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160Pacific Worlduprooted trees and falling boulders, tells as much about the desire of thelocals hoping to keep him in Hopei. But the “center” called and Hsuan-kaowould accept the invitation to return. Deference to the holy man had kingsalways leaving their capitals to welcome the saint. AΩoka so welcomed theGreat Tissa and Upagupta. T’ang T’ai-tsung so welcomed Hsuan-tsang.The century of the holy man passed with the passing of Hsuan-kao. Theconfrontation of the Lion and the Lamb—ruthless killer and selfless saint—looked increasingly out of place now that court intrigues instead of theexegencies on the battle field seemed to determine political outcomes. Theroving warriors were being turned into landed nobility. Conquerors by thesword were becoming rulers by the brush. Peace had, as the edict of T’aiwusaid, replaced war. Culture and not conflict should be the rule of thenew era. This is, however, not to say that there were no more holy men afterthis century of the holy man. There were—but they were holy men of adifferent style. We cannot go into the next page in the history of ChineseBuddhism here, but we may reflect on the post-mortem miracles reportedin the biography above. No such miracles were reported of previous holymen. And no one before Hsuan-kao is known for a reported bodhisattvicrebirth. His resurrection and final entrustment is also exceptional. They areindeed of “biblical” proportion.The resurrection of Hsuan-kao bespeaks of the survival of his communityand a renewal of its faith. As the saint himself prophesied, after thedark days of the persecution, there would be a revival to come. But it isHsuan-kao coming back to life to assure Fa-ta that truly proved that he wasenlightened. He could “(thus) come and go at will” (as a tathågata, the thuscomeor thus-gone would). And it is noteworthy that Fa-ta was not presentat the initial “pentecostal,” but yet like the outsider Saul that became Paul,Fa-ta had the stronger private vision. There is this hint dropped that adisciple of Hsuan-kao was “in the know” but the text does not identify whothis person—this Peter of the Rock—was. Judging from subsequentBuddhist history, it has to be T’an-yao. T’an-yao led the Buddhistrevival in the 460s after the persecution was lifted (452). And in one thecaves he sponsored at Yun-kang, the martyrdom of Hsuan-kao wasgraphically depicted.T’an-yao represented a different stage and type of leadership from theholy men of the 316–439 period. The holy men of old were miracle workers,powerful and singular hierocrats who were companions to and counsels ofwarrior kings. T’an-yao was not particularly known for any miracle. In anage of peace and prosperity, war prophecies had little or no place. AndT’an-yao was no prophet. He worked with committees instead of by somelone charisma or unique power. He ordered men, not gods or ghosts. Hewas the patient architect that rebuilt the Three Jewels and furnished themwith unprecendented glories in an age that the circle of T’an-yao recognizedwith moderate realism was the time of the Semblance Dharma. And
Lai: The Century of the Holy Man in Chinese History 161until renewed crisis in the mid-sixth century led to the rise of the newapocalyptic prophets expecting the End of the Dharma, the rebuilding ofobjective institutions in the second half of the fifth century was how itshould be. That is because in normal times the Buddhist tradition restedon—not some singular holy man; not the person but always in conjunction—theBuddha, the Dharma, and the Sangha.
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Masatoshi Nagatomi, In MemoriamThis
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4Pacific Worldformed is the Jizø N
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6Pacific World6. Understandings of
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8Pacific Worldof the deceased in th
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10Pacific Worldmanner. Family membe
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14Pacific Worldweaving the illness
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16Pacific WorldNOTES1. I count Naga
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Kiyozawa Manshi and the Path to the
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Bloom: Path to the Revitalization o
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36Pacific Worldif followed conscien
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38Pacific WorldVakkali is subsequen
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40Pacific Worldancient capital city
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Carter: Identity in Relation 43as a
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Carter: Identity in Relation 47NOTE
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Carter: Identity in Relation 49draw
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Carter: Identity in Relation 5124.
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Carter: Identity in Relation 5348.
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56Pacific WorldWest, but in relatio
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58Pacific Worldness, and controvers
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60Pacific WorldPramå√asamuccaya
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62Pacific Worldstill does not expla
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64Pacific WorldThere also is a prob
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66Pacific Worldattains the state of
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68Pacific WorldWithout faith (aΩra
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70Pacific Worldbodhisattva, and the
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72Pacific WorldMahåyåna? Are they
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74Pacific Worldproblem of predictab
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76Pacific Worldticed in American un
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78Pacific World7. T. W. Rhys Davids
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80Pacific Worldof the Tathågata”
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82Pacific Worldable to interpret Pu
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The Nature of the World in Nineteen
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Hansen: The Nature of World 87THE M
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Page 196 and 197: 190Pacific WorldTaishø, vol. 12, n
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Editorial Note: Japanese Buddhism i
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“Japanese Buddhism in America”R
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Hardacre: Japanese Buddhism in Amer
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238Pacific WorldShintø became forg
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240Pacific Worldthe “Buddhism”
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242Pacific Worlddevastated by newly
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244Pacific Worldservice in Honolulu
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246Pacific Worldlonger sending wage
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248Pacific WorldAs in Japan, many m
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250Pacific WorldHawaii, it was embr
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252Pacific World12. Hirochika Nakam
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254Pacific World54. Embree, “Accu
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256Pacific Worldsituation as an ene
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258Pacific Worldthe receipts from o
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260Pacific WorldIncarcerationWithin
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262Pacific WorldIssei Priests (Tota
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264Pacific WorldIncarceration in Ca
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266Pacific WorldBuddhist Teaching a
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268Pacific Worldtime, something can
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270Pacific WorldThe importance in B
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272Pacific WorldJapanese lay in the
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274Pacific World6. Daishø Tana, Sa
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276Pacific Worldwhich they drew spi
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278Pacific Worldality seems to sugg
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280Pacific Worldof the home shrine.
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282Pacific WorldThe butsudan repres
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284Pacific Worldreligious backgroun
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286Pacific Worldcontinually fashion
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288Pacific Worldconversation with m
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290Pacific World7. Presenting such
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lank—page 292—
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294Pacific World“Buddhism,” a r
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296Pacific WorldShinran’s followe
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298Pacific Worldreproduce, and diss
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300Pacific Worldconsistently the la
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302Pacific Worldbrings into focus t
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304Pacific Worldtheir preoccupation
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306Pacific Worldsingle blow of a ta
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Going beyond Tradition andStriving
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Cho: Going Beyond the Tradition 311
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A Cybernetic Approach to DzogchenRa
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Studstill: Cybernetic Approach to D
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The Gzhi as “Creator”Studstill:
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BOOK REVIEWSIntroduction to the Mid
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Book Reviews 379Wisdom and Compassi
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Book Reviews 381including the confl
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Book Reviews 383The Impact of Buddh
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Book Reviews 385material culture (p
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Book Reviews 387Interestingly, Kies
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BDK ENGLISH TRIPITAKA SERIES:A Prog
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BDK Tripitaka Series: A Progress Re
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BDK Tripitaka Series: A Progress Re
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The Pacific World—Its HistoryThro
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