By Christine Mollier
Mollier surveys many of the 40,000-odd manuscripts present in a sealed chamber at Dunhuang, with a selected eye to the kinfolk among Taoism and Buddhism.
Against a historical past of interfaith contention (in which Taoists might depict Lao-tzu reincarnating as Buddha to transform the foreigners, when 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 toughness sutras end up to have stolen their texts wholesale from Taoist originals; Taoism in go back modelled a whole deity upon a Buddhist bodhisattva.
There is way neighborhood color for somebody who has an curiosity during this type 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 particularly capable and every now and then wry.
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Additional info for Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
19. The third Kitchen is not listed here. This enumeration is different from the one given at the beginning of the text. 20. The eight categories of supernatural creatures are listed as deva, nāga, yakša, gandharva, asura, garuła, kinnara, and mahoraga. Here is the gāthā of the wood for long life. To be repeated 90 times. Here is the gāthā of fire, [which allows one] not [to suffer] from heat. To be repeated 30 times. Here is the gāthā of the earth, [which allows one] not to [experience] hunger.
One may eat it if one so desires. If some remains, one recites the incantation seven times with eyes closed and in a state of concentration. The remainders of the food then return to whence they have come. ) To aid the Three Kitchens, the Method of the Gu 谷 Family. 39 The method that follows is an annex transmitted by a Brahman (or Indian, poluomen 波羅門) in order to make the Three Kitchens more efficient. Guanyin 觀音 transmits the Method to me. , the Three Jewels, as well as the polisha 婆 利莎 [? perhaps Skt.
54 The sole additional indication that can justify the scripture’s appellation is given in Yin Yin’s comment on the seventeenth verse of the poem, where he explains that when harmony is achieved, the adept’s mouth enjoys flavors and the five viscera are satisfied. With these two exceptions, no other manifest analogy between the method and the nourishment it provides can be found. 52. Yunji qiqian, 61/5b–10b. 53. Dz 1032. 57/10a–11b. Fuqi jingyi lun (Dz 830. 9b–10a). On the authenticity of the Fuqi jingyi lun, see Engelhardt (1989).