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By Priyanka Verma, Sharda University
The international conference titled ‘Canonical, Non-Canonical, and Extra-Canonical: Interdisciplinary and Multi-media Studies of the Formation, Translation, and Transmission of Buddhist Texts’ and ‘The Sixth Annual International Forum on Wutai Faith and Culture’ took place from August 11 to 15, 2024. The event was sponsored by the Buddhist Association of Shanxi Province 山西省佛教協會, the Buddhist Association of Mount Wutai 五臺山佛教協會, organized by The Wutai Shan Institute of Buddhism and Eastern Asian Culture 五臺山東方佛教文化研究院, and co-organized by the Institute for Ethics and Religions Studies Tsinghua University 清華大學道德與宗教研究院, and From the Ground Up project based at the University of British Columbia. The conference was hosted by The Wutai Shan Institute of Buddhism and Eastern Asian Culture at the Great Sage Monastery of Bamboo Grove 大聖竹林寺.
The opening ceremony, held on August 11, at the Great Sage Bamboo Monastery, was attended by nearly 200 participants, including students, scholars, Buddhist Masters, and guests from various fields. The ceremony featured several distinguished guests, including Venerable Miaojiang 妙江, Vice President of the Chinese Buddhist Association and President of the Wutai Mountain Oriental Buddhist Culture Research Institute. Ven. Miaojiang delivered the opening speech, highlighting how Buddhist culture acts as a bridge between Chinese and Western cultures through its philosophical ideas and art forms. He stressed the importance of ‘international exchanges in promoting global cultural diversity, advancing traditional Chinese culture, and facilitating the Sinicization of Buddhism.’ Mr. Huang Jie 黃傑, Deputy Director of the United Front Work Department of the Shanxi Provincial Party Committee and Director of the Provincial Religious Affairs Bureau, discussed the need for a unified approach to integrate religion into contemporary Chinese society and emphasized promoting socialist values and traditional Chinese culture while strengthening international cooperation to advance Buddhist culture. Mr. Jia Deyong 賈德永, Secretary General of the International Confucian Association, spoke about the role of Buddhist culture within traditional Chinese culture and its integration with Confucianism and Taoism throughout history. The ceremony concluded with speeches from Professor Jinhua Chen 陳金華, professor of the University of British Columbia, Mr. Liu Wei 劉威, Deputy Director General of China Tibetology Research Center, and other guests, followed by a welcome dinner for all attendees.
First row: Venerable Miaojiang 妙江, Mr. Huang Jie 黃傑, and Mr. Jia Deyong 賈德永. Second row: Professor Jinhua Chen 陳金華 and Mr. Liu Wei 劉威. Photos courtesy of The Wutai Shan Institute of Buddhism and Eastern Asian Culture.
On August 12, the conference continued with a series of insightful panels. The first panel, titled “Textual Transmission and Transformation,” was chaired by Venerable Fa Jie 戒法. Venerable Guang Kuan 寬廣 (Qing Liang Buddhist Association in London and The Wutai Shan Institute of Buddhism and Eastern Asian Culture) began by presenting “The Transition of Sacred Space and the Translation of Sacred Artefacts: Transmission and Transformation of the Pagoda of Vajra Treasure-Throne from Bodh Gaya to Beijing.” This paper explored the significance of the Vajrasana at Bodh Gaya and its Ming dynasty replica in Beijing, illustrating the sinicization of Buddhism through both texts and architecture. Then, Dan Liu 劉丹 (Wuhan University) presented with “A Study of the Ancient Pratimokṣa Sutra of the Sarvāstivāda at Dunhuang,” offering new insights into its unique structure and terminology compared to the Roshi translation. Liu suggested that this version may have been translated between 379 and 403 CE. Next presentation was given by Ruobin Wang 王若賓 (Ryukoku University) on “The Spread and Influence of Pei Xiu’s Quan fa Putixin Wen 勸發菩提心文 in the Buddhist Community,” discussing its impact on the cultivation of Bodhicitta in Mahāyāna Buddhism and its dissemination in medieval China and beyond, including Japan and regions like Khitan, Xixia, and Yunnan, while revealing overlooked aspects of Buddhist scripture circulation. Lastly, Jin Son 孫眞 (Dongguk University) presented on “Cultural Confluence: Buddhist Apocryphal Texts and Confucian Values in the Joseon Dynasty.” This presentation explored the circulation of texts like the Eunjung gyeong and Jangsu gyeong in Joseon Korea, highlighting their alignment with Confucian values of filial piety and gratitude, thereby illustrating the integration of Buddhism and Confucianism in the socio-religious dynamics of the period. The session concluded with commentary from Jingjing Fan and Kirill Solonin, followed by an engaging open floor discussion.
The second panel, “Text and Image,” was chaired by Marcus Bingenheimer and featured four presentations. First presentation was by Yimin Liu 劉益民 (Sichuan University) and Yinggang Sun 孫英剛 (Zhejiang University) on “Maitreya’s Calling: A Prophetic Text from Dunhuang and the Political Propagandas in Fifth Century China,” exploring how the Daci rulai gaoshu reflected Buddhist resistance to political oppression and served as propaganda against a “greedy king.” Second paper was delivered by Juxia Chen 陳菊霞 and Liu Hongmei 劉宏梅 (Shanghai University) on “A Study on the Thousand-Buddha Motifs and Their Names on the Ceilings of Caves 12 and 16 at the Yulin Grottoes,” focusing on the similarities in form and decoration of the Thousand-Buddha motifs and names, suggesting a strong connection between the patrons of the two caves. Then, Tamami Hamada 濱田瑞美 (Yokohama University of Art and Design) presented “Significance and Function of Inscriptions in Dunhuang Murals: The Case of Vimalakirti Sutra Scenes,” exploring inscriptions in Dunhuang murals as vital sources for understanding sutra dissemination and their potential explanatory and ritual functions alongside the murals. Xiaomei Wei 未小妹 (Dazu Rock Carvings Academy) presented the last paper of the panel on “Study of the Buddhist Scripture Translation on Cintāmaṇicakra in the Tang Dynasty (II): Image and Chanting Practice,” examining the translations by Vajrabodhi and Amoghasiddhi, which led to two distinct systems for the Cintāmaṇicakra Chanting Practice, and how Vajrabodhi’s reforms popularized a six-armed image within the Vajrasekhara Sutra system. Nobuyoshi Yamabe provided discussant commentary, and the panel ended with a lively discussion.
After lunch, the third panel, “Sacred Texts and Social Texture,” was chaired by Xu Zhang 張旭 and included five presentations. Priyanka Verma 沃霹靂 (Sharda University) presented “Beyond Transgression: Exploring Anāpatti and Its Influence on Schisms,” which analyzed the concept of anāpatti (exceptions to the norms) within monastic Buddhism. This paper examined how differing interpretations of anāpatti contributed to schisms in Buddhism, shedding light on its critical role in the complexities of monastic discipline. The second paper was delivered by Zixin Wang 王子鑫 (Fudan University) on “Sutra Preach Zhuangyanwen in Dunhuang Literature Application Research: Focused on Their Position in Buddhist Ceremony and Sutra Preach,” offering insights into the roles of the twenty-five preserved pieces of Zhuangyanwen in Buddhist ceremonies and sutra preaching. Next presentation was by Keyu Tong 童可瑜 (Fudan University) on “Supplementary Explanation to the Ode on Shangshuling of Great Tibet, Zhang Khri Sum Rje Building the Shengguang Temple: Discussion on the Establishment and Naming of the Shengguang Temple,” examining the historical and textual background of the Shengguang Temple. Yiwei Pan 潘逸煒 (Tianjin University) presented the paper on “Preliminary Study on Panoramic Maps of Buddhist Sacred Sites: Centered on Panoramic Map of Mount Wutai and Mount Putuo,” exploring the narrative function of these maps as guides for pilgrimage, their emphasis on sacred sites over accurate representation, and their role in disseminating the sanctity of these locations through woodblock printing. Last paper of the panel was delivered by Meir Shahar 夏維明 (Tel Aviv University) on “The Library of a Buddhist Priest from Rural South China,” shedding light on the extensive collection of over 150 manuscripts held by a lay Buddhist priest in Guizhou, which reflects the significant influence of Buddhism on rural Chinese religious practices and traces some texts back to the medieval period. The panel, discussed by Barend ter Haar, concluded with an open floor discussion.
The fourth panel, “Translated Texts,” was chaired by Tamami Hamada. First paper of the panel delivered by Yu Xuan Tay 鄭宇軒 (University of California, Los Angeles) on “Translated for the King: A Short Examination on Two Buddhist Sutra Colophons of Former Liang and Latter Qin,” analyzing the patronage of Buddhist sutra translation in China, with a focus on colophons that reveal early support from rulers like Zhang Tianxi and Yao Xing, highlighting their roles in developing intellectual Buddhist statecraft. Janine Nicol (independent scholar) delivered the second paper on the “Translation or Creation?: The Case of the Scripture on the Voyage to the Kingdom of the Naked (Zhi luoguo jing 之裸國經) (No. 52 in the Liudu Jijing 六度集經 T152),” examined the Liudu ji jing (T152) and argued that the Scripture on the Voyage to the Kingdom of the Naked was likely composed in China, rather than translated, during the mid-late third century CE in the state of Wu. Then, Yanfei Zhao 趙燕飛 (Beijing Foreign Studies University) presented “Rethinking ‘New Translation’ in the Traditional Discourse on Buddhist Translation: A Genealogical Approach,” offering a genealogical perspective on new translations. This paper argued that while new translations introduced fresh texts and doctrines, they often inherited elements from old translations, and their prominence was shaped by imperial support and power dynamics. Last paper was presented by Xiang Wei 魏翔 (Temple University) on “The Use of Large Language Models for Translating Buddhist Texts from Classical Chinese to Modern English: An Analysis and Evaluation with ChatGPT 4, ERNIE Bot 4, and Gemini Advanced,” evaluating the effectiveness of large language models (LLMs) in translating Buddhist texts. George Keyworth provided discussant commentary, highlighting advancements and challenges in translation practices. The panel concluded with a dynamic open floor discussion.
Following the tea break, the conference resumed with the fifth panel, titled “Canons,” chaired by Youn-mi Kim 金延美. This panel focused on the development, preservation, and interpretation of Buddhist canons across various traditions. Darui Long 龍達瑞 (University of the West, Los Angeles) presented “The Buddhist Literature in Mount Wutai: The Chinese Buddhist Canon and Tibetan Buddhist Canon.” Long’s presentation provided an in-depth comparison of the Chinese and Tibetan Buddhist canons, highlighting the historical and cultural significance of these collections in relation to Mount Wutai. The second presentation was by Zhouyuan Li 李周淵 (Zhejiang University) on “Examining Fujian Engravers Working in Other Prefectures through the Calligraphy of the Qisha Canon from the Southern Song,” that compared the regional calligraphic styles of Zhejiang and Fujian engravers as seen in the Qisha Canon. The last paper was delivered by John Jorgensen (independent scholar) on the topic “Canons and Interpretative Communities: The Acceptance of the Earliest Text of Chan Buddhism into a Chan Canon,” explored the Long Scroll, the earliest Chan text, and its varying acceptance among interpretative communities, highlighting how differing interpretations of biguan reflect changes in canonization and focus from lineage to doctrine. The panel was discussed by Kai Sheng and concluded with an engaging open floor discussion.
The sixth panel, chaired by Chenye Lu 陸辰葉, was titled “Genres” and included presentations on various aspects of Buddhist literary genres. First paper was delivered by George Keyworth (University of Saskatchewan) titled, “On the Category of East Asian Buddhist Texts that Matter: Shengjiao and Shōgyō 聖教 as a Fundamental and Overlooked Category of Premodern East Asian Buddhists’ Books,” discussing how the term shōgyō (Ch. shengjiao) designated important sacred texts in East Asian Buddhism and its decline in usage by the Northern Song period, leading to its obscurity in modern scholarship. Then, Laurent Van Cutsem (Ghent University) presented “Did the Indian Patriarchs Matter?: A Diachronic Study of Chan Hagiographies of Ānanda from the Late Tang to the Early Northern Song,” analyzing the evolving portrayal of Ānanda in Chan hagiographies across four key texts and the significance of Indian patriarchs in Chan literature. Third presentation was by Minqi Wang 王敏琪 (Peking University) on “Biographies, Recorded Sayings and Fictions: Representation and Generation of Literary Genres From the Perspective of Buddhist Literature,” exploring the roles of different literary genres in shaping Buddhist narratives. At last, Tong Li 李曈 (Shenzhen University) presented the paper on “The Domestic Agama: An Intellectual Historical Analysis of the Chan Gong’an (Koan),” offering an analysis of the Chan Gong’an and its evolving interpretations. The panel, reviewed by Zhouzi Ge, concluded with a robust discussion.
The day’s sessions concluded with a dinner, marking the end of the second day of the conference.
On August 13, the seventh panel, “Chan Texts,” was chaired by Juxia Chen陳菊霞. First paper was presented by Nobuyoshi Yamabe 山部能宜 (Waseda University) on “A Reconsideration of the Formation of Chinese Meditation Texts: In Response to Eric Greene’s Comments” that discussed the relationship between Siwei lüeyao fa and Wumen chanjing yaoyong fa and arguing for the earlier formation of the Abridged Essentials over the Five Gates. Yuan Zhang 張媛 (University of Florida) presented the second paper, “One Body, One Mind, and One Wisdom: Four Foundations of Mindfulness in Huisi’s Essay,” which examined Huisi’s reinterpretation of the four foundations of Mindfulness within the Mahāyāna context. Then, Yingzhi Zhang 張瀛之 (Capital Normal University) concluded the panel with “The Research of a Newly Discovered Fragments of ‘The Chan Sutra’ in the Lushun Museum.” This paper explored the reasons behind the sutra’s enduring popularity during the Xizhou period, despite its apocryphal status. The discussion highlighted the region’s strong Han cultural influence, Uighur acceptance of Chan Buddhism, and the sutra’s appealing doctrines, which contributed to its widespread dissemination. The presentations were reviewed by Zhouyuan Li, and the panel concluded with an open floor discussion, providing further opportunities for attendees to engage with the material.
The eighth panel of the conference, titled “Mantra, Media, and Music,” was chaired by Marcus Bingenheimer. Lingxi Sun 孫菱羲 (Sun Yat-sen University) presented “The Performative Forms and Musical Meanings of The Dharmic Musician and The Lotus Boys’ Singing Accompanied Fanbei (Jade Conch).” Sun’s paper explored the performative styles and musical significance of traditional Buddhist compositions and their roles in ritual practices, focusing on the artistic and symbolic meanings embedded in these performances. Next presentation was by Youn-mi Kim 金延美 (Ewha Womans University) on “Fabrics of Faith: Using Clothing as Medium for Buddhist Incantations in Joseon Korea,” examining how clothing was used to transmit Buddhist incantations during the Joseon Dynasty, analyzing the significance of textiles in expressing faith. Then, Brianna Morseth 莫百納 (The Chinese University of Hong Kong) presented “Visualizing the Pure Land and Dharma Realm in Transformation Tableaux and Religious Experience: Multimedia Transmission of Buddhist Texts with Implications for Brain and Behavior.” She discussed the transmission of canonical content through transformation tableaux, integrating archaeological and phenomenological data to explore the instantiation of canonical narratives in practitioners’ experiences. John Jorgensen provided insightful commentary on the presentations, and the panel concluded with an open discussion.
After a tea break, the ninth panel, “Edition Studies,” chaired by Dan Liu 劉丹, took place. Jie Yang 楊潔 (Sun Yat-sen University) presented “A Comparative Study of Xuanzang’s Translation of the Yogācārabhūmi,” provides an in-depth analysis of Xuanzang’s translation and its significance in comparison with the Sanskrit, Tibetan, and Chinese versions. Then, Luchun Wu 吳廬春 (British Library/Zhejiang Provincial Museum) discussed “Dating the Eighty-Juan Dafangguang fo huayan jing 大方廣佛華嚴經 Manuscript Copies of Dunhuang 敦煌: A Study of the Stein Collection of the British Library,” which investigates the Dunhuang manuscript copies of the Dafangguang fo huayan jing translated by Śikṣānanda around 699. The paper focuses on the codicological, paleographical, and philological features of these manuscripts, aiming to identify their production period. Last paper of the panel was presented by Marcus Bingenheimer (Temple University) on “The Edition History of the Longshu Jingtuwen 龍舒淨土文 Inside and Outside Canonical Editions,” which examines the evolution of Wang Rixiu’s Essays on the Pure Land from Longshu (1162 CE) from its non-canonical beginnings to its inclusion in various canonical editions. It highlights over 15 editions up to 1913, discussing how textual inaccuracies have spread and the significant influence of the Essays on later Pure Land writings, with more than 150 subsequent texts referencing it. Yinggang Sun provided critical commentary on the presentations, and the panel concluded with an open discussion.
The tenth panel, “Buddhist Narratives,” chaired by Yingjie Ma 馬英杰, featured presentations that examined various aspects of Buddhist storytelling. First presentation was by Jingjing Fan 范晶晶 (Peking University) on “The Collective Narrative in the Pāli Jātakas and Apadānas,” which analyzed the interconnectedness of characters often identified as members of the Buddha’s congregation. The presentation also explored the translation of related terms in Chinese Buddhist texts and the implications of this narrative strategy. Then, Fengqi Ouyang 歐陽豐琪 (Peking University) presented “Formation and Transformation of the Siṃhala Story,” exploring the origins and evolution of the Siṃhala narrative tradition and its impact on Buddhist literature and culture. Third paper was delivered by Jinhua Chen who presented “Between the Sacred and Secular Narratives: A Glimpse into the Sacred and Secular Historiography in Medieval China, from Zhang Tinggui’s (658-734) Remonstration against the Baisima Slope Project of Buddha-Image Decreed by Empress Wu (r. 690-705),” examines the complex interplay between Buddhist and secular texts during Medieval China, particularly in the context of the Tang dynasty’s historiographical and biographical sources. It highlights how ‘internal’ and ‘external’ texts intersected, revealing insights into their historical origins and the relationship between monastic and secular narratives. As a discussant of the panel, Xiaoyan Zhang provided critical commentary on the presentations, and the panel concluded with an open discussion.
Following lunch, the eleventh panel, “Traditional Commentaries and Modern Exegeses,” was chaired by Luchun Wu. First paper was delivered by Chenye Lu 陸辰葉 (Fujian Normal University) on “The Textual Composition of the Chapter Entitled ‘Practice of Secret Mantra Approach’ in Jñānakīrti’s Tattvāvātara,” highlighting its significance in Mahāmudrā teachings, emphasizing the integration of wisdom and skillful means for advanced practitioners. It also examined influences from Nāgārjuna and the Vajraśekhara Tantra, illustrating the early development of Mahāmudrā in Tibetan Buddhism. Next presented by Zhouzi Ge 葛洲子 (Shaanxi Normal University) on “Elderly Magistrate of a Buddhist Monastery: How to Understand ‘Zhanglao Zhishi Ren’.” This presentation argued that the phrase refers to two distinct roles- elder and magistrate of a Buddhist monastery, rather than a single combined identity. It traced these roles back to regulations from notable monasteries during the later Tang Dynasty, supported by contemporaneous texts and institutional origins. Last presentation by Rusha Jin 金如沙 (University of Edinburgh) on “Why to ‘Determine’: The Form of the Zhiguan Fuxing Chuanhong Jue in the Landscape of the Buddhist Commentarial Tradition,” which examined the commentarial forms of the Zhiguan Fuxing Chuanhong Jue and their significance within Buddhist exegetical traditions, highlighting a shift from commenting on Indian scriptures to interpreting Chinese texts and establishing textual authority. Kirill Solonin and Janine Nicol provided commentary on the presentations, and the panel concluded with an open discussion.
The twelfth panel, titled “Apocrypha and Legitimation,” was chaired by Jie Yang 楊潔. Xiaoyan Zhang 張小豔 (Fudan University) presented “A Study on the Relationship between Apocryphal Sūtras and Dunhuang Popular Literature,” This study explores how Dunhuang popular literature, such as Fumu enzhong jing Jiangjingwen and Fomu Zan, adapted themes from apocryphal sūtras. It highlights the important role of these sūtras as a source for creating diverse literary works in Dunhuang. Second paper was delivered by Xu Zhang 張旭 (Chinese Academy of Social Sciences) on “Reconsideration of the Additions to the Zhenyuan xinding shijiao mulu,” offering a re-examination of the modifications and additions to the Zhenyuan xinding shijiao mulu, and their implications for understanding Buddhist canon formation during the Middle and Late Tang dynasties and the Five Dynasties period. Then, Q.J. Zheng 鄭麒駿 (École pratique des hautes études) presented “Reciprocal Enrichment to Mutual Flourishing: Indigenous Practices and Buddhist Apocrypha in Medieval China,” exploring how apocryphal Buddhist texts, such as the Consecration Sūtra and various Contemplation Sūtras, shaped Buddhist canons and practices in medieval China and highlight the interplay between Buddhist and indigenous traditions. The discussant of the panel was Tong Li, and the panel concluded with an open discussion.
After a short tea break, the thirteenth panel, “Media and Modernity,” chaired by Heather Clydesdale, began. Barend ter Haar (University of Hamburg) presented “How Do New Religious Groups Manage the Problem of Buddhist Legitimacy for Their Texts,” discussing the strategies new religious movements use to establish the legitimacy of their Buddhist texts and the challenges they face. Then, Kai Sheng 聖凱 (Tsinghua University) spoke on “The Writing Process of Zhao Puchu’s Answers to Common Questions About Buddhism: In the Context of the Doctrinal Learning Trends in the Chinese Mainland Buddhist Community in the 1950s.” Sheng examined how Zhao Puchu developed his book, Answers to Common Questions About Buddhism, from 1959 to 1983 as a response to contemporary issues arising during the reforming movements. Zhao’s writing would later become foundational framework for the evolution of “Humanistic Buddhism” post-reform. Last presentation was given by Ven. Jahun 玆憲 (Dongguk University) on “Dynamic Transformations: Modernizing Korean Buddhist Texts through Magazines in the Early Twentieth Century,” exploring how magazines played a role in modernizing Korean Buddhist texts and transforming their dissemination and interpretation. Meir Shahar provided commentary on the presentations, and the panel concluded with an open discussion.
The last panel of the conference, “Chan Texts 2,” chaired by Xiaomei Wei, featured presentations that examined various aspects of Chan texts. First paper delivered by Yingjie Ma 馬英杰 (Dunhuang Academy) on “A Study of the Dunhuang Hezezong Literature,” arguing that He Ze Shen Hui’s teachings initially opposed sitting meditation but later incorporated ideas from the Awakening of Faith and the Hua Yen school, complicating historical interpretations of Southern Zen. Then, Chonghao Shi 釋崇昊 (Toyo University) spoke on “Jitan Zongle and the Quanshi Lu,” This paper examines Jitan Zongle, a key Zen monk of the Da Hui school during the early Ming dynasty, focusing on his version of the Quanshi Lu, its establishment, and his interactions with the Japanese monk Juehaizhongjin. The final presentation “A Preliminary Investigation of the Newly Discovered Tangut Sources of Caodong Sect,” was given by Kirill Solonin 索羅寧 (Renmin University of China), introducing newly discovered Tangut text related to the transmission of Caodong Chan in Northern China, highlighting its affiliation with the Jiewai lu by Zhenxie Qingliao, a key figure in the Furong Daokai lineage. As the discussant of the panel Ruobin Wang provided commentary on the presentations, and the panel concluded with an open discussion.
After a short tea break, the conference concluded with a closing ceremony on August 13, marking the end of the Sixth International Forum on Wutai Faith and Culture. Ven. Miaojiang, in his closing address, expressed his heartfelt gratitude to all participants, organizers, and guests for their invaluable contributions to the forum’s success. The conference served as a reminder of the enduring value of traditional Buddhist teachings in addressing modern existential challenges. Discussions emphasized that the pursuit of wisdom is not confined to monastic life but is equally relevant to scholars, practitioners, and laypeople alike. By integrating academic inquiry with spiritual discipline, participants explored new dimensions of Buddhist philosophy and its applications in the contemporary world.
The presence of distinguished figures, including Professor Chen Jinhua from the University of British Columbia, Canada, Venerable Sheng Kai from Tsinghua University, China, Professor Barend ter Haar from the University of Hamburg, Germany, and retired senior lecturer John Jorgensen from Griffith University, Australia, highlighted the international significance of the conference. Additional prominent attendees included Venerable Kuan Guang, Executive Vice President of the Wutai Shan Institute of Buddhism and Eastern Asian Culture, Venerable Fohu 佛護, and Venerable Jie Fa 戒法, Vice President and Dean of Studies at Hangzhou Buddhist Academy.
As part of the closing ceremony, students from the 2024 Wutai International and Intensive Program, including Chonghao Shi 釋崇昊 (Toyo University), Jiayu Guo 郭家譽 (Peking University), and Priyanka Verma 沃霹靂 (Sharda University), delivered speeches reflecting on their experiences during the intensive program and the conference. The event concluded on a note of gratitude, leaving participants with a renewed sense of purpose and dedication to the principles discussed throughout the conference.
After the ceremony, attendees enjoyed a farewell banquet at Jinxiu Mountain Villa, celebrating the end of the conference with dinner, performances, and time to connect with new friends. On August 14, participants explored Longquan Temple 龍泉寺, admired its architecture, and learned about its history. They then visited Pushou Monastery 普寿寺, where they had lunch and observed the daily life of the nuns. Following this, participants proceeded to Bishan Temple 壁山寺, originally built during the Northern Wei Dynasty and later rebuilt and renamed during the Ming Dynasty, where they admired and contemplated the temple’s rich historical significance and tranquil atmosphere. The day ended with a visit to Nanshan Temple 南山寺, known for its mix of Buddhist, Taoist, and Confucian features, along with beautiful views of Mount Wutai.
On August 15, participants departed, marking the end of a memorable experience at Mount Wutai. The event was a great platform for international collaboration and exchange on Buddhism. It offered a rare opportunity to expand academic research, network with fellow scholars and professors, and immerse oneself in Buddhist studies within an ideal learning environment.
Group photo of 2024 Wutai International and Intensive Program participants, ‘Canonical, Non-Canonical, and Extra-Canonical’ conference panelists, and local organizers.
Author Bio:
Priyanka Verma is a PhD research scholar in History at Sharda University. She completed her graduation and postgraduation from the University of Delhi. Her research interests include Monastic Buddhism, Ancient India, Religious Studies, and Semantics.
