Relevant bibliographies by topics / Avadānas

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Academic literature on the topic 'Avadānas'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 March 2023

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Journal articles on the topic "Avadānas"

1

Rotman, Andy. "Gandhāran Avadānas: British Library Kharosthī Fragments 1-3 and 21 and Supplementary Fragments - By Timothy Lenz." Religious Studies Review 37, no. 2 (June 2011): 153. http://dx.doi.org/10.1111/j.1748-0922.2011.01521_3.x.

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Krug, Adam. "Buddhist Medical Demonology in The Sūtra of the Seven Buddhas." Religions 10, no. 4 (April 9, 2019): 255. http://dx.doi.org/10.3390/rel10040255.

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This essay begins with a brief discussion of the marginalization of demonology in the study of both Indian Buddhist traditions and Āyurvedic medicine. Unlike the study of Buddhist traditions in other geographic regions, there has been relatively little scholarship on the dialogue between Indian Buddhist communities and the localized spirit deity cults with which they have interacted for more than two millennia. The modern study of Āyurverda, with few exceptions, demonstrates a similar trend in the marginalization of bhūtavidyā, or demonology, which has constituted a legitimate branch of Āyurvedic medicine from at least the time that the earliest Āyurvedic compendium, the Carakasaṃhitā, was composed. This essay argues that this lack of proper attention to Indian Buddhist and Āyurvedic medical demonology is symptomatic of a broader, persistent bias in the human sciences. The essay then examines a handful of stories from the Karmaśataka, a collection of Buddhist avadānas, to argue that certain Buddhist communities may have held their own biases against systems of medical demonology, albeit for entirely different reasons. The balance of this essay then concludes with an analysis of The Sūtra of the Seven Buddhas that presents this work as an example of Buddhist medical demonology.
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3

Lundysheva, Olga V. "Tocharian B Manuscripts of the St Petersburg (IOM RAS) Collection." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 1 (2022): 85–95. http://dx.doi.org/10.21638/spbu13.2022.106.

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This article provides information about the Tocharian B collection of the IOM RAS. It is a unique collection of Tocharian B manuscripts in Russia. It includes 87 wooden tablets and 383 manuscript fragments. Due to historical circumstances, the collection was not put into scholarly circulation. Only a few manuscripts have been introduced to the academic community, although it would be hard to overestimate the importance of this collection for knowledge of Tocharian palaeography and literature. The St Petersburg collection includes manuscript fragments from all the Tarim sites where traces of the Tocharians were found. Moreover, they are varied in scripts and content. There are fragments in archaic, middle, and late forms of the so-called “North Turkestan Brāhmī” script in their calligraphic and cursive variations. Buddhist texts are most numerous in terms of content. They include jātakas and avadānas, Āgama-related texts, Abhidharma and Vinaya texts, stotras, and other Hīnayāna and Mahāyāna texts. The collection of documents on paper and wooden tablets is of special attractiveness as some of the paper documents are complete folios. The article is mainly dedicated to the formation of the collection. It also summarizes research already done to introduce the manuscripts to the academic community. The references also provide a complete list of publications of the collection materials.
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Xu, Meide. "Nidāna, Itivṛttaka and Avadāna." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 3 (March 25, 2021): 1033–37. http://dx.doi.org/10.4259/ibk.69.3_1033.

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Peyrot, Michaël, and Meng Xiaoqiang. "Tocharian B santse ‘daughter-in-law’." Indogermanische Forschungen 126, no. 1 (November 8, 2021): 405–10. http://dx.doi.org/10.1515/if-2021-016.

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Abstract In Ogihara’s edition of the Tocharian B so-called “Avadāna-Manuscript”, a fragment from the Dhanika-Avadāna contains a word santse. On the basis of parallel texts, it is shown that santse means ‘daughter-in-law’. This newly identified word is cognate with a.o. Greek νυός ‘daughter-in-law’ and derives from Proto-Indo- European *snusó-.
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6

Hirabayashi, Jiro. "Sūtra Recitation in the Avadāna Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 1 (December 20, 2018): 437–32. http://dx.doi.org/10.4259/ibk.67.1_437.

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7

Muzraeva, Delyash N. "Некоторые вопросы исследования сочинения «Sumagadha-avadāna» в отечественном и зарубежном востоковедении (на материале «Легенды о Сайн Магаде» из Монгольского Ганджура)." Oriental studies 15, no. 4 (November 15, 2022): 731–39. http://dx.doi.org/10.22162/2619-0990-2022-62-4-731-739.

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Introduction. The Sumagadha-Avadāna (‘Avadāna of Sumagadha’) is often mentioned in Oriental studies, including works on the history of classical Mongolian literature examining writings of Indo-Tibetan origin. This text is included in both the Tibetan- and Mongolian-language canonical Kangyur (Kanjur) editions. Despite frequent references, the former has neither been translated into Russian, nor there are any descriptions of its structure and content. Goals. So, the article attempts to fill the gap and aims at considering the narrative about Sayin Magada through the analysis of The Legend of Sayin Magada (Mong. Sayin Magada-yin domuγ), the latter being integral to the canonical collection of Kanjur in Mongolian. The work explores the text, describes its genre characteristics, identifies its structure, reveals contents, and investigates data contained in the colophon. Materials. The study focuses on the text titled ‘Sayin Magada-yin domuγ-i ögülegči kemekü’ (‘[Sutra] Narrating the Legend of Sayin Magada’) from the Eldeb (‘Collection of Sutras’) section of the Mongolian Kanjur (vol. 91). Results. The textual and content analysis of works by Tibetologists, Mongolists, and Sinologists dealing with writings of the avadāna genre included in the canon makes it possible to reveal key characteristics of the genre, describe the structure of the Mongolian text, and outline its content.
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8

Muzraeva, Delyash N. "Некоторые вопросы исследования сочинения «Sumagadha-avadāna» в отечественном и зарубежном востоковедении (на материале «Легенды о Сайн Магаде» из Монгольского Ганджура)." Oriental studies 15, no. 4 (November 15, 2022): 731–39. http://dx.doi.org/10.22162/2619-0990-2022-61-4-731-739.

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Introduction. The Sumagadha-Avadāna (‘Avadāna of Sumagadha’) is often mentioned in Oriental studies, including works on the history of classical Mongolian literature examining writings of Indo-Tibetan origin. This text is included in both the Tibetan- and Mongolian-language canonical Kangyur (Kanjur) editions. Despite frequent references, the former has neither been translated into Russian, nor there are any descriptions of its structure and content. Goals. So, the article attempts to fill the gap and aims at considering the narrative about Sayin Magada through the analysis of The Legend of Sayin Magada (Mong. Sayin Magada-yin domuγ), the latter being integral to the canonical collection of Kanjur in Mongolian. The work explores the text, describes its genre characteristics, identifies its structure, reveals contents, and investigates data contained in the colophon. Materials. The study focuses on the text titled ‘Sayin Magada-yin domuγ-i ögülegči kemekü’ (‘[Sutra] Narrating the Legend of Sayin Magada’) from the Eldeb (‘Collection of Sutras’) section of the Mongolian Kanjur (vol. 91). Results. The textual and content analysis of works by Tibetologists, Mongolists, and Sinologists dealing with writings of the avadāna genre included in the canon makes it possible to reveal key characteristics of the genre, describe the structure of the Mongolian text, and outline its content.
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9

v. Hinüber, O. "Timothy Lenz, Gandhāran Avadānas. British Library Kharoṣṭhī Fragments 1–3 and 21 and Supplementary Fragments A–C (Gandhāran Buddhist Texts, Volume 6), Seattle and London: University of Washington Press, 2010, XXIII + 177 pp., 26 figures, 35 plates. ISBN 978 0 295 99013 2. US$85.00." Indo-Iranian Journal 58, no. 1 (2015): 96–100. http://dx.doi.org/10.1163/15728536-05800008.

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10

Lewis, Todd T. "Newar-Tibetan Trade and the Domestication of "Siṃhalasārthabāhu Avadāna"." History of Religions 33, no. 2 (November 1993): 135–60. http://dx.doi.org/10.1086/463361.

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Dissertations / Theses on the topic "Avadānas"

1

Clark, Chris. "A Study of the Apadāna, Including an Edition and Annotated Translation of the Second, Third and Fourth Chapters." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/13438.

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The Apadāna is a Theravāda Buddhist text in the Pāli language which contains a large collection of “autohagiographies” in verse. It is under-researched, partly because the Pali Text Society edition of this text is not of a high standard and partly because very few of its poems have been translated into any European language. The aim of this thesis is to provide a better understanding of the Apadāna’s content, its relationship to similar texts and the nature of its historical transmission. A series of textual comparisons revealed that the Apadāna has structural, stylistic and thematic similarities to a range of other early Buddhist texts. In particular, the system of karma underlying much of its narrative is reasonably consistent with that of several early Sanskrit avadāna collections, including its basic technical vocabulary. A major component of this thesis is an edition and annotated translation of the second, third and fourth chapters of the Apadāna. This new edition has been edited according to stemmatic principles, using a careful selection of nine palm leaf manuscripts (in Sinhala, Burmese and Khom scripts) and four printed editions (in Roman, Sinhala, Burmese and Thai scripts). The base text of this edition represents the reconstructed archetype of the selected manuscripts, corrected only where absolutely necessary. The corresponding annotated English translation has been produced with critical reference to the text’s primary commentary in Pāli, the Apadānaṭṭhakathā, and a word-by-word Burmese language nissaya translation. A major finding is that existing printed editions of the Apadāna not infrequently include silent emendations of the received text and also often reproduce the “smoother” and more easily understood readings first produced during the editorial preparations to the “fifth Buddhist council” of 1871 in Mandalay. More generally, this thesis demonstrates the indispensability of manuscripts for the historical study of Pāli language and literature.
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2

Xu, Meide [Verfasser]. "Rebhuhn, Affe und Elefant: : Die Tierfabeln des Avadāna und des Vinaya, analysiert auf Grund ihrer chinesischen Übersetzungen / Meide Xu." Düren : Shaker, 2019. http://d-nb.info/1190526026/34.

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3

Chen, Jung-mei, and 陳蓉美. "“Dharmapada- avadāna” Narrates the research." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/13286275705579588967.

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碩士
國立中央大學
中國文學系碩士在職專班
98
“Dharmapada- avadāna” is the earlier one of Chinese Buddhist fable literature. This classic is a metaphor Buddhist literature deriving from “Dharmapada”. The adages were integrated as part of the story. Buddhist used to promote Buddhism for the crowd by telling stories. To attract the audiences, the order of events and the feature of characters of stories must be stressed. Therefore, those stories can be spread for a long time. Narrative mode is one of the methods to study Buddhism literature, so the author intends to investigate the several key narration factors, such as plot, character, language, narrator, theme, and so on. The research goal will reorganize the text narrative art and the literature characteristic There are six chapters of the thesis. Chapter one is research motivation and purpose. There are introduction and reviews of current researches as well as research methodology. Chapter two reviews the formation of classic and introduces the Buddhism literature organization and how it was spread. Chapter three discusses Buddha’s magical powers and analyses the way Buddha educating people. Chapter four analyses people’s behavior and the plot which includes characters facing impermanence, transmigration, saint and evil in the oppose way, and characters become to a virtue from a fool. Chapter five compares other similar Buddhism literatures. Chapter six, conclusion, is to summary text narrative characteristic and literary value. After summarization and analysis, the author had concluded that the narrative mode and literature value of “Dharmapada- avadāna”is as bellow: (1)the stories of Buddhism literature enrich the Chinese Literature in transmigration, magical power, transformation, and so on, (2) the narrators of Buddhism literature often stress the deep inside of the characters, which is different from the traditional Chinese Literature narrators, (3) the logic of Buddhism literature not only inherit the principle of Buddhism but also has innovation in the story content and narrative mode.
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Books on the topic "Avadānas"

1

Kudo, Noriyuki. Avadānas and miscellaneous texts. New Delhi, India: National Archives of India, 2017.

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2

Sharma, Sharmistha. Buddhist avadānas: Socio-political, economic, and cultural study. Delhi, India: Eastern Book Linkers, 1985.

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3

Gandhāran Avadānas: British Library Kharoṣṭhī fragments 1-3 and 21 and supplementary fragments A-C. Seattle: University of Washington Press, 2010.

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4

Dalita sāhityakāroṃ kā sāhityika avadāna. Naī Dillī: Āyushmāna Pablikeśana Hāusa, 2015.

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5

century, Rudraṭa active 9th, ed. Ācārya Rudraṭa kā kāvyaśāstrīya avadāna. Naī Dillī: Viśvabhāratī Pablikeśansa, 2013.

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Mādhurī patrikā kā sāhityika avadāna. Naī Dillī: Namana Prakāśana, 2006.

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Mannū Bhaṇḍārī kā racanātmaka avadāna. Dillī: Vandanā Buka Ejeṃsī, 2012.

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Devanārāyaṇa, Śarmā, and Jain Vishva Bharati Institute, eds. Terāpantha kā Rājasthānī ko avadāna. Laḍanūṃ: Jaina Viśva Bhāratī Saṃsthāna, 1993.

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Mādhurī, Āryā, ed. Yāyāvara sāhitya: Avadhāraṇā aura avadāna. Naī Dillī: Kitāba Ghara, 2009.

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Pravīṇacandra, Jaina, Koṭhiyā Darabārīlāla 1913-, and Sumana Kastūracanda, eds. Jaina purāṇoṃ kā sāṃskr̥tika avadāna. Śrīmahāvīrajī, Rājasthāna: Jainavidyā Saṃsthāna, 1993.

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