注释,注释: This paper revisits the concept of “school awareness”, which in previous scholarship was mostly regarded as a result of the penetration of Chinese patriarchal patterns into the Buddhist community against the background of loosened state control during the late Ming Period. Particular attention is directed to the fact that such a viewpoint concerning the Buddhist community existed up to as late as the 18th century. One of the primary examples of "school awareness" at the late stage of its existence is Wenhai Fuju (1685 - 1765), who adopted a series of steps to promote the prestige of the Qianhua branch of the Vinaya school of Chinese Buddhism. In order to examine his activities in detail, this paper synthesizes data from various sources producing a complete, chronologically-arranged biography. The analysis of obtained results demonstrated that the majority of Wenhai Fuju’s endeavors embodying his “school awareness” were in fact driven by the needs and possibilities of interacting with the Yongzheng (1723 - 1735) or Qianlong (1736 - 1795) emperors. This allows the author to conclude that the official authorities expected and approved the aim towards a dominating position of a particular Buddhist school. Hence, it was the impact of imperial policy that had kept up the active support of  “school awareness” of the Buddhist monks in China during the 18th century.

注释,注释: This paper revisits the concept of “school awareness”, which in the previous scholarship was mostly regarded as a product of penetration of Chinese patriarchal patterns into the Buddhist community against the background of loosened state control during the late Ming dynasty. Particular attention should be directed to the fact that such mindset of Buddhist monks existed even as late as the XVIII century, with one of the main examples here being Wenhai Fuju (1685-1765), who adopted a series of steps to promote the Qianhua lineage of Vinaya school of Chinese Buddhism. In order to explore his activities in detail, this paper synthesizes data form various sources producing a complete, chronologically arranged biography. The analysis of obtained results shows that the majority of Wenhai Fuju’s endeavors embodying his “school awareness” were in fact driven by the needs and opportunities of interaction with the Yongzheng (1723-1735) or Qianlong (1736-1795) emperors. This allows concluding that the official authorities expected and approved such desire for domination for a particular Buddhist school. Accordingly, it was the impact of imperial policy that could have kept up such “school awareness” in the XVIII century China.

注释,注释: Объектом исследования в данной работе является взаимодействие между светской литературной элитой и буддийскими монастырями Китая, одной из форм которого было привлечение монастырями представителей литературной прослойки для составления монастырских хроник. Предметом изучения в данной статье является деятельность Лю Минфана (Лю Наньлу), автора «Хроники горы Баохуа-шань», в регионе Цяннань в 1740-1750-х гг. Важность изучения обстоятельств составления этой хроники обусловлена тем, что гора Баохуа-шань служила местом пребывания патриархов школы Цяньхуа, претендовавшей на господствующее положение в традиции Винаи в китайском буддизме в конце династии Мин (1368-1644) и при династии Цин (1644-1912). В статье рассматривается, какое место занимало составление хроники этой буддийской горы в деятельности Лю Минфана как представителя светской литературной элиты с использованием в качестве источников нескольких составленных им местных хроник, а также посвящённых ему текстов знавших его современников. Основные выводы проведенного исследования заключаются в том, что Лю Минфан ассоциировал себя прежде всего с поэтической и даосской культурой и занимался составлением местных хроник под заказ, поскольку не имел постоянного заработка. В силу этого, с одной стороны, в «Хронике горы Баохуа-шань» не должны проявляться какие-либо собственные буддийские представления Лю Минфана, но с другой стороны – текст хроники с большой долей вероятности может отражать пожелания её заказчика – настоятеля горы Баохуа-шань Вэньхай Фуцзюя.

Abstract: The research topic of this article is the relationship between secular literati and Buddhist monasteries in China, one of the forms of which was the recruitment of literati by the monasteries for the composition of monastery chronicles. This paper focuses on the activities on Liu Mingfang (Liu Nanlu), the author of "The Chronicle of Mt. Baohua," in the Jiangnan region in 1740-1750s. The importance of studying the circumstances of the compilation of this chronicle is justified by the fact that Mt. Baohua was the seat of the patriarchs of the Qianhua school, which claimed dominance within the Vinaya tradition of Chinese Buddhism in the late Ming (1368-1644) and Qing (1644-1912) dynasties. The article examines what place the composition of this Buddhist mountain chronicle had in the activities of Liu Mingfang, who was a member of the secular literati. This research relies on several chronicles compiled by Liu Mingfang, as well as the texts of his contemporary associates. The main conclusions of this research are as follows: Liu Mingfang primarily associated himself with poetry and the Daoist culture. Lacking a stable income, Liu Mingfang compiled local chronicles under commission. Accordingly, on the one hand, "The Chronicle of Mt. Baohua" is not supposed to reflect any personal Buddhist ideas of Liu Mingfang, but on the other hand, it is very probable that the text of this chronicle reflects the wishes of its commissioner – Wenhai Fuju, the abbot of Mt. Baohua.

注释,注释: Предметом исследования в данной статье являются источники XVIII-XX вв., содержащие биографические сведения о Вэньхай Фуцзюе (1685-1765), седьмом патриархе школы Винаи Цяньхуа в Китае. Возрождение школы Винаи в Китае в форме т. н. «школы Цяньхуа» («школы Тысячи цветов», или «школы горы Баохуа-шань») стало наиболее существенным изменением в конфигурации буддийских школ Китая в конце династии Мин (1368-1644) и при династии Цин (1644-1912) по сравнению со временами Юань (1271-1368) и большей части Мин. Именно Вэньхай Фузцюй значительно усилил школу Цяньхуа, которая его стараниями стала претендовать на роль единственной подлинной школы Винаи в Китае. Все это предопределяет интерес к исследованию фигуры седьмого патриарха Цяньхуа. На основе изучения содержания источников и информации об их авторах выстраивается классификация источников с точки зрения хронологии их создания и полноты входящих в них сведений о Вэньхай Фуцзюе. Новизна данного исследования состоит в том, что были выявлены приоритетные источники для проведения биографического исследования Вэньхай Фуцзюя с точки зрения полноты и аутентичности их содержания. На следующем этапе исследования предлагается путем их сравнительного анализа и критики сформировать целостную биографическую характеристику седьмого патриарха школы Винаи Цяньхуа.

Abstract: The subject of this article is the 17th-20th-century sources containing biographical information on Wenhai Fuju (1685-1765), the seventh patriarch of the Qianhua school of Vinaya in China. The revival of the Vinaya school in China in the shape of the “Qianhua school” (“the Thousand Flowers School” or “the Mount Baohua school”) constituted the main change in the structure of Buddhist schools in China during the late Ming dynasty (1368-1644) and the Qing dynasty (1644-1912) as compared to the era of Yuan (1271-1368) and most of the Ming Dynasty. It was precisely Wenhai Fuju who strengthened the Qianhua school, which through his help began to claim to be the only proper school of Vinaya in China. All this motivates the interest in researching the figure of the seventh Qianhua patriarch. By means of researching the contents of sources and their authors, the sources are subdivided according to the chronology of their creation and the fullness of information concerning Wenhai Fuju they contain. The novelty of this article is that it reveals the main sources for conducting a biographical research on Wenhai Fuju based on the fullness and authenticity of their content. At the next stage of research the author offers a comparative analysis and critical review of these sources in order to construct an integral biographical account of the seventh Vinaya Qianhua patriarch.