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Katherine Alexander, University of Colorado in Boulder Late Qing circulation and sponsorship networks of Quanjie lu (Record of exhortations and admonitions) |
Quanjie lu 勸戒錄 (Record of exhortations and admonitions) is a biji collection that was originally produced during the crisis decades of the mid-to-late nineteenth century. The collection then experienced a resurgence in interest during the chaotic decades of the early twentieth century. This paper is concerned with the first period of its florescence. Liang Gongchen 梁恭辰 (1814-1887) compiled and distributed the first installment in 1843, featuring a glowing preface by his father, the eminent statesman and prolific biji writer Liang Zhangju 梁章鉅 (1775-1849). By the time its tenth installment was posthumously published in 1888, Liang had collected over 1300 anecdotes and tales with the stated aim of moralizing society. Thanks to Liang’s enthusiastic supporters, long before the tenth collection was published, republication efforts involving both single installments and combined editions were underway. In this paper, I will present the results of analyzing twenty Qing prefaces and postfaces to Quanjie lu, as well as a detailed donor list from an 1888 edition, in order to track how this morality text was transmitted and how its sponsors framed their involvement in furthering its spread. These prefaces also reveal both how Liang justified his work and how his early supporters responded to his moralizing intentions.
《勸戒錄》是一部筆記體文集，最初成書於十九世紀中後期的動盪年代。該文集在二十世紀初混亂的年代再次引起關注。本文主要聚焦於其首次興盛的時期。梁恭辰（1814-1887）於1843年編纂並發行了首輯，並附有其父梁章鉅（1775-1849）——這位著名政治家及多產筆記作家的盛情序言。至1888年第十輯死後發表時，梁恭辰已收集超過一千三百則軼事與故事，旨在以道德教化社會。得益於梁恭辰熱心的支持者，在第十輯出版之前，單冊及合輯的重印工作已陸續展開。本文將呈現對二十篇清代《勸戒錄》序跋及1888年版本詳盡捐贈者名單的分析結果，旨在追蹤此道德文本的傳播過程，以及贊助者如何詮釋其參與推廣的角色。這些序跋同時揭示梁恭辰如何為其著作辯護，並展現早期支持者對其道德教化意圖的反應。 |
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Marcus Bingenheimer, Temple University “Progressives” vs. “Conservatives” and their Intermediaries in the Epistolary Network of Republican-era Chinese Buddhism |
This paper describes and analyzes an epistolary network of Chinese Buddhists in the Republican period (1911-1949) based on letters published in Buddhist periodicals. The representative, openly available dataset contains more than 1100 actors and 2900 links. Exploratory visualization highlights two communities: One centered on the reformist monk Taixu (1890-1947) and his journal Haichaoyin, the other on the influential Pure Land monk Yinguang (1862-1940). Between and around these two network regions one finds a number of intermediary figures. Whereas Taixu is known as a figurehead of Buddhist Modernism, Yinguang championed more traditional, devotional forms of Buddhism. In what way is the structure of the letter network reflective of their different attitudes towards Buddhism and modernity? What is the role of the second tier actors? Are they simply intermediaries between a “progressive” and a “conservative” camp? Or do these actors offer alternative approaches beyond the visions of Taixu and Yinguang?
Our findings are that the actors’ position in the structure of the network is indeed to a degree tied to their views on Buddhist modernism. This also reflects the impact of the medium – the reformist camp is better networked in Buddhist journals because many of its members were actively engaged with Haichaoyin and the Buddhist Association of China. The members of Taixu’s circle, although in general sympathetic to Taixu’s reformism, were often intellectually independent and not avoiding Yinguang and his Pure Land traditionalism. Next to Yinguang, network analysis has revealed another traditionalist group of scholars who promoted a Tiantai inflected, conservative Buddhist education. 本文描述並分析了民國時期（1911-1949）中國佛教徒之書信網絡，資料來源為佛教期刊中公開發表的書信。該代表性且公開可得的資料集包含逾1100名人物與2900條聯繫。探索性視覺化揭示兩大社群：一為以改革僧人太虛（1890-1947）及其刊物《海潮音》為中心的群體，另一則是以具影響力的淨土宗僧人印光（1862-1940）為核心。兩個網絡區域間及周邊則分布若干中介角色。太虛被視為佛教現代主義的旗手，印光則倡導較為傳統且虔誠的佛教形式。該書信網絡的結構在何種程度上反映出兩者對佛教與現代性的不同態度？次級角色扮演何種角色？他們是否僅為「進步派」與「保守派」之間的中介者？抑或提供了超越太虛與印光視野的替代路徑？ 研究發現，人物在網絡結構中的位置確實與其對佛教現代主義的觀點有一定關聯。此現象亦反映媒介的影響──改革派因其成員多積極參與《海潮音》及中國佛教會，因此在佛教期刊中擁有較緊密的聯繫。太虛圈子中的成員雖大多支持改革，但多具獨立思考，並未排斥印光及其淨土傳統主義。網絡分析同時揭示，除印光外，還有另一群以天台宗色彩為主的保守派學者，致力於推廣保守的佛教教育。 |
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Daniela Campo, Université de Strasbourg Instructions for meditation as mediums for autobiographical expression in the Chan Buddhist tradition |
This presentation will explore the special connection that seems to exist since the twelfth century between autobiographical writing and the Chan school of Buddhism. More specifically, it will highlight the function of Chan instructions for meditation as an important autobiographical form next to other recognized and established Chinese, and Chinese Buddhist, autobiographical genres. After providing a brief overview of Chan autobiographical literature from the Song dynasty to present times and introducing long-established formats and new genres of Chan autobiographical sermons, including, in the twentieth century, religious instructions styled kaishi 開示, I will formulate hypothesis to explain the close relationship between Chan and autobiography in Chinese Buddhism, and point to questions and directions for future research on this topic.
本次報告將探討自十二世紀以來，禪宗與自傳寫作之間似乎存在的特殊聯繫。具體而言，將著重突顯禪宗禪修開示作為一種重要的自傳形式，其地位並列於其他既有且廣為認可的中國及中國佛教自傳文類之中。報告將首先簡要回顧從宋代至今的禪宗自傳文學，並介紹禪宗自傳說法的既有格式與新興文類，包括二十世紀出現的稱為「開示」的宗教指導文。隨後，我將提出關於禪宗與自傳在中國佛教中緊密關聯的假說，並指出此議題未來研究的若干問題與方向。 |
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Cao Xinyu, Renmin University of China The Writing of a Seventeenth-century Prophetic Book of Descending Stars: Revelation from outside China |
Among the popular religious scriptures recently uncovered both in antiquity book shops and in field studies, a pamphlet called Puming yiliu kaojia wenbu 普明遺留考甲文簿, or, the book of veritable calendar passed down from [Patriarch] Pu-ming, is an awesome text of scholarly significance. Still circulating in the popular religious network in rural North China, a seemingly Yellow Heaven Way scripture, this pamphlet actually belongs to the seditious sectarian tradition collectively known as the White Lotus movement. By examining existing manuscripts of the pamphlet, this paper discusses the writing and the circulation of the scripture, the author, the scribes, concealed terminology, and, particularly, the Chinese transcription of Mongolian words in the text. This paper suggests that this pamphlet was originally produced in early seventeenth century as a White Lotus revelation book, in the multi-ethic Mongolian vassal state under the heirs of the Altan-qaghan, well-known in history for his patronizing Han-Chinese agricultural settlers.
明中葉以降，土默特一带漢人聚居的板升當中，一直以白蓮教活動所著稱。但近三十年學界對於白蓮教的經卷調查，並未發現相關線索；亦有學者因之懷疑，白蓮教是否真實存在于明朝境外的漢人移民聚落。然而，梳理黃天道經卷《普明遺留考甲文簿》等新發現十七世紀預言書，筆者注意到，這些經卷涉及一系列使用蒙古名字的漢人活動，顯示出白蓮教徒在俺答汗及其後人控制的土默特地區的真實存在，並可能預示明代白蓮教經卷另一個值得重視的來源。 |
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Yingjin Chen, Beijing Language and Culture University 羯磨文本在中國早期的翻譯與製作 |
羯磨語是存在於廣律犍度部以及單行譯本中，用來規範比丘、比丘尼行爲的儀式文本，內容包括規定比丘合法進行宗教生活的儀軌，以及對比丘犯戒行爲的懲罰。《大正藏》收錄了五本羯磨語文獻，結構分屬兩個系統。本文研究的對象是署名爲曹魏天竺三藏康僧鎧譯《曇無德律部雜羯磨》（No.1432）以及曹魏安息沙門曇諦譯《羯磨一卷》（No.1433），集中在以下三個問題：（1）它們是否爲《四分律》譯出以後，從廣律抄出的羯磨本；（2）是否可能存在早於這二者的其他羯磨譯本；（3）這二本文本結構的形成過程。通過綜合現存其他語種的羯磨本以及敦煌吐魯番羯磨抄本的情況，筆者認爲不能完全排除這二本之前有其他羯磨譯本傳來並被翻譯的可能性，另外從敦煌吐魯番保留的羯磨抄本來看，入藏的二本結構上經過了整理與安排，大概形成於公元六世紀末。 The kārmavācanā (ritual formulas) are ritual texts found in the Vinaya Piṭaka’s Khandhaka sections and standalone translations, regulating the conduct of bhikkhus and bhikkhunīs. They include procedures for legitimate religious practices and penalties for disciplinary violations. The Taishō Tripitaka compiles five kārmavācanā texts, structured into two systems. This study focuses on the Tanwude lvbu zajiemo (No. 1432), attributed to the Cao-Wei period translator Kang Sengkai, and the Jiemo yijuan (No. 1433) by Tandi, addressing three key questions:(1)Whether these texts were excerpted from the Dharmaguptaka Vinaya after its translation;(2)The possibility of earlier kārmavācanā translations preceding these two;(3)The formation process of their textual structures.By synthesizing extant kārmavācanā versions in other languages and Dunhuang-Turpan manuscript fragments, the author argues that the possibility of earlier translated kārmavācanā texts cannot be entirely dismissed. Additionally, the canonical versions exhibit textual arrangement and collation, likely finalized by the late 6th century CE, as evidenced by the Dunhuang-Turpan manuscripts. |
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Philip Clart, Leipzig University Spirit-Mediums and Digital Media: Field Notes Among Taiwanese Phoenix Halls |
Text production in Taiwanese spirit-writing cults (luantang 鸞堂, “phoenix halls”) is strongly linked to their religious self-understanding as having received a mission from Heaven (“to proclaim moral transformation on behalf of Heaven,” daitian xuanhua 代天宣化), as a key tool for the creation of salvific merit (gongde 功德), and at the same time is the economic mainstay of the temple organizations in the form of the merit money donated by the faithful for the printing and distribution of morality books. What then happens when the technology of text production switches to a digital format, in which it is no longer possible to quantify the merit earned by numbers of print copies? As the sacred texts lose their physicality and countability, what happens to the quantitative dimension of the merit economy? And how do any major shifts in this regard affect the religious identity of the text-producing cult communities? Do we see changes in the identity constructions of spiritwritten texts that indicate significant changes in the underlying belief system? While many morality books and magazines are now freely available in digital editions, these questions can ultimately only be answered with ethnographic data derived from observation and interviews at a representative selection of Taiwanese spiritwriting cults. The present paper presents preliminary results from field research conducted by the author from April to June of 2024.
臺灣鸞堂（鸞堂，意即「鳳凰堂」）的文本製作深刻關聯於其宗教自我認知：他們視自己為受天命所托，「代天宣化」以推廣道德教化，文本生產被視為積累功德的關鍵手段；同時，透過信眾捐獻用於印製與發行善書的功德金，成為廟宇組織的重要經濟支柱。然而，當文本製作的技術轉變為數位格式，無法再以印刷數量來量化所積累的功德時，功德經濟的量化維度將會如何轉變？隨著神聖文本失去實體與可計數的特性，功德經濟的定量意義將遭遇何種挑戰？而這種變化又將如何影響這些製作文本的宗教團體的身份認同？我們是否會看到鸞文身份建構上的轉變，反映其信仰體系的根本變革？儘管許多善書與雜誌現已以數位版自由流通，這些問題終究需透過田野觀察與訪談，從具代表性的臺灣鸞堂宗教社群中取得民族誌資料方能解答。本文呈現作者於2024年4月至6月進行田野調查的初步研究成果。 |
| 7 |
Deng Shengtao, Tsinghua University 從《觀音普門品》到《耳根圓通章》：中古中國觀音信仰的經典轉移與精神轉折 |
魏晉南北朝時期，隨著《妙法蓮華經》的譯出與傳播，《觀世音菩薩普門品》逐漸脫離原經獨立流通，並以其“聞聲救苦”的靈驗特質，成為中土觀音信仰的核心經典。基於《普門品》的聞聲救難敘事，漢地佛教徒進一步創製《十句觀世音經》《高王觀世音經》《白衣觀音大士靈感神咒》等本土靈驗經典以及《觀音應驗記》，鞏固並豐富了觀世音菩薩“有感必應”的宗教形象，使其成為庶民信仰的主要依歸。中唐以降，《楞嚴經》的傳譯使《觀世音菩薩耳根圓通章》漸受重視，觀音形象遂由外在的救濟者轉向內在的覺悟者，“反聞聞自性”的禪觀法門取代了早期的感應崇拜，成為唐宋佛教思想的新典範。佛門僧侶與儒家士人透過此一法門，重新詮釋觀世音菩薩的精神內涵，使觀音信仰從“他力救度”過渡至“自性覺悟”。這一演變不僅標誌著中古中國觀音信仰的經典轉移——從《普門品》到《耳根圓通章》的權威更替，更折射出從魏晉南北朝到唐宋時期中國佛教信仰內在精神的轉折，即從功利性的現世救濟，邁向心性論的終極關懷。
During the Wei-Jin and Northern-Southern dynasties, with the translation and dissemination of the Lotus Sūtra (Saddharmapuṇḍarīka-sūtra), the Guanyin Universal Gate Chapter gradually circulated independently from the main scripture. Its emphasis on Guanyin’s miraculous responsiveness to cries for help established this text as the core scripture of Chinese Guanyin belief. Building upon this narrative of salvific responsiveness, Chinese Buddhists composed indigenous apocryphal texts such as the Ten-Phrase Guanyin Sūtra, the High King Guanyin Sūtra, the White-Robed Guanyin’s Miraculous Dhāraṇī, and miracle tales like Records of Guanyin’s Responses. These works reinforced the cult of Guanyin as a “divinely responsive” savior, making the bodhisattva a central figure in popular religious practice. From the mid-Tang dynasty onward, the translation of the Śūraṅgama Sūtra brought prominence to the Perfect Penetration of the Ear Faculty chapter, which transformed Guanyin’s image from an external savior to an embodiment of inner awakening. The contemplative method of “turning hearing inward to perceive self-nature” (fanwen wen zixing) replaced earlier paradigms of miraculous efficacy, becoming a new doctrinal paradigm in Tang-Song Buddhism. Monastic elites and Confucian literati reinterpreted Guanyin’s spiritual essence through this approach, shifting devotion from “other-power salvation” to “self-nature enlightenment.” This evolution not only marks a textual transition in medieval Chinese Guanyin worship—from the dominance of the Universal Gate chapter to the ascendancy of the Perfect Penetration of the Ear Faculty—but also reflects a profound spiritual transformation in Chinese Buddhism between the Six Dynasties and Tang-Song periods: a movement from utilitarian worldly salvation toward the ultimate concern of mind-nature (xinxing) philosophy. |
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Ryan Dunch, University of Alberta The Production, Circulation, and Impact of Protestant Print Culture in Qing China: Questions and some answers |
Much of the scholarship in China and abroad related to Christian publishing in Chinese has come under the rubric of its place in Chinese/western cultural contact and global history of ideas – 西學東漸 as a dominant framework (including work on science and medicine, and on key moments such as the 1898 reform movement). Mission publishing as a vector of technological innovation in movable type printing has been another focus. These approaches are valid and important. The Chinese/western cultural contact paradigm is particularly significant within China, where it provides a relatively “acceptable” framing for scholarly work on Chinese Christianity during a challenging period for the academic study of religion. However, the religious content and imagery of Christian publications also demands attention, and this conference will provide a great opportunity to think together across disciplinary/religious boundaries. In particular, I would like to pose questions and learn from colleagues about illustrations in printed religious works, pricing and funding, language choice in relation to particular religious communities and subsets of readers (e.g. “dialect” works, publications in romanized or other scripts, works for female readers, etc.), orality in print materials (liturgical books, hymnbooks), and the role of print culture in stimulating and spreading readership as a shared social experience.
中國及海外關於中文基督教出版的研究，多半置於中西文化交流及全球思想史的框架之下，西學東漸成為主導性視角（涵蓋科學醫學研究及如1898年變法運動等關鍵時刻）。宣教出版作為活字印刷技術革新的推動力，也是一大研究重點。這些方法皆具合理性與重要性。中西文化交流的分析範式在中國學術界尤為顯著，因其為基督教研究提供了一個較為「可接受」的學術定位，尤其在宗教研究面臨諸多挑戰的背景下。然而，基督教出版物中的宗教內容與圖像亦亟需關注，本次會議正是跨越學科與宗教界限，共同思考此議題的絕佳機會。 我尤其期待與各位同仁交流探討：印刷宗教著作中的插圖設計、定價與經費來源；語言選擇如何對應特定宗教群體及讀者子集（如方言作品、羅馬字或其他文字系統出版物、女性讀者專屬作品等）；印刷品中的口述傳統（如禮儀書、聖歌集）如何呈現；以及印刷文化在促進並擴散閱讀社群、打造共享社會經驗中的角色。 |
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Noga Ganany, University of Cambridge Reimagining the Buddhist Tradition in Ming Print Culture |
During the first two centuries of the Ming dynasty, Buddhist historiography and hagiography found new expressions in printed publications targeting a wide audience. Produced by both clerical and lay authors-editors, these new printed projects sought to present Buddhist ideas, figures, and rituals in formats that would be appealing and accessible to diverse readerships. In this talk, I explore the drive to reimagine the Buddhist tradition in Ming print culture by focusing on two case studies, namely, the fifteenth-century illustrated compilation Origins of Buddhism (lit. “Origins of the Śākyas,” Shishi yuanliu 釋氏源流), and the sixteenth-century compilation Twenty-Four Arhats Attaining the Way (Ershisi zun dedao luohan zhuan 二十四尊得道羅漢傳). The former, Origins of Buddhism, couples the Life of the Buddha with a pseudo-historical survey of Chinese Buddhism from antiquity to the Yuan dynasty. Spanning four-hundred episodes in the “picture-above-text” format, Origins of Buddhism presents a grand vision of the Buddhist tradition that draws on the realms of genealogy, hagiography, and historiography to appeal to the cultural and religious interests of Ming audiences. The latter, Twenty-Four Arhats Attaining the Way, likewise assuming the “picture-above-text” printing format, is a compilation of short hagiographies of twenty-four revered Buddhist figures. In its alternative lineup of Arhats and entertaining “vernacular” accounts, this collection highlights the conflation between “popular literature” and religious practice in Ming print culture. The vision of Chinese Buddhism presented in both works should be understood, I argue, vis-à-vis the growing interest in accounts of “origins” (yuanliu 源流 and chushen 出身), as well as part of a broader attempt to communicate religious knowledge to a wide audience. 在明朝前兩個世紀，佛教史學與聖傳文學於印刷出版物中展現出新的表達形式，面向廣大讀者群。這些由僧侶與居士編纂的新型印刷計畫，旨在以更具吸引力且易於理解的方式呈現佛教思想、人物與儀式，適合多元讀者。此次演講聚焦兩個個案研究，探討明代印刷文化中重新想像佛教傳統的動力：十五世紀的圖文合集《釋氏源流》與十六世紀的合集《二十四尊得道羅漢傳》。 《釋氏源流》結合佛陀傳記與對中國佛教自古至元代的擬史調查，以「圖文並置」形式呈現四百餘個故事單元，描繪一幅涵蓋宗譜學、聖傳學與史學的宏大佛教圖像，迎合明代文化與宗教興趣。另一作品《二十四尊得道羅漢傳》同採「圖文並置」格式，彙編二十四位尊敬佛教聖者的短篇聖傳故事。該書透過另類羅漢人物選擇與生動的「白話」敘述，彰顯明代印刷文化中「通俗文學」與宗教實踐的融合。 我主張，兩部作品所呈現的中國佛教形象，應視為對「源流」與「出身」敘事興趣日增的回應，並且是將宗教知識傳達給廣泛讀者群的更大努力之一。 |
| 10 |
Vincent Goossaert, École Pratique des Hautes Études (EPHE) Quantitative analyses of the religious book market in Qing China based on CRTA data 基於 CRTA 資料對清代中國宗教書籍市場的量化分析 |
The CRTA database has, per early February 2025, descriptions of nearly 5,000 editions of religious texts, mostly for the 1550-1940 period and this corpus, which will keep expanding continuously, already allows for pilot surveys of quantitative approach to this literature. This paper will introduce some of the ways mapping this corpus can give us new insights about late imperial religious print culture. It will look, among other things, as genres, types of publishing institutions, geographical and temporal distribution, genres, and authorship.
截至2025年2月初，CRTA 資料庫已收錄近5,000筆宗教文本版本的書目描述，主要涵蓋1550年至1940年間的文獻。這一持續擴充的文獻庫，已足以進行初步的量化研究，為我們提供探索晚期帝制時期宗教印刷文化的新途徑。本報告將介紹如何運用此文獻庫進行資料地圖繪製與分析，藉此獲得對晚明至民國宗教印刷文化的新理解。探討內容包括：文類分類、出版機構的性質、地理與時間分布、作者身份等面向。透過這些維度的整合分析，我們將能更全面地掌握宗教文本在中國印刷文化中的傳播模式與演變趨勢。 |
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Lan Yangyang, École pratique des hautes études [EPHE] Imperial Power in the Making of Classics: A Case Study of the Taishang ganyingpian 太上感應篇 (The Supreme Lord’s tract on action and retribution) |
The Taishang ganyingpian 太上感應篇 (The Supreme Lord’s tract on action and retribution, hereafter Ganyingpian) with only 1277 characters, has been the most revered morality book in the Chinese world for many centuries. This paper finds that imperial authority played a crucial and indispensable role in the canonization of the Ganyingpian. Using the canonization of the Taishang Ganying Pian as a case study, this paper explores the involvement of imperial power in the printing and dissemination of moral texts. In particular, it focuses on the emperors’ personal engagement in producing, printing, and promoting such texts. First, the paper outlines the transmission of the Ganyingpian prior to its formal endorsement by Emperor Lizong 理宗 (r.1224-1264) of the Song dynasty (960-1279). Second, it examines several instances, beginning in the Song dynasty, down to the Qing dynasty (1644-1911), in which emperors directly promoted the text: Emperor Lizong actively promoted it, Emperor Shizong 世宗 (r.1521-1567) of the Ming dynasty (1368-1644) wrote a preface for it, and Emperor Shunzhi 順治 (r.1643-1661) of the Qing dynasty made commentary to the text and let it to be translated into Manchu. After the Ganyingpian was introduced to Korea, King Gojong of Joseon (r.1907-1910) also personally ordered it to be printed. In this process, the responses of local officials and scholars also greatly contributed to the further legitimization and canonization of the text. Finally, this paper seeks to investigate the role of emperors in the production and dissemination of moral texts, explore their underlying motivations, and how their involvement influenced the shaping of such works into classics.
《太上感應篇》全文僅1277字，卻在中文世界流傳數百年，被奉為最具影響力的善書之一。本文認為，皇權在《感應篇》的經典化過程中發揮了關鍵且不可或缺的作用。以《太上感應篇》的經典化為個案，本文旨在探討皇權在善書刊印與傳播中的參與，特別聚焦於歷代皇帝親自參與善書的編撰、刊刻與推廣的情形。 首先，本文梳理了《感應篇》在宋理宗（1224–1264年在位）正式推介之前的流傳情況。其次，本文探討自宋代至清代（1644–1911年）期間，數位皇帝對《感應篇》的直接推動：宋理宗積極推廣此書；明世宗（1521–1567年在位）為之撰寫序言；清順治帝（1643–1661年在位）對其加以評註，並下令翻譯為滿文。《感應篇》傳入朝鮮後，朝鮮高宗（1907–1910年在位）亦親自下令刊印。在這一歷程中，地方官員與文人的回應與參與也進一步促進了此書的正統化與經典化。最後，本文希望藉由此一案例，探究皇帝在善書製作與傳播過程中所扮演的角色、其背後的動機，以及他們的參與如何影響善書最終成為經典。 |
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Can Li, Beijing Foreign Studies University 中觀學東漸的一段湮滅的歷史——新比定《阿那婆達多龍王所問經》譯本的生成與印度中觀派的閱讀視域 |
本文考察了兩件出土自吐魯番地區、現藏於中村不折藏品的佛教寫本殘卷。經與現存平行文本對勘發現這兩件殘片原屬同一卷寫本，所抄寫的是一部現已失傳的《阿那婆達多龍王所問經》（Anavataptanāgarājaparipṛcchā-sūtra）的古代漢譯本。那麼如何解釋這部歷史上“失聲”的譯本的命運——該譯本在中國這一目標語文化中是在什麼樣的歷史語境下生成的？又爲何如此快地湮滅在歷史中？寫本的古文書學證據以及譯本的語詞、文體與書寫特徵顯示，該譯本極可能產生於五世紀上半葉，恰處於中觀思想傳入中國的歷史時期。本文通過語文學分析與歷史語境的重構，推測此譯本的生成可能是對印度中觀學派內部的經典閱讀譜系的映射。具體而言，該譯本的生成可能反映出印度中觀派學者對某些核心經論的長期持續閱讀、引用與詮釋的傳統。本文藉此揭示了中觀學早期傳入中國過程中的一段被湮滅的思想史篇章，即理解中觀學傳入中國的歷史不應僅侷限於羅什所譯的中觀派論典，還需要同時關注同時期傳入的中觀派經典閱讀譜系中的大乘經。 This paper examines two fragmentary Buddhist manuscripts from the Turfan region, currently preserved in the Nakamura Fusetsu collection. Through philological comparison with extant parallel versions, it demonstrates that the two manuscript pieces originally formed part of the same scroll, which contained an ancient Chinese translation of the Anavataptanāgarājaparipṛcchā-sūtra (hereafter ANPS), a version now otherwise lost. By recovering this forgotten witness, the study explores questions concerning the socio-cultural context in which the translation was produced in China, and the reasons for its rapid disappearance from historical memory. Based on orthographic, lexical, and stylistic features, this paper proposes that the translation may be dated to the first half of the fifth century—a period that coincides with the earliest phase of Mādhyamika transmission to China. It situates the production of this translation within the broader intellectual milieu of Indian Mādhyamika scholasticism and argues that the text reflects a particular reading horizon operative within that tradition. In particular, the production of this translation may reflect a long-standing living tradition of sustained reading, citation, and interpretation of core Mahāyāna scriptures among Indian Mādhyamika scholars. By recovering this fragmentary witness, the study uncovers a neglected chapter in the history of Mādhyamika reception in China. This transmission history should not be viewed as limited to Kumārajīva’s translations of Mādhyamika treatises but is better understood as also including Mahāyāna sūtras aligned with the reading horizons of Indian Mādhyamika intellectual tradition that entered China during the same period. |
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Wei Li, Suzhou University 敦煌文獻中的律抄與中國古代律學的發展——《三部律抄》初探 |
隨著佛教的本土化進程加深，律學研究逐漸從對印度原典的直接依賴轉向對戒律實踐的具體指導，律抄應運而生。敦煌文獻中的律抄相關文獻包括雜抄、略抄、小抄等，作為中國佛教律學的重要文獻形式，其產生和發展與僧團的戒律實踐密切相關。本文整理敦煌文獻中律抄的文本情況，在此基礎上梳理律抄文本的發展脈絡，最後通過對比《行事鈔》等律宗文獻，探討律抄在中國佛教律學體系中的地位與意義。
With the deepening of the localization process of Buddhism, the focus of Vinaya studies gradually shifted from direct reliance on Indian canonical texts to the practical guidance of monastic discipline. In this context, lǜchāo (Vinaya excerpts) emerged. The Dunhuang manuscripts contain various types of lǜchāo-related texts, including zá chāo (miscellaneous excerpts), lüè chāo (abridged excerpts), and xiǎo chāo (short excerpts). As an important textual form in the study of Chinese Buddhist Vinaya, the emergence and development of lǜ chāo were closely linked to the practical observance of monastic precepts within the sangha. This paper organizes and examines the textual characteristics of lǜ chāo in the Dunhuang manuscripts, traces the developmental trajectory of these texts, and, through a comparative analysis with Vinaya school texts such as the Xíngshì chāo (Essentials for Practice), explores the position and significance of lǜ chāo within the framework of Chinese Buddhist Vinaya studies. |
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Ching Hsuan Mei, Dharma Drum Institute of Liberal Arts The Publication of Thiền Lamp Histories in Early Modern Vietnam: Canon Formation, Sectarian Identity, and Print Culture |
This paper explores the publication and editorial logic of Vietnamese Thiền (Chan) lamp histories during the early modern period, with a focus on the Truyền Đăng Tập Lục (傳燈輯錄 A Compiled Record of the Transmission of the Lamp) and its companion texts, Kế Đăng Lục 繼燈錄 and Kế Đăng Lược Lục 繼燈略錄. It investigates how Vietnamese monastics in the 18th and 19th centuries engaged with the genre of Chan lamp histories—not merely as repositories of historical memory, but as vehicles for sectarian legitimacy, cultural identity, and institutional resilience. Through a close analysis of editorial prefaces, lineage constructions, and the socio-political context of Buddhist print culture, this study demonstrates that these works participated in both the Sinicized literary tradition and the local project of Vietnamese Buddhist historiography. The figure of the monk An Thiền Phúc Điền (安禪福田) emerges as central to this process, reflecting the intersection of personal religious aspiration, state patronage, and the intellectual challenges of preserving a transregional Buddhist lineage within a Confucian imperial order. By situating Vietnamese lamp histories within the broader East Asian context of Chan textual transmission, this paper seeks to contribute to a rethinking of Vietnamese Buddhism as both local and cosmopolitan—at once inherited and contested, remembered and reimagined.
本文探討早期近代越南禪宗（Thiền）燈錄的出版與編輯邏輯，重點分析《傳燈輯錄》及其姊妹文本《繼燈錄》和《繼燈略錄》。研究關注十八至十九世紀越南僧侶如何運用禪燈錄這一文類，不僅作為歷史記憶的載體，更作為宗派正統性、文化認同及制度韌性的表現工具。透過對編輯序言、宗派世系構建及佛教印刷文化社會政治背景的細緻分析，本文顯示這些作品既參與漢文化文學傳統，又融入越南佛教史書寫的地方性項目。 僧人安禪福田（An Thiền Phúc Điền）在此過程中扮演核心角色，其身影折射出個人宗教抱負、國家贊助與在儒家帝國體制下維繫跨區域佛教世系的智識挑戰。將越南禪宗燈錄置於東亞禪宗文本傳承的廣闊脈絡中，本文旨在促進對越南佛教的重新理解，彰顯其兼具本土與世界性、傳承與爭議、記憶與再想像的雙重特質。 |
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Mori Yuria, Waseda University Jin‘gai xindeng 金蓋心燈 and the Creation of the “Orthodox Longmen Lineage 龍門正宗” by Min Yide 閔一得 (1748-1836) |
Min Yide 閔一得 (1748–1836) is well known as a Daoist of the Longmen 龍門 lineage within the Quanzhen 全真 tradition, who was active on Mount Jingai 金蓋 in Huzhou 湖州 during the Qianlong 乾隆 to Daoguang 道光 reigns of the Qing dynasty. Especially, it is his edited and authored work, Jin’gai xindeng 金蓋心燈 (The Heart Lamp of Jingai), that has made his name enduringly prominent. This text is a “lamp history” (dengshi 燈史) that narrates the genealogy of the Quanzhen Longmen lineage, portraying the patriarch Qiu Chuji 丘處機 (Changchun 長春, 1148–1227) as the founder of the “Three Great Precepts” (san dajie 三大戒), and presenting the lineage that has transmitted these precepts from Qiu onward as the “Orthodox Lineage of Longmen” (Longmen zhengzong 龍門真宗). The fictional nature of this concept of the “Orthodox Longmen Lineage” was pointed out by Monica Esposito. Although recent scholarship on Min Yide has grown increasingly rich, there has yet to be a study that, based on Esposito’s insight, investigates what kind of position Min Yide held as a Daoist practitioner. This paper aims to fill that gap. Specifically, through a comparison between the content of Jin‘gai xindeng and Jin‘gu dongzhi 金鼓洞志——a gazetteer of the Daoist temple at Jingu Cave 金鼓洞 in Hangzhou 杭州, which predates Jin‘gai xindeng and was also referenced by Min himself, this paper examines Min Yide’s original relationship with the Longmen lineage and how he transformed that relationship through his rich capacity for narrative invention.
閔一得（1748–1836）是清代乾隆至道光年間活躍於湖州金蓋山的全真派龍門派道士，以其編著的《金蓋心燈》聞名於世。該書屬於「燈史」體裁，敘述全真龍門派的世系傳承，將始祖丘處機（長春，1148–1227）塑造成「三大戒」的創立者，並將自丘處機以降承傳戒律的系譜稱為「龍門正宗」。此「龍門正宗」的概念屬於虛構性質，早被莫妮卡（Monica Esposito, 1962 – 2011）所指摘。儘管近年來關於閔一得的研究日益豐富，尚缺乏以莫妮卡見解為基礎，探討閔一得作為一名道士實際身分和地位的專門研究。 本文旨在填補此一研究空白。通過比較《金蓋心燈》與《金鼓洞志》（一部早於《金蓋心燈》且為閔一得所引用的杭州金鼓洞道觀志）之內容，檢視閔一得與龍門派之間的原初關係，以及他如何運用豐富的敘事創造力，重新塑造並轉化這段關係。 |
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Gregory Scott, University of Manchester The Role and Distribution of Chinese Buddhist Periodicals, 1912-1967 |
Between 1912 and 1967 over 220 Buddhist periodicals circulated in China, examples of a new textual genre that offered exciting new possibilities for Chinese Buddhists during a modern age of rapid development and change. These publications sought to bring Buddhist news, images, essays, poems, advertisements, and more to a mass reading public spread out across China and in Chinese communities abroad. Each involved a number of publishers, editors, authors, distributors, and, we assume, readers. Most were distributed to at least a few major cities, and either given away for free or sold by local temples, lay associations, bookstores, and other Buddhist institutions. This presentation will outline some initial investigations into how persons, content, and places were interlinked in networks of collaboration and distribution for these periodicals. It will examine how periodicals allowed readers to access the broader network of Buddhist print culture, and will survey how major periodicals were able to reach readers across vast distances through local distributors. In doing so, I aim to reveal how periodicals functioned as a key medium of communication and influence for a mass Buddhist readership, shaping their understanding of Buddhist thought and practice.
1912年至1967年間，中國流通超過220種佛教期刊，這是一種新興的文本類型，為中國佛教徒在這個快速發展與變遷的現代時代提供了嶄新的可能性。這些出版物致力於將佛教新聞、圖像、論文、詩歌、廣告等內容傳遞給遍布中國各地以及海外華人社區的廣大讀者群。每份期刊均涉及多位出版者、編輯、作者、發行者，以及我們推測的讀者。大多數期刊至少在幾個主要城市發行，並通過當地寺廟、居士會、書店及其他佛教機構免費贈閱或販售。 本報告將初步探討這些期刊在合作與發行網絡中人物、內容與地點之間的關聯，分析期刊如何使讀者接觸到更廣泛的佛教印刷文化網絡，並調查主要期刊如何通過地方發行者將內容傳遞到遙遠的讀者手中。透過此研究，我希望揭示期刊作為大眾佛教讀者群重要的溝通與影響媒介，如何塑造他們對佛教思想與修行的理解。 |
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Anna Shields, Princeton University A Preliminary Discussion of Buddhist and Daoist Topoi in the Northern Song Literary Compilation Wenyuan yinghua 文苑英華 |
This paper examines the role of writing on religious topics in the great early Northern Song compilations projects, focusing on the Wenyuan yinghua 文苑英華 (comp. 987) and its representation of Buddhist and Daoist topoi in Tang literature, and poetry in particular. Understanding Wenyuan yinghua as a leishu (a compendium of knowledge organized on the levels of genre and phenomenal category, lei 類) rather than merely an “anthology” of literature, and as a leishu rooted in tenth-century cultural concerns, allows us to reexamine the prominence and hierarchies of value in its representation of Tang literary culture. Because Wenyuan yinghua was not printed until the Southern Song and did not circulate widely before that time, it failed to shape Northern Song views of the Tang, and when it was printed, its mapping of the Tang provoked questions and criticism over its selections, organization, and underlying aesthetic commitments. But the participating scholars of the Wenyuan yinghua were elites from tenth-century kingdoms that had energetically patronized Buddhist and Daoist traditions, a historical context that scholars have often studied in the compilation of the better-known Taiping guangji. The Wenyuan yinghua selections among Tang texts dedicated to religious sites, figures, and practices are often overlooked in scholarship on the compilation’s structure and selections, in part because later Song tastes in Tang literature often excluded such writing. Reexamining these texts and their prominence in the collection connects Wenyuan yinghua more closely to the other two major compilations of Song Taizong’s reign, especially to Taiping guangji; reveals the value that early Northern Song scholars found in writing on religious topoi beyond the confines of designated Buddhist or Daoist collections; and reorients our view of Tang literary history, recreating a more capacious Tang definition of wenzhang 文章.
本文探討了北宋早期大型輯錄工程中文學宗教題材寫作的角色，聚焦於《文苑英華》（編纂於987年）及其對唐代文學中特別是詩歌中佛教與道教題材的呈現。將《文苑英華》理解為一部類書（即依體裁與現象類別組織知識的彙編），而非僅是文學“選集”，並視其為一部根植於十世紀文化關懷的類書，讓我們得以重新審視其對唐代文學文化的呈現中所體現的價值層級與重點。 由於《文苑英華》直至南宋方始印行且未曾廣泛流通，因此它未能影響北宋對唐代的認識；當該書付梓印行時，其對唐代文學的劃分與選擇便引發質疑與批評，特別針對其編排及背後的審美取向。然而，《文苑英華》的編纂學者多為十世紀時積極贊助佛教與道教的諸國精英，這一歷史背景亦為學者們研究另一部著名輯錄《太平廣記》的重點。《文苑英華》中涉及宗教場域、人物與實踐的唐代文本選錄，因宋代晚期對唐詩文的審美偏好多忽略此類寫作，往往被學界疏忽。 重新檢視這些文本及其在輯錄中的地位，使《文苑英華》與宋太宗時期另外兩部大型輯錄作品（尤其是《太平廣記》）關係更為緊密；彰顯北宋早期學者對超越佛教或道教專門文集範疇的宗教題材文學的價值認同；並且重新定向我們對唐代文學史的理解，重建一個更為廣闊的唐代“文章”概念。 |
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Shiga Ichiko, Ibaraki Christian University The Production and Distribution of Spirit-written Texts by Female Deities from the Late Qing to the Republican Period: A Focus on the Lingnan Region |
The religious culture of spirit-writing (fuji) in China, which serves as a medium between male and female as well as between written and oral traditions, is a crucial topic for studying Chinese religion from a gender perspective. However, previous research on spirit-writing has primarily focused on Daoist scriptures, ritual manuals, and morality books produced by religions specialists and literati, resulting in an inevitable male- and text-centric bias. Consequently, other important aspects of spirit-writing—particularly those related to women and oral traditions—have not received sufficient attention.
This study explores the production and distribution of spirit-written texts by goddesses and female immortals (xiangu), with a particular focus on popular female deity cults in Guangdong from the late Qing to the Republican period. Spirit-writing and related shamanic practices were widespread in local societies across Guangdong, where numerous female deities frequently manifested during séances. These manifestations often took verbal forms, some of which resembled the practices of spirit mediums (jitong). In the late Qing, as spirit-writing altars (jitans) became increasingly prevalent, local deities more frequently appeared at these altars. The deities manifested through spirit-writing were not exclusively male; female immortals also often descended on jitans, imparting their knowledge to followers—primarily women—through spirit-written texts. The process of textualizing these revelations significantly shaped the representation and worship of female deities. This study examines records of female deities’ revelations found in local gazetteers, folk literature, spirit-written texts, and inscriptions from late imperial Guangdong. I will analyze the circumstances under which these divine revelations occurred, their modes of presence (spoken or written), what they said, and how they were recorded and transmitted in textualized form. Special attention will be given to the case of the Holy Mother of Green Peak Rock (Cuifengyan Shengmu Niangniang) in Chaoyang, Guangdong. In 1884, the Holy Mother manifested through spirit-writing, coinciding with an unusual rise of water in the spring near her temple—an event documented and inscribed by local elites. From that point on, she regularly appeared at spirit-writing altars, and her revelations gradually became textualized. During the Republican period, the Holy Mother frequently manifested at spirit-writing altars associated with the Xiantiandao, a sectarian group that spread throughout Guangdong from the late Qing to the Republican period. The Xiantiandao played a significant role in the publication of morality books both within and beyond Guangdong, and attracted a large number of female followers. This study also considers the influence of sectarian groups such as Xiantiandao on the dissemination of the image of female deities shaped by Confucian moral value. 中國的扶乩（靈籤書寫）宗教文化作為男女交流以及書寫與口傳之間的重要媒介，從性別視角研究中國宗教是一個關鍵課題。然而，過去扶乩研究主要聚焦於由宗教專家與文人士子所製作的道教經典、儀式手冊及倫理書籍，導致研究不可避免地帶有男性視角與文本中心的偏向。因此，有關扶乩中女性及口傳傳統的其他重要面向，尚未受到充分關注。 本研究探討神女與女仙（仙姑）所書寫的扶乩文本之產製與流通，特別關注清末至民國期間廣東流行的女性神祇崇拜。扶乩及相關的薩滿教習俗在廣東地方社會廣泛存在，許多女性神祇經常於扶乩科儀中顯靈，這些顯靈多以口述形式出現，有些類似於乩童（靈媒）的通靈行為。 清末時期，隨著扶乩壇（乩壇）日益普及，地方神祇的顯現愈發頻繁。顯靈於扶乩壇的神祇並非僅限男性，女性仙姑同樣經常降臨乩壇，並通過扶乩文本將她們的教誨傳授給以女性信眾為主的追隨者。這種神諭文本化的過程，對女性神祇的形象塑造與崇拜方式產生了深遠影響。 本研究梳理了晚清以來廣東地方志、民間文學、扶乩文本與碑銘中女性神祇啟示的記錄，分析這些神諭出現的情境、顯現方式（口述或書寫）、內容及其文本化的記錄與傳播方式。特別關注潮陽地區翠峰巖聖母娘娘的案例。1884年，聖母於扶乩中顯靈，恰逢其廟宇附近泉水異常暴漲，此事被地方士紳記錄並立碑紀念。此後，聖母常於扶乩壇顯現，其啟示逐漸形成文字記錄。 民國時期，聖母頻繁顯現於與先天道相關的扶乩壇。先天道作為一個在清末至民國期間活躍於廣東的教派，在省內外推廣倫理書籍方面扮演了重要角色，且吸引了大量女性信徒。本研究同時探討先天道等教派如何影響女性神祇形象的傳播，並如何將儒家道德價值納入這些形象的建構中。 |
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Chuah Meng (Esmond) Soh, University of Cambridge Latent Canon, Living Ritual: Moral Possibilities and Textual Presence in the Cijiao |
The Religion of Compassion (Cijiao 慈教), also known as the Ritual Teachings of Huanglao Xianshi 黃老仙師法門, is a Chinese sectarian movement that emerged in British Malaya during the Malayan Emergency (1948–1960) and later spread across Malaysia and Singapore. Unlike traditions grounded in doctrinal canons or liturgical texts, the Cijiao centres on spirit-mediumship and the transmission of fa 法 (ritual power) through embodied initiation and performance. Yet alongside this ritual-oriented infrastructure, one text circulates widely: the Huanglao Xianshi Daoli Shu 黃老仙師道理書 (Book of Ethical Principles of Immortal Master Huang-Lao). This study introduces the concept of a latent canon to describe a form of textual authority that is neither doctrinally enforced nor functionally central, yet remains symbolically potent—serving as an emblem of ethical aspiration and institutional identity. Drawing on textual sources and fieldwork across Singapore and Malaysia, I examine the text’s emergence, contents, and circulation. I argue that the Daoli Shu reinforces institutional coherence by foregrounding a shared moral idiom—circulating independently of ritual activity while shaping the movement’s ethical imagination. Its power lies not in prescription but in potential—activated to assert legitimacy, foster cohesion, or frame moral conduct. As a symbolic resource drawn upon rather than followed prescriptively, the Daoli Shu complicates typologies of sectarian textuality, organisation, and authority—nuancing models of textual transmission, religious leadership, and group formation by showing how moral texts can stabilise heterarchical fields through presence rather than active use.
慈教，亦稱黃老仙師法門，是一個起源於英屬馬來亞抗共緊急狀態（1948–1960）期間，並後來傳播至馬來西亞和新加坡的中國宗教教派運動。與基於經典教義或禮儀文本的傳統不同，慈教以扶乩靈媒和透過身體化的啟蒙及表演傳遞法（ritual power）為核心。然而，在這個以儀式為主體的結構中，有一部文本廣泛流傳——《黃老仙師道理書》。 本研究引入「潛在經典」的概念，描述一種既非教義強制，也非功能中心，但仍具象徵力量的文本權威形態——作為倫理理想與組織身份的象徵。透過文本資料與於新加坡及馬來西亞的田野調查，本研究探討該書的產生、內容與流傳情況。筆者主張，《道理書》透過凸顯共同的道德語彙，強化組織凝聚力；其流傳獨立於具體儀式活動，但形塑了教派的倫理想像。該書的力量不在於具體規範，而在於潛能——隨時被激活以彰顯合法性、促進凝聚或界定道德行為。 作為象徵性資源而非指令性遵循的文本，《道理書》複雜化了教派文本性、組織架構及權威類型學，透過顯現而非積極使用，細膩地展現了道德文本如何在非階層化（heterarchical）宗教場域中維繫穩定，並豐富了文本傳播、宗教領導與團體形成的理解模式。 |
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Jie Wang, University of Cambridge Texts by Road and Rail: Arabic-Language Schools and Post-1978 Faith Cultivation of Hui Communities |
Responding to the two-decades-long break from Islamic learning and transmission – from the 1950s to mid-1970s – as well as to the external environment of economic reform and cultural decentralisation unleashed across mainland China from 1978, Arabic-language schools (or, Islamic faith schools) founded and operated by Hui Muslims assumed responsibility to produce and disseminate Islamic knowledge within Hui communities, locally, from afar, and beyond the mainland. This was achieved through their own Islamic periodicals operated under the aegis of Muslim charity. Not being constrained behind the physical walls of schools, these periodicals were meant to reach a wider Hui readership.
This presentation values Arabic-language schools as an institutional archetype as the producer and disseminator of Islamic knowledge, and a type of a discrete sociocultural unit that constitutes one of the most foundational components of, and features in, the landscape of Sino-Islamic faith education since 1978. Specifically, discussion here presents a story of how the Hui Muslims attached to these schools employed printing press technology and the postal service infrastructure, on their own terms, to cultivate the Hui population’s faith. Their activities of various kinds constituted an experience and process of Hui self-education and the self-making of Muslims, as well as of their remote socialisation and networking with Hui readers. 這場報告回應了1950年代至1970年代中期伊斯蘭學術傳承的長期中斷，並針對1978年後中國大陸經濟改革與文化分權所帶來的外部環境變化。由回族穆斯林創辦並運營的阿拉伯語學校（或稱伊斯蘭信仰學校）承擔起在本地、遠方乃至境外回族社群中生產與傳播伊斯蘭知識的責任。這一目標主要通過由穆斯林慈善組織支持的伊斯蘭期刊實現。這些期刊不受校園物理空間限制，意在觸及更廣泛的回族讀者群。 本報告將阿拉伯語學校視為一種制度典範，既是伊斯蘭知識的生產者與傳播者，也是自1978年以來中國伊斯蘭信仰教育領域中最基礎且具代表性的社會文化單元。具體而言，本文探討附屬於這些學校的回族穆斯林如何以自身的方式運用印刷技術與郵政系統，培養回族群眾的信仰。他們的各類活動不僅構成了一場回族自我教育與穆斯林自我建構的歷程，也促成了與回族讀者之間的遠距社會化和網絡連結。 |
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Lina Wang, National Library of China 居士徐森玉與中國佛道教文獻出版研究鉤沉 |
作爲文博領域泰斗的徐森玉，亦是一位頗具影響力的知識分子居士。其重要貢獻體現在鑑定和推動佛道教文獻的影印、出版等，如明《道藏》影印出版得益於他持續不斷地多方積極溝通。作爲資深的居士，他代表三時學會參與《趙成金藏》的鑑定工作，組織募捐助刊《卍字續藏》《天請問經（附疏）》，籌劃出版三時學會創辦人韓清淨等點校的佛道教文獻。此外，他還直接參與創辦法相唯識學的重要研究機構三時學會，負責三時學會《宋藏遺珍》影印等重要工作。徐森玉在中日交流中也扮演了不容忽視的角色，如他參加東亞佛教大會以及負責中日交流的聯絡活動。作爲居士佛教的代表性人物，徐森玉的工作推動了佛道教文獻的現代學術交流，爲近現代佛教的復興做出了不容忽視的重要貢獻。
Xu Senyu, a towering figure in the field of cultural relics and museology, was also an influential intellectual lay Buddhist. His significant contributions lie in the authentication and promotion of the facsimile publication of Buddhist and Taoist literature. For instance, the facsimile publication of the Ming Dynasty Taoist Scriptures was made possible through his persistent and multifaceted efforts in communication. He participated in the authentication of the Zhaocheng Jinzang as a representative of the Three Times Study Society. Furthermore, he spearheaded fundraising campaigns to support the publication of significant Buddhist and Taoist texts, including the卍Xuzangjing, the Tianqing Wenjing (Fushu), and the works of Han Qingjing, the founder of the Three Times Study Society. Moreover, he played a direct role in founding the Three Times Study Society, a pivotal institution for the study of Yogācāra-Vijñaptimātratā philosophy, and oversaw critical projects such as the facsimile reproduction of Songzang Yizhen for the Society. Xu Senyu also played a significant role in Sino-Japanese cultural exchanges, notably through his participation in the East Asian Buddhist Conference and his coordination of liaison activities between Chinese and Japanese Buddhist communities. As a prominent representative of lay Buddhism, Xu Senyu’s pioneering work significantly advanced modern academic exchanges of Buddhist and Taoist scriptures, making indispensable contributions to the revival of Buddhism in modern China. |
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Peng Wang, École Pratique des Hautes Études (EPHE) The Textual Pantheon in Daozang Jiyao: With a Focus on Immortal Tan and His Book of Transformations |
As Stephen Bokenkamp observed in Early Chinese Religion, the concept of the pantheon was once central to the study of religion but has received less attention in recent years. Lennert Gesterkamp’s analysis of Daoist deities from an iconographic perspective could also be interpreted as an exploration of the Daoist pantheon. However, significant gaps remain in this area. My research addresses an overlooked aspect: the textual pantheon of Daoism, constructed and presented through texts rather than visual or architectural forms. This study focuses on the Daozang Jiyao (Essentials of the Daoist Canon), the last authoritative Daoist collection of late imperial China.
Authoritative religious collections are vital not only for preserving texts that might otherwise have been lost but also for reflecting the compilers’ and publishers’ religious intentions and inclinations. These collections provide invaluable insights into the broader religious context and the practices of their creators. Following the Ming dynasty’s Daoist Canonand its Supplement, no further state-sanctioned Daoist collections were produced. The Daozang Jiyao, which has recently garnered scholarly attention, was compiled and printed by the Jueyuan Altar, a prominent Daoist spirit-writing group. This group, centering its faith on Lü Dongbin as patriarch, prioritized internal alchemy as its core practice. After publishing a comprehensive collection of texts related to Lü Dongbin, the group compiled the Daozang Jiyao. While scholars such as Monica Esposito and Lai Chi Tim have emphasized the centrality of Lü Dongbin and related texts within this collection, the structure and implications of the parts of the collection remain underexplored. Divided into 28 sections corresponding to the traditional Chinese system of the 28 lunar mansions, each section contains multiple texts. Lai Chi Tim and others have identified Lü Dongbin-related texts as occupying the central 13th and 14th sections. However, the significance of the surrounding texts has yet to be thoroughly analyzed. My research argues that the arrangement of texts surrounding the 13th and 14th sections was deliberate, reflecting the historical development and transmission of internal alchemy. This structure underscores the roles of specific deities, immortals, and patriarchs, along with their representative texts, in the history of internal alchemy. Additionally, the arrangement aligns with the symbolic meaning of the 28 lunar mansions. Using the Book of Transformations (Huashu), a key text from the 12th section, as a case study, I will demonstrate how specific figures and their texts constitute this unique textual pantheon. Unlike Gesterkamp’s focus on iconopraxis, my study highlights the role of textual practice in shaping religious belief and constructing a pantheon through textual means. 柏夷 在《早期中國宗教》中指出，神祇體系（pantheon）曾是宗教研究的核心概念，但近年來受到的關注減少。葛思康 (Lennert Gesterkamp) 從圖像學角度分析道教神祇，也可視為對道教神祇體系的探討。然而，此領域仍有重要空白尚未填補。我的研究聚焦於一個被忽略的面向：道教的「文本神祇體系」，即透過文獻文本而非視覺或建築形式所構建與呈現的神祇體系，特別以晚清最後一部權威道教文獻合集《道藏輯要》為核心。 權威的宗教文獻合集，不僅保存了可能遺失的文本，也反映了編纂者與出版者的宗教意圖與傾向，提供了理解當時宗教脈絡及實踐的重要視角。繼明代官方的《道藏》及其《續編》後，未見國家認可的道教文獻合集出現。《道藏輯要》近年開始受到學界關注，該書由著名的道教扶乩團體「覺圓壇」編纂印行，該團體崇奉呂洞賓為宗祖，內丹術為核心修行。覺圓壇曾出版關於呂洞賓的全面文本集，後又編纂成《道藏輯要》。 儘管莫妮卡（Monica Esposito）和黎志添（Lai Chi Tim）等學者強調呂洞賓相關文本在其中的核心地位，合集的整體結構及其含義尚未充分探討。《道藏輯要》分為28個部分，對應中國傳統的二十八宿，每部分包含多種文本。黎志添等指出，呂洞賓相關文本集中在第13、14部分，但這兩部分周邊的文本意義尚待深入分析。 我的研究主張，圍繞第13、14部分的文本配置是刻意為之，體現了內丹術的歷史發展與傳承，凸顯特定神祇、仙人與宗祖及其代表文本在內丹術史中的作用。同時，這一結構與二十八宿的象徵意義相呼應。以第12部分的重要文本《化書》（《易經》相關作品）為個案，我將說明如何通過特定人物與文本構建這種獨特的「文本神祇體系」。與葛思康 著眼於神祇的視覺及實踐不同，我的研究聚焦於文本實踐在塑造宗教信仰與構建神祇體系中的關鍵角色。 |
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Jiuhong Yang, Nankai University 民國時期佛教願文的時代價值與宗教表達：以上海佛學書局《佛教文類·願文》為例 |
《佛教文類》是民國時期上海佛學書局出版的一套重要佛教文獻類書，其第一緝便是《佛教願文》。佛教願文廣泛應用於佛教儀式中，儀式性是願文的核心特性。然而《佛教文類·願文》對願文的分類主要依據發願的內容，而忽略其儀式應用，這一分類方式引發了筆者的關注。因此筆者將從成書背景、存錄內容、編輯理念等方面對該書進行深入分析，探討民國時期上海佛學書局對佛教文化的理解與傳播策略，並且結合時代背景與出版實際，進一步分析上海佛學書局在民國佛教復興中的作用，尤其是在面對現代化挑戰時對佛教調適轉型的推動。 Buddhist Literature is an important collection of Buddhist literature published by the Shanghai Buddhist Publishing House during the Periode of Republic in China, whose first volume was Buddhist Vow Texts. Buddhist vow texts are widely used in Buddhist rituals, and ritualistic nature is their core characteristic. However, the classification of vow texts in Buddhist Literature: Vow Texts is primarily based on the content of the vows, neglecting their ritual application, which has drawn our attention. Therefore, we will conduct an in-depth analysis of Buddhist Literature: Vow Texts from the perspectives of its background, recorded contents, and editorial philosophy, exploring the Shanghai Buddhist Publishing House’s understanding of and strategy for the dissemination of Buddhist culture during the Periode of Republic in China. Furthermore, we will analyze the role of the Shanghai Buddhist Publishing House in the revival of Buddhism in the Republican period, particularly focusing on its role in promoting the adjustment and transformation of Buddhism in the face of modern challenges. |
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Valentina (Lingyan) Yang, Catholic University of Leuven Intercultural Morality Books: Exploring Chinese-Christian Interactions in the Religious Publishing World of 17th Century China |
This research examines the production and uses of religious texts, specifically morality books shanshu 善書, in the context of Chinese-Christian cultural interaction in 17th-century China. Morality books have greatly attracted scholarly attention for their value in studying various aspects of Chinese society and history, offering insights into the deep entanglements of the diverse religious institutions and traditions within the vibrant religious and moral publishing landscape of early modern China. However, it is much less common to discuss morality books in relation to Christianity and Chinese Christian communities that emerged in this period. Did Chinese Christian literati participate in this cultural practice, widely embraced by the contemporary literate population? Indeed, they did. Unlike the moral publications by later missionary presses, these early Chinese Christian morality books were actively written and circulated by Christian converts as part of their own self-cultivation and religious pursuits. This research will explore how morality books were produced and used within such exchanges. First, by intermingling textual material and concepts of morality and religiosity from both Christian and Chinese traditions, these morality books represent a truly “intercultural” form of textual production. Examining this genre through the lens of cultural interaction will show its pivotal role as a meeting ground where external and Buddhist and other local religious traditions, engaged in dialogue through book production. It also highlights the genre’s versatility in addressing the diverse moral, religious, publishing, and social needs of the newly formed Christian groups. Second, the resulting molarity books became part of an intercultural book circuit spanning Europe and China, in which they acquired new modalities of use and practice derived from different cultural spaces. Within these texts, European Christian writings and theological concepts came to operate within broader early modern Chinese religious frameworks, such as the quest for sagehood, karmic retribution, or merit accumulation. Additionally, the existing repertory of Chinese morality books and the practice of ledgers of merit and demerit gongguoge 功過格 were integrated in these texts as means for cultivating Christian piety. The result was the emergence of a new, in-between form of morality books, neither entirely local nor entirely Christian, that reshaped how Chinese Christian produced and engaged with this genre itself. 這項研究以17世紀中國基督教與文化互動為背景，探討了善書的生產與使用。善書因其在研究中國社會與歷史中的獨特價值而備受學術界關注，尤其是它們為理解明代中國宗教實踐與出版領域提供了重要視角。然而，關於善書與基督教及這一時期興起的中國基督教社群之間的聯繫，卻鮮有深入探討。本研究將深入分析善書在跨文化交流中的創作與使用方式。這些善書融合了基督教與中國傳統中的文本材料與道德宗教觀念，形成了一種真正的“跨文化”文本創作形式。通過文化互動的視角審視這一體裁，我們可以發現它不僅是基督教與本土宗教（如佛教）對話的重要交匯點，同時也展現了其在滿足新興基督教群體多樣化道德、宗教、出版和社會需求方面的獨特靈活性。此外，這些跨文化善書還成為連接歐洲與中國書籍流通的重要紐帶，並在不同文化空間中衍生出新的使用方式與實踐。例如，歐洲基督教的著作與神學概念被融入明末中國的道德宗教實踐框架，用於因果報應、功德積累等。最終，這些善書形成了一種“之間”的新形式，既不完全本土化，也不完全基督教化，而是開創了一種獨特的文本體裁，重塑了中國基督教群體創作與參與這一文化實踐的方式。 |
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Zhongya Yi, Chinese Academy of Social Sciences 民國時期佛教學術報刊與知識生產——出版文化視域下的《微妙聲》研究 |
學術報刊作爲20世紀初產生的新型學術媒介，不僅是推動知識生產與學術發展的重要力量，更爲我們引進了一種新的知識形態與學術模式。本文以民國時期北方地區最重要的佛教學術刊物《微妙聲》爲中心，探討了佛教學術報刊的產生、運作以及知識共同體的形成等問題，並試圖籍此管窺民國時期北方佛教研究的取向。 The rise of book history and publishing culture studies in recent years has provided a new perspective of and approach to the modern Buddhist studies, i.e., from the inquiry into the causes of the modern transformation of Buddhism to the exploration of the media and mechanisms of disseminating modern concepts and structures. This paper attempts to focus on Weimiaosheng 《微妙聲》, the only pure academic Buddhist journal in the north during the Republic of China, and take the publishing cycle of Weimiaosheng as a clue to explore the following questions: the gathering and dispersion of Buddhist intellectual groups and the formation of a new type of Buddhist intellectual community in Beijing, the transformation of the old Buddhist knowledge into the new and its contribution to the construction of the image of Buddhism, and the integration of resources and the expansion of the social space by the Buddhist dissemination network. These explorations aim to shed light on the process of socialization of Buddhist knowledge in modern times and the cultural role and fate of Buddhist academic media in the modernization of Buddhism in China. |
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Qijun Zheng, École Pratique des Hautes Études (EPHE) Towels, Texts, and Temples: Three Friends Industrial Company (三友實業社) in the Nexus of Commerce and Religious Publishing in 1930s Shanghai |
This paper examines the often-overlooked yet important role of non-traditional presses in shaping modern religious print culture in Republican China. Focusing on Three Friends Industrial Company (三友實業社, hereafter SYS)—a Shanghai-based towel manufacturer—this study demonstrates how a seemingly secular factory produced andcirculated a variety of religious and morality texts during the 1930s. Whereas existing scholarship on Chinese religiouspublishing has largely centered on presses affiliated with religious institutions or missionary bodies, SYS, a secular industrial enterprise, broadens the scope of inquiry by illustrating how merchants and industrialists alsoparticipated in and influenced Republican-era religious discourse. Its founder, Chen Wanyun 陳萬運 (1885–1950), mobilized both industrial and personal networks to support philanthropic ventures and print religious materials. This analysis draws on three main categories of sources. First, SYS’s 1930s publications, ranging from illustrated morality tracts of filial piety, vernacular commentaries of Confucian classics, chronicles of the reconstruction of aDaoist temple, to translated Western medical treatises (with appended “divine prescriptions”), reveal the breadth of the company’s publishing endeavors. Second, this study situates Chen’s merchant ethics within a longstandingtradition of merchant ethics2 by engaging the extensive corpus of morality books (shanshu 善書), which served as central vehicles of moral discourse in both premodern and modern China. These texts’ detailed explorations of traditional merchant values illustrate how moral ideals transcended narrowly defined Confucian elites since Imperial Chinaand continued to shape Republican-era merchant values. Third, archival materials, such as advertisements, posters,marketing brochures, internal correspondence, corporate ledgers, and court records preserved in the Shanghai Municipal Archive—provide insights into how Chen’s philanthropic ambitions intersected with the logistics and economics of industrial publishing. This research advances the study of Chinese religious print culture in Republican China in three ways. First, it expands the scope of religious publishing to encompass industrial presses unaffiliated with religious institutions. Second, it illustrates how patriotic and philanthropic imperatives enabled religious texts to reach broader, non-sectarian audiences in urban centers such as Shanghai. Finally, by positioning figures like Chen Wanyun within broader debates on modern Chinese religiosity, the paper advocates for a more inclusive conception of religious publishing that integrates commerce with ethical imperatives. By highlighting the fluid, interconnected nature of commerce, religiosity, and print culture, this work contributes to ongoing discussions of religious publishing in modern China and how merchant classes sustained, reshaped, and embodied religious and ethical visions in 1930s Shanghai. 本文探討了民國時期非傳統印刷機構在塑造現代宗教印刷文化中常被忽略卻極為重要的角色。研究聚焦於位於上海的毛巾製造商——三友實業社（以下簡稱三友社），指出這家表面上屬於世俗工廠的企業，在1930年代實際上生產並流通了各類宗教與勸善類文本。相較於現有學術研究多將中國宗教出版聚焦於與宗教機構或傳教組織相關的印刷所，三友社作為一個世俗工業企業，拓展了研究視野，展示出商人與工業家在民國宗教論述中所扮演的積極角色。其創辦人陳萬運（1885–1950）動員了工業與私人網絡，支持慈善事業，並投入宗教文獻的出版。 本研究主要依據三類資料來源進行分析。首先，三友社於1930年代出版的各類刊物，內容涵蓋孝道勸善的插圖讀本、儒家經典的白話註釋、道教廟宇重建記實，以及附有「神方」的西方醫學譯著等，展現了其出版範疇的廣泛性。第二，本文將陳萬運的商人倫理置於中國自古以來的商道傳統脈絡中，並結合善書這一重要的道德教育媒介，探討商業倫理如何自帝制時代以來突破士大夫階層，並延續至民國時期的商人價值觀建構。第三，透過保存於上海市檔案館的廣告、海報、行銷文宣、內部通信、帳冊與訴訟檔案等史料，分析陳萬運的慈善理念如何與工業出版的物流與經濟實踐交織互動。 本研究在三個方面推進了對民國中國宗教印刷文化的理解。第一，它擴展了宗教出版的範疇，將不隸屬於宗教機構的工業印刷廠納入研究視野。第二，它說明了愛國與慈善驅動如何使宗教文本得以觸及更廣泛、非教派性的都市讀者群。最後，藉由將陳萬運這樣的商人置於近現代中國宗教性的廣泛討論中，本文主張一種更具包容性的宗教出版概念，強調商業活動與道德理念之間的融合。透過凸顯商業、宗教性與印刷文化之間流動且緊密交織的關係，本研究有助於深化我們對中國現代宗教出版實踐的認識，並揭示民國上海商人階層如何支撐、重塑並實踐其宗教與道德願景。 |
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Peter Zieme, Berlin-Brandenburg Academy of Sciences and Humanities Tārānamastāraikaviṃśati stotra and the Uyghur printing culture |
In the Yuan time, official and private prints were produced in great numbers in a variety of languages. Beside Chinese, in several printing houses blockprinted books were edited in Sanskrit, Tibetan, Tangut, Mongol and Uyghur. In the presentation some questions of the production of Uyghur illustrated prints will be discussed. The well-known Tārā-Ekaviṃśatistotra prints of Yuan and Ming periods deserve special attention, but also several Uyghur fragments of printed Jātaka collections with illustrations.
在元代，官方與私人印刷活動極為活躍，以多種語言出版了大量書籍。除了漢語之外，當時數個印刷機構還以梵文、藏文、西夏文、蒙古文與回鶻文等語言編輯雕版印刷書籍。本次發表將探討有關回鶻文插圖印刷品製作的一些問題。其中，元明時期廣為人知的《多羅菩薩二十一讚》（Tārā-Ekaviṃśatistotra）回鶻文印本尤其值得關注，同時也包括一些附有插圖的回鶻文本《本生經》（Jātaka）印刷殘卷，這些文獻對於了解元代多語言佛教印刷文化具有重要意義。 |
