Chronology of Daoist History1
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Medicine Buddha Sutra
Medicine Buddha Sutra 藥師琉璃光如來本願功德經 Fo Guang Shan International Translation Center b c © 2002, 2005 Buddha’s Light Publishing © 2015 Fo Guang Shan International Translation Center Table of Contents Published by the Fo Guang Shan International Translation Center 3456 Glenmark Drive Hacienda Heights, CA 91745 U.S.A. Tel: (626) 330-8361 / (626) 330-8362 Incense Praise 3 Fax: (626) 330-8363 www.fgsitc.org Sutra Opening Verse 5 Protected by copyright under the terms of the International Copyright Medicine Buddha Sutra 7 Union; all rights reserved. Except for fair use in book reviews, no part of this book may be reproduced for any reason by any means, including any method of photographic reproduction, without permission of the publisher. Triple Refuge 137 Printed in Taiwan. Dedication of Merit 139 A Paryer to Medicine Buddha 141 2 3 Lu Xiang Zan 爐 香 讚 Incense Praise Lu Xiang Zha Ruo Incense burning in the censer, 爐 香 乍 爇 Fa Jie Meng Xun All space permeated with fragrance. 法 界 蒙 熏 Zhu Fo Hai Hui Xi Yao Wen The Buddhas perceive it from every direction, 諸 佛 海 會 悉 遙 聞 Sui Chu Jie Xiang Yun Auspicious clouds gather everywhere. 隨 處 結 祥 雲 With our sincerity, Cheng Yi Fang Yin 誠 意 方 殷 The Buddhas manifest themselves in their entirety. Zhu Fo Xian Quan Shen 諸 佛 現 全 身 Nan Mo Xiang Yun Gai Pu Sa 南 無 香 雲 蓋 菩 薩 Mo He Sa We take refuge in the Bodhisattvas-Mahasattvas. 摩 訶 薩 4 5 Kai Jing Ji 開 經 偈 Sutra Opening Verse Wu Shang Shen Shen Wei Miao Fa 無 上 甚 深 微 妙 法 The unexcelled, most profound, and exquisitely Bai Qian Wan Jie Nan Zao Yu wondrous Dharma, 百 千 萬 劫 難 遭 遇 Is difficult to encounter throughout hundreds of Wo Jin Jian Wen De Shou Chi thousands of millions of kalpas. -
Laozi Zhongjing)
A Study of the Central Scripture of Laozi (Laozi zhongjing) Alexandre Iliouchine A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts, Department of East Asian Studies McGill University January 2011 Copyright Alexandre Iliouchine © 2011 ii Table of Contents Acknowledgements......................................................................................... v Abstract/Résumé............................................................................................. vii Conventions and Abbreviations.................................................................... viii Introduction..................................................................................................... 1 On the Word ―Daoist‖............................................................................. 1 A Brief Introduction to the Central Scripture of Laozi........................... 3 Key Terms and Concepts: Jing, Qi, Shen and Xian................................ 5 The State of the Field.............................................................................. 9 The Aim of This Study............................................................................ 13 Chapter 1: Versions, Layers, Dates............................................................... 14 1.1 Versions............................................................................................. 15 1.1.1 The Transmitted Versions..................................................... 16 1.1.2 The Dunhuang Version........................................................ -
Models of Daoist Practice and Attainment
Models of Daoist practice and attainment here are a variety of outdated interpretative frameworks for understanding the Treligious tradition which is Daoism. The most ubiquitous is the bifurcation of Daoism into so-called “philosophical Daoism” and so-called “religious Daoism,” including the inaccurate claim that the former is “pure” or “original” Daoism. Daoism was a religious community from the beginning, here dated to the Warring States period (480–222 BCE). A second, and perhaps equally problematic, view claims that Daoism originates with Zhang Daoling 張道陵 (fl. 140s) and the Tianshi天師 (Celestial Masters) movement. While the Celestial Masters do represent one of the earliest forms of organized Daoism, many later Daoist religious communities (e.g., Quanzhen 全真 [Complete Perfection]) gave little recognition to its importance. One alternative interpretative approach involves understanding the diverse models of Daoist practice and attainment. In combination with historical periodization, this approach provides a means by which to appreciate the complexity and diversity of the Daoist tradition, including possible continuities and departures, divergences and convergences among different Daoist adherents and communities. While it may seem self-evident that “realization of the Dao” or “attunement with the Way” is both the origin and culmination of a Daoist training regimen, one cannot deny that Daoists have developed and advocated different and perhaps competing models for such realization or attunement. In terms of traditional models of Daoist praxis, one may identify at least the following: (1) quietistic; (2) ritualistic; (3) cosmo- logical; (4) exorcistic; (5) behavioral/ethical; (6) mediumistic/shamanic; (7) dietetical; (8) ascetical; (9) literary/artistic; (10) alchemical; (11) meditative; (12) hermeneutical; (13) medical; (14) mystical; and (15) syncretistic. -
QIGONG: Proper Growth and Development Helping One to Be Proli C, Bal - Anced and Healthful in a Multitude of Ways
relate with others combined with the ability to honor their own uniqueness and healthy boundaries while doing so. Jing (vital essence) resides in the lower dantian. Cultivation of jing provides the physical strength and stamina needed for QIGONG: proper growth and development helping one to be prolic, bal - anced and healthful in a multitude of ways. The lower dantian is the energetic center of ph ysical healing of the body as well Chinese Yoga as an individual’s power center. It is also where the majority of vital energy is stored for the lasting resilience and centeredness for Energetic necessary to withstand the plethora of stressful situations in life. Chinese medicine practices such as Qigong strengthen the Momentum three treasures of jing, qi and shen as it nourishes an individual’s integral being. In terms of emotional and mental health this sup - ports full and appropriate expression of feelings and emotions as well as dev elopment of spiritual identity involving ones total by Shoshanna Katzman, L.Ac., M.S., being. It forges the ability to release negative emotions such as excessive anger, sadness, worry, grief and fear which in and of igong (pronounced ‘chee-gung’) is an ancient Chinese itself strengthens the vital health of the body’s organ system – exercise designed to balance and cultivate the ow of namely the liver, heart, spleen, lung and kidney respectively. Q energy for health and healing purposes. Qigong is easy Qigong is easy to learn, simple to practice and readily avail - to learn and can be performed by anyone regardless of ability. -
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. -
Shen-Jing As a Chinese Medicine Concept Might Be a Counterpart of Stem Cells in Regenerative Medicine
• 64 • Chin J Integr Med 2019 Jan;25(1):64-70 Available online at link.springer.com/journal/11655 hinese Journal of Integrative Medicine Journal homepage: www.cjim.cn/zxyjhen/zxyjhen/ch/index.aspx C E-mail: [email protected] Academic Exploration Shen-Jing as a Chinese Medicine Concept Might Be a Counterpart of Stem Cells in Regenerative Medicine REN Yan-bo, HUANG Jian-hua, CAI Wai-jiao, and SHEN Zi-yin ABSTRACT As the epitome of the modern regenerative medicine, stem cells were proposed in the basic sense no more than 200 years ago. However, the concept of "stem cells" existed long before the modern medical description. The hypothesis that all things, including our sentient body, were generated from a small origin was shared between Western and Chinese people. The ancient Chinese philosophers considered Jing (also known as essence) as the origin of life. In Chinese medicine (CM), Jing is mainly stored in Kidney (Shen) and the so-called Shen-Jing (Kidney essence). Here, we propose that Shen-Jing is the CM term used to express the meaning of "origin and regeneration". This theoretical discovery has at least two applications. First, the actions underlying causing Shen-Jing defi ciency, such as excess sexual intercourse, chronic diseases, and aging, might damage the function of stem cells. Second, a large number of Chinese herbs with Shen-Jing-nourishing effi cacy had been proven to affect stem cell proliferation and differentiation. Therefore, if Shen-Jing in CM is equivalent with stem cells in regenerative medicine, higher effective modulators for regulating stem-cell behaviors from Kidney-tonifying herbs would be expected. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Early Daoist Meditation and the Origins of Inner Alchemy
EARLY DAOIST MEDITATION 7 EARLY DAOIST MEDITATION AND THE ORIGINS OF INNER ALCHEMY Fabrizio Pregadio According to one of the scriptures belonging to the Taiqing, or Great Clar- ity, tradition, after an adept receives alchemical texts and relevant oral instructions from his master, he withdraws to a mountain or a secluded place to perform purification practices. He establishes the ritual area, demar- cates it with talismans for protection against demons and wild animals, and builds a Chamber of the Elixirs (danshi) at the centre of this protected space. To start compounding the elixir, he chooses a favourable day based on traditional methods of calendrical computation. When all ritual, spatial and temporal conditions are fulfilled, he may finally kindle the fire. Now he offers food and drink to three deities, and asks that they grant the successful compounding of the elixir: This petty man, (name of the adept), truly and entirely devotes his thoughts to the Great Lord of the Dao, Lord Lao and the Lord of Great Harmony. Alas! This petty man, (name of the adept), covets the Medicine of Life! Lead him so that the Medicine will not volat- ilise and be lost, but rather be fixed by the fire! Let the Medicine be good and efficacious, let the transmutations take place without hesitation, and let the Yellow and the White be entirely fixed! When he ingests the Medicine, let him fly as an immortal, have audience at the Purple Palace (Zigong), live an unending life and become an accomplished man (zhiren)!1 The Great Lord of the Dao (Da Daojun), Lord Lao (Laojun, or Laozi in his divine aspect) and the Lord of Great Harmony (Taihe jun) are not mentioned together in other alchemical texts. -
On the Reconstruction of the Shenxian Zhuan
On the reconstruction of the Shenxian zhuan . School of Oriental and African Studies The Shenxian zhuan is a biographical (or hagiographical) collection of great importance to our understanding of the formation of the Taoist religion in the early centuries of the Common Era. A text of this name was put together by Ge Hong (283–343), but it has long been suspected that the best-known version currently available was actually confected for commercial rather than academic purposes in the sixteenth century from quotations in other sources, and that the direct tradition of the text has been lost. The careful reconstitution of a reliable version of the original work—or at least of an ancient version—has been the goal of a number of scholars, and the appearance of such a work of scholarship in the form of a translation, as part of what will doubtless prove to be a standard reference series for Taoist texts in English, certainly gives full occasion for congratulating not only the author, Robert Ford Campany, but also the series editor and indeed the press that has made the publication of this typographically complex and lengthy monograph possible.1 There is indeed much to admire here, right from the ‘Foreword’ by the series editor, Stephen R. Bokenkamp, which provides (on p. xxii) a stout defence of academic translation against those, including tenure and promotion committees, who see it as ‘just a skill, like taking dictation’.2 This publication does, however, give an unrivalled opportunity for assessing how much we have learned concerning the reconstitution of lost texts from the period of disunion following the collapse of China's first period of imperial unity, and it is on this question of how to go about the work of reconstitution that the following remarks will concentrate. -
Taoist Canon in Encyclopaedia of Manuscripts Cultures in Asia and Africa, Michael Friedrich, Harunaga Isaacson and Jörg B
Taoist Canon in Encyclopaedia of Manuscripts Cultures in Asia and Africa, Michael Friedrich, Harunaga Isaacson and Jörg B. Quenzer, Berlin: de Gruyter Christine Mollier To cite this version: Christine Mollier. Taoist Canon in Encyclopaedia of Manuscripts Cultures in Asia and Africa, Michael Friedrich, Harunaga Isaacson and Jörg B. Quenzer, Berlin: de Gruyter. 2021. hal-03094618 HAL Id: hal-03094618 https://hal.archives-ouvertes.fr/hal-03094618 Preprint submitted on 4 Jan 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Christine Mollier CNRS/CRCAO, Paris Encyclopaedia of Manuscripts Cultures in Asia and Africa, Michael Friedrich, Harunaga Isaacson and Jörg B. Quenzer, Berlin: de Gruyter. À paraître Taoist Canon The Ming Daozang (Repository of the Tao), compiled during the first half of the fifteenth century, is the last and only extant Taoist Canon. It comprises about 1,500 texts including important scriptural corpuses dating back to early medieval times. Due to the vicissitudes of Chinese history, none of the successive Taoist canonical collections that were produced – always under imperial authority and sponsorship – during the preceding millennium have survived. It is known, however, that the first inventory of Taoist scriptures dates to the fifth century. -
Chinese Religion(S): a Survey of Textbooks Kin Cheung, Adam Valerio, Vishma Kunu and Marcus Bingenheimer Religion Department, Temple University, Philadelphia, PA, USA
STUDIES IN CHINESE RELIGIONS, 2016 VOL. 2, NO. 3, 315–328 http://dx.doi.org/10.1080/23729988.2016.1242234 REVIEW ESSAY Chinese religion(s): a survey of textbooks Kin Cheung, Adam Valerio, Vishma Kunu and Marcus Bingenheimer Religion Department, Temple University, Philadelphia, PA, USA ABSTRACT ARTICLE HISTORY This paper surveys five introductory textbooks on Chinese religion(s) Received 1 July 2015 published over the past 25 years. For instructors choosing a textbook, Accepted 8 November 2015 ’ we provide a comparison of each work s format and content, remark KEYWORDS on their suitability for meeting various pedagogical objectives, and Chinese religions; Buddhism; reconsider the purpose of university textbooks in the context of new Confucianism; Daoism; developments in knowledge production and accessibility. Moreover, textbooks we argue that these surveyed works reflect a change in scholarly consensus within the field. The trend has shifted from describing Chinese religion(s) as a unified whole to that of a conglomerate: discrete traditions of Confucianism, Buddhism, Daoism, and popu- lar-folk religion. Although specialists complicate hard distinctions between these traditions through highlighting shared influences and developments, the general presentation of Chinese religion(s) has shifted from a synthetic whole to analytic parts. Books Surveyed Chinese Religion: An Introduction. 5th ed. Laurence G. Thompson. Belmont, CA: Wadsworth, 1996. (1st edition 1969, 2nd 1975, 3rd 1979, 4th 1989). US$122.95 paper. Chinese Religions Julia Ching. Maryknoll, NY: Orbis Books, 1993. US$28.00 paper. Chinese Religious Traditions Joseph A. Adler. Upper Saddle River, NJ: Prentice Hall, 2002. US$38.20 paper. Chinese Religions: Beliefs and Practices Jeaneane Fowler and Merv Fowler. -
Xiaoshuo in the Taiping Guangji 1)
View metadata, citation and similar papers at core.ac.uk brought to you by CORE Collection, Classification and Conception of Xiaoshuo in the Taiping Guangji 1) Xiaohuan Zhao Introducing Remarks This paper aims to investigate the classificatory system of a genre of classical Chi- nese literature known as “xiaoshuo” 小說 (petty talk) in the Taiping guangji 太平廣記 (Extensive Records of the Era of Supreme Peace, hereafter as TPGJ) in 500 juan 卷 (scroll). This multi-volume xiaoshuo anthology was compiled during a period bearing the title “Supreme Peace and Nation Restored” (Taiping xingguo 太平興國, 976–983) under the reign of Emperor Taizong 太宗 (r. 976–998) of the Northern Song dynasty 北宋 (960–1127).2) I will start with a brief review of the historical background for the compilation of TPGJ and its textual history. I will then make an investigation into the organization and structure of TPGJ and analyze the rationale behind the establish- ment and arrangement of xiaoshuo categories in it. And finally I will draw a conclu- sion on the early Song conception of xiaoshuo as revealed through the xiaoshuo collec- tion and classification in TPGJ. The earliest attempt at a systematic classification of xiaoshuo as a genre of literature independent from historical and philosophical writings was made by the Ming 明 bib- liophile Hu Yinglin 胡應麟 (1551–1602),3) who divided xiaoshuo into six categories, al- though he admitted that there existed overlapping areas in his hex-classificatory scheme, especially with regard to the generic relations between zhiguai 志怪 (records of the strange) and chuanqi 傳奇 (transmissions of the marvellous).4) “In case of this,” he suggested, “classification should be based on what is most emphasized” [gu ju qi zhong er yi 姑舉其重而已].5) Some twentieth century scholars also state this principle, implicitly or explicitly, in their studies of traditional Chinese literature,6) as shown in Y.