DOCSLIB.ORG

University of Groningen the Other Neng Kuiken, Cornelis

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
University of Groningen the Other Neng Kuiken, Cornelis University of Groningen The other Neng Kuiken, Cornelis Jan IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2002 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Kuiken, C. J. (2002). The other Neng: Topography and hagiography of the Sixth Ancestor. [S.n.]. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 07-10-2021 The Other Neng 曹溪異祖 Dr. Kees Kuiken 荷蘭 高艮 博士 RIJKSUNIVERSITEIT GRONINGEN The Other Neng Topography and Hagiography of the Sixth Ancestor Proefschrift ter verkrijging van het doctoraat in de Godgeleerdheid en Godsdienstwetenschap aan de Rijksuniversiteit Groningen op gezag van de Rector Magnificus, dr. D.F.J. Bosscher, in het openbaar te verdedigen op donderdag 21 februari 2002 om 16.00 uur door Cornelis Jan Kuiken geboren op 11 oktober 1954 te Leeuwarden PROMOTORES: Prof. dr. J.N. Bremmer Prof. T.H. Barrett Ph.D. BEOORDELINGSCOMMISSIE: Prof. dr. H.T. Bakker Prof. dr. B.J. ter Haar Prof. dr. R.T. Segers ISBN: 90-71809-59-5 © 2012 this edition Prosopo, Haren (NL) 本版版權荷蘭哈人百傳齋所有 The frontispice (from the 1836 Cao's Brook Gazetteer曹溪志) shows Lion's Crag (here named Zhaoyin 招陰 Crag) to the left and the 'road to Nanhua 南華 (Abbey)' to the right. Mt. Ma'an 馬鞍山 is in the background. 2 Table of Contents Colophon to this edition 5 Prelude and Refuge 6 Acknowledgments 7 Ouverture: The Worship of Strangers 9 1.1. The south: an orientation 9 1.2. A strange scent 11 1.3. Ambiguity and assimilation 17 1.4. The familiar and the sublime 20 1.5. An epistemology of the holy 24 1.6. Concluding remarks 32 Part Two: Sources and Resources 34 2.1. Official and unofficial sources 34 2.1.1. The central tradition and topography 35 2.1.2. The Buddhist canon and hagiography 38 2.1.3. The 'new' hagiographers 42 2.2. The Sixth Ancestor: a century of texts 44 2.2.1. Neng summoned to court: Zhongzong 44 2.2.2. Neng as a recluse in Hunan: Song Zhiwen 46 2.2.3. Neng as a local student: Jingjue 47 2.3.4. Neng remembered as a 'Great Teacher' 48 2.2.5. Neng as a Chinese Vimalakirti: Wang Wei 49 2.2.6. Neng in Shenhui's north-south polemic of the 730s 52 2.2.7. Neng as a famous teacher from the past: Twin Peaks Collection 54 2.2.8. Neng's line as a collateral to the Tiantai tradition: Li Hua 54 2.2.9. Steps towards ecumene: Jiaoran 56 2.2.10. Neng as a local saint: Genkai (779) 58 2.2.11. The Portable Sixth Ancestor: the Platform Sutra 59 2.2.12. Neng as the 'Hermit of Twin Peaks': Zhiju (801) 61 2.2.13. Neng as a 'Great Teacher' (803) 64 2.2.14. Neng canonized and gentrified: Liu & Liu 73 2.3. Buddhist hagiography: topos and paradigm 76 Part Three: When Zhiwen met Neng 81 3.1. The poem: sourcing 81 3.1.1. The poem in the Song Zhiwen Collection 82 3.1.2. The poem in WYYH and QTS s 82 3.2. The poem: readings 83 3.2.1. Transcription 83 3.2.2. Rhyme and date 85 3 3.2.3. Some reflections on the title. 87 3.2.4. The poem: exile, refuge and catharsis 88 3.3. Song Zhiwen the poet 92 3.3.1. Career to 700 92 3.3.2. The new academics 93 3.3.3. The topography of a poem: utopism versus ectopism 95 3.3.4. Conclusion 97 3.4. Song Zhiwen the Buddhist? 98 3.4.1. Contacts with Buddhists at Wu Zetian's court 700-705 98 3.4.2. Contacts with Buddhists at Zhongzong's court 705-710 102 3.4.3. Zhiwen's understanding of enlightenment 103 3.4.4. Conclusion 105 3.5. Song Zhiwen the traveller 105 3.5.1. The road to Lingnan 106 3.5.2. Zhiwen's first journey south 108 3.5.3. From Luoyang to Yuezhou 110 3.5.4. Zhiwen's second journey south 111 3.5.5. From Hengyang to Shaozhou? 115 3.5.6. The question of 'Shaoyang' 118 Part Four: The Road to Cao’s Brook 121 4.1. Different trains 122 4.2. The rise of 'Southern' Buddhism and Shaozhou 122 4.2.1. Roads to prosperity 123 4.2.3. The 'Southern Yue' and the Chinese 125 4.3. The growth of a local Buddhist community 132 4.3.1. The economics of ordination 132 4.3.2. The abbey at Mengli 134 4.3.3. The abbeys on the West Bank 136 4.3.4. A wandering monk from Hunan 138 4.3.5. Public and private Buddhism 140 4.4. A topography of the Huineng tradition 142 4.4.1. The Twin Peaks and the Precious Forest 142 4.4.2. Of caves and mountains 146 4.4.3. Sources of authority 148 4.5. A Mardi Gras Saint and his symbols 154 4.5.1. Ancestor on parade 154 4.5.2. The development of a 'Sixth Ancestor' theme park 157 4.5.3. The icon and the stupa: topography and hagiography 161 4.5.4. The icon and the mummy: fact and fiction 165 4.6. Some concluding remarks 169 Part Five: The Other Vita 171 5.1. Title 171 5.2. The origins of Precious Forest Abbey 172 5.3. Leaving home; fraternizing with Liu Zhilue 173 5.4. Relation with the nun Boundless Store 174 4 5.5. Residing at Precious Forest Abbey 175 5.6. Joining meditation teacher Yuan 175 5.7. The fame of Hongren’s seminar 175 5.8. Visiting Hongren 175 5.9. First interview with Hongren on Buddhahood 175 5.10. Life at the threshing mill 176 5.11. The great colloqium 177 5.12. Handing down the mantle 177 5.13. Farewell at Jiujiang Ferry 178 5.14. Encounter with Huiming 178 5.15. Retreat to the South 179 5.16. Yinzong expounds the Nirvana 179 5.17. The wind vane debate 179 5.18. Taking the vows 180 5.19. The shaving 181 5.20. Ordaining; prediction on the ordaining platform 181 5.21. Encounter with Shenhui 182 5.22. Return to Cao's Brook; transformation of Cao’s Brook 182 5.23. Zhongzong's summons and Huineng’s plea 183 5.24. Imperial support for Faquan Abbey 186 5.25. Rebuilding Guo'en Abbey; recommendation of Holy Hobble 186 5.26. Building a stupa 187 5.27. Illness and death 187 5.28. Miracles at death 187 5.29. Lacquering the remains; funeral; burial 188 5.30. The aftermath 189 5.31. Zhihuang of Tanzhou takes to the path 189 5.32. The transmitted robe and bowl; offering, returning 190 5.33. Six auspicious omens 192 Bibliography 193 Illustrations 204 Nederlandse samenvatting 214 Colophon to this edition 本版標記 This edition in Portable Data Format (PDF) contains the full text of my doctoral dissertation, defended at Groningen in 2002 and published in that year on CD-ROM with a companion booklet. In 2005, the PDF of the CD-ROM was first released to the dissertations repository at Groningen. For the present edition, released in 2012, the entire lay-out has been refreshed and the entire text reviewed. Endnotes have been converted to footnotes and some typing errors corrected. Thanks to a change of typeface, the entire PDF could be condensed from 356 to a mere 214 pages of text, which considerably reduces both the cost and the environmental footprint of a printed copy (also available from the repository at http://dissertations.ub.rug.nl/faculties/theology/2002/c.j.kuiken). Nothing was changed in the original contents as approved by the examination committee in 2002. A portfolio of colour photographs, mostly by the author, has nevertheless been added to this file. 5 Prelude and Refuge 'If you want fiction, you must write the truth.' John Irving * 'VT QVASI EIVS CORPORALEM PRESENCIAM DEMONSTRARENT' Bertrand du Guesclin, Chronicle of St Denis (A.D. 1389), quoted in Carlo Ginzburg, Occhiacchi di legno * 'What matters? Stones or ideas?' David Hare, Via Dolorosa This study is titled 'The Other Neng' because it is not primarily concerned with the familiar hagiography of the Sixth Ancestor in the Chan or Zen patrilineage as it has taken shape in the Chinese tradition and as it has been appreciated by Japanese, Korean and western scholars of Buddhism.
Load more

Recommended publications
  • Research on Li Bai and His Poetry Works from the Perspective of Tourism Jihong Xu Ma'anshan Teacher's College, Anhui, Ma'anshan, 243041, China Abstract
    Advances in Social Science, Education and Humanities Research (ASSEHR), volume 300 2018 International Workshop on Education Reform and Social Sciences (ERSS 2018) Research on Li Bai and His Poetry Works from the Perspective of Tourism Jihong Xu Ma'anshan Teacher's College, Anhui, Ma'anshan, 243041, China Abstract. Li Bai is a great poet and traveler in China. He leaves China precious tourism resources. His tourism poetry works enrich China tourism culture, Li Bai is an outstanding tourism aesthetics master. His poetry aesthetic artistic conception is far-reaching. Li Bai and his poetry works are comprehensively arranged and deeply studied from the perspective of tourism, thereby providing an important basis for developing tourism resources and enriching cultural connotation of tourism products in various regions, and further promoting inheritance and development of China tourism culture. Keywords: Li Bai; tourism resources; tourism culture; tourism aesthetics. 1. Introduction Li Bai is a great romantic poet of China, who 'traveled many famous mountains for his life'. He 'studied immortals in his fifteenth year and never stopped immortal trips'. He 'went to far places with sword' at the age of 25. Li Bai stayed in Dangtu of Anhui at the age of 60 till his death. Li Bai traveled all year round since 15 years old. His steps were radiated to the whole China. Li Bai was repeatedly frustrated in his political career and failed to realize his political ambition especially from 44 to 55 years old. Therefore, he mainly focused on travelling during the period. Such a long and extensive travel is rare among ancient Chinese literati, which also enabled him to transcend his status as a poet.
    [Show full text]
  • Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese
    heritage Article Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese Otto Chen * and Dawei Han Department of Civil Engineering, University of Bristol, Bristol BS8 1TR, UK * Correspondence: [email protected]; Tel.: +44-117-903-5428 Received: 12 June 2019; Accepted: 28 June 2019; Published: 3 July 2019 Abstract: After a long-standing debate of pluralism in heritage conservation, the global practice has just started to broaden its view from material to people and even to nature, leading to the potential of a more comprehensive understanding and harmony between these spheres. Notwithstanding that the shift from material to people and then to nature seemingly looks like the only path in the modern heritage conservation movement to achieve the foregoing goals, in fact, there exist some regional cultures that originally featured particular views on human–nature harmony. This paper hence highlights the regional difference in heritage with a focus on China of ancient times, which unfolds the particular perspective emphasising the unity of human and nature. With a case study of Huaqing Palace of the Tang Dynasty (618–907 CE), the research is expected to be the first attempt to rediscover that the four schools of thought, Buddhism, Taoism, Confucianism and I Ching, had jointly formed a “wisdom” system of the ancient Han Chinese in shaping the idea of cultural heritage, as well as the idea of heritage conservation, which were inherited by modern Chinese without knowing and recognising it. The paper, therefore, argues that without understanding and acknowledging the significance of the ancient Han Chinese’s particular view on nature and the universe formed by the four schools of thought behind the material, it is not likely to protect and promote comprehensively their heritage value, such that the importance of cultural diversity will be just rhetoric.
    [Show full text]
  • NEW YORK EDITED PAPER-Dhriti
    Fifth Century Common Era Reorienting Chinese Buddhist Monastic Tradition Redefining India-China Buddhist Monastic Relations - A Critical Study Introduction: The following paper shares the findings of an ongoing study. The study is still not complete and therefore does not yet propose a final conclusion. An abstract pattern in relation to the evolution of Buddhist monasticism along a certain trajectory, through centuries of Chinese Buddhist evolutionary history, which the study has been able to identify, has been presented here. This paper makes the proposition that fifth century CE was a distinctive period in the history of Buddhist monasticism in China, that it was a period in Chinese Buddhist history, which, owing to certain complex processes related to the gradual infiltration, permeation, adaptation, and assimilation of Buddhism into the foreign socio-cultural-political milieu of China, as against reactions over its interactions with the state and indigenous Chinese schools of thought, effected a re-orientation of the Chinese Buddhist monastic tradition and eventually redefined India-China Buddhist monastic relations. The study proposes that fifth century Buddhist monastic culture in China was influenced by certain emerging issues of the time, namely popularization of the relic veneration cult, growing interactions between the imperial house and the Buddhist clergy, permeation of Buddhist teachings into immigrant Chinese gentry circles in the south, wide circulation of apologetic and propagandistic literature, rise of messianic figures influenced by Buddhist and Daoist eschatological ideas and most importantly the institutionalization of Buddhist monastic disciplinary codes (vinaya), some of which perhaps paved the trajectory along which monasticism in China evolved through the centuries that followed.
    [Show full text]
  • Fazang the Court Politician
    CHAPTER TEN FAZANG THE COURT POLITICIAN As a court priest for over three decades (ca. 680-712), Fazang was actively involved in politics during a crucial period in history. This chapter has two purposes. On the one hand, through various facts about Fazang I throw some light on significant historical events and illustrate how these were shaped in part by Fazang’s political shrewdness and religious vision. On the other, I will explore the intellectual and histori- cal contexts for Fazang’s importance as a court chaplain. These touch on specific events on the eve of Empress Wu’s epochal dynasty-founding of 690 and those concerning the political transitions around 705 and 710. Understanding Fazang’s political role requires a view of approxi- mately fifty years of Empress Wu’s own political life. Although Fazang lived under six sovereigns of the Great Tang and Zhou,1 it is helpful to consider that Empress Wu began to manipulate imperial power long before she became the supreme ruler both in fact and in name, and that in a sense she was a focus of Fazang’s life and career. Given the ex- traordinary influence that she had over Fazang’s monastic and political life, I will devote three of the four sections of this chapter to Fazang’s relationship with Empress Wu, leaving his political role under the reigns of Empress Wu’s two successors (Zhongzong and Ruizong) to the last section. 1. FAZANG AND EMPRESS WU: 670-690 This section will treat two developments: the circumstances under which Fazang came into Empress Wu’s power circle, and a major poli- tico-religious event on the eve of Empress Wu’s Zhou dynasty.
    [Show full text]
  • 225 Fathering Your Father: E Zen of Fabrication in Tang Buddhism
    Book Reviews / T’oung Pao 97 (2011) 202-262 225 Fathering your Father: e Zen of Fabrication in Tang Buddhism. By Alan Cole. Berkeley: University of California Press, 2009. xix + 340 pp. It is rare to review a book that successfully overturns many of the assumptions held in an area of study. is book achieves this revolution for Chan studies and deserves to be read closely by all researchers in the fi eld. is study of Chan genealogical “histories” of the sixth and seventh centuries, while excluding some texts, inscriptions, and other evidence (p. xv), concludes that early “Chan” was no more than a forgery of lineages of transmission from Bodhidharma and ulti- mately the Buddha in order to gain Tang court approval as the only true Bud- dhism in China, and for the latest patriarch of each text to be recognized as the owner of “the totality of tradition.” Cole suggests that these “histories” were fab- ricated during political crises or “hot-spots” for dynasties which needed symbolic religious legitimization, and that each successive fabrication was made in the light of previous histories to overcome their antecedents. is was a skilful organization of the “triangle of Buddhism, the State, and the populace” (p. 310) to claim that the latest master in the lineage had state sanction to be the sole owner of true Buddhism and that he was available to make universal buddhahood, admittedly of a second order, accessible to his followers. ese texts were thus not products of religious experience, but falsifi cations of history to gain infl uence at court and in religious circles.
    [Show full text]
  • Dharmakāya Pratītyasamutpāda ( (法界縁起説, Hokkai Engi Setsu
    Mapping the Ascent to Enlightenment Ronald Y. Nakasone Trying to get a fix on the Huayan mind in the vast landscape of Buddhist thought interweaves memory with imagination. My inquiry reaches to the earliest recollections of Siddhārtha Gautama’s Enlightenment, to passages in the Avatam saka Sūtra and learned commentaries, and to my imaging of its significance. In the process a few questions emerged: What happened during the spiritual ascent that led to the Enlightenment? What is the nature of mind? What did Siddhārtha Gautama become Enlightened to? These questions, especially determining the content of the Buddha’s Enlightenment, pose major academic and intellectual questions. This essay will focus on the first and second questions; I dealt with the last question in “Spiritual Cartography: Mapping the Huayen Mind.”1 The early documents depict Gautama’s ascent to Enlightenment in heroic and mythical proportions. Written several centuries after the fact, much of the narrative is no doubt hagiography, embellished by the creative imagination and the hindsight of doctrinal rationalizations. Nonetheless, in sum, the documents chronicle an intensely personal pilgrimage that incorporates and supersedes competing spiritual landscapes. The narrative assumes the primacy of mind and efficacy of mental concentration. The narrative opens with Māra, the personification of darkness, alarmed at Prince Siddhārtha’s resolve to attain Enlightenment, launches successive waves of attack to dissuade him. He first sends his daughters who offer the pleasures of youth and worldly success. Unable to seduce the Prince, Māra attempts to frighten the Prince by dispatching an army of the most appalling demons; still unsuccessful, he unleashes the awesome powers of the wind and rain at his command.
    [Show full text]
  • The University of Chicago Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology A
    THE UNIVERSITY OF CHICAGO PRACTICES OF SCRIPTURAL ECONOMY: COMPILING AND COPYING A SEVENTH-CENTURY CHINESE BUDDHIST ANTHOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ALEXANDER ONG HSU CHICAGO, ILLINOIS AUGUST 2018 © Copyright by Alexander Ong Hsu, 2018. All rights reserved. Dissertation Abstract: Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology By Alexander Ong Hsu This dissertation reads a seventh-century Chinese Buddhist anthology to examine how medieval Chinese Buddhists practiced reducing and reorganizing their voluminous scriptural tra- dition into more useful formats. The anthology, A Grove of Pearls from the Garden of Dharma (Fayuan zhulin ), was compiled by a scholar-monk named Daoshi (?–683) from hundreds of Buddhist scriptures and other religious writings, listing thousands of quotations un- der a system of one-hundred category-chapters. This dissertation shows how A Grove of Pearls was designed by and for scriptural economy: it facilitated and was facilitated by traditions of categorizing, excerpting, and collecting units of scripture. Anthologies like A Grove of Pearls selectively copied the forms and contents of earlier Buddhist anthologies, catalogs, and other compilations; and, in turn, later Buddhists would selectively copy from it in order to spread the Buddhist dharma. I read anthologies not merely to describe their contents but to show what their compilers and copyists thought they were doing when they made and used them. A Grove of Pearls from the Garden of Dharma has often been read as an example of a Buddhist leishu , or “Chinese encyclopedia.” But the work’s precursors from the sixth cen- tury do not all fit neatly into this genre because they do not all use lei or categories consist- ently, nor do they all have encyclopedic breadth like A Grove of Pearls.
    [Show full text]
  • Bibliographie
    Bibliographie Sammlungen von Quellentexten, Lexika und Periodica AM (2): Asia Major, New Series. AM (3): Asia Major, Third Series. Baibu congshu jicheng 百部叢書集成. Taibei: Yiwen, 1965–1968. BSOAS: Bulletin of the School of Oriental and African Studies. Congshu jicheng chubian 叢書集成初編. Shanghai: Shangwu, 1936. Daojia wenhua yanjiu 道家文化研究, hg. von Chen Guying 陳鼓應. Beijing: Sanlian [Seit 1992 erscheinende Zeitschrift zur Daoismusforschung]. Daoshu jijiao shizhong 道書輯校十种, hg von Meng Wentong 蒙文通 (1894– 1968). Meng Wentong wenji 孟文通文集; 6. Chengdu: Ba Shu shushe, 2001. Daozang 道藏. Siehe: Zhengtong daozang. DDB: A Digital Dictionary of Buddhism, hg. von Charles A. Muller. Resources for East Asian Language and Thought. Online: http://www.acmuller.net/ bzw. http://buddhism-dict.net/ddb/index.html. Dunhuang daozang 敦煌道藏, hg. von Li Defan 李德范. 5 Bde. Beijing: Zhonghua quanguo tushuguan wenxian suhui fuzhi zhongxin, 1999. Dunhuang baozang 敦煌寶藏, hg. von Huang Yongwu 黃永武 [u. a.]. Taibei: Xin Wenfeng, 1981–1986. [Reprint Seoul: Eulyoo Publishers, 1986]. DZ: Daozang 道藏. Siehe: Zhengtong daozang. Ershi’er zi 二十二子. Shanghai: Shanghai guji, 1986 [mit zusätzlicher Paginierung versehender Reprint von Hangzhou: Zhejiang shuju, 1875– 1877]. Ershiwu shi 二十五史. 12 Bde. Shanghai: Shanghai guji, 1986. Foxue da cidian 佛學大辭典, hg. von Ding Fubao 丁福保 (1874–1952). Beijing: Wenwu, 1984 [Originalausgabe Shanghai: Yixue, 1921]. HJAS: Harvard Journal of Asiatic Studies. JAOS: Journal of the American Oriental Society. JAS: The Journal of Asian Studies. Jingzi congzhu 經子叢著, hg. von Yan Lingfeng 嚴靈峰 (1904–1999). Zhonghua congshu 中華叢書 Taibei: Guoli bianyi guan, 1983. K: Tripitaka Koreana. Siehe: Koryå taejanggyång. Koryå taejanggyång 高麗大藏經. Såul: Tongguk Taehakkyo, 1957–1976 [Faksimile-Ausgabe des Tripitaka Koreana von 1237–1251.
    [Show full text]
  • Zen) Buddhism
    THE SPREAD OF CHAN (ZEN) BUDDHISM T. Grif\ th Foulk (Sarah Lawrence College, New York) 1. Introduction This chapter deals with the development and spread of the so-called Chan School of Buddhism in China, Japan, and the West. In its East Asian setting, at least, the spread of Chan must be viewed rather dif- ferently than the spread of Buddhism as a whole, for by all accounts (both traditional and modern) Chan was a movement that initially ] ourished within, or (as some would have it) in reaction against, a Buddhist monastic order that had already been active in China for a number of centuries. By the same token, at the times when the Chan movement spread to Korea and Japan, it did not appear as the har- binger of Buddhism itself, which was already well established in those countries, but rather as the most recent in a series of importations of Buddhism from China. The situation in the West, of course, is much different. Here, Chan—usually referred to (using the Japanese pronun- ciation) as Zen—has indeed been at the vanguard of the spread of Buddhism as a whole. I begin this chapter by re] ecting on what we (modern scholars) mean when we speak of the spread of Buddhism, contrasting that with a few of the traditional ways in which Asian Buddhists themselves, from an insider’s or normative point of view, have conceived the transmission of the Buddha’s teachings (Skt. buddhadharma, Chin. fofa 佛法). I then turn to the main topic: the spread of Chan.
    [Show full text]
  • Beyond Buddhist Apology the Political Use of Buddhism by Emperor Wu of the Liang Dynasty
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Ghent University Academic Bibliography Beyond Buddhist Apology The Political Use of Buddhism by Emperor Wu of the Liang Dynasty (r.502-549) Tom De Rauw ii To my daughter Pauline, the most wonderful distraction one could ever wish for and to my grandfather, a cakravartin who ruled his own private universe iii ACKNOWLEDGEMENTS Although the writing of a doctoral dissertation is an individual endeavour in nature, it certainly does not come about from the efforts of one individual alone. The present dissertation owes much of its existence to the help of the many people who have guided my research over the years. My heartfelt thanks, first of all, go to Dr. Ann Heirman, who supervised this thesis. Her patient guidance has been of invaluable help. Thanks also to Dr. Bart Dessein and Dr. Christophe Vielle for their help in steering this thesis in the right direction. I also thank Dr. Chen Jinhua, Dr. Andreas Janousch and Dr. Thomas Jansen for providing me with some of their research and for sharing their insights with me. My fellow students Dr. Mathieu Torck, Leslie De Vries, Mieke Matthyssen, Silke Geffcken, Evelien Vandenhaute, Esther Guggenmos, Gudrun Pinte and all my good friends who have lent me their listening ears, and have given steady support and encouragement. To my wife, who has had to endure an often absent-minded husband during these first years of marriage, I acknowledge a huge debt of gratitude. She was my mentor in all but the academic aspects of this thesis.
    [Show full text]
  • Empty Cloud, the Autobiography of the Chinese Zen Master Xu
    EMPTY CLOUD The Autobiography of the Chinese Zen Master XU YUN TRANSLATED BY CHARLES LUK Revised and Edited by Richard Hunn The Timeless Mind . Undated picture of Xu-yun. Empty Cloud 2 CONTENTS Contents .......................................................................................... 3 Acknowledgements ......................................................................... 4 Introduction .................................................................................... 5 CHAPTER ONE: Early Years ............................................................ 20 CHAPTER TWO: Pilgrimage to Mount Wu-Tai .............................. 35 CHAPTER THREE: The Journey West ............................................. 51 CHAPTER FOUR: Enlightenment and Atonement ......................... 63 CHAPTER FIVE: Interrupted Seclusion .......................................... 75 CHAPTER SIX: Taking the Tripitaka to Ji Zu Shan .......................... 94 CHAPTER SEVEN: Family News ................................................... 113 CHAPTER EIGHT: The Peacemaker .............................................. 122 CHAPTER NINE: The Jade Buddha ............................................... 130 CHAPTER TEN: Abbot At Yun-Xi and Gu-Shan............................. 146 CHAPTER ELEVEN: Nan-Hua Monastery ..................................... 161 CHAPTER TWELVE: Yun-Men Monastery .................................... 180 CHAPTER THIRTEEN: Two Discourses ......................................... 197 CHAPTER FOURTEEN: At the Yo Fo & Zhen Ru Monasteries
    [Show full text]
  • Values in Heritage Management
    Values in Heritage Management Values in Heritage Management Emerging Approaches and Research Directions Edited by Erica Avrami, Susan Macdonald, Randall Mason, and David Myers THE GETTY CONSERVATION INSTITUTE, LOS ANGELES The Getty Conservation Institute Timothy P. Whalen, John E. and Louise Bryson Director Jeanne Marie Teutonico, Associate Director, Programs The Getty Conservation Institute (GCI) works internationally to advance conservation practice in the visual arts—broadly interpreted to include objects, collections, architecture, and sites. The Institute serves the conservation community through scientific research, education and training, field projects, and the dissemination of information. In all its endeavors, the GCI creates and delivers knowledge that contributes to the conservation of the world’s cultural heritage. © 2019 J. Paul Getty Trust Library of Congress Cataloging-in-Publication Data Names: Values in heritage management (2017 : Getty Conservation Institute), author. | Avrami, Erica C., editor. | Getty Conservation Institute, The text of this work is licensed under a Creative issuing body, host institution, organizer. Commons Attribution-NonCommercial- Title: Values in heritage management : emerging NoDerivatives 4.0 International License. To view a approaches and research directions / edited by copy of this license, visit https://creativecommons Erica Avrami, Susan Macdonald, Randall .org/licenses/by-nc-nd/4.0/. All images are Mason, and David Myers. reproduced with the permission of the rights Description: Los Angeles, California : The Getty holders acknowledged in captions and are Conservation Institute, [2019] | Includes expressly excluded from the CC BY-NC-ND license bibliographical references. covering the rest of this publication. These images Identifiers: LCCN 2019011992 (print) | LCCN may not be reproduced, copied, transmitted, or 2019013650 (ebook) | ISBN 9781606066201 manipulated without consent from the owners, (epub) | ISBN 9781606066188 (pbk.) who reserve all rights.
    [Show full text]