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SUMMARY:The Refined Art of Manichaean Upāya: How Chinese Manichaeans Used
  Buddhism for Their Own Purposes
DTSTART:20220615T120000Z
DTEND:20220615T140000Z
DTSTAMP:20260429T194726Z
UID:refined-art-manichaean-upaya-how-chinese-manichaea-8362@ceres.rub.de
CATEGORIES:
DESCRIPTION:BuddhistRoad Guest Lecture by Gábor Kósa (Budapest)\n\nThe 
 lecture is live available at Zoom. Please pre-register until 14 June 2022\
 , 12 pm. Zoom lecture times: 2 pm (Amsterdam\, Berlin\, Rom\, Stockholm\, 
 Vienna)\; 8 pm (Peking)\; 8 am (East Coast) \n\nMānī (216–ca. 277 AD)
 \, the founder of Manichaeism\, was brought up in a Jewish-Christian commu
 nity at the end of the Arsacid Dynasty (247 BCE–224 CE). After several p
 rivate revelations\, he established his own religion\, which he and his di
 sciples propagated in the newly established Sasanian Iran. During his life
 time\, Mānī was surrounded by various religious traditions of the ancien
 t world and these traditions naturally left their traces on his religious 
 system. In 242 CE\, during his first mission to the eastern borders of the
  Sasanian Empire (224–651)\, Mānī encountered both Hindu ascetics as w
 ell as Buddhist and probably Jain monks. These encounters must have furthe
 r contributed to his approach to self-denial and self-discipline.\n\nSprea
 ding along the Silk Road\, Manichaeism arrived in China in 694\, where it 
 remained basically a religio licita until 842. After the Huichang persecut
 ion (842–845\, 會昌)\, Manichaeans found a relatively safe harbor in t
 he southeastern regions\, especially in Zhejiang (浙江)and Fujian (福
 建) provinces\, where they survived for centuries\, as reports from the S
 ong (960–1279\, 宋)\, Yuan (1279–1368\, 元) and Ming (1368–1644\, 
 明) Dynasties attest.\n\nDuring the 4th–9th centuries\, when Manichaean
  missionaries spread their teachings along the Silk Road\, Buddhism once a
 gain had a huge impact on the terminology of Manichaean scriptures that\, 
 meanwhile\, were translated into Parthian\, Chinese\, and Uyghur. These Ma
 nichaean translators used a translation technique that Mānī himself had 
 declared during his lifetime: one should make the original Manichaean cont
 ent sound familiar to the local inhabitants\, thus these newly translated 
 scriptures are replete with the unique expressions of the then highly popu
 lar Buddhist tradition(s).\n\nIn his presentation\, Kósa explores some Ch
 inese Manichaean scriptures from Dunhuang that use Buddhist and Buddhist-l
 ike metaphors\, as well as some Manichaean paintings that likewise apply B
 uddhist iconography to express their Manichaean message.\n\n\nGábor Kósa
  is a Historian of religion. He is Associate Professor at ELTE University 
 (Budapest)\, and specialises in Chinese religions. His recent publications
  include: Gábor Kósa\, “A Manichaean Pure Land. The Buddhisized Descri
 ption of the Realm of Light in the Chinese Manichaean Hymnscroll (cols. 26
 1–338)\,” in Pure Lands in Asian Texts and Contexts: An Anthology\, ed
 . Georgios T. Halkias and Richard K. Payne\, 707–743 (Honolulu: Universi
 ty of Hawai’i Press\, 2019) and\; Gábor Kósa\, “Zarathuštra in the 
 Chinese Manichaean Manuscripts from Fujian\,” Quaderni di Studi Indo-Med
 iterranei XII (2019 [2021]): 135–171.\n\n\nTo join the lecture\, please 
 register at https://ruhr-uni-bochum.zoom.us/meeting/register/u5Elceqtrz0v
 HtwfYcgIM8V6kagq8TnoayOR
LOCATION:Online-Veranstaltung
URL:https://ceres.rub.de/de/events/refined-art-manichaean-upaya-how-chines
 e-manichaea/
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