The Buddhist grasp Fazang is thought of as one of many maximum metaphysicians in medieval Asia. This learn goals at correcting misinterpretations and laying off gentle on overlooked parts, commencing up for dialogue some of the buildings of medieval East Asian monastic biography.
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During this very important and hugely unique e-book, position, commonality and judgment give you the framework in which works principal to the Greek philosophical and literary culture are usefully situated and reinterpreted. Greek lifestyles, it may be argued, used to be outlined by way of the interconnection of position, commonality and judgment.
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SOURCES 27 lowers of Fazang, Chengguan ᑢᨠ (737-838) and his disciple Zongmi യ (780-841). Chengguan’s Da Fangguangfo huayan jing suishu yanyi chao Օֱᐖ۵ဎᣤᆖᙟงዝᆠၧ (An Exegesis on the Commentary to Da Fangguangfo Huayan Jing)  was a subcommentary he wrote around 796 on his own commentary to Da Fangguangfo huayan jing—namely, Da Fangguangfo huayan jing shu Օֱᐖ۵ဎᣤᆖง (T no. 1735, vol. 36). 59 The last textual source originating in the Tang era is Duan Chengshi’s ( ڤګca. 803-863) Sita ji ڝჃಖ (Accounts of Temples and Pagodas) (2 juan)  included in his Youyang zazu ߸ၺᠧ (Miscellanies of Youyang; completed in 860).
7 Although there is only a fleeting remark on the association between Fazang and Facheng, it is valuable for clarifying obscure aspects of the early phase of his career. 8 Finally, we have a source dated almost half a century later than the previous one and titled “Da Tang Shengchao Wuyouwangsi Dasheng zhenshen baota beiming bing xu” Օାᆣཛྤᐡڝ׆ՕᆣటߪᣪჃᅾᎮ ࠀ( ݧInscription, with a Preface, for the Treasure-Pagoda of the TrueBody of the Great Sage at the Wuyouwang Monastery of the Divine Dynasty of the Great Tang).
33 The monk Qianli, who was a likely disciple of Fazang, also compiled a collection of miracle stories related to Fazang entitled “Zanggong bielu” ៲ֆܑᙕ (Separate Record of [the Stories of] Honorable [Fa]zang). Since it is not extant, it is impossible to judge if Huiying’s GYZ had anything to do with Zanggong bielu. 2. ), Bussho kaisetsu dai jiten 7: 467. Actually, according to Hu Youzhen himself (GYZ, T 51: 177c24ff), this was the year in which he vowed to promote the AvataΥsaka teachings. It is far from certain that he also tried his hand at the text in the same year.