The Spread of Buddhisms. Part 2: The Making of A Buddhist Cosmopolis

Transcription

1 The Spread of Buddhisms Part 2: The Making of A Buddhist Cosmopolis

2 Post 5 th -Century Spread of Buddhisms Maritime polities of Southeast Asia (earliest evidence from Kedah in Malaysia, 5 th cent. CE) Japan (official transmission from Korea) Tibet (the great debate between Indians and Chinese) The semi-nomadic polities: Liao (Khitans), Xixia (Tanguts), and Mongols (Ilkhanate and Yuan China)

3 Key Issues Multiple uses of Buddhisms: From the protection of the state to smuggling State formation and the use of Buddhisms The emergence of China as the central realm of Buddhist teachings The multiple worlds of a Buddhist cosmopolis

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5 Southeast Asia s Role in the Transmission of Buddhisms (and Brahmanism) Giao Chi (Jiaozhi) and Pyu earliest evidence of Buddhisms in Southeast Asia A Transit Zone: No evidence of maritime Southeast Asia playing any significant role in the early transmission of Buddhisms No evidence of maritime Southeast Asia used as a staging site for the transmission of Brahmanism Important center for Indian and Chinese monks to study during the post-seventh century period (Palembang, Srivijaya): Yijing (7 th century) and Atisa (11 th century)

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7 The Funan to Srivijaya Transition

8 Early Buddhist Sites in Maritime Southeast Asia

9 Earliest Evidence of Buddhist in Maritime Southeast Asia The Buddhagupta inscription from Kedah, present-day Malaysia. Buddhagupta, the great sea-captain, from Raktamrttika 赤土国 offering prayers to the Buddha. C. 5 th century.

10 Buddhist Monks Arriving in China by the Sea Route before the 6 th Century Kang Senghui 康僧會 : 247 Zhi Jiangliangjie 支畺梁接 : 255 Liang Qianglouzhi 梁強婁至 : 281 Zhi Fafang 支法防 : Between Tanmoyeshe 曇摩耶舍 : between 397 and 401 Faxian 法顯 : 412 Qiunabamo 求那跋摩 : other monks between 420 and 479

11 China and Southeast Asia Funan delegation to China including the monk Nagasena who reports of the popularity of Brahmanism Emperor Wu s Interest in Buddhist relics from Funan Embassies from Panpan (528 and 534), Dandan (528), and Funan (540) to the court of Emperor Wu with offerings of Buddhist relicts

12 Yijing s Travel to India (through Sumatra)

13 Wutai Shan Bodhgaya Kandy Palembang

14 CHINA AS A CENTRAL REALM OF BUDDHIST TEACHINGS AND PILGRIMAGE

15 The Use of Buddhisms in China Political legitimization Magical prowess of monks: rainmaking, longevity, state protection Inter-court diplomacy Espionage and smuggling

16 The State Induction of Buddhism: The Story Continues Emperor Wu and Korea The monk Gunavarman meets the rulers of Java Korean presentation of Buddhist images and texts to the Japanese Emperor Kinmei The Great Samye Debate between Chinese Chan and Indian Vajrayana in Tibet in c. 793 The use of Buddhism for state identity: Liao, Xixia, and the Mongols

17 Chinese Transformation of Buddhisms Changing the language of Buddhisms The creation of new texts and ideas The creation of sacred sites Establishing a model for replicating Buddhisms in foreign lands

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19 Sacred Buddhist Mountains in China Wutai shan: Manjusri (Wenshu) Emei shan: Samantabhadra (Puxian) Jiuhua shan: Ksitigarbha (Dizang) Putuo shan: Avalokitesvara (Guanyin)

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21 The true monks of the Western lands, Come from afar to pay reverence. Below the cliffs, auspicious colors often rise, Good fortune and happiness in the land of Tang, Lasting ten thousand years and thousands of autumns. 西國真僧, 遠遠來瞻禮 瑞彩時時巖下起 福祚唐川, 萬古千秋歲 translation Cartelli 2004: 741 & 2013: 59.

22 China s sphere of Buddhist Interactions Korea and Japan Vietnam Liao and Xixia Tibet

23 Zanning, The Western Region (i.e., India) is the root and trunk of Buddhist doctrines. The teachings transmitted to China are its branches and leaves. The Chinese adherents have only seen the branches and leaves and have no knowledge of the root and trunk. The Chinese adherents thus fail to realize that when planted in soil, branches and leaves can take new root and grow fresh trunk. The branches and leaves that sprout from this new trunk can become so marvelous that even those efficient in grafting may fail to recognize the original roots. Due to the declining state of Buddhist doctrines in India, it was necessary to transmit the Chinese doctrines to India. Without this reverse transmission, Indians would fail to properly understand Buddhist doctrines.

24 THE FORMATION OF BUDDHIST COSMOPOLIS

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26 Sri Lanka and The Tantric Connections Across the Bay of Bengal Vajrabodhi traveled to Sri Lanka and then to Java and from there arrived in China in In 741, Amoghavajra traveled to Java and Sri Lanka on a Kunlun ship, returning to Tang China in 746. The Abhayagiri Monastery in Sri Lanka emerged as a Tantric institution in the ninth century with links to Java and possibly China The Javanese monk Bianhong went to China to study under Amoghavajra s student Huiguo and the Japanese Tantric master Kukai Atisa: 1012 visited Srivijaya to study under monk Dharmakirti, returned to India (at Vikramasila) and then to Tibet in 1040.

27 Borobudur: Tantric Influences?

28 The Decline of Buddhism in India Deurbanization and the collapse of monastic institutions in the Gangetic basin The conflict between Brahmanism and Buddhism The destruction of monastic institutions by Turko-Afghan plunderers The existence of Buddhist institutions in Kashmir, Bihar, and south India

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30 Indian Monk Zhikong s ( ) Travel from South Asia to East Asia

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32 Hou Xian 侯顯 : The Ming Envoy to Tibet, Nepal, and Bengal Person of Tibetan origin, eunuch, Buddhist Initially sent to Tibet (and perhaps also to Nepal) by the Yongle emperor in 1403, through the overland route and with the Buddhist monk Zhuguang, to bring Buddhist lamas to the Ming court. 1415: Sent to Bengal by the sea route to make enquiries about the deposed ruler Jianwen 1420: Sent to Bengal (along with Zheng He s maritime expedition) to diffuse the conflict between Bengal and Juanpur. Visited Bodh Gaya. 1427: Sent to Tibet and Nepal by the land route for Buddhistrelated activities

33 Hou Xian s Buddhist Missions in the 15 th Century

34 REVERSE TRANSMISSION

35 The Sihui Migration Network (19th-20th Century) and the Spread of Ruan-Liang Temples

36 Ruan Ziyu 阮子鬱 ( ) Liang Cineng 梁慈能 ( ) Disciples of the sixth Chan patriarch Huineng 惠能 ( ) Ruan and Liang attained spontaneous enlightenment and instantaneously became buddhas Enshrined in Baolin 寶林 (1271) and Baosheng 寶勝 (1290) temples in Sihui County 四會, Guangdong Province At least thirteen temples dedicated to Ruan and Liang in Malaysia (earliest 150 years old) One temple in Kolkata, India, built in 1908 Part of the Sihui immigrant network

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38 甲洞富城阮梁公聖佛廟 (Kepong Yuen Leong Temple), Kuala Lumpur

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40 Taixu s Goodwill Mission in

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43 Conclusions Important to understand (and take into account) the diversity of Buddhist ideas, images, and people that circulated in pre-colonial Asia The spread of Buddhisms was multi-directional and sometimes circulatory The spread of Buddhisms was dependent on pre-existing, mercantile and urban, networks (and later migratory networks) The key reasons for the spread of Buddhisms included the flexibility of practice and usage, support from mercantile communities, state patronage, and the pattern of establishing local sacred sites