This article argues for the reassessment of Indrabhuti’s Jnanasiddhi in the light of newly discovered primary witnesses and previously unnoticed relations to other works. Presumably composed in the late eighth to early ninth century CE, it belongs to the earlier phase of Tantric Buddhism, a transitional period between the predominance of the Yoga- and Mahayogatantras to the later Yoginitantras, and relates to a variety of important scriptures of this formation. While this article briefly discusses the origins, authorship, contents and context of the Jnanasiddhi, including a brief overview of its modern scholarship, it also highlights its intertextual relations with and notable influences upon other tantric works of major importance. The Jnanasiddhi stands out as a tantric scripture of paramount importance, and we attempt to demonstrate the necessity of its reassessment with recourse to hitherto neglected but nonetheless vital sources that have only recently come to light.
{"title":"Towards a Reassessment of Indrabhuti’s Jnanasiddhi","authors":"Torsten Gerloff, Juliane Schott","doi":"10.1558/BSRV.41247","DOIUrl":"https://doi.org/10.1558/BSRV.41247","url":null,"abstract":"This article argues for the reassessment of Indrabhuti’s Jnanasiddhi in the light of newly discovered primary witnesses and previously unnoticed relations to other works. Presumably composed in the late eighth to early ninth century CE, it belongs to the earlier phase of Tantric Buddhism, a transitional period between the predominance of the Yoga- and Mahayogatantras to the later Yoginitantras, and relates to a variety of important scriptures of this formation. While this article briefly discusses the origins, authorship, contents and context of the Jnanasiddhi, including a brief overview of its modern scholarship, it also highlights its intertextual relations with and notable influences upon other tantric works of major importance. The Jnanasiddhi stands out as a tantric scripture of paramount importance, and we attempt to demonstrate the necessity of its reassessment with recourse to hitherto neglected but nonetheless vital sources that have only recently come to light.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67363381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper explores the reconstruction of the ordination platform in the Huishan monastery on Mount Song in 767 in the context of the reinforcement of pro-Buddhist policies at the court of Emperor Daizong (r. 762–779). The vinaya monks and state officials who engaged in this platform’s reconstruction are identified as associates of two prominent monastic figures: Amoghavajra (Bukong jin’gang; 704–774), an Esoteric leader at the imperial court; and Songshan Puji (651–739), regarded as the seventh patriarch in the Northern Chan tradition. The key roles played by disciples of these two masters in the reconstruction of the Huishan platform attest to significant congruence in ritual practices between proponents of the Esoteric and Chan groups in Tang dynasty China, primarily in the areas of precept conferral and monastic ordination.
{"title":"Esoteric, Chan and Vinaya Ties in Tang Buddhism","authors":"A. Sokolova","doi":"10.1558/BSRV.41138","DOIUrl":"https://doi.org/10.1558/BSRV.41138","url":null,"abstract":"This paper explores the reconstruction of the ordination platform in the Huishan monastery on Mount Song in 767 in the context of the reinforcement of pro-Buddhist policies at the court of Emperor Daizong (r. 762–779). The vinaya monks and state officials who engaged in this platform’s reconstruction are identified as associates of two prominent monastic figures: Amoghavajra (Bukong jin’gang; 704–774), an Esoteric leader at the imperial court; and Songshan Puji (651–739), regarded as the seventh patriarch in the Northern Chan tradition. The key roles played by disciples of these two masters in the reconstruction of the Huishan platform attest to significant congruence in ritual practices between proponents of the Esoteric and Chan groups in Tang dynasty China, primarily in the areas of precept conferral and monastic ordination.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41603107","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article engages with nine Myanmar-Burmese Buddhist nuns (thilashin) from three different nunneries in Sagaing, Myanmar, and examines their experiences with the monastic examinations. Because the nuns’ voices are frequently omitted from studies on monastic education, this article includes these perspectives and examines a few of the factors that contribute to the thilashin’s success in their education trajectories. In my research I find that responsibility, gratitude, and the Burmese concept of kyezusat—the return of gratitude to carers—plays a key role. I examine the nuns’ networks and ‘interlocking relationships’ between teachers and students. I additionally explore the active role that thilashin play in maneuvering their monastic kin into the different education systems that results in affective notions of kyezusat, and the responsibility for the monk or nun to want to return the gratitude to the one who took care of them. Furthermore, in order to understand monastics and their education, as well as Burmese Buddhist society, I advocate looking at the Singalovadasutta, in particular at Ledi Sayadaw’s version of this sutta, the Sukumaramaggadipani, and the suttas within the Mahavagga in the Pali Vinaya that focus on reciprocity. These texts highlight examples of students taking care of their teachers and the teachers taking care of their students that help influence Buddhism today.
{"title":"Directions of Learning, Learning Directions","authors":"R. Saruya","doi":"10.1558/BSRV.40501","DOIUrl":"https://doi.org/10.1558/BSRV.40501","url":null,"abstract":"This article engages with nine Myanmar-Burmese Buddhist nuns (thilashin) from three different nunneries in Sagaing, Myanmar, and examines their experiences with the monastic examinations. Because the nuns’ voices are frequently omitted from studies on monastic education, this article includes these perspectives and examines a few of the factors that contribute to the thilashin’s success in their education trajectories. In my research I find that responsibility, gratitude, and the Burmese concept of kyezusat—the return of gratitude to carers—plays a key role. I examine the nuns’ networks and ‘interlocking relationships’ between teachers and students. I additionally explore the active role that thilashin play in maneuvering their monastic kin into the different education systems that results in affective notions of kyezusat, and the responsibility for the monk or nun to want to return the gratitude to the one who took care of them. Furthermore, in order to understand monastics and their education, as well as Burmese Buddhist society, I advocate looking at the Singalovadasutta, in particular at Ledi Sayadaw’s version of this sutta, the Sukumaramaggadipani, and the suttas within the Mahavagga in the Pali Vinaya that focus on reciprocity. These texts highlight examples of students taking care of their teachers and the teachers taking care of their students that help influence Buddhism today.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42901197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
On the Namsan Mountain of Kyongju, can be found the Ch’ilburam rock-carved Buddhas. The seven Buddha and bodhisattva images are significant because of their coexistence in one space and their unique arrangement. The Ch’ilburam sculptor was inspired by the Chinese central pillar caves that the sculptor had knowledge of, and the opportunity to visit. These archetypes of the ‘central pillar cave’ layout exhibit sutra-inscribed walls. By adopting and adapting these architectural elements, Ch’ilburam replicates the primary function of the Chinese cave temple. Ultimately, the Ch’ilburam site is a compromise between the desire for a rock cave temple, and the intractable geology of Korea, which is unsuitable for these purposes. As for the production period, there is a strong case for the view that the Ch’ilburam Buddha triad and four-sided stone pillar were created simultaneously in the early eighth century.
{"title":"Rock-Carved Buddhas at Ch’ilburam Hermitage in Namsan Mountain, Kyongju","authors":"Young-ae Lim","doi":"10.1558/BSRV.40698","DOIUrl":"https://doi.org/10.1558/BSRV.40698","url":null,"abstract":"On the Namsan Mountain of Kyongju, can be found the Ch’ilburam rock-carved Buddhas. The seven Buddha and bodhisattva images are significant because of their coexistence in one space and their unique arrangement. The Ch’ilburam sculptor was inspired by the Chinese central pillar caves that the sculptor had knowledge of, and the opportunity to visit. These archetypes of the ‘central pillar cave’ layout exhibit sutra-inscribed walls. By adopting and adapting these architectural elements, Ch’ilburam replicates the primary function of the Chinese cave temple. Ultimately, the Ch’ilburam site is a compromise between the desire for a rock cave temple, and the intractable geology of Korea, which is unsuitable for these purposes. As for the production period, there is a strong case for the view that the Ch’ilburam Buddha triad and four-sided stone pillar were created simultaneously in the early eighth century.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49422743","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article illustrates the importance of research methods in Buddhist Studies using the recent article on the Heart Sutra by Ng and Anando (2019) as a case study. The authors make a novel conjecture about the Heart Sutra to explain a difference between the Xinjing (T 251) and the Damingzhoujing (T 250) but in doing so they neglect the relevant research methods and critical thinking. Their selection of literary resources is somewhat erratic and their evaluation of them appears to contain bias. The authors did not consult relevant Sanskrit texts (including the Sanskrit Heart Sutra). The logic applied to their source materials appears to be faulty at times and this causes them to arrive at an unconvincing conclusion. By going over the same ground, using more appropriate methods and materials, a far better explanation of the problem emerges.
{"title":"Studying the Heart Sutra","authors":"Jayarava Attwood","doi":"10.1558/BSRV.41982","DOIUrl":"https://doi.org/10.1558/BSRV.41982","url":null,"abstract":"This article illustrates the importance of research methods in Buddhist Studies using the recent article on the Heart Sutra by Ng and Anando (2019) as a case study. The authors make a novel conjecture about the Heart Sutra to explain a difference between the Xinjing (T 251) and the Damingzhoujing (T 250) but in doing so they neglect the relevant research methods and critical thinking. Their selection of literary resources is somewhat erratic and their evaluation of them appears to contain bias. The authors did not consult relevant Sanskrit texts (including the Sanskrit Heart Sutra). The logic applied to their source materials appears to be faulty at times and this causes them to arrive at an unconvincing conclusion. By going over the same ground, using more appropriate methods and materials, a far better explanation of the problem emerges.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47733452","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Buddhism and Medicine: An Anthology of Premodern Sources, edited by C. Pierce Salguero. Columbia University Press, 2017. 728 pp.; Hb $150. ISBN-13: 9780231179942.
{"title":"Buddhism and Medicine: An Anthology of Premodern Sources, edited by C. Pierce Salguero.","authors":"Ronit Yoeli-Tlalim","doi":"10.1558/BSRV.42838","DOIUrl":"https://doi.org/10.1558/BSRV.42838","url":null,"abstract":"Buddhism and Medicine: An Anthology of Premodern Sources, edited by C. Pierce Salguero. Columbia University Press, 2017. 728 pp.; Hb $150. ISBN-13: 9780231179942.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49181030","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Authentic Replicas: Buddhist Art in Medieval China by Hsueh-man Shen. Honolulu: University of Hawai‘i Press 2019. 352 pp.; 132 illustrations, 113 in colour. Hb $72 ISBN-13: 9780824867058.
{"title":"Authentic Replicas: Buddhist Art in Medieval China by Hsueh-man Shen.","authors":"Janine Nicol","doi":"10.1558/BSRV.42837","DOIUrl":"https://doi.org/10.1558/BSRV.42837","url":null,"abstract":"Authentic Replicas: Buddhist Art in Medieval China by Hsueh-man Shen. Honolulu: University of Hawai‘i Press 2019. 352 pp.; 132 illustrations, 113 in colour. Hb $72 ISBN-13: 9780824867058.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43975697","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Buddhist texts generally prohibit the killing of all sentient beings. This is certainly the case in vinaya (disciplinary) texts, which contain strict guidelines on the preservation of all human and animal life. When these vinaya texts were translated into Chinese, they formed the core of Buddhist behavioural codes, influencing both monastic and lay followers. Chinese vinaya masters, such as Daoxuan ?? (596–667) and Yijing ?? (635–713), wrote extensive commentaries and accounts, introducing Indian concepts into the Chinese environment. In this paper, we focus on an often neglected aspect of inflicting harm on sentient beings: namely, the injury that may be caused to some of the world’s smallest animals — insects. Some insects produce economically valuable products, such as silk and honey; others, such as mosquitoes and bedbugs, are annoying or dangerous; and still others are innocent victims of essential human activities, such as earthworms that are killed when farmland is tilled. Yet, all of these are sentient beings that — according to Buddhist principles — should not be harmed or killed. What this implies for Chinese vinaya masters, and especially the highly influential Daoxuan, is the core question of this paper. As we will see, their responses are mixed, but they always attempt to remain true to the basic principles of Buddhism.
{"title":"Protecting Insects in Medieval Chinese Buddhism","authors":"A. Heirman","doi":"10.1558/bsrv.18495","DOIUrl":"https://doi.org/10.1558/bsrv.18495","url":null,"abstract":"Buddhist texts generally prohibit the killing of all sentient beings. This is certainly the case in vinaya (disciplinary) texts, which contain strict guidelines on the preservation of all human and animal life. When these vinaya texts were translated into Chinese, they formed the core of Buddhist behavioural codes, influencing both monastic and lay followers. Chinese vinaya masters, such as Daoxuan ?? (596–667) and Yijing ?? (635–713), wrote extensive commentaries and accounts, introducing Indian concepts into the Chinese environment. In this paper, we focus on an often neglected aspect of inflicting harm on sentient beings: namely, the injury that may be caused to some of the world’s smallest animals — insects. Some insects produce economically valuable products, such as silk and honey; others, such as mosquitoes and bedbugs, are annoying or dangerous; and still others are innocent victims of essential human activities, such as earthworms that are killed when farmland is tilled. Yet, all of these are sentient beings that — according to Buddhist principles — should not be harmed or killed. What this implies for Chinese vinaya masters, and especially the highly influential Daoxuan, is the core question of this paper. As we will see, their responses are mixed, but they always attempt to remain true to the basic principles of Buddhism.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2020-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47963436","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Obituary of Karel Werner (12 January 1925 – 26 November 2019)","authors":"P. Harvey","doi":"10.1558/bsrv.18493","DOIUrl":"https://doi.org/10.1558/bsrv.18493","url":null,"abstract":"","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2020-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43621658","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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