The master–disciple relationship between Huisi and Jingwan
This paper analyses historical data and stone inscriptions to restructure the ‘master-disciple’ relationship between Venerable Nanyue Huisi 南岳慧思 (515-577) and Venerable Jingwan 敬琬 (?-639), who initiated the stone carving in Fangshan. At the end of the Ming dynasty (1368-1644), Venerable Zibai 紫柏, de...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
2016
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| In: |
Studies in Chinese Religions
Year: 2016, Volume: 2, Issue: 2, Pages: 129-136 |
| Further subjects: | B
Dijing jingwu lue 帝京景物略 (Brief Account of the Sights of the Imperial Capital)
B Jingwan B Fangshan stone carvings B Huisi |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This paper analyses historical data and stone inscriptions to restructure the ‘master-disciple’ relationship between Venerable Nanyue Huisi 南岳慧思 (515-577) and Venerable Jingwan 敬琬 (?-639), who initiated the stone carving in Fangshan. At the end of the Ming dynasty (1368-1644), Venerable Zibai 紫柏, determined to restore Yunju Monastery 雲居寺, was the first to forge such a link between the two. The Dijing jingwu lue 帝京景物略 (Brief Account of the Sights of the Imperial Capital) further elaborated upon this ‘master-disciple’ relationship, demonstrating a kind of wishful thinking and reflecting prevailing social attitudes of the time. In addition, Jingwan was likely the successor of Venerable Lingyu 靈裕. With the passing of time, people saw more clearly a ‘master-disciple’ relationship between the two figures - it was a relationship fabricated by people in later centuries. | ||
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