By Christine Mollier
Mollier surveys the various 40,000-odd manuscripts present in a sealed chamber at Dunhuang, with a selected eye to the relatives among Taoism and Buddhism.
Against a heritage of interfaith contention (in which Taoists might depict Lao-tzu reincarnating as Buddha to transform the foreigners, while Buddhists had Lao-tzu as Buddha's disciple) she unpicks a few attention-grabbing stuff approximately comparable doctrines showing within the texts of the 2 varied faiths. Buddhist sturdiness sutras prove to have stolen their texts wholesale from Taoist originals; Taoism in go back modelled a complete deity upon a Buddhist bodhisattva.
There is way neighborhood color for someone who has an curiosity during this form of factor -- descriptions of witchcraft practices (watch out for 'gu'!) and use of the massive Dipper, etc., revealing morsels of perform and trust. complete texts are translated; the scholarship is especially capable and now and then wry.
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Extra info for Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
3032 includes a final passage that does not appear in the preceding version. 10. I follow here Paul Demiéville’s translation of this title: “Sūtra, prononcé par le Buddha, sur la cuisine interrompue” (“Byō” 病 [Disease], Hōbōgirin, vol. 3 [1974a]: 260; trans. Mark Tatz as Buddhism and Healing: Demiéville’s Article “Byō” from Hōbōgirin. For an edition of this version of the sūtra, see Ma (1998): 695–698. 28 Buddhism and Taoism Face to Face city Kuśinagara (Jushina, 俱[拘]尸那),11 the Buddha teaches the Method to an assembly of buddhas and bodhisattvas before entering nirvāßa.
In China, milk was considered to be highly nutritious and was part of the diet of high-class Tang society. See Schafer, in Chang (1977): 105–107. Jujubes seem to have been also known for their nutritious and thirst-quenching virtues by Chinese dietetics. See Needham (1986), vol. 6, part 1: 540–541. 46. ” 47. Dz 590. 12/2b; also edited in Yunji qiqian, Dz 1032. 119/24a–b. 48 The story of Xingduan’s trickery goes beyond the character of a mere miracle anecdote. By openly accusing a monk, it casts doubt upon the honesty of Buddhists in general.
The main variations involve minor ritual procedures and some additions of dhāraßīs and gāthās, without affecting the homogeneity of the overall content. Stylistically speaking, the major difference lies in the fact that the Sanchu jing does not include the introductory scenario (nidāna), while the Tingchu jing and the Kōyasan manuscripts provide a similar narration of the circumstances in which the text was preached: during the final age of the Dharma (mofa 末法), under the twin sāl trees of the capital .