Tang taoism and the mention of Jesus and Mani in TSibetan zen: A comment on recent work by Rong Xinjiang

Bulletin of the School of Oriental and African Studies

Volumn 66, Issue 1, 2003, Pages 56-58

  Barrett, T H ^a  

^a UNIVERSITY OF LONDON   (United Kingdom)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 46949092469     PISSN: 0041977X     EISSN: 14740699     Source Type: Journal    
DOI: 10.1017/s0041977x0300003x     Document Type: Article

References (12)

1. For a full bibliography of Rong Xinjiang's work to circa 2000 see Nairiku Ajia gengo no kenkyrū 15 (2000), 179-80
2. the following remarks relate, however, to a new work not mentioned there, Zhonggu Zhongguo yu wailai wenming (Beijing: Sanlian, 2001), which gathers together fifteen of his essays and eleven book reviews
3. Lidai fabao ji zhong de Mo Manni he Mishehe', in ibid., 343-68. The passage in question in the Lidai fabao ji has been rendered into English on the basis of an earlier mention in French by R. A. Stein on p. 161 of David Scott, 'Buddhist responses to Manichaeism: Mahayana affirmation of the Middle Path?', History of Religions 35/2, 1995, 148-62. 1 do not know what part, if any, the passage plays in the doctoral research of the 1998 Stanford dissertation by Wendi Adamek, but a general description of the text and some initial findings on its Tibetan influence translated from the writings of Yanagida Seizan by Carl Bielefeldt may be found
4. Lewis Lancaster and Whalen Lai, Early ch'ian iii china and Tibet (Berkeley: Berkeley Buddhist Studies Series, 1983). 13-49
5. E Chavannes and P. Pelljot. Un Imité manichéen retrouvé en chine (Paris: Imprimerie nationale, 1913), 29 1-2
6. There is a good general description of the history of scholarship on this troublesome text as reflected in the Dunhuang manuscripts in the collectively edited series volume Kōza Tonkō, Volume 4. Tonkō to Chūgoku Dōkvō (Tokyo: Daitō shuppansha, 1983). 97-117, by Yamada Toshiaki
7. A photograph of the passage in question is most readily (if not entirely legally) available in Huang Yongwu (ed.), Dunhuang haozang 54 (Taibei: Xinwengfeng 1981-86), 177, at the end of the second frame
8. Lin Wushu, 'Laozi huahu jing yu Moni jiao', Shiji zongjiao 18, November 1984, 116-22, provides an overview of the ongoing relationship between the successive recensions of the text and Manichaeism as fas as can be deduced from other sources, but does not to my eye mention S. 6963, though he does touch on another portion of fascicle one, p. 2007, which has the name Mani written accurately in the form originally given in S. 1857. For my remarks on S. 1857 and its date
9. Ôfuchi Ninji. Tonkô D̂kvô: Mokuroku hen (Tokyo: Fukutake shoten, 1978), p. 322; for the passage in question
10. Huang, Duhuang baozang 14, p. 176, where, however, the name at the end is illegible
11. See my note 'Buddhism, Taoism, and the eighth-century Chinese term for Christianity', in BSOAS 65/3, pp. 555-60
12. The role of the Uighurs after 756 is summarized in Denis Twitchett, ed., Cambridge History of China, Volume Three, Part One (Cambridae: Cambridge University Press, 1979), 480, 483, 608-10