dont disposaient les auteurs du Jinshu 8 Que savons-nous de l’historiographie sous les Jin ? …...…………………………. 8 e e Richesse et variété des ouvrages sur les Jin du III au VI siècle …………………... 10 Chapitre II – Le Jinshu, première histoire officielle collective ……………………….. 18 La passion d’un empereur pour l’histoire …………………………………………. 18 Le Jinshu et les 25 histoires ………………………………………………………. 24 La structure et le contenu du Jinshu ………………………………………………. 25 Un ouvrage bâclé ? ………………………………………………………………... 29 Les éditions du texte et ses commentaires ………………………………………… 32 Chapitre III – Autres matériaux ………………………………………………………... 36 Des œuvres littéraires : une autre vision des Jin ? ………………………………… 36 Synthèses et recueils divers ……………………………………………………….
    [Show full text]
  • Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image
    5 (2018) Article 6: 250–311 Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image CHRISTOPH ANDERL Department of Languages and Cultures, Ghent University, Belgium This contribution to Entangled Religions is published under the Creative Commons Attribution 4.0 International Public License (CC BY 4.0 International). The license can be accessed at https://creativecommons.org/licenses/by/4.0/legalcode. © 2018 Christoph Anderl Entangled Religions 5 (2018) http://dx.doi.org./10.13154/er.v5.2018.250–311 Christoph Anderl Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image1 CHRISTOPH ANDERL Ghent University ABSTRACT In the propagation and spread of Buddhism throughout Asia, jātaka and avadāna narratives played a decisive role, both in the form of texts and iconographical representations. In this paper I will focus on another set of narratives which enjoyed great popularity in the Dūnhuáng area during the later Tang and Five Dynasties period, dealing with historical projections concerning the origin and transmission of Buddhism. In this stories, “Auspicious Statues” (ruìxiàng 瑞像) play a key role. These “living” statues were thought to have moved from Indian monasteries to Khotan and other regions, serving as agents of the transmission of the Dharma in these areas. Besides reflecting religious key concern during that period, the historical narratives on the spread of Buddhism also give witness to the close diplomatic and family relations between Dunhuang and the Kingdom of Khotan during that period. KEY WORDS Mogao caves; Auspicious Statues; 瑞像; Khotan; Dunhuang; Buddhist narratives; transmission of Buddhism; localization of Buddhism; Oxhead Mountain; 牛頭山 1 This paper was presented at the workshop “Ancient Central Asian Networks.
    [Show full text]
  • Dazu Rock Carvings
    TOP DAZU ROCK CARVINGS DAZU ROCK CARVINGS DAZu’S UNESCO-prOTECTED ROCK CARVINGS, LOCATED ABOUT A TWo-hour DRIVE FROM THE MEGACITY OF CHONGQING, ARE A STUNNING RECORD OF CHINA’S BUDDHIST, TAOIST AND CONFUCIAN HISTORY. THE OLDEST DATE BACK TO AD 650, BUT MOST WERE CARVED SOMETIME BETWEEN THE 800S AND THE 1200S. STOP AT THESE FIVE TO MAKE THE MOST OF YOUR VISIT. TEXT AND PHOTOS BY JOHAN AUGUSTIN THE YUANJUE THREE SAINTS OF HUAYAN SECT CAVE OF Dafowan cave is considered the most DAFOWAN impressive section of Baodingshan in The largest Dazu. These three figures represent- cave in Dazu, ing enlightened beings stand seven measuring six metres tall on a ledge built during the 2metres in height, nine in width 4Southern Song Dynasty (1127–1279). In the middle and twelve in depth, was stands the central figure: Shakyamuni Buddha. On his man-made during the South- right stands Samantabhadra Bodhisattva and on his ern Song dynasty. The well- left Manjusri Bodhisattva holding up a pagoda preserved red and brown weighing 500 kilos. Behind them are 81 shrines colouring on the Buddhas, with miniature Buddhas. who appear to be made of wood, comes from local min- erals and plants. TEXT BY XXXXXXXXXX PHOTOS BY XXXXX THE TEN AUS- TEACHER OF DESIGNS TERITIES OF Dazu’s version of Vairocana, LIU BENZUN the celestial Buddha, differs This gold-faced from most depictions with a statue repre- face that has a distinctively sents Liu Ben- Chinese appearance; many 3zun – Sichuan practitioner of 1earlier Buddhas had a more Western or Tantric Buddhism during the Indian look.
    [Show full text]
  • Hāritī Notebook. Slide 23, Condensed Visual Classroom Guide to Daikokuten Iconography in Japan
    Hāritī Notebook. Slide 23, Condensed Visual Classroom Guide to Daikokuten Iconography in Japan. Copyright Mark Schumacher. 2016. Why did Hāritī become a kitchen god? Hāritī was among the most popular deities of Buddhism in the first few centuries of the Common Era. Artwork of her and consort Pāñcika is abundant. In most traditions, Hāritī/ Pāñcika are said to have bred 500 powerful children. By the 7th-century CE, Hāritī is also paired with Jambhala (Pāñcika’s double) and with Mahākāla (aka Daikokuten). The latter pair was installed in India’s monastery kitchens to ensure the food supply. Why Hāritī? Hāritī is a composite deity of Buddhist origin, but she actually represents an amalgamation of thousands of village goddesses from India’s local traditions. In nearly all cases, these village goddesses were goddesses of fertility, motherhood/children and of smallpox. They guarded the borders of the village from disease, pestilence and even human enemies – just like a mother protects her own children. In many cases, these village goddesses were simply referred to affectionately as “mother.” Hāritī’s evil child-eating ways may be read as a direct reference to her role as the smallpox deity. Until the discovery of vaccinations, smallpox was the most serious of deadly diseases. Children were the first victims of the disease, and thus the people considered the goddess as a terrible mother, the devourer of their children. At the same time, ample evidence shows that many of these goddesses were the spirits of women who died during their pregnancies or when delivering their children. People began to approach these goddesses with offerings and prayers as a means to protect their own children.
    [Show full text]
  • The 19Th Asia Pacific Rally Introduction
    The 19th Asia Pacific Rally Introduction Time：10/26-10/31.2018 Venue： RV World·Chengdu Palm World RV Campsite,Youai Town,Pidu District,Chengdu City ◆ Rally Peirod:10.26.2018(Friday) -10.31.2018(Wednesday) ◆ Venue： RV World·Chengdu Palm World RV Campsite （ Hejiachang Section, Xiyuan Street, Youai Town, Pidu District, Chengdu City, Sichuan Province） TEL：86-028-68233588 ◆ Rally Organizer： Organizer： 21RV Patronage： Asia-Pacific Commission,F.I.C.C. ◆ Booking： Deadline for registration is September 01, 2018. Pitches are limited and early registration is encouraged. ◆ Activities：The Host provides sites and activities; accommodation and other equipment are subject to charge. ◆ Rally Pass： Admission fee will be applied. ◆ Register by： 21RV BBS, 21RV Offical Wechat , 21RV Website ◆ Accommodation： Details please refer to the Accommodation and Hotel table. 北京市房山区长阳 房车世界·北京房车博览中心 Tel：010-80364500 ◆ Excursions during the Rally： 1、Two free excursion options on Oct.28 and 29 are held for a limited number of 60 persons. The Host reserves the right to appropriate quota among the participating countries. 2、The charged excursion options on Oct. 30, prices are for bus fee only (tickets and meals will be charged additionally).Please see the tour registration table for booking. ◆ Payment： Payment shall be made upon confirmation of registration. ◆ Check in： Check in according to the registration notice (If you can’t receive it in 7 days before start of the rally, please contact 21RV.) 北京市房山区长阳 房车世界·北京房车博览中心 Tel：010-80364500 Itinerary（The final schedule shall
    [Show full text]
  • Effect of Modified Pomace on Copper Migration Via Riverbank Soil in Southwest China
    Effect of modified pomace on copper migration via riverbank soil in southwest China Lingyuan Chen1,*, Touqeer Abbas2,*, Lin Yang1, Yao Xu1, Hongyan Deng1, Lei Hou3 and Wenbin Li1 1 College of Environmental Science and Engineering, China West Normal University, Nanchong, China 2 Zhejiang Provincial Key Laboratory of Agricultural Resources and Environment, Hangzhou, China 3 College of Resources & Environment, Tibet Agricultural and Animal Husbandry University, Nyingchi, China * These authors contributed equally to this work. ABSTRACT To explore the effects of modified pomace on copper migration via the soil on the banks of the rivers in northern Sichuan and Chongqing, fruit pomace (P) and ethylene diamine tetra-acetic acid (EDTA) modified P (EP) were evenly added (1% mass ratio) to the soil samples of Guanyuan, Nanbu, Jialing, and Hechuan from the Jialing River; Mianyang and Suining from the Fu River; and Guangan and Dazhou from the Qu River. The geochemical characteristics and migration rules of copper in different amended soils were simulated by column experiment. Results showed that the permeation time of copper in each soil column was categorized as EP-amended > P-amended > original soil, and the permeation time of amended soil samples at different locations was Jialing > Suining > Mianyang > Guangan > Dazhou > Nanbu > Guanyuan > Hechuan. Meanwhile, the average flow rate of copper in each soil column showed a reverse trend with the permeation time. Copper in exchangeable, carbonate, and iron–manganese oxide forms decreased with the increase of vertical depth in the soil column, among which the most evident decreases appeared in the carbonate-bonding form. The copper accumulation in different Submitted 8 October 2020 Accepted 1 July 2021 locations presented a trend of Jialing > Suining > Mianyang > Guangan > Dazhou > Published 27 July 2021 Nanbu > Guangyuan > Hechuan, and the copper content under the same soil showed Corresponding author EP-amended > P-amended > original soil.
    [Show full text]
  • 2. Environmental Baseline Condition
    Ã E2592 v1 World Bank Loan Project: Public Disclosure Authorized Environmental Assessment For Shandong Confucius & Mencius Public Disclosure Authorized Cultural Heritage Preservation and Development Project (Final) Public Disclosure Authorized EA Agency: Shandong Academy of Environmental Science EA Certificate: State EAC No. 2402 Date of Completion: Jan. 2011 Public Disclosure Authorized Jinan, China P. R Ã Ã Preface Confucius, born in the year of 552 BC, is one of the greatest thinkers in the history of humanity, his thought and doctrine addressed the order and nature of morality in the life of human society. Mencius was born 180 years latter than that of Confucius, and succeeded and developed the thought of Confucius. Addressing governing by benevolence, Mencius advocated Confucius’ philosophy and jointly with him established the core of Chinese culture – Confucianism. Confucianism, created by both Confucius and Mencius, started to become the main stream of Chinese culture in Han Dynasty dating back 2000 years. Particularly, after Confucianism was reformed and reinterpreted by the ruler as a political thought, it became the thought of State. Therefore, Confucianism, Buddhism and Daoism had jointly constituted the physical constitution of Chinese traditional culture, and had produced great influence on Asia, Japan and South Korea in particular. Understanding traditional Chinese culture is to a large extent to understand Confucianism and Confucius Culture. Confucius and Mencius culture has a long history and enjoys a high reputation at home and abroad, thus has left over invaluable cultural heritage assets to the people of the whole world. Therefore, it has become the essence of outstanding traditional culture of Chinese civilization.
    [Show full text]
  • Origin Narratives: Reading and Reverence in Late-Ming China
    Origin Narratives: Reading and Reverence in Late-Ming China Noga Ganany Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Noga Ganany All rights reserved ABSTRACT Origin Narratives: Reading and Reverence in Late Ming China Noga Ganany In this dissertation, I examine a genre of commercially-published, illustrated hagiographical books. Recounting the life stories of some of China’s most beloved cultural icons, from Confucius to Guanyin, I term these hagiographical books “origin narratives” (chushen zhuan 出身傳). Weaving a plethora of legends and ritual traditions into the new “vernacular” xiaoshuo format, origin narratives offered comprehensive portrayals of gods, sages, and immortals in narrative form, and were marketed to a general, lay readership. Their narratives were often accompanied by additional materials (or “paratexts”), such as worship manuals, advertisements for temples, and messages from the gods themselves, that reveal the intimate connection of these books to contemporaneous cultic reverence of their protagonists. The content and composition of origin narratives reflect the extensive range of possibilities of late-Ming xiaoshuo narrative writing, challenging our understanding of reading. I argue that origin narratives functioned as entertaining and informative encyclopedic sourcebooks that consolidated all knowledge about their protagonists, from their hagiographies to their ritual traditions. Origin narratives also alert us to the hagiographical substrate in late-imperial literature and religious practice, wherein widely-revered figures played multiple roles in the culture. The reverence of these cultural icons was constructed through the relationship between what I call the Three Ps: their personas (and life stories), the practices surrounding their lore, and the places associated with them (or “sacred geographies”).
    [Show full text]
  • Download Article (PDF)
    Advances in Social Science, Education and Humanities Research, volume 357 2nd International Conference on Education, Economics and Social Science (ICEESS 2019) A Brief Analysis of the ‘Fancy’ Transformation of Jiangsu Textile Industry Fangzheng Tong, Liang Li* Wuhan Textile University Wuhan, China *Corresponding author: Liang Li, [email protected] Abstract—Entering the post quota era, China's textile Jiangnan, Henan, Zhejiang, Fujian and other provinces, the industry will participate in economic globalization and momentum is even stronger[5]. At the same time, the international competition in a larger scope and deeper level, and development speed of Jiangsu textile industry has lagged face greater competitive pressure [1]. In recent years, Sino-US behind the national average. The textile and apparel industry trade frictions have been escalating and the growth of the occupies an important position in Jiangsu economy in the international market has slowed down. The export pressure of medium and long term. However, the traditional textile and the textile industry will increase. Faced with all kinds of apparel market has been in a downturn in recent years. The challenges, China's textile industry should speed up advantages of price and human resources are "squeezed at both transformation and adjustment, respond positively to the new ends". There are more migrant workers, high labor costs and "one belt and one road" initiative of the country, and shift its the export profit space is gradually shrinking. vision and vision from traditional market to a more open world. In the construction of "one belt and one road", Jiangsu textile The international situation and the escalation of Sino-US enterprises play an important role.
    [Show full text]