On The Mummification Of Lang Sharf Analysis

In Robert H. Sharf’s “On the Mummification of Cha’n Masters in Medieval China,” Sharf argues that the importance of the body in Chan’s buddhism is evident in the mortuary rituals like mummification. This ritual signifies the attainment of the fundamental goal of “nirvana” that manifests in the emptiness of form of the individual. Sharf substantiates his claim by drawing parallels onto similar Indian and Chinese mortuary rituals, and by referring to numerous historians who provide elaborate explanations on these rituals. This critique will demonstrate that Sharf does a good job backing up his claim by providing thorough explanations of these rituals through the insights of historians and by drawing parallels onto similar practices and rituals.
In the Buddhist canon, the cadaver is attested as nothing but mere lifeless lump of flesh.
Cha’n teachings encouraged this notion and emphasized the disregard of the physical body and any superfluous rituals attached to it. When we look past the ideological formulations however, Sharf makes it clear that it is in the rituals that we see the importance of the body to Cha’n Buddhists. It is in the Buddhist hagiographic literature that we see the phenomenon of “natural mummies” (8) manifest in people like Ho-Lo-Chieh and Tan Tao-Kai. Their physical intactness is seen as testament of their incorruptibility and spiritual highness, thus, the ritual of artificial mummification is seen as an extension of these tales. The difficult procedure of mummification through desiccating of the corpse failed often as seen with the Vinaya master Chien Chen; this meant that the successful mummification of a Cha’n abbot constituted as proof of this spiritual attainment. Sharf substantiates his claim nicely by referring to ample insights of historians that demonstrate the importance of rituals in understanding the integrity of the body to Cha’n
Buddhists. Sharf aimed to clarify his claim by alluding to the importance of culture in shaping these mortuary rituals and customs. He mentions the ritual of mummification at the time of Western Han, that was practiced well before Cha’n Buddhist incorporated this ritual. Sharf explains that the ancient Chinese mummified bodies to preserve them from decay, as a result of the belief that the soul decomposes with the body as discussed by historian Yu Ying Shih. This shows that the body was historically integral to mortuary rites. Another ritual Sharf utilizes to demonstrate this importance, is the painting of portraits that served as a focus for worship. Portraits of abbots placed in the Dharma Hall were offered food, incense and were given formal “consultations” (18) as if they were alive. Similarly, this funeral custom resembles non Buddhist Chinese funeral rites, in which it was believed that portraits served as an abode for the soul. The examples presented here, illustrate the importance of the effects of cultural customs in explaining discrepancies and incoherences between the doctrinal teachings of the canonical scriptures and the rituals performed by Cha’n monks. Sharf attributes the importance of the body to these rituals to economic and institutional reasons. The abbot of a Cha’n monastery has functional significance as administrative head but more importantly serves as the “ex officio” (25) of an enlightened Buddha. The abbot is expected to attract financial support from the government and provide necessary sources to maintain monastic establishments. According to historical records, monasteries success were relative to the stature and reputation of the abbot in charge. The death of a charismatic abbot can undermine the economic viability of the monastery. Thus, the rites for the deceased monk is capable of sustaining the stature and dominance of that abbot by placing him as the centre of worship in the Dharma Hall. Regardless, in a cultural environment that believes in rebirth, it is this emptiness of form manifested in mummies that signifies this dialectical tension of achieving nirvana, which makes eternal presence possible in this world.