The Microcosm Holds Mountains and Seas: The Sinicization of Buddhism in ‘Multi-Layered Contextualization’ from Local to Global History

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (1 May 2025) | Viewed by 588

Special Issue Editors

Special Issue Information

Dear Colleagues,

From its inception, Buddhism has exhibited a tendency towards globalization. Originating in Central India, it expanded in various directions, traversing Central Asia and extending to East Asia. During this process, the intertwining trends of globalization and localization have been constant companions in the spread of Buddhism, giving rise to the unique phenomenon of ‘Glocalization’, a blend of global and local influences.

In the study of Buddhism, it is important to adopt a ‘multi-layered contextualization’ approach, which involves an integration of local, regional, national, and global histories at different levels. On the one hand, the study of Buddhist history cannot be detached from the construction of microhistories to avoid being overly general. Even macroscopic studies require a detailed examination of local and regional histories. On the other hand, a broader perspective and framework are essential to understand the global significance underlying local events.

The Sinicization/localization of Buddhism was an extremely lengthy and complex process, warranting multi-layered, interdisciplinary, and multimedia research from diverse perspectives. Integrating localization and globalization, the ‘multi-layered contextualization’ approach, which considers both local and global history, represents a novel approach worthy of exploration in the study of Buddhism’s adaptation in China. Consequently, it is the aim of this Special Issue that scholars both within and outside China explore these new perspectives on the Sinicization of Buddhism, as well as how Buddhism, once Sinicized/localized, navigated the historical processes of modernization and globalization.

The topics for this Special Issue include, but are not limited to, the following:

  1. The history of regional Buddhism and regional history;
  2. The globalization of Chinese Buddhism since the Ming and Qing Dynasties;
  3. The modernization of Chinese Buddhism in the late Qing Dynasty and early Republican era;
  4. The globalization and modernization of Chinese Buddhism;
  5. Overseas/diaspora Chinese Buddhism: new sources and perspectives;
  6. Overseas/diaspora branches and home bases of Chinese Buddhism;
  7. Modernization and globalization prospects of Buddhism;
  8. Buddhism’s spread and civilizational exchanges in countries along the land and maritime Silk Road.

Prof. Dr. Jinhua Chen
Prof. Dr. Ru Zhan
Guest Editors

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Keywords

  • sinification of Buddhism
  • localization of Buddhism
  • globalization of Buddhism
  • modernization of Buddhism
  • overseas/diaspora Chinese Buddhism
  • spread of Buddhism through land and the maritime Silk Road

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Published Papers (1 paper)

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14 pages, 616 KiB  
Article
Biography or Hagiography: The Story of Sengya 僧崖 in the Continuing Biographies of Eminent Monks
by Limei Chi
Religions 2025, 16(4), 508; https://doi.org/10.3390/rel16040508 - 15 Apr 2025
Viewed by 273
Abstract
This paper examines how Daoxuan 道宣, the Tang Dynasty Buddhist historian and founder of the Nanshan Vinaya School, meticulously constructed the saintly image of Sengya 僧崖—a monk renowned for his auto-cremation—in his Continued Biographies of Eminent Monks (Xu gaoseng zhuan 續高僧傳). Drawing [...] Read more.
This paper examines how Daoxuan 道宣, the Tang Dynasty Buddhist historian and founder of the Nanshan Vinaya School, meticulously constructed the saintly image of Sengya 僧崖—a monk renowned for his auto-cremation—in his Continued Biographies of Eminent Monks (Xu gaoseng zhuan 續高僧傳). Drawing on a range of sources—including the now-lost Biography of the Bodhisattva Sengya and regional texts such as the Collection of Miscellaneous Records from the Shu Region—Daoxuan reconfigured Sengya’s narrative, presenting his auto-cremation as a profound religious sacrifice emblematic of transformative spiritual commitment. The analysis explores how Daoxuan navigated the doctrinal tensions between this extreme practice and the Vinaya precept of non-killing by emphasizing the practitioner’s mental state over the physical act. In doing so, he reframed self-immolation not as an aberration but as a legitimate, even exalted, path to liberation. This reinterpretation is situated within the broader context of Chinese Buddhist thought—particularly the ideas of the indestructibility of the spirit and the cosmological framework of “Heaven–Man Correspondence”—highlighting the interplay between religious symbolism, doctrinal adaptation, and lived practice. Crucially, this paper treats Daoxuan’s narrative not merely as biography, but as hagiography—a literary mode in which historical memory and religious narrative are inextricably entwined. By examining the rhetorical and ideological dimensions of this genre, this study contributes to a more nuanced understanding of how religious hagiography functioned as a tool for shaping sainthood, authorizing extreme religious practices, and negotiating the spiritual and social landscapes of medieval China. Full article
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