By Jiang Wu
A huge paintings within the background of faith, the background of the e-book, the learn of politics, and bibliographical study, this quantity follows the making of the chinese language Buddhist canon from the fourth century to the electronic period. imminent the topic from a historic viewpoint, it ties the non secular, social, and textual practices of canon formation to the improvement of East Asian Buddhist tradition and enlivens chinese language Buddhist texts for readers drawn to the evolution of chinese language writing and the Confucian and Daoist traditions.
The assortment undertakes wide readings of significant scriptural catalogs from the early manuscript period in addition to significant revealed variants, together with the Kaibao Canon, Qisha Canon, Goryeo Canon, and Taisho Canon. individuals upload interesting intensity to such understudied matters because the ancient means of compilation, textual manipulation, actual construction and administration, sponsorship, the dissemination of assorted variants, cultic actions surrounding the canon, and the canon's reception in several East Asian societies. The chinese language Buddhist canon is likely one of the such a lot enduring textual traditions in East Asian faith and tradition, and during this exhaustive, multifaceted attempt, an important physique of labor turns into a part of a brand new, flexible narrative of East Asian Buddhism that has far-reaching implications for international history.
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Extra info for Spreading Buddha’s Word in East Asia: The Formation and Transformation of the Chinese Buddhist Canon
The longer A¯gama Sutra 2. The medium A¯gama Sutra 3. The supplementary A¯gama Sutra 4. The miscellaneous A¯gama Sutra B. Hinayana sutras with single translations III. Tripitaka of Sages and Worthies A. Collections of translated Indian works B. Collections of works in this land (China) This bibliographical structure was largely followed by later compilers of the Buddhist canon. The main section of the canon thus became fixed. A major development in later times was the inclusion of the majority of the Chinese writings in the supplemental section of the canon.
Because Zhisheng’s catalog became the standard checklist for restoring the canon after the Great Persecution in 845, all the later editions followed its structure with some variations. Zhisheng’s work is divided into two parts. First is the “General Catalog” in 10 fascicles, which classifies titles according to translators and arranges them chronologically according to 19 dynasties. This part also includes biographies of 176 translators. The second part is “Separate Catalog” in 10 fascicles, which studies the bibliographical conditions of each title, both extant and lost.
16 It is clear that Emperor Wu (r. 502–48) in the Liang Dynasty kept an extensive Buddhist library (close to 5,400 fascicles, according to a later source) in his Hualin 華林 Imperial Park, which might have served as a prototype for a canon. 17 During the Sui (518–618) and Tang (618–907) dynasties, both officially and privately sponsored manuscript editions were widely distributed. The Chinese scribal culture also profoundly influenced Japan during the Nara period, and the court initiated great efforts to transcribe the canon according to standard Chinese catalogs.