Chinese monastic economy in the 5th-10th centuries

Author: Xie Hena
Publisher:
Publishing Date: 2004-11-01
Features: Buddhism originated in India but was flourishing in the Chinese land. Since its introduction during the Eastern Han Dynasty, through the efforts of many dynasties, Buddhist scriptures originally written in Sanskrit (or Pali) and other ancient Indian languages were translated into Chinese and manually copied before the advent of printing technology. This ultimately made the Dharma deeply rooted among the people, benefiting countless believers. This meritorious act of translating and preserving Buddhist teachings continued for over a thousand years.
Especially, the people of China had long-standing exchanges with the people of India, and their intellectual inclinations were quite similar. Over several centuries during the Wei, Jin, and Northern and Southern Dynasties, there was a dynamic interplay and integration between Chinese traditional thought and culture, leading to gradual absorption and ultimately flourishing in the Sui and Tang dynasties, establishing new sects and schools, a prosperity never seen before. Its influence extended to neighboring countries such as Korea, Japan, and Vietnam, where Mahayana Buddhism became widely practiced.
Later, throughout the Song, Yuan, Ming, and Qing dynasties, China remained a major center of Mahayana Buddhism, earning the reputation of being the "Second Homeland of Buddhism." This was largely due to the dedication of both monastic and lay individuals in studying the principles of Buddhism. Since ancient times, there has been a distinction between monks and laypeople in the pursuit of Buddhist teachings, though without the formal name of "research," those who sought the essence of Buddhism out of faith were numerous throughout history.
In modern times, the advancement of science and technology has spurred the growth of Buddhist studies. Since the 19th century, when German scholar Max Müller introduced the concept of "Religious Studies," the field has flourished in the West. As one of the oldest religions, Buddhist studies overseas have also become increasingly active, from Japan to South Asia, from Germany and France to England, achieving significant results in the study of Theravada Buddhist scriptures and history.
Particularly in the United States, since C.R. Leeman and others founded the Harvard East Asian Series and laid the foundation for Buddhist studies in America, research has covered a wide range of areas, including Theravada Buddhism, Indian Buddhism, Chinese Buddhism (including Tibetan Buddhism), and East Asian Buddhism, encompassing teachings, scriptures, rituals, economy, politics, and more. The results have been remarkable. Today, studies have expanded to Pali, Sanskrit, and Tibetan, spanning disciplines such as philology, sociology, anthropology, philosophy, ethics, linguistics, and history, and have become a leading force in the field of religious studies.
In terms of the origins of Buddhism, it spread from India in both northern and southern directions. Through the tireless efforts of eminent monks and bodhisattvas, it gave rise to the Northern Mahayana and Southern Theravada traditions. Today, with favorable conditions, these traditions continue to develop and have now reached the global realm of Buddhism, truly a once-in-a-thousand-year moment!
Therefore, it is heartening to see the publication of the World Buddhist Classics Translation Series by Tan Jifu of Taiwan, which introduces the research achievements, methodologies, and tools of the international Buddhist academic community. Its broad content is highly beneficial for expanding the academic horizons of scholars in China and elevating the standards of Buddhist studies.
However, most of these works are from modern times and primarily in Japanese. With the passage of time, Buddhist studies in the West have advanced rapidly, with new findings and insights constantly emerging. Translating these modern works into Chinese to benefit the academic community has become an urgent task.
Leveraging this opportunity, our temple has established the Juequn Translation Center to pool wisdom and carefully select translations. The Juequn Buddhist Studies Translation Series aims to build on the legacy of ancient translations from Sanskrit to Chinese, adhering to the principles of faithfulness, clarity, and elegance, while innovating for the benefit of both laypeople and monks.
Although the essence of Buddhism lies in practice and realization, the teachings of Buddhist scriptures are also gateways to understanding the great matter of life and death. If one interprets the texts literally and separates theory from practice, it results only in intellectual cultivation, missing the true purpose of Buddhism. However, this applies to monks seeking enlightenment, not to the propagation of Buddhism in the secular world. Moreover, in this chaotic era, the spread of Buddhism relies on favorable conditions. Adapting to the times ensures the growth of faith. Monks, who dwell in the mortal world, cannot be isolated from society!
If this translation series can serve as a catalyst, emphasizing the ancient Chinese translations of Buddhist scriptures, exploring the profound meanings of various schools, while absorbing the strengths of Buddhist traditions worldwide and integrating modern international research, then "a stone from a distant mountain can correct the jade," and I firmly believe that even better research achievements will emerge in China. Buddhism will further flourish and expand—this is my aspiration, and I write this preface with joy and praise!