Relevant bibliographies by topics / Bodhisattva

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

Academic literature on the topic 'Bodhisattva'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Bodhisattva"

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HOTORI, Risho. "The Original Meaning and History of bodhisatta/bodhisattva." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 2 (2012): 937–32. http://dx.doi.org/10.4259/ibk.60.2_937.

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HOTORI, Risho. "The Original Meaning and History of bodhisatta/bodhisattva:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 61, no. 2 (2013): 834–29. http://dx.doi.org/10.4259/ibk.61.2_834.

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Burmistrov, S. L. ""Bodhisattva-icchantika": On the problem of the state of bodhisattva in Mahayana." Orientalistica 4, no. 2 (July 14, 2021): 363–77. http://dx.doi.org/10.31696/2618-7043-2021-4-2-363-377.

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According to Buddhist teaching icchantikas are sentient beings that cut off their roots of merit (abilities to free themselves from three basic vices, greed, hatred and ignorance). In Hinayana doctrine icchantikas are doomed to be in samsara forever, without hope of deliverance. But in Mahayana even those who had cut off their roots of merit can restore them due to the infinite compassion of bodhisattvas and attain nirvana at last. Bodhisattva, knowing the illusoriness of the difference between nirvana and samsara, rises above it and can act in samsara for the salvation of all sentient beings without losing the state of enlightenment. So bodhisattva is similar to icchantikas in that he intentionally refuses to leave samsara, but, unlike them, his motive is not depravity but great compassion (mahakaruna). Paradoxical phrase “bodhisattva-icchan-tika” is a rhetorical method aimed at the activation of hearer's or reader's attention in order to let him to fully comprehend the essence of the teaching and promote him to the attainment of nirvana.
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Sueki, Fumihiko, and Anton Luis Sevilla. "The Philosophy of the Myōken: The Ethics of the Dead and Bodhisattvas." International Journal of Asian Studies 17, no. 1 (January 2020): 57–73. http://dx.doi.org/10.1017/s1479591420000145.

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AbstractToday, the modern value systems that once held sway have fallen apart, and people throughout the world are wandering in an aimless state. Amidst this, we are pressed to ask, “What kind of a new ethics might we construct?” We need to consider the possibility of an ethics that focuses on the religious view of humankind (previously ignored by modernity), that goes beyond this life, and includes the next life. In this article, I examine the way of being of bodhisattvas in Mahāyāna Buddhism via the Lotus Sutra. According to the Lotus Sutra, human existence is one that necessarily relates with the other, and this relationship is not confined to this life, but continues from past lives to future lives. Here, I refer to this as “bodhisattva as existence.” On this basis, it is possible to think of an ethics of “bodhisattva as praxis” that considers the benefit of others even after death. This view of bodhisattvas in the Lotus Sutra lives on in Japanese Buddhism and can be said to point to a new possibility for ethics today.
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Truitt, Allison. "Quán Thế Âm of the Transpacific." Journal of Vietnamese Studies 12, no. 2 (2017): 83–107. http://dx.doi.org/10.1525/jvs.2017.12.2.83.

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Bodhisattvas are an essential element of the Pure Land branch of Mahayana Buddhism practiced in Vietnam and its diaspora. Many Vietnamese lovingly refer to Bodhisattva Quán Thế Âm as a “gentle mother,” and the circulation of her name and image constitutes a spiritual geography of the transpacific in distinctly Buddhist terms. Through a reading of two miracle tales, I argue that Quán Thế Âm mediates the divergent histories of Vietnamese refugees without dissolving the historical structures of difference that separate the diaspora from the homeland. Devotion to the bodhisattva should thus not be seen only in terms of Mahayana doctrine but also as the embodiment of an alternative ethics of how Vietnamese refugees make sense of their place in the aftermath of war.
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Won, Yong Sang. "East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought." Korean Institute for Buddhist Studies 58 (February 28, 2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.

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Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. This allows all thoughts and practices in Mahāyāna Sūtras to lead up to the virtues of bodhisattvas. He insists on building true saṃgha(僧伽) that becomes one through Buddha Dharma, going beyond all sectarian ceremonies. Furthermore, he makes social practice a top priority, as seen from the fact that Rhi Ki-Young founded the Korean Institute for Buddhist Studies regarding Lay Buddhism Movement. He emphasizes that members of society become bodhisattvas and create Buddha Land in every corner of society. Also, his goal is to establish the real Pure Land through Bodhisattvas’ Way. The ultimate goal of Bodhisattva is peace. It is said that it was Wonhyo who wanted to realize peace that would remove the sufferings of the world. In the end, the ultimate aim of Lay Buddhism is to realize the Pure Land in this land where we live. Rhi Ki-Young's Lay Buddhist Movement is in line with East Asian modern and contemporary Lay Buddhist Movement. In order to demonstrate this, this study aims to examine the enlightenment movement of Lay Buddhists and the establishment of lay Buddhist groups or organizations. As for the former, it suggests Chinese Yang Wen-hui, Japanese Inoue Enryō, and Korean Han Yong-Un. As for the latter, representative examples include the Buddhist reform through Taixu's theory of Human Buddhism, Korean Lay Buddhist organizations including Won Buddhism, and Japanese Lay Buddhist organizations including the Newly Young Buddhist Alliance led by Senō Giro(妹尾義郎). Most of all, the Lay Buddhist movement awakens the importance of the role of Lay Bodhisattva in modern society. This is because it is the subject that embodies the virtues of a bodhisattva led by six paramitas. Besides, it needs to go one step further into reality and implement Engaged Buddhism. Mahāyāna Buddhism is the movement of Buddha Dharma, and the key today is Engaged Buddhism. In conclusion, this study has found that Rhi Ki-Young's Lay Buddhist thought can be a way to save us in the face of the crisis of mankind.
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Lin, Zejie, Zhijun Li, and Meizi Xie. "Narrative Integration: An In-Depth Exploration of the “Buddha Story Stele” in the Maiji Mountain Grottoes." Religions 15, no. 3 (February 20, 2024): 254. http://dx.doi.org/10.3390/rel15030254.

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This research delves into the intricacies of the “Buddha Story Stele” in Cave 133 of the Maiji Mountain Grottoes, China, examining the sculptural combinations and conceptual nuances rooted in Buddhist culture from the 5th to the 6th centuries CE. The research focuses on discerning the identities of the “Two Adjacent-Seated Buddhas” and the Cross-Legged Bodhisattva carved on the stele, concurrently delving into the embedded symbolic significance within its structural composition. Our investigation posits that the upper, middle, and lower segments of the “Buddha Story Stele” respectively symbolize the post-Nirvana Dharmakāya Shakyamuni, the Bodhisattva Shakyamuni, and the Buddha Shakyamuni of Sumedha. Advancing scholarly discourse, it reevaluates the Cross-Legged Bodhisattva’s identity and the configuration of the “Two Adjacent-Seated Buddhas”, elucidating the interplay of imagery and conceptual themes. This study provides pivotal insights into the sculptural arrangement and religious thought transmission in the Maiji Mountain Grottoes, contributing significant academic and cultural value to preserve this unique heritage.
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Kuzhel, Yurii L., and Tatiana I. Breslavets. "Unusual Sculptures of Buddhist Deities in Japan in the Halo of Legends and Historical Facts." Vestnik NSU. Series: History, Philology 20, no. 10 (December 20, 2021): 72–81. http://dx.doi.org/10.25205/1818-7919-2021-20-10-72-81.

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Diverse, unusual images of Buddhist deities are ubiquitous in Japan. In a number of ways, they differ from traditional temple images, demonstrating a deviation from the canon, which dictates certain, centuries-old norms and rules regarding postures, position of feet, fingers, gestures, symbols. Simplification of expressive means, a stylized image become the predominant features in the image of extraordinary images. The appearance of unusual Buddhist sculptures in the plastic field of the country is often associated with the existence of legends, traditions, and also facts that took place throughout the history of Japan among the population. The iconography of unusual Buddhas is very diverse and encompasses both the Buddhas themselves and the bodhisattvas, Kings of Light, Heavenly Kings, and so on. Six-armed Jizō, Rope-tied Jizō, Yata Jizō, Child-giving Jizō are added to the familiar images of the Bodhisattva Jizō. Amida Buddha, who is habitually portrayed as sitting frontally, appears in a new form – standing and in profile or with his head bowed. A very colourful group is represented by deities sitting on zoomorphic thrones – lions, elephants, riding birds – knocked out of the canonical image. The traditional images of the Eleven-headed, Thousand-armed Bodhisattva Kannon always seemed unusual, although they became familiar. However, placing the bodhisattva on a mount bird – a four-legged, eight-headed raven gives reason to consider this sculpture unusual. In unusual sculptures, there is a deviation from the norm, an abstraction from the traditional image. Aesthetic ideals are not realized through a complex of canons, rather through a new figurative language, not yet fixed by tradition.
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Hou, M., X. Zhang, Y. Wu, and Y. Hu. "3D Laser Scanning Modeling and Application on Dazu Thousand-hand Bodhisattva in China." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XL-4 (April 23, 2014): 81–85. http://dx.doi.org/10.5194/isprsarchives-xl-4-81-2014.

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The Dazu Thousand-hand Bodhisattva Statue is located at Baoding Mountain in Chongqing. It has the reputation as "the Gem of World’s Rock Carving Art". At present，the Dazu Thousand-hand Bodhisattva Statue is basically well conserved, while the local damage is already very serious. However, the Dazu Thousand-hand Bodhisattva Statue is a three-dimensional caved statue, the present plane surveying and mapping device cannot reflect the preservation situation completely. Therefore, the documentation of the Dazu Thousand-hand Bodhisattva Statue using terrestrial laser scanning is of great significance. This paper will introduce a new method for superfine 3D modeling of Thousand-hand Bodhisattva based on the high-resolution 3D cloud points. By analyzing these 3D cloud points and 3D models, some useful information, such as several 3D statistics, 3D thematic map and 3D shape restoration suggestion of Thousand-hand Bodhisattva will be revealed, which are beneficial to restoration work and some other application.
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Ozawa, Kenju. "bodhisattva-bhumi and bodhisattva-niyama in the Prajñaparamita-sutra." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 1 (1985): 154–59. http://dx.doi.org/10.4259/ibk.34.154.

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Dissertations / Theses on the topic "Bodhisattva"

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Nelson, Barbara Elizabeth. "Kṣānti in the bodhisattva path of Śāntideva." Phd thesis, University of Sydney, 2021. http://hdl.handle.net/1885/229721.

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Śāntideva, an Indian Buddhist monk who flourished in the 8th century C.E., was the author of two works, the Bodhicaryāvatāra and the Śikṣāsamuccaya. These texts concern the practices of the bodhisattva and have an important place in the Mahāyāna Buddhist tradition. The Bodhicaryāvatāra has been translated from Sanskrit and Tibetan many times, but detailed study of the content of the two texts is lacking. Therefore, Śāntideva’s contribution to his tradition has not been clearly defined. This thesis investigates kṣānti in the bodhisattva path of Śāntideva and compares Śāntideva’s interpretation of kṣānti with that found in the Mahāyāna tradition. Key concepts in the description of the bodhisattva path and the models of the bodhisattva path available to Śāntideva are outlined. The bodhisattva path is presented in a variety of ways in Mahāyāna texts. Kṣānti as a pāramitā is primarily an antidote to anger, but has a number of other meanings in Mahāyāna literature. The structures of Śāntideva’s two works are examined and shown not to conform entirely to any previous models of the path. Śāntideva’s treatment of kṣānti shows his focus on the preliminary stages of the bodhisattva path and on the beginner bodhisattva. Śāntideva treats kṣānti mainly as an antidote to anger, but also as a part of developing the positive emotions of benevolence and compassion. He relies on the previous tradition, but does not draw on all aspects of kṣānti found in earlier literature.
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Medhaṅkara, Sāvaṅgī. "Pāli vāṅmaya meṃ bodhisatva siddhānta /." Nāgapura : Buddha Bhūmi Prakāśana, 1992. http://catalogue.bnf.fr/ark:/12148/cb37508017v.

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Teixeira, Rodrigo Yuri Gomes. "O ideal do bodhisattva no Sūtra dos Ensinamentos de Vimalakīrti." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/7786.

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Essa pesquisa empreende uma leitura do Vimalakīrtinirdeśasūtra, um importante texto da tradição do budismo Mahāyāna, buscando compreender os fundamentos do ideal do bodhisattva de acordo com esse sūtra. O ideal do bodhisattva é uma forma de conceber a prática espiritual budista que envolve a proposição de objetivos, métodos e motivações para a prática. No "Sūtra dos Ensinamentos de Vimalakīrti" o ideal do bodhisattva é fundamentado a partir de dois elementos: prajñā (sabedoria) e upāya (habilidade em métodos). Ao fundamentar o ideal do bodhisattva na interação dinâmica entre esses dois fatores da vida espiritual, o Vimalakīrtinirdeśasūtra mobiliza aspectos muito importantes da filosofia nãodualista Mahāyāna. Além disso, o ideal do bodhisattva oferece suporte para uma compreensão Mahāyāna acerca da dinâmica e diversidade da tradição budista.
This research undertakes a reading of the Vimalakīrtinirdeśasūtra, an important text in the Buddhist Mahāyāna tradition, seeking to understand the fundamentals of the bodhisattva ideal according to that sūtra. The bodhisattva ideal is a way of conceiving the buddhist spiritual practice which proposes objectives, methods and motivation for the practice. In the "Teachings of Vimalakīrti Sūtra" the bodhisattva ideal is founded upon two elements: prajñā (wisdom) and upāya (skillful means). In founding the bodhisattva ideal on the dynamic interaction between these two factors of the spiritual life, the Vimalakīrtinirdeśasūtra brings together very import aspects of the Mahāyāna non-dualist philosophy. Furthermore, the bodhisattva ideal supports a Mahāyāna understanding of the dynamics and diversity of the Buddhist tradition.
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Narraway, Katherine. "Empty ethics: Bodhisattva ethics in Nishitani Keiji's Religion and Nothingness." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32378.

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Writings about Buddhist ethics and Mahayana Buddhist ethics in particular cannot escape two basic problems. The first problem is that the often-misunderstood soteriological aim of Mahayana, achieving Nirvana, conflicts with the tradition's normative ethics because Nirvana is posited as transcending worldly conventions. The second problem is that Mahayana Buddhist emptiness ontology seems to destroy the idea of ethical action by revealing the fallacy of acting from the standpoint of an individual self. For these reasons, it has been said that Mahayana ethics is impossible. By utilizing the Zen Buddhist philosophy of Nishitani Keiji's Religion and Nothingness, I will demonstrate that these two problems are misinterpretations of basic Mahayana tenets and that when Mahayana soteriology and ontology are properly understood, they do not conflict with the tradition's normative ethics. Furthermore, I will use Nishitani's interpretation of the Bodhisattva to show that there is ethics without an ethical agent.
Les écrits sur l'éthique bouddhiste en général et l'éthique bouddhiste mahayana en particulier font face à deux problèmes élémentaires. Le premier problème est que l'interprétation usuelle du but sotériologique mahayana, soit d'atteindre le nirvana, entre en conflit avec l'éthique normative traditionnelle, puisque le Nirvana propose une acception transcendant les conventions mondiales. Le second problème est que l'ontologie du vide bouddhiste mahayana semble détruire l'idée même d'une action éthique lorsqu'elle révèle le sophisme de l'action à partir du point de vue de l'individu. Ces deux problèmes affirmer qu'il n'existe pas d'éthique Mahayana. En nous appuyant sur la philosophie bouddhiste zen de Nishitani Keiji dans Religion and Nothingness, nous démontrerons que les deux problèmes découlent en fait d'interprétations erronées, et que si la sotériologie et l'ontologie mahayana sont interprétées adéquatement, elles ne s'opposent aucunement à l'éthique normative traditionnelle. De plus, nous utiliserons l'interprétation du concept de bodhisattva de Nishitani pour révéler qu'il peut y avoir éthique sans agent moral.
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Mahoney, Richard. "Of the progresse of the bodhisattva : the bodhisattvamārga in the Śikṣāsamuccaya." Thesis, University of Canterbury. Philosophy and Religious Studies, 2002. http://hdl.handle.net/10092/7845.

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Human language is unfit to describe the content of mystical experience; the conditions necessary to attain the desired goal, on the contrary, are much more easily susceptible to linguistic expression. This is the principal reason why mystics always deal at greater length with the via mystica than with the unio mystica Therefore the specific nature of Buddhism can only become clear through an examination of its mystic way. During the whole history of Buddhism the way to Nirvana has been the core of the doctrine. The Buddha is credited with clearly and succinctly expounding the Buddhist path (marga). Despite the eloquence and brevity of the Buddha's exposition, the corpus of Buddhist scriptures explaining the path is prolix. It is generally thought that the moral precepts (śikṣāpadas), correct practices (samudācāras) and restraints (saṃvaras) for a bodhisattva are to be found in Mahāyāna sutras. Yet it seems that the most likely outcome of reading these sutras is not enlightenment, but confusion. Mahayana sutras appear too extensive and complex to be of much practical benefit to an incipient bodhisattva. This paper asserts that the Śikṣāsamuccaya (Śs) and Śikṣāsamuccayakārikā (ŚSKĀ) are composed by SĀNTIDEVA (Ś) to counter the bewilderment which results from reading Mahayana sutras. Both works explicate the essential principles (marmasthānas) of these sūtras for the benefit of a bodhisattva new to the way. Further, this paper asserts that of all the various practices described in Mahayana sūtras, Ś believes that the practice of giving (dāna = utsarjana) is fundamental. In the Śs and ŚSKĀ the way of the bodhisattva (bodhisattvamārga) is essentially the way of giving (dānamārga). In short, Ś expects a bodhisattva: i.) to give everything (sarva + √dā = sarva + ut + √sṛj) in order to attain perfect enlightenment ( samyaksaṃbodhi) ; ii.) to make a worthy gift of his person (ātmabhāva), enjoyments (bhogas) and merit (puṇya) in order to give everything; iii.) to preserve (√ rakṣ), purify (√ śudh), and increase (√ vṛdh) his gift in order to make a worthy gift ; and iv.) to practice the four right strivings (samyakpradhānas) in order to preserve, purify and increase his gift. It is asserted in this paper, then, that Ś considers the unsurpassed and perfect enlightenment of the Buddha attained by the practice of complete giving (sarvadāna = sarvotsarjana) and complete giving attained by the practice of the right strivings. This conception of the way of the bodhisattva is represented in Figure 7.1 and in more detail in Figure 7.2. Overall, this paper attempts to provide a comprehensive analysis of the content, structure, theme and meaning of the Śs and ŚSKĀ. To the knowledge of the present writer, it is the first of its kind. Although the notion of the path is central to Buddhist thought, it seems to be a fact that the scholarly world has been rather slow in coming forth with attempts at straightforward exposition of the notion of the spiritual path and practice especially as presented in the Pāli Nikāyas and Abhidhamma. Indeed a plain and descriptive scholarly account of just what the Nikayas and Abhidhamma have to say on so many of the fundamental topics of ancient Buddhism is simply not to be found. tatra katamo bodhisattvānaṃ mārgah
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Medeiros, Fábio Roberto Gonçalves de Oliveira. "A senda da individuação em Carl G. Jung e suas correlações com o budismo Mahāyāna." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6107.

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Essa dissertação busca elucidar a investigação da relação entre a psicologia analítica, do fundador Carl Gustav Jung, e o budismo, em sua vertente conhecida como budismo Mahāyāna. Para isso, serão analisados detalhadamente três aspetos fundamentais. O primeiro aspecto refere-se à motivação de Jung para o diálogo com as religiões do oriente em geral, fundada num diagnóstico criterioso sobre a crise espiritual do ocidente e sua tradição cristã. O segundo aspecto refere-se ao diálogo direto estabelecido com o pensamento budista em suas diversas vertentes, em especial o budismo Mahāyāna, no contexto do orientalismo prevalente na Europa de sua época. E o terceiro e último aspecto, refere-se às semelhanças e diferenças entre os processos de transformação propostos, de um lado, pela psicologia analítica através da noção de individuação e, de outro, pelo budismo Mahāyāna através do chamado o caminho do Bodhisattva - bodhisattvamārga. Dessa forma, com base nos estudos sobre a psicologia analítica e sobre o budismo Mahāyāna, identifica-se que, de um lado, este último serviu de algum forma de apoio para o primeiro e, de outro lado, ambos os sistemas apresentam propostas afins no que tange aos objetivos de uma transformação espiritual. Com este estudo proposto apontaremos que elas são de alguma forma convergentes e que se enriquecem com o diálogo mútuo.
This dissertation seeks to elucidate the investigation of the relationship between analytical psychology, founder Carl Gustav Jung, and Buddhism, in its slope known as Mahāyāna Buddhism. For this, three key aspects will be analyzed in detail. The first aspect concerns Jung's motivation for dialogue with Eastern religions in general, based on a careful diagnosis of the spiritual crisis of the West and its Christian tradition. The second aspect refers to the direct dialogue established with Buddhist thought in its various aspects, especially Mahāyāna Buddhism, in the context of orientalism prevalent in Europe of its time. And the third and final aspect refers to the similarities and differences between the processes of transformation proposed on the one hand by analytic psychology through the notion of individuation and, on the other hand, Mahāyāna Buddhism through the so-called Bodhisattva-bodhisattvamārga path . Thus, on the basis of the studies on analytical psychology and Māhāyana Buddhism, one identifies that, on the one hand, the latter served some form of support for the former, and on the other, both systems present similar proposals in the Which relates to the goals of a spiritual transformation. With this proposed study we will point out that they are somehow convergent and that they are enriched by mutual dialogue.
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Yuan, Ci. "The Bodhisattva ideal in selected Buddhist scriptures : its theoretical and practical evolution." Thesis, SOAS, University of London, 2005. http://eprints.soas.ac.uk/28706/.

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This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva's qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajnaparamita-sutras, (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. Chapter seven analyses the developed theories of three perfections: sila, dhyana and prajna. The debate on the Bodhisattva ideal which occurred in the second century is also examined in each chapter. During the formation of the Bodhisattva practices, two systems of perfections (paramitas) arose in Buddhist scriptures and history. In all probability, the system of six perfections was formed before that of ten perfections, and became more diffused in Mahayana scriptures. The Bodhisattva ideal evolved for different reasons, but chiefly in response to religious tendencies, demands, and necessities of the cultures and historical periods in which the Bodhisattva ideal flourished. The Bodhisattva's wisdom and compassion as ideology and method in generating the benefit of sentient beings, arguably constitute the basis of Bodhisattva philosophy and practice. The scriptures selected for investigation not only present diversified teachings and features of the Bodhisattva ideal, but result in a systematic model that improves our understanding of their evolution.
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Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.

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Cheng, Fung-kei, and 鄭鳳姬. "Conceptualising a bodhisattva-spirit-oriented counselling framework inspired by the Vimalakīrti nirdeśa sūtra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206482.

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Mental health has become a critical global issue over the last century, adversely impacting individual happiness, social costs and human capital, all of which devastate national competitiveness, urging government leaders to take immediate action to solve this problem. Caring professionals have studied medical and non-medicinal solutions, including counselling, which may interface with religion. The integration of Buddhist elements and therapies is increasingly prevalent, with positive effects. However, very few of these psychotherapeutic approaches adopt canonical evidence to support their theories, even though many are associated with Tibetan or early Buddhism. Focusing on first-hand data and employing interpretivism and plurality, this exploratory research interprets the ideas of bodhisattva and the four immeasurables within the Vimalakīrti Nirdeśa Sūtra, an influential Mahāyāna text, and translates them into a counselling framework from the Chinese Buddhist perspective, cross-referenced with qualitative fieldwork. Through purposive sampling, 38 participants were recruited through cold calls, social networks, and electronic mails, including helping practitioners, Buddhist masters, volunteers, and beneficiaries who have overcome life challenges through Buddhist wisdom. In addition to 44 semi-structured, in-depth individual as well as two focus group interviews analysed through interpretative phenomenological analysis, multiple resources were also utilised, such as participatory observations, expressive art, television programmes, and autobiographies. The ATLAS.ti 7 software package was used for both scriptural and interview data analyses. Triangulation was conducted to enhance rigour, involving expert consultation, member-checking, and a peer analysis that resulted in an inter-rater reliability of 92%, which reflects the credibility, dependability, confirmability, and transferability of this project. Results finalised two super-ordinate themes (philosophical concepts and propositions for counselling) from 14 emergent themes arising from 40 themes, proposing a bodhisattva-spirit-oriented counselling framework, highlighting the social dimension and illuminating constructs that are disregarded by the extant models. These outcomes correspond to research questions which achieve the research objective, and support the research assumption regarding the inherent therapeutic functionality of Buddhism. This mixed-method inter-disciplinary work not only supplies a direct Buddhist voice, which differs from available literature, but also provides theoretical underpinnings for researchers and practitioners to enrich their practice and expand the horizon of Buddhist-related interventions. This indicates the practicability of the bodhisattva path in the human service industry, as witnessed by the lived experience of the participants, implying the applicability of Mahāyāna wisdom, which has evolved over 2,000 years, to our modern society. In conceptualising this comprehensive counselling framework, this study opens up a doctrinal approach to substantiate Buddhist-informed interventions, revealing the significance of canonical data for such research and marking the originality and feature of this project. However, this proposed framework is being developed with little exploration of operational procedures. Future studies are suggested to develop non-medicinal and non-intrusive programmes based on this framework, and to explore other concepts of Chinese Buddhism for therapeutic purposes. In conclusion, this research, recapturing the Buddhist power of discourse in the caring field, sheds light on how the bodhisattva spirit can be put into practice via self-transcendence and a quest for well-being in contemporary cultures, through self-benefiting altruism.
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Gerner, Wendelgard. "Das Bodhisattva-Ideal im Mahāyānabuddhismus und seine Verwirklichung im Leben des ladakhischen Volkes /." Frankfurt am Main : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb401847811.

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Books on the topic "Bodhisattva"

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Manuchʻaryan, Zaṛa. Chanaparh depi Bodhisatʻva: Road to Bodhisattva. Erevan]: Tigran Mets, 2007.

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Paṭṭanāẏaka, Arabinda. Bilupta bodhisattva. Brahmapura: Pratici Prakasana, 2008.

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Society, Buddhist Text Translation. The Brahma net sutra: Bodhisattva precepts handbook. Oakland, CA: OpenDust, Inc., 2009.

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Castillo, Miguel Alcaraz del. Raiyah-Nai (Bodhisattva). Chihuahua, Chihuahua: Instituto Chihuahuense de la Cultura, 2009.

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1943-, Sonam Ruth, and Candragomin, eds. The Bodhisattva vow. Ithaca, N.Y: Snow Lion Publications, 2000.

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Jonathan, Landaw, and Marshall Jon, eds. Meaningful to behold: A commentary to Shantideva's Guide to the Bodhisattva's way of life. 2nd ed. London: Tharpa, 1986.

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Gyatso, Kelsang. Meaningful to behold: The Bodhisattva's way of life. 4th ed. London: Tharpa Pubns., 1994.

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U-bang, Kang, ed. Panʾga sayusang: Pensive Bodhisattva. Sŏul-si: Minŭmsa, 2005.

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Cosey. Le berceau du Bodhisattva. Bruxelles: Le Lombard, 2001.

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Alonso, Raúl. El amor de Bodhisattva. Madrid: Ediciones Hiperión, 2004.

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Book chapters on the topic "Bodhisattva"

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Sebastian, C. D. "Bodhisattva." In Buddhism and Jainism, 260–67. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_179.

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Larson, Paul. "Bodhisattva." In Encyclopedia of Psychology and Religion, 243–44. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_79.

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Larson, Paul. "Bodhisattva." In Encyclopedia of Psychology and Religion, 188–89. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_79.

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Popovsky, Mark, Benjamin Beit-Hallahmi, David A. Leeming, Fredrica R. Halligan, Jeffrey B. Pettis, Kalman J. Kaplan, Matthew B. Schwartz, et al. "Bodhisattva." In Encyclopedia of Psychology and Religion, 109. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_79.

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Rowe, Maggie. "Bodhisattva." In Encyclopedia of Heroism Studies, 1–3. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-17125-3_177-1.

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Anālayo, Bhikkhu. "Bodhisattva Ideal." In Encyclopedia of Sciences and Religions, 275–77. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1624.

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Zilberman, David B., and Robert S. Cohen. "Is the Bodhisattva a Skeptic?" In The Birth of Meaning in Hindu Thought, 247–62. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-1431-5_6.

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Heller, Natasha. "Bodhisattva Cults in Chinese Buddhism." In The Wiley Blackwell Companion to East and Inner Asian Buddhism, 221–38. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118610398.ch11.

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Anālayo, Bhikkhu. "Bodhisattva Ideal in Early Buddhism." In Encyclopedia of Mindfulness, Buddhism, and Other Contemplative Practices, 1–3. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-90465-4_64-1.

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Wrisley, George. "The Nietzschean Bodhisattva—Passionately Navigating Indeterminacy." In The Significance of Indeterminacy, 309–29. 1 [edition]. | New York : Taylor & Francis, 2018. | Series:: Routledge, 2018. http://dx.doi.org/10.4324/9781315145228-16.

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Conference papers on the topic "Bodhisattva"

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Rao, Shreyas S., Pradyumna S, Subramaniam Kalambur, and Dinkar Sitaram. "Bodhisattva - Rapid Deployment of AI on Containers." In 2018 IEEE International Conference on Cloud Computing in Emerging Markets (CCEM). IEEE, 2018. http://dx.doi.org/10.1109/ccem.2018.00025.

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Berezkin, Rostislav. "ON THE SPREAD OF BUDDHIST STORIES IN FOLK MILIEU: THE PRECIOUS SCROLL OF GUANYIN WITH A FISH BASKET IN RECITATION PRACTICE OF THE CHANGSHU AREA OF JIANGSU, CHINA." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.11.

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The story of Bodhisattva Guanyin with a Fish Basket (or Fishmonger Guanyin) already has attracted attention of scholars of Chinese literature and popular beliefs, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars in different countries mainly have studied textual variants of this story dating back to the late 19th — early 20th centuries. At the same time, precious scroll devoted to the story of Guanyin with a Fish Basket is still recited by local performers in the city of Changshu and its vicinity now. The analysis of the Precious Scroll of Guanyin with a Fish Basket in the context of recitation practice of “telling scriptures” in Changshu allows demonstrating the special features of functioning of a Chinese Buddhist narrative in the folk ritual practice. In this variant of a precious scroll, the story of Bodhisattva Guanyin converting the inhabitants of a fishermen village is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized form of Chinese Buddhist devotion.
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Kao, Hei-Ling, Huann-Ming Chou, and Hwo-Ching Chang. "Notice of Retraction: A discussion about Bodhisattva Guanzizai from the perspective of the Heart Sutra." In 2017 International Conference on Applied System Innovation (ICASI). IEEE, 2017. http://dx.doi.org/10.1109/icasi.2017.7988172.

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Hong, Seonghyuk, Young Hoon Jo, Yoon Mi Kwon, and Seong Yeon Jo. "Restoration of the Damaged Korean Stone Seated Bodhisattva Sculpture Using Three-dimensional Virtual Modeling and Printing Technologies." In 2018 3rd Digital Heritage International Congress (Digital Heritage) held jointly with 2018 24th International Conference on Virtual Systems & Multimedia (VSMM 2018). IEEE, 2018. http://dx.doi.org/10.1109/digitalheritage.2018.8809999.

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Berezkin, Rostislav. "SPECIAL FEATURES AND SIGNIFICANCE OF THE EARLY RECENSION OF THE BAOJUAN OF XIANGSHAN IN THE HANOI REPRINT EDITION (1772)." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.14.

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The Hanoi reprint edition of the Baojuan of Xiangshan (1772) is a rare text of Chinese popular literature preserved out of China; it reproduces the edition from Nanjing. It retells the legend of Princess Miaoshan, considered to be an earthly reincarnation of Bodhisattva Guanyin, which is one of the most popular Buddhist narrative subjects in China. This recension till recently remained almost unknown in the world sinology. Special features of form and contents of this text prove its comparatively early origins (15th — early 16th century). The unusual structure of the Baojuan of Xiangshan, which includes quotations from the chapter “Gates of Universal Salvation” in the famous Lotus Sutra, establishes its connection with this sacred book of Buddhism and the tradition of Buddhist preaching with the use of sutra subjects that developed in China in the earlier period (7th–13th centuries). This feature of text is very important for the study of origins of baojuan genre and its development in the early period (14th–16th centuries). The Baojuan of Xiangshan represents an early version of the Miaoshan legend, in which Buddhist ideas were connected with Chinese concepts and realities. This subject that formed in China ca. beginning of the 12th century represents adaptation of Buddhist teaching, primarily aimed at lay folk believers. It is symptomatic that it enjoyed popularity in the form of baojuan, designed to be recited for the broad audiences.
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