Haiyan Hu-von Hinüber
Trained in Indology, Tibetology, Sinology, Iranian and Buddhist Studies in China (Peking Univ.) and Germany (Göttingen), Haiyan Hu-von Hinüber (胡海燕▪封興伯) has held professorial appointments, teaching and serving at the universities of Freiburg (1987-88, 1997-2016), Copenhagen (1988-1991), Vienna (1991-1996) and Erfurt (2018-2023). She has also been visiting scholar in Japan and France (2010) as well as in China (2008-2019) and USA (2019). From 1983 on, she gave about 80 acedemic lectures in Europe, Asia and America. Hu-v. Hinüber is author or co-author of seven books and editor or co-editor of five antologies. She published about 80 research articles and a series of book reviews, academic essays as well as conference reports. In addition, she translated a number of books and research articles from German and English into Chinese. In 2015, she obtained the appointment as Professor-at-large of Shandong University in the homeland of her parents. In 2017, she became appointed as Senior Researcher at the Center of Indian Studies of Shenzhen University and Associate Member of the Center of Jaina Studies of London University (SOAS). Since 2018, Hu-v. Hinüber is Fellow (and Assoziierte) at the Max Weber Center of Social and Cultural Studies of University Erfurt. In 2019, she was appointed by her alma mater as Senior Researcher of the Center for Buddhist Studies at Peking-University. Hu-v. Hinüber is memeber or board memeber of several academic associations and journals, such as Deutsche Morgenländische Gesellschaft, IABS, IASS, SEECHAC, CAVS (Chinese Association of Vijñaptimātratā Studies), SIGB (Schweizerisch-Indische Gesellschaft zu Basel), Freiburger Montagsgesellschaft, and DVCS (Deutsche Vereinigung für Chinastudien).
Contact: [email protected]
Contact: [email protected]
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This bi-lingual proposal has been published under https://glorisunglobalnetwork.org/thus-have-i-heard-abstracts/ during July and November 2022.
The Chinese version is first published here. For more details in English see Hu-von Hinüber & Soni 2019/2.
The KI2021 workshop – Humanities-Centred AI was supported by the Deutsche Forschungsgemeinschaft (DFG, German Research Foundation) under Germany’s Excellence Strategy - EXC 2176 ’Understanding Written Artefacts: Material, Interaction and Transmission in Manuscript Cultures’, project no. 390893796.
September 29, 2022 Presentation Open Access:
https://www.fdr.uni-hamburg.de/record/10769/files/KI2020-CHAI-presentations5.zip?download=1
古印度的西北邊陲自古以來就是各種文化交流的必經之道。因存有阿育王石刻，該地的佛教史可上溯到孔雀王朝。在貴霜統治下，犍陀羅藝術達到鼎盛，亦為接踵而至的中國求法高僧頂禮膜拜。然而，尚未引起學界足夠關注的是該地6-8世紀產生的「後犍陀羅藝術」。本世紀初以來，通過對印度河谷崖刻文字、銅像銘文以及出土寫本的考證，該地唯一的王族Palola Ṣāhi及其譜係得以梳理出來。這個「钵露罗」王族即中國史籍記載的「勃律」。被吐蕃吞噬後，大量精美絕倫的「钵露罗」銅造像被帶入西藏。尤為珍貴的是造像上雕刻的梵語銘文，目前已考證出50餘件，散落在世界各地。佛教造像的斷代始終是個難題，而本文依據西北印度婆羅蜜字體2-8世紀的發展，將紮什倫布寺和曼華堂所藏的兩尊造像斷代到7世紀早期。以此開啟一個系列課題，研究對象聚焦帶有梵語銘文的古印度造像，其中大部分是「故宮博物院藏傳佛教文物研究所」在近期的普查工作中發現的。我們合作研究的宗旨是在最大程度上還原古印度西北造像的全貌，尤其是目前分佈在中國和世界各地的保存狀況。為此，需要把新文物的考證工作與已經發表的研究成果進行對接。此外，如果能將銘文提供的信息與中國和阿拉伯的史籍綜合起來，亦將對「勃律」和西域史地的研究帶來突破。
Key words: sparśa(vihāra-tā), phāsuya-vihāra, phāsu, phāṣa, phāsa, sukha-sparśa-vihāra, chu-zhu 觸住
In connection with the special exhibition "Happiness on the Sumeru Mountain. When the Trashilünpo Monastery Meets the Forbidden City", which took place in the Palace Museum in Peking from December 8th 2019 to January 28th 2020 (organized by the Palace Museum, the Bureau for Cultural Heritage of Tibet Autonomous Region, and the Trashilünpo Monastery), the inscription on this bronze has been deciphered for the first time and published in the exhibition catalog together with a Chinese description of the exhibit no. 112.
According to the short inscription, this bronze statue is a donation (deyadharma) given by Bandhuprabhāsa. From a palaeographic point of view, the inscription and thus the bronze as well can be dated to the early 7th century, approx. 600 to 630 A.D.
Key words: Jīvaka, Funan/Nokor Phnom, Jiaozhi, Buddhabhadra, Guṇabhadra, Avalokiteśvara, Faxian, Tāmralipti, Yavadvīpa
The post-Mao period of China’s reform era was accompanied by significant social changes and desperation. The social circumstances have led religious leaders such as Dayuan to become adored as “Spiritual Leaders” by many Buddhist followers. Thus, the influence of Buddhist abbots extends far beyond that of local monasteries and has taken on a fundamental role within Chinese society. In order to explore the challenges and opportunities for the on-going movement of “Reviving Buddhism” in China, this survey will focus on the religious background of various joint projects between the Liuzu Monastery and several research institutions in China and around the world.
To a certain extent, this study is also a documentation of how Buddhism in China was painstakingly brought back to life and developed new perspectives in the course of a new generation of Buddhist leadership, after having suffered devastating oppression and destruction in the years from 1949 to 1976. In this respect, the study aims to look at examples of common patterns or different directions of Buddhist strategies in the present and with regard to the future.
Gaosengzhuan 高僧傳 (§3). In this context, a complete English translation of Dharmodgata’s biography written by Huijiao is published here as appendix (§7). (2) The śaṅkupatha (peg-path) belonging to the uttarapatha (Northern route) was called xuándù 懸度 (suspended crossing) in Chinese historical records. This article tries to systematically analyze the Chinese sources in connection with the word xuándù such as in Daoxuan’s (596-667) Shijia Fangzhi 釋迦方志and some other books (§4). Also personal observations by scholars who travelled to this area in the 20th century are added here. (3) In addition to Dharmodgata’s yì, Xuanzang (602-664) described in the Datang Xiyuji 大唐西域記how he crossed the gorges of the Indus with help of the same technique (zhuóyì 椓杙 : hitting-peg). Moreover, one description therein includes the word bang-yì 傍杙 (pegs in a post) which is lexically similar to Faxian’s term bang-tī 傍梯 (§5).
The Chinese version is reprinted in:《僊堂山與法顯文化》（Xiantangshan yu Faxian Wenhua / Xiantan Mountain and Studies on Faxian）, see 2020/3.
This bi-lingual proposal has been published under https://glorisunglobalnetwork.org/thus-have-i-heard-abstracts/ during July and November 2022.
The Chinese version is first published here. For more details in English see Hu-von Hinüber & Soni 2019/2.
The KI2021 workshop – Humanities-Centred AI was supported by the Deutsche Forschungsgemeinschaft (DFG, German Research Foundation) under Germany’s Excellence Strategy - EXC 2176 ’Understanding Written Artefacts: Material, Interaction and Transmission in Manuscript Cultures’, project no. 390893796.
September 29, 2022 Presentation Open Access:
https://www.fdr.uni-hamburg.de/record/10769/files/KI2020-CHAI-presentations5.zip?download=1
古印度的西北邊陲自古以來就是各種文化交流的必經之道。因存有阿育王石刻，該地的佛教史可上溯到孔雀王朝。在貴霜統治下，犍陀羅藝術達到鼎盛，亦為接踵而至的中國求法高僧頂禮膜拜。然而，尚未引起學界足夠關注的是該地6-8世紀產生的「後犍陀羅藝術」。本世紀初以來，通過對印度河谷崖刻文字、銅像銘文以及出土寫本的考證，該地唯一的王族Palola Ṣāhi及其譜係得以梳理出來。這個「钵露罗」王族即中國史籍記載的「勃律」。被吐蕃吞噬後，大量精美絕倫的「钵露罗」銅造像被帶入西藏。尤為珍貴的是造像上雕刻的梵語銘文，目前已考證出50餘件，散落在世界各地。佛教造像的斷代始終是個難題，而本文依據西北印度婆羅蜜字體2-8世紀的發展，將紮什倫布寺和曼華堂所藏的兩尊造像斷代到7世紀早期。以此開啟一個系列課題，研究對象聚焦帶有梵語銘文的古印度造像，其中大部分是「故宮博物院藏傳佛教文物研究所」在近期的普查工作中發現的。我們合作研究的宗旨是在最大程度上還原古印度西北造像的全貌，尤其是目前分佈在中國和世界各地的保存狀況。為此，需要把新文物的考證工作與已經發表的研究成果進行對接。此外，如果能將銘文提供的信息與中國和阿拉伯的史籍綜合起來，亦將對「勃律」和西域史地的研究帶來突破。
Key words: sparśa(vihāra-tā), phāsuya-vihāra, phāsu, phāṣa, phāsa, sukha-sparśa-vihāra, chu-zhu 觸住
In connection with the special exhibition "Happiness on the Sumeru Mountain. When the Trashilünpo Monastery Meets the Forbidden City", which took place in the Palace Museum in Peking from December 8th 2019 to January 28th 2020 (organized by the Palace Museum, the Bureau for Cultural Heritage of Tibet Autonomous Region, and the Trashilünpo Monastery), the inscription on this bronze has been deciphered for the first time and published in the exhibition catalog together with a Chinese description of the exhibit no. 112.
According to the short inscription, this bronze statue is a donation (deyadharma) given by Bandhuprabhāsa. From a palaeographic point of view, the inscription and thus the bronze as well can be dated to the early 7th century, approx. 600 to 630 A.D.
Key words: Jīvaka, Funan/Nokor Phnom, Jiaozhi, Buddhabhadra, Guṇabhadra, Avalokiteśvara, Faxian, Tāmralipti, Yavadvīpa
The post-Mao period of China’s reform era was accompanied by significant social changes and desperation. The social circumstances have led religious leaders such as Dayuan to become adored as “Spiritual Leaders” by many Buddhist followers. Thus, the influence of Buddhist abbots extends far beyond that of local monasteries and has taken on a fundamental role within Chinese society. In order to explore the challenges and opportunities for the on-going movement of “Reviving Buddhism” in China, this survey will focus on the religious background of various joint projects between the Liuzu Monastery and several research institutions in China and around the world.
To a certain extent, this study is also a documentation of how Buddhism in China was painstakingly brought back to life and developed new perspectives in the course of a new generation of Buddhist leadership, after having suffered devastating oppression and destruction in the years from 1949 to 1976. In this respect, the study aims to look at examples of common patterns or different directions of Buddhist strategies in the present and with regard to the future.
Gaosengzhuan 高僧傳 (§3). In this context, a complete English translation of Dharmodgata’s biography written by Huijiao is published here as appendix (§7). (2) The śaṅkupatha (peg-path) belonging to the uttarapatha (Northern route) was called xuándù 懸度 (suspended crossing) in Chinese historical records. This article tries to systematically analyze the Chinese sources in connection with the word xuándù such as in Daoxuan’s (596-667) Shijia Fangzhi 釋迦方志and some other books (§4). Also personal observations by scholars who travelled to this area in the 20th century are added here. (3) In addition to Dharmodgata’s yì, Xuanzang (602-664) described in the Datang Xiyuji 大唐西域記how he crossed the gorges of the Indus with help of the same technique (zhuóyì 椓杙 : hitting-peg). Moreover, one description therein includes the word bang-yì 傍杙 (pegs in a post) which is lexically similar to Faxian’s term bang-tī 傍梯 (§5).
The Chinese version is reprinted in:《僊堂山與法顯文化》（Xiantangshan yu Faxian Wenhua / Xiantan Mountain and Studies on Faxian）, see 2020/3.
(1) "Chinesische buddhistische Indienpilger als Grenzgänger. Ansätze zu einer neuen Deutung von Faxians Reisebericht Foguoji", in: From Turfan to Ajanta. Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday, ed. by Eli Franco and Monika Zin, Nepal (Lumbini International Research Institute) 2010, vol. I, p. 413-434.
(2) "Faxian´s (342-423) Perception of India - Some New Interpretation of His Foguoji ", in: Annual Report of The International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2010, vol. XI, Tokyo 2011, p. 223-247.
(3) "The Case of the Missing Author. Who wrote the anonymous epilogue to Faxian´s Foguoji?", in: Annual Report of The International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2012, vol. XIII, Tokyo 2013, p. 307-314.
(4) "Faxian’s Worship of Guanshiyin and the Lotus Sūtra of 286", in: Annual Report of The International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2014 (vol. 18), Tokyo 2015, p. 311-319.
(5) "Grenzerfahrungen der chinesischen Indienpilger im fünften Jahrhundert", in: Der Weise geht leise. Gedenkschrift für Prof. Dr. Peter Greiner (1940-2010), hrsg. von H. von Senger und H. Hu-von Hinüber, Wiesbaden 2016, p. 15-32.
本文以巴利藏的《大般涅槃经》为例，通过分析经文中流传的“历史记忆”，推测这部重要经典的成书时间应在公元前350-320年之间，即仅晚于佛陀涅槃大约30-60年，而明显早于孔雀王朝。论文揭示，探究早期经典的形成和结构，离不开古代印度语言和文化的大背景，而作为现存最原始的中古印度语言，巴利文又通过吠陀语和古代波斯语“藕断丝连”。
故本篇论文的研究特点是跨学科式的，其切入点不仅涉及印度碑铭学和纪年史，也涵括了印欧比较语言学等。对于佛学界不太为人熟知的德文、法文和英文参考文献，中译版均附上了译文。由于英文原稿基本保留了2008年的口头讲演形式，故本来没有分段，为了便于浏览，中译版将全文分成了十一个章节并突出了其中的主要议题。此外，英文稿未附参考书目汇总，为了方便读者使用，经著者同意，在此将文中引用的文献汇编为“参考文献书目”附上，谨供参考。