Аннотация: This paper revisits the concept of “school awareness”, which in previous scholarship was mostly regarded as a result of the penetration of Chinese patriarchal patterns into the Buddhist community against the background of loosened state control during the late Ming Period. Particular attention is directed to the fact that such a viewpoint concerning the Buddhist community existed up to as late as the 18th century. One of the primary examples of "school awareness" at the late stage of its existence is Wenhai Fuju (1685 - 1765), who adopted a series of steps to promote the prestige of the Qianhua branch of the Vinaya school of Chinese Buddhism. In order to examine his activities in detail, this paper synthesizes data from various sources producing a complete, chronologically-arranged biography. The analysis of obtained results demonstrated that the majority of Wenhai Fuju’s endeavors embodying his “school awareness” were in fact driven by the needs and possibilities of interacting with the Yongzheng (1723 - 1735) or Qianlong (1736 - 1795) emperors. This allows the author to conclude that the official authorities expected and approved the aim towards a dominating position of a particular Buddhist school. Hence, it was the impact of imperial policy that had kept up the active support of  “school awareness” of the Buddhist monks in China during the 18th century.

Аннотация: This paper revisits the concept of “school awareness”, which in the previous scholarship was mostly regarded as a product of penetration of Chinese patriarchal patterns into the Buddhist community against the background of loosened state control during the late Ming dynasty. Particular attention should be directed to the fact that such mindset of Buddhist monks existed even as late as the XVIII century, with one of the main examples here being Wenhai Fuju (1685-1765), who adopted a series of steps to promote the Qianhua lineage of Vinaya school of Chinese Buddhism. In order to explore his activities in detail, this paper synthesizes data form various sources producing a complete, chronologically arranged biography. The analysis of obtained results shows that the majority of Wenhai Fuju’s endeavors embodying his “school awareness” were in fact driven by the needs and opportunities of interaction with the Yongzheng (1723-1735) or Qianlong (1736-1795) emperors. This allows concluding that the official authorities expected and approved such desire for domination for a particular Buddhist school. Accordingly, it was the impact of imperial policy that could have kept up such “school awareness” in the XVIII century China.

Аннотация: К настоящему моменту основными источниками для исследования истории возрождения школы Винаи китайского буддизма в конце династии Мин – начале династии Цин служат генеалогии и монастырские хроники. В данной работе демонстрируется возможность расширения источниковедческой базы за счёт сочинений религиозно-этического характера. На примере «Начального подхода к обетам бодхисаттвы в Сутре сети Брахмы» Ицзе Шуюя обосновывается, что подобные сочинения могут содержать информацию исторического и биографического характера. Раскрываются конкретно-исторические причины, приёмы и цели использования формы религиозного комментария для сообщения данных сведений. В рамках данной работы был выполнен сравнительный анализ биографий монахов школы Винаи, вошедших в состав изучаемого сочинения, с их жизнеописаниями в более ранних и более поздних источниках. Исследование показало, что Ицзе Шуюй новаторски переработал материалы доступных ему источников в рамках разработанной им концепции линии преемственности патриархов-перерожденцев, призванной повысить престиж школы Винаи. Был сделан вывод о том, что Ицзе Шуюй использовал доступную ему форму комментария по вопросам Винаи для поднятия престижа линии преемственности, к которой он сам принадлежал.

Abstract: The main sources for studying the history of the revival of the Vinaya school of Chinese Buddhism at the end of the Ming dynasty - beginning of the Qing dynasty, to date remain genealogies and monastic chronicles. This article presents the possibility of expanding the topic's source base through works of religious and ethical nature. Using the example of “the Initial Approach to Bodhisattva Vows in the Sutra Network of the Brahma” by Yijie Shuyu, the author demonstrates how such works can contain additional historical and biographical information. The author reveals specific historical reasons, methods and aims of using the religious commentary genre to transmit this information. In the article, the author undertook a comparative analysis of the biographies of the Vinaya School monks, which are part of the work under study, with their biographies in earlier and later sources. The study shows that Yijie Shuyu innovatively reworked the material available to him through sources within the framework of the concept of the lineage of reincarnated patriarchs, which was created to enhance the prestige of the Vinai school. The author comes to the conclusion that Yijie Shuyu used the available to him commentary genre on questions concerning Vinaya to raise the prestige of the lineage to which he himself belonged.

Аннотация: Объектом исследования в данной работе является взаимодействие между светской литературной элитой и буддийскими монастырями Китая, одной из форм которого было привлечение монастырями представителей литературной прослойки для составления монастырских хроник. Предметом изучения в данной статье является деятельность Лю Минфана (Лю Наньлу), автора «Хроники горы Баохуа-шань», в регионе Цяннань в 1740-1750-х гг. Важность изучения обстоятельств составления этой хроники обусловлена тем, что гора Баохуа-шань служила местом пребывания патриархов школы Цяньхуа, претендовавшей на господствующее положение в традиции Винаи в китайском буддизме в конце династии Мин (1368-1644) и при династии Цин (1644-1912). В статье рассматривается, какое место занимало составление хроники этой буддийской горы в деятельности Лю Минфана как представителя светской литературной элиты с использованием в качестве источников нескольких составленных им местных хроник, а также посвящённых ему текстов знавших его современников. Основные выводы проведенного исследования заключаются в том, что Лю Минфан ассоциировал себя прежде всего с поэтической и даосской культурой и занимался составлением местных хроник под заказ, поскольку не имел постоянного заработка. В силу этого, с одной стороны, в «Хронике горы Баохуа-шань» не должны проявляться какие-либо собственные буддийские представления Лю Минфана, но с другой стороны – текст хроники с большой долей вероятности может отражать пожелания её заказчика – настоятеля горы Баохуа-шань Вэньхай Фуцзюя.

Abstract: The research topic of this article is the relationship between secular literati and Buddhist monasteries in China, one of the forms of which was the recruitment of literati by the monasteries for the composition of monastery chronicles. This paper focuses on the activities on Liu Mingfang (Liu Nanlu), the author of "The Chronicle of Mt. Baohua," in the Jiangnan region in 1740-1750s. The importance of studying the circumstances of the compilation of this chronicle is justified by the fact that Mt. Baohua was the seat of the patriarchs of the Qianhua school, which claimed dominance within the Vinaya tradition of Chinese Buddhism in the late Ming (1368-1644) and Qing (1644-1912) dynasties. The article examines what place the composition of this Buddhist mountain chronicle had in the activities of Liu Mingfang, who was a member of the secular literati. This research relies on several chronicles compiled by Liu Mingfang, as well as the texts of his contemporary associates. The main conclusions of this research are as follows: Liu Mingfang primarily associated himself with poetry and the Daoist culture. Lacking a stable income, Liu Mingfang compiled local chronicles under commission. Accordingly, on the one hand, "The Chronicle of Mt. Baohua" is not supposed to reflect any personal Buddhist ideas of Liu Mingfang, but on the other hand, it is very probable that the text of this chronicle reflects the wishes of its commissioner – Wenhai Fuju, the abbot of Mt. Baohua.