The Zhenzheng Lun By Xuanyi

The Zhenzheng lun 甄正論 (T 2112, Treatise of Revealing the Correct) is a Chinese Buddhist apologetic treatise with a distinct anti-Daoist stance in three juan. It is organized as a dialogue between a Daoist, the "Venerable Obstructed by Customs" (zhisu gongzi 滯俗公子), and the Buddhist "Master Revealing the Correct" (zhenzheng xiansheng 甄正先生) in which the former is gradually led towards an orthodox Buddhist understanding by the latter through the refutation of his various arguments against Buddhism. Composed in the late 7th century, the text was authored depending on the political interests and strategies of Wu Zhao武曌 (624–705), who in 690 was enthroned as Empress Wu Zetian 武則天. This study of Thomas Jülch offers a richly annotated and complete translation of the Zhenzheng lun along with an introductory part that focuses on reconstructing the political and propagandistic circumstances relevant to the understanding of the Zhenzheng lun.

The Zhenzheng lun 甄正論 (T 2112, Treatise of Revealing the Correct) is a Chinese Buddhist apologetic treatise with a distinct anti-Daoist stance in three juan. It is organized as a dialogue between a Daoist, the "Venerable Obstructed by Customs" (zhisu gongzi 滯俗公子), and the Buddhist "Master Revealing the Correct" (zhenzheng xiansheng 甄正先生) in which the former is gradually led towards an orthodox Buddhist understanding by the latter through the refutation of his various arguments against Buddhism. Composed in the late 7th century, the text was authored depending on the political interests and strategies of Wu Zhao武曌 (624-705), who in 690 was enthroned as Empress Wu Zetian 武則天. This study of Thomas Jülch offers a richly annotated and complete translation of the Zhenzheng lun along with an introductory part that focuses on reconstructing the political and propagandistic circumstances relevant to the understanding of the Zhenzheng lun.

This is a study of the earliest and finest collated inscription in the history of Chinese calligraphy, the Ji Wang shengjiao xu 集王聖教序 (Preface to the Sacred Teaching Scriptures Translated by Xuanzang in Wang Xizhi’s Collated Characters), which was erected on January 1, 673. The stele records the two texts written by the Tang emperors Taizong (599–649) and Gaozong (628–683) in honor of the monk Xuanzang (d. 664) and the Buddhist scripture Xin jing (Heart Sutra), collated in the semi-cursive characters of the great master of Chinese calligraphy, Wang Xizhi (303–361). It is thus a Buddhist inscription that combines Buddhist authority, political power, and artistic charm in one single monument. The present book reconstructs the multifaceted context in which the stele was devised, aiming at highlighting the specific role calligraphy played in the propagation and protection of Buddhism in medieval China.

With his carefully annotated translation of Fozu tongji, juan 39-42, Thomas Jülch enables an in-depth understanding of a key text of Chinese Buddhist historiography.

The Buddhist master Fazang is regarded as one of the greatest metaphysicians in medieval Asia. This study aims at correcting misinterpretations and shedding light on neglected areas, opening up for discussion the various structures of medieval East Asian monastic biography.

The contributions in this volume were mostly first presented at the conference "Research on Nestorianism in China. Zhongguo jingjiao yanjiu 中國景教研究" held in Salzburg, 20– 26 May 2003. Like the conference, the volume explores the subject of "Nestorianism" (jingjiao, "Luminous Religion") in a variety of aspects. The material of the present collection is organized in five parts. The first part presents different aspects of the past and current research on jingjiao. The second part discusses jingjiao in the Tang dynasty, especially the question of the "Nestorian" texts and documents, their authenticity and theology. The third part deals with the "Nestorian" inscriptions and remains from the Yuan dynasty, especially from Quanzhou. Part four is dedicated to questions of the Church of the East in Central Asia and other historically relevant countries. The last part of the book presents a "Preliminary Bibliography on the Church of the East in China and Central Asia" prepared especially for this volume.

This volume completes the previous volumes 1, 2, 3a, 3b, and 4a of an interdisciplinary book project on the reception of Jesus Christ in China, as seen from the perspectives of Sinology, mission history, theology, and art history, among others. It consists of the following parts: A "Supplementary Anthology" that presents excerpts and longer quotations from selected works – such as translations, prayers, poems, and scholarly articles – listed in the bibliography of vol. 4a; two sections of "Notes on Contributors, Vols. 1–3b" and "Notes on Authors of the Anthologies, Vols. 1–3b, 4b" that provide short biographical information on the contributors of articles and authors of all texts in the anthologies; a "List of Reviews of Vols. 1–4a" published on the whole collection as well as on individual volumes; the Tables of Contents of vols. 1, 2, 3a, 3b and 4a; a "General Index and Glossary" that gives readers access to all articles and anthologies included in vols. 1, 2, 3a, 3b, and 4b, a corpus of almost two thousand pages of text; and finally a list of "Errata and Corrigenda."

These volumes contain a selection of twenty-one essays presented in a conference convened jointly by the Ecole francaise d'Extreme-Orient and the Centre for the Study of Religion and Chinese Society of the Chinese University of Hong Kong, on "Religion and Chinese Society: The Transformation of a Field and Its Implications for the Study of Chinese Culture." The collection provides as wide a coverage as possible of recent research in the history of Chinese religion and seeks to draw some tentative conclusions about the implications for the study of Chinese religion and society in general.

After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.

After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.