By Paul Williams
From a box essentially of curiosity to professional orientalists, the learn of Buddhism has built to embody inter alia, theology and non secular experiences, philosophy, cultural reports, anthropology and comparative experiences. there's now larger direct entry to Buddhism within the West than ever sooner than, and Buddhist stories are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist reviews from an enormous diversity of educational disciplines, released during the last 40 years. With a brand new creation through the editor, this assortment is a distinct and unrivalled study source for either scholar and scholar.
VOLUME VIII BUDDHISM IN CHINA, EAST ASIA AND
97 Did 1-ching visit India? difficulties in utilizing 1-ching as a
source on South Asian Buddhism
98 Stiipa, siitra and sarira in China, c.656-706 CE
99 The lifetime of Shinran Shonin: the adventure to self-acceptance
100 Cliches canoniques bouddhiques dans les legendes sur les
debuts du bouddhisme au Japon
101 Interpretations of human-flesh delivering: misdeed or
102 Flying mountains and walkers of vacancy: towards a
definition of sacred house in jap religions
ALLAN G. GRAPARD
103 where of the surprising educating in the Hua-yen
tradition: an research of the method of doctrinal swap 161
PETER N. GREGORY
104 at the suggestion of the hijiri (holy man)
105 Buddhist self-immolation in medieval China
106 the improvement of the kenmitsu procedure as Japan's
107 The dragon lady and the abbess of Mo-shan: gender and
status within the Ch'an Buddhist tradition
MIRIAM L. LEVERING
108 historic and historiographical matters within the learn of
pre-modern jap religions
109 The idolization of enlightenment: at the mummification of
Ch'an masters in medieval China
ROBERT H. SHARF
110 Buddhist effect on early Taoism: a survey of scriptural
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Additional resources for Buddhism, Critical Concepts in Religious Studies, Volume 8
Fl*;f,, vol. 2, Iwanami, Tokyo, 1975. Shotoku Taishi. Shomu Tenno, Komyo Kogo ~ffi;l(=f • iRiit:R!! • Jt:I! JJ.! il. Fc, Shodo Geijutsv t! ln:Ut:ifi vol. II, Chiio koron r:p~~~, Tokyo, 1976. Voir Mochizuki, Bukkyo daijiten, s. v. (vol. I, p. 677b-678a). T. I 1 vm 50c8; T. II one hundred twenty five xvn 632a7-19; cf. E. Lamotte, Traite, l. , p. 483, n. 2; Louis de Ia Vallee Poussin, Abhidharmakosa, reimpr. M. C. B. XVI, Bruxelles, 1970, III, p. 28. A comparer avec Pmisukiil au Cambodge, en Thailande et au Laos, cf. F. Bizot, Le don de soi-meme, Recherches sur /e bouddhisme khmer in poor health, e-book de ! 'Ecole fran<;aise d'Extreme-Orient, CXXX, Paris, 1981. T. l. 1Iv26bl8. los angeles vie et /'oeuvre de Huisi ! J. ['. (515-577), Les origines de Ia secte bouddhique chinoise du Tiantai, PEFEO CXVI, Paris, 1979. Jogii Shotoku Taishi Bosatsu Den J:. 'S"! l:i~:t'fi'Hii. Y, DNBZ, vol. seventy one, n. 544. Vie du Buddha, Paris 1949, p. 32-44. "Legends of Holy males in Early Japan", Monumenta Serica XXVIII (1969), p. 293. Cf. E. Zurcher, "Prince Moonlight", T'oung Pao LXVIII, 1982, p. 24, forty five; et Carmen Blacker, "The Divine Boy in eastern Buddhism", Asian Folklore experiences XXII, 1963, p. 77-88. Cf. H. Durt, "La 'visite aux laboureurs' et Ia 'meditation sous ]'arbreJambu' dans les biographies sanskrites et chinoises du Buddha", Indologica/ and Buddhist experiences in Honour of Prof J. W. de Jong, Canberra, 1982, pp. 110-111. Rouleau peint, date de 1254, par Keinin m! IB et Shojurnaru ~mx, 1' partie au Musee Nezu &H! , Tokyo; 2' partie au Musee Goto Ji. tb, Tokyo. Cf. E-ingakyo tfl~:! Ut! , Nihon Emakimono zenshu ll:;f;:ffitf~iitm, vol. I, Kadokawa fTJIII, Tokyo, 1977, pp. 58-62. Gangoji Bunkazai kenkyiisho ;][;~;¥:::Cfi:. IU¥fr'JTr, Bukkyo hi5: no chosa - Nehaf}-e chosa hokokusho ~fii:! ;SO)tl'iu • i! i. ~~ilil'ltti! Hsl! J Nara, 1978, fig. 30-34. 116 101 INTERPRETATIONS OF HUMAN-FLESH supplying Misdeed or excellent sacrifice* Hubert Durt resource: magazine of the overseas collage for complex Buddhist reports (Kokosai Bukkyogaku daigakuin daigaku kenkyu kiyo) I (1998): 236-210. The delivering of one's personal physique is a leitmotifofthe Siitras ofthe nice automobile. you'll discover many examples just like the following stanzas from the prologue to the Lotus Siitra 1: Then I see bodhisattvas by way of whom physically flesh, fingers and toes, Even other halves and youngsters are provided seeking the Unexcelled direction back, I see bodhisattvas by means of whom Heads and eyes, torso and limbs Are joyously offered seeking the Buddha 's knowledge. Such choices occupy an incredible position one of the edifying stories of the Jiitakas and the Avadiinas. a few of these stories, depicted in work and sculptures, turned recognized all through many of the Buddhist global. allow us to point out of the main famous stories: the King of the Sibis2 who bring to an end a section of his personal flesh similar in weight to a dove that he wanted to guard from a ferocious hawk; or Prince Mahasattva3 who threw himself off a cliff as a way to feed a hungry tigress and her cubs. within the Jiitakas, the supplying of human flesh as meals appears made simply to carnivorous animals or anthropophagical ya/cyas or related non-human beings.