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Monastic Biography in the Ming and Qing: The Case of Shi Zhenqing 釋真清 (1537–1593)=明清佛教傳記與塔銘：以釋真清（1537–1593）為例 |
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| Author |
Bingenheimer, Marcus (著)=馬德偉 (au.)
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| Source |
Journal of Chinese Buddhist Studies=中華佛學學報
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| Volume | v.35 |
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| Date | 2022.08 |
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| Pages | 59 - 107 |
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| Publisher | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Note | Marcus Bingenheimer, Associate Professor, Department of Religion, Temple University.
馬德偉，美國天普大學宗教系副教授。 |
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| Keyword | Buddhist biography=佛教傳記; stupa epitaph=塔銘; stupa inscription=塔銘; Ming-Qing Buddhism=明清佛教; Shi Zhenqing =釋真清 |
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| Abstract | This article aims to delineate the relationship between the various versions of Xiàngxiān Zhēnqīng’s 象先真清 (1537–1593) biography as a case study for the production and reuse of Buddhist biographies in late imperial China. In total, we know of some ten “biographies” of Zhenqing. The introduction below compares and traces the relationship between these different accounts, with special emphasis on the relationship between the two earliest accounts: his stūpa epitaph contained in the Tiantai gazetteer of 1601 and his zhuan-biography in the Ming gaoseng zhuan collection (1617). Zhenqing’s stūpa epitaph is longer than his zhuan-biography. This is shown to be generally true for other cases where stūpa epitaphs of Buddhists have been preserved. However, although the epitaph is longer and more detailed, it was the zhuan that was widely copied and reused in later depictions of Zhenqing’s life. The second part of the paper presents a detailed comparison between the zhuan-biography and the stūpa epitaph as a case study of the differences and similarities between the two genres. Questions of genre aside, Zhenqing’s biography is in itself a valuable source for the activities of a late 16th century Buddhist master in China, whose interests straddled Pure Land, Tiantai, and Chan. We learn about his religious training, his personal practice, his teachings, and his relationships with monastic and literati friends. The zhuan also contains a detailed account of his death and cremation. Comparing Zhenqing’s zhuan with his stūpa epitaph shows again that it is best practice to consult the epigraphic evidence together with biographical literature.
本文目的在於描述各版本的釋真清 （1537–1593） 傳記之間的關聯性，做為案例研究，亦藉此了解明清佛教傳記是如何產出以及如何再被使用。數量上我們知道有十餘部真清傳記。而以下的介紹比較及追溯了各版本的陳述，並特別留意最早的兩個版本之間的關聯：載於 1601 年《天台山外方志》中的墓誌銘（塔銘），以及 1617 年的《明高僧傳》。需留意的是，真清塔銘的內容比他的傳記長，而其它被保存下來的塔銘也是同樣的情況。然而，雖然「塔銘」較長且包含更多細節，但在較後來的對真清生平描述的部分，反而是「傳」被廣泛地複製和重覆使用。在這論文第二部分，以此做為案例研究，詳細地呈現並比較此主題在「傳」與「塔銘」兩種文體間的異同。而拋開文體的問題，真清的傳記本身就是十六世紀末葉中國佛教大師活動的寶貴資料來源，他的興趣橫跨了淨土宗、天台和禪宗。我們從中得知了他個人的宗教訓練、個人修行，他的教義以及他與當時僧侶及士人朋友之間的關係。這個傳記還詳細記載了他的死亡和火葬。我們在此透過對真清傳記與其塔銘之間的比較，再次證明了碑文證據與傳記文獻一同查閱的必要。 |
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| Table of contents | Abstract 59
1. Introduction 62
1.1 Biographical information in Buddhist historiography 62
1.2 Tracing biographical sources on Xiangxian Zhenqing 象先真清 (1537–1593) 65
1.3 On the relationship between stūpa epitaph and zhuan 71
1.4 Conclusion 74
2. Annotated Translation & Comparative Edition 78
References 104
Abbreviations
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| ISSN | 23132000 (P); 23132019 (E) |
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| Hits | 128 |
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| Created date | 2023.04.24 |
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| Modified date | 2023.04.24 |
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