Research on the Interdependence and Interaction between Sacred Space and Religious Personality—Centered on the Political and Religious Image of Wanhui 萬回 (632–712)
As a famous “miraculous monk” dating from the Tang Dynasty, Wanhui (632–712) was favored by four emperors, Gaozong (r. 649–683), Empress Wu (regency: 684–690; reign: 690–705), Zhongzong (r. 683–684, r. 705–710) and Ruizong (r. 684–690, r. 710–712). Relying on his special religious status as a Buddhi...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 2 |
| Further subjects: | B
political and religious image
B Buddhist hagiography B Sacred Space B state– saṃgha relationship B Buddhist palace chaplain B Wanhui B monastic biography B miraculous monks B religious personality B “mad” monks |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a As a famous “miraculous monk” dating from the Tang Dynasty, Wanhui (632–712) was favored by four emperors, Gaozong (r. 649–683), Empress Wu (regency: 684–690; reign: 690–705), Zhongzong (r. 683–684, r. 705–710) and Ruizong (r. 684–690, r. 710–712). Relying on his special religious status as a Buddhist palace chaplain, he was alleged to have created religious momentum and to have advocated political opinions to maintain the “legitimacy” of the Li-Tang imperial family, but he was unfailingly able to avoid political persecution. Although there have been some academic publications on Wanhui and the group of “miraculous monks” and “mad monks” in the Tang Dynasty, there are still ambiguities in the understanding of Wanhui’s political and religious image. This article firstly conducts textual research on the interdependence and interaction between the sacred space of the Tang Buddhist palace chapel on the one hand and religious personality as represented by Wanhui on the other. The former gave the latter a rich religious sacredness, mystical charm and strong political support; while the latter, in turn, strengthened the religious and political functions of the unique Buddhist institution in the service of imperial power, manifesting itself in the consolidation and elevation of the former. Secondly, by investigating the reasons for shaping the political and religious images of Wanhui in monastic biography and Buddhist hagiography, this article argues that this was a conscious arrangement due to the political purposes or religious intentions of the compilers. Finally, by exploring how Wanhui exerted various subtle political and religious impacts on the Tang emperors by virtue of his status as a miraculous Buddhist palace chaplain—partly imparted by sacredness of the Buddhist palace chapel—this article attempts to shed new light on several key aspects of the complicated state–saṃgha relationship during this special period of the Tang Dynasty. | ||
| 650 | 4 | |a Buddhist hagiography | |
| 650 | 4 | |a monastic biography | |
| 650 | 4 | |a state– saṃgha relationship | |
| 650 | 4 | |a religious personality | |
| 650 | 4 | |a Sacred Space | |
| 650 | 4 | |a political and religious image | |
| 650 | 4 | |a Buddhist palace chaplain | |
| 650 | 4 | |a “mad” monks | |
| 650 | 4 | |a miraculous monks | |
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