Buddhist Adoption in Asia, Mahayana Buddhism First Entered China
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Call of the Siren: Bod, Baútisos, Baîtai, and Related Names (Studies in Historical Geography II)
The Call of the Siren: Bod, Baútisos, Baîtai, and Related Names (Studies in Historical Geography II) Bettina Zeisler (Universität Tübingen) 1. Introduction eographical or ethnical names, like ethnical identities, are like slippery fishes: one can hardly catch them, even less, pin them G down for ever. The ‘Germans’, for example, are called so only by English speakers. The name may have belonged to a tribe in Bel- gium, but was then applied by the Romans to various tribes of North- ern Europe.1 As a tribal or linguistic label, ‘German (ic)’ also applies to the English or to the Dutch, the latter bearing in English the same des- ignation that the Germans claim for themselves: ‘deutsch’. This by the way, may have meant nothing but ‘being part of the people’.2 The French call them ‘Allemands’, just because one of the many Germanic – and in that case, German – tribes, the Allemannen, settled in their neighbourhood. The French, on the other hand, are called so, because a Germanic and, in that case again, German tribe, the ‘Franken’ (origi- nally meaning the ‘avid’, ‘audacious’, later the ‘free’ people) moved into France, and became the ruling elite.3 The situation is similar or even worse in other parts of the world. Personal names may become ethnic names, as in the case of the Tuyu- hun. 4 Names of neighbouring tribes might be projected onto their overlords, as in the case of the Ḥaža, who were conquered by the Tuyuhun, the latter then being called Ḥaža by the Tibetans. Ethnic names may become geographical names, but then, place names may travel along with ethnic groups. -
Front Matter
Cambridge University Press 978-1-107-00281-4 - The Making of the Monastic Community of Fulda, C.744–C.900 Janneke Raaijmakers Frontmatter More information Cambridge Studies in Medieval Life and Thought THE MAKING OF THE MONASTIC COMMUNITY OF FULDA, C .744– C .900 The monastic community of Fulda was one of the most powerful institutions in early medieval Europe. This book traces the development of the community from its foundation in the 740s over one and a half centuries, a period richly documented by a variety of texts and archaeological remains. These sources reveal how Fulda’s success forced the monks to rethink their goals and the ways in which they sought to achieve them. Its close connection to the Carolingian royal court also makes Fulda a fascinating case study of how local events infl u- enced life in the palace, and vice versa. The importance of Fulda and the rich array of sources associated with it have long been recognised, but this is the fi rst full study, bringing together history, religion, architectural history and archae- ology. The result is a vivid picture of life in this monastery and also in early medieval religious communities in general. janneke raaijmakers is a lecturer in Medieval History at the Universiteit Utrecht. © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-00281-4 - The Making of the Monastic Community of Fulda, C.744–C.900 Janneke Raaijmakers Frontmatter More information Cambridge Studies in Medieval Life and Thought Fourth Series General Editor: rosamond mckitterick Professor of Medieval History, University of Cambridge, and Fellow of Sidney Sussex College Advisory Editors: christine carpenter Professor of Medieval English History, University of Cambridge jonathan shepard The series Cambridge Studies in Medieval Life and Thought was inaugurated by G. -
AN HISTORICAL SURVEY from the First to the Beginning of the Fourth
CHAPTER tWO AN HISTORICAL SURVEY from the S rst to the beginning of the fourth century AD. Fourth century Chinese Buddhism, and especially the characteristic type of gentry Buddhism which at that time T ourished on Chinese territory south of the Yangzi and which forms the main subject of our study, was the S nal stage of a process which actually must have started as soon as Buddhism made its S rst converts among the Chinese intelligentsia. We do not know when this happened. As we have said before, the S rst clear signs of the formation of an “upper class” Chinese Buddhism, of the activities of gentlemen-monks and of the penetration of Buddhism into the life and thought of the cultured higher strata of society date from the late third and early fourth century, and there are several reasons to assume that this movement as a whole did not start long before that time. However, this does not mean that this subject can be studied without constant reference to the earlier phases of Chinese Buddhism, and to the little we know about the period of incubation when Buddhism started to take root in Chinese soil, tolerated and hardly noticed as a creed of foreigners, or adopted, in a Daoist guise, as a new road to immortality. In this chapter the reader will be confronted with the main facts of the earliest phases of Chinese Buddhism. On this subject much has already been said by others, for it is a curious fact that in Chinese Buddhism no period has been studied more thoroughly than the one about which almost nothing can be known. -
Remarks About the History of the Sarvāstivāda Buddhism
ROCZNIK ORIENTALISTYCZNY, T. LXVII, Z. 1, 2014, (s. 255–268) CHARLES WILLEMEN Remarks about the History of the Sarvāstivāda Buddhism Abstract Study about the history of a specific Buddhist monastic lineage known as “Sarvāstivāda” based on an overview of the history of its literature. Keywords: Sarvāstivāda, Buddhism, schism, Mahāyāna, Abhidharma, India, Gandhāra All scholars agree that the Sarvāstivāda (“Proclaiming that Everything Exists”) Buddhism was strong in India’s north-western cultural area. All agree that there was the first and seminal schism between the Sthaviravāda and the Mahāsāṅghika. However, many questions still remain to be answered. For instance, when did the first schism take place? Where exactly in India’s north-western area? We know what the Theravāda tradition has to say, but this is the voice of just one Buddhist tradition. Jibin 罽賓 The Chinese term Jibin is used to designate the north-western cultural area of India. For many years it has been maintained by Buddhist scholars that it is a phonetic rendering of a Prakrit word for Kaśmīra. In 2009 Seishi Karashima wrote that Jibin is a Chinese phonetic rendering of Kaśpīr, a Gāndhārī form of Kaśmīra.1 In 1993 Fumio Enomoto postulated that Jibin is a phonetic rendering of Kapiśa (Kāpiśī, Bagram).2 Historians have long held a different view. In his article of 1996 János Harmatta said that in the seventh century Jibin denoted the Kapiśa-Gandhāra area.3 For this opinion he relied on 1 Karashima 2009: 56–57. 2 Enomoto 1993: 265–266. 3 Harmatta (1996) 1999: 371, 373–379. 256 CHARLES WILLEMEN Édouard Chavannes’s work published in 1903. -
CONTINUITY and CHANGE in the EIGHTH CENTURY Conciliar
CHAPTER 6 CONTINUITY AND CHANGE IN THE EIGHTH CENTURY Conciliar Continuity: Alaric to Clovis In September 506, thirty-four Gallo-Roman clerics met in the city of Agde “with the permission of our most glorious, magnifi cent, and pious lord king.”1 Th e honored rex was Alaric II, an Arian Christian, who hoped that by authorizing a council of Catholic prelates, he would be able to rely on their loyalty in the ongoing fi ght for political domina- tion in Gaul.2 Alaric’s dream of a Visigothic-dominated Gaul would be crushed only a year later, when he was defeated and killed by Clovis at the Battle of Vouillé.3 But in 506, the king was still vigorously attempt- ing to hold together a unifi ed Visigothic realm. Th e same year that he convoked the Council of Agde, he also issued the Lex Romana Visig- othorum (or Breviarium), a compilation of Roman law whose infl uence would far outlive Alaric himself.4 Following Clovis’ victory, and the establishment of Merovingian dominance in Gaul, the Lex Romana Visigothorum continued to be copied and consulted frequently, even though manuscripts of the Codex Th eodosianus were still in circula- tion.5 For Alaric, however, the codifi cation project had a more imme- diate aim: uniting the Roman subjects of his kingdom under a single code of laws issued in his own name. Alaric’s unifi cation eff orts were 1 Agde (506), Preface. 2 Mathisen, “Th e Second Council of Arles,” 543, has suggested that Arles II (442/506) was convoked for the same reasons already postulated for the Council of Agde (506). -
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. -
Journey to Dunhuang: Buddhist Art of the Silk Road Caves
The Newsletter | No.73 | Spring 2016 56 | The Portrait Journey to Dunhuang: Buddhist art of the Silk Road caves During World War II, James C. M. Lo (1902–1987), a photojournalist for the Central News Agency, and his wife Lucy 劉氏·羅先 arrived at Dunhuang. James Lo had taken a year’s leave to photograph the Buddhist cave temples at Mogao and at nearby Yulin. Lucy was also a photographer, and together they made the arduous journey in 1943. They systematically produced over 2500 black and white photographs that record the caves as they were in the mid-20th century. FOONG Ping 1 2 Seattle Asian Art Museum, Foster Galleries 4 By the end of the Tang dynasty, the cliff face at Mogao was 5 March – 12 June 2016 completely covered with caves. Since no new caves could be Journey to Dunhuang is organized in cooperation opened, donors paid for existing ones to be redecorated and with the Princeton University Art Museum and – and infamous forger – Zhang Daqian (1899-1983), Fig 1 (above their portraits would sometimes be added to the cave walls. the P.Y. and Kinmay W. Tang Center for East Asian Art who was at Dunhuang repairing and making replicas of Mogao left): View of the Some Lo photographs document how walls were deeply scored murals. He helped the Los form their collection of manuscript Northern Mogao during renovations, in preparation for a new, smooth surface THE LO PHOTOGRAPHIC ARCHIVE is a feat of ingenuity, fragments and a few carry both their seals. For Zhang, Dunhuang Caves, Photograph of white gaolin clay; to James these scorings formed patterns of organization, and sheer courage. -
Central Asia in Xuanzang's Great Tang Dynasty Record of the Western
Recording the West: Central Asia in Xuanzang’s Great Tang Dynasty Record of the Western Regions Master’s Thesis Presented in Partial Fulfilment of the Requirements for the Degree of Master Arts in the Graduate School of the Ohio State University By Laura Pearce Graduate Program in East Asian Studies Ohio State University 2018 Committee: Morgan Liu (Advisor), Ying Zhang, and Mark Bender Copyrighted by Laura Elizabeth Pearce 2018 Abstract In 626 C.E., the Buddhist monk Xuanzang left the Tang Empire for India in a quest to deepen his religious understanding. In order to reach India, and in order to return, Xuanzang journeyed through areas in what is now called Central Asia. After he came home to China in 645 C.E., his work included writing an account of the countries he had visited: The Great Tang Dynasty Record of the Western Regions (Da Tang Xi You Ji 大唐西域記). The book is not a narrative travelogue, but rather presented as a collection of facts about the various countries he visited. Nevertheless, the Record is full of moral judgments, both stated and implied. Xuanzang’s judgment was frequently connected both to his Buddhist beliefs and a conviction that China represented the pinnacle of culture and good governance. Xuanzang’s portrayal of Central Asia at a crucial time when the Tang Empire was expanding westward is both inclusive and marginalizing, shaped by the overall framing of Central Asia in the Record and by the selection of local legends from individual nations. The tension in the Record between Buddhist concerns and secular political ones, and between an inclusive worldview and one centered on certain locations, creates an approach to Central Asia unlike that of many similar sources. -
Syriac, Sogdian and Old Uyghur Manuscripts from Bulayïq*
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by SOAS Research Online Syriac, Sogdian and Old Uyghur Manuscripts from Bulayïq Syriac, Sogdian and Old Uyghur Manuscripts from Bulayïq * Erica C.D. Hunter Department for the Study of Religions, School of Oriental and African Studies (SOAS), University of London, The German Turfan Expedition conducted 4 campaigns at the Turfan Oasis between 1902 and 1914 bringing 40,000 fragments in 20 scripts and 22 languages back to Berlin. During the 2nd and 3rd seasons (1904 – 1907), a library was unearthed at the monastery site of Shuïpang near Bulayïq yielding ca.1100 fragments written in Syriac script and covering 3 major languages: Syriac, Sogdian and old Uyghur. Several fragments in New Persian and a Middle Persian (Pahlavi) Psalter were also found[1]. Small quantities of Christian texts, in Syriac, Sogdian, Uyghur and Persian, were discovered at other sites in the Turfan oasis (Astana, Qocho, Qurutqa and Toyoq). Regrettably, there are scant remarks about the excavation of the archive by Theodor Bartus at Bulayïq, north of the city of Turfan, a site which von Le Coq had previously visited. Talking about his colleague’s visit, von Le Coq stated in his book Auf Hellas Spuren in Ostturkistan: “er hat ... in dem schauerlich zerstörten Gemäuer eine fabelhafte Ausbeute christlicher Handschriften ausbegraben” (he excavated ... in the extremely ruined walls an amazing Christian manuscript”)[2]. The Syriac - script fragments from Turfan shed invaluable light onto the eastward missionary expansion of the Church of the East whose dioceses extended into Central Asia, China and Mongolia up till the 14th century, not only attesting the nature and expression of worship (liturgy etc) that was conducted, but also revealing how this branch of Eastern Christianity interacted with the local languages and cultures of its diverse congregations. -
Middlemen and Marcher States in Central Asia and East/West Empire Synchrony Christopher Chase-Dunn, Thomas D
Middlemen and marcher states in Central Asia and East/West Empire Synchrony Christopher Chase-Dunn, Thomas D. Hall, Richard Niemeyer, Alexis Alvarez, Hiroko Inoue, Kirk Lawrence, Anders Carlson, Benjamin Fierro, Matthew Kanashiro, Hala Sheikh-Mohamed and Laura Young Institute for Research on World-Systems University of California-Riverside Draft v.11 -1-06, 8365 words Abstract: East, West, Central and South Asia originally formed somewhat separate cultural zones and networks of interaction among settlements and polities, but during the late Bronze and early Iron Ages these largely separate regional systems came into increasing interaction with one another. Central Asian nomadic steppe pastoralist polities and agricultural oasis settlements mediated the East/West and North/South interactions. Earlier research has discovered that the growth/decline phases of empires in East and West Asia became synchronous around 140 BCE and that this synchrony lasted until about 1800 CE. This paper develops the comparative world-systems perspective on Central Asia and examines the growth and decline of settlements, empires and steppe confederations in Central Asia to test the hypothesis that the East/West empire synchrony may have been caused by linkages that occurred with and across Central Asia. To be presented at the Research Conference on Middlemen Co-sponsored by the All-UC Economic History and All-UC World History Groups, November 3-5, 2006, UCSD IROWS Working Paper #30. http://irows.ucr.edu/papers/irows30/irows30.htm This paper is part of a larger research project on “Measuring and modeling cycles of state formation, decline and upward sweeps since the Bronze Age” NSF-SES 057720 http://irows.ucr.edu/research/citemp/citemp.html Earlier research has demonstrated a curious East/West synchrony from 140 BCE to 1800 CE. -
Number 3 2011 Korean Buddhist Art
NUMBER 3 2011 KOREAN BUDDHIST ART KOREAN ART SOCIETY JOURNAL NUMBER 3 2011 Korean Buddhist Art Publisher and Editor: Robert Turley, President of the Korean Art Society and Korean Art and Antiques CONTENTS About the Authors…………………………………………..………………...…..……...3-6 Publisher’s Greeting…...…………………………….…….………………..……....….....7 The Museum of Korean Buddhist Art by Robert Turley…………………..…..…..8-10 Twenty Selections from the Museum of Korean Buddhist Art by Dae Sung Kwon, Do Kyun Kwon, and Hyung Don Kwon………………….….11-37 Korean Buddhism in the Far East by Henrik Sorensen……………………..…….38-53 Korean Buddhism in East Asian Context by Robert Buswell……………………54-61 Buddhist Art in Korea by Youngsook Pak…………………………………..……...62-66 Image, Iconography and Belief in Early Korean Buddhism by Jonathan Best.67-87 Early Korean Buddhist Sculpture by Lena Kim…………………………………....88-94 The Taenghwa Tradition in Korean Buddhism by Henrik Sorensen…………..95-115 The Sound of Ecstasy and Nectar of Enlightenment by Lauren Deutsch…..116-122 The Korean Buddhist Rite of the Dead: Yeongsan-jae by Theresa Ki-ja Kim123-143 Dado: The Korean Way of Tea by Lauren Deutsch……………………………...144-149 Korean Art Society Events…………………………………………………………..150-154 Korean Art Society Press……………………………………………………………155-162 Bibliography of Korean Buddhism by Kenneth R. Robinson…...…………….163-199 Join the Korean Art Society……………...………….…….……………………...……...200 About the Authors 1 About the Authors All text and photographs contained herein are the property of the individual authors and any duplication without permission of the authors is a violation of applicable laws. ALL RIGHTS RESERVED BY THE INDIVIDUAL AUTHORS. Please click on the links in the bios below to order each author’s publications or to learn more about their activities. -
釋智譽 Phra Kiattisak Ponampon (Kittipanyo Bhikkhu)
MISSION, MEDITATION AND MIRACLES: AN SHIGAO IN CHINESE TRADITION 釋智譽 PHRA KIATTISAK PONAMPON (KITTIPANYO BHIKKHU) THESIS SUBMITTED FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES, UNIVERSITY OF OTAGO, DUNEDIN, NEW ZEALAND OCTOBER 2014 ii ABSTRACT An Shigao is well known for the important role he played in the early transmission of Buddhism into China, and Chinese Buddhists have considered him to be a meditation master for centuries. However, recent scholarship on An Shigao (Zürcher, 2007; Forte, 1995; Zacchetti, 2002; Nattier, 2008) has focused on his role as a precursor of the Mahāyāna, his ordination status, and the authenticity of the texts attributed to him rather than the meditation techniques he used and taught to his followers in China. One reason for this is because his biographies are full of supernatural details, and many of the texts attributed to An Shigao are pseudepigraphia. In the first part of this MA thesis, I explore the biographical traditions about An Shigao. The close reading of the oldest biographies of An Shigao shows that during the time he was active in China, An Shigao was respected as a missionary, a meditation master and a miracle worker as well as a translator. This reputation continued to be important for Chinese Buddhists long after his death. Despite his reputation, his biographies contain almost no information about the form of meditation that he practiced and taught. However they contain much information about his supernatural abilities. In the second part of this MA thesis, I make a statistical analysis of all the meditation sūtras attributed to An Shigao and his school.