Absolute Delusion, Perfect Buddhahood: The Rise and Fall of by Jamie Hubbard PDF

By Jamie Hubbard

ISBN-10: 0824823451

ISBN-13: 9780824823450

Despite the typical view of Buddhism as non-dogmatic and tolerant, the historic 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 strength, the San-chieh circulate ran afoul of the professionals and its teachings and texts have been formally proscribed quite a few instances over a several-hundred-year historical past. as a result of those suppressions San-chieh texts have been misplaced and little information regarding its teachings or historical past is obtainable. the current paintings, the 1st English research of the San-chieh flow, makes use of manuscripts came upon at Tun-huang to envision the doctrine and institutional practices of this stream within the higher context of Mahayana doctrine and perform. through viewing San-Chieh within the context of Mahayana Buddhism, Hubbard finds it to be faraway from heretical and thereby increases vital questions on orthodoxy and canon in Buddhism. He exhibits that a number of the hallmark principles and practices of chinese language Buddhism locate an early and particular expression within the San-chieh texts.

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Extra resources for Absolute Delusion, Perfect Buddhahood: The Rise and Fall of a Chinese Heresy

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84 85 Dhðta-gu«a (=dhuta-gu«a, Pali dhutaªga or dhðtaªga). 14, in Vinaya Texts (trans. by T. W. Rhys Davids and Hermann Oldenberg, Sacred Books of the East, 1885, Motilal reprint, 1975), Part III, 250 ff. 86 87 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. 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.

In many ways San-chieh doctrines and institutions can be best understood as a calculated response to those opportunities. Hsin-hsing’s biographies are strangely silent on the speci³c topic of the three levels, although his key doctrine of teaching according to the spiritual capacity is noted. ”55 The Ming pao chi elaborates: [Hsin-hsing] taught that what was contained in the Buddha’s sutras was for the purpose of salvation; some [scriptures] taught the path according to the basic nature and some determined the teaching in accordance with time and the situation.

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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Absolute Delusion, Perfect Buddhahood: The Rise and Fall of a Chinese Heresy by Jamie Hubbard


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