DOCSLIB.ORG

Great Clarity: Daoism and Alchemy in Early Medieval China

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Great Clarity: Daoism and Alchemy in Early Medieval China Great Clarity: Daoism and Alchemy in Early Medieval China Fabrizio Pregadio Stanford University Press Great Clarity Asian Religions & Cultures Edited by Carl Bielefeldt Bernard Faure Chinese Poetry and Prophecy: The Written Oracle in East Asia Michel Strickmann Edited by Bernard Faure 2005 Chinese Magical Medicine Michel Strickmann Edited by Bernard Faure 2002 Living Images: Japanese Buddhist Icons in Context Edited by Robert H. Sharf and Elizabeth Horton Sharf 2001 Fabrizio Pregadio Great Clarity Daoism and Alchemy in Early Medieval China Stanford University Press Stanford, California Stanford University Press Stanford, California © 2005 by the Board of Trustees of the Leland Stanford Junior University. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or in any information storage or retrieval system without the prior written pemission of Stanford University Press. Printed in the United States of America on acid-free, archival-quality paper The information within this book is provided for academic and research purposes only. The Publisher accepts no responsibility for the way in which the information in this book is used and will not be held responsible for any damages arising from the use of any information featured in this book. Library of Congress Cataloging-in-Publication Data Pregadio, Fabrizio. Great clarity : Daoism and alchemy in early medieval China / Fabrizio Pregadio. p. cm. — (Asian religions and cultures) Includes bibliographical references and index. isbn 0-8047-5177-3 (cloth : alk. paper) 1. Daoism— China—History. 2. Alchemy— China—History. 3. China—Religion. I. Title. II. Series: Asian religions & cultures. bl1920.p74 2005 299.5Ј14Ј0931—dc22 2005002981 Typeset by G&S Book Services in 10/14.5 Sabon Original Printing 2005 Last figure below indicates year of this printing: 14 13 12 11 10 09 08 07 06 05 To my parents contents List of Figures and Tables xi Conventions xiii Preface xv Introduction 1 part one: the heaven of great clarity and its revelations 1. The Early History of Chinese Alchemy and the Way of the Great Clarity 23 2. The Heaven of Great Clarity 35 3. The Great Clarity Corpus 52 part two: the elixirs of the great clarity 4. The Crucible and the Elixir 67 5. The Ritual Sequence 79 6. The Medicines of Great Clarity 100 ix x Contents part three: a history of the great clarity 7. Gods, Demons, and Elixirs: Alchemy in Fourth-Century Jiangnan 123 8. The Way of the Great Clarity and Daoism in the Six Dynasties 140 part four: texts of the great clarity 9. Scripture of the Nine Elixirs 159 10. Scripture of the Golden Liquor 188 11. Scripture of the Reverted Elixir in Nine Cycles 193 part five: the legacy of the great clarity 12. The Later History of Chinese Alchemy and the Decline of the Great Clarity 203 appendixes A. Dates of Texts in the Waidan Corpus 227 B. Additional Notes on Great Clarity and Related Texts 231 C. Additional Notes on the Commentary to the Scripture of the Nine Elixirs 241 Notes 255 Glossary 299 Works Quoted 319 Index 337 figures and tables figures 1. Inscription on a jar from a tomb in Huxian (Shaanxi) 74 2. Talisman for Expelling the Demons 89 3. Talismans of the Jade Terrace 89 4. Talismans for Summoning the Lords of the High Mountains during the Retirement on a Mountain 91 5. Seals for Warding Off the Hundred Snakes and Talismans for Driving Away the Wild Animals 92 6. Methods for averting evil influences during the compounding 93 7. Jade Contract of the Nine Old Lords 94 8. Precious Talisman for Warding Off Evil 95 9. Generating the “inner infant” in meditation 212 tables 1. The Three Clarities and related categories 45 2. The Taiqing corpus in its expanded version 53 3. Passages of the Jiudan jingjue concerning the Nine Elixirs 62 4. Ingredients of the Nine Elixirs 111 5. The Four Supplements to the Daoist Canon 153 6. Passages of the Jiudan jingjue quoted from the Bencao jing jizhu 248 xi conventions titles of texts The following titles are cited in abbreviated form: Jiudan jingjue Huangdi jiuding shendan jingjue (Instruc- tions on the Scripture of the Divine Elixirs of the Nine Tripods of the Yellow Emperor; CT 885) Jiuzhuan huandan Taiji zhenren jiuzhuan huandan jing yao- jing yaojue jue (Essential Instructions on the Scripture on the Reverted Elixir in Nine Cycles of the Perfected of the Great Ultimate; CT 889) Langgan huadan shangjing Taiwei lingshu ziwen langgan huadan shenzhen shangjing (Divine, Authentic, and Superior Scripture of the Elixir Flower of Langgan, from the Numinous Writ in Purple Characters of the Great Tenuity; CT 255) Shenxian jinzhuo jing Baopu zi shenxian jinzhuo jing (Scripture of the Golden Liquid of the Divine Immor- tals, by the Master Who Embraces Spon- taneous Nature; CT 917) The abbreviation CT precedes the number assigned to the text in the cata- logue edited by Kristofer Schipper, Concordance du Tao-tsang: Titres des ouvrages (Paris: École Française d’Extrême-Orient, 1975). xiii xiv Conventions names of substances Standard Chinese names of substances are rendered with their common En- glish equivalents. Synonyms and secret names are translated literally. weights and measures Units of weight, volume, and length are rendered with conventional English terms as shown in the table below. The table also shows the average and rounded-off equivalences in the Western metric system that apply between the Han and the early Tang, the period covered by this book. Conventional Unit Translation Average Equivalent length fen ⅇ tenth of inch ca. 0.24 cm cun ⬹ ϭ 10 fen ⅇ inch ca. 2.4 cm chi ⭻ ϭ 10 cun⬹ foot ca. 24 cm zhang ᵉ ϭ 10 chi ⭻ ten feet ca. 2.4 m weight zhu 懗 scruple ca. 0.6 g liang ₪ ϭ 24 zhu 懗 ounce ca. 14 g jin 㓥 ϭ 16 liang ₪ pound ca. 220 g volume sheng ⊈ pint ca. 0.2 l dou 㓘 ϭ 10 sheng ⊈ peck ca. 2 l shi ⭻ or hu ⭻ ϭ 10 dou 㓘 bushel ca. 20 l sources: Guojia jiliang zongju, Zhongguo gudai duliangheng tuji, 41–50; Sivin, Chinese Alchemy: Preliminary Studies, 253. preface In studies published during the last few decades in Chinese, Japanese, and Western languages, the doctrinal and religious aspects of Chinese alchemy have not received the attention that they deserve. This book attempts to fill that gap. Its main purpose is to illustrate the foundations of the Great Clar- ity (Taiqing) tradition, the earliest known Chinese alchemical legacy, and the background it shares with other traditions of the early medieval period (ca. third to sixth centuries ce). My survey mainly focuses on the notion of elixir and the ritual features of the alchemical processes described in the Great Clarity texts. These two themes respectively define the specific nature of the alchemy of the Great Clarity and its relation to other forms of religious practice. I try to show, moreover, that the doctrinal and ritual aspects of the Great Clarity evolved from the same background and the same milieu that gave life to the early me- dieval legacies of Daoist religion. The interaction between these different trends of doctrine and practice allowed alchemy to develop in close associa- tion with them. In turn, the close association of the Great Clarity with Dao- ism is the primary reason for its decline after the Daoist revelations that oc- curred in the second half of the fourth century, and for the development of new forms of alchemy in later times. In this context, one of the questions that this book tries to answer is why the Great Clarity—named after a term that originally denoted an adept’s highest realized state, and was later adopted as the name of the celestial dwelling of the highest deities—became the lowest of the three heavens to which the Daoist practices grant access. Whereas in most later texts the system of correlative cosmology, with its abstract notions and images, plays a major role in formulating the import of xv xvi Preface the alchemical process, the Great Clarity texts ascribe an analogous function to ritual. The sources at the basis of this book, thus, contain a further ele- ment of interest, as they provide an image of alchemy remarkably different from the one witnessed by the later, and presently better known, Chinese al- chemical texts. The book has slowly evolved from my doctoral dissertation, completed in 1990. In the ensuing years, further study of alchemical and Daoist sources has refashioned my understanding of the different subtraditions of Chinese alchemy and of their historical and doctrinal development. This has resulted in an entirely different manuscript, at least two-thirds of whose contents are new. After an introduction devoted to the historical origins of the Great Clar- ity tradition and its main features, the book is divided into five parts. Part One is concerned with the relation of the Great Clarity to the earlier history of alchemy in China, the place of the heaven of Great Clarity in Daoist cos- mography, and the scriptures that were revealed from that heaven. Part Two presents the doctrinal foundations of the alchemical process, its ritual fea- tures, and the methods of compounding the elixirs. Part Three is concerned with the place of the alchemy of the Great Clarity among the medieval tra- ditions of southeastern China, both before and after the creation of the Highest Clarity (Shangqing) and Numinous Treasure (Lingbao) corpora of Daoist texts. Part Four contains annotated translations of the Scripture of the Nine Elixirs, the Scripture of the Golden Liquor, and the Scripture of the Reverted Elixir in Nine Cycles; with Stephen Bokenkamp’s translation of the Scripture of the Elixir Flower of Langgan, published in his Early Daoist Scriptures (Berkeley and Los Angeles: University of California Press, 1997), these translations make the gist of the early Chinese alchemical corpus avail- able in English and more easily accessible to further study.
Load more

Recommended publications
  • 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.
    [Show full text]
  • Basic Theory for Martial Arts and Oriental Health Practice Prepared By
    Basic Theory for Martial Arts and Oriental Health Practice Prepared by: Jeffrey W. Helaney, D.Sc. Oriental Medicine & gthDan TaeKwon-Do The theories mentioned in this study guide comprise the basic conceptual framework of most Traditional Chinese Medicine modalities and eastern martial arts styles. When used separately or together the constructs form as simplistic method for viewing the interactions of the human body and the universe itself Regardless of the methodology used to diagnosis an illness, to treat a patient's complaints, or to focus a martial arts attack basic understanding of the process needed to affect change (from an eastern perspective) can be found utilizing one or more of theses theories. It is beyond the scope of this study guide to delve deeply into oriental medical theory or methods of attack. Volumes can and have been written on each subject. This outline is designed to give the student a basic understanding of how most eastern traditions view the functioning of the human body. A basic understanding of these theories and the meridian system is a prerequisite for progressing beyond the rank of 1st Degree Black Belt in this school. fig 1-1 Common characters on left, simplified characters on right Pire Water Table: 1 -2 Chart of Common Sun :Moon Concepts in Yin :MaCe PemaCe And Yang Theory 'fuJ:ess (])eficient )lctive Inactive P.nergy :Matter Punction Porm Yin and Yang are opposites, relative to each other. Nothing in nature is either wholly yin or wholly yang. Everything contains the essence of the other inside it. Yin and Yang are constantly changing balance, with each attempting to gain dominance.
    [Show full text]
  • Download Article
    International Conference on Arts, Design and Contemporary Education (ICADCE 2016) Ancient Emaki "Genesis" Exploration and Practice of Emaki Art Expression Tong Zhang Digital Media and Design Arts College Beijing University of Posts and Telecommunications Beijing, China 100876 Abstract—The ancient myths and legends with distinctive generation creators such as A Gen, sheep and others, and a Chinese characteristics, refers to myths and legends from dedicated serial picture book magazine "Paint Heart", Chinese Xia Dynasty until ancient times, it carries the origin of "STORY" appears, the delicate picture and vivid story make Chinese culture and it is the foundation of the Chinese nation, it Chinese picture book also developing rapidly and has formed a influence the formation and its characteristics of the national national reading faction craze for outstanding picture books. spirit to a large extent. The study explore and practice the art expression which combines ancient culture with full visual 1) Picture book traced back to ancient Chinese Emaki: impact Emaki form, learn traditional Chinese painting China has experienced a few stages include ancient Emaki, techniques and design elements, and strive to make a perfect illustrated book in Republican period and modern picture performance for the magnificent majestic ancient myth with a books. "Picture book", although the term originated in Japan, long Emaki. It provides a fresh visual experience to the readers and promotes the Chinese traditional culture, with a certain but early traceable picture books is in China. In Heian research value. Kamakura Period Japanese brought Buddhist scriptures (Variable graph), Emaki (Lotus Sutra) and other religious Keywords—ancient myths; Emaki form; Chinese element Scriptures as picture books back to Japan, until the end of Middle Ages Emaki had developed into Nara picture books.
    [Show full text]
  • Downloaded from Brill.Com09/28/2021 09:41:18AM Via Free Access 102 M
    Asian Medicine 7 (2012) 101–127 brill.com/asme Palpable Access to the Divine: Daoist Medieval Massage, Visualisation and Internal Sensation1 Michael Stanley-Baker Abstract This paper examines convergent discourses of cure, health and transcendence in fourth century Daoist scriptures. The therapeutic massages, inner awareness and visualisation practices described here are from a collection of revelations which became the founding documents for Shangqing (Upper Clarity) Daoism, one of the most influential sects of its time. Although formal theories organised these practices so that salvation superseded curing, in practice they were used together. This blending was achieved through a series of textual features and synæsthesic practices intended to address existential and bodily crises simultaneously. This paper shows how therapeutic inter- ests were fundamental to soteriology, and how salvation informed therapy, thus drawing atten- tion to the entanglements of religion and medicine in early medieval China. Keywords Massage, synæsthesia, visualisation, Daoism, body gods, soteriology The primary sources for this paper are the scriptures of the Shangqing 上清 (Upper Clarity), an early Daoist school which rose to prominence as the fam- ily religion of the imperial family. The soteriological goal was to join an elite class of divine being in the Shangqing heaven, the Perfected (zhen 真), who were superior to Transcendents (xianren 仙). Their teachings emerged at a watershed point in the development of Daoism, the indigenous religion of 1 I am grateful for the insightful criticisms and comments on draughts of this paper from Robert Campany, Jennifer Cash, Charles Chase, Terry Kleeman, Vivienne Lo, Johnathan Pettit, Pierce Salguero, and Nathan Sivin.
    [Show full text]
  • Nine Provinces‟: Some Parallels with Transmitted Texts1
    EASTM 32 (2010): 13-58 The Rong Cheng shi 容 成 氏 Version of the „Nine Provinces‟: Some Parallels with Transmitted Texts1 Vera Dorofeeva-Lichtmann [Vera Dorofeeva-Lichtmann, Ph.D. (1992) in History (Sinology), Moscow State University, is Chargé de Recherche at the CNRS in Paris. Her publi- cations include Graphics and Text in the Production of Technical Knowledge in China: The Warp and the Weft (co-editor), Leiden/Boston: Brill, 2007; “Ritual Practices for Constructing Terrestrial Space (Warring States-Early Han),” in: HdO Early Chinese Religion. Part One: Shang through Han (1250 BC-220 AD), Leiden-Boston: Brill, 2009.] * * * 1. Introduction The Rong Cheng shi manuscript is the largest text among the so-called Shanghai Museum manuscripts on bamboo slips (Shang bo cang jian 上 博 藏 簡) considered to be of Chu 楚 provenance2 and dated to the mid through the late fourth century BC. Since the slips were looted from a Chu tomb, precise place and date of this find are unknown.3 It is, howev- er, commonly accepted that the manuscripts originate from a Chu aristo- cratic tomb closed shortly before the Chu court was obliged to leave the capital at Ying 郢 (Hubei area) in 278 BC.4 1 I am truly grateful to Yuri Pines for having alerted my attention to this man- uscript and for his valuable remarks, and to Wolfgang Behr, Maria Khayutina and Marina Kravtsova for their comments concerning different aspects of this study. My special thanks to John Moffett for corrections of my English. All mis- takes found in this paper are my own reponsibility.
    [Show full text]
  • The Heritage of Non-Theistic Belief in China
    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
    [Show full text]
  • 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.
    [Show full text]
  • The Sacrality of the Mountain the Sacrality of the Mountain
    University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 12-2014 The aS crality of The ounM tain Manuel Rivera Espinoza University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Asian History Commons, Asian Studies Commons, Comparative Philosophy Commons, History of Religions of Eastern Origins Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Rivera Espinoza, Manuel, "The aS crality of The ounM tain" (2014). Theses and Dissertations. 2072. http://scholarworks.uark.edu/etd/2072 This Thesis is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. The Sacrality of the Mountain The Sacrality of the Mountain A thesis submitted in partial fulfillment of the requirements of the degree of Master of Arts in History by Manuel Rivera Espinoza Universidad de Chile Bachelor in History, 2008 December 2014 University of Arkansas This thesis is approved for recommendation of the Graduate Council. _______________________________ Dr. Rembrandt Wolpert Thesis Director _______________________________ _______________________________ Dr. Liang Cai Dr. Elizabeth Markham Committee Member Committee Member Abstract In this thesis I explore the conception of the mountain as a “sacred space” based on the definition provided by Mircea Eliade
    [Show full text]
  • The Analects of Confucius
    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
    [Show full text]
  • Volume Five December 1994 Number Two ~~ J3C(
    Volume Five December 1994 Number Two ~~ J3C( ~~ ~'3" ~ j:l!!~ c ) ~ ±d::.. ~~ *­ ;;qi\1 .3=: .z~ ~ ~~ ~- A ~l ~'3" {f1( *-!}Z ';if; ~~* ;J£t~: 1-11 fr-.jf: 7tlC -111 ;/J=:~ E.:G.r -*:*. Jt\7t\ ,~!® 7(Jt );fl)=f{ ~~ A If.§\~ 11-;;) 7EJc l1~[ 1C7t ~iE f(/\ ~~ Volume Five ~ ~ December 1994 Number Two ~~ X~ ./ ...... /\ - Editor Stephen R. Bokenkamp East Asian Studies Center Memorial Hall West 207 Indiana University Bloomington, IN 47405 Advisory Board Book Review Editor Suzanne Cahill, University of California, Robert F. Campany San Diego Department of Religious Studies Ute Engelhardt, Munich University Sycamore Hall 205 Norman Girardot, Lehigh University Indiana University Donald Harper, University of Arizona Bloomington IN 47405 Terry Kleeman, University of Pennsylvania Isabelle Robinet, Universite de Provence Harold Roth, Brown University Editorial Assistant Joanne Quimby Munson Subscriptions Manager Guo Aihua The editor encourages submission of original research, book reviews or essays, announcements of work in progress, dissertation abstracts, and news of the field. Submit three copies of manuscripts typed double-spaced (including footnotes, quotations, and texts) and printed on one side only on 81f2 by 11" paper or the European equivalent. Leave 1 I,4" margins on all sides. If the article is accepted for publication, the author will be requested to submit a copy on computer disk. Manuscripts should conform, insofar as possible, to the guidelines of the 13th edition of the Chicago Manual ofStyle (Chicago: University of Chicago Press, 1982). Documentation should follow the style recommended in sections 15.36 through 15.53, 16 (Style A), and 17. Asian names should be cited in the proper Asian order; any standard system of romanization for Asian languages is acceptable.
    [Show full text]
  • Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism
    Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Kevin Buckelew All rights reserved Abstract Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew This dissertation explores how Chan Buddhists made the unprecedented claim to a level of religious authority on par with the historical Buddha Śākyamuni and, in the process, invented what it means to be a buddha in China. This claim helped propel the Chan tradition to dominance of elite monastic Buddhism during the Song dynasty (960–1279), licensed an outpouring of Chan literature treated as equivalent to scripture, and changed the way Chinese Buddhists understood their own capacity for religious authority in relation to the historical Buddha and the Indian homeland of Buddhism. But the claim itself was fraught with complication. After all, according to canonical Buddhist scriptures, the Buddha was easily recognizable by the “marks of the great man” that adorned his body, while the same could not be said for Chan masters in the Song. What, then, distinguished Chan masters from everyone else? What authorized their elite status and granted them the authority of buddhas? According to what normative ideals did Chan aspirants pursue liberation, and by what standards did Chan masters evaluate their students to determine who was worthy of admission into an elite Chan lineage? How, in short, could one recognize a buddha in Song-dynasty China? The Chan tradition never answered this question once and for all; instead, the question broadly animated Chan rituals, institutional norms, literary practices, and visual cultures.
    [Show full text]
  • The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，And Symbol
    C heu H ock T ong National University of Singapore The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，and Symbol Abstract The present paper describes and analyzes the Festival of the Nine Emperor Gods, a popular celebration among the Chinese in Malaysia. The origins of the myth of the Nine Emperor Gods may be traced back to the Nine Human Sovereigns of Chinese tradition, to the historical events of the Han and Ming dynasties, and to the circumstances of the Chinese immigration into Malaysia. The myth of the Nine Emperor Gods is enacted in a body of rituals, the significance of which is reflected in the symbolic representations of the gods. Myth, ritual, and symbol are thus ideologically interrelated to form a structural framework for the interaction of the yin-yang forces at different levels of the cosmic representations featured in the festival. The festival provides a venue for the yearly renewal of cosmic power, so that human life may be rejuvenated and human conflicts resolved. Key words: Nine Emperor Gods — festival— myth ——ritual— macrocosm 一 micro­ cosm — infracosm Asian Folklore Studies, Volume 55，1996: 49-72 1 H E Festival of the Nine Emperor Gods (Jiuhuangye 九皇爺）in 1 Malaysia is a form of temple fair celebrated only at temples dedicated to these gods. In a 1984 survey I found tmrty-nine such temples in Peninsular Malaysia and none in the states of Sabah and Sarawak. In 1990 the number in Peninsular Malaysia had increased to fifty. My latest surveys, in 1991 and 1992，revealed a further three temples in the West しoast Residency of Sabah (two in Kota Kinabalu and one in Labuan).1 The organization of the festival can be represented in the form of two large concentric circles.
    [Show full text]