By Jamie Hubbard
Regardless of the typical view of Buddhism as non-dogmatic and tolerant, the historic list preserves many examples of Buddhist thinkers and pursuits that have been banned as heretical or subversive. The San-chieh (Three degrees) used to be a well-liked and influential chinese language Buddhist circulation in the course of the Sui and Tang classes, 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 circulation ran afoul of the gurus and its teachings and texts have been formally proscribed quite a few instances over a several-hundred-year heritage. due to those suppressions San-chieh texts have been misplaced and little information regarding its teachings or background is on the market. the current paintings, the 1st English examine of the San-chieh stream, makes use of manuscripts chanced on at Tun-huang to ascertain the doctrine and institutional practices of this flow within the higher context of Mahayana doctrine and perform. by way of 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 the various hallmark principles and practices of chinese language Buddhism locate an early and certain expression within the San-chieh texts.
Front subject, greater formatting.
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Additional resources for Absolute Delusion, Perfect Buddhahood: The Rise and Fall of a Chinese Heresy
W. Rhys Davids, Dialogues of the Buddha, Part III (London: Pali Text Society, 1921, 1977 reprint), 77–94, especially 88–94; see also Rupert Gethin, “Cosmology and Meditation: From the Aggañña-sutta to the Mahayana,” History of Religions 36/3 (1997): 183–217. , a concern with order and regularity in the cosmos and, by extension or mimicry, in the community. C. 8 The Buddhist traditions of decline, on the other hand, are expressly interested in the decline of the teachings of a particular historical teacher—Š„kyamuni.
Because of the emphasis on the decline of the dharma, the decay of human potential, and the mass appeal of Hsin-hsing’s charitable enterprise, there has been a persistent tendency to see his community as a popular movement that antagonized elite notions of orthodoxy. 50 We can cite, for example, the of³cial invitation to teach in the capital and the patronage of the powerful minister Kao Chiung. Hsin-hsing’s appeal to the elite is perhaps also indicated by the stature of his disciples. Attached to the biography of Hsin-hsing, for example, is the biography of his disciple P’ei Hsüan-cheng (d.
19, of a memorial that Pei composed for Ching-ming Ïe, a disciple who is mentioned together with Seng-yung in the Ku ta Hsin-hsing ch’an shih ming t’a pei; cf. Hubbard, “Chinese Reliquary Inscriptions,” 255. 52 Tsukamoto, “Sangaikyõ shiryõ zakki,” Shina Bukkyõ shigaku, 1/1–2 (Shõwa 12), 99. 16 / hsin-hsing— a buddhist heretic? Hui-jih ½Õ, and the Hung-shan e3. ”54 The widespread inµuence of the movement that Hsin-hsing began is also evident from records of the Inexhaustible Storehouse, which both attracted throngs from all over the empire as well as established branches throughout the provinces (see chapter 8).