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Journal articles on the topic 'Bodhisattva'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

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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2

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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3

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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4

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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7

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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9

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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10

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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SENERU, WISTINA, and RIA ASTIKA. "PENGARUH EFEKTIVITAS KOMUNIKASI INTERPERSONAL TERHADAP HUBUNGAN ANTARINDIVIDU SISWA DI SEKOLAH DASAR." PAEDAGOGY : Jurnal Ilmu Pendidikan dan Psikologi 3, no. 4 (February 13, 2024): 202–9. http://dx.doi.org/10.51878/paedagogy.v3i4.2721.

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The purpose of this study was to determine the impact of interpersonal communication effectiveness on relationships among individuals in the Bodhisattva School community, using quantitative methods. The research method involves conducting surveys with questionnaires as data collection tools. Students of various grade levels were randomly selected as respondents. Using statistical analysis, this study found a positive correlation between increased interpersonal communication effectiveness and individual relationship quality in the school environment. The findings indicate that the effectiveness of interpersonal communication is increasing, as is the quality of interpersonal relationships at Bodhisattva Dasar School. The findings indicate that there is a significant relationship between interpersonal communication variables and siswa SD Bodhisattva relationships. The hypothesis yields t hitung> t tabel, or 24,673>0,449, implying that Ho was eliminated and Ha was retained, resulting in improved interpersonal communication based on the relationship between individual SD Bodhisattva. ABSTRAKPenelitian ini bertujuan menegtahui pengaruh efektivitas komunikasi interpersonal terhadap relasi antarindividu di kalangan siswa di Sekolah Dasar Bodhisattva, menggunakan pendekatan kuantitatif. Metode penelitian melibatkan penyelenggaraan survei dengan kuesioner sebagai alat pengumpulan data. Siswa dari berbagai tingkat kelas dipilih secara acak sebagai responden. Melalui penerapan analisis statistik, temuan penelitian ini mencerminkan adanya korelasi positif antara tingkat efektivitas komunikasi interpersonal dan kualitas relasi antarindividu di lingkungan sekolah. Hasil ini menunjukkan bahwa semakin tinggi efektivitas komunikasi interpersonal, semakin kuat pula kualitas relasi interpersonal di Sekolah Dasar Bodhisattva. Penelitian ini memberikan sumbangan untuk pemahaman lebih lanjut mengenai peran komunikasi interpersonal dalam membentuk relasi sosial di kalangan siswa sekolah dasar. Implikasi dari temuan ini dapat digunakan sebagai dasar untuk meningkatkan program pelatihan komunikasi interpersonal di lingkungan pendidikan, dengan tujuan memperkuat jejaring sosial dan relasi positif antarindividu di Sekolah Dasar Bodhisattva. Hasil penelitian menunjukkan bahwa terdapat pengaruh yang signifikan antara variabel komunikasi interpersonal terhadap hubungan antarindividu siswa SD Bodhisattva. Hasil hipotesis menunjukan t hitung> t tabel atau 24,673>0,449, sehingga dapat disimpulkan bahwa Ho ditolak dan Ha diterima, sehingga terdapat pengaruh komunikasi interpersonal terhadap hubungan antarindividu siswa SD Bodhisattva.

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Bhandari, Sabindra Raj. "BODHISATTVA AND MESSIAH: THE COINCIDENCES AND CONCORDANCES IN THEIR THEORIES AND DOCTRINES." International Journal of Multidisciplinary Studies and Innovative Research 6, no. 6 (October 10, 2021): 133–42. http://dx.doi.org/10.53075/ijmsirq2021114466.

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This paper explores the concordances and the coincidences in the theories and doctrines of Bodhisattva and Messiah. The doctrines of Bodhisattva dominantly prevail in Buddhism, in its scriptures, and the literature about it. Likewise, the concept of the Messiah is also equally pervasive in the Old and New Testaments of the Holy Bible. The theories and doctrines of Bodhisattva and Messiah have coincidences and concordances in their essence. They both accord in their ideals and missions to lead humankind to salvation, redemption, and Nirvana or enlightenment. Despite the differences, both Bodhisattva and Messiah have a similar primal grounding on sacrifice and renunciation to liberate and redeem humankind. To accomplish this goal, both depict themselves as the saviours. Therefore, it is essential to recognize that the fundamental doctrines of Bodhisattva and Messiah are not only just because of random development; rather the crosscurrents between the two religions enriched the theories and ideas about them. The simultaneous development of these two religions has harmonized the concepts of Bodhisattva and Messiah. By providing a new outlook, this study adds the qualitative insights of the knowledge about these two aspects from Buddhism and Christianity. The congruity in their ideas demonstrates how the different roads lead to the same destination of truth and reality. To meet the objectives, this article has applied the qualitative approach to research. So, comparative research design and thematic analysis method have been implemented to formulate new interpretations while exploring the concurrences in the theories and doctrines of Bodhisattva and Messiah.

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JIANG, ZHONGHUA, JING GAN, YAN HONG, and BO WU. "Application of Kansei engineering in the innovative design of traditional fashion elements." Industria Textila 75, no. 03 (June 28, 2024): 289–301. http://dx.doi.org/10.35530/it.075.03.202370.

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Kansei engineering can quickly establish the relationship between human emotion and product composition, and it is expected to be an important method for design evaluation. This paper investigates the application of Yungang Grottoes Bodhisattva necklaces to modern attire, specifically the cheongsam, with a focus on the Kansei Engineering-based design approach. The study introduces sensory evaluation to analyse the suitability of various types of Yungang Grottoes Bodhisattva necklaces in cheongsam designs and the sensual style of high-fit cheongsam designs. Two experiments were conducted, with Experiment 1 assessing the suitability of Yungang Grottoes Bodhisattva necklaces on different traditional cheongsam, and Experiment 2 examining the overall style of cheongsam designs when combined with Yungang Grottoes Bodhisattva necklace designs. Fuzzy logic was employed in Experiment 1 to evaluate the suitability of each necklace element, while Experiment 2 incorporated sensory evaluation to determine the sensual style of high-fit cheongsam designs, assessed through subjective ratings by 50 industry experts and 50 evaluators (women aged 18 to 35). The investigation utilized standard procedures for subjective evaluation experiments, resulting in the determination of the suitability of three mainstream cheongsam designs with 24 Yungang Grottoes Bodhisattva necklaces, as well as the identification of high-fit cheongsam sensual styles. The paper concludes by providing recommendations for the design of Yungang Grottoes Bodhisattva necklaces on the cheongsam, utilizing the relative weight values of cheongsam designs as guidance for future applications. This research contributes to understanding the integration of cultural artefacts in contemporary fashion, offering insights into design considerations and potential enhancements of the cheongsam through the incorporation of Yungang Grottoes Bodhisattva necklaces.

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Perrett, Roy W. "The Bodhisattva Paradox." Philosophy East and West 36, no. 1 (January 1986): 55. http://dx.doi.org/10.2307/1398508.

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Syrtypova, S. K. D. "Bodhisattva Manjushri and Zanabazar (1635–1723)." Orientalistica 6, no. 1 (June 23, 2023): 73–86. http://dx.doi.org/10.31696/2618-7043-2023-6-1-073-086.

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A series of articles on various aspects of the work by the great Buddhist master Gombodorjiin Zanabazar (1635–1723), allows the reconstruction of the image of the wisdom deity Manjushri. In the Buddhist pantheon Manjushri belongs to the rank of bodhisattvas, the enlightened beings who have set themselves the highest altruistic goal — to help all living beings until they all achieve Buddhahood. The acquisition of knowledge and wisdom is considered the main thing in the practice of Buddhists. Therefore, the cult image of Manjushri is one of the most widespread. The bodhisattva Manjushri also occupies a prominent place in the work of Zanabazar; in this work, there are about a dozen identified images, which are preserved in various museum and private collections in Mongolia, Russia and China. Among these works, there are, indeed, no masterpieces of the highest rank, which include, for example, the Tathagatas of the Five Kinds and the White Tara. Nevertheless, they deserve special attention because they bear the main features of the Zanabazar’s artistic style. For the first time, the article offers an all-encompassing description of all Manjushri images by Zanabazar and his school.

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Curtin, Deane. "To Live as a Lotus among the Flames …" Worldviews 21, no. 1 (2017): 21–40. http://dx.doi.org/10.1163/15685357-02101003.

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Śāntideva’s (fl. 8th c) most celebrated work, the Bodhi-caryāvatāra (A Guide to the Bodhisattva’s Way of Life) provides practical, contemporary insight into the climate crisis. His spiritual practice—the practice of the bodhisattva as nurse for the human condition—encourages reframing delusion into understanding. It thus reveals the antidotes to the causes of the climate crisis, such as greed and anger. Above all, the “wicked” nature of the climate crisis is an opportunity for a new world to emerge. If we look honestly at the changing planet it will reflect back to us the truth of who we are.

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Hoyt, Mei. "Engaging Bodhisattva Compassion in Pedagogical Aporias." Working Compassion 21, no. 2 (September 21, 2020): 24–31. http://dx.doi.org/10.7202/1071563ar.

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In teaching culturally sensitive and difficult issues, tensions and interruptions may arise, and educators and students may retreat to their respective comfort zones to avoid conflict and suffering, a pedagogical aporia occurs. This article introduces and examines Bodhisattva compassion from the Buddhist tradition, which offers insights and wisdom in transforming unexamined emotional responses into healthy and nonviolent expressions and embodiment of difference and dissonance. By tracing the Chinese etymological history of the term compassion and its use in Buddhist literature, I argue that Bodhisattva compassion embodies 悲心, a somatic, but unattached and awakened responsive heartmind. Bodhisattva compassion recognizes and accepts the unavoidability of human suffering, but it also liberates us from the common assumption of fellow-feeling and pity subsumed in sorrow and suffering. Guided by the concepts of wisdom and transforming the mind in Buddhism, bodhisattva compassion focuses on lucid awareness of one’s responsive heartmind and skillful actions to engage suffering. Pedagogy enlightened by bodhisattva compassion has curricular and instructional implications. In the struggle of identity politics or for social justice, it is probably more critical to develop ethical and undifferentiated compassion pedagogy than wrestling with power dynamics in our teaching.

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Cohen, Signe. "From cakravartin to bodhisattva: Buddhist models for globalization." Journal of Global History 18, no. 3 (October 9, 2023): 426–38. http://dx.doi.org/10.1017/s1740022823000141.

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AbstractThis article examines globalization in an Asian context through the lens of two Buddhist concepts: the cakravartin and the bodhisattva. A cakravartin is a ruler who fuses spiritual and political power in his global reign. This article argues that the cakravartin represents one model of Buddhist globalization where the spread of the religion coincides with the growing military dominion of a BuddhGist king. A bodhisattva, on the other hand, is an enlightened being who has chosen to be reborn out of compassion with the entire suffering world. A bodhisattva watches over a ‘Buddha field’, or spiritual realm. Each Buddha field has its own laws, culture, language, or even separate forms of time and space. The bodhisattva provides a new model for understanding cultural diversity in the absence of a unified political power: the Buddhist world is a transnational network where new identities are negotiated.

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Chang, Qing. "Tradition and Transmission: Rocana Assembly in Niche no. 5 at Feilai Feng and Huayan Teaching during the Song Period." Religions 14, no. 5 (April 29, 2023): 588. http://dx.doi.org/10.3390/rel14050588.

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The Huayan sutras are important historical references for the Chinese worship of the Rocana Buddha; however, these Huayan sutras provide little help in understanding the worship for the larger Rocana triad (i.e., Rocana Buddha flanked by two bodhisattvas) in niche no. 5 at the Feilai Feng complex. The Rocana triad images are primarily linked to the Buddhist texts written by Chinese monks which established the principle for teaching the Huayan ritual during the Tang period. With regard to the iconographic characteristics of the two bodhisattvas of the triad in niche no. 5, the bodhisattva Samantabhadra rides an elephant, while the bodhisattva Manjusri rides a lion. They are associated with Buddhist texts and artistic productions beyond the Huayan school and are possibly related to esoteric Buddhism. Similarly, the crowned Rocana seen in niche no. 5 is likely derived from an older tradition dating to the Tang and Five Dynasties periods. Similar descriptions can be found in esoteric Buddhist texts and images. Nevertheless, niche no. 5 is the earliest extant example of such a Rocana triad, wherein the triad is represented by a central crowned Buddha with a special hand gesture or mudra, who is flanked by two bodhisattvas riding animals. From niche no. 5, one can see the development of the Huayan Rocana triad within the tenth century. The combination of elements seen in this niche also indicates that Buddhist artists were not limited by the boundaries of different schools or teachings when they created a new form of iconography. The specific iconography of niche no. 5 can be linked to the Han-style Buddhist artistic traditions from previous periods, such as the Tang, Five Dynasties/Wuyue Kingdom. Ultimately, the contemporary Northern Song capital, Kaifeng, was likely the most direct influence. The Rocana Buddhist triad at niche no. 5 is reflected in the iconography of the same triad installed at the Huiyin monastery at a later time during the Northern Song Dynasty. In turn, the similarities between the images in niche no. 5 and those from other regions, such as Sichuan, Yunnan, Korea and Japan, reveal the connection between the Huiyin monastery and these other sites.

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Lim, Young-ae. "A Golden Treasure from Korea: The Gilt-Bronze Bodhisattva Statue of Silla." Religions 13, no. 6 (June 16, 2022): 554. http://dx.doi.org/10.3390/rel13060554.

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A gilt-bronze statue of a standing bodhisattva was discovered at the Sŏllimwŏn Temple site. The statue is notable as its halo and pedestal were found intact at the time of discovery, and the bodhisattva figure itself is almost perfectly preserved. There are only a few instances of gilt-bronze statues from the Unified Silla kingdom that can be definitively linked to the site of their original placement. Sŏllimwŏn was physically distant from the royal palace, but its status as a central temple of the Sŏn School 禪宗 and the activities of pre-eminent monks in the ninth century made it important enough to become the site for a splendid gilt-bronze bodhisattva statue. Based on physical, stylistic, and scientific evidence, the statue dates to the latter half of the ninth century and has ties to the Buddhist monk Master Honggak 弘覺禪師. A unique example of a gilt-bronze sculpture, the Sŏllimwŏn bodhisattva is a valuable part of Buddhist material culture in Korea.

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SUGIMOTO, Takushu. "Was Asoka a Bodhisattva?" JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 467–59. http://dx.doi.org/10.4259/ibk.39.467.

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22

Macé, François. "Ancêtre, dieu et « bodhisattva »." Extrême-Orient, Extrême-Occident, no. 45 (March 22, 2022): 35–76. http://dx.doi.org/10.4000/extremeorient.2713.

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NAKAJIMA, Shiro. "Shenhui's (_??__??_) Bodhisattva-sila Thought." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 136–42. http://dx.doi.org/10.4259/ibk.54.136.

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24

Craig, Marveen. "On Becoming A Bodhisattva." Journal of Diagnostic Medical Sonography 14, no. 3 (May 1998): 125–27. http://dx.doi.org/10.1177/875647939801400307.

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25

Sato, Haroldo Tuyoshi, and Angel-Baldomero Espina Barrio. "A MÍSTICA DA RELAÇÃO DO BODHISATTVA KUAN YIN COM AS POPULAÇÕES DO EXTREMO ORIENTE E DO BRASI." Revista Relicário 9, no. 17 (August 31, 2022): 113–34. http://dx.doi.org/10.46731/relicario-v9n17-2022-223.

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Este é um artigo de antropologia religiosa que estuda o mito e o rito de Kuan Yin, o bodhisattva da compaixão que, desde seu surgimento nos sutras do Budismo Mahayana, foi acolhido pelas populações do Extremo Oriente e do mundo como uma das expressões máxima deste. O mito será estudado historicamente e por meio de entrevistas realizadas com devotos do bodhisattva e o rito, através da observação participante.

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이상엽. "Comparative Analysis of the Fanwang jing Bodhisattva Precepts and the Yogācāra Bodhisattva Precepts." BUL GYO HAK YEONGU-Journal of Buddhist Studies 27, no. ll (December 2010): 83–121. http://dx.doi.org/10.21482/jbs.27..201012.83.

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Zhao, Wen. "The Story of Sadāprarudita’s Search for Dharma and the Worship of the Prajñāpāramitā Sūtra from India to Sixth-Century China." Religions 14, no. 3 (March 17, 2023): 410. http://dx.doi.org/10.3390/rel14030410.

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The story of bodhisattva Sadāprarudita’s search for Dharma in the Prajñāpāramitā Sūtra has served to successfully shape the characters of the Dharma seeker, bodhisattva Sadāprarudita, and the Dharma preacher (dharmabhāṇakas), bodhisattva Dharmodgata. This narrative carried much information about the veneration of the Prajñāpāramitā Sūtra in Indic contexts, and it also enthused Chinese Buddhists of the sixth century CE to create the Prajñāpāramitā Sūtra written in gold calligraphy. Emperor Wu of the Liang organized pañcavārṣika assemblies centred on the lectures and veneration of the gold-calligraphy Sūtra, and the Tiantai master Huisi made a vow to create such a scroll around the same time. In the relevant accounts, Chinese preachers are always associated with the Dharma preacher Dharmodgata in the narrative, which in turn enhanced their authority in the contexts in which they operated. The narrative thus helped to promote the transmission of the text across the cultural boundaries in which the Dharma preacher, as the embodied agent of the Prajñāpāramitā text, played a significant role.

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KAWAKAMI, Mitsuyo. "The Bodhisattva Path of Avalokitesvara." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 1 (1992): 30–32. http://dx.doi.org/10.4259/ibk.41.30.

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KATSUNO, Ryuko. "Jianzhen's Precepts of a Bodhisattva." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 1 (2006): 97–100. http://dx.doi.org/10.4259/ibk.55.97.

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Mitchell, Donald W., Donald S. Lopez, and Steven C. Rockefeller. "The Christ and the Bodhisattva." Philosophy East and West 38, no. 4 (October 1988): 448. http://dx.doi.org/10.2307/1399127.

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K., J. P., Donald S. Lopez, and Steven C. Rockefeller. "The Christ and the Bodhisattva." Journal of the American Oriental Society 113, no. 3 (July 1993): 509. http://dx.doi.org/10.2307/605429.

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McQUADE, MOLLY. "WANTING TO BE A BODHISATTVA." Yale Review 96, no. 3 (July 2008): 101–3. http://dx.doi.org/10.1111/j.1467-9736.2008.00430.x.

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Fickle, Dorothy H. "The Bodhisattva with a Mask." Artibus Asiae 54, no. 3/4 (1994): 347. http://dx.doi.org/10.2307/3250062.

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Schuyler, Kathryn Goldman. "Being a Bodhisattva at Work." Journal of Human Values 13, no. 1 (April 2007): 43–60. http://dx.doi.org/10.1177/097168580601300106.

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Tassi, Marguerite A. "The Way of the Bodhisattva." Critical Survey 35, no. 2 (June 1, 2023): 80–91. http://dx.doi.org/10.3167/cs.2023.350207.

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Abstract What can Buddhism offer contemporary religious understandings of King Lear? Shakespeare's great wisdom play has been viewed, more often than not, as pessimistic, even nihilistic, in its tragic rendering of the human condition. A Buddhist perspective challenges the premises of such a bleak reading by offering profound insight into how suffering gives rise to compassion, empathy and wisdom, rather than despair. Focusing particularly on the enigmatic spirituality and moral function of Edgar, this article illuminates his character through the revered teachings of a classic Indian text of Mahāyāna Buddhism, Shāntideva's Way of the Bodhisattva. Edgar appears in the heroic light of a bodhisattva, an enlightened being who seeks to alleviate the suffering of others. His journey exemplifies the human potential for moral transformation, selflessness and universal love in his responsiveness to the suffering of others who wander in a saṃsāric world of ignorance, attachment and aversion.

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Trubnikova, Nadezhda N. "Incarnated Bodhisattva: A Record of the Commemoration of Princess Sonshi." Study of Religion, no. 2 (2019): 66–76. http://dx.doi.org/10.22250/2072-8662.2019.2.66-76.

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The article describes one of the examples of the ganmon genre in Japanese Buddhist literature: the text of Yoshishige-no Yasutane (933–1002), compiled in 985 for the commemoration rite of Princess Sonshi (addressee of Sanbō ekotoba) and included into the Honchō Monzui collection. In this ganmon, a noble woman appears as the incarnation of bodhisattva: although in childhood and youth the princess was a priestess of Kamo shrine, then became the sovereign's wife and only became a nun shortly before her death, her life choice is described as moving along the path of the Buddha to the rebirth in Pure Land. Like other compilers of gammon texts, Yasutane combines references to Buddhist scriptures with motifs from Chinese secular poetry. The rite of commemoration, of which he speaks, is indicative from point of view of the selection of Buddhist sutras presented to the temple – those that were most popular in Japan and were considered especially useful for women. Among the Japanese texts about Kannon (Avalokiteśvara), this gammon is interesting by the sense in which the fate of a woman, in her life and after death, can be considered the realization of the Bodhisattva's merciful practice. The article is accompanied by translation of the Yasutane’s ganmon

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Zolotarova, Kristina. "SUTRA MAP: THE WAY OF BODHISATTA AVALOKITESVARA." Doxa, no. 2(36) (March 25, 2022): 84–94. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246782.

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Bodhisattva Avalokitesvara is one of the most important figures of southern Buddhism, the image of which is very popular in the XXI century. Avalokitesvara embodies precisely those qualities that have found a response in all social circles and strata of the population for many centuries – a universal symbol of kindness, compassion, forgiveness and peace.In this article, we traced the emergence and spread of this image of the Buddhist pantheon through the analysis of texts-sutras, namely – through their distribution in the region (preachers, translators, influential figures of their time). Within the scope of our work, it is important for us to follow the path of distribution of sacred texts by means of the pilgrims (readers, translators, and content writers) in East Asia. To do this, we turned to the very first translations of sacred texts related to the bodhisattva Avalokitesvara and to sacred sculpture, which is a reflection of key historical and cultural processes.We can find clues about the bodhisattva Avalokitesvara in such sacred texts as: The Sutra of the White Lotus of the Supreme Law, the Saddharmapundarika Sutra, the Sutra of Unfinished Life, the Great Sukhavati Sutra, the Karanda Sutra, the Nilakantha Dharani, the Shurangama Sutra, the Sutra of the Heart of Accurate Wisdom, the Prajnaparamita Hridaya Sutra, the Avatamsaka Sutra.Today there are several examples of sutras preserved in their authentic form without transformation, but it should be noted that their number and state in which they have been preserved do not provide much room for research.However, these are historical monuments, from which “everything began”. After examining the lives of the leading representatives of Pilgrimage and the translators of Chinese Buddhism who worked with the texts of the Theravada and Mahayana, which are directly related to the bodhisattva Avalokitesvara, make it clear that the propagation of this religious image in the cultures of East Asia would not be possible without them. Thanks to the translations into accessible language the doctrine “came out” from the walls of the monasteries, the common people gained access to it, which in the future resulted not only in the spread of the image of bodhisattva Avalokitesvara, but also in the emergence of local adaptations and manifestation of “cultishness” in the essence of this phenomenon.

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Yang, Y., S. Yang, and M. Hou. "DISEASE INVESTIGATION OF STONE CARVING BY SPATIAL ANALYSIS: A CASE STUDY ON THE STONE CARVING OF DAZU THOUSAND-HAND BODHISATTVA." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-M-1-2021 (August 28, 2021): 887–94. http://dx.doi.org/10.5194/isprs-archives-xlvi-m-1-2021-887-2021.

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Abstract. Cultural relics are often threatened by nature and human, especially stone carving relics which have immovable characteristics. Compared with other cultural relics, the diseases of stone carving relics are more complex, and they can affect carvings’ cultural and artistic value to a great extent. This article selects Dazu thousand-hand bodhisattva as a case, not only because it has a strong representation in Chinese stone carving art, but also considering that there are many complex diseases in the whole range after a long history, therefore the Dazu thousand-hand bodhisattva has high research value, and scientific investigation methods are essential for the protection and research of cultural relics. The main purpose of this paper is to investigate the arm diseases of Dazu thousand-hand bodhisattva by using the two methods of GIS spatial analysis: kernel density analysis and trend analysis. The past investigation methods are difficult to achieve the expected results because of their strong subjectivity and narrow range, and the use of spatial analysis to investigate the diseases of stone carvings can study the spatial characteristics and coupling relationship of stone carvings from the macro level.

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Donnere, Aliise Eisho. "Jizō-kō and Sentai-Jizō wo horu kai: Finding new bonds through Jizō carving activity." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, no. 1 (March 30, 2023): 25–44. http://dx.doi.org/10.53417/sjebs.v3i1.88.

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This article investigates how Buddhist temples in modern Japan use the image of bodhisattva Jizō to attract more people to their precincts and to make closer ties with their parishioners through events known as Kō (regular temple events, usually concentrating on worshipping a bodhisattva, in this case - bodhisattva Jizō). The article presents an insight into three traditional Kō and one original event that grew out of a traditional Kō in the largest city of Tohoku region - Sendai. The author will attempt to show that the format of traditional Jizō-kō is quite flexible and allows the head priest to interact with the members in a relaxed and intimate atmosphere. Finally, we will have a look at a slightly changed format of Jizō-kō - Jizō statues carving event in Kōzenji, where the participants hardly engage in rituals, but instead spend some quality time carving small wooden statues and talking about Buddhism and the ideal way of life. The author argues that this kind of adaptation of a traditional event to the needs of modern people doesn’t make it less “Buddhist”, but instead allows the participants to get a deeper understanding of what they are practicing.

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Seo, Nam-young. "Development of the Iconography of Maitreya Preaching in Tuṣita Heaven and Pensive Image as Heavenly Multitude through the Northern Route." Korean Journal of Art History 317 (March 31, 2023): 45–76. http://dx.doi.org/10.31065/kjah.317.202303.002.

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The iconography of Maitreya preaching in Tuṣita Heaven illustrates the contents of Foshuoguan Milepusa Shangsheng Doushuaitian jing(hereafter, Shangsheng jing) in which Maitreya, who was promised that he will attain Buddhahood after Sakyamuni’s nirvana, preaches in Tuṣita Heaven. It originated from Gandhara region that includes Kapisa and was introduced to Central Asia and China by the Northern Route. In the Kizil Caves, there are Maitreya images sitting cross-legged and preaching to the heavenly multitude. Compared to the examples found in the Gandhara region, the heavenly multitudes here are depicted with increased importance. Moreover, the multitudes seating cross-legged or with two feet drawn together in the art of Gandhara region became pensive bodhisattvas in the Kizil Caves, and those in the lower rows in the cave also seem to represent the pensive multitude mentioned in Shangsheng jing. As the iconography was introduced to China, the heavenly multitude who stood with attending bodhisattvas were reduced in size whereas images of Maitreya became more dominant. The fact that cross-legged Maitreya is usually attended by pensive bodhisattvas to form a triad shows that the Chinese perception of Shangsheng jing differed from that of Gandhara and Central Asia. The palaces of Tuṣita Heaven that resemble the wooden architectures of China show that the iconography has been Sinicized. There are many inscriptions on the pensive bodhisattvas of late Northern Wei that include the word ‘pensive image,’ suggesting that they were made to represent pensive heavenly multitude listening to the preaching of Maitreya in Tuṣita Heaven. Accordingly, it can be deduced that the images of pensive bodhisattva reflect not only Sakyamuni meditating when still Prince Siddhartha, but also pensive heavenly multitude in accordance with the iconography of Maitreya preaching in Tuṣita Heaven.

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Donnere, Alīse Eishō. "Jizō in Action: The Role of Jizō Statues in Temple Atmosphere, Seen through the Eyes of Sendai Temple Abbots." Folklore: Electronic Journal of Folklore 81 (April 2021): 121–56. http://dx.doi.org/10.7592/fejf2021.81.donnere.

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This article shows how abbots at four Buddhist temples in Japan interpret the image and role of the Bodhisattva Jizō – the most popular folk deity in Japan. Statues of Jizō can be found in almost every Japanese Buddhist temple, but their roles differ significantly due to the folk character of this Bodhisattva and the wide range of its functions. Jizō was granted the role of universal saviour in Japanese folk religion, with more and more functions added throughout the centuries. The author attempts to show that abbots see Jizō statues very differently, and that sometimes the Jizō statues of one temple can be interpreted differently by the abbots of different temples.

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42

Bongsoon Lee. "The Bodhisattva Ideal of Mahāvairocana Sūtra." BUL GYO HAK YEONGU-Journal of Buddhist Studies 18, no. ll (December 2007): 217–60. http://dx.doi.org/10.21482/jbs.18..200712.217.

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MATSUO, Eko. "The Bodhisattva in the Wangsheng Lunzhu." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 96–98. http://dx.doi.org/10.4259/ibk.51.96.

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TAKEBAYASHI, Yu. "Sengzhao's Understanding of the Dharmakaya Bodhisattva." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 2 (2015): 736–39. http://dx.doi.org/10.4259/ibk.63.2_736.

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Bhattacharjee, Monica. "Embracing the Paradox: A Bodhisattva Path." Religions 13, no. 1 (January 12, 2022): 67. http://dx.doi.org/10.3390/rel13010067.

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This article addresses the significance of paradox as a steady presence in our lives. Contradictions and ambiguities often lead to aversive states of anxious uncertainty where straightforward answers are often unavailable yet sought after to alleviate existential insecurities. In conditions where narratives of ambivalence intensify, such as during the worldwide COVID-19 crises, our traditional socio-evolutionary inclinations to avoid them either through denial or active resistance become more noticeable. It also leads to distress in intersubjective spaces especially when uncertainty and perceptions of threat stand as correlates, and we start to fear what we do not understand. In this paper, I consider wisdom responses from a Buddhist perspective to help us acknowledge the value of paradox, highlighting how changes in the formulation of our self-concept can help with that. I draw upon select principles and insights from the Diamond Sutra and the Heart Sutra, two texts within the Mahaprajnaparamita sutras of Mahayana Buddhism. Through these, I examine some inherent paradoxes as vital components of a larger ontological unity, the recognition of which can act as an enabler to the Bodhisattva path. This path is worthy of exploration, allowing us to move past the need for closure and instead focus on reconciliation, disclosure, and epistemic humility.

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Béguin, Gilles, and France Drilhon. "Un bodhisattva néwar au musée Guimet." Arts asiatiques 44, no. 1 (1989): 50–56. http://dx.doi.org/10.3406/arasi.1989.1258.

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Shim, Jae-Ryong. "A Comment on "Jesus the Bodhisattva"." Buddhist-Christian Studies 16 (1996): 191. http://dx.doi.org/10.2307/1390167.

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Kim, Seung Chul. "Jesus the Bodhisattva: Jesus as Predicate." Buddhist-Christian Studies 16 (1996): 192. http://dx.doi.org/10.2307/1390168.

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Ono, Renmyo. "Shinran's View of the Bodhisattva Dharmakara." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 36, no. 2 (1988): 502–9. http://dx.doi.org/10.4259/ibk.36.502.

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Strafella, Giorgio, and Daria Berg. "“Twitter Bodhisattva”: Ai Weiwei’s Media Politics." Asian Studies Review 39, no. 1 (January 2, 2015): 138–57. http://dx.doi.org/10.1080/10357823.2014.990357.

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