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"Chinese Buddhism"
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Accidental Influence of a Chinese Canon on Korean Buddhism
With the founding of the Chosŏn dynasty, the influence of Chinese Buddhism on Chosŏn Buddhism drastically declined, and in fact, during the late-Chosŏn period, exchanges between Chinese and Chosŏn Buddhists largely ceased. However, in 1681, through the capsizing of a Chinese cargo ship, the Chinese Jiaxing Buddhist Canon likely destined for Japan was inadvertently conveyed to Chosŏn. The Jiaxing Canon that landed on Chosŏn shores affected enormous change and development in the thought and practices of the late-Chosŏn monastic community. Had the Jiaxing Canon not by chance been transmitted to Chosŏn, it can be surmised that Hwaŏm studies in Korea would likely not have become as popular as they did, if they became popular at all. Further, the effects of Hwaŏm popularity, such as the establishment of lecture halls, the system of personal notes (sagi 私記), and the publication of popular Hwaŏm scriptures, would most likely not have come to pass. In effect, the Buddhism of the Chosŏn period would have developed significantly differently.
Journal Article
Patriarchs on paper : a critical history of medieval Chan literature
\"Chan Buddhism--better known as 'Zen'--produced an enormous amount of literature, and yet many Chan advocates, medieval and modern, insist that Chan and its truths can be found in neither language nor literature. Patriarchs on Paper explores this paradox by considering several genres of Chan literature that appeared during the Tang and Song dynasties (c. 600-1300), including genealogies, biographies, dialogues, poems, monastic handbooks, and koans. Looking carefully at this body of literature, Alan Cole shows how Chan authors gradually constructed, in ever more artful portrayals, images of the perfectly simple masters of the past, best known for their freedom from literature and cultural norms. Patriarchs on Paper explores how this kind of 'fantasy Buddhism' interacted with its more traditional Chinese forms and in so doing sheds new light on how Chan's illustrious ancestors were created in literature to satisfy a wide range of agendas\"--Provided by publisher.
Book
Glocal Chinese Buddhism in Italy: A Comparative Study of Two Private Buddhist Groups in Rome
By examining two very different manifestations of Chinese Buddhism in Italy, this paper seeks to build upon and add a new dimension to Dessì’s “Glocal Buddhas” project and, more broadly, offer a rare insight into Chinese Buddhism in Italy. By offering a rare window into two private and non-official migrant Chinese Buddhist groups in Rome, this article will ultimately conclude that Chinese Buddhism can manifest in seemingly contrasting ways: by either embracing religious globalisation or, despite being a product of it, rejecting it. This paper also seeks to demonstrate that although official providers of Buddhism do exist in Italy, they by no means account for all Chinese Buddhists living in the country. As it is often private individuals that go unnoticed by larger studies or those who focus only on official institutions, this paper hopes to give voice to some of these somewhat hidden Buddhists.
Journal Article
Ritual Action and Its Consequences: Libai (Ritualized Prostration) in Medieval Daoist Rituals
Chinese Buddhists in the Eastern Han initially employed the term libai to denote a supreme ritual performed by believers and disciples when meeting the Buddha. Deeply rooted in an Indian ritual greeting tradition, libai consisted of the action of touching the ground with the forehead. Buddhist vinayas regulated the performance of libai for senior or sick saṃgha members. In accordance with the ritual rationale of pūjā, libai was frequently used, along with other ritualized actions, for worshiping Buddhist statues and sūtras. The Daoists appropriated libai as a ritual technique in complicated ways. Several pre-5th century texts appeared to apply the term to describe a solemn greeting ritual for high-ranked deities. Since the 5th century, Numinous Treasure and Celestial Master Daoists have provided divergent understandings and usages of libai in their rituals. Specifically, Lu Xiujing considered libai to be a major part of the retreat that functioned to cultivate the body. The end of the 6th century witnessed the continuation of employing libai in the rituals worshiping the Daoist Three Treasures. Its diversity and significance were acknowledged by the early Tang Daoist monastic codes. The lawful performance of libai, interpreted by Zhang Wanfu, associated the body with the mind, and manifested the utmost sincerity.
Journal Article
Chinese Thought and Transcendentalism: Ecology, Place and Conservative Radicalism
My central claim is that resonances between Transcendentalist and Chinese philosophies are so strong that the former cannot be adequately appreciated without the latter. I give attention to the Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the Confucian stress on rituals or habits; Thoreau’s individualistic libertarianism is moderated by a radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied cognitive science. A specific argument is that Transcendentalists followed some of their Chinese counterparts by conserving the past and converting it into radicalism. A meta-argument is that ideas were exchanged via trade from Europe through North Africa to Western Asia and India into the Far East, and contact with Indigenous Americans led to the same. This involved degrees of misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches.
Journal Article
From Monks to Educators: Venerable Zongyue and Buddhist Charitable Educational Activities in Early Twentieth-Century Beijing
This article explores the charitable activities of Chinese Buddhists in Beijing in the first decades of the twentieth century, with a focus on Buddhists’ efforts in building schools and promoting modern education. Specifically, the activities led by Venerable Zongyue 宗月 (1880–1941) are examined, in his role spearheading various Buddhist charitable activities in Beijing, including building several schools for commoners (pingmin xuexiao 平民學校) in the 1920s. Zongyue also established a library and a Buddhist newspaper called Fobao Xunkan 佛寶旬刊 to promote ideas about philanthropy. In the late 1920s, inspired by Zongyue’s example, as well as under pressure from the government during the anti-superstition campaigns, many other temples in Beijing began building schools to offer educational opportunities to students. This article investigates the interactions between Buddhism, education, and the government. By examining the initiatives started by Zongyue and the role of Chinese Buddhists in promoting charitable educational activities and social change, this article sheds light on the broader impact of Buddhism on Chinese society in the early twentieth century.
Journal Article