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.: 76 86).For a description of a visit to Wutai in the 1930s, see Blofeld 1959: Ch.6.On Mañjuzrcand Wutai, see also Kieschnick 1997: 105 7.On a visionary eleventh-century pilgrim-age to Wutai Shan, see Gimello, in Naquin and Yü 1992: Ch.3.Perhaps for geographicalas well as spiritual or visionary reasons Wutai Shan does seem to be the sort ofplace that evokes strange experiences.For a fascinating study of experiences on the 9780203428474_5_end01.qxd 16/6/08 12:00 PM Page 370370 Notesmountain of or related to light and colours in the sky, see Birnbaum 2004.Birnbaumhas carried out fieldwork at Wutai.He includes a discussion of Chinese writers,particularly from a Chan background, who express hostility or caution about suchvisionary experiences.68.Building, incidentally, on several Indian and Central Asian tantric teachers who hadbeen instrumental in establishing the importance of the Mañjuzrc cult and Chinafor their imperial patrons as the abode of Mañjuzrc, (Sen 2003: 81 3).On the polit-ical involvement of Tibetan and Mongolian lamas with the last (Qing; Ch ing)dynasty, including giving emperors titles of Mañjuzrc and cakravartin, as well as tantricempowerments, see Hevia 1993 (on Mañjuzrc, see in particular ibid.: 251, 253).Heviaalso discusses the benefits material but particularly magical for the emperors inthe association.69.Although as the Bodhisattva of wisdom in Nepal, including Newar Buddhism, he iscommonly identified with Sarasvatc, the Hindu goddess of learning (Gellner 1992: 84).70.Chang 1983: 175; cf.Lamotte 1960: 20 3.71.}EraTgamasamAdhi 1975: 263 4; Lamotte 1960: 30 1.English translation: Kalsang andPasadika 1975: 44.72.Welch 1967: 307.For Chinese hagiographical accounts of visions of Mañjuzrc onWutai Shan, see also the experiences of Fazhao (Fa-chao), in Lopez 1996: Ch.14.Seealso Kieschnick 1997: 41 for an account of Mañjuzrc s apparent approval when a monkburnt off a finger on Wutai in his honour (cf.ibid.: 37 8, 67 for a Wutai completeimmolation).73.The AjAtaZatrukaukVtyavinodanA SEtra, quoted in Lamotte 1960: 93 4, and also byHarrison 2000: 169 70.74.The VimaladattAparipVcchA, in Chang 1983: 84.75.Both Bodhisattvas are also important figures in the narrative sculptures at theeighth-/ninth-century stepa complex of Borobudur, in Java.Once again there is herea specific connection with the GaURavyEha/AvataTsaka SEtras, and no doubt (as wefind in imperial Tibet at roughly the same time) the use of art to glorify the king throughhis implied identity with the central Buddha of the maURala, Vairocana.Mañjuzrc appearsto have been a particularly important figure in Javanese Buddhism.On sources forSamantabhadra in China, see Soper 1959: 221 5.There is a Samantabhadra visual-ization setra which again may well come from Kashmir or an adjacent region.Soper(ibid.: 225) notes that a tradition of Samantabhadra s helpful inteventions seems notto have developed in China, at least to the extent of Bodhisattvas like Mañjuzrc andAvalokitezvara.76.Illustrated in van Oort 1986: II, plate 13; I confess that I do not find the lion lookingsick and unhappy, as van Oort does.77.Texts with Kwitigarbha in a noticeable role were first translated into Chinese in thefifth century, and he seems to have been significant in China in some circles from thesixth century onwards, involved with repentance and divination rituals (Teiser 1988a: 9780203428474_5_end01.qxd 16/6/08 12:00 PM Page 371Notes 371186 7).In this role he was an important figure at that time in the Three Stages School,which was subsequently suppressed although why exactly is unclear.78.Teiser 1988b: 447 9; 1988a: 187; 1994: 67 9.Cf.also the pictures in Teiser 1994.79.Translated in Hua 1974b: 66 ff.References are to this translation.80.Hua 1974b: 219 20.Hence the benefit of reading the sEtras in the presence of the corpse,and therefore the spirit , in the days after death.That something not physical (a spirit )survives death, and in some traditions (in Tibet, for example) serves as a link in anintermediate state between incarnations, should not be confused doctrinally with theissue of Self and not-Self in Buddhism.A spirit need not be unchanging, and henceneed not be thought of as some sort of true Self.The teaching of an intermediatestate between incarnations is commonly found even in Mainstream Buddhism (e.g.inSarvastivada).81.Abortion as killing might be thought to be completely contrary to Buddhist principles,and Buddhist textual sources generally state that to be the case.But in 1981 it wasfound that in Japan there were 65 90 abortions per 1,000 women of childbearing age.The figures for Thailand were 37 per 1,000.Comparable figures for the USA were 22.6per 1,000.In the Theravada context of modern Thailand a doctrine of skill-in-meanson the basis of having a pure virtuous intention in doing the act (e.g.because ofdanger to the mother) has been used to provide justification for abortion (Tanabe, Abortion , in Buswell 2004).For similar statistics, see Harvey 2000: 333.In Japan, whensomeone has been responsible for an abortion, as well as appropriate domestic rituals,a rite of mizuko kuyD ( water child [i.e.fetus] offering ritual ) can be sponsored at aBuddhist temple.This may be accompanied with the dedication of a statue of Jizd inwhich Jizd himself is portrayed in diminutive form looking like a child (as both saviorand saved ; LaFleur 1992: 53, italics original) with a baby s bib round his neck, perhapswith the child s name and expressions of regret on it ( Mizuko Kuyd , in Buswell 2004).For abortion and Buddhism (including a discussion of the Japanese situation, with apicture of Jizd statues), see Harvey 2000: Ch.8, and the papers in Keown 1999.OnBuddhism and abortion in contemporary Japan, with abundant material on Jizd andhis role, see LaFleur 1992: esp.Ch.4.LaFleur has reprinted a modern ritual for memori-alizing an aborted child from this book, together with an introduction, in Tanabe1999: Ch.19; cf.also LaFleur 1992: 148 50.This includes setting up Jizd statues, andwriting out longhand daily the Heart SEtra, a method it is said whereby one will even-tually receive assurance that the aborted child has reached Buddhahood.Appropriatedonations to the Temple of Jizd on the Mountain of the Purple Cloud (which spe-cializes in mizuko kuyD, and published the text) are also recommended [ Pobierz caÅ‚ość w formacie PDF ]
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.: 76 86).For a description of a visit to Wutai in the 1930s, see Blofeld 1959: Ch.6.On Mañjuzrcand Wutai, see also Kieschnick 1997: 105 7.On a visionary eleventh-century pilgrim-age to Wutai Shan, see Gimello, in Naquin and Yü 1992: Ch.3.Perhaps for geographicalas well as spiritual or visionary reasons Wutai Shan does seem to be the sort ofplace that evokes strange experiences.For a fascinating study of experiences on the 9780203428474_5_end01.qxd 16/6/08 12:00 PM Page 370370 Notesmountain of or related to light and colours in the sky, see Birnbaum 2004.Birnbaumhas carried out fieldwork at Wutai.He includes a discussion of Chinese writers,particularly from a Chan background, who express hostility or caution about suchvisionary experiences.68.Building, incidentally, on several Indian and Central Asian tantric teachers who hadbeen instrumental in establishing the importance of the Mañjuzrc cult and Chinafor their imperial patrons as the abode of Mañjuzrc, (Sen 2003: 81 3).On the polit-ical involvement of Tibetan and Mongolian lamas with the last (Qing; Ch ing)dynasty, including giving emperors titles of Mañjuzrc and cakravartin, as well as tantricempowerments, see Hevia 1993 (on Mañjuzrc, see in particular ibid.: 251, 253).Heviaalso discusses the benefits material but particularly magical for the emperors inthe association.69.Although as the Bodhisattva of wisdom in Nepal, including Newar Buddhism, he iscommonly identified with Sarasvatc, the Hindu goddess of learning (Gellner 1992: 84).70.Chang 1983: 175; cf.Lamotte 1960: 20 3.71.}EraTgamasamAdhi 1975: 263 4; Lamotte 1960: 30 1.English translation: Kalsang andPasadika 1975: 44.72.Welch 1967: 307.For Chinese hagiographical accounts of visions of Mañjuzrc onWutai Shan, see also the experiences of Fazhao (Fa-chao), in Lopez 1996: Ch.14.Seealso Kieschnick 1997: 41 for an account of Mañjuzrc s apparent approval when a monkburnt off a finger on Wutai in his honour (cf.ibid.: 37 8, 67 for a Wutai completeimmolation).73.The AjAtaZatrukaukVtyavinodanA SEtra, quoted in Lamotte 1960: 93 4, and also byHarrison 2000: 169 70.74.The VimaladattAparipVcchA, in Chang 1983: 84.75.Both Bodhisattvas are also important figures in the narrative sculptures at theeighth-/ninth-century stepa complex of Borobudur, in Java.Once again there is herea specific connection with the GaURavyEha/AvataTsaka SEtras, and no doubt (as wefind in imperial Tibet at roughly the same time) the use of art to glorify the king throughhis implied identity with the central Buddha of the maURala, Vairocana.Mañjuzrc appearsto have been a particularly important figure in Javanese Buddhism.On sources forSamantabhadra in China, see Soper 1959: 221 5.There is a Samantabhadra visual-ization setra which again may well come from Kashmir or an adjacent region.Soper(ibid.: 225) notes that a tradition of Samantabhadra s helpful inteventions seems notto have developed in China, at least to the extent of Bodhisattvas like Mañjuzrc andAvalokitezvara.76.Illustrated in van Oort 1986: II, plate 13; I confess that I do not find the lion lookingsick and unhappy, as van Oort does.77.Texts with Kwitigarbha in a noticeable role were first translated into Chinese in thefifth century, and he seems to have been significant in China in some circles from thesixth century onwards, involved with repentance and divination rituals (Teiser 1988a: 9780203428474_5_end01.qxd 16/6/08 12:00 PM Page 371Notes 371186 7).In this role he was an important figure at that time in the Three Stages School,which was subsequently suppressed although why exactly is unclear.78.Teiser 1988b: 447 9; 1988a: 187; 1994: 67 9.Cf.also the pictures in Teiser 1994.79.Translated in Hua 1974b: 66 ff.References are to this translation.80.Hua 1974b: 219 20.Hence the benefit of reading the sEtras in the presence of the corpse,and therefore the spirit , in the days after death.That something not physical (a spirit )survives death, and in some traditions (in Tibet, for example) serves as a link in anintermediate state between incarnations, should not be confused doctrinally with theissue of Self and not-Self in Buddhism.A spirit need not be unchanging, and henceneed not be thought of as some sort of true Self.The teaching of an intermediatestate between incarnations is commonly found even in Mainstream Buddhism (e.g.inSarvastivada).81.Abortion as killing might be thought to be completely contrary to Buddhist principles,and Buddhist textual sources generally state that to be the case.But in 1981 it wasfound that in Japan there were 65 90 abortions per 1,000 women of childbearing age.The figures for Thailand were 37 per 1,000.Comparable figures for the USA were 22.6per 1,000.In the Theravada context of modern Thailand a doctrine of skill-in-meanson the basis of having a pure virtuous intention in doing the act (e.g.because ofdanger to the mother) has been used to provide justification for abortion (Tanabe, Abortion , in Buswell 2004).For similar statistics, see Harvey 2000: 333.In Japan, whensomeone has been responsible for an abortion, as well as appropriate domestic rituals,a rite of mizuko kuyD ( water child [i.e.fetus] offering ritual ) can be sponsored at aBuddhist temple.This may be accompanied with the dedication of a statue of Jizd inwhich Jizd himself is portrayed in diminutive form looking like a child (as both saviorand saved ; LaFleur 1992: 53, italics original) with a baby s bib round his neck, perhapswith the child s name and expressions of regret on it ( Mizuko Kuyd , in Buswell 2004).For abortion and Buddhism (including a discussion of the Japanese situation, with apicture of Jizd statues), see Harvey 2000: Ch.8, and the papers in Keown 1999.OnBuddhism and abortion in contemporary Japan, with abundant material on Jizd andhis role, see LaFleur 1992: esp.Ch.4.LaFleur has reprinted a modern ritual for memori-alizing an aborted child from this book, together with an introduction, in Tanabe1999: Ch.19; cf.also LaFleur 1992: 148 50.This includes setting up Jizd statues, andwriting out longhand daily the Heart SEtra, a method it is said whereby one will even-tually receive assurance that the aborted child has reached Buddhahood.Appropriatedonations to the Temple of Jizd on the Mountain of the Purple Cloud (which spe-cializes in mizuko kuyD, and published the text) are also recommended [ Pobierz caÅ‚ość w formacie PDF ]