Relevant bibliographies by topics / Buddha Amitābha

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Academic literature on the topic 'Buddha Amitābha'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Buddha Amitābha"

1

Black, D. M. "The Buddha Amitābha, The Size of Things." Theology 117, no. 6 (November 2014): 429–30. http://dx.doi.org/10.1177/0040571x14547486.

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2

Kim, Youn-mi. "A Comprehensive Study of the Lost Buddha Statues at Pogwangjŏn, the Main Hall of Hoeamsa." Korean Journal of Art History 311 (September 30, 2021): 115–50. http://dx.doi.org/10.31065/kjah.311.202109.004.

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The main Buddha hall of Hoeamsa 檜巖寺, the monastery that received heavy royal patronages from the late Koryŏ to the early Chosŏn period, was a building known as Pogwangjŏn 普光殿 built in the 14th century. Unfortunately, little is known about the Buddhist statues that had been enshrined in Pogwangjŏn because the monastery fell into ruins two centuries later. Based on comprehensive analyses of historical records and archaeological excavations of the monastery site, this paper attempts to infer the iconography, size, shape, number, and religious meanings of these lost Buddhist statues. The Records of the Restoration of Hoeamsa on Mount Ch’ŏnbo (Ch’ŏnbosan hoeamsa sujogi 天寶山檜巖寺修造記) and archaeological remains suggest that three Buddha status as tall as fifteen ch’ŏk 尺, which would be 4.39-4.6m in modern measurement were enshrined in the monastery’s main hall. Based on the teaching and life of the monk Naong Hyegŭn 懶翁惠勤 (1320-1376) who built the hall and the iconography of embroidered Buddhist hanging scrolls donated by the Queen Wŏn’gŏyng 元敬 (1365-1420), we can infer that these three statues comprised either Amitābha-Śākyamuni-Bhaiṣajyaguru Buddhas, or Amitābha-Vairocana-Bhaiṣajyaguru Buddhas, perhaps the latter in higher chances. These threes Buddhas, as this paper suggests, were designed to embody the trikāya 三身 and the triratna 三寶 along the north-south and the east-west axes of the monastery layout.
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3

Ichinose, Kazuo. "Hōnen’s Pure Land Thought Manifested through His Understanding of Amitābha Buddha and Buddha Nature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 1 (December 25, 2020): 117–20. http://dx.doi.org/10.4259/ibk.69.1_117.

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4

Song, Jae Keun. "A Philosophical Elucidation of the Practice of Reciting the Name of Amitābha Buddha." Journal of Korean Association for Buddhist Studies 91 (August 31, 2019): 93–114. http://dx.doi.org/10.22255/jkabs.91.4.

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5

Hughes, April D. "Envisioning Paradise." Archives of Asian Art 71, no. 2 (October 1, 2021): 171–90. http://dx.doi.org/10.1215/0066637-9302495.

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Abstract The majority of the murals at Dunhuang that depict Maitreya are dominated by his three assemblies, thereby emphasizing the salvific power of the future Buddha after he has descended to earth. This article examines scenes from the Maitreya murals, highlighting details appearing across the murals that allow us to understand how adherents imagined life in an earthly paradise. Most scenes in the murals accentuate the magnificence of life in Maitreya's terrestrial Buddhaland, characterized by manageable yet rewarding labor and a long life that never ends suddenly, all in a clean urban environment. Hence, in this realm some labor is still required and social hierarchies are maintained. Unlike the celestial realm of Amitābha Buddha, Maitreya's land is ruled by an ideal leader, the Wheel-Turning King Saṅkha. The article concludes by examining the tension between the power of the religious leader and the political ruler, evident even though the paintings do not include representations of Saṅkha himself. Rather, they depict his regalia, his gift, and his family in prominent positions, near Maitreya, thus suggesting that the future Buddha absorbed Saṅkha's political power, which parallels contemporaneous political and religious developments.
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6

Cho, Joon-ho. "Examination of the Origins and Development of Amitābha Buddha : New Perspectives on the Original Meaning of Recollection of the Buddha(Buddhānussati)." Journal of Korean Association for Buddhist Studies 90 (May 31, 2019): 7–39. http://dx.doi.org/10.22255/jkabs.90.1.

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7

Saito, Muko. "Hōnen’s Interpretation of Amitābha Buddha: The Relationship of the Gyakushū-Seppō and Amidakyō-Ryakki." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 1 (December 20, 2018): 70–75. http://dx.doi.org/10.4259/ibk.67.1_70.

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8

Szuksztul, Robert. "Charakterystyki krainy Sukhāvatī w kontekście przemian buddyjskiej kosmologii i soteriologii. Część pierwsza." Polish Journal of the Arts and Culture New Series, no. 13 (1/2021) (2021): 153–70. http://dx.doi.org/10.4467/24506249pj.21.008.13735.

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Tekst podejmuje analizę Sukhāvatī – świata („pola buddy”) Amitabhy, określanego również jako Czysta Kraina. Pewne jej cechy – przynajmniej na pozór – odbiegają od standardowych wyobrażeń na temat buddyzmu. Skłaniało to niektórych badaczy do poszukiwań bezpośrednich zapożyczeń z innych religii i kultur, co miało wyjaśnić źródło nazwy, położenie i cechy tej krainy. Charakterystyki te można jednak bardziej przekonująco wyjaśnić, analizując proces ewolucji samego buddyzmu, co stanowi główne zadanie tej pracy. Tekst podzielony został na dwie części. W części pierwszej przedstawione jest założenie o wewnątrzbuddyjskich źródłach pochodzenia Sukhāvatī wraz z uzasadnieniem tego wyboru. Następnie omówiona zostanie ewolucja buddyjskiej wizji kosmologicznej, która ostatecznie doprowadziła do koncepcji pól buddów, w tym Sukhāvatī. Część druga poświęcona zostanie analizie charakterystyk tej krainy w świetle Krótkiej i Długiejsutry Sukhāvatīvyūha, w kontekście innych tekstów buddyjskich, aby wykazać, że Sukhāvatī skupia w sobie następujące buddyjskie wątki: (a) w warstwie wizualnej przedstawienie raju, (b) w wymiarze niematerialnym aktywność nirwany, (c) w aspekcie ścieżki łatwe praktyki charakteryzujące warunki odrodzenia dla niższych niebios. Characteristics of The Land of Sukhāvatī in The Context of Changes in Buddhist Cosmology and Soteriology. Part One The text analyses Sukhāvatī – Amitābha’s purified buddha field, also known as the Pure Land. The vision of Sukhāvatī became immensely popular in Indian Mahāyāna Buddhism, and in East Asia it started a new Buddhist tradition. Some of its features – at least on the surface – differ from standard ideas about what Buddhism is. The descriptions of the activity of the Buddha Amitābha, who brings salvation to all beings, by enabling them to be reborn and live a blissful and virtually endless existence in his paradise land of Sukhāvatī, where achieving the ultimate goal of Buddhist practice is quick and easy, led to attempts at showing the structural similarities of this tradition with, for example, Christianity. There were also attempts at proving direct borrowings from other religions and cultures, which was supposed to explain the source of the name, location and characteristics of this land. These characteristics, however, can be more convincingly explained by analysing the process of evolution of Buddhism itself, which is the main focus of this work. Due to its volume, the text is divided in two parts. The first part defends the assumption about the intra-Buddhist origins of Sukhāvatī and the justification for this choice in the context of various other theories about the origin of that land. Then the evolution of the Buddhist cosmological vision that eventually led to the concept of purified buddha fields, including Sukhāvatī, will be discussed. The second part will be devoted to an analysis of the characteristics of this land in the light of the Shortand Long Sukhāvatīvyūhasutras, and in the context of other Buddhist texts, to show that Sukhāvatī combines the following Buddhist themes: (a) in the visual layer, the presentation of a paradise, an ideal land that lacks any existential ills, (b) in the non-material aspect, the activity of nirvāṇa, (c) in the dimension of the Buddhist path, the easy practices that characterise the conditions of rebirth for the lower heavens.
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9

Hwang, Sun-mi. "Consideration of self-healing of relationship addiction - Focusing on the meditation on the jeweled tree of the sixteen meditations of Amitābha in Amitāyur-dhyāna-Sūtra." 불교문예연구 ll, no. 9 (August 2017): 391–423. http://dx.doi.org/10.35388/buddhi..9.201708.013.

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10

"Amitābha Buddha Revisited: Into the Twenty-first Century Modern Science." International Journal of Theology, Philosophy and Science 1, no. 1 (November 2017). http://dx.doi.org/10.26520/ijtps.2017.1.1.54-70.

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Books on the topic "Buddha Amitābha"

1

Rulu. Thinking of Amitābha Buddha: Selected Mahāyāna sūtras. Tamarac, FL: Llumina Press, 2011.

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2

Thinking of Amitābha Buddha: Selected Mahāyāna sūtras. Bloomington, IN: AuthorHouse, 2012.

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3

Ducor, Jérôme. Le Sûtra d'Amida prêché par le Buddha. Bern: P. Lang, 1998.

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4

Mind-seal of the Buddhas: Patriarch Ou-i's commentary on the Amitabha Sutra. 2nd ed. New York: Sutra Translation Committee of the United States and Canada, 1997.

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5

Chih-hsü. Mind-seal of the Buddhas: Patriarch Ou-i's commentary on the Amitabha Sutra. 2nd ed. New York: Sutra Translation Committee of the United States and Canada, 1997.

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6

Chih-hsü. Mind-seal of the Buddhas: Patriarch Ou-i's commentary on the Amitabha Sutra. 2nd ed. New York: Sutra Translation Committee of the United States and Canada, 1997.

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Book chapters on the topic "Buddha Amitābha"

1

Suzuki, Beatrice Lane. "Shinran and his Song on Amida Buddha." In Lay Buddhism and Spirituality: From Vimalakīrti to the Nenbutsu Masters, 221–30. Equinox Publishing, 2014. http://dx.doi.org/10.1558/equinox.22096.

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2

Halkias, Georgios T. "The Celestial Treasures of Buddha Amitābha." In Luminous Bliss, 165–86. University of Hawai'i Press, 2012. http://dx.doi.org/10.21313/hawaii/9780824835903.003.0006.

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"Chapter Six: The Celestial Treasures of Buddha Amitābha." In Luminous Bliss, 165–86. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824837747-012.

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