Relevant bibliographies by topics / Abhiṣeka

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Abhiṣeka'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Abhiṣeka"

1

YOKOYAMA, Hiroaki. "A study of Abhiṣeka in the Ḍākinīvajrapañjara literature ―On the problem of Caturtha [abhiṣeka]―." Journal of Research Society of Buddhism and Cultural Heritage 2014, no. 23 (2014): L187—L197. http://dx.doi.org/10.5845/bukkyobunka.2014.23_l187.

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2

Natori, Genki. "On Abhiṣeka in the Bhūtaḍāmarabhaṭṭārakasādhana by Subhūtipālita." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 1 (December 20, 2018): 345–42. http://dx.doi.org/10.4259/ibk.67.1_345.

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3

Bahir, Cody R. "From China to Japan and Back Again: An Energetic Example of Bidirectional Sino-Japanese Esoteric Buddhist Transmission." Religions 12, no. 9 (August 24, 2021): 675. http://dx.doi.org/10.3390/rel12090675.

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Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhist who received empowerment (Skt. abhiṣeka) under Shingon priests in Japan in order to claim the authority to found “Zhenyan” centers in China, Hong Kong, Taiwan, Malaysia, and even the USA. Moreover, in addition to utilizing Japanese Buddhist sectarianism to root their lineage in the past, the first known architect of Neo-Zhenyan, Wuguang (1918–2000), used energeticism, the thermodynamic theory propagated by the German chemist Freidrich Wilhelm Ostwald (1853–1932; 1919 Nobel Prize for Chemistry) that was popular among early Japanese Buddhist modernists, such as Inoue Enryō (1858–1919), to portray his resurrected form of Zhenyan as the most suitable form of Buddhism for the future. Based upon the circular nature of esoteric transmission from China to Japan and back to the greater Sinosphere and the use of energeticism within Neo-Zhenyan doctrine, this paper reveals the sometimes cyclical nature of Sino-Japanese religious influence. Data were gathered by closely analyzing the writings of prominent Zhenyan leaders alongside onsite fieldwork conducted in Taiwan from 2011–2019.
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4

Richmond, Farley P., G. Venu, Bhāsa, and Bhasa. "Production of a Play in Kūṭiyāṭṭam: Text and Translation of the First Act of Abhiṣeka Nāṭaka of Bhāsa with the Kramadīpika (Production Manual) and the Āṭṭaprakāraṁ (Acting Manual) from the Sanskrit Drama Tradition of Kerala." Asian Theatre Journal 8, no. 2 (1991): 186. http://dx.doi.org/10.2307/1124547.

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Dissertations / Theses on the topic "Abhiṣeka"

1

"Transmission of Law and Merit: A Comparative Study of Daoist Ordination Rite and Esoteric Buddhist abhiṣeka in Medieval China (400–907)." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53919.

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abstract: This is a comparative study of two advanced ordination rituals, Daoist chuanshou (conferral of ordination rank) and Buddhist abhiṣeka (guanding) in the mid-late Tang and Five Dynasties (763-979). I analyzed a number of not-well-studied Daoist ritual protocols in the early medieval period, and revealed that rituals recast gender and fostered monastic relations. On the other hand, relying on both canonical materials and a manuscript preserved in Japan that recorded an abhiṣeka performed during the Tang dynasty in 839 C.E., I demonstrated how the canonical prescriptions of Indian origin, with modified actions and reinterpreted meaning, were transformed to respond to the Chinese religious and social environment. Having examined the language of the texts and the step of the rituals, I interpreted how these rituals were made sense in their own religious context, and compared their frame, structure, modality, symbol, and meaning. Ordination rite concerns the transmission of religious knowledge and authority, and the establishment of religious identity. It is in the relationship between the individual body and the community that Daoists and Buddhists found the form of apprenticeship that led to the embodiment of the community. The mastery of religious knowledge within the community––scriptures, register, mantras, and precepts, etc., was known only through the actual ritual practice. In other words, the ritual body became the locus for coordination of all levels of bodily, social, and cosmological experience via the dialectic of objectification and embodiment in the ordination rites. As the ritualized bodies, those who were ordained coherently comprised the community, which in turn remolded them with dynamically and diversely shaped identities.
Dissertation/Thesis
Doctoral Dissertation East Asian Languages and Civilizations 2019
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Books on the topic "Abhiṣeka"

1

Ajia no kanjō girei: Sono seiritsu to denpa. Kyōto-shi: Hōzōkan, 2014.

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2

Chōrakuji kanjō monjo no kenkyū. Tōkyō: Shunjūsha, 2009.

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3

Vijayajinendrasūri, ed. Śrī Aḍhāra abhiṣeka vidhi: Kalaśa dvajāropaṇavidhi, aṣṭamaṅgalaśloko parikarapratiṣṭhāvidhi sāthe. Lākhābāvala-Śāntipurī, Saurāṣṭra: Śrī Harśapuṣpāmr̥ta Jaina Granthamālā, 1987.

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4

Geslani, Marko. Varāhamihira’s Astrological Ritualism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0004.

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This chapter examines the nexus of Vedism and astrology (Jyotiḥśāstra) in the work of the famous polymath Varāhamihira (fl. 550). In its use of ritual conventions, Varāhamihira’s texts demonstrate the influence of Atharvan ritual in astrological circles. It also clarifies importance of the yātrā, or war march, in figurations of kingship. The chapter shows how the ritual narrative of the war-bound king came to be incorporated in the royal ritual of consecration (abhiṣeka) and how, through this ritual appropriation, new, non-Vedic ritual actors would come to participate in Vedic ritual forms. In particular, Varāhamihira applies the technique of bali (food exchange) to undermine the aspersive, abhiṣeka based format of Atharvan śānti, which relied exclusively on śānti water and Atharvan mantras. The ritual-astrological nexus offers a counterpoint to early Dharmaśāstric conceptions of warfare, which tend to mute details of astrological timing for military action, and hence supress possible debates over fatalism.
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5

Empowerment and atiyoga. Kathmandu: Padma Karpo Translation Committee, 2010.

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Book chapters on the topic "Abhiṣeka"

1

"2. Coronation and Liberation According to a Javanese Monk in China: Bianhong’s Manual on the abhiṣeka of a cakravartin." In Esoteric Buddhism in Mediaeval Maritime Asia, 29–66. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695091-005.

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