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Segment 1
Seminar 1: Max DEEG 寧梵夫 (Cardiff University 英國卡迪夫大學): “The Biography of Biographies: Lives of the Buddha, Their Development and Role in Buddhist Traditions” | 諸傳之傳：佛傳的演變及其在佛教傳統中的作用
1.1 The Biography of the Buddha: Introduction – Deconstructing Historicity – The Growth of Biography
1.2 Indian Biographies – Translated Biographies: An Overview of the Textual Sources
1.3 The ‘Biography’ and its Concretization: Visualization and Localization of Narratives
1.4 Role, Function, and Use of the ‘Biography’ in the Past and Present
Seminar 2: ZHAN Ru 湛如 (Peking University 北京大學): “Zhonggu Zhongguo yi siyuan wei zhongxin de duochong wangluo” 中古中國以寺院為中心的多重網絡 | Multiple layers of Temple-centered Networks in Medieval China
Lecture 1: WANG Xuemei 王雪梅 (Northwest University 西北大學): “Dang’an zhong de lishi: Difang Fojiao yu Qingdai shehui” 檔案中的歷史：地方與清代社會 | History in Archives: Local Buddhism and Qing Society
本講題以清代南部縣衙檔案資料為主，結合南部地方碑刻及方志等相關文獻，為管窺前近代傳統中國宗教及佛教與鄉土社會的關係，提供了一個既包含官方更有「地方」的相對完整的鄉土社會宗教生活樣態，力圖綜合呈現以檔案碑刻資料為主的清代南部縣地方社會中的信仰空間、人地關係的地方信仰秩序，在祖先墳墓、神佛寺廟及林木風水的訴訟糾紛背後理解其生存困境以及「在地」的生存實踐邏輯。同時，竭力釐清作為國家代表的地方政府如何在地方社會進行既上承國家又面對地方的「在地」化宗教治理。本講題將借助社會學和人類學的「整體社會事實」和「生存倫理」的分析路徑從整體生存倫理視角觀照南部縣地方社會的宗教/佛教樣態，集中對廟宇空間、人地關係、儀式與祖先崇拜等展開論述。
Based on the archives of the Nanbu County in the Qing Dynasty, and combined with relevant documents such as Bei Ke and local Chronicles, this lecture provides a relatively complete pattern of religious life in the local society, including both official and “local” perspectives. In this lecture we’ll present religion and Buddhism in local society in pre-modern traditional China. It tries to comprehensively present the belief space and the local belief order of human-land relationship in the local society of Nanbu County in the Qing Dynasty, which is mainly based on the data of archival inscriptions. It also tries to understand the survival dilemma and the practical logic of “local” survival behind the litigation disputes of ancestral tombs, temples and Buddhas and Fengshui. At the same time, it tries to clarify how the local government, as the representative of the state, carries on the “local” religious governance in the local society, which is both subordinate to the state and facing the local. With the help of the analysis path of “overall social facts” and “survival ethics” of sociology and anthropology, this lecture will look at the religious and Buddhist state of local society in Nanbu County from the perspective of overall survival ethics, focusing on temple space, human-earth relationship, ritual and ancestor worship.
Lecture 2: JI Huachuan 紀華傳 (Chinese Academy of Social Sciences 中國社會科學院): 近代中日佛教的相互认识–走向近代的又一途径— | Mutual Perceptions of Modern Chinese and Japanese Buddhist: Another Path to Modernity
中國禪宗的發展經歷了醖釀發展與鼎盛衰微的演變過程，本講座從五個方面進行介紹。一、禪宗之前的禪學傳入與「從禪出教」。隨著印度禪經的傳入，小乘禪法盛行一時，進而與大乘思想義理相結合，形成「從禪出教」「從觀出教」的傳統，奠定了中國佛教的基礎。二、從達摩到弘忍的「藉教悟宗」階段，融會般若思想與心性論，重視佛教經典和禪法實踐。三、唐中期至五代時期，機鋒棒喝成為傳授禪法的主要方法，形成了大量獨具特色的禪門公案，開啓了最具有中國化特色的祖師禪。四、圍繞著公案的闡釋，從唐末至宋代形成了「繞路說禪」的文字禪。五、南宋以後又形成了對公案的參究與體驗為特徵的看話禪。本講座即側重於禪法內容與禪風演變，對以上禪宗發展不同階段的禪法思想進行探討。
The development of Chinese Chan Buddhism has undergone a process of inception, growth, peak, and decline. This lecture introduces the topic through five phases. First, the transmission of Chan studies before the establishment of Chan Buddhism and the concept of “teaching derived from Chan.” With the introduction of Indian Chan scriptures, Theravada meditation methods flourished for a time and then combined with Mahayana ideology, forming the tradition of “teaching derived from Chan” and “teaching derived from contemplation,” laying the foundation of Chinese Buddhism. Second, from Bodhidharma to Hongren is the phase of “enlightenment through teaching,” integrating Prajnaparamita thought and theories of mind and nature, emphasizing both Buddhist scriptures and meditation practice. Third, from the mid-Tang to the Five Dynasties, the use of abrupt methods and striking words became the main means of transmitting Chan teachings, leading to the creation of numerous unique Chan koans and the establishment of Patriarchal Chan with distinct Chinese characteristics. Fourth, the phase of interpreting koans, from the late Tang to the Song Dynasty, marked the development of “literary Chan,” which focused on indirect discussions of Chan. Fifth, after the Southern Song Dynasty, “kanhua Chan” emerged, characterized by the introspection and experience of koans. This lecture focuses on the content and evolution of Chan methods, exploring the meditation practices and thought processes of Chan Buddhism at different phases of development..
Lecture 3: YANG Baoyu 楊寶玉 (Chinese Academy of Social Sciences 中國社會科學院): 敦煌文書與唐五代宋初尼僧尼寺史研究瑣議 | Dunhuang Manuscripts and the History of Nuns and Nunnery during Tang, Five Dynasties and Early Song
在中國佛教史研究中，相對於僧衆僧寺研究而言，對尼衆尼寺的研究相當薄弱，這其中最主要的原因之一，即是傳世文獻中保存的有關尼衆宗教修習和社會生活方面的資料都非常少。所幸，舉世聞名的文化寶庫敦煌藏經洞爲後世存留了大量相關史料，可以極大地彌補上述缺憾。本講座將首先介紹唐五代宋初敦煌尼僧尼寺概況，以爲後文做必要鋪墊。然後將集中梳理敦煌文書中保存的尼僧尼寺史料的基本狀況，既包括專屬於尼僧尼寺史研究範疇的文書，又涵蓋偶或散見於其他類别文書中的零星記録，以及敦煌絹紙畫和敦煌石窟壁畫等中的相關圖像資料。同時，亦將分析敦煌尼僧尼寺史料的局限性及使用時可能會遇到的困難，並總結歸納敦煌尼僧尼寺史研究現狀，最後還將舉例説明敦煌尼僧尼寺史料的整理與研究方法。
In the study of Chinese Buddhism history, the research on the history of nuns and nunnery is considerably less common and weaker than its counterpart, the research on the history of monks and monasteries. This is mainly due to the fact that little documentations on the religious practice and social life of nuns are preserved. Fortunately, the world-famous Dunhuang Caves significantly bridge this gap by preserving and presenting a large amount of relevant historical materials. This lecture first lays out the necessary foundations for further discussions by briefly introducing the nuns and nunnery in Dunhuang during the Tang, Five Dynasties and early Song dynasties. In addition, the lecture sorts out, classifies and focuses on the relevant documentations preserved in Dunhuang manuscripts, including critically on-topic manuscripts that exclusively discuss the nuns and nunnery, scattered records that occasionally hit the topic, as well as relevant Dunhuang silk or paper paintings and Dunhuang Grottoes. The lecture then goes on by summarizing the current research status and discussing the limitations and challenges encountered. Finally, the lecture illustrates with examples on how to apply the Dunhuang manuscripts to the research on the history of nuns and nunnery.
Lecture 4: CHI Limei 池麗梅 (International College for Postgraduate Buddhist Studies 国際仏教学大学院大学): “Xiuchang daochang bei: Tangdai Tiantai Fojiao yundong de zhongjiedian” 修禪道場碑：唐代天台佛教運動的終結點 | The Xiuchan Daochang Stele: A Monument Marking the Terminus of the Tiantai Buddhist Revival Movement in the Tang Dynasty]
天台山的真覺寺內藏有一塊題名“修禪道場碑銘”的唐代石碑。該石碑於唐元和六年（811）建於天台佛隴禪林寺，由唐代天台佛教復興運動的首腦荊溪湛然（711-782）的弟子行滿（？-823）等人所建。該碑的正面刻有中唐古文家梁肅（753-793）撰寫的《修禪道場碑銘》，近年來有學者指出其碑陰及左右兩側也刻有文字。為確認其實際情況，筆者於2023年3月初前往天台山真覺寺，對《修禪道場碑》開展了實地考察。此次報告即有關此次實地考察的部分成果，集中介紹《修禪道場碑》碑陰及兩側的文字內容，並進一步指出該碑在天台佛教復興運動中的歷史意義及其定位。《修禪道場碑》是為了紀念湛然誕辰一百週年而初建於元和六年，並於元和十年前完成了四面刻字。最後一面(左側面)刻成的元和十年，距離安史之亂爆發以及湛然著手撰寫《止觀輔行傳弘決》的天寶十四載大約六十年。為此筆者認為，《修禪道場碑》的四面刻就，象徵了湛然集團以天台佛隴為據點的教團營建已初步完成，亦標誌著湛然及其門人歷時六十年的天台佛教復興運動就此落下帷幕。
Preserved in the temple Zhenjue-si 眞覺寺 on Mount Tiantai 天台 in Taizhou 台州, Zhejiang Province, China, is a stone stele dating back to the Tang dynasty, known as the Xiuchan Daochang 修禪道場 Stele. This stele was erected in the 6th year of the Yuanhe 元和 era (811) during the Tang dynasty by Xingman 行滿(?–823), a disciple of Jingxi Zhanran 荊溪湛然(711–782), who spearheaded the Tian-tai Buddhist revival movement in the Jiang-nan region in the Tang dynasty. The front face of this stele features an ancient inscription well-known to scholars, authored by the literary figure Liang Su 梁肅 (753–793). However, recent reports have indicated that not only the front but also the back and both sides of the stele are inscribed with characters. Consequently, in March 2023 the author conducted an on-site investigation at Zhenjue-si on Mount Tiantai to verify and confirm these inscriptions. Based on the findings of this field investigation, this article presents the contents of the inscriptions on the back and both sides of the stele, and it also seeks to elucidate the significance of the stele’s erection within the context of the Tiantai Buddhist revival movement. The author’s analysis indicates that the stele was erected as part of the centenary celebrations of Zhanran’s birth in the 6th year of the Yuan-he era. It has become apparent that characters had been inscribed on all four sides of the stele by the 10th year of the Yuanhe era. Remarkably, the year when the left side was inscribed with characters (the 10th year of the Yuan-he era) marked the sixtieth year since the outbreak of the An Lushan 安祿山 Rebellion, the same year when Zhanran set about compiling the Zhiguan fuxing chuanhong jue 止觀輔行傳弘決. The author suggests that the stele, completely covered in characters on all four sides, symbolizes the faith-based and social foundations built by the Zhanran group on Mount Tiantai. Its completion represented the culmination of efforts over sixty years by Zhanran and his disciples in the Tiantai Buddhist revival movement.
Lecture 5: CHEN Jidong 陳繼東 (Aoyamagakuin University 青山學院大學): 近代中日佛教的相互認識——走向近代的又一途徑 | Mutual Perceptions of Modern Chinese and Japanese Buddhist: Another Path to Modernity
近代中日佛教的相互認識，是如何發生、展開的，對近代中日佛教產生了什麼樣的影響，具有什麼樣的思想意義，則是本文所探究的問題。近代中日交流儘管在一八六十年代初期就發生了，然而政府和民間的正式交往則始於1873年“中日修好條規”的簽訂。在此後，人物往來頻繁，規模也日趨增大，中日交流呈現水波互動交融之狀。而其中有關中日佛教的相互觀察和認識也逐漸形成。1876年，日本淨土真宗東本願寺（現大谷派）在上海設立別院，開始以中國人為對象的傳教活動。而這一歷史性舉動，正是依據對中國佛教歷史和現狀的認識而展開的，並一直持續到第二次世界大戰結束。而通過與日本佛教的接觸以及前往日本學習佛教，則成為近代中國佛教史不可或缺的一部分，其本身就構成了近代中國佛教史重要的一部分，對其形成發展產生了深遠影響。近代中日佛教的相互認識，不僅有助於瞭解近代兩國佛教的發展狀況，也可發現彼此不同的特徵，折射出各自所抱持的內在問題，成為兩國佛教走向近代化的又一重要途徑。本講座將通過數位具有代表性的中日佛教徒以及對佛教抱有深厚關心的知識人的觀察和認識，來探討這一課題。
How the mutual understanding of modern Sino-Japanese Buddhism occurred and unfolded, and what kind of influence and ideological significance it had on modern Sino-Japanese Buddhism are the questions explored in this paper. Although modern Sino-Japanese exchanges took place in the early 1860s, formal governmental and private interactions began in 1873 with the signing of the Treaty of Reparation between China and Japan. Since then, people have been exchanging with each other frequently and the scale of exchange has been increasing day by day. The mutual observation and understanding of Buddhism between China and Japan also gradually took shape.
In 1876, Higashi Hongwanji sect (now Otani Sect) of Japanese Pure Land Buddhism set up a branch in Shanghai and started missionary activities targeting Chinese people. This historic move was based on the realization of the history and current situation of Chinese Buddhism and continued until the end of the Second World War. And through contact with Japanese Buddhism and traveling to Japan and the study of Buddhism in Japan, it became an indispensable part of the history of Buddhism in modern China, which in itself constitutes an important part of the history of Buddhism in modern China and has had a far-reaching influence on its formation and development. Mutual understanding of modern Chinese and Japanese Buddhism not only helps to understand the development of Buddhism in the two countries in modern times, but also reveals the different characteristics of each other and reflects the inherent problems held by each other, which is another important way for Buddhism in the two countries to move towards modernization.
In this paper, we will explore this topic through the observations and perceptions of several representative e Chinese and Japanese Buddhists, as well as intellectuals who have a deep interest in Buddhism.
Lecture 6: ZHANG Wenliang 張文良 (Renmin University of China 中國人民大學): 《法華經》二佛並坐及其現代意義 | The “Two Buddhas Sitting Together” in the Lotus Sutra and Its Modern Significance
多寶佛與釋迦佛的二佛並座故事出現於《法華經》的「見寶塔品」。關於其思想背景，一般認為是古印度流傳頗廣的過去佛信仰，以及從舍利塔（stūpa）信仰向塔廟（caitya）信仰的過渡。但中國《法華經》注釋者，主要著眼於這一故事所體現的多寶佛和釋迦佛的超越生滅、生死與涅槃不二的理念。中國傳統的詮釋路徑啓發現代學術界思考《法華經》的二佛並座所蘊含的生者與亡者之間的關連問題。這一故事的生死哲學意蘊或許是《法華經》的核心主題之一。
The scene of the Prabhūtaratna Buddha and the Śākyamuni Buddha sitting together is found in the “Emergence of the Treasure Tower” part of the Lotus Sutra. In terms of the intellectual background of this story, it is generally believed that the story emerged in the transition from the once widely spread belief in the Past Buddha in ancient India and the belief in stūpa to the belief in caitya. However, Chinese commentators on the Lotus Sutra focus more on how this narrative embodies two key ideas: the transcendence of the arising and ceasing by Prabhūtaratna Buddha and the Śākyamuni Buddha; the non-duality between birth/death and nirvana. How the “Two Buddhas Sitting Together” in the Lotus Sutrawas traditionally interpreted in China inspires modern scholars to ponder over the connection between the living and the deceased. The philosophical implication of life and death in this story is perhaps one of the core themes of the Lotus Sutra.
Segment 2
Seminar 3: Imre GALAMBOS 高奕睿 (Zhejiang University 浙江大學 / University of Cambridge 劍橋大學): The Use and Reuse of Buddhist Manuscripts from the Silk Road | 來自絲綢之路的佛教寫本：使用與再使用
3.1 Composite manuscripts (reading session)
3.2 Practical uses of manuscripts (reading session)
3.3. Recycling
4.4 Medieval conservation
Seminar 4: Vincent GOOSSAERT 高萬桑 (EPHE 法國高等研究院): Placing Buddhism within Late Imperial Chinese Religious Life | 在晚期帝制中國宗教生活中觀照佛教
4.1 Print culture
4.2 Spirit-writing and soteriology
4.3 The society of gods and Buddhas
4.4 Ritual
