Search Results (73)

The phrase shiri bing chu 十日並出 (ten suns rose in the sky at once) from the Qiwu lun 齊物論 can also be interpreted as shiri dai chu 十日代出 (ten suns alternately appearing). Here, “ten suns rose in the sky at once” is not merely a spatial concept but also a temporal one. Thus, the concept of De 德 (virtue), connected to the idea of “ten suns shining together,” is a transcendent force with its own inner sense of time. It acts as the foundation for all things to exist and grow continuously. Under the endless cycle of day and night and the nourishing power of tiande 天德 (heavenly virtue), everything flourishes according to its true nature. Here, De combines two aspects: mingde 明德 (luminous virtue) and xuande 玄德 (inconspicuous virtue). “luminous virtue” focuses on order and building, highlighting the uniqueness within human growth. “inconspicuous virtue” emphasizes harmony and equalizing with all things, revealing our shared connection with the world. These two concepts are not opposites. The highest goal of luminous virtue lies in mysterious virtue, which itself contains the roots of luminous virtue. Both work together to reflect the natural flow of the Dao 道 (the Way), thus demonstrating that Zhuangzi’s philosophy is not merely about criticism or deconstruction—it has a deeply constructive side. Virtue transcends both individuality and universality. Human nature holds both virtues. By balancing the order of growth and equalizing with all things, we can harmonize our uniqueness with our shared bonds, revealing our true value in both action and spirit. Full article

Focusing on the Pārijāta Tree on the summit of Mount Sumeru, the centre of Asian cosmology, this study analyses its depictions and images. These include Chinese translations of Buddhist texts, the most notable depictions in the handscrolls from the Dūn Huáng and Harvard Art Museums, its representations in Japanese classical literature and early modern Japanese illustrations of Mount Sumeru. Finally, drawing from the discussions on trees in the Buddhist texts, A Forest of Pearls from the Dharma Garden [法苑珠林, Fǎ yuàn zhū lín], the study also addresses various issues surrounding tree felling, which are relevant to the current concerns of environmental protection. I argue that the Pārijāta Tree, positioned as the heavenly king of trees, holds significance as a core figure at the centre of the cosmos. The Pārijāta Tree can be said to serve as a metaphor for the supreme state pursued by Buddhist practitioners. Furthermore, this study suggests that issues related to Asian cosmology or worldviews should be pursued as important subjects in future research on environmental literature. Full article

This paper examines the Daoist stelae of the Northern Dynasties through the lens of Eliade’s religious theory, with particular focus on the transformation of profane objects into sacred ones and the transition of local believers from the profane to the sacred. Utilizing Eliade’s notions of “symbol”, “myth”, and “sacred space”, this study investigates two critical dimensions of the Daoist stelae. First, it analyzes their visuality by closely examining the imagery and symbolic systems presented on the stelae—namely, the “mythical pattern” identified by Eliade—with particular attention to representations of the main deity, the Heavenly Palace, and the Xiwangmu Xianjing (Queen Mother of the West’s transcendent realm). Second, it addresses their materiality by reconstructing the invisible processes associated with the stelae, focusing on the formation of sacred space and the Daoist rituals enacted therein. Applying phenomenology of religion to Daoist stelae analysis helps compensate for the limitations of extant Daoist scriptures and official historical records. Full article

By reconstructing the concept of the “Mandate of Heaven”, the Zisi School grounded the universality of Confucian ethics in the ontological stipulations of Heaven’s Way, bridging the intellectual gap between Confucius’s practical ethics and Mencius’s theory of mind-nature. Central to their framework is the proposition that “Heaven’s mold imparts form to mankind; and imparts inherent pattern to objects”, which constructs a generative chain from the Mandate of Heaven to the nature of objects and human nature. The School posited that the Heavenly Way endows all objects with inherent patterns, while human nature, derived from the Mandate of Heaven, harbors latent moral potential activated through edification. By dialectically reconciling the “differentiation between Heaven and humans” with the “unity of Heaven and humanity”, the Zisi School emphasized both the transcendent authority of the Mandate of Heaven and human moral agency, forming an “immanent yet transcendent” ethical paradigm. However, theoretical limitations persist, including ambiguities in the certainty of innate goodness due to the separation of Heaven and human nature, mind-body dualism that risks formalizing moral practice, and latent fatalism in their concept of mandate. Despite these unresolved tensions, the Zisi School’s metaphysics laid the groundwork for Mencius’s theory of innate goodness, Xunzi’s legalist emphasis on ritual, and Song-Ming Neo-Confucian discourses on “Heaven’s inherent pattern”. As a pivotal transitional phase in Pre-Qin Confucianism, the Zisi School highlights the interplay between metaphysical grounding and pragmatic adaptability, underscoring the enduring dynamism of Confucian ethics. Full article

This paper examines Ira E. Kasoff’s systemic interpretation of Chang Tsai’s Neo-Confucianism in his The Thought of Chang Tsai (1020–1077), focusing on Kasoff’s reconstruction of Ch’i (qi, 气) as the ontological foundation of Chang’s philosophy. Through a trichotomous translational strategy—distinguishing between “Ch’i”, “ch’i”, and “qi”—Kasoff systematically integrates Chang’s cosmology, human nature, and ethics into a coherent framework. He argues that Ch’i (e.g., Great Void, taixu, 太虚) serves as the primordial substance underlying all existence, while ch’i and qi explain the generation of phenomenal forms and moral agency. Kasoff highlights how Chang’s Ch’i-centric ontology refutes Buddhist illusionism and Daoist non-being, positing yin–yang interactions as the self-generative mechanism of the cosmos. Central to Kasoff’s analysis is Chang’s dual-nature theory of heavenly nature (天地之性, as the inherent goodness of Ch’i) and physical nature (气质之性, as the individualized limitations of ch’i); Kasoff demonstrates how Chang’s emphasis on learning (xue, 学) aims to transform nature and restore heavenly nature, culminating in sagehood as the realization of cosmic harmony. Additionally, by contrasting Chang’s Ch’i-based system with Cheng-Zhu Neo-Confucianism, Kasoff underscores its originality—a dynamic, materialist ontology that bridges metaphysics and ethics. Full article

Promoting the intensive utilization of arable land is a critical strategy for addressing the scarcity problem of arable land resources and thus ensuring food security. However, public emergencies pose significant challenges to the intensive utilization of arable land. Based on the pressure-state response (PSR) model and taking Sichuan Province, known as China’s “Heavenly Granary”, as an example, this study constructs a suitable evaluation system and analyzes the variation trend of the intensive utilization of arable land from the perspective of public emergencies. Key factors constraining the intensive utilization of arable land are further analyzed using the obstacle diagnostic model. The findings of this study are as follows: (1) Despite the shocks of public emergencies, the intensive utilization level of arable land in Sichuan Province in China shows an overall upward trend, indicating a high level of resilience and adaptability. (2) The pressure to utilize arable land intensively in Sichuan exhibits periodic fluctuations, yet the state remains generally stable. The whole system shows positive adaptive responses to external pressures and contemporary conditions during the mid-to-late stages of the research period. Nevertheless, coordination among subsystems within the PSR framework remains suboptimal, and a dynamic equilibrium across the subsystems has not yet been achieved. (3) Obstacle factors constraining the intensive arable land utilization in Sichuan exhibit notable temporal variations. Early-period constraints centered on multiple cropping indexes, grain yield per unit area, and irrigation index, reflecting limitations of traditional agricultural production modes. In the later stages, key obstacles shifted to factors including per capita cultivated land, population density, and pesticide/fertilizer input index, highlighting the impediment effects caused by evolving socio-demographic dynamics influenced by public emergencies. The findings of this study reveal critical pathways for local governments to achieve sustainable arable land management amidst global uncertainties. Full article

While most Christians might imagine the resurrection of Jesus Christ from the dead as a single event, for the author of Ephesians, the resurrection is a continuing event of cosmic proportions. In a very real way, the Epistle to the Ephesians is an extended reflection on the ongoing multidimensional cosmic consequences and transformations that result from the death of Jesus and his resurrection, whose impact not only affects the macrocosm in which Christ sits triumphantly at the right hand of God, “far above every principality, authority, power, and dominion” (Eph 1: 20–22), but also the microcosm of the Church, “his body, the fullness of the one who fills the universe in every way” (1: 23), transforming those who compose the smallest microcosm, the baptized who form a Christian household and who, gathered at table to share Eucharist (5: 17–6: 9), are “seated with Christ in the heavenly places” (2: 6), already participating in the eternal Messianic banquet. This is to say that, for this author, the resurrection of Jesus of Nazareth is the catalyst for an ongoing and ever more evolving “new creation” of humanity and, indeed, the entire cosmos, with “Christification”—the full maturation into the divine “Christ nature” (Eph 4: 13, 15–16) as the telos or goal for the whole universe (Eph 1: 10). Full article

In Daoist cosmology, the southern celestial star deities are represented by terms such as the Southern Dipper, the Southern Palace, the Southern Chang, and the South Pole, each with specific cosmological significance. These concepts are closely intertwined with the themes of longevity and fire-refining, yet they often blend together to such an extent that clear distinctions become difficult. Through an exploration of this series of concepts, this paper reveals that during the Six Dynasties, the ancient Lingbao scriptures inherited the mythological tradition of earlier religions, in which “fire” symbolized the alchemical refining process. These scriptures extol “fire” as a powerful force for purification and regeneration, and it is said that the Primordial Heavenly Lord once employed flames to refine the “true scriptures”, which represented the cosmic primordial essence. Such fiery transformation finds vivid expression in the legend of A-Qiuzeng. By bathing in sacred flames, this female ascetic underwent bodily transformation into a male form, exemplifying fire’s role as a catalyst for the transformation of existence. Crucially, the Lingbao scriptures utilized the Five Elements doctrine (with fire corresponding to the south) to synthesize the disparate cults of southern celestial star deities into a coherent system. This synthesis highlights the sacred religious function of the southern celestial star deities in “refining death and transcending life” through fire. Moreover, it distills their philosophical significance in mediating the transitions between life and death. Since their compilation during the Six Dynasties, this paradigm has continuously influenced the development of Daoist doctrines of refining and transcendence, as well as their corresponding ritual frameworks. Full article

This study focuses on Xizi-belief (惜字信仰) and provides a comparative analysis of the religious philosophies of Tianming (天命) and Tianli (天理), using the Hunan region as a case study. Through anthropological methods and fieldwork, this study explores how Classical Confucianism, Taoism, and Buddhism shape and guide word-cherishing behaviors based on the conceptual philosophies of Tianming and Tianli. The Tianming conception views characters as revelations of heavenly destiny. Through religious rituals, people cherish words to honor heaven and seek to change their destinies through heavenly forces, reflecting worldly desires and spiritual pursuits and emphasizing heaven with personhood. In contrast, the Tianli conception sees words as carriers of moral and natural laws. Guided by Confucian ethics and the concept of karma and retribution, it influences people’s moral norms and behavioral practices, reflecting the metaphysical moral law of a just and righteous heaven. Both conceptions not only involve the worship and protection of words but also profoundly embody a deep understanding and pursuit of the order of the universe, moral norms, the ethics of life, and the meaning of life. This study reveals three modes of influence: the religious philosophy integration model, the ritual practice model, and the architectural embodiment model. These models emphasize the positive impact of Xizi-belief on ethics and social life, prompting people to demonstrate positive guidance in human behavior through reverence for Tianming (mandate of heaven), adherence to Tianli (principle of heaven), and respect for nature. Under the guidance of classical religious ethical principles, the spread of Xizi-belief and the practice of Xizi religious ceremonies promote the harmonious development of individual virtues and social order, achieving harmony between humans and the universe. Full article

One of the basic features of shamanic rituals cross-culturally in East and Southeast Asia is that the ritual itself is structured as a journey up to the sky, climbing the world mountain or the world tree, or else a journey down to the bottom of the sea and back again. The shamanic retinue is understood to make this journey in person, rather than, as in Daoist ritual, sending divine emissaries up to the highest heavens. The journey is conducted through narrative song and dance, accompanied by strings of bells and lutes. The point of departure is the physical village or village household where the ritual is being conducted, and the journey progresses through a series of well-marked way stations via the temple of the earth god to the higher hills and finally to the villages and markets in the sky, before crossing the heavenly seas and ascending the highest mountain. On the way, demons and other impediments are encountered. The route and way stations vary depending on the purpose of the ritual and the intended divine recipient of offerings and submissions. The present article will explore the route up to the sky and the way stations in more detail, taking a single ritual type as performed by the Pụt and Then ritual practitioners as an example. The Pụt and Then are literate ritual specialists found among the Tày and Nùng peoples in northern Vietnam and southern China, near an area which is known to have been a centre of Brahmanical and Buddhist learning from very early times. Full article

Wu Zetian’s 武則天 Bright Hall 明堂 was an unprecedented structure, serving as both a political hub and a ceremonial center of the state, symbolizing the image of Wu Zetian’s regime. While it inherited some traditional design concepts, the core structure—such as the central pillar—differed significantly from earlier Bright Halls, aligning more closely with the Sudharmā Hall 善法堂 of the deity Indra in Buddhism. Furthermore, both the Bright Hall and the Sudharmā Hall were used for court gatherings and decision making, bearing the nature of the palace of heavenly gods. The high degree of similarity suggests that the design of Wu Zetian’s Bright Hall was likely modeled after the Sudharmā Hall. This design highlighted Wu Zetian’s identity as both the Pure Light Heavenly Maiden 淨光天女 and the Cakravartin 轉輪聖王, thereby reinforcing the political legitimacy and sanctity of her rule. The Bright Hall, together with the Celestial Pillar 天樞 which represented Mount Meru 須彌山 and the Heavenly Hall 天堂 symbolizing Tuṣita Heaven 兜率天, form a representation of Mount Meru’s cosmic landscape. Full article

Being human in a world that is both physical and metaphysical confronts us with legitimate though competing obligations that pull us between particular and universal goods. This is superlatively true for Christians, as they live consciously and conscientiously in two kingdoms, one earthy and the other heavenly, serving a divine king and, under him, also an earthly one. The kingdom of God directs our sights to the universal relationship in Christ while leaving us separately embodied in particular families and communities—the one does not supplant these others—which both require and merit devotion and self-sacrifice. This tension between love of one’s own and the uniquely Christian universal love can be seen in the currently employed and contentiously scrutinized term Christian nationalism. Though seemingly an oxymoron, it recognizes and makes sense of the necessary coincidence of our inescapable particularity with our participation in and dependence on larger realities. Full article

By examining the variants in the Dunhuang manuscripts and carving versions of the Guanding version of the Bhaiṣajyaguru Buddha Sutra (Guanding Bachuguozui Shengsidedu Jing, 灌頂拔除過罪生死得度經, Chapter 12 of Sutra on Abhiṣeka (Guanding Jing 灌頂經), we can categorize it into five different editions based on the names of the eight bodhisattvas and the Bhaiṣajyaguru Buddha Mantra: (1) without the names of the eight bodhisattvas and the mantra, (2) with the names from the earlier translation, but without the mantra, (3) with the names from the later translation, but without the mantra, (4) with the names from the earlier translation and with the mantra, and (5) with the names from the later translation and with the mantra. These editions reflect the diachronic evolution of the Guanding version of the Bhaiṣajyaguru Buddha Sutra. The names of the eight bodhisattvas in the earlier translation first appeared in The Eight Lucky Mystical Mantra Sutra (Bajixiang Shenzhou Jing, 八吉祥神咒經), translated by Zhiqian (支謙, dates unknown) during the Three Kingdoms period. These bodhisattvas were atypical, including laymen and heavenly kings, rather than conventional enlightened figures. In contrast, the names from the later translation include well-known figures such as Avalokitesvara and Maitreya, selected by the compilers of the Guanding version. Notably, there is no direct connection between the earlier and later translations of the eight bodhisattvas’ names. Regarding the Bhaiṣajyaguru Buddha Mantra, the Guanding version is the earliest known version, which has undergone three expansions. The names of the Buddha, including tathāgatāya (多他伽多耶), bhagavate (薄伽筏帝), arhate (阿囉𠿒帝), and saṃyaksaṃbuddhāya (三藐三勃陀也), were subsequently added to the final edition by Yijing (義浄, 635–713). Full article

In this paper, we search for some approaches for generating (1+1)-dimensional, (2+1)-dimensional and (3+1)-dimensional integrable equations by making use of various Lie algebras and the corresponding loop algebras under the frame of the Tu scheme. The well-known modified KdV equation, the heat conduction equation, the nonlinear Schrödinger equation, the (2+1)-dimensional cylindrical dissipative Zaboloskaya–Khokhlov equation and the (3+1)-dimensional heavenly equation are obtained, respectively. In addition, some new isospectral integrable hierarchies and their nonisospectral integrable hierarchies are singled out. All the Lie algebras and their loop algebras presented in the paper can be extensively applied to investigate other integrable hierarchies of evolution equations. Full article

This article examines the nuanced interpretations of chengxin 成心 in the Zhuangzi 莊子, a foundational Daoist text, across different philosophical traditions. Historically, Daoist thinkers like Guo Xiang 郭象 and Cheng Xuanying 成玄英, along with Neo-Confucian scholars such as Lü Huiqing 吕惠卿 and Lin Xiyi 林希逸, have provided differing perspectives on the notion of chengxin. They regard it as either a source of subjective bias or an expression of heavenly principle. The core focus of this study is Zhang Taiyan’s 章太炎 innovative interpretation of chengxin as seeds (bijas) within ālaya-vijñāna (storehouse consciousness), integrating Yogācāra Buddhist concepts with traditional Daoist philosophy. The study conducts a textual analysis of Zhang’s Qiwulun Shi 齊物論釋, comparing his interpretation with earlier commentaries on the Zhuangzi. It is argued that Zhang’s approach is profoundly influenced by the Buddhist doctrine of non-duality, which underscores the interconnectedness of all phenomena. While Zhang’s interpretation has faced criticism from contemporaries and later philosophers for misunderstandings of Yogācāra theory and Kantian philosophy, it employs the method of geyi 格義 (matching concepts), not to impose one tradition over another, but to foster a dialogical process where the insights from each tradition mutually inform and transform one another. This article highlights the interpretative openness of the Zhuangzi, which invites diverse interpretations, and demonstrates how Zhang’s approach enriches this tradition by synthesizing various philosophical and religious frameworks. Zhang’s methodology remains relevant, fostering cross-cultural and inclusive philosophical dialog. Full article