Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity

T oung Pao ◽  
2019 ◽  
Vol 105 (3-4) ◽  
pp. 357-400
Author(s):  
Kevin Buckelew

AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.

2008 ◽  
Vol 101 (2) ◽  
pp. 169-201 ◽  
Author(s):  
Yong Huang

In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.


Forests ◽  
2019 ◽  
Vol 10 (9) ◽  
pp. 767 ◽  
Author(s):  
Qi Zhao ◽  
Dong Zhao ◽  
Jian Zhao ◽  
Lihua Fei

The monitoring of acoustic emission (AE) has allowed tracing of the damage in wooden cultural objects exposed to variations in ambient relative humidity (RH). A year-long on-site AE monitoring of the Song Dynasty shipwreck confirmed the usefulness of the technique in tracing climate-induced damage in wood. New coupling material is tested to make it conform to the conservation rules which is non-corrosive to monitoring objects and a reversible operation. As sensitive parameter of wood damage caused by variations RH, the accumulated ringing counting tends to increase with the increase of daily fluctuation of RH (DFRH). In addition, the damage of wooden cultural objects during shrinkage is stronger than that during swelling. The relationship between the probability of AE activity and the daily DFRH is established and it is determined that the daily variation of RH for long-term protection of the Song Dynasty shipwreck should be controlled within 4%, and an early warning will be given if it exceeds 10%.


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