Philip W Hsu 徐維里
Philip Wei-li Hsu is an Assistant Professor at National Cheng Kung University in Tainan, Taiwan. He received his training in history and Buddhist studies both in Taiwan and the United States. During his doctoral research at UCLA, he specialized in Chinese Buddhist history and East Asian Buddhist culture, teaching courses on Buddhism and Chinese religions. His PhD dissertation examines the history of the
prominent Lingyin Monastery, focusing on the historiography of its monastic gazetteers over the past four centuries. Currently, Philip is working on a book project on Chinese history during the Yuan-Ming period, with a specific focus on Buddhist individuals and institutions. Additionally, he is interested in Taiwanese religious history and its interactions with other traditions.
Address: No.1, University Road, Tainan City 701, Taiwan
Department of History, National Cheng Kung University
prominent Lingyin Monastery, focusing on the historiography of its monastic gazetteers over the past four centuries. Currently, Philip is working on a book project on Chinese history during the Yuan-Ming period, with a specific focus on Buddhist individuals and institutions. Additionally, he is interested in Taiwanese religious history and its interactions with other traditions.
Address: No.1, University Road, Tainan City 701, Taiwan
Department of History, National Cheng Kung University
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gradually came to embrace the concept of money, from prohibiting the
handling of gold and silver in the Indian vinaya tradition, indirectly
mentioning money using euphemisms in Buddhist texts, highlighting
examples of poor and wealthy monks in Dunhuang materials, to
eventually referring to money directly and using money to define
and calculate sins in pure rules (qinggui) texts. The regulations on
auctions in monastic pure rules also showcase how the compilers
of these materials followed up with the external world, and how
Chan Buddhists dealt with “this worldly” secular affairs. The Chan
discourse on money is presented in how pure rules used monetary
fines as a way to punish one’s misconduct. Late Ming monk Zhuhong
(1535-1615) combined the concepts of money and the popular “merit
and demerit ledgers,” producing a Buddhist style ledger for lay people
and another set of pure rules for the samgha in which the degree of
sins are distinctly defined with money or repentance rituals. Based
upon this, Qing period pure rules moved forward and focused more on
imposing penalty with money rather than enforcing repentance rituals. This development underscores the fact that to the samgha who were
tacitly permitted to keep private property by the Song period, charging
a penalty was ironically more effective than other punishment
methods. Republican period monastic pure rules returned to punishing
disobedient monks using corporal punishment as penalty than
imposing a fine due to currency instability caused by hyperinflation.