9 The Drawing of Yama and Scripture-Carving of the Early Tang Dynasty: Case Study of the Rubbings of “Qi Shiyuan’s Inscriptions for the Xian Mausoleum”

Buddhism ◽  
2015 ◽  
pp. 180-204
Keyword(s):  
Tang Dynasty ◽  
Early Tang

A “Villain-Monk” Brought Down by a Villein-General

2017 ◽  
Author(s):  
Jinhua Chen
Keyword(s):  
Tang Dynasty ◽  
Active Role ◽  
The Other ◽  
Apparent Contradiction ◽  
The One ◽  
Early Tang

Through a case study of a little-known monk, Faya 法雅‎ (?-629), a favourite of Gaozu who played an active role in the defense of the newly-founded Tang against Turk encroachments, this essay attempts to analyze some new features and patterns of early Tang state–saṃgha relations. Additionally, this essay aims to shed new light on the apparent contradiction between Buddhism’s general prohibitions against violence on the one hand and the saṃgha’s frequent and profound involvement in warfare on the other, whether to protect its own property or to court and enhance secular patronage. Finally, Faya, along with the fortune and misfortune he encountered during the final decadent years of the Sui and the first decade of the fledging Tang dynasty, presents an excellent case of how medieval Chinese Buddhist monks (and occasionally nuns) were placed under the general rubric “yaoseng/yaoni” 妖僧‎/妖尼‎ (“evil monks/nuns”), or eseng/eni惡僧‎/惡尼‎ (“villainous monks/nuns”).

scholarly journals What about Rats? Buddhist Disciplinary Guidelines on Rats: Daoxuan’s Vinaya Commentaries

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 508
Author(s):  
Ann Heirman
Keyword(s):  
Tang Dynasty ◽  
Seventh Century ◽  
Daily Lives ◽  
Strict Adherence ◽  
Early Tang

Buddhist texts generally prohibit the killing or harming of any sentient being. However, while such a ban may seem straightforward, it becomes much more complex when annoying or dangerous animals are involved. This paper focuses on one such animal—the rat. These rodents feature prominently in monastics’ daily lives, so it should come as no surprise that both Indian and Chinese Buddhist masters pay attention to them. In the first part of the paper, we investigate the problems that rats can cause, how monastics deal with them, and what the authors-compilers of Buddhist vinaya (disciplinary) texts have to say about them. In the second part, we focus on how Daoxuan 道宣 (596–667)—one of the most prominent vinaya masters of the early Tang Dynasty—interprets the vinaya guidelines and their implementation in Chinese monasteries. As we will see, he raises a number of potential issues with regard to strict adherence to the Buddhist principles of no killing and no harming, and so reveals some of the problematic realities that he felt monastics faced in seventh century China.

scholarly journals Building and Rebuilding Buddhist Monasteries in Tang China: The Reconstruction of the Kaiyuan Monastery in Sizhou

Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 253
Author(s):  
Anna Sokolova
Keyword(s):  
Economic Development ◽  
Tang Dynasty ◽  
Construction Projects ◽  
Jiangsu Province ◽  
Pivotal Role ◽  
Bai Juyi ◽  
The Social ◽  
Social And Economic Development ◽  
Its Regions

This article explores regional Buddhist monasteries in Tang Dynasty (618–907 CE) China, including their arrangement, functions, and sources for their study. Specifically, as a case study, it considers the reconstruction of the Kaiyuan monastery 開元寺 in Sizhou 泗州 (present-day Jiangsu Province) with reference to the works of three prominent state officials and scholars: Bai Juyi 白居易 (772–846), Li Ao 李翱 (772–841), and Han Yu 韓愈 (768–824). The writings of these literati allow us to trace the various phases of the monastery’s reconstruction, fundraising activities, and the network of individuals who participated in the project. We learn that the rebuilt multi-compound complex not only provided living areas for masses of pilgrims, traders, and workers but also functioned as a barrier that protected the populations of Sizhou and neighboring prefectures from flooding. Moreover, when viewed from a broader perspective, the renovation of the Kaiyuan monastery demonstrates that Buddhist construction projects played a pivotal role in the social and economic development of Tang China’s major metropolises as well as its regions.

scholarly journals A STUDY ON THE TANG POETRY TRANSLATION IN THE PERSPECTIVE OF “HARMONY-GUIDED THREE-LEVEL POETRY TRANSLATION CRITERIA” - A CASE STUDY OF LI BAI’S “CLIMBING THE PHOENIX TERRACE IN JINLING”

2020 ◽  
Vol 3 (1) ◽  
Author(s):  
Ning Gao ◽  
Feng Wang
Keyword(s):  
Tang Dynasty ◽  
Tang Poetry ◽  
Poetry Translation ◽  
Classical Poetry ◽  
The Tang Dynasty ◽  
Li Bai ◽  
The Phoenix

<p>Tang poetry is the precious cultural heritages of the Chinese. Li Bai is one of the most outstanding poets in the Tang Dynasty and his poems have had a far-reaching impact on following generations. This paper attempts to use the “Har<em>mony-Guided Three-Level Poetry Translation Criteria</em>” put forward by Dr. Wang Feng, from the macro, middle and micro levels to analyze and compare four English versions of Li Bai’s “<em>Climbing the Phoenix Terrace in Jinling</em>”. Then, the authors retranslate the original poem and encourage researchers to pay more attention to the field of Tang poetry translation and promote the dissemination of Chinese classical poetry.</p><p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0666/a.php" alt="Hit counter" /></p>

Introducing the Chinese Name-taboo Method Gaijian An expansion of recent work by Dou Huaiyong

2020 ◽  
Vol 73 (3) ◽  
pp. 375-383
Author(s):  
Sun Jianqiang
Keyword(s):  
Recent Work ◽  
Tang Dynasty ◽  
First Time ◽  
Early Tang

ABSTRACTThe present paper represents the first attempt to expand Dou Huaiyong’s recent contributions to the field of the Chinese name-taboo practice or bihui 避諱. Exclusively dealing with gaixing 改形 (modify the shape), a taboo method recognized only by Dou Huaiyong, the paper delves into his use of the term gaixing and a group of orthographies that might overthrow the recognition. Although it abandons the term gaixing and promotes a new phrase gaijian 改件 (modify the components), the paper finds Dou Houiyong’s core conclusion agreeable, taking gaijian as a taboo method that appeared in the year 658 by analyzing 500 stones carved between 618 and 663. While doing so, this paper introduces for the first time gaijian to the English scholarship, proposing to re-examine how the Chinese name-taboo practice developed in the early Tang dynasty.

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