Huseng wrote:icylake wrote: i agree with your opinion in general. but i think we must consider Japanese buddhism itself has very distinctive Japanese characteristics,
Of course. I'm not saying Japanese Buddhism is a mirror reflection of Tang Dynasty Buddhism, though they did successfully receive, record, transmit and preserve much of it. For example, Tentai, Shingon, Kegon and a number of temples like Todai-ji, Gango-ji, Kofuku-ji and so on can all trace their lineages but also their material culture (scriptures, artwork, architecture, etc...) directly to Tang China. They still preserve the old architectural styles in many cases and have them well documented and studied. Moreover, Japan preserved a number of key texts that were lost in China for any number of reasons.
So, looking at how Buddhism developed in China compared to what the Japanese did with what they got from the Tang Dynasty, the true heirs of Tang Buddhism are found in Japan. I know that's a volatile statement to make, but the Japanese just preserved their ancient Buddhism better than the Chinese did. Moreover, there seems to be little interest in Taiwan when it comes to reviving classical forms in favor of their reformed and quite modernized developments. But then as with much of contemporary Chinese culture there is something of a widespread disdain for China's past culture whether it is admitted or not.
Huseng wrote:icylake wrote:if one wanted to know what Chinese Busshiam is, then Foguangshan would be the best choice. their linage came from Lin ji Chan tradition(Rinzai Japan, lIm je, Korea, lam the, Vietnam), but since Chinese Lin ji sect had evolved to hybrid of pure land and zen practice after Song dynasty, so main practice of Foguangshan is very like that of pure land-Nian Fo-
They also threw out the old pagan gods of old from the temples. You don't even see much of the old Dharma Guardians that are commonly found in more traditional temples and of course Japan where they have preserved a lot of Chinese Buddhism that was otherwise abandoned or destroyed in China and Taiwan. In some ways Japan has better preserved classical Chinese Buddhism than later and modern China did. The true heirs to Tang Dynasty Buddhism are found in Japan ironically.
Devotionary wrote:Interesting. Chung Tai is likewise very stringent when it comes to folk devotions; I notice in the liturgies, we avoid terms such as 齋天 (offering to celestial beings), and the Shifus are somewhat cold to the idea of propitiating protecting local deities and heavenly beings (such as what can be found in Tibetan Pujas). That being said, every major ceremony involves inviting strictly Buddhist deities found in the Sutras; ex. inviting the Twelve Yaksha Generals, inviting the Vajra-protectors of the Diamond Sutra, the Four Heavenly Kings, etc. It's a bit of an irony but I guess it all goes with Chung Tai's commitment to orthodoxy and tradition.
Huseng wrote:Orthodoxy in this sense reflects a kind of Buddhism with many subtle Christian influences. I've often sensed in Taiwanese Buddhism a strong sense of appreciation for Catholicism. A lot of major Chinese Buddhist authors of the 20th century studied Christianity and even had a degree of contact with institutions like the Catholic Church. These exchanges still occur and are widely advertised as quite positive.
Astus wrote:Huseng wrote:Orthodoxy in this sense reflects a kind of Buddhism with many subtle Christian influences. I've often sensed in Taiwanese Buddhism a strong sense of appreciation for Catholicism. A lot of major Chinese Buddhist authors of the 20th century studied Christianity and even had a degree of contact with institutions like the Catholic Church. These exchanges still occur and are widely advertised as quite positive.
I didn't hear about that but it certainly explains a few things.
icylake wrote:so i've read some article stating that Jogye order sent observatory group to Fo Guang Shan in Korean Buddhist nesws paper. anyway chatholic church's efficiency and administrations are worth reffering. i think.
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