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43-72 Chung-Hwa Buddhist Studies, No. 16, pp. 43-72 (2015) New
Taipei: The Chung-Hwa Institute of Buddhist Studies ISSN:
1026-969X
602-664
1837-19111849-1927632-682652-715
2015.07.312015.11.17
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(L) John Makeham ed.,
Transforming Consciousness: Yogcra Thought in Modern China. 4
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1500-1584 71546-16231545-16081506-15848
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Makeham, John ed.. 2014 Transforming Consciousness: Yogcra
Thought in Modern China. New York: Oxford University Press.
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A Preliminary Study on Spread and Acceptance of Late Ming Yogcra
Works During the Edo Period
Chien, Kai-Ting Doctoral Student
Department of Chinese Literature, National Tsing Hua Universi
ty
Abstract
When first introduced to China, there were Ti-lun School and
She-lun School who studied Yogcra works. Later in the Tang Dynasty,
Xuanzang (602-664) and the mission led by him systematically
translated or re-translated Indian Yogcra works into Chinese.
Research and development is very prosperous in that time. The
development of so-called Fa-xiang School was not limited to China.
Silla monks and Japan monks who came to China seeking Dharma also
brought Yogcra works back to their places, thus forming their own
distinctive traditions. The transmission and exchange of Yogcra
works between China and Japan, seen in the description of general
history was mainly in two periods. Firstly, in the Tang Dynasty,
visiting monks brought Yogcra works back to Japan; then, during the
late Qing Dynasty, Yang Wenhui (1837-1911), with the help of Nanj
Buny (1849-1927), brought back some lost works, including those of
Kuiji (632-682), Huizhao (652-715), etc. The distribution in those
two periods both resulted in great popularity and lasting impacts
in their places. However, there is yet a rarely noticed history of
distribution in between. During the late Ming Dynasty, there were a
group of monks and laity attempting to study the thoughts of Yogcra
works, such as Cheng Weishi Lun, Yin Ming Ru Zheng Li Lun, and Guan
Suo Yuan Yuan Lun translated in Tang Dynasty. And, the boom has
extended to the early Qing
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Dynasty. Part of the works of this period was introduced into
Japan, some wewe even re-published there. Interestingly, exactly
what works had been brought into and spread in Japan? How many of
them were re-published? What monks were interested in these books?
And in terms of ideology had any impact caused? Unfortunately, what
we have known is still quite limited so far. Therefore, this study
starts with the bibliographical perspective, investigating the
spread of late Ming Yogcra works in Japan during the Edo Period,
the sorts of the re-published books, and Edo monks comments on
these works.
In conclusion, its pointed out that those late Ming Yogcra works
brought into Japan during the Edo Period were introduced as part of
Jiaxingzang. Meanwhile, Japanese block-printed editions also such
as Cheng Weishi Lun Suquan, Cheng Weishi Lun Guanxin Fayao, etc.,
appeared in Japanese bookstores. In addition, as for annotating the
late Ming Yogcra works, Tendai Anrakuin monks and Shingon monks
were the most enthusiastic; the main selected objects for
annotation were the books which had been incorporated into
Xiangzong Bayao.
Keywords: Late Ming Buddhism, Yogcra Buddhism, Xiangzong Bayao,
Edo period Buddhism, Transmission of books