Ancestors and Anxiety: Daoism and the Birth of Rebirth in by Stephen R. Bokenkamp

By Stephen R. Bokenkamp

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Extra resources for Ancestors and Anxiety: Daoism and the Birth of Rebirth in China (Philip E. Lilienthal Books)

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10 Since Fengdu, as we shall see, arrived on the scene rather later than the Yellow Springs or Mount Tai, we might expect to find traces of Buddhist conceptions, but we do not. 11 Instead, those who serve there, the “lords below the ground” 地下主, occupy administrative posts similar to those they held in life. They may even, through hundreds of years of study, advance in the bureaucracy to the point where they are transferred to more attractive afterlife destinations. 12 But this is Yang’s sole mention of diyu in the Dec- Teiser, Scripture on the Ten Kings.

See Robert F. Campany, “Return-from-Death Narratives in Early Medieval China,” Journal of Chinese Religions 18 (1990): 91–125. 6 But even my preferred translation—“earth prisons”—is not quite accurate, since the yu of ancient China were not penal institutions, but rather courts of inquisition where complaints were lodged, the accused questioned, and punishments determined. 8 These ideas, introduced at least by the second century ce, found fertile ground for acceptance because the Chinese already entertained several roughly compatible notions concerning lands of the dead.

That hair and skin should not be injured is but a common saying among the profane. But were my virtue not to spread afar because I could not lose them—this would cause me shame! 56 If we are able to make an engagement at all, then let us plan to meet in nirvàJa. But peoples’ hearts are each different, as much so as their faces. Your lack of love for the Way is just like my lack of regard for the mundane. Miss Yang, we must part forever. Our ten thousand-generation karmic destiny is now broken. ”57 Time is not given to me.

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