Relevant bibliographies by topics / Astronomy, Buddhist

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Academic literature on the topic 'Astronomy, Buddhist'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Astronomy, Buddhist"

1

Xiao-Yuan, Jiang. "Indian Astronomy in Ancient China." Highlights of Astronomy 11, no. 2 (1998): 703–4. http://dx.doi.org/10.1017/s1539299600018517.

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Indian astronomy was introduced into China along with the intrusion of Buddhism. This process lasted about one thousand years in the Mediaeval age. For the study of this process, there are a lot of materials in ancient Chinese historic texts, while the Buddhist scriptures in Chinese translation are very important first-hand materials.
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2

Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen." Filosofska dumka (Philosophical Thought) -, no. 2 (2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.

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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.
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3

Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.

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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.
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Schopper, Herwig. "Buddhist dialogue." Physics World 11, no. 10 (1998): 17–18. http://dx.doi.org/10.1088/2058-7058/11/10/21.

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5

Nakayama, Shigeru. "The Position of the Futian Calendar on the History of East-West Intercourse of Astronomy." International Astronomical Union Colloquium 91 (1987): 135–38. http://dx.doi.org/10.1017/s0252921100105950.

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It is proved that the Futian calendar, a non-official one compiled in the Jianzhong reign period (780-783) in China, was brought to Japan in 957 by a Buddhist monk and was employed as the basis of horoscopes by the Buddhist school of astrology (Memo 1964). It was also used in competition with the official Chinese xuanming calendar for the usual functions demanded of a Chinese type lunisolar ephemerides, such as eclipse predictions. According to the view of the Song Dynasty Chinese scholar Wang Yinglin that the Futian calendar was “originally an Indian method of astronomical calculation” but Kiyosi Yabuuti has commented that Wang Yinglin’s appraisal of the Futian calendar is solely based on a resemblance in form as it copied the trivial point of taking its epoch as the Jiuzhi calendar according to Indian astronomical methods and does not display a fundamental understanding of the Indian calendar (Yabuuti 1944).
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6

Arichi, Meri. "Seven Stars of Heaven and Seven Shrines on Earth: The Big Dipper and the Hie Shrine in the Medieval Period." Culture and Cosmos 10, no. 1 and 2 (2006): 195–216. http://dx.doi.org/10.46472/cc.01210.0219.

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The belief in Sannō, the kami of the Hie Shrine, evolved under the strong influence of Tendai Buddhism during the medieval period. Esoteric scriptures and ritual manuals related to astronomy and astrology encouraged the association of the seven stars of the constellation of the Big Dipper with the seven principal shrines at Hie. The hierarchical grouping of shrines in three units of seven suggests the theoretical input from the Buddhist monks of the Enryaku-ji to the development of the shrine. However the connection of stars and shrines was eradicated after the separation of temples and shrines (shinbutsu-bunri) carried out by the Meiji government in the late 19th century, and little evidence of star-related rituals at the shrine remains today. This paper examines the iconography of the Hie-Sannō Mandara from the Kamakura period in the collection of Saikyō-ji, and considers the significance of the Big Dipper in the context of the Hie-Sannō belief from visual and textual sources.
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7

Capper, Daniel. "The search for microbial Martian life and American Buddhist ethics." International Journal of Astrobiology 19, no. 3 (2019): 244–52. http://dx.doi.org/10.1017/s1473550419000296.

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AbstractMultiple searches hunt for extraterrestrial life, yet the ethics of such searches in terms of fossil and possible extant life on Mars have not been sufficiently delineated. In response, in this essay, I propose a tripartite ethic for searches for microbial Martian life that consists of default non-harm towards potential living beings, default non-harm to the habitats of potential living beings, but also responsible, restrained scientific harvesting of some microbes in limited transgression of these default non-harm modes. Although this multifaceted ethic remains secular and hence adaptable to space research settings, it arises from both a qualitative analysis of authoritative Buddhist scriptural ethics as well as the quantified ethnographic survey voices of contemporary American Buddhists. The resulting tripartite ethic, while developed for Mars, contains ramifications for the study of microbes on Earth and further retains application to other research locations in our Solar system.
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8

Steineck, Christian. "Time is not fleeting: Thoughts of a Medieval Zen Buddhist." KronoScope 7, no. 1 (2007): 33–47. http://dx.doi.org/10.1163/156852407x164669.

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AbstractAwareness of impermanence is an attitude that permeates much of traditional Japanese culture. It is often seen to be grounded in Buddhist doctrine, which emphasizes the transiency of everything that exists. However, there are statements by the medieval Zen Master Dôgen (1200-1253) – a professedly orthodox Buddhist and arguably one of the most important religious minds from this country – that contradict this feeling. Arguing against over-emphasis on time's passage, Dôgen asserted the stationary aspects of time. Some of his modern readers took such statements as expressions of mystical insight into a world of timeless truth. A close reading of the sources suggests instead that Dôgen wanted to argue against eternalist as well as nihilist views. He developed a complex view of time, which accounts for its stable sequential order. This theory served to substantiate his claim that the Buddhist ideal could only be realized by continued religious practice.
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9

Yongdan, Lobsang. "A Scholarly Imprint: How Tibetan Astronomers Brought Jesuit Astronomy to Tibet." East Asian Science, Technology, and Medicine 45, no. 1 (2017): 91–117. http://dx.doi.org/10.1163/26669323-04501005.

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The European Jesuits’ mission to China during the seventeenth and eighteenth centuries is considered a world-historical event that played an important role in the transmission of knowledge between the West and the East. In spite of its historical significance, it was long assumed that the Jesuit mission to China and its scientific scholarship had never reached the mountainous regions of Tibet. As I have described elsewhere, this was not the case. Between the eighteenth and nineteenth centuries, Tibetans not only translated a large number of the Jesuits’ works into Tibetan, they also reformed the Tibetan calendar in accordance with the Jesuit-influenced calendar of the Qing. How did it happen and in which way? It was a twofold process achieved partially with Qing imperial sponsorship and partially on the Tibetans’ own initiative, sometimes even in a low-key, indirect and secretive way. In this article, I shall look at how a Tibetan Buddhist astronomer at the imperial court in Beijing wrote a manual for predicting solar and lunar eclipses. I will also look at how some Tibetan astronomers brought this imperial knowledge, apparently without explicit imperial approval, to the monasteries in Amdo, the North-East of Tibet, which mostly lies today in the Chinese provinces of Qinghai and Gansu, as well as how Tibetan astronomers in this region reformed their calendars according to the Jesuits’ astronomical system. Finally, I will describe how this tradition, in spite of recent political upheaval and tragedies, is still alive and practiced in Tibet.
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10

Tomotari, Mikako. "A Study of the Buddhist Stone Reliefs of Mt. Hiko and the Influence of Shugendo in the Kyushu Region." Religion and the Arts 21, no. 4 (2017): 459–89. http://dx.doi.org/10.1163/15685292-02104001.

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Shugendo, which prospered during Japan’s Middle Ages, valued ascetic practices and fused mountain worship with Taoism, Shinto, Buddhism, Animism, astronomy, and medicine. However, since it was transmitted via oral tradition from one generation to the next, limited evidence can be found. Therefore, this essay analyzes 3D imaging data of stone reliefs found at Mt. Hiko, located in the Kyushu region of Japan, to discern whether the carvings depict certain deities and how the Sanskrit characters found in the moon circles represent Shugendo thinking. In addition, it examines how the influence of Shugendo art spread throughout the Kyushu region, Kiyomizu (Kagoshima Prefecture), and Aoki (Kumamoto Prefecture) as well as reassesses its cultural significance. With regard to the former, the results show that a relief of a seated Amitabha was engraved between two other deities: the Mahaasthaamapraapta and Avalokiteśvara. Concerning the latter, the findings reveal that these were the locations of Amitabha worship by the esoteric Tendai sect, which revered “the water” (rivers) and represented an association among Mt. Hiko, Kumano, and Aoki.
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Books on the topic "Astronomy, Buddhist"

1

Wangyal, Lobsang. My life, my culture: Autobiography and lectures on the relationship between Tibetan medicine, Buddhist philosophy, and Tibetan astrology and astronomy. Ridak, 2007.

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2

Wangyal, Lobsang. My life, my culture: Autobiography and lectures on the relationship between Tibetan medicine, Buddhist philosophy, and Tibetan astrology and astronomy. Ridak, 2007.

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3

Forte, Antonino. Mingtang and Buddhist utopias in the history of the astronomical clock: The tower, statue, and armillary sphere constructed by Empress Wu. Istituto italiano per il Medio ed Estremo Oriente, 1988.

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4

Mannikka, Eleanor. Angkor Wat: Time, space, and kingship. University of Hawaii Press, 1996.

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5

Wangyal, Lobsang. My life, my culture: Autobiography and lectures on the relationship between Tibetan medicine, Buddhist philosophy, and Tibetan astrology and astronomy. Ridak, 2007.

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Wangyal, Lobsang. My life, my culture: Autobiography and lectures on the relationship between Tibetan medicine, Buddhist philosophy, and Tibetan astrology and astronomy. Ridak, 2007.

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7

Sentā, Yokohama Shiritsu Daigaku Gakujutsu Jōhō. Bukkyō tenmongaku: Jūhachi--Jūkyū-seiki ni okeru sekai ninshiki no hen'yo = Buddhist astronomy : the transfiguration of the world view from the 18th to the 19th century. Yokohama Shiritsu Daigaku, 2012.

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8

Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, 1935-, ed. Humble before the void: A Western astronomer, his journey east, and a remarkable encounter between Western science and Tibetan Buddhism. Templeton Press, 2014.

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9

Xi wang fan tian: Han yi fo jing zhong de tian wen xue yuan liu. Shanghai jiao tong da xue chu ban she, 2004.

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10

Hinze, Oscar Marcel. Tantra vidyā: Based on archaic astronomy and tāntric Yoga. Motilal Banarsidass, 1989.

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Book chapters on the topic "Astronomy, Buddhist"

1

Dolan, Marion. "Art, Architecture, and Astronomy of Buddhism." In Decoding Astronomy in Art and Architecture. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-76511-8_9.

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2

Ramasubramanian, K. "Sino-Indian Interaction and the Great Chinese Buddhist Astronomer-Mathematician I-Hsing (ad 683–727)". У Gaṇitānanda. Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-1229-8_56.

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Kotyk, Jeffrey. "Celestial deities in the flat-earth Buddhist cosmos and astrology." In Intersections of Religion and Astronomy. Routledge, 2020. http://dx.doi.org/10.4324/9780367407995-6.

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King, Matthew W. "“Miscellaneous Writings” of Čaqar Gebši Luvsančültem." In Sources of Mongolian Buddhism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0006.

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This chapter presents selections from the vast oeuvre of the eighteenth-century polymath Čaqar Gebši Luvsančültem (1740–1810). Among Mongolian, Siberian, and Tibetan Buddhists to this day, the Čaqar Gebši is honored as an authoritative, genre-fixing translator, philosopher, astronomer, physician, pilgrim, and biographer who helped mediate the Qing imperial formation in Mongol lands. Translated in this chapter are selections from his miscellaneous writings focused on producing a Buddhism fit for Čaqar (only relatively recently and brutally incorporated into the Qing) by extolling topics such as the routinization of daily life for Buddhist scholastics, hair-splitting philosophical distinctions important for the Géluk tradition, and synthetic (as well as revisionist) histories of Tibetan and Chinggisid royal lineages, warlords, and eminent monks who collectively brought the Dharma to Čaqar lands. Also included is a brief but fascinating set of meditative and liturgical exercises meant to accompany the reading of Čaqar Gebši’s famous biography of Tsongkhapa.
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