ABSTRACT Title of Document: THE PERFORMANCE PRACTICE OF BUDDHIST BAIQI IN CONTEMPORARY TAIWAN Wei-Yu Lu, Doctor of Philosophy, 2012 Directed By: Professor Robert C. Provine Division of Musicology and Ethnomusicology School of Music, University of Maryland The baiqi (Buddhist percussive instruments), also known as faqi (dharma instruments), are mentioned in the Chinese Buddhist scriptures under many different terms: jianzhi, jiandi, jianzhui, or jianchi. The original function of baiqi in earlier monastic life was to gather people or to call an assembly. With the completion of monasticism and monastic institutions, baiqi have become multifunctional in monasteries, and many baiqi instruments have been developed for different monastic applications. In contemporary Buddhist monasteries in Taiwan, baiqi are used, on the one hand, to mark the time throughout the day, signal the beginning and end of monastic daily activities, and regulate the monastic order; and on the other hand, baiqi are indispensable to the musical practices of all Buddhist rituals, where they are used to accompany fanbai (Buddhist liturgical chants) and to articulate the whole ritual process. This study investigates multiple facets of Buddhist baiqi in their performance practice, function, application, notation, and transmission, exploring the interaction between baiqi and fanbai, baiqi and the practitioner, baiqi and the monastic space, and baiqi and various Buddhist contexts. I draw upon ideas from performance theory as it concerns different disciplines, but I maintain a sharper focus on the musicological dimension of performance practice when analyzing, interpreting, and explaining the performance and music of baiqi in terms of the monastic lifestyle and its rituals. The study not only uncovers the musical system of baiqi, but also encapsulates various issues of performed identity, social interaction, performer/audience, associated behaviors, the musical construction of space, and transmission. THE PERFORMANCE PRACTICE OF BUDDHIST BAIQI IN CONTEMPORARY TAIWAN By Wei-Yu Lu Dissertation submitted to the Faculty of the Graduate School of the University of Maryland, College Park, in partial fulfillment of the requirements for the degree of Doctor of Philosophy 2012 Advisory Committee: Professor Robert C. Provine, Chair Professor John Lawrence Witzleben Professor Charles B. Jones Professor Carmen Balthrop Professor Jason C. Kuo © Copyright by Wei-Yu Lu 2012 Dedication This work is dedicated to my wonderful parents: Lu Ching-Ming and Yang Fang-Ying ii Acknowledgements This dissertation is the product of a great deal of encouragement and support from many people. I would like to express my heartfelt thanks to everyone who helped to make this work possible. Firstly, my deepest gratitude is due to my dissertation advisor, Dr. Robert C. Provine, who has been extremely generous with his time and energy, not only in offering me the benefits of his constructive critiques and valuable comments at all stages of writing this dissertation, but also in providing me with insightful guidance and endless support in the process of pursuing my doctoral degree in the US. I am forever thankful for his generosity, his invaluable suggestions, and his expert guidance and direction, which helped me to overcome the difficulties I encountered while completing this study. I truly could not ask for a better advisor. Secondly, I am grateful to my gracious committee members: Dr. J. Lawrence Witzleben, who generously gave me advice and shared important ideas and profound insights with me regarding my research; Dr. Charles B. Jones, who introduced me to several contacts for my fieldwork, who shared his knowledge about Buddhism in Taiwan, and who continuously opened up new perspectives for me; and Dr. Jason C. Kuo and Professor Carmen Balthrop, who carefully and patiently read the draft of my dissertation and provided so many instructive suggestions and extended ideas. Their guidance and encouragement have been indispensable to this work. Thirdly, my sincere thanks are extended to all the informants who received me most cordially when I visited or lived in their monasteries and temples during my fieldwork in Taiwan; special thanks and appreciation are due to the informants from Dharma Drum Mountain, Yuantongxueshe Practice Center, Dayunbixian Temple, Yuanguang Buddhist School (Yuan Kuang Buddhist College), Daxian Temple, Biyun Temple, Guangxiu Chan Temple, Foguangshan Monastery, Nanping Branch Temple, Jingguang Temple, Chaofeng Temple, Ziyun Temple, Guandi Temple, Henan Temple, and Tzu Chi Foundation. I especially benefited from the support of Ven. Changbo, Ven. Changkun, Ven. Changyi, Ven. Changjue, Ven. Daxing, Ven. Dachuan, Ven. Dichun, Ven. Guojian, Ven. Guokai, Ven. Guoyao, Ven. Jieji, Ven. Laizhi, Ven. Manti, Ven. Miaoguang, Ven. Miaole, Ven. Miaowei, Ven. Tianchi, Ven. Xinwu, Ven. Yinbin, Ven. Yinheng, Ven. Zhengshou, Lay Buddhists Hu Guifen, Huang Fangzhen, Liu Fangxing, Qiu Yuyun, Shi Meizhi, Wu Qinhxue, Zhang Huiyi, Zhang Shufen, and Mr. Zhan, all of whom generously shared their experiences with me and satisfied all my inquiries during the fieldwork. iii Finally, I owe an unending and incredible debt of gratitude to my parents, whom I love deeply, and without whom my study would have been impossible. They have always been supportive of me and my aspirations, and have provided me with the strongest possible support to accomplish this long journey. They instilled in me the courage to follow my dreams, and the indebtedness I feel towards them is immense. I am also indebted to my two brothers, who provided me with all the useful resources they had and sometimes made sacrifices for my benefit, without any complaint. I am fortunate to have these two wonderful siblings. Of course, my dear husband Chien-Hsun’s love and encouragement are always appreciated. He helped me to prepare all the equipment used in my fieldwork, and offered untiring support in all circumstances, including the most challenging ones. He is such a considerate and forbearing man, who is my constant source of spiritual support and strength. iv Table of Contents DEDICATION .............................................................................................................. ii ACKNOWLEDGMENTS ........................................................................................... iii TABLE OF CONTENTS ............................................................................................... v LIST OF TABLES ..................................................................................................... viii LIST OF FIGURES ........................................................................................................ ix LIST OF CHARTS ........................................................................................................ x LIST OF PHOTOS ........................................................................................................ x LIST OF NOTATIONS ..................................................................................................xii CHAPTER ONE INTRODUCTION ......................................................................................................... 1 I. Introduction to the Context ............................................................................. 2 II. Research Problems ......................................................................................... 2 III. Theoretical Approach and Methodology ......................................................... 6 IV. Literature Review ......................................................................................... 12 1. Buddhist Music in Ethnomusicology (Chinese) ............................................... 12 2. Buddhist Music in Ethnomusicology (English) ............................................... 17 3. Buddhist Music Studies outside Ethnomusicology .......................................... 22 4. Buddhism in Taiwan ....................................................................................... 23 V. Scope and Limitations .................................................................................. 23 VI. Orthography and Translation ........................................................................ 28 CHAPTER TWO HISTORICAL DEVELOPMENT OF BUDDHISM IN TAIWAN ................................ 30 I. The Dutch Period (1624-1661) ..................................................................... 31 II. The Zheng Period (1661-1683) ..................................................................... 33 III. The Qing Period (1683-1895) ....................................................................... 37 1. Qing’s Attitude toward Taiwan ....................................................................... 37 2. The Policy and its Influence ........................................................................... 38 3. Buddhism’s Social Function and Features Specific to Taiwan ......................... 42 4. Zhaijiao (Religion of Vegetarian Diet) ............................................................ 47 IV. Japanese Colonial Period (1895-1945) ......................................................... 52 1. The Early Period (1895-1914) ........................................................................ 54 2. The Middle Period (1915-1930) ..................................................................... 59 v 3. The Late Period (1931-1945) .......................................................................... 65 V. Postwar