PAPER TOPICS II: REL 440/540 Buddhist Scriptures, Fall 2022
Due Wed, Nov 9, on Canvas by 2:00 p.m.
The Goddess and Vimalakirti
Discuss the significance of the "Goddess" Chapter of the Vimalakirti
Sutra in light of Kate Wheeler's article, "Bowing, Not
Scraping." Who is Sariputra as presented in this chapter? Is he the
historical Sariputra? A straw man for the "corrupt Hinyanists?" What
might have been the circumstances of Buddhist India at the time the
"Goddess" chapter was composed, and how does it, based on emptiness
theory, relate to Kate Wheeler's questions and assumptions about
Western notions of self-identity?
Sudden and Gradual enlightenment
Discuss the relation between sudden and gradual paths to enlightenment
as found in the Platform Sutra. Take into account John
McCraeÕs views that, in fact, there are both gradual and sudden
elements present. Does the Platform Sutra advocate the sudden
view to the exclusion of the gradual? Does it incorporate gradual
enlightenment within a sudden framework? If so, what is the rationale,
and what are the potential strengths and weaknesses of these views.
Cosmic time and historical time
In the Pure Land scriptures introduced by Inagaki, we are given
glimpses into 1) the cosmic narrative of Amida Buddha, and 2) the
earthly or historical narrative of King Bimbisara, Queen Vaidehi,
Prince Ajatasatru,Sakyamuni Buddha, and Amida Buddha. Discuss how Pure
Land scriptures bring together the two Òtime zones,Ó as it were,
cosmic and historical. Why is this necessary? Does this work?
Tracing Emptiness
Discuss the development of the logic of emptiness and the two-fold
truth as it unfolds from Nagarjuna (Streng reading) to Bodhidharma to
Dogen (or any other set of three thinkers or texts). What, if any, are
the common or consistent threads, and what if, any, are the new
developments or elaborations? (Hint regarding possible themes: How is
delusion incorporated or not incorporated into the understanding of
the two-fold truth? How are problems of practice [sudden and gradual]
related to the two-fold truth?)
Status of Legends
Discuss the status of legends in Buddhist scripture. Stories about
Queen Vaidehõ receiving the teachings of Amida Buddha, Mahakasyapa
receivingSakyamuniÕs teaching of the flower, and Bodhidharma accepting
Hui-kÕo as his disciple all appear to be at least partially legendary.
How should one view the status of the scriptures that relate these
episodes, and how does that affect our understanding of them? (Hint:
Are ideas put forth by Robert Buswell and/or Gregory Schopen relevant
to this discussion?)
Karma (The Lafleur article is in the packet but not required
reading for the course)
In "In and Out of the Rokudo: Kyokai and the Formation of Medieval
Japan," William Lafleur describes four ways in which the logic
of karma are worked out in Medieval Japanese Buddhism (pp. 48-59), in
particular, ways to escape the bondage of karma (rokudo-bakku, release
from the bonds of the six realms of rebirth). This may serve as a
useful theoretical framework for understanding karma not just in the
case of Japan but for the Buddhist thought of other cultures.
Examining one or two sources (preferably primary sources &endash;
sutras, commentaries, etc.), see how many of these can be identified,
and discuss what function they serve. (Why would one need more than
one model of liberation from the bonds of karma?). This topic is a bit
more difficult in relation to the Zen Buddhist sources, but can be
done (hint: gradual enlightenment implies a certain view of karma,
sudden enlightenment also may imply a certain view or views, depending
on how it is contextualized. LaFleur is specific about Zen references
to karma.)