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CLERGY, KINSHIP, AND CLOUT IN YUAN DYNASTY SHANXI

Published online by Cambridge University Press:  07 July 2016

Jinping Wang*
Affiliation:
National University of Singapore E-mail hiswj@nus.edu.sg

Abstract

During the thirteenth and fourteenth centuries, people in north China took advantage of a Mongol policy that gave Buddhist officials a status equivalent to what civil officials enjoyed, as a strategy for family advancement. Monk Zhang Zhiyu and his family provide a case study of an emerging influential Buddhist order based at Mount Wutai that connected the Yuan regime with local communities through the kinship ties of prominent monks. Within this Buddhist order, powerful monks like Zhiyu used their prestigious positions in the clerical world to help the upward social mobility of their lay families, displaying a distinctive pattern of interpenetration between Buddhism and family. This new pattern also fit the way that northern Chinese families used Buddhist structures such as Zunsheng Dhāranῑ pillars and private Buddhist chapels to record their genealogies and consolidate kinship ties.

Type
Research Article
Copyright
Copyright © Cambridge University Press 2016 

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References

REFERENCES

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Halperin 2015 Halperin, Mark.Buddhists and Southern Literati in the Mongol Era.” In Modern Chinese Religion I: Song-Liao-Jin-Yuan (960–1368 AD), Volume 2, eds. Lagerwey, John and Marsone, Pierre, pp. 1433–92. Leiden, Boston: Brill, 2015.Google Scholar
Halperin 2006 Halperin, Mark. Out of the Cloister: Literati Perspectives on Buddhism in Sung China, 960–1279. Cambridge, MA: Harvard University Press, 2006.Google Scholar
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Heller 2014 Heller, Natasha. Illusory Abiding: The Cultural Construction of the Chan Monk Zhongfeng Mingben. Harvard: Harvard University Press, 2014.Google Scholar
Heller 2009 Heller, Natasha. “The Chan Master as Illusionist: Zhongfeng Mingben's Huanzhu jiaxun.” Harvard Journal of Asiatic Studies 69:2 (2009), pp. 271307.CrossRefGoogle Scholar
Hsiao 2007 Ch'i-ch'ing, Hsiao 蕭啟慶. Nei beiguo er wai Zhonguo: mengyuanshi yanjiu 內北國而外中國: 蒙元史研究. Beijing: Zhonghua Shuju, 2007.Google Scholar
Hou 1998 Xudong, Hou 侯旭東. Wu liu shiji beifang minzhong de fojiao xinyang: Yi zaoxiang ji wei zhongxin de kaocha 五、六世紀北方民眾的佛教信仰:以造像記為中心的考察. Beijing: Zhongguo Shehui Kexue Chubanshe, 1998.Google Scholar
Iiyama 2008 Tomoyasu, Iiyama 飯山 知保. “Monguru jidai Kahoku ni okeru keifu denshō to hikoku shiryō” モンゴル時代華北における系譜伝承と碑刻史料. Shiteki 30 (2008), pp. 164–80.Google Scholar
Iiyama 2003 Tomoyasu, Iiyama 飯山 知保. “Kin Gen dai Kahoku shakai ni okeru zaichi yūryokusha: hikoku kara mita Sansei Kinshū Teijōken no baai” 金元代華北社会における在地有力者――碑刻からみた山西忻州定襄県場合. Shigaku zashi 112:4 (2003), pp. 452–77.Google Scholar
Jing 2004 Jing, Anning. “Financial and Material Aspects of Tibetan Art under the Yuan Dynasty.” Arbitus Asiae 64:2 (2004), pp. 213–41.Google Scholar
Kieschnick 1997 Kieschnick, John. The Eminent Monk: Buddhist Ideals in Medieval Chinese Hagiography. Honolulu: University of Hawai'i Press, 1997.Google Scholar
Lai 2010 Tianbing, Lai 賴天兵. “Guanyu Yuandai sheyu Jianghuai/Jiangzhe de shijiao duzongtong suo” 關於元代設於江浙/江淮的釋教都總統所. Shijie zongjiao yanjiu 1 (2010), pp. 5568.Google Scholar
Lamotte 1960 Lamotte, Étienne. “Mañjuśrī.” T'oung Pao 48:1–3 (1960), pp. 196.Google Scholar
Li 2007 Youcheng, Li 李有成, “Shi lun Wutai shan Foding Zunsheng tuoluoni jing shi jingchuang” 試論五臺山《佛頂尊勝陀羅尼經》石經幢. Wutai shan yanjiu 9 (2007), pp. 4346.Google Scholar
Lin 2014 Lin, Wei-cheng. Building a Sacred Mountain: The Buddhist Architecture of China's Mount Wutai. Seattle and London: University of Washington Press, 2014.Google Scholar
Lin 2008 Yunrou, Lin 林韻柔, “Tangdai Foding zunsheng tuoluoni jing de yichuan yu xinyang” 唐代佛頂尊勝陀羅尼經的譯傳與信仰. Fagu foxue xuebao 3 (2008), pp. 145–93.Google Scholar
Liu 2008 Shufen, Liu 劉淑芬. Miezui yu duwang: Foding zunsheng tuoluoni jingchuang zhi yanjiu 滅罪與度亡:佛頂尊勝陀羅尼經幢之研究. Shanghai: Shanghai Guji Chubanshe, 2008.Google Scholar
Morita 2001 Kenji, Morita 森田 憲司. “Gencho ni okeru daishi ni tsuite” 元朝における代祀について. Tōho shūkyō 98 (2001), pp. 1732.Google Scholar
Nishio 2006 Kenryū, Nishio 西尾 賢隆. Chūgoku kinsei ni okeru kokka to Zenshū 中国近世における国家と禅宗. Kyoto: Shibunkaku, 2006.Google Scholar
Nogami 1978 Shunjō, Nogami 野上 俊靜. Genshi Shaku Rō den no kenkyū 元史釋老傳の研究. Kyoto: Hōyū Shoten, 1978.Google Scholar
Noguchi 2005 Yoshitaka, Noguchi 野口 善敬. Gendai Zenshū shi kenkyū 元代禪宗史研究. Kyoto: Zen Bunka Kenkyūsho, 2005.Google Scholar
Rossabi 1994 Rossabi, Morris.The Reign of Khubilai Khan.” In The Cambridge of History of China, vol. 6, Alien Regimes and Border States, eds. Franke, Herbert and Twitchett, Denis, pp. 414–89. Cambridge: Cambridge University Press, 1994.CrossRefGoogle Scholar
Sakurai 2000 Satomi, Sakurai 櫻井 智美. “Gendai shūkenyin no setsuritsu” 元代集賢院の設立. Shirin 83:3 (2000), pp. 115–43.Google Scholar
Sakurai and Yao 2012 Satomi, Sakurai 櫻井 智美 and Yongxia, Yao 姚永霞. “Gen shigen kyu nen kōtaishi en’ō shikō hi o megutte” 元至元 9 年「皇太子燕王嗣香碑」をめぐって. Sundai shigaku 145 (2012), pp. 2349.Google Scholar
Schopen 1997 Schopen, Gregory. Bones, Stones and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India. Honolulu: Hawai'i University Press, 1997.Google Scholar
Stevenson 1996 Stevenson, Daniel B.Visions of Mañjuśrī on Mount Wutai.” In Religions of China in Practice, ed. Lopez, Donald S. Jr., pp. 203–22. Princeton: Princeton University Press, 1996.Google Scholar
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