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International Interdisciplinary Conference on Middle Period
[CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 1 Thursday June 5, 2014 8:00AM-9:00AM Conference Registration CGIS South, 1st Floor Lobby 9:00AM-10:30AM Opening Plenary Session CGIS South, Tsai Auditorium 10:30AM-11:00AM Coffee Break CGIS South, Concourse 11:00AM-1:00PM Time Period Panels 1. Ninth Century CGIS South, S001 Discussion facilitator: Christopher Nugent (Williams College) 2. Eleventh Century CGIS South, S020 Belfer Discussion facilitator: Heping Liu (Wellesley College) 3. Liao and Xia CGIS South, S050 Discussion facilitator: Nancy Steinhardt (University of Pennsylvania) 4. Southern Song CGIS South, Tsai Auditorium Discussion facilitators: Linda Walton (Portland State University) and Michael Fuller (UC Irvine) 5. Early Ming CGIS South, S040 Discussion facilitator: Alfreda J. Murck (Independent Scholar) 1:00PM-2:00PM Lunch CGIS South, Concourse Sponsored by the Department of East Asian Languages and Civilizations, Harvard University [CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 2 2:00PM-4:00PM Time Period Panels 6. Tenth Century CGIS South, S040 Discussion facilitator: Hugh Roberts Clark (Ursinus College) 7. Twelfth Century CGIS South, S050 Discussion facilitator: Morten Schlütter (University of Iowa) 8. Jin-Yuan CGIS South, S020 Belfer Discussion facilitator: Christopher Pratt Atwood (Indiana University) 9. Fourteenth Century CGIS South, S001 Discussion facilitator: Joseph Peter McDermott (University of Cambridge) 10. Northern Song CGIS South, Tsai Auditorium Discussion facilitators: Patricia Ebrey (University of Washington) and Cong Ellen Zhang (University of Virginia) 4:00 PM-4:30PM Coffee Break CGIS South, Concourse 4:30PM-6:00PM Theme Panels 11. Material and Visual Culture CGIS South, S020 Belfer Discussion facilitators: Maggie Bickford (Brown University) and Julia K. -
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. -
Recent Japanese Publications on Buddhism Hubert Durt
Recent Japanese Publications on Buddhism Hubert Durt To cite this version: Hubert Durt. Recent Japanese Publications on Buddhism. Cahiers d’Extrême-Asie, Ecole française d’Extrême-Orient, 1988, no. 4, p. 205-216. halshs-03134192 HAL Id: halshs-03134192 https://halshs.archives-ouvertes.fr/halshs-03134192 Submitted on 8 Feb 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. Cahiers d'Extrême-Asie Recent Japanese Publications on Buddhism Hubert Durt Citer ce document / Cite this document : Durt Hubert. Recent Japanese Publications on Buddhism. In: Cahiers d'Extrême-Asie, vol. 4, 1988. Numéro spécial Etudes taoïstes I / Special Issue on Taoist Studies I en l'honneur de Maxime Kaltenmark. pp. 205-216; https://www.persee.fr/doc/asie_0766-1177_1988_num_4_1_927 Fichier pdf généré le 06/02/2019 REGENT JAPANESE PUBLICATIONS ON BUDDHISM Hubert Durt i. general reference works and works on indian and tibetan buddhism A. Dictionaries 1° Hayashima Kyôshô -^-l^tiïE (iêl^), Takasaki Jikidô jftl^ïËji; ($S) Bukkyô, Indo shisôjiten {AWc ' 4 V KSîli#^r (562 pp.) Tokyo, Shunjusha #ffcÉfc, 1987 9,300 Yen This "Dictionary of Indian and Buddhist Thought" is compiled by a large number of scholars, all signing their own articles and almost all of them connected with Tokyo University. -
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. -
A Relevance Study of Chinese Shuangguan
International Journal of Humanities and Social Science Vol. 6, No. 4; April 2016 A Relevance Study of Chinese Shuangguan Jin Qiu, Ph.D. School of Foreign Languages Chongqing Jiaotong University Chongqing, 400074 China Abstract Sperber and Wilson’s relevance theory (RT for short) is applicable to the interpretation of communication. Such being the case, quite a few linguists have assumed that RT can provide a good account for Chinese shuangguan processing. However, this theory alone does not satisfactorily account for the fact that addressees often very quickly draw the inferences necessary to arrive at intended interpretations without any noticeable effort. Furthermore, it does not systematically specify the nature of the inference patterns and their cognitive grounding. The present paper shows that a cognitive approach incorporating the notion of the impartment and inheritance of connotation and denotation (IICD for short) can be fruitfully applied to the analysis of Chinese shuangguan. Based on this notion, we propose a five-step hypothesis which serves as an amended framework of RT with the IICD approach. It is demonstrated that this amended framework can effectively elucidate the recognition and interpretation of Chinese shuangguan, and meanwhile, unfold a picture of addressees’ mental progress. Key Words: RT, IICD, amended framework of RT with IICD, interpretation of Chinese shuangguan. 1. Introduction Chinese shuangguan, approximately equivalent to English puns, has been regarded as a rhetorical device and a communicative strategy in Chinese language. It is widely employed both in literature and in daily life and has gradually received more and more scholarly attention. As a figure of speech, Chinese shuangguan has been widely used in advertisements, jokes, riddles, literary works and the like, to make the language lively and impressive and to produce a humorous, jocular or sarcastic effect. -
An Explanation of Gexing
Front. Lit. Stud. China 2010, 4(3): 442–461 DOI 10.1007/s11702-010-0107-5 RESEARCH ARTICLE XUE Tianwei, WANG Quan An Explanation of Gexing © Higher Education Press and Springer-Verlag 2010 Abstract Gexing 歌行 is a historical and robust prosodic style that flourished (not originated) in the Tang dynasty. Since ancient times, the understanding of the prosody of gexing has remained in debate, which focuses on the relationship between gexing and yuefu 乐府 (collection of ballad songs of the music bureau). The points-of-view held by all sides can be summarized as a “grand gexing” perspective (defining gexing in a broad sense) and four major “small gexing” perspectives (defining gexing in a narrow sense). The former is namely what Hu Yinglin 胡应麟 from Ming dynasty said, “gexing is a general term for seven-character ancient poems.” The first “small gexing” perspective distinguishes gexing from guti yuefu 古体乐府 (tradition yuefu); the second distinguishes it from xinti yuefu 新体乐府 (new yuefu poems with non-conventional themes); the third takes “the lyric title” as the requisite condition of gexing; and the fourth perspective adopts the criterion of “metricality” in distinguishing gexing from ancient poems. The “grand gexing” perspective is the only one that is able to reveal the core prosodic features of gexing and give specification to the intension and extension of gexing as a prosodic style. Keywords gexing, prosody, grand gexing, seven-character ancient poems Received January 25, 2010 XUE Tianwei ( ) College of Humanities, Xinjiang Normal University, Urumuqi 830054, China E-mail: [email protected] WANG Quan International School, University of International Business and Economics, Beijing 100029, China E-mail: [email protected] An Explanation of Gexing 443 The “Grand Gexing” Perspective and “Small Gexing” Perspective Gexing, namely the seven-character (both unified seven-character lines and mixed lines containing seven character ones) gexing, occupies an equal position with rhythm poems in Tang dynasty and even after that in the poetic world. -
Dissertation Section 1
Elegies for Empire The Poetics of Memory in the Late Work of Du Fu (712-770) Gregory M. Patterson Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2013 ! 2013 Gregory M. Patterson All rights reserved ABSTRACT Elegies for Empire: The Poetics of Memory in the Late Work of Du Fu (712-770) Gregory M. Patterson This dissertation explores highly influential constructions of the past at a key turning point in Chinese history by mapping out what I term a poetics of memory in the more than four hundred poems written by Du Fu !" (712-770) during his two-year stay in the remote town of Kuizhou (modern Fengjie County #$%). A survivor of the catastrophic An Lushan rebellion (756-763), which transformed Tang Dynasty (618-906) politics and culture, Du Fu was among the first to write in the twilight of the Chinese medieval period. His most prescient anticipation of mid-Tang concerns was his restless preoccupation with memory and its mediations, which drove his prolific output in Kuizhou. For Du Fu, memory held the promise of salvaging and creatively reimagining personal, social, and cultural identities under conditions of displacement and sweeping social change. The poetics of his late work is characterized by an acute attentiveness to the material supports—monuments, rituals, images, and texts—that enabled and structured connections to the past. The organization of the study attempts to capture the range of Du Fu’s engagement with memory’s frameworks and media. It begins by examining commemorative poems that read Kuizhou’s historical memory in local landmarks, decoding and rhetorically emulating great deeds of classical exemplars. -
The Teaching of Buddha”
THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
Symposium-Report-Shared-Values
Symposium Report Shared Values and Democracy in Asia 000-前付け.indd 1 2019/01/21 13:21:04 Contents 1. Overview (1) Overview The international symposium “Shared Values and Democracy in Asia” was being 1. Overview ·········································· 1 held as the fourth symposium of a pair of Japan-India conferences. The first symposium was held in India in 2015. In 2016, the second symposium was held in Tokyo. The third symposium was held in Myanmar in 2017. 2. Presentations by Participants ····················· 2 This symposium was planned and organized for the purpose of discussing and 3. List of Participants ····························· 102 trying to find a common thread of core values in Asia that have made many countries in this region embrace democratic systems of government. We invited renowned scholars and thinkers from various Asian countries to have an open public forum. (2) Detailed Information Date: Thursday, July 5th, 2018 Time: 12:50-18:30 Venue: Hotel Okura Tokyo Organizer: Nikkei Inc. Co-organizers: The Japan Foundation Asia Center The Nakamura Hajime Eastern Institute The Vivekananda International Foundation Supported by: Ministry of Foreign Affairs, Japan In association with: International Buddhist Confederation 1 000-前付け.indd 2 2019/01/21 13:21:04 Contents 1. Overview (1) Overview The international symposium “Shared Values and Democracy in Asia” was being 1. Overview ·········································· 1 held as the fourth symposium of a pair of Japan-India conferences. The first symposium was held in India in 2015. In 2016, the second symposium was held in Tokyo. The third symposium was held in Myanmar in 2017. 2. Presentations by Participants ····················· 2 This symposium was planned and organized for the purpose of discussing and 3. -
How Poetry Became Meditation in Late-Ninth-Century China
how poetry became meditation Asia Major (2019) 3d ser. Vol. 32.2: 113-151 thomas j. mazanec How Poetry Became Meditation in Late-Ninth-Century China abstract: In late-ninth-century China, poetry and meditation became equated — not just meta- phorically, but as two equally valid means of achieving stillness and insight. This article discusses how several strands in literary and Buddhist discourses fed into an assertion about such a unity by the poet-monk Qiji 齊己 (864–937?). One strand was the aesthetic of kuyin 苦吟 (“bitter intoning”), which involved intense devotion to poetry to the point of suffering. At stake too was the poet as “fashioner” — one who helps make and shape a microcosm that mirrors the impersonal natural forces of the macrocosm. Jia Dao 賈島 (779–843) was crucial in popularizing this sense of kuyin. Concurrently, an older layer of the literary-theoretical tradition, which saw the poet’s spirit as roaming the cosmos, was also given new life in late Tang and mixed with kuyin and Buddhist meditation. This led to the assertion that poetry and meditation were two gates to the same goal, with Qiji and others turning poetry writing into the pursuit of enlightenment. keywords: Buddhism, meditation, poetry, Tang dynasty ometime in the early-tenth century, not long after the great Tang S dynasty 唐 (618–907) collapsed and the land fell under the control of regional strongmen, a Buddhist monk named Qichan 棲蟾 wrote a poem to another monk. The first line reads: “Poetry is meditation for Confucians 詩為儒者禪.”1 The line makes a curious claim: the practice Thomas Mazanec, Dept. -
Huaigan and the Growth of Pure Land Buddhism During the Tang Era
HUAIGAN AND THE GROWTH OF PURE LAND BUDDHISM DURING THE TANG ERA By KENDALL R. MARCHMAN A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2015 © 2015 Kendall R. Marchman To my family ACKNOWLEDGMENTS This project would have not been possible were it not for the many loving family members, friends, and mentors who have supported me throughout my life. I would like to take a moment to highlight just a few of the many people and institutions who have helped me reach this goal. I would first like to thank all of the professors with whom I have studied during my time at Mercer, Vanderbilt, and the University of Florida. I also extend thanks to my new colleagues at Young Harris College for the encouragement and opportunity they have provided. I am very thankful to my dissertation committee, Mario Poceski, Jimmy Yu, Richard Wang, Guolong Lai, and Whitney Sanford for their patience, inspiration, and support. One day in class Jimmy Yu mentioned that Huaigan and the Qunyi lun needed further research, and I am thankful that he suggested them as the subjects of my dissertation. I am obliged to Dr. Poceski who took me in as a raw graduate student and has been essential in my process to become a better scholar, though this process is far from complete. Many thanks to Travis Smith who provided encouragement and advice throughout this process. I would also like to thank Richard King who encouraged my evolving interests in Asian religions while at Vanderbilt.