By author, J. Lagerwey, P. Lu

After the Warring States, taken care of partly one in all this set, there is not any extra fecund period in chinese language non secular and cultural heritage than the interval of department (220-589 AD). in the course of it, Buddhism conquered China, Daoism grew right into a mature faith with self sustaining associations, and, including Confucianism, those 3 teachings, having every one gained its proportion of kingdom reputation and aid, shaped a united entrance opposed to shamanism. whereas all 4 religions are lined, Buddhism and Daoism obtain specified consciousness in a sequence of parallel chapters on their pantheons, rituals, sacred geography, neighborhood association, canon formation, effect on literature, and up to date archaeological discoveries. This multi-disciplinary procedure, with no ignoring philosophical and theological concerns, brings into sharp concentration the social and historic matrices of chinese language faith.

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Additional info for Early Chinese Religion, Part 2: The Period of Division (220-589 AD) (2 Volume Set)

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Revenue was also derived from mills, pawn shops, and ritual fees. Two famous collections of Buddhist hagiography,12 respectively dated ca. 530 and 645, have separate sections for translators, exegetes, miracle workers, meditators, disciplinarians, 12 See the chapter by François Martin in the second volume. introduction 17 self-immolators, reciters, promoters of works of merit, psalmodists, preachers, and apologists, giving some idea of the range of new religious specialists introduced by Buddhism.

This, in Kleeman’s translation, is what the Lord Lao himself said on this matter in the text revealed to Kou Qianzhi: I had the perfected tutelary officers Ւ‫چ‬టࡴ of the various provinces, commanderies, and counties inject their pneumas (zhuqi ࣹ௛) in order to administer demonic matters ए෻೒ࠃ and control the population rosters of the mortals; I made no use of the defiled, chaotic method of having the mortal libationers govern the citizens. Kleeman comments on this passage as follows: The key term in this passage, zhuqi ࣹ௛, commonly refers to demonic forces who attack the living, causing illness and death.

Sengyou’s Chu sanzang jiji ‫נ‬Կ៲ಖႃ, still extant, cites 2200 works in 4600 scrolls. Liang Wudi made the first official canon in 515: a list of the 1033 titles in 3741 scrolls in his library. From the Sui on, all Buddhist catalogues were official. Texts were classified either chronologically by translator, or in the “three baskets” (scriptures, rules, treatises). There were rubrics for anonymous translations, for summarized texts, for works of doubtful origin, and for apocrypha. Many texts originally classed as anonymous were later attributed: Kumārajīva goes from 35 titles in the Chu sanzang jiji to 97 in the Sui catalogue of 597.

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