Hongzan's Maitreya Belief in the Context of Late Imperial Chinese Monastic Revival and Chan Decline
This paper shows that the early Qing Chinese Buddhist monk Zaisan Hongzan’s belief in Maitreya and Tuṣita Heaven pure lands, as reflected in his collection of miracle tales and biographies, should be understood in a broader socio-religious context of Chan decline and monastic revival in late imperia...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2022
|
| In: |
Religions
Year: 2022, Volume: 13, Issue: 10 |
| Further subjects: | B
Tuṣita Heaven
B Qing dynasty Buddhism B Maitreya B Zaisan Hongzan B Chan Buddhism B Doushuai guijing ji |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This paper shows that the early Qing Chinese Buddhist monk Zaisan Hongzan’s belief in Maitreya and Tuṣita Heaven pure lands, as reflected in his collection of miracle tales and biographies, should be understood in a broader socio-religious context of Chan decline and monastic revival in late imperial China. It is important to notice that instead of advocating for the combination of Chan and Amitābha’s Pure Land of Bliss practice, Hongzan proposed the most severe criticism of the Chinese Chan tradition since the Song dynasty. Through both his personal doctrinal writings and the narrative strategies applied in his Tuṣita Heaven miracle tales, Hongzan vividly displayed his concerns about literary Chan practice and argued for the pivotal and urgent need for Vinaya among monastic communities. Hongzan’s personal anti-Chan sentiment and his intention to reestablish the study and practice of Buddhist Vinaya disciplines in a time of alleged “crisis” of Chinese Buddhism strongly influenced how he composed and transcribed eminent monks’ biographies related to the cult of Maitreya and Tuṣita Heaven. A “hagiographic” reading of Hongzan’s miracle tale collections is necessary to understand his religious discourse in this special historical stage in China. | ||
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