Alternative Title：Tsung-hsiao's Le-pang wen-lei and the Pure Land Trition of the Sung Period; 中英文提要; 中文論文提要：頁106. 中英文提要; 英文論文提要：pp.172-173.
關鍵詞
Pure Land; Late Imperial China; Le-pang wen-lei; Tsung-hsiao; Getz, Daniel Aaron; 高澤民; 淨土; 中國帝制末期; 樂邦文類; 宗曉
摘要
Western scholarship on Pure Land Buddhism in has until recently given scant attention to until recently given scant attention to developments during the Sung period (960-1279). For a number of reasons, the exegetical and doctrinal contributions of the T'ang period have heretofore attracted a disproportionate share of scholarly attention. This lopsided emphasis and the assumptions on which it is based have led in some cases to mistaken notions of Chinese Pure Land and furthermore have provided an inadequate basis for understanding the Pure Land tradition of Late Imperial China. Rectification of this imbalance will require both an acknowledgment that developments in the periods following the T'ang are worthy of study and a commitment to fully exploring the unique characteristics of Pure Land in these later periods. In particular，the achievements of the Sung period demand special attention since they formed the transitional bridge from the Pure Land of the T'ang to that which emerged in later dynasties.
An essential text for understanding Pure Land n the Sung is the Le-pang wen-lei (Anthology of the Blissful Country)，a compendium produced in the year 1200 by the T'ien-t'ai monk Tsung-hsiao (1151-1214). Consisting of fourteen different genres of literature divided into five fascicles, this work is a rich trove of scriptural excerpts, epigraphs, poetry，and biographical materials on the Pure Land tradition up to Tsung-hsiao's time. Among the more than two hundred entries in this work，those from the Sung present a particularly indispensable array of sources for gaining insight into the nature of the Pure Land tradition in this period.
This paper will be concerned with identifying the dynamics and tensions of Sung Pure Land as revealed in the Le-pang wen-lei. On the one hand，a good number of entries in the compendium exhibit the T'ien-t'ai orientation of the compiler and serve to remind us that Pure Land up through the Sung，and even beyond，largely functioned not as an autonomous movement but as an exegetical and devotional tradition embedded within other forms of Buddhism，of which the T'ien-t'ai school was one of the most prominent. On the other hand，yet other excerpts within the same collection allow us to trace the emergence of Pure Land societies that came to dominate the Sung landscape and that has a tendency to shift the focal point of pure Land activity away from the monasteries and into the general populace. Through these societies, Pure Land began to be perceived as possessing a degree of autonomy，a fact that is reflected in Tsung-hsiao's creation of a separate Pure Land patriarchate. Despite its singular and consistent focus on Pure Land，however，the Le-pang wen-lei in its inclusiveness, far from presenting Pure Land as a monolithic entity，paradoxically reveals a tradition characterized by complexity and ambiguity.
The paper will particularly focus upon the creation of the patriarchate as an attempt to reassert the primacy of the monastic establishment; especially vis-a-vis the newly emergent white Lotus Sect.
