PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series Number 4 Fall 2002 TWO SPECIAL SECTIONS ON BUDDHISM AND COGNITIVE SCIENCE AND VISIONS AND VISUALIZATION: BUDDHIST PRAXIS ON THE SILK ROAD TITLE iii Pacific World is an annual journal in English devoted to the dissemination of historical, textual, critical, and interpretive articles on Buddhism generally and Shinshu Buddhism particularly to both academic and lay readerships. The journal is distributed free of charge. Articles for consideration by the Pacific World are welcomed and are to be submitted in English and addressed to the Editor, Pacific World, P.O. Box 390460, Mountain View, CA 94039-0460, USA. Acknowledgment: This annual publication is made possible by the donation of Buddha Dharma Kyokai (Society), Inc. of Berkeley, California. Guidelines for Authors: Manuscripts (approximately 20 standard pages) should be typed double-spaced with 1-inch margins. 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Editorial Committee reserves the right to standardize use or omission of diacriticals. Conventionalized English form of sutra title may be used if initially identified in original or full form in text or note. Editorial Committee reserves the right to edit all submissions. Upon request, page proofs may be reviewed by the author. Include institutional affiliation and position, or present status/occupation and place. All manuscripts submitted for publication become the property of Pacific World. Authors must obtain Editor’s permission to publish them elsewhere before publication in Pacific World. Ten complimentary reprints of their articles will be sent to the authors. EDITORIAL COMMITTEE Richard K. Payne, Chair David Matsumoto Eisho Nasu REVERSE TITLE PAGE iv PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series, Number 4 Fall 2002 TWO SPECIAL SECTIONS ON BUDDHISM AND COGNITIVE SCIENCE AND VISIONS AND VISUALIZATION: BUDDHIST PRAXIS ON THE SILK ROAD CONTENTS SPECIAL SECTION ON “BUDDHISM AND COGNITIVE SCIENCE” Buddhism and Cognitive Science: Contributions to an Enlarged Discourse, Symposium Proceedings Richard K. PAYNE 1 A Science of Consciousness: Buddhism (1), the Modern West (0) B. Alan WALLACE 15 How Do I Know Thee? Let Me Count the Ways: Meditation and Basic Cognitive Processes Eleanor ROSCH 33 Studying “No Mind”: The Future of Orthogonal Approaches Steven A. TAINER 55 Cognitive Theories of Ritual and Buddhist Practice: An Examination of Ilkka Pyysiäinen’s Theory Richard K. PAYNE 75 SPECIAL SECTION ON “VISIONS AND VISUALIZATION: BUDDHIST PRAXIS ON THE SILK ROAD” Editorial Note 91 A Rough Sketch of Central Asian Buddhism Køgi KUDARA 93 Buddhism of Båmiyån Meiji YAMADA 109 v Practice of Visualization and the Visualization S¥tra: An Examination of Mural Paintings at Toyok, Turfan Nobuyoshi YAMABE 123 Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal, and Tibet Ronald M. DAVIDSON 153 The Buddhist Culture of the Old Uigur Peoples Køgi KUDARA 183 ARTICLES AND TRANSLATIONS The Idea of the Last Dharma-Age in Shinran’s Thought, Part 2 Kyøshin ASANO 197 Rennyo’s Theory on Amida Buddha’s Name and Its Relationship to Shinran’s Thought, Part 2 Køju FUGEN 217 An Examination of the Historical Development of the Concept of Two Aspects of Deep Belief, Part 2 Ryøshø YATA 237 Pure Land Buddhism in China: A Doctrinal History Chapter Five: The Early Pure Land Faith: Southern China, and Chapter Six: The Early Pure Land Faith: Northern China Shinkø MOCHIZUKI Leo M. PRUDEN, Translator 259 Book Reviews Judith Simmer-Brown, Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism Susan M. ABBOTT 281 Marcia Binder Schmidt, Compiled and Edited, The Dzogchen Primer: Embracing the Spiritual Path According to the Great Perfection Randall STUDSTILL 288 James W. Heisig, Philosophers of Nothingness: An Essay on the Kyoto School Peter SUARES 292 vi Richard M. Jaffe, Neither Monk nor Layman: Clerical Marriage in Modern Japanese Buddhism Kanjø ASUKA 311 NOTES AND NEWS BDK ENGLISH TRIPITAKA SERIES: A Progress Report 315 vii viii-blank Buddhism and Cognitive Science: Contributions to an Enlarged Discourse Symposium Proceedings Richard K. Payne Dean, Institute of Buddhist Studies at the Graduate Theological Union PREFATORY NOTE ON FRIDAY, 10 MAY, 2002, the Institute of Buddhist Studies and the Center for Theology and the Natural Sciences co-hosted a one-day sympo- sium on the topic of Buddhism and Cognitive Science. The symposium comprised four presentations, given by Richard K. Payne, Institute of Buddhist Studies; B. Alan Wallace, Institute for the Interdisciplinary Study of Consciousness, Santa Barbara; Eleanor Rosch, University of California, Berkeley; and Steven A. Tainer, Institute for World Religions and the Kira Institute. The papers which follow are revised versions of the presentations given at that symposium. The symposium was organized as part of a class on “Buddhism and Cognitive Science” taught by Payne, and was sup- ported by a curriculum development grant from the Templeton Founda- tion given under the “Science and Religion Course Program” coordinated by the Center for Theology and the Natural Sciences. The following introduction to the symposium proceedings seeks to identify some of the reasons why a dialogue between Buddhism, cognitive science, and phenomenology (a topic which emerged out of the sympo- sium) is of value to the future of Buddhism in the West, including identi- fying some theoretical points of contact between the two. WHY IS COGNITIVE SCIENCE IMPORTANT TO THE FUTURE OF BUDDHISM IN THE WEST? Before progressing further with a discussion of the relation between Buddhism and cognitive science, it is important to clarify some of the terminology involved. Elsewhere B. Alan Wallace has pointed out the difficulty of applying the categories of religion, science, and philosophy— to which we might add psychology as well—to Buddhism: 1 2 Pacific World To understand Buddhism on its own terms, it is imperative that we in the West recognize the cultural specificity of our own terms religion, philosophy, and science and not assume from the outset that Buddhism will somehow naturally conform to our linguistic categories and ideological assumptions.1 These disciplinary categories have their origins in the context of Western intellectual history, and have often been defined in terms which make them mutually exclusive. In contrast, Buddhism developed over its entire his- tory up to the latter half of the nineteenth century in different intellectual contexts, ones which were not structured according to these disciplinary categories. As a consequence, Buddhism shares important characteristics with all of these disciplines. In the following, the category of religion as applied to Buddhism is meant in the broadest sense, one which is inclusive of scientific, philosophic, and psychological aspects. Living Traditions Versus Dead Ones It seems that we can approach Buddhism in one of two ways. First, we can understand it as a living religious tradition that continues to develop in relation to the changing world within which it exists. Alternatively, we can view it as a dead system of religious doctrines to be believed despite no longer being congruent with the contemporary world.2 If we see Buddhism as a living tradition capable of making a difference in the lives of people today, then the theories and teachings must be brought into dialogue with contemporary thought. The historical develop- ment of Buddhist thought has itself been motivated by such interactions. The development of Indian Buddhism was motivated by interactions with Hindu religious traditions, while East Asian developments were in large part motivated by interaction with Daoist and Confucian systems of thought. Additionally, interaction between differing strains of Buddhist thought also contributed to the further refinement and clarification of views. The “Two Domains” One of the most widely shared assumptions about the relation between science and religion is that the two form “two domains.” In the two domains theory science deals with matters of fact, while religion deals with matters of value.3 This intellectual distinction has a sociological analogy in the concept of “two cultures” introduced by C.P. Snow.4 In Snow’s view there was a moral distinction between these two forms of culture which co- Payne: Buddhism and Cognitive Science 3 exist in American society: “one progressive and scientific, the other liter- ary, conservative, and retrograde.”5 Even more tendentious than Snow’s two cultures is the “warfare” model of the relation between science and religion, given