The Invention and Vicissitudes of the “Three Great Marvelous Traditions” (san da youliang chuantong 三大优良传统) in Contemporary Chinese Buddhism
Religious life after the Cultural Revolution was more than just a revival of traditions. Much depended on the theoretical framing provided by Buddhist elites, the most prominent of whom became Zhao Puchu (1907–2000). As president of the Buddhist Association of China, he (re-)introduced the so-called...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2023
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| In: |
Review of Religion and Chinese Society
Year: 2023, Volume: 10, Issue: 1, Pages: 38-77 |
| Further subjects: | B
赵朴初
B 三大优良传统 B Humanistic Buddhism (renjian fojiao) / Buddhism for a Human Realm B conceptual history B Three Great Marvelous Traditions (san da youliang chuantong) B Zhao Puchu B 人间佛教 B 观念史 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Religious life after the Cultural Revolution was more than just a revival of traditions. Much depended on the theoretical framing provided by Buddhist elites, the most prominent of whom became Zhao Puchu (1907–2000). As president of the Buddhist Association of China, he (re-)introduced the so-called renjian fojiao 人间佛教 (Buddhism for a Human Realm) as “guiding thought” and connected it with the “Three Great Marvelous Traditions,” which he identified as “equal weighting of agriculture and chan,” “strong concern for scientific research,” “friendly international exchange.” This article examines the trajectories of this construction and attempts to explore how it has been interpreted and used in official rhetoric and wider discourse over the past four decades, including possible reinterpretations after Zhao’s passing away. In a broader sense, this conceptual history may also raise the question of what the changing connotations of “tradition(s)”—old or new, dead or alive—have become in contemporary China. | ||
| 520 | |a 文革后的宗教生活不仅仅是传统的复兴。这在很大程度上取决于佛教精英及其理论框架，其中最突出的是赵朴初（1907–2000 年）。作为中国佛教协会会长，他（重新） 引入了所谓的“人间佛教”作为“指导方针”，并将其与“三大优良传统”联系起来，他将“三大优良传统”确定为“农禅并重”、“注重学术研究”、“国际友好交流”。 | ||
| 520 | |a 本文研究了这一建构的轨迹，并试图探讨过去四十年来，这一建构在官方表述以及更广泛的话语中是如何被阐释和使用的。在更广泛的意义上，这一观念史或许也带来这一问题：在当代中国，“传统”的内涵——旧的或新的传统，死去的或活着的传统——发生了怎样的变化。 | ||
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| 650 | 4 | |a 观念史 | |
| 650 | 4 | |a Zhao Puchu | |
| 650 | 4 | |a Three Great Marvelous Traditions (san da youliang chuantong) | |
| 650 | 4 | |a Buddhism for a Human Realm / Humanistic Buddhism (renjian fojiao) | |
| 650 | 4 | |a conceptual history | |
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