In Gareth Fisher, Ji Zhe and André Laliberté (eds), Buddhism after Mao: Negotiations, Continuities, and Reinventions, Honolulu, University of Hawai’i Press, 123-151, 2019
More than twenty years separate the last ordinations ceremonies of the Maoist period in the late ... more More than twenty years separate the last ordinations ceremonies of the Maoist period in the late 1950s from the resumption of monastic ordinations in the early 1980s: how was this gap bridged? How did the Buddhist legacy of the Republican era (1912-1949) make the transition to contemporary times? The present essay investigates one particular kind of religious kinship connecting the monastic leaders of the first half of the twentieth century to the senior generation of monks and nuns who first engaged in the Buddhist reconstruction of post-Mao China: dharma lineages. I focus more specifically on private dharma transmissions accomplished by Chan master Xuyun 虛雲 (ca. 1864-1959) and Tiantai master Dixian 諦閑 (1858-1932). Selected biographical overviews are provided that exemplify common patterns of religious careers and aspirations of these two masters’ dharma heirs in post-Mao China, as well as the propagation of Chan and Tiantai dharma lineages to Hong Kong and the United States. These patterns allow me to analyze the social, political and religious effects of private dharma transmission, and to investigate the role that this particular kind of religious kinship has played in Buddhist reconstruction domestically and from abroad. My aim is to show that the highly structured nature of this system has consistently favored the preservation of the Buddhist tradition beyond the Maoist period, and that its longstanding authoritative stance has contributed to ensure a connection between religious legitimacy and political power.
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Books by daniela campo
A central feature of the Buddhist tradition, monastic discipline has received growing attention in the contemporary Buddhist world, but little from scholars. Adopting a diachronic perspective and a multidisciplinary approach, contributions by leading scholars investigate relevant Vinaya-related practices in twentieth and twenty-first centuries China and Taiwan, including issues of monastic identity and authenticity, updated ordination procedures, recent variations of Mahāyāna precepts and rules, and original perspectives on body movement and related sport activities.
The restoration and renewal of Vinaya practices and standards within Chinese Buddhist practices shed new light on the response of Buddhist leaders and communities to the challenges of modernity.
Contributors are: Ester Bianchi, Raoul Birnbaum, Daniela Campo, Tzu-Lung Chiu, Ann Heirman, Zhe Ji, Yu-chen Li, Pei-ying Lin, and Jiang Wu.
Papers by daniela campo
La méthode du kan huatou (« pénétrer le mot-clé ou la phrase critique ») représente l’un des nombreux exemples de sinisation du bouddhisme. Il existe de nombreuses études, tant sur la formulation de cette méthode et sa diffusion en Chine à partir du xiie siècle que sur sa fortune au Japon, au Vietnam et surtout en Corée, où elle est devenue la forme principale de méditation. Néanmoins, son héritage en Chine à l’époque moderne et contemporaine n’a jamais été considéré. Cet article revient d’abord sur l’histoire et le fonctionnement de la méthode du kan huatou, avant d’en montrer brièvement la continuité et l’importance en Chine au xxe siècle et jusqu’à aujourd’hui. La traduction annotée des instructions sur le kan huatou délivrées par le maître Xuyun (ca. 1864‑1959) en 1950 complétera cet aperçu en apportant un témoignage sur l’utilisation de cette méthode dans les monastères Chan.
A central feature of the Buddhist tradition, monastic discipline has received growing attention in the contemporary Buddhist world, but little from scholars. Adopting a diachronic perspective and a multidisciplinary approach, contributions by leading scholars investigate relevant Vinaya-related practices in twentieth and twenty-first centuries China and Taiwan, including issues of monastic identity and authenticity, updated ordination procedures, recent variations of Mahāyāna precepts and rules, and original perspectives on body movement and related sport activities.
The restoration and renewal of Vinaya practices and standards within Chinese Buddhist practices shed new light on the response of Buddhist leaders and communities to the challenges of modernity.
Contributors are: Ester Bianchi, Raoul Birnbaum, Daniela Campo, Tzu-Lung Chiu, Ann Heirman, Zhe Ji, Yu-chen Li, Pei-ying Lin, and Jiang Wu.
La méthode du kan huatou (« pénétrer le mot-clé ou la phrase critique ») représente l’un des nombreux exemples de sinisation du bouddhisme. Il existe de nombreuses études, tant sur la formulation de cette méthode et sa diffusion en Chine à partir du xiie siècle que sur sa fortune au Japon, au Vietnam et surtout en Corée, où elle est devenue la forme principale de méditation. Néanmoins, son héritage en Chine à l’époque moderne et contemporaine n’a jamais été considéré. Cet article revient d’abord sur l’histoire et le fonctionnement de la méthode du kan huatou, avant d’en montrer brièvement la continuité et l’importance en Chine au xxe siècle et jusqu’à aujourd’hui. La traduction annotée des instructions sur le kan huatou délivrées par le maître Xuyun (ca. 1864‑1959) en 1950 complétera cet aperçu en apportant un témoignage sur l’utilisation de cette méthode dans les monastères Chan.