Search Results (104)

Lion Grove was established in 1342 during the Yuan Dynasty and is one of the four most famous classical gardens in China. It was recognized as a UNESCO World Heritage Site in 2000. Although Lion Grove is now regarded as a private garden representing the culture of Confucian scholars, it was originally a Chan Buddhist garden during its inception in the Yuan Dynasty. This study examines the natural landscapes of Lion Grove at its inception, focusing on four main aspects: the philosophy of nature, planning intent, creators, and the philosophical ideas they represent. Key findings include the following: Firstly, Lion Grove’s attitude towards nature is rooted in China’s indigenous culture, making it both a physical expression of Chan philosophy and a space reflecting the scholar–bureaucrats’ vision of an ideal landscape. Secondly, from the perspective of landscape planning, the Lion Grove of the Yuan Dynasty placed greater emphasis on natural elements compared to its modern counterpart, with rock landscapes serving as the core element throughout the garden. Thirdly, hermitic philosophy emerged as a significant cultural theme alongside Chan Buddhism during the Yuan Dynasty. Fourthly, the landscape elements of Lion Grove symbolize Chan Buddhist wisdom and the hermit’s idealism, with poetry playing a key role in conveying these cultural ideals, preserving the site’s early philosophical significance. Full article

The Republican era of China witnessed three primary positions regarding Buddhist monastic robe reform. Taixu advocated preserving canonical forms (法服) for ritual garments while adapting regular robes (常服) to contemporary needs; Dongchu proposed diminishing ritual distinctions by establishing a tripartite hierarchical system—virtue-monk robes (德僧服), duty-monk robes (職僧服), and scholar-monk robes (學僧服); and Lengjing endorsed the full secularization of monastic robes. As a reformist leader, Taixu pursued reforms grounded in both doctrinal authenticity and contextual responsiveness. His initial advocacy for robe modifications, however, rendered him a target for traditionalists like Cihang, who conflated his measured approach with the radicalism of Dongchu’s faction. Ultimately, the broader Buddhist reform collapsed, with robe controversies serving as a critical lens into its failure. The reasons for its failure include not only wartime disruption and inadequate governmental support, but also the structural disadvantages of the reformists compared to the traditionalists, which proved decisive. This was due to the fact that the traditionalists mostly controlled monastic economies, wielded institutional authority, and commanded discursive hegemony, reinforced by lay Buddhist alignment. These debates crystallize the core tension in Buddhist modernization—the dialectic between “disenchantment” and “preservation of monastic discipline”. This dynamic of negotiated adjustment offers a vital historical framework for navigating contemporary Buddhism’s engagement with modernity. Full article

This paper explores the perspectives of Master Taixu (太虛, 1890–1947) and Master Hsing Yun (星雲, 1927–2023) on the practice of the Buddhist Five Vehicles (五乘), particularly focusing on the relationship between the Vehicles of Men and Gods (人天乘) and the Bodhisattva Vehicle (菩薩乘). Master Taixu advocated “Buddhism for Human Life” (人生佛教), emphasizing the improvement of real life as the foundation for Buddhist practice in daily life. He proposed the principle of “following the practice and fruition of the Human Vehicle to cultivate the Mahāyāna path” (依人乘行果，趣修大乘行), suggesting a gradual progression from the human vehicle to the Mahāyāna Bodhisattva path. He introduced the concept of “The perfection of human character leads to Buddhahood” (人圓佛即成) and “Present Bodhisattva Practice” (今菩薩行), highlighting the importance of adapting Buddhist practice to contemporary society and actively engaging in social service. Master Hsing Yun’s advocacy of “Humanistic Buddhism” (人間佛教) emphasizes the diversity of practice, asserting that any action aligned with Buddhist teachings, beneficial to human well-being, and conducive to the welfare of all beings constitutes a form of practice, thereby expanding its definition. He elaborated on the Five Vehicles, viewing the Vehicle of Men and Gods as a preliminary stage, advocating a gradual progression towards the Bodhisattva Vehicle, ultimately culminating in Buddhahood. He proposed the principle of “undertaking worldly affairs with an otherworldly mindset” (以出世的思想，做入世的事業), highlighting the importance of practicing the Bodhisattva path in everyday life. With “Buddha Light Pure Land” (佛光淨土) as the ultimate goal, he sought to integrate the essence of various Pure Lands traditions to achieve earthly peace and purification. Both masters highlight the importance of practicing Humanistic Buddhism, advocating for the application of the Bodhisattva practice in daily life, guiding all beings with compassion and wisdom, and actively engaging in society to address real-world issues, ultimately realizing a Humanistic Pure Land. However, their perspectives also differ: Master Taixu focused more on the theoretical construction and an exposition on the order of practice, whereas Master Hsing Yun placed greater emphasis on the diversity and flexibility of practice and the integration of Buddhist teachings into modern life. Full article

The issue of transcendence is a pivotal philosophical proposition in the contemporary development of Humanistic Buddhism, continuously provoking academic debates within the fields of religious studies and Buddhist scholarship. In response to the controversy over whether Humanistic Buddhism possesses transcendence, Master Hsing Yun (星雲大師) addresses this question through three theoretical dimensions: constructing spiritual transcendence at the level of faith, achieving inner transcendence at the level of consciousness, and realizing a creative transcendence that integrates tradition and modernity within a historical context. Through the tripartite interaction of the Buddhist practice system, worldly engagement, and the philosophy of the Middle Way (中道), individuals can transcend their own lives and attain the perfection of their inherent Buddha-nature, ultimately achieving a unity of humanity and transcendence. Full article

This article compares the precept revival movements in Korean and Japanese Buddhism in the early modern period. It examines how monks in both countries, in particular, in the Korean Hyujŏng lineage and the Japanese Shingon sect, restored and utilized the precept tradition to re-establish Buddhist identity in the midst of rapid political and social change. Although in different ways, Buddhism in the early modern period in both countries experienced state control and an anti-Buddhist milieu, making it difficult to maintain its religious identity. Various efforts were made to overcome this hardship, the most prominent of which was the precept revival movement. In the early 19th century, in Chosŏn Korea, Taeŭn and Paekp’a sought to restore the bhikṣu lineage by overhauling the bhikṣu ordination rituals through the “reception of the precepts through an auspicious sign” and “the reception of the ten wholesome precepts”, respectively, while in mid-to-late 18th-century Japan, the Shingon master Jiun advocated a return to the teachings of Śākyamuni through the Shōbō-ritsu movement. While both countries focused on precept revival as a way to solidify Buddhist religious identity, Korea emphasized the restoration of the bhikṣu lineage, while Japan, especially in the Shingon-shū, emphasized a return to the fundamental teachings of the Buddha. These differences stem from the unique historical backgrounds of the two countries and the distinctive developments of their Buddhist traditions. By comparing the precept revival movements in both countries, this study examines how different precept traditions influenced the identity of East Asian Buddhism in the early modern period and how these efforts have been fundamental in maintaining Buddhist orthodoxy into the modern era. Full article

Scholarship in Buddhist Studies, particularly among philologists and philosophers, often overlooks cosmology, karma, and rebirth. This neglect is a legacy of a deep and long-standing anti-metaphysical spirit that pervades the empirical and philosophical frameworks employed in the discipline. This study engages in a philological close reading of four manuscripts of an unedited and untranslated Pali commentary on the Cha-gati-dīpanī “Light on the Six Realms”, a work on karma and rebirth composed possibly in Pagan, Myanmar, in the early second millennium. This text is particularly significant as one of the oldest Pali works from the region, drawing on now-lost Sanskrit (or possibly Prakrit) sources and offering unique insights into broader Buddhist debates, such as the ontological status of hell guardians. I examine the text’s depiction of the hell and animal realms and reassess some of our scholarly paradigms that often frame the kind of ideas the commentary presents as irrational, figurative, or “folk”. Ultimately, this study calls for greater attention to such works and their perspectival horizons to enrich our understanding of the intellectual life of medieval Buddhism beyond the constraints of modern empirical and philosophical assumptions. Full article

The East Asian world has shared both universal characteristics and regional particularities, forming a Buddhist cultural area for more than 1500 years. One of the main features of East Asian Buddhism is a “state–Buddhist link”. This article will focus on the early modern period, and on the periphery, Korea and Japan, rather than the center, China. If we can identify the attributes of the institutional connection between the state and Buddhism in this peripheral area of the East Asian world, and in a period when Buddhism was less prominent than before, we can understand it as a long-term universal characteristic of East Asian Buddhist cultures. In this article, I have tried to locate the common ground between Japanese and Korean Buddhism in the early modern period at two points: the change in the perception of Buddhism in the early modern period and the mechanism of the relationship between the state and Buddhism. The common ground here is that there is a movement in the two countries to break away from the negative perception of Buddhism in the early modern period and approach its historical reality. In terms of the mechanism of the relationship between the state and Buddhism, the Edo period saw the implementation of the temple parish system, which linked temples and people in each region, allowing the shogunate to indirectly control the people, while each sect was able to establish financial stability and thus its sectarian identity. In late Chosŏn, the institutionalization of the monk state service allowed the state to utilize the monk labor force and the surplus goods of the temples, and in return, the Buddhist community was allowed to rather peacefully exist in Confucian society. This shows that there was a close relationship between the two. There are many differences between Japanese and Korean Buddhism in the early modern period, but they share the characteristics of state Buddhism, where the state and Buddhism were institutionally related. The mechanism of the win–win relationship between the state and Buddhism can be understood as a universal characteristic of East Asian Buddhist history beyond Japan and Korea in the early modern period. Full article

This article is written as part of the ongoing multidisciplinary inquiry into how ecologically focused Buddhism is and whether or not the faith-based “Buddhist ecology” and the natural scientifically conceived discipline of ecology—which studies the relation of organisms to their physical environments—communicate well and are mutually complementary with each other. It addresses these questions by linking regionally specific Buddhist traditions with modern Buddhism and Buddhist studies in the West, which are, respectively, known for initiating Buddhist environmentalism in the public sphere and shaping Buddhist ecology as an academic field. Situated in the eastern Himalayan-Tibetan highlands, this article offers a twofold argument. First, many ecological practices in Buddhist societies of Asia originate in pre-Buddhist indigenous ecological knowledges, not in the Buddhist canon. Second, understood either from the Buddhist environmentalist perspective or as an academic field, Buddhist ecology originates in the modern West, not in Asia, as a combined outcome of Western Buddhists’ participation in the greater environmental movement and their creative interpretation of Buddhist canonical texts for the purpose of establishing a relational understanding of ecobiologically conceived lifeworlds. This argument is based on the case studies of long se, or spirit hills, in Dai villages in Xishuangbanna, Yunnan, and of lha-ri, or deity mountains, in the Tibetan Plateau. Both long se and lha-ri are often discerned as a spiritual-environmental basis of Buddhist ecology. While Dai and Tibetan societies are predominantly Buddhist, the cultural customs of long se and lha-ri are pre-Buddhist. Through the comparable cases of human-spirit-land relations among the Dai and the Tibetans, this article concludes that, conceived in the West, Buddhist ecology entails a body of syncretized approaches to the relational entanglements of all life communities. These approaches find their origins mostly in the ecologically repositioned Buddhist soteriology and ethics as well as in the modern scientific environmentalist worldview. Full article

Zen/Chan Buddhism, as a profound spiritual tradition, has witnessed the emergence and development of a unique phenomenon known as “老婆禪 Granny Chan”, which is deeply intertwined with the spiritual pursuits of Buddhist women throughout history. This proposed research aims to expound and interrogate the hidden treasures of Zen wisdom amassed by these remarkable women, thereby shedding new light on the often-overlooked contributions within the Zen domain. To begin with, by scouring ancient Zen texts, anecdotes, and historical records, we will trace the roots and evolutionary path of “Granny Chan”. These sources are replete with accounts of nameless “grannies” engaging in profound dialogs and encounters with Zen masters. Their sharp insights and spontaneous responses during dharma exchanges, as exemplified in classic koans like “婆子點心 The Granny’s Dimsum” and “婆子燒庵 The Granny Burning the Hermitage”, reveal a depth of understanding that belies their marginalized status in traditional religious narratives. Subsequently, this study will focus on dissecting the distinct ways in which their Zen wisdom was manifested within the cultural context of Zen. Their approach, characterized by simplicity, directness, and a deep connection to life’s realities, not only added a refreshing dimension to Zen teachings but also subtly challenged the male-dominated paradigm prevalent in the religious fields. By highlighting these expressions, we can appreciate how Buddhist women’s insights became an integral part of Zen’s cultural fabric. In the contemporary context, this research holds multiple implications. It serves as a corrective to the historical neglect of Buddhist women’s spiritual achievements, providing a source of inspiration and empowerment for modern female practitioners. Moreover, it prompts a rethinking of gender equality within religious traditions, advocating for a more inclusive and equitable recognition of women’s roles in the Zen community and beyond. Overall, through the exploration of “Granny Chan”, we anticipate contributing to a better understanding of Zen Buddhism’s historical, cultural, and spiritual dimensions, bridging the gender gap and enriching the ongoing discourse on religious wisdom. Full article

As described in several recent studies, the appropriation of the concept “religion 宗教” in modern Japan made “Buddhism 仏教” enter a transformation process that led, ultimately, to the reimagining of its very content; according to historian of religions Isomae Junichi, one of these elements was, for instance, an emphasis on “belief” to the detriment of “practice”. However, in terms of Buddhism’s reframing into the category of “religion”, we should also pay attention to the construction of the idea of “superstition 迷信”, which appears during this time as a concept relative to “belief” or “faith”. Often considered the epitome of this belief-centered version of the dharma, the so-called New Buddhism movement (shinbukkyō undō 新仏教運動) that occurred in the turn of the 20th century played a fundamental role in establishing the concept of “superstition”. This paper focuses on Sakaino Kōyō (境野黄洋 1871–1933), a pioneer of Chinese Buddhist studies in modern Japan and one of the main leaders of the movement. In order to explore the intellectual context that gave birth to such reformist efforts, I explore his ideas during the later 1890s, a period in which he was dedicated to differentiating “belief” from “superstition”. During this time, he emphasized the eradication of “superstition”, arguing that it constituted an unsound element both socially and intellectually. Sakaino offered the idea of “poetical Buddhism” (shiteki bukkyō 詩的仏教), a method for interpreting scripture in general, and segments thereof contemporarily regarded as “superstitious” specifically. This paper situates Sakaino’s contributions to Buddhist reform—analyzed through historical and hermeneutical methods and influenced by liberal Christian theology—within the global discourse on religion and science, while critically examining how his reinterpretations navigated tensions between modern rationality and the preservation of Buddhist truth in Meiji Japan. Full article

When the historical past in the study of Chosŏn Buddhism is unearthed, one would discover that Buddhist studies was in fact closely tied to Korea’s recent history of colonization by Japan and to the postcolonial influences of the West. This paper is an effort to re-examine the modern study of Korean Buddhism to trace the effects of past colonial forces that Korean Buddhist studies have experienced. The process of Japanese colonization of Korea was similar to the pattern of subjugation initially adopted by the early European discoverers, where academic developments synchronized with the colonizing process—the labeling of the subject culture as primitive and inferior as a basis and justification for colonization. In the past, it was claimed Korean folk religions and Buddhism were rife with cultic and superstitious practices, signs of backwardness, which coincided with the view that Korean society and people were underdeveloped and uncivilized. This paper, after discussions of the colonization process and its connection to the study of Korean Buddhism, makes an argument for a shift in the methodological approach to the study of Chosŏn Buddhism from an etic to an emic approach by taking into account how Buddhism was practiced on the ground and situated within the historical context of the Chosŏn period. Full article

In pre-Song Chinese thought, the afterlife, or the subterranean realm was a sacred space distinctly separate from the world of the living, an extension of the political–religious–cultural order of the Chinese empire. Even after the introduction of Buddhism to China, although the Buddhist concept of hell applied karmic retribution to the present life in an attempt to provide ethical norms for real life, the sacredness of the afterlife remained intact. Song Dynasty Chinese thought underwent a profound “modernization” transformation. Su Shi, with the concept of qing 情 [disposition] at its core, disenchanted the sacred afterlife, shaping a new, self-conscious individuality in the interplay between the living and the dead, the finite and the infinite, the mortal and the immortal. This new individuality, with its spiritual spontaneity and freedom, integrated the afterlife with the present world, internalizing infinity and immortality into a utopian spiritual homeland. This free individuality, entirely different from Song-Ming Neo-Confucianism, marking a hidden potential in the development of Chinese intellectual history that has yet to be fully revealed. Full article

This study examines the identity and characteristics of modern Korean Buddhist education through an analysis of the religious studies lecture notes of a student from the Buddhist Central Seminary (Pulgyo Chungang Hangnim, 佛敎中央學林), preserved at Songgwang-sa Temple. Established in 1915 and operating until 1919, the seminary introduced a significant shift from traditional scripture-centered monastic education to a modern academic system. Western and Japanese academic traditions, religious studies, philosophy, and the general educational system influenced its curriculum. The lecture notes provide insight into the adoption of modern academic disciplines within Korean Buddhist education, revealing the influence of Japanese religious studies and Western comparative religion. They also demonstrate the possibility of early introduction of religious studies as an educational field in Korea. The seminary played a dual role as a hub for national education and reflection of the colonial context, embodying the complexities of nationalism and colonial influence during Japanese occupation. This study underscores the need for further scholarly exploration to understand the multifaceted nature of modern Korean Buddhist education and its unique role within the broader historical context of East Asian Buddhist history. Full article

The “Three Teachings Syncretism” (sanjiao heyi, 三教合一), i.e., the integration of Confucianism, Buddhism, and Daoism, represents an important religious philosophy in ancient China. This article aims to analyze how this ideology is presented and expressed directly in Song and Jin poetry, along with its modern value and significance. To achieve the research objectives, the paper isolates related poems from the Complete Song Poetry and Complete Liao Jin Poetry as the research objects. First, it organizes and classifies the relevant poems through the ways in which the idea of “Three Teachings Syncretism” is presented. Second, it examines the reasons behind this phenomenon, including the intellectualization of poetry and the Confucian academic background of Buddhist monks and Daoist priests. Thirdly, it explores the value and significance of this thought for modern China, showcasing the inherent diversity, inclusiveness, and harmony in Chinese culture. Full article

Master Chao Kung 照空 (Ignatius Trebitsch Lincoln, 1879–1943), who asserted to be the first European to undergo monastic ordination in China, possessed a multifaceted identity. According to the Chinese newspapers of the 1930s, Master Chao Kung was documented simultaneously as a clergyman, a British Parliamentarian, and a German spy before he transitioned into monastic life. Throughout his activities as a monk in China, Chao Kung garnered significant attention from both the public and the domestic Buddhist community and frequently engaged in matters concerning Japan and Tibet, where he elicited mixed evaluations. This paper endeavors to scrutinize Chao Kung’s monastic journey during his residence in China based on an array of historical sources, to analyze the distinctiveness of his role and its impact on Chinese Buddhism as well as on the global Buddhist network, by situating it within the broader framework of the globalization of Buddhism in the modern era and the context of the intricate political dynamics of the Republican period. Full article