Download Absolute Delusion, Perfect Buddahood: The Rise and Fall of a by Jamie Hubbard PDF

By Jamie Hubbard

Regardless of the typical view of Buddhism as non-dogmatic and tolerant, the old list preserves many examples of Buddhist thinkers and events that have been banned as heretical or subversive. The San-chieh (Three degrees) was once a favored and influential chinese language Buddhist move in the course of the Sui and Tang sessions, counting strong statesmen, imperial princes, or even an empress, Empress Wu, between its buyers. In spite, or even accurately simply because, of its proximity to energy, the San-chieh move ran afoul of the professionals and its teachings and texts have been formally proscribed a variety of occasions over a several-hundred-year background. due to those suppressions San-chieh texts have been misplaced and little information regarding its teachings or historical past is on the market. the current paintings, the 1st English examine of the San-chieh move, makes use of manuscripts came across at Tun-huang to check the doctrine and institutional practices of this circulation within the greater context of Mahayana doctrine and perform. via viewing San-Chieh within the context of Mahayana Buddhism, Hubbard finds it to be faraway from heretical and thereby increases very important questions about orthodoxy and canon in Buddhism. He indicates that a number of the hallmark principles and practices of chinese language Buddhism locate an early and targeted expression within the San-chieh texts.

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Rhys Davids and Hermann Oldenberg, Sacred Books of the East, 1885, Motilal reprint, 1975), Part III, 250 ff. 86 Cf. E. G. Kemper, “Buddhism Without Bikkhus: The Sri Lanka Vinaya Vardena Society” in Religion and Legitimation of Power in Sri Lanka, ed. by Bardwell L. Smith (Chambersburg: Anima Books, 1978), p. 216. 87 26 / hsin-hsing— a buddhist heretic? not been as well commented on as the Buddhist involvement in ³nancial activities, economic enterprise, military operations, and the like, Chinese monks have also often been noted for their dhðta practice.

Thus we should note from the very beginning that it was never the teaching conceived as the causal uniformity of all things (dhammat„) that was believed to decline or disappear. 3 Ching-ying Hui-yüan (523–592), for example, lamenting the lot of the Buddhist church at the hands of Emperor Wu, is reported to have said, This is the fate of our time … it is truly lamentable that we are unable to attend [the Buddha-dharma] at this time, but the dharma is actually not annihilated [ÀÄ#n]! 4 This point is more important than has usually been recognized, for it directs our attention to the lived tradition as the locus of the timeless, ahistorical truths that more often are the focus of our study.

Still, in all Buddhist cultures there has always been an interest in ascetic extremes. 87 This broader context is perhaps relevant to the San-chieh movement, given the frequent attacks by the authorities as well as other Buddhists that they experienced. Still, we should not be too hasty to think of Hsin-hsing as a radical ascetic and reformer, for although it is true that the practice of dhðta in China has 83 Hsin-hsing i wen, 7. On begging generally see Jean Rahder, “Bunne,” Hõbõgirin II (1929–1930), 158–69; on begging and dhðta practices in China see John Kieschnick, The Eminent Monk: Buddhist Ideals in Medieval Chinese Hagiography (Honolulu: University of Hawai‘i Press, 1997), 33–35.

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