Falsifying a Liechtenstein Residence Card【visit: hk965.com】【whatsapp:+852 92908202】【telegram:hz99888】Professional production of documents, including passports, visas, driver's licenses, ID cards, green cards, residence cards, various certificates, and utility bills Global shipping, safe and fast. Contact us if needed.,【Customized website: https://hk965.com】,【whatsapp:+852 92908202】【telegram:@hz99888】Falsifying a Liechtenstein Residence Card,Falsifying a Liechtenstein Residence Card. . . . . . . . On the afternoon of June 21, 2024, the "Zen Enlightenment and Monk Controversy" New Book Seminar hosted by the International Research Center of Chinese Civilization of Fudan University was held in Conference Room 106 of the Think Tank Building.This lecture was given by Wu Jiang, professor of the Department of East Asia at the University of Arizona, USA. He introduced the Chinese version of his monograph "Zen Enlightenment and Monk's Criticism: The Reconstruction of Chinese Zen in the 17th Century" (hereinafter referred to as "Zen Enlightenment and Monk's Criticism") published in December 2023.Li Tiangang, deputy director of the Chinese Civilization International Research Center and professor of the Department of Religious Studies, presided over the meeting. Professor Wang Gang of the University of Florida, Professor Hou Chong and Professor Fan Zhihui of Shanghai Normal University, Professor Huang Yixun of Shanghai University, and Professor Fu Xinyi and Professor Zhang Weiran of Fudan University made comments."Zen Enlightenment and Monk Controversy" is an academic monograph written by Professor Wu Jiang on the development of Zen Buddhism in the Ming Dynasty. The whole book is divided into four parts.The first part focuses on the background of Chinese Buddhism in the 17th century, such as the development of several Buddhist groups in the late Ming Dynasty, the influence of literati on Zen Buddhism, as well as the main Zen founders of the Rinzai and Soto sects and the spread of Zen lineages in the 17th century.The second part focuses on the purpose of Zen enlightenment, especially the dispute between Miyun Yuanwu and Hanyue Fazang, and also discusses the role of Emperor Yongzheng in this dispute.The third part focuses on the discussion of the controversy over the Dharma lineage, especially the "two enlightenments" - the dispute between the enlightenment of the emperor and the enlightenment of the heavenly king. This controversy lasted from the late Ming Dynasty to the Qing Dynasty, and its influence even reached Japan.The fourth part analyzes the rise and fall of Zen Buddhism and the model of Buddhist revival.All the above discussions reveal that the revival of Zen Buddhism left traces in the 17th century.But for some reason, these traces were intentionally or unintentionally ignored in the later history of Buddhism.The purpose of this book is to retell and reconstruct this reinvented tradition, showing its rich tensions, negotiations and contradictions.At the beginning of the lecture, Chen Yinchi, director of the International Center for Chinese Civilization Studies at Fudan University and professor of the Department of Chinese, delivered a welcome speech. He briefly introduced the history of the International Center for Chinese Civilization Studies and the visiting scholar program, and reviewed the relationship between Professor Wu Jiang and the center.Professor Wu was a visiting scholar of the center in 2018, and published the workshop collection "Buddhism and Methods: Ming and Qing Buddhism and Its Surroundings" (Fudan University Press, 2021) at the center; Professor Chen Jinhua, the head of the "International Buddhism and Chinese Religious Studies Series" where the newly published "Zen Enlightenment and Monk Criticism" is located, has also been a visiting scholar of the center.Later, Li Biyan, deputy editor-in-chief of Zhongxi Book Company, introduced the achievements of Zhongxi Book Company in the field of religion in recent years, as well as the publication process of Professor Wu Jiang鈥檚 work.Professor Chen YinchiLi BiyanIn his report, Professor Wu Jiang first introduced the origin of his study of Ming and Qing Buddhism, pointing out that the writing of "Zen Enlightenment and Senghao" was inspired by Mr. Chen Yuan's "Senghao Ji in the Early Qing Dynasty" and "Research on Buddhism in Yunnan and Guizhou in the Ming Dynasty".He believes that the concentrated appearance of historical materials on monks and quarrels must represent the huge changes in social and cultural life and the Buddhist monastic community under the background of the Ming and Qing Dynasties.Under the guidance of this idea, Professor Wu Jiang re-combed and researched the historical materials of the monks' feud, and added some new materials that had never been seen before.He particularly mentioned that Mr. Chen Zhichao's "Collection of Letters from China and the Middle Kingdom by the Eminent Monk Yin Yuan in Japan" and "Collection of Poems and Essays of the Eminent Monk Dong Gao Xinyue in Japan" compiled by Mr. Chen Zhichao were of great help to his research.Afterwards, Professor Wu Jiang talked about the writing process of this book.When he was studying at Harvard, he studied the history of Buddhism, shifting from the mainstream Buddhist history of the Tang and Song dynasties to the Ming and Qing dynasties.At that time, the relevant discussions on Buddhist studies in the Ming and Qing Dynasties were very brief and contained many errors. Many historical facts had to be obtained by reading first-hand materials.He realized that academic writing is a whole process of data collection, analysis and research, organization, interactive feedback and writing creation, as well as multiple revisions. It also reflects the researcher's inner understanding of the research object and his pursuit of transcendence.This book is adapted from Professor Wu Jiang鈥檚 doctoral thesis and is also his first monograph. It was first published in English at the end of 2007 and translated into Chinese in 2023.Compared with the doctoral thesis, this book adds a discussion on the revival trend of Buddhism and Zen Buddhism in the late Ming and early Qing Dynasties, retains the two monks' disputes involved in the thesis, and adds two chapters of critical analysis, reflecting his overall understanding of Ming and Qing Buddhism around 2007.In addition, he shifted the main argument from the evolution of the orthodoxy of Zen Buddhism to the overall understanding of Buddhism in the Ming and Qing Dynasties and the changes of the times, and put forward some new viewpoints focusing on the revival of Zen Buddhism.The first is the basic understanding of the revival of Buddhism in the Ming and Qing Dynasties, such as the stages of the revival of Buddhism, the lag and subsequent dominance of Zen revival, and the introduction of Zen figures.He believed that Zen Buddhism was an extension of scholar-bureaucrat culture, rather than a product of monastic Buddhism, which came from society to temples.The influence of Wang Yangming鈥檚 philosophy of mind here is worth emphasizing, especially the role of Li Zhi and other Taizhou schools.He found that Li Zhi influenced Qu Ruji's "Zhiyuelu" in terms of Zen sect's thoughts.This book has always taken "Zhiyuelu" as the starting point for the revival of Zen Buddhism.The second step is the analysis of monks鈥?criticisms. The difficulty in this part is how to reveal the changes in Zen Buddhism at that time through monks鈥?criticisms.The characteristics of the monks' complaint documents are trivial, unsystematic thoughts and mixed with a large number of personal grievances. Traditionally, the value of their historical materials is not high.Professor Wu Jiang focused on events, excavating the significance of these historical materials in the history of thought and religion, and conducted a relatively comprehensive combing of time in the discussion of these facts, showing the social nature of the development of Zen Buddhism.For example, the debate between Miyun Yuanwu and Hanyue Fazang reflects the spiritual issues of Zen Buddhism; Fei Yin's "Five Deng Yan Tong" concerns the institutional issues of the transmission of Dharma, etc.Finally, in the conclusion, he systematically proposed the status of Zen in Chinese society, the institutional significance of teaching, the model of Buddhist revival, the limits of Buddhist revival, and the role of scholar-bureaucrats.Since its publication, this book has also received attention and comments from many scholars at home and abroad.Professor Jonathan Spence affirmed the book's description of the revival of Zen Buddhism and believed that many major research discoveries have important reference significance for the study of Chinese history in the seventeenth century.Lynn Struve praised this book for providing a panoramic view of the "Buddhist Revival" in the late Ming Dynasty and extending the readers' perspective to the peak and decline of this revival, enriching people's understanding of the "fundamentalist" tendencies in Confucian thought and ritual practice at that time.In addition, some criticisms pointed out that this book only adds micro-information based on the restatement of Chen Yuan's research results, or has unnecessary long discussions, has a postmodernist tendency, and some of the English translations are inaccurate.While accepting most of the criticism, Professor Wu emphasized the goals he pursues in academic writing.He pursues the refinement of concepts and ideas, the novelty and impact of academic narratives, and attempts to create a new narrative method for Chinese religious history.He made full reference to European historical theory in his writing, and hoped to convey his spiritual pursuit to the public through this book.He concluded that this reflects an idealistic view of history, that is, historical changes are the product of changes in people's thoughts and spirits. People's subjective initiative promotes the development of history and determines the direction of events within the framework of the objective environment.Professor Wu JiangNext, under the chairmanship of Professor Li Tiangang, the participating scholars exchanged and discussed the relevant contents of this book.Professor Wang Gang believes that the Huangbo Sect, represented by Miyun Yuanwu, brought new ideas and organizational methods to Zen Buddhism in China and even East Asia in the 17th century, and presented it in the form of the authentic Linji Sect.The Huangbo Sect's ideology and organizational method of maintaining legitimacy by clarifying the genealogy of transmission of laws can be understood in the context of the compilation of genealogies by clans in the Ming and Qing Dynasties.Hanyue Fazang emphasized personal inner consciousness to verify whether the transmission of the Dharma was legitimate. This ran counter to the clan ideology at the time, was not conducive to the formation of a standardized organizational network in Zen Buddhism at that time, and undermined the authority and practical operability of the Dharma transmission in sect construction.Although the forms of teaching such as stick drink and Ji Feng have been criticized as formalized, they are also easy to standardize, which is conducive to the large-scale organization of sectarian networks."Zen Enlightenment and Monk's Controversy" believes that the strict practice of teaching Dharma has aroused firm opposition from local Tan Yue and may affect the investment of local gentry in temples.From the perspective of Taoism, Professor Wang Gang's strict teaching practice did not conflict with the local gentry.In fact, the expansion of clans maximized the interests of local gentry, and the same may be true of clans.Professor Hou Chong commented that this book has made groundbreaking research in the context of the marginalization of Ming and Qing Buddhism in European and American circles.Different from the previous use of quotations, lamp records, etc. as historical materials, this book reflects the close relationship between such materials and the overall changes in Buddhism in the Ming and Qing Dynasties.Professor Hou also briefly talked about his investigation of several important materials such as the "Dongming Relics" used in the book, and added some detailed revisions.He believed that the unity of the Buddhist scriptures in the Ming Dynasty Tripitaka represented the revival of Buddhism in the Ming Dynasty which should have started with Zhu Yuanzhang.Finally, he hoped to discuss with Professor Wu the manifestations of "Zen Enlightenment".Professor Fan Zhihui raised three main questions: first, what kind of logical connection is implicit between Professor Wu鈥檚 research direction and the change in cultural context; second, how does Professor Wu deal with large and complex data, and whether there are other methods that can be used for reference besides conventional historical research methods; third, compared with Christianity, which has completed the systemization of beliefs and has a complete system, the transmission organization and lineage of Chinese religion itself are the characteristics of the teaching organization itself, or the product of the constraints of the political system.Professor Huang Yixun said that Professor Wu鈥檚 research provided strong support for his own research.The monks' debate actually embodies the contention of various opinions and expresses the revival of Buddhism.In recent years, the research environment of Ming and Qing Buddhism has been improving, and it has gradually attracted the attention of academic circles.Compilations of rare Zen monks' documents such as Miyun Yuanwu and Hanyue Dazang were published one after another. Professor Wu's works supplemented existing research and opened up the field of Ming and Qing Buddhism research.Professor Fu Xinyi said that Professor Wu Jiang basically collected all the relevant materials in his research, and clearly explained the background of the monks' disputes and the types of related disputes.Then, he discussed "Jiaxing Zang".He believes that many studies will use the "Jiaxing Collection" or "Jingshan Collection", but the current research on them is basically study-style research, that is, from document to document, lacking investigation of the text situation, and there is no strict definition of the scope of the "Jiaxing Collection".He proposed that "Jiaxing Tibetan" is actually a dynamic concept.For example, the early "Jiaxing Zang" has nine lines in half a leaf, and later it has ten lines.There is a record in the printed version of "Wudenghui Yuan Xulue" that it was stored in Jiaxing, and the printed version was translated from the "Jiaxing Zang" version.Now there are no plates of "Jiaxing Zang", only the engraving and engraving remain.Studying the complex changes in the layout of the "Jiaxing Zang" is conducive to exploring issues related to monks' disputes, but there is currently little research in the academic community.Professor Zhang Weiran commented on Professor Wu Jiang鈥檚 work, saying, 鈥淭his book can be called a landmark book鈥?and has greatly inspired the study of historical geography.He hopes that inspired by this work, historical geographers will get more deeply involved in the study of Buddhism and use quantitative indicators such as charts and maps to further reveal the revival of Buddhism in the 17th century and further open up the field for the study of Buddhist history.Professor Wu Jiang responded to the comments of scholars.In response to Professor Wang Gang's question, he believed that the Taoist network goes deeper into the people, while the number of Buddhist temples at the grassroots level of society is smaller.The legal network and the monastic network do not necessarily overlap, but are related to rights such as property inheritance rights.The monks' dissension in spreading Dharma in the late Ming Dynasty had a lot to do with the clan.In the mid-Ming Dynasty, ancestor worship was deeply rooted among the people, and the compilation of secular genealogies and lantern records reflected the same issues.Regarding Professor Hou Chong's question, he pointed out that the composition of "Dongming Suilu" needs further discussion, and the labeling of "Zu Deng Lu" as "Zheng Deng Lu" may be a translation error.In addition, the revival of Buddhism should be an overall trend. He believes that the revival of Buddhism in the Ming Dynasty began with the integration of the late Ming Dynasty.Zen enlightenment is not a simple institutional teaching. The content of the teaching is still at the spiritual level. Individuals must have experience. However, this also creates a contradiction, that is, experience is subjective, but reaching the standard of a Zen monk should be objective.Regarding Professor Fan Zhihui鈥檚 question, he said that the academic environment has changed and his thinking must keep up.Discussing China issues in English is a very effective training method, allowing you to see more details.He mentioned the philosophical debate between himself and Deng Xiaomang. Deng Xiaomang believed that the linguistic personality of Confucianism, Buddhism and Taoism was unclear, while he believed that Chinese tradition was beyond language and that Confucianism, Buddhism and Taoism had their own linguistic characteristics.Professor Wu agreed with Professor Fu Xinyi鈥檚 view that the Jiaxing Tibet is a dynamic concept, and it is a good starting point to look at the study of Buddhism in the late Ming Dynasty from overseas.Professor Wu Jiang spoke highly of Professor Zhang Weiran鈥檚 work in regional Buddhism.Professor Wu revealed that he has been engaged in research on Buddhist temple databases, regional religious systems, and Buddhism in Hangzhou; due to space limitations, this cannot be reflected in this book.Professor Li Tiangang concluded that Professor Wu Jiang鈥檚 research has paradigmatic research significance, and his academic research has localized characteristics, constantly absorbing and adapting to local research methodologies.Finally, Professor Li once again congratulated Professor Wu Jiang on the publication of this book.A group photo of participating scholars