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Rebuilding Nara's Todaiji on the Foundations of the Chinese Pure Land : = A Campaign for Buddhist Social Development.

紀錄類型:	書目-語言資料,手稿 : Monograph/item
正題名/作者:	Rebuilding Nara's Todaiji on the Foundations of the Chinese Pure Land :/
其他題名:	A Campaign for Buddhist Social Development.
作者:	Ingram, Evan Shea.
面頁冊數:	1 online resource (375 pages)
附註:	Source: Dissertations Abstracts International, Volume: 79-02, Section: A.
Contained By:	Dissertations Abstracts International79-02A.
標題:	Asian history. -
電子資源:	click for full text (PQDT)
ISBN:	9780355029062

Rebuilding Nara's Todaiji on the Foundations of the Chinese Pure Land : = A Campaign for Buddhist Social Development.
Ingram, Evan Shea.

Rebuilding Nara's Todaiji on the Foundations of the Chinese Pure Land :A Campaign for Buddhist Social Development. - 1 online resource (375 pages)

Source: Dissertations Abstracts International, Volume: 79-02, Section: A.

Thesis (Ph.D.)--Harvard University, 2016.

Includes bibliographical references

This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chogen's campaign to restore the Great Buddha of Todaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chogen's activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chogen's three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time. Though nominally a Buddhist monk, Chogen embodied the ideal of a polymath. In order to recreate Japan's foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Todaiji's halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan. During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chogen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace - all of whom contributed to the Todaiji rebuilding effort. Ultimately, the fields of religion and technology that Chogen imported from China not only enabled the reconstruction of Japan's most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chogen's voyages.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2024

Mode of access: World Wide Web

ISBN: 9780355029062Subjects--Topical Terms:

810327
Asian history.
Subjects--Index Terms:

BuddhismIndex Terms--Genre/Form:

554714
Electronic books.

Rebuilding Nara's Todaiji on the Foundations of the Chinese Pure Land : = A Campaign for Buddhist Social Development.
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520 $a This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chogen's campaign to restore the Great Buddha of Todaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chogen's activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chogen's three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time. Though nominally a Buddhist monk, Chogen embodied the ideal of a polymath. In order to recreate Japan's foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Todaiji's halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan. During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chogen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace - all of whom contributed to the Todaiji rebuilding effort. Ultimately, the fields of religion and technology that Chogen imported from China not only enabled the reconstruction of Japan's most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chogen's voyages.
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