PACIFIC WORLD - The Institute of Buddhist Studies

Hidden Realms and Pure Abodes: Central AsianBuddhism as Frontier Religion in the Literature ofIndia, Nepal, and TibetRonald M. DavidsonFairfield UniversityThe notable romantic interest in Silk Route studies in the last hundredyears has spread far beyond the walls of academe, and is especiallyobserved in the excessive world of journalism. In Japan, NHK (JapanBroadcasting Corporation) has produced a series of films whose images areextraordinary while their content remains superficial. The American NationalGeographical Society has followed suit in their own way, with somecurious articles written by journalists and photographers. With the 2001conflict in Afghanistan, American undergraduates have also begun toperceive Central Asia as a place of interest and excitement, an assessmentthat will not necessarily pay dividends in the support of serious scholarship.While Indian and Arab academic commentators on popular Westerncultural movements want to read the lurid hand of Orientalism into suchresponses, I believe something more interesting is actually happening.Over the course of the past decade, I have often been struck by statementsin medieval Buddhist literature from India, Nepal, and Tibet, statementsthat depict areas of Central Asia and the Silk Route in similarly exotic tones.Whether it is a land of secret knowledge or mystery, of danger andromance, or a land of opportunity and spirituality, the willingness ofIndians, Nepalese, and Tibetans to entertain and accept fabulous descriptionsof the domains wherein silk commerce and Buddhism existed forapproximately a millennium is an interesting fact. More to the point, for theBuddhist traditions found in classical and medieval India and Tibet, therehas been no area comparable to Central Asia for its combination of intellectual,ritual, mythic, and social impact.Perhaps most remarkably, references to many areas of Central Asiahave often been taken by scholars as signa of Indian Buddhism, based onthe presumption that the use of Indic languages (Sanskrit, Buddhist HybridSanskrit, or Gåndhår∆) is indicative of Indian presence, even thoughwe see undeniably local Sanskrit traditions that emerge. 1 This Indianpresumption is done with a concomitant disregard of the clear culturaldisparity between Central Asia (including the Peshawar / Swat Valley /153