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Winner, Best First Book in the History of Religions (American Academy of Religion)
The first examination of the relationship between Buddhist notions of transcendence and political authority in East Asia.
"A significant work that belongs in any serious collection on Buddhist studies."—Choice
“Orzech’s project forces a rethinking of the relationship between religion and politics that scholars in all fields of religion will find intriguing. His focus is a Buddhist text authored in China but made to look like a translation from Sanskrit. His study excavates what the winds of history and the biases of history-writers have covered up: the fact that Tantric Buddhism occupied a crucial position in medieval Chinese civilization.”—Stephen F. Teiser, Princeton University
Politics and Transcendent Wisdom presents a systematic theoretical framework for understanding the relationship between politics and religion in a variety of contexts. This book examines the formation of “national protection” Buddhism in China and translates the key text of this important movement. Showing that Buddhist notions of sovereignty were meant and were taken as more than mere metaphor, Orzech examines the profound link between Buddhist notions of transcendence and the deployment of political authority in East Asia. To this integration of philosophical tradition and political history is brought a new understanding of Buddhist cosmology.
The contexts of Buddhism as state religion in fifth- and eighth-century China are examined in detail, through extended consideration of the Transcendent Wisdom Scripture for Humane Kings Who Wish to Protect Their States, the text that was the charter for Buddhist state cults in China, Korea, and Japan into the twentieth century. The text first appeared during the fifth century as Buddhists were struggling to understand how their “foreign” religion and the “foreign” rulers of north China might be adapted to Chinese religious and political culture. The Scripture for Humane Kings and the rites enjoined by it were one answer to these questions. Three centuries later, in the context of a fully sinified Buddhism, the T’ang dynasty Tantric master Pu-k’ung produced a new version of the text with new rites that served as the centerpiece of his vision of a Chinese Buddhist state modeled on esoteric lines. The final section of this volume presents for the first time a full, annotated translation of this important East Asian Buddhist text.
- Sales Rank: #5149460 in Books
- Published on: 1998-09-02
- Original language: Chinese
- Number of items: 1
- Dimensions: 9.00" h x .84" w x 6.00" l, 1.47 pounds
- Binding: Hardcover
- 424 pages
Review
“Orzech’s project forces a rethinking of the relationship between religion and politics that scholars in all fields of religion will find intriguing. His focus is a Buddhist text authored in China but made to look like a translation from Sanskrit. His study excavates what the winds of history and the biases of history-writers have covered up: the fact that Tantric Buddhism occupied a crucial position in medieval Chinese civilization.”
—Stephen F. Teiser, Princeton University
“This is a boon to scholars in fields related to medieval East Asian Buddhism, who value the scripture as a key text in Chinese, Korean, and Japanese Buddhist political ideology, but it is also accessible for scholars in other areas, who deal with comparable ritual apotropaic material.”
—Wendi Adamek, History of Religions
“An ambitious work on one of the most influential of the Chinese apocrypha or indigenous scriptures.”
—Wendi Adamek, History of Religions
Language Notes
Text: English
Original Language: Chinese
About the Author
Charles D. Orzech is Associate Professor of Religious Studies at The University of North Carolina–Greensboro. He is co-chair of the Tantric Studies Seminar of the American Academy of Religion and a founding member of the Society for Tantric Studies.
Most helpful customer reviews
9 of 9 people found the following review helpful.
"Humane kings treasure this scripture and its meaning is noble and it protects the state."
By Crazy Fox
Some studies of Buddhism, especially the venerable older ones, pay minute attention to the religion's doctrinal and philosophical subtleties but unsatisfyingly turn a blind eye to its actual historical embeddedness in a specific cultural context. Others, primarily within about the last decade or so more and more, carefully analyze the religion's regionally particular role in political and socioeconomic history with nuanced if sometimes ruthless theoretical acumen but somehow fall a bit short when it comes to the Buddhological erudition to explain why these ideas were so spiritually compelling as to be successful. Charles Orzech's "Politics and Transcendent Wisdom" rather Buddhistically charts a Middle Way between these two extremes, combining all the tried-and-true methodological tools of good old-fashioned Buddhist Studies with the keen insights of a cultural historian, demonstrating that these two approaches may in fact mutually reinforce each other and integrally add immeasurably to our understanding of the complexities of the Buddhist tradition.
All of which does come with the odd side effect that the book seems to be suffering an identity crisis, be it ever so fruitful. Is it a scholarly translation of an important (Chinese apocryphal) Buddhist sutra, "The Transcendent Wisdom Scripture for Humane Kings Who Wish to Protect Their States" complete with an extensive introduction, or a brilliant academic study of that scripture's place in Chinese history complete with an appended translation? The title sort of obscures its presence, but the translation is indeed a full and exhaustively annotated one of the eighth-century version of the sutra prepared by the Tantric monk Pu-k'ung for the T'ang court around 765 CE, supplemented with significant variants from the earlier fifth-century version. If Orzech's study is indeed an intro, though, it dwarfs the text it's supposed to be introducing by two-thirds. He starts out with a general consideration and typology of differing Buddhist cosmologies along with a convincing argument that the actual significance attached to these depends more upon context than their doctrinally abstract lineaments per se. This slightly slow-going groundwork serves to make some sense of the fantastical cosmic vision prominent throughout the Humane Kings Sutra under scrutiny here. The role of this sutra in East Asian Buddhism, especially the centrally formative though often overlooked National Protection variety, is then discussed at great length; the possible origins of the fifth-century version, its unstable apocryphal status and eventual canonical acceptance, its oblique response to the troubled state of the sangha in Northern Wei China, and its impact on the emerging T'ien-T'ai school are explored in fascinating detail, as is the sutra's "retranslation" at a critical point during the T'ang dynasty and the complex Esoteric ritualization of the text this process entailed, all of which marked a pivotal moment in the construction of a Buddhist vision of the proper imperial polity.
Let it be said that this is a serious and scholarly work. If you are looking for prepackaged timeless wisdom then you won't find much of interest here (except for perhaps a salutary reality check), but for anyone intent on coming to grips with the Buddhist tradition as it has actually developed and been practiced over time, then this book is well-nigh indispensable, especially if your particular area of interest is East Asia--not just China, for this sutra along with the concepts and rituals accompanying it were immensely influential in Korea and Japan as well. Indeed, for anyone focused on Kukai and the Shingon school in Japan, this book provides crucial information. On that note, for me personally the fact that the sculptural mandala within the Lecture Hall at Toji Temple (one of my favorite sights in Kyoto) is based on this very sutra made Orzech's analysis that much more engrossing. Those keen on T'ien-T'ai (and Tendai in Japan) will find much of interest here as well, as should anyone surveying the multifarious relationship of politics and religion in general. As timely classics in Buddhist Studies go, then, "Politics and Transcendent Wisdom" is king of the hill.
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