EACS-2016. Book of Abstracts

Religion 21st Biennial Conference of the European Association for Chinese Studies 100 which emphasises the magical nature of such acts. For this reason, accounts of body mutilation which do not mention miraculous healing will be omitted. Over the years, scholars (Waley, 1956, Egami, 1971; most recently Chen Jinhua, 2007 and Zhang Zhenjun, 2014) have touched upon the motif and its cultural, social, religious, and medicinal aspects but there has been no study of the subject at length, which I attempt to do in my paper. Using the motif as an example, I would like to demonstrate certain patterns of cross-cultural and cross-religious exchange and appropriation. While relatively seldom encountered, I believe the motif deserves closer attention as a peculiar literary theme, and it also provides an interesting reference point for the discussion of both the perception of the bizarre in Chinese aesthetics and the Chinese attitude towards foreign cultures and teachings. Hein Evelina (Sofia University) The Miraculous Scripture of the Primordial Lady Sovereign of Azure Clouds (MSPLSAC): A Mediator between the Teachings of Dao and the Community of Believers Key words: Daozang, canonical text, religious community, ritual, religious festivity, Bixia Yuanjun The paper explores the crucial role of the canonical religious texts as a mediating body between the official religious doctrine and the community of believers as exemplified by The Miraculous Scripture of the Primordial Lady Sovereign of Azure Clouds (MSPLSCAC) — guardian of the country, pro- tectress of the people, the one who sends down her help to all the needy and watches over the living creatures”, from the 17-th century version of the Daoist Canon “Wanli Xu Daozang”. The existence of canonical texts is analyzed as a key factor for the viability of the religious traditions. The article shows them articulating the religious doctrine in a way which enables the community of believers to harmonize their purpose of life with the religious ideal. Trough textual analysis of the scripture, it is explored how MSPLSAC, being part of the Taoist religious canon, contributes to the formation of the official, ritualized attitude to deities and how it enables the religious festivity as a collective experi- ence of the Sacred Dao. Heirman Ann (Ghent University) Shoes in Buddhist Monasteries from India to China: from an Avoidable Attire to a Sign of Respect Key words: Buddhism, Buddhist monasticism, Buddhist normative texts, vinaya, material culture One of the most visible identity markers of Buddhist monasticism is monastic clothing. The robes of monks and nuns, albeit regionally different, have functioned as visual markers of their identity throughout history. A variety of sources, such as normative texts and mural paintings, have paid considerable attention to the number, the shape, the colour, or the way these robes are worn. However, other items of monastic clothing — particularly shoes — have attracted far less attention. Although footwear undoubtedly plays a secondary role compared to robes, it still presents the monastic community with a number of complex issues. Shoes touch the ground, and thus inevitably get dirty. When meeting someone, or paying homage, wearing shoes may be considered disrespectful; but showing one’s naked feet may be viewed as impolite, too. On the other hand, shoes protect the feet from dirt and injury, so they might be deemed essential attire. Additional problems arise when the material and the shape of the footwear are considered, and when deciding which shoes are most appropriate for various situations. This study discusses how early Indian Buddhist disciplinary texts (vinayas) deal with issues relat- ing to footwear, and how their guidelines were received in new contexts within China. It shows that footwear was not a simple element in the monastic clothing set: viewed as necessary and unavoidable in the Indian context, shoes came to symbolize respect in China, where, despite their link to dirt, they