EACS-2016. Book of Abstracts

Section 9 21st Biennial Conference of the European Association for Chinese Studies 101 were perceived as preferable to naked feet. The study thus offers an intriguing picture of the various Buddhist communities’ attitudes towards one of their core identity markers — their clothing, and spe- cifically their footwear. Kornilyeva Tatiana (St. Petersburg State University) SunWukong Beliefs in China Key words: Sun Wukong, chinese gods, folk religion, beliefs, temples In this paper we will take a closer look at modern chinese folk beliefs in the Monkey Kong — Sun Wukong. These beliefs are widely spread not only in the South of China but olso in nearby contries like Malaysia, Singapore and Vietman, where there are large communities of chinese immigrants. We will exam- ine some pecularities of imaging of this deity and learn who and why would prey to it and what offerings are acceptable. Among festivals,dedicated to Sun Wukong the most prominent and widly celebrated one is it's birthday. At that day there are various traditions that differ from place to place and some of them, like tongue and cheek piercing, are rather striking, but still we can grasp some common features like proces- sions, amulate consecration, fortune-telling etc. Exept for that there are numerous superstitious belifs that simultaneously formed arond the worshiping of Sun Wukong. Lai Hsi-san (Taiwan National Sun Yat-Sen University) Considering“Oneness” and“Non-Oneness” Between Heaven and Humanity in the Zhuangzi Key words: Zhuangzi, heaven, humanity, Oneness , Non-Oneness, This essay examines Zhuangzi's idea of the relationship between heaven ( 天 ) and humanity ( 人 ), espe- cially focusing on the concept of identity (Onenes: 一 ) and difference (Non-Oneness: 不一 ). Although Zhuangzi always emphasize that: “the insignificant and small, thus they belong to human beings! The grand and great, only they are one with heaven! ”( 眇少乎小哉，所以屬於人也! 警乎大哉，獨成其天!) . This is just want to criticize the oblivion of natural virtue ( 自然德性 ) when humanity created a cultural life. And it also reveals that Zhuangzi wants to avoid the narrow anthropocentric viewpoint. Thus, I do not concur with Xunzi’s famous remark that Zhuangzi was: “blinkered by heaven and did not know human beings” ( 蔽於天而不知人 ). In order to demonstrate my assertion, I analyze the paradoxical relationship between heaven and humanity. I will give a new redefinition following the sentence “When someone can keep bal- ance between heaven and humanity, that can be called the true man”. ( 天人不相勝也，是之謂真人 ), from an Inner Chapter, the “Dazongshi” ). That is to say, maintaining a balance between heaven and humanity is equal to comprehending their relationship between Oneness (identity: 同一 ) and Non-Oneness (difference: 差異 ) at the same time. By clarifying this paradoxical structure, this essay can also point towards a way to conquer the dualism between natural-virtue ( 自然 ) and culturally-constructed ( 人文 ). Lee Mei-Yen (National Pingtung University) The Significance and Practice of Buddhist Musical Services of Worship During the Northern-Wei Dynasty: a Case Study of the Celestial Musical Performers of the Heavenly Palace in the Sixth Grotto in the Yungang Grottoes Key words: Buddhism, Buddhist services, Chinese Buddhist sutra, Northern-Wei dynasty, celestial musical performers of the Heavenly Palace The preserved sculpted murals showing celestial musical performers in the Buddhist Yungang Grot- toes during Northern-Wei Dynasty depict several figures holding a varied array of musical instruments;