复旦中华文明国际研究中心

2013年“佛教与中国宗教暑期班”

课程纲要

ICSCC, Fudan University

2013 Summer Program in Buddhism and Chinese Religions

Course Outlines

1. Stephan Bokemcamp 柏夷 (Professor, Arizona State University, USA)

This Foreign Religion of Ours: Daoist Responses to Buddhism in the Second to Sixth Centuries  斯夏之夷教: 二至七世紀道教對佛教的回應

In this seminar, I will first give a brief overview of the formation of the Daoist religion and cover the sources available to the modern scholar for the study of Daoism.  Following this brief introduction, participants will read the earliest mentions of the Buddhist religion in Daoist texts, as well as few comparable allusions to the foreign religion in secular sources.  Then, for two-thirds of the course we will cover the remarkable Lingbao wholesale absorption of Buddhist elements into Daoism. These will include Daoist ideas of samsara and rebirth, the Buddhist-inspired cosmology of the Lingbao scriptures, the "translation" of Daoist texts from pseudo-Sanskrit celestial graphs, and the construction of new moral emphases derived from Buddhist models.  Participants will be given secondary and primary sources to prepare for each session.  Instruction will consist in equal parts of lecture and reading exercise, during which participants will be able to practice reading difficult Daoist sources.  There will be an emphasis on the ability to distinguish the ways items of Buddhist terminology and doctrine are reconfigured in Lingbao sources. 

2. Jinhua Chen 陳金華 (Professor, Department of Asian Studies, the University of British Columbia, Canada)

The Dharma that Flowed: New Perspectives on Buddhism’s Cross-cultural Roles in medieval Asia

3. Seishi Karashima 辛嶋靜志 (Professor, the International Research Institute for Advanced Buddhology, Soka University, Japan)

A Philological Approach to Early Māhāyana Scriptures 早期大乘經典之文獻學剖析

Each Mahāyāna text must have its own complex background and history. Most likely early Mahāyāna scriptures were originally transmitted in Middle Indic and later, translated gradually into (Buddhist) Sanskrit. Such (Buddhist) Sanskrit texts are, in other words, the result of constant sanskritisation, wrong back-formations, additions and interpolations over the centuries. This means that when we attempt to understand the early Mahāyāna scriptures and draw nearer to their original landscapes, if we limit ourselves only to extant Sanskrit manuscripts, most of which date from the eleventh century onwards, the explanatory value of such studies is rather limited. Besides Sanskrit manuscripts, we should investigate all other available materials, such as Sanskrit manuscript fragments from the ancient Greater Gandhāra (Northwest Pakistan and East Afghanistan) and Central Asia, Khotanese texts, Tibetan and Chinese translations. Among the Chinese translations, those, which were made from the second to the sixth century, thus antedating many of the extant Sanskrit manuscripts, may particularly provide substantial clues to the origin and development of Buddhist scriptures. In addition to written evidence, we should also consult the results of various researches conducted on archaeological and art historical materials. By considering all such materials together, we may be able to attain new perspectives on early Mahāyāna scriptures. We need to reconsider what we have understood through eyeglasses, called common sense, by removing them and looking anew at primary materials. In this way, we may be able to draw nearer to the original features of the early Mahāyāna scriptures.

4. John Kieschnick 柯嘉豪 (Department of Religions; Stanford University, USA)

The Religious Life of Things: Buddhism and Material Culture 物裡看佛:佛教與物質文化  

5. Barend J. ter Haar 田海 (Shaw Professor of Chinese, University of Oxford; United Kingdoms)

Local Religious Culture in Late Imperial China

This seminar consists in the following nine lectures

1. Studying local religious culture;

2. Labelling of religious culture  (White Lotus Teachings and Gelaohui, shamans and mediums, and so forth);

3. Religious culture at the centre of social organization;

4.  Charitable activities and religious life;

5. Spirit writing;

6. New religious groups, especially the Non-Action Teachings or Great Vehicle teachings of the Lower Yangzi region;

7. Triads;

8. Rumours and collective fear;

9. The cult of Lord Guan.

申请表：2013年“佛教与中国宗教暑期班”申请表.doc

相关链接：复旦中华文明国际研修班第一期“佛教与中国文化”招生启事