The prosperous development of the“Maritime Silk Road”in the 17th century not only brought convenience in sea transportation and promoted trade between countries,but also acted as a bridge connecting countries.This b...The prosperous development of the“Maritime Silk Road”in the 17th century not only brought convenience in sea transportation and promoted trade between countries,but also acted as a bridge connecting countries.This bridge has the function of cultural exchange between peoples,especially in introducing and promoting China’s cultural and ideological quintessence with neighboring countries.During this period,Linji and Caodong sects of Chinese Zen Buddhism were spread directly into Cochinchina of Dai Viet through Chinese senior monks who followed merchant ships to this place.Among them was the Most Venarable Shilian Dashan,a senior monk at Changshou Temple,Guangzhou,who accepted Lord Nguyen Phuc Chu’s invitation to teach the Soto Dharma in Cochinchina for nearly two years(1695-1696).Based on the study of relevant historical documents and autobiographical works on this trip byMost Ven.Dashan,the article presents his biography and activities.Moreover,this article analyzes the method of spreading Dharma,Chan ideology,as well as the significance of his Dharma propagation activities for Buddhism in Cochinchina at that time.展开更多
In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan...In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan念佛禅)as the method of practice of his Sect and inherited the“Five Scenarios”theory of Caodong as the doctrine.Donggao’s chanting meditation was the common form of practice following the confluence of Chan Buddhism and the Pure Land School in the Ming Dynasty,and his“Five Scenarios of Correct and Partial Realization(Wuwei Zhengpian五位正偏)”,“Five Positions of the Ruler and Subjects(Wuwei Junchen五位君臣)”,and use of symbols came from Juelang Daosheng(觉浪道盛).His building of the JushōSect was driven by the Tokugawa’s(德川)political power of the Edo(江户)Period and the wish for new ideas of the Japanese Soto(Caodong曹洞)masters,but Donggao’s Chan failed to leave behind an obvious social impact due to the cultural differences between China and Japan,with the cultural influence being merely transient.Thus,attention should be paid to the social and cultural contexts of the intellectual history of Chan Buddhism when considering its rise and fall.展开更多
基金funded by 2022-2024 China Overseas Chinese Federation Project:“Study on the spread and development of Chinese Zen Buddhism in Vietnam from 17th to 19th Century”(Project No.22BZQK232)2022 Guangxi Philosophy and Social Science Planning Research Project:“Study on the History of Buddhist Exchange between China and Vietnam”(Project No.22BZJ001).
文摘The prosperous development of the“Maritime Silk Road”in the 17th century not only brought convenience in sea transportation and promoted trade between countries,but also acted as a bridge connecting countries.This bridge has the function of cultural exchange between peoples,especially in introducing and promoting China’s cultural and ideological quintessence with neighboring countries.During this period,Linji and Caodong sects of Chinese Zen Buddhism were spread directly into Cochinchina of Dai Viet through Chinese senior monks who followed merchant ships to this place.Among them was the Most Venarable Shilian Dashan,a senior monk at Changshou Temple,Guangzhou,who accepted Lord Nguyen Phuc Chu’s invitation to teach the Soto Dharma in Cochinchina for nearly two years(1695-1696).Based on the study of relevant historical documents and autobiographical works on this trip byMost Ven.Dashan,the article presents his biography and activities.Moreover,this article analyzes the method of spreading Dharma,Chan ideology,as well as the significance of his Dharma propagation activities for Buddhism in Cochinchina at that time.
文摘In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan念佛禅)as the method of practice of his Sect and inherited the“Five Scenarios”theory of Caodong as the doctrine.Donggao’s chanting meditation was the common form of practice following the confluence of Chan Buddhism and the Pure Land School in the Ming Dynasty,and his“Five Scenarios of Correct and Partial Realization(Wuwei Zhengpian五位正偏)”,“Five Positions of the Ruler and Subjects(Wuwei Junchen五位君臣)”,and use of symbols came from Juelang Daosheng(觉浪道盛).His building of the JushōSect was driven by the Tokugawa’s(德川)political power of the Edo(江户)Period and the wish for new ideas of the Japanese Soto(Caodong曹洞)masters,but Donggao’s Chan failed to leave behind an obvious social impact due to the cultural differences between China and Japan,with the cultural influence being merely transient.Thus,attention should be paid to the social and cultural contexts of the intellectual history of Chan Buddhism when considering its rise and fall.
