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The Electronic Journal of East and Central Asian Religions The electronic Journal of East and Central Asian Religions Volume 1 Autumn 2013 The electronic Journal of East and Central Asian Religions ISSN 2053–1079 DOI: 10.2218/ejecar.2013.1 Founding Editors Ian Astley (Edinburgh) Henrik H. Sørensen (Copenhagen, Bochum) Editorial Board Joachim Gentz Charles D. Orzech Edinburgh (China) Glasgow (China) Paulus Kaufmann Fabio Rambelli Zürich (Japan) Santa Barbara (Japan) Carmen Meinert Erin Evans KHK, Ruhr-University (Editorial Associate) (Tibet/China) This journal is published under the auspices of the department of Asian Studies at the University of Edinburgh and The Seminar for Buddhist Studies (Copenhagen). It is hosted by the University of Edinburgh Journal Hosting Service and is licensed under a Creative Commons Attribution 2.5 UK: Scotland licence. Thanks are due to Angela Laurins and Claire Knowles for their work in implementing and maintaining the site. The University of Edinburgh’s policy on privacy and cookies is available here: http://www.ed.ac.uk/about/website/privacy. If you believe anything in this journal to be in contravention of your privacy or any other rights, please refer to the University’s takedown policy. eJECAR is a peer-reviewed journal. The Editor in Chief for this volume of eJECAR is Henrik H. Sørensen; the journal was typeset by Ian Astley, using LATEX 2" and other Open Source software. We would like to extend our thanks to those scholars who reviewed material for this issue and to the members of the editorial board for their support. Contents Preface 4 Introduction 5 Friederike Assandri, Examples of Buddho–Daoist interaction: concepts of the af- terlife in early medieval epigraphic sources 1 Carmen Meinert, Buddhist Traces in Song Daoism: A Case From Thunder-Rite (Leifa) Daoism 39 Henrik H. Sørensen Looting the Pantheon: On the Daoist Appropriation of Bud- dhist Divinities and Saints 54 Cody Bahir, Buddhist Master Wuguang’s (1918–2000) Taiwanese web of the colo- nial, exilic and Han 81 Philip Garrett, Holy vows and realpolitik: Preliminary notes on Kōyasan’s early medieval kishōmon 94 Henrik H. Sørensen Buddho–Daoism in medieval and early pre-modern China: a report on recent findings concerning influences and shared religious prac- tices 109 eJECAR 1 (2013) Preface In 1986 Henrik H. Sørensen, Per K. Sørensen (both Copenhagen) and Ian Astley (Aarhus) came together to found the Seminar for Buddhist Studies and its journal, Studies in Central & East Asian Religions (known affectionately as SCEAR and pronounced “see are”). Produced on a shoe string and very much a labour of love, ten volumes were issued before E. J. Brill of Leiden purchased the rights to the journal. Brill brought out a further two volumes. A couple of years ago, HHS and IA—upper lips quivering and eyes beginning to moisten —mooted the idea of embarking on a similar venture anew, this time availing ourselves of the recent, significant advances in digital technology and new attitudes to the culture of publishing scholarly work, especially the growing importance of making one’s schol- arly production available freely (as in “freedom” as well as in “beer”). eJECAR is wholly electronic and is distributed thanks to the developers of Open Journal Systems at the Public Knowledge Project and the largesse and forward-thinking of the University of Ed- inburgh’s journals service. We are also delighted to announce that Richard Payne of the Institute of Buddhist Studies in Berkeley is co-operating with us in digitizing the ten volumes of SCEAR pub- lished under our auspices, thus making most of our work freely available in the foresee- able future. Our profound thanks go to him and his colleagues for this generous offer. In a parallel venture, since web publishing is also well suited to hosting our SBS Monographs series, IA has begun the task of preparing PDF files of the earliest of those works and they will be added to the site as they become available. So, here’s to spreading the word about the wonderful diversity of life at the other end of the Eurasian land mass—except that this time IA doesn’t need to keep his Turbo PC running for most of the morning to compile the files, HHS doesn’t need to work his magic with scissors and sellotape, and we don’t really need money for postage stamps. Henrik H. Sørensen and Ian Astley DOI: 10.2218/ejecar.2013.1 eJECAR 1 (2013) Introduction The papers presented in this issue of eJECAR derive from a workshop on Buddho-Daoism, held in the Summer of 2012 under the auspices of the Käte Hamburger Kolleg at Ruhr University, Bochum, for the study of religious exchanges. As such, Buddho–Daoism is a term that has been coined to signal a variety of primary practices and beliefs endorsed by both traditions. The idea behind this meeting was to provide further perspectives on Buddhist and Daoist exchanges and mutual appropriations in order to acquire a better understanding of the close and continuous relationship that has persisted between the two religions from early on. Each of the three papers and the report presented here is devoted to different aspects of Buddho-Daoism. Early Buddhist and Daoist integration is dealt with by Friederike As- sandri through her investigation of epigraphical sources from the Nanbeichao period. Carmen Meinert’s essay discusses one aspect of Daoist appropriation of Buddhist iconog- raphy from the early pre-modern period, and finally Henrik H. Sørensen presents a series of cases elucidating the Daoist take-over and displacement of Chinese Buddhist divinities and their cults, and presents a report on his role in the project at the Käte Hamburger Kolleg. Underlying all these studies are questions of religious identity, the power of cultural structures and the significance of language (understood to include symbols and signs), as important factors in establishing a commonality of meaning and usage. These devel- opments facilitated the forms of religious integration and appropriation which we see reflected in the processes that constitute the phenomena of Buddho-Daoism. Henrik H. Sørensen DOI: 10.2218/ejecar.2013.1 Research Articles eJECAR 1 (2013) Examples of Buddho–Daoist interaction: concepts of the afterlife in early medieval epigraphic sources Friederike Assandri Independent Scholar Introduction HIS paper is based on a larger study of concepts of the afterlife in the engraved texts T of 496 entombed epigraphs (muzhi 墓誌) and 494 votive stele inscriptions (zaoxiang- ji 造像記) from northern China from the fifth and sixth century CE, using the database of Wei Jin Nanbeichao Stone inscriptions 魏晉南北朝石刻語料庫, part of the larger database of excavated documents from the Wei Jin Nanbeichao 魏晉南北朝實物語料庫 at the Center for the Study and Application of Chinese Characters at ECNU Shanghai.1 The methodological approach of the study is that of an intellectual historian rather than that of art historian or archaeologist. While this approach obviously neglects many fascinating and important aspects of the material studied, reading the inscriptions as texts can offer new perspectives on the study of intellectual history, in particular on the question of Buddho–Daoist interaction. Epigraphic documents from the Six Dynasties period, a period that may be considered formative for Chinese Buddhism as well as Daoism, reflect the interaction of Buddhism 1. The ID numbers and image numbers used to identify the inscriptions mentioned refer to this database. The images shown are taken from that database. I thank Professor Wang Ping and Professor Zang Kehe from the Center for the Study of Chinese Characters at ECNU for allowing me to work with this database before its publication and to use its material. In addition to the database at ECNU, I have also consulted several other databases for stone inscriptions, which are listed in the references. It has to be noted that in general not all epigraphic texts we find in these databases go back to dated and localizable excavations. Some of the texts exist in the form of rubbings in collections, others were transmitted in collections. Wherever the place of excavation of an inscription is known, I add it. Editor’s note: The full-size versions of the images in this article are available for download from the same webpage. DOI: 10.2218/ejecar.2013.1.726 2 Friederike Assandri and Daoism and traditional Chinese concepts in a different way from the received liter- ature. Firstly, different from the received literature, which originated mostly from the social levels of the educated elite, epigraphic documents offer a glimpse on writings de- riving from a broader array of social classes. Furthermore, while received literature has come down to us through a process of copying and collecting, which also involved the editing and streamlining of documents, epigraphic documents have survived unedited; sometimes because of calligraphic or artistic considerations, but often simply by chance, good climate conditions, or similar factors, which did not interfere with the intellectual content of the documents. They offer therefore something like a “cross-section” of ideas at a given time and place. In terms of concepts, Buddhism as well as Daoism were dynamically evolving sets of ideas in a big pool of other sets of ideas. Mixing, co-option, etc., occurred on all levels;2 yet, mixing or not, Buddhism and Daoism existed as two different entities. And it was in early medieval China that Daoism and Buddhism began to compete as such different entities. Understanding the processes, mechanisms and criteria of these contemporane- ous trends of mixing and differentiating, poses one of our challenges in the study of the religions of the Six Dynasties period. The difficulties are amplified by the fact that the process did not occur in an intellectual or religious vacuum; it occurred in the context of a backdrop of firmly established traditions, beliefs and concepts, which were based on what has been called“classical religion”.3 The epigraphic materials might offer a glimpse of some facets of these complex processes.
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