using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2018
SAM VAN SCHAIK 73 The Indian teacher Kamalashila stood to give his rebuttal. The Chinese teacher advocated giving up discriminating wisdom, but without discriminating wisdom, contended Kamalashila, how would one know the difference between true non-conceptualization and a state of mere unconsciousness, akin to fainting or falling asleep? While it is true the ultimate state is free from conceptualization and discrimination, he said, this state can only be achieved through dis- criminating wisdom, which allows one to understand the emptiness of all things. In the most common telling of the story, several students of Kamalashila then stood up to add their own arguments, elaborating on why the six perfections and the ten stages of the bodhisattva path could not be dispensed with. The students of Moheyan were unable to offer any rebuttal to these arguments, and the Chinese teacher handed over his wreath of flowers to the victor. The emperor then not only declared that Tibetans would follow the gradual approach of Kamalashila but also arranged for the translation of Buddhist scriptures from Sanskrit into Tibetan. This story has been told and retold in almost every Tibetan his- tory of Buddhism. Later versions feature further elaborations, for instance an enraged Moheyan arranging for the assassination of Kamalashila. In all versions, the Chinese side is not really given a fair hearing, with Moheyan’s remarks representing only a fraction of the length of those of Kamalashila and his students. It was only in the twentieth century that the discovery of a hidden cache of Bud- dhist manuscripts in a cave in Dunhuang (Gansu province, China) unearthed the original writings of Moheyan, casting a new light on the Samye debate. One of the Dunhuang manuscripts, written in Chinese on Tibetan-style loose-leaf pages, offers an alternate account of the debate. Written by one of Moheyan’s students, the text is called Ratification of the True Principle of Instantaneous Awakening in the Mahayana. Here, the story of the debate begins in a similar way,