By Christine Mollier
Mollier surveys the various 40,000-odd manuscripts present in a sealed chamber at Dunhuang, with a specific eye to the kinfolk among Taoism and Buddhism.
Against a history of interfaith competition (in which Taoists may 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 related doctrines showing within the texts of the 2 diversified faiths. Buddhist toughness 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 large 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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Additional resources for Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
These four versions form a homogeneous corpus. But for one character, they bear an identical title. A first Dunhuang recension (S. 2673 and S. 2894), is entitled Sūtra of the Three Kitchens, Preached by the Buddha (Foshuo sanchu jing 佛說三廚經). 10 These various Dunhuang texts seem to complement one another. The Kōyasan recension, entitled Sūtra of the Three Interrupted Kitchens, Preached by the Buddha (Foshuo santingchu jing 佛說三停廚經), is close to these Dunhuang editions but adds further prescriptions and rites.
During the Tang period, it was current in both Taoism and esoteric Buddhism. It is attested, moreover, in Dunhuang materials of the ninth and tenth centuries. Antecedents of this cult can even be detected in Taoist sources dating to the Six Dynasties. While the majority of the examples presented demonstrate how certain Taoist traditions came to be favored by Buddhism in medieval times, the last chapter of the book explores the opposite phenomenon: the creation of a “new” deity inspired by a Buddhist model long after it had been introduced into China.
At the end of a practice] of altogether three hundred days, one’s forces attain a perfect plenitude. 23 The words of the Heavenly Kitchens have their origin in the Gāthā of the Five Agents (Wuxing jie 五行偈). These are the words of the Heavenly Kitchens. This Method was transmitted orally to Master Gupta ( Jñānagupta), [who came] from the south. The One [of the first poem] corresponds to the earth, the Three [of the second poem] to fire, the Five [of the third poem] to water, the Seven [of the fourth poem] to metal, the Nine [of the fifth] to wood.
Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China by Christine Mollier