The transmission of Buddhism from India to China was one of the most significant cross-cultural exchanges in the premodern world. This cultural encounter involved more than the spread of religious and philosophical knowledge. It influenced many spheres of Chinese life, including the often overlooked field of medicine. Analyzing a wide variety of Chinese Buddhist texts, C. Pierce Salguero examines the reception of Indian medical ideas in medieval China. These texts include translations from Indian languages as well as Chinese compositions completed in the first millennium C.E. Translating Buddhist Medicine in Medieval China illuminates and analyzes the ways Chinese Buddhist writers understood and adapted Indian medical knowledge and healing practices and explained them to local audiences. The book moves beyond considerations of accuracy in translation by exploring the resonances and social logics of intercultural communication in their historical context. Presenting the Chinese reception of Indian medicine as a process of negotiation and adaptation, this innovative and interdisciplinary work provides a dynamic exploration of the medical world of medieval Chinese society. At the center of Salguero's work is an appreciation of the creativity of individual writers as they made sense of disease, health, and the body in the context of regional and transnational traditions. By integrating religious studies, translation studies, and literature with the history of medicine, Translating Buddhist Medicine in Medieval China reconstructs the crucial role of translated Buddhist knowledge in the vibrant medical world of medieval China.
It is said that the famous ninth century Chinese Buddhist monk Linji Yixuan told his disciples, "If you meet the Buddha on the road, kill him." The deliberately confounding statement is meant to shock people out of complacent ways of thinking. But beyond the purposeful jolt from complacency there is another intention. This axiom suggests that, for liberation, one should seek the Buddha nature that resides within, rather than a mere Buddha exterior. The metaphor of killing the Buddha dislodges a person from the illusion that enlightenment lies outside the body. The proclamation also highlights the power of violence, even on a symbolic level. Violence abounds in Buddhist thoughts, doctrine, and actions, however unacknowledged or misunderstood. If You Meet the Buddha on the Road addresses an important absence in the study of religion and violence: the religious treatment of violence. In order to pursue an understanding of the relationship between Buddhism and violence, it is important to first consider how Buddhist scriptures and followers understand violence. Drawing on Buddhist treatments of violence, Michael Jerryson explores the ways in which Buddhists invoke, support, or justify war, conflict, state violence, and gender discrimination. In addition, the book examines the ways in which Buddhists address violence as military chaplains, cope with violence in a conflict zone, and serve as witnesses of blasphemy to Buddhist doctrine and Buddha images.
Drawing on his personal experience of growing up exposed to the rituals of Chinese Buddhism, and yet embracing Catholicism and being ordained a Jesuit priest, Fr. Ari Dy ventures to examine Chinese Buddhism in the Philippines, analyzing its adaptation to the Philippines and its contribution to conceptions of Chinese identity.
This book suggests that previous critiques of the rules of Buddhist monks (Vinaya) may now be reconsidered in order to deal with some of the assumptions concerning the legal nature of these rules and to provide a focus on how Vinaya texts may have actually operated in practice. Malcolm Voyce utilizes the work of Foucault and his notions of 'power' and 'subjectivity' in three ways. First, he examines The Buddha's role as a lawmaker to show how Buddhist texts were a form of lawmaking that had a diffused and lateral conception of authority. While lawmakers in some religious groups may be seen as authoritative, in the sense that leaders or founders were coercive or charismatic, the Buddhist concept of authority allows for a degree of freedom for the individual to shape or form themselves. Second, he shows that the confession ritual acted as a disciplinary measure to develop a unique sense of collective governance based on self regulation, self-governance and self-discipline. Third, he argues that while the Vinaya has been seen by some as a code or form of regulation that required obedience, the Vinaya had a double nature in that its rules could be transgressed and that offenders could be dealt with appropriately in particular situations. Voyce shows that the Vinaya was not an independent legal system, but that it was dependent on the Dharmaśāstra for some of its jurisprudential needs, and that it was not a form of customary law in the strict sense, but a wider system of jurisprudence linked to Dharmaśāstra principles and precepts.
Join a rigorous scholar and Buddhist monk on a brisk tour of rebirth from ancient doctrine to contemporary debates. German Buddhist monk and university professor Bhikkhu Analayo had not given much attention to the topic of rebirth before some friends asked him to explore the treatment of the issue in early Buddhist texts. This succinct volume presents his findings, approaching the topic from four directions. The first chapter examines the doctrine of rebirth as it is presented in the earliest Buddhist sources and the way it relates to core doctrinal principles. The second chapter reviews debates about rebirth throughout Buddhist history and up to modern times, noting the role of confirmation bias in evaluation of evidence. Chapter 3 reviews the merits of current research on rebirth, including near-death experience, past-life regression, and children who recall previous lives. The chapter concludes with an examination of xenoglossy, the ability to speak languages one has not learned previously, and chapter 4 examines the particular case of Dhammaruwan, a Sri Lankan boy who chants Pali texts that he does not appear to have learned in his present life. Rebirth in Early Buddhism and Current Research brings together the many strands of the debate on rebirth in one place, making it both comprehensive and compact. It is not a polemic but an interrogation of the evidence, and it leaves readers to come to their own conclusions.
Contextualizing the sutra within a milieu of intense religious and cultural experimentation, this volume unravels the sudden rise of Diamond Sutra devotion in the Tang dynasty against the backdrop of a range of social, political, and literary activities. Through the translation and exploration of a substantial body of narratives extolling the efficacy of the sutra, it explores the complex social history of lay Buddhism by focusing on how the laity might have conceived of the sutra and devoted themselves to it. Corroborated by various sources, it reveals the cult’s effect on medieval Chinese religiosity in the activities of an empowered laity, who modified and produced parasutraic texts, prompting the monastic establishment to accommodate to the changes they brought about.
This collection explores the role of innovation in understanding the history of esotericism. It illustrates how innovation is a mechanism of negotiation whereby an idea is either produced against, or adapted from, an older set of concepts in order to respond to a present context. Featuring contributions from distinguished scholars of esotericism, it covers many different fields and themes including magic, alchemy, Rosicrucianism, Theosophy, Tarot, apocalypticism and eschatology, Mesmerism, occultism, prophecy, and mysticism.
A corrective to the contemporary idea that Buddhism has always been an environmentally friendly religion In the current popular imagination, Buddhism is often understood to be a religion intrinsically concerned with the environment. The Dharma, the name given to Buddhist teachings by Buddhists, states that all things are interconnected. Therefore, Buddhists are perceived as extending compassion beyond people and animals to include plants and the earth itself out of a concern for the total living environment. In The Buddha's Footprint, Johan Elverskog contends that only by jettisoning this contemporary image of Buddhism as a purely ascetic and apolitical tradition of contemplation can we see the true nature of the Dharma. According to Elverskog, Buddhism is, in fact, an expansive religious and political system premised on generating wealth through the exploitation of natural resources. Elverskog surveys the expansion of Buddhism across Asia in the period between 500 BCE and 1500 CE, when Buddhist institutions were built from Iran and Azerbaijan in the west, to Kazakhstan and Siberia in the north, Japan in the east, and Sri Lanka and Indonesia in the south. He examines the prosperity theology at the heart of the Dharma that declared riches to be a sign of good karma and the means by which spritiual status could be elevated through donations bequeathed to Buddhist institutions. He demonstrates how this scriptural tradition propelled Buddhists to seek wealth and power across Asia and to exploit both the people and the environment. Elverskog shows the ways in which Buddhist expansion not only entailed the displacement of local gods and myths with those of the Dharma—as was the case with Christianity and Islam—but also involved fundamentally transforming earlier social and political structures and networks of economic exchange. The Buddha's Footprint argues that the institutionalization of the Dharma was intimately connected to agricultural expansion, resource extraction, deforestation, urbanization, and the monumentalization of Buddhism itself.