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Chapter 6. “Ancestral Transmission” in Chinese Buddhist Monasteries: The Example of the Shaolin Temple
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Chapter 6 “Ancestral Transmission” in Chinese Buddhist Monasteries: The Example of the Shaolin Temple Ye Derong The expansion of Indian civilization into EastAsia is doubtless among the momentous events of human history. Indian culture was brought to China by the medium of the Buddhist faith, which left an indelible mark on China, even as it was deeply influenced by it. In this chapter I am concerned with the Chinese transformation of Buddhist monasticism. In order to survive in its new environment, Buddhism had been forced to adapt to the Chinese family system. The structure and the operation of the Chinese sangha had been fashioned after those of the Chinese clan, with “ancestor worship” becoming an integral part of monastic rituals. Under the leadership of Song-period Confucianism, the ritualized structure of the clan had spread throughout Chinese society. In the wake of this societal evolution , the organization of the Buddhist monastic communities had become practically indistinguishable from the laity’s. This chapter seeks to illustrate the kingship-modeled structure of Chinese monasticism by an examination of two related terms that had figured simultaneously throughout its history: “ancestral transmission” (zong tong) and “Dharma transmission” (fa tong). Investigating the interplay of these concepts in the history of the renowned Shaolin Temple demonstrates the underlying identity of the monastic institution and the ritually structured family.The interplay of “ancestral transmission” and “Dharma transmission” might serve as a prism for the investigation of the Chinese transformation of Buddhism. The term “ancestral transmission” designates the relation between a monk “Ancestral Transmission” in Buddhist Monasteries 111 and the abbot who had ordained him, that is under whom he had been tonsured. This relation is similar to the vertical blood ties connecting a person to his father. The term “Dharma transmission” describes the intellectual and spiritual indebtedness of a monk to the master who had bestowed the teachings upon him. It might be likened to the relation of a university student to his professor. On the surface, the two types of transmission are similar, for they are governed by the same rules of ceremony (li). However, their functions are entirely different. The “ancestral transmission” defines the social group to which a monk belongs, whereas the “Dharma transmission” identifies his spiritual affiliation. In general, every monk receives upon his tonsure a group identity, namely a position within a given line of “ancestral transmission.” By contrast, the “Dharma transmission” is much harder to obtain. In order to be bestowed a position within a line of “Dharma Transmission” one has to spend years of arduous study under a master who had himself been awarded it. Furthermore, the transmission of the teachings is attested by the bestowal of a “Dharma symbol” (fa wu), such as a cassock or a bowl. Thus, only a tiny fraction of the total number of monks are ever awarded a link within a given line of “Dharma transmission.” The distinction between “Dharma transmission” and “ancestral transmission” is crucial because of the latter’s connection to monastic property. The “ancestral transmission” determines the rights of management and exploitation of monastic resources. In order to administer the temple’s finances it is essential to keep a detailed genealogy of the “ancestral transmission,” including all its branches. The historical records leave no doubt that, by the Yuan period at the latest, Shaolin property rights were determined by “ancestral transmission.” Managerial and financial authorities were never delegated in the line of “Dharma transmission.” By the time of Abbot Xueting Fuyu (1203–1275), the Shaolin inheritance system of “ancestral transmission” had been firmly established. Whereas administrative posts have been invariably determined by “ancestral transmission,” the abbot as a spiritual leader could sometimes be chosen by “Dharma transmission.” By virtue of their spiritual or religious reputations, eminent monks from temples other than Shaolin were occasionally offered its leadership . However, invited from the outside, such abbots held no authority over the temple’s finances. Even as they occupied the monastery’s highest religious position , they remained outsiders to its community. The temple’s administrators, including its “manager” (zhishi), were chosen from within the Shaolin family only. Our investigation of the Shaolin “ancestral transmission” is facilitated by the monastery’s epigraphic resources. Epigraphy relating to Shaolin is among the most extensive of any monastery in China. According to a recent count, it 4.173.43.215] Project MUSE (2024-03-29 00:23 GMT) 112 Ye Derong possesses over 550 inscriptions, some of which are on steles and others on the burial stūpas...