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K ukai and the beginnings of Shingon...
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Gardiner, David Lion.
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K ukai and the beginnings of Shingon Buddhism in Japan.
紀錄類型:
書目-語言資料,印刷品 : Monograph/item
正題名/作者:
K ukai and the beginnings of Shingon Buddhism in Japan./
作者:
Gardiner, David Lion.
面頁冊數:
287 p.
附註:
Adviser: Carl Bielefeldt.
Contained By:
Dissertation Abstracts International56-01A.
標題:
History, Asia, Australia and Oceania. -
電子資源:
http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9516825
K ukai and the beginnings of Shingon Buddhism in Japan.
Gardiner, David Lion.
K ukai and the beginnings of Shingon Buddhism in Japan.
- 287 p.
Adviser: Carl Bielefeldt.
Thesis (Ph.D.)--Stanford University, 1995.
This is a study of the early writings of the Japanese Buddhist monk Kukai (774-835), founder of the Shingon school of Buddhism. It looks at these writings in order to understand how Kukai distinguished the form of Buddhist practice he learned in China from the existing forms in Japan. Since Kukai's key rhetorical device in this project was the declaration that Shingon teachings and practices were "esoteric," I examine his criteria for this self-definition of Shingon. In particular, I analyze his theory that the Buddhist texts and contemplative practices that he brought back from China were derived not from the teachings of the historical Buddha Sakyamuni but rather from a transhistorical, cosmic Buddha known as the Dharma (or Truth)-body (Skt. dharmakaya).Subjects--Topical Terms:
626624
History, Asia, Australia and Oceania.
K ukai and the beginnings of Shingon Buddhism in Japan.
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This is a study of the early writings of the Japanese Buddhist monk Kukai (774-835), founder of the Shingon school of Buddhism. It looks at these writings in order to understand how Kukai distinguished the form of Buddhist practice he learned in China from the existing forms in Japan. Since Kukai's key rhetorical device in this project was the declaration that Shingon teachings and practices were "esoteric," I examine his criteria for this self-definition of Shingon. In particular, I analyze his theory that the Buddhist texts and contemplative practices that he brought back from China were derived not from the teachings of the historical Buddha Sakyamuni but rather from a transhistorical, cosmic Buddha known as the Dharma (or Truth)-body (Skt. dharmakaya).
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This theory, known in Japanese as hosshin seppo, meaning "the preaching of the Dharma-body," was and still is controversial because traditionally this so-called "Buddha-body" was generally considered to be an inexpressible ultimate truth that is incapable of "preaching." I examine this theory as it appears in Kukai's earliest formal doctrinal work, The Treatise Distinguishing the Two Teachings of Exoteric and Esoteric Buddhism (Benkenmitsu nikryoron), and in other works. I look at it philosophically, in terms of how it deals with particular matters of Buddhist doctrine, as well as politically, in terms of how it served to define the domain of a new religious school in early Japan. In both cases, this study aims to extend research on Kukai and early Japanese Buddhism beyond some of the limitations of traditional sectarian scholarship. These limitations follow the contours of a hagiographical tradition that tends to highlight Kukai's personal "genius" without due respect to his participation in, and indebtedness to, theoretical issues germane to the larger Buddhist tradition as well as socio-political matters relevant to his particular location in time and space. I attempt to get beyond such limitations by seeing Kukai's writings within the contexts of, on the one hand, the history of Buddhist ideas and, on the other, the immediate circumstances of early Heian Japan.
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