1. Introduction 1.1 Introductory remarks 1 1. 2 Background and objectives of the present project 6 1.3. Methodology and research questions 16 1.4. Structure, outline and main primary sources of the dissertation 26 2. “Demythologization” as a Concept of Philosophy of Religion 2.1 Introductory remarks 31 2.2 Demythologization as a “synthetic construct” 32 2.3 Demythologization as a method of interpreting myths 37 2.4. Demythologization as a Christian response to modernity 40 2.5. Demythologization and modern subjectivity 44 2.6. Demythologization as a search for the “right philosophy” 52 2.7. Conclusion 55 3. Consciousness-only Hermeneutics as Demythologization of Pure Land Buddhism – The Japanese Perspective 3.1 Introductory remarks 58 3.2 Does Buddhism require demythologizing? 59 3.3 The Problem of Pure Land myth 70 3.4 The Consciousness-Only hermeneutics of Pure Land myth 75 3.5 Conclusion 89 4. Pure Land, Consciousness-only and Modernity in the Perspective of Chinese Buddhists. 4. 1 Reconsidering the model of demythologization – the case of Yinshun 92 4.2 Consciousness-only, Pure Land and modernity in the perspective of contemporary scholars 99 4.3 A new evidence – Consciousness-only as a “rediscovered tradition” 108 4.4 A new perspective - following the testimony of J.B. Pratt 114 4.5 Conclusion 119 5. Pure Land and Consciousness-only in the Perspective of Buddhist Hermeneutics 5.1 Introductory remarks 122 5.2 The source of controversy: “gnostic” vs. “devotional” image of Amitābha 123 5.3 Early Yogācāra approaches to Buddhist mythology 133 5.4 Consciousness-only hermeneutics of the Pure Land in China 142 5.5 From “demythologization” to “demystification”: Amitābha as one’s own Nature 145 5.6 Backlash against “demythologization” – the Pure Land of faith and practice 149 5.7 Conclusion 155 6. In Defense of “Other-Buddha”. “Tradition of Characteristics” in Shen Shandeng’s Bao’en Lun 6.1 Introductory remarks 158 6.2 The Bao’en lun as a Pure Land Apologetic Treatise 160 6.3 Tradition of Nature, Tradition of Characteristics and the Pure Land 168 6.4 Tradition of Nature and Tradition of Characteristics in the Bao’en lun 175 6.5 Shen’s interpretation of the Pure Land myth (I): Dharmākara as personal agent 179 6.6 Shen’s interpretation of the Pure Land myth (II): Dharmākara as savior 182 6. 7. Dharmākara as agent in the modern world? 187 6. 8. Conclusions 189 7. The Myth of Amitābha and the Theory of Three Natures. Yang Wenhui’s Debate with Jōdo-shinshū Priests 7.1 Introductory remarksb 192 7.2 The background of the debate 194 7.3 One myth, two interpretations 202 7.4 (Re)introducing yogācāra - Yang Wenhui’s critique of Shandao and Hōnen 208 7.5 Reconstructing the assumptions - what was at stake in Yang Wenhui’s argument 219 7.6 Conclusions 224 8. “Pure Land is for Practice, Consciousness-Only is for Understanding” – Tang Dayuan’s critique of Yinguang 8.1 Introductory remarks 227 8.2. Pure Land practice and doctrinal understanding – the established views 228 8.3. Pure Land practice and doctrinal understanding according to Yinguang 232 8.4 “Consciousness-only is for understanding” 238 8.5 Amitābha as a leader of men 244 8.6 Pure Land myth and the search for Wisdom 255 8.7 Conclusion 263 9. Conclusions 266 Bibliography 278
