4,546 research outputs found
Copy of letter form Kuan Yu-Shan to Lu, Hui Ching (August 15, 1948)
No full textThis is a two-page typewritten copy of a letter written by Kuan Yu-Shan to Lu Hui Ching. The letter is dated August 15, 1948. In the letter Kuan discusses Lu's proposal to set up a Physical Education and Health Education research and training Institute in China.For more information about Lu Hui-chʻing, see:https://springfield.as.atlas-sys.com/agents/people/97
Personal Record of Mr. Kuan Yu-Shan (February 1949)
No full textThis one page document, titled "Personal Record of Mr. Kuan, Yu-Shan, lists biographical information on Kuan Yu Shan, a professor of Physical Education at Peking University who was interested in participating in the development of Research and Training Institute for physical and health education in China. The document lists education, work history and family information
The Kuan ching shu and Senchakushū
Get PDFHonen (1212-1133) founded the Jodoshu in 1175 when he encountered Shan-tao's (613-681) Kuan ching shu (Chapter on Non-meditative Good). Ever since then, Honen declared that he "relies wholly on one master, Shan-tao," and maintained this position without change. When he lectured on the three Pure Land sutras, he stated that "I will set forth my foolish thoughts relying primarily on Shan-tao and secondarily on the other masters," and sought to interpret the sutras on the basis of Shan-tao. He thereby refused to engage in groundless exegesis. Thus it goes without saying that when Honen compiled his major work, the Senchakushu, he based himself on the Kuan ching shu, one of Shan-tao's works (the so-called "five works in nine fascicles"). It can be said that without the Kuan ching shu, Japanese Pure Land Buddhism could not have arisen at all. This holds true, not only of the Jodoshu, but also of Shoku's (1177-1247) Seizan Jodoshu and Shinran's (1173- 1262) Jodo Shinshu. In this paper, I discussed the relation between the Kuan ching shu and Senchakushu
Excerpts from a letter from Kuan Yu-Shan (January 10, 1949)
No full textThis is typed document with excerpts from a letter from Kuan Yu-Shan, most likely written to Lu Hui-Ching. The document says that the letter was written on January 10, 1949, and that the letter was written after Beijing had been under communist rule for a month. The excerpts are from a part of the letter that comes after he describes the living conditions and address the idea of setting up a research and training institute for Physical Education in China.For more information about Lu Hui-chʻing, see:https://springfield.as.atlas-sys.com/agents/people/97
Personal Record of Mr. Kuan Yu-Shan (February 1949)
No full textThis two-page document, titled "Personal Record of Mr. Kuan, Yu-Shan, lists biographical information on Kuan Yu Shan, a professor of Physical Education at Peking University who was interested in participating in the development of Research and Training Institute for physical and health education in China. The document lists education, work history and family information. This is more expansive than ms546-01-14-003 which is only one-page and does not include much of the information on the second page.For more information about Lu Hui-chʻing, see:https://springfield.as.atlas-sys.com/agents/people/97
Letter from Kuan Yu-Shan to Lu Hui-ch'ing (November 16, 1948)
No full textThis is a three-page typed copy of a letter from Kuan Yu-Shan to Lu Hui-ch'ing. It is dated November 16, 1948. The letter talks about Lu Hui-ch'ing's proposal to create a Physical Education and Health Education Research and Training Institute in China. Kuan lists ideas about the proposal and why it is important in China.For more information about Lu Hui-chʻing, see:https://springfield.as.atlas-sys.com/agents/people/97
Kuan-yin-ching Painting Owned by the Hondoji
Get PDFThe Kuan-yin-ching painting owned by the Hondoji Temple presently consists of two hanging scrolls, each measuring 124.6cm in height and 90.1 cm in width. The continuity of the composition indicates that they originally formed a single-scroll painting. The theme is based on the twenty-fifth chapter of the Lotus Sutra (Kuan-yin-ching) and represented by twenty ecclesiastic scenes. Cartouches are placed within the composition, where parts of the prose and verse in the chapter are written in ink.
As for the selection of the scenes, what is interesting about this painting is that all of the scenes in the verse that are concerning the salvation from various sufferings are depicted. From the prose, the thirty-three transformations of Avalokiteśvara and abundant benefits and liberation from greed conferred by Avalokiteśvara are picturized.
Rather conservative painting technique of the combination of underdrawing, colouring and finish with ink is employed. Texture strokes in ink are not used, even in detail. The colour scheme reflects a Chinese flavour, characterised by the floridity, which is different from the mode of colouring after the thirteenth century.
The painting had an inscription on the back, which was removed at the time of repairs. According to the inscription, the painting originally was kept as a treasure at certain Hōshakuji Temple, which is presumed to be the Hoshakuji located in
Ōyamazaki Town in the vicinity of Kyoto. It is interesting to note that the Avalikiteśvara figures in the painting are all eleven-headed Avalokiteśvara corresponding to the main statue of the Hōshakuji, made in the first year of the Tempuku Era (1233).
The earliest documented evidence of the belief of Kuan-yin-ching in the history of Japan took place in the first year of the Shuchō Era (686), when a lecture on it was held for the convalescence of the Emperor Temmu from his illness. The popularity of the belief has hitherto remained unabated.
Unlike the pictorial works depicting the twentyeight chapters of the Lotus Sutra, those limitted to the Kuan-yin-ching do not abound. So far the sole extant Japanese example has been the handscroll painting of Kuan-yin-ching in the Metropolitan Museum of Art, whose colophon bears the execution date of the first year of the Shōka Era (1257). While this handscroll painting of Kuan- yin-ching is a copy of a Chinese printed version, the hangingscroll painting in question is not based on any other compositions. This renders the painting extremely valuable in the comparative study with Chinese made illustrations of the twenty-fifth chapter of the Lotus Sutra.
As for the dating, the author assumes this Kuan-yin-ching painting to have been executed in the third quarter of the thirteenth century.journal articl
Biographical information on Kuan Yu-Shan
No full textThis hand-written document contains biographical information on Kuan Yu-Shan, a professor of Physical Education at Peking University who was interested in participating in the development of Research and Training Institute for physical and health education in China. The document lists education, work history and family information
Tuhu (杜甫) and the Kuan Wu Liang Shou Ching (観無量壽經)
No full textIn his Study on Tuhu (『杜甫の研究』) Kurokawa Yoichi stressed that Tuhu, the great Chinese poet, was a religious person and had been seeking after the Buddhist truth from the early stage of his life. Kurokawa also showed that it was in Tuhu's Chiu jin kuei fu yung huai i pai yun (秋日・虁布詠懐・一百韻) that Tuhu showed his highest desire to seek the truth. This work revealed the close connection between Tuhu and the Zen sect of Buddhism. Before composing the Chiu jin kuei fu yung huai I pai yun, Tuhu in his stay at Pieh li pi shu shiu hsing sou so chu created a verse entitled 別李秘書始興寺別居, which includes the phrase 「重ねて聞く西方の観経」. In other texts he calls the Kuan ching in different ways such as 止観経 and 正観経, while the text 『杜工部集』 from the Song 宋 period has 之観経. Observing this difference, the author regards 之観経 to be the original expression and shows that 之観経 is the abbreviated form of 仏説観無量寿経. The Kuan ching greatly influenced the spread of Pure Land Buddhism and was well known at that time. Tuhu's religious attitude has often been understood from the standpoint of Zen Buddhism. The author, however, tried to show in this article that Tuhu had a keen religious interest in the Kuan ching which manifests itself in Pure Land thought
- …
