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By Jamie Hubbard

Even with the typical view of Buddhism as non-dogmatic and tolerant, the old list preserves many examples of Buddhist thinkers and routine that have been banned as heretical or subversive. The San-chieh (Three degrees) used to be a favored and influential chinese language Buddhist circulation in the course of the Sui and Tang classes, counting robust statesmen, imperial princes, or even an empress, Empress Wu, between its consumers. In spite, or maybe accurately simply because, of its proximity to energy, the San-chieh circulate ran afoul of the experts and its teachings and texts have been formally proscribed a variety of occasions over a several-hundred-year background. due to those suppressions San-chieh texts have been misplaced and little information regarding its teachings or historical past is out there. the current paintings, the 1st English research of the San-chieh circulate, makes use of manuscripts chanced on at Tun-huang to ascertain the doctrine and institutional practices of this flow within the greater context of Mahayana doctrine and perform. through viewing San-Chieh within the context of Mahayana Buddhism, Hubbard unearths it to be faraway from heretical and thereby increases very important questions about orthodoxy and canon in Buddhism. He indicates that some of the hallmark principles and practices of chinese language Buddhism locate an early and designated expression within the San-chieh texts.

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Extra info for Absolute Delusion, Perfect Buddahood: The Rise and Fall of a Chinese Heresy (Nanazan Library

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Overmeyer, Folk Buddhist Religion (Cambridge: Harvard University Press, 1976); Hue-Tam Ho Tai, Millenarianism and Peasant Politics in Vietnam (Cambridge: Harvard University Press, 1983); and Millenial Movements in East and Southeast Asia, a special issue of Japanese Religions 23/1–2 (1998). New traditions are also making inroads as the global culture allows wider borrowing of apocalyptic prophecy— see Robert Kisala, “Nostradamus and the Apocalypse in Japan,” Inter-Religio 32 (1997): 47–62; Benoit Vermander, “Religions in Taiwan: Between Mercantilism and Millenarianism,” InterReligio 32 (1997): 63–75.

475a ; see also chapter 8, 205. 49b. absolute delusion, perfect buddhahood / 35 even the timetables of decline as at the rhetorical context, a context that reveals a similar polemic or sectarian discourse more interested in establishing a particular orthodoxy of “true teaching” than in voicing historical predictions of actual decline, prophetic warnings of moral failings, or existential statements about humankind’s capacity for realization. In fact, the beginnings of the Buddhist tradition of decline are best understood as a rhetoric of orthodoxy that marks the appearance of doctrinal differentiation in the Buddhist community.

37). 21 44 / decline as polemic Of course it is not only straying from doctrinal orthodoxy that is warned against; desires for comfort, ³ne food, fame, and numerous disciples, laziness, speaking ill, and other defects are occasionally mentioned as well.

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