Relevant bibliographies by topics / Buddhis Priests

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

Academic literature on the topic 'Buddhis Priests'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Buddhis Priests"

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Donnere, Alīse Eishō. "To the Brighter Side. New Tendencies in Erecting Statues of Bodhisattva Jizō in Japanese Buddhist Temples." Nowa Polityka Wschodnia 37, no. 2 (2023): 72–90. http://dx.doi.org/10.15804/npw20233703.

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Japan is a predominantly atheistic country, however, Buddhism is still keeping its influence on society. Firstly, funerals are mostly performed according to the Buddhist ritual. Secondly, several times a year the majority of Japanese families visit their relatives’s graves in cemeteries, belonging to Buddhist temples. As a result, Buddhism is associated first of all with death and funeral. Buddhist priests try to make the image of Buddhism brighter in many ways. In this article, we will look at one of these ways – erecting statues that depict simultaneously the beloved bodhisattva Jizo, the pr
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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan." Numen 66, no. 2-3 (2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.

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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist int
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Kanthik, Chamnong, and Sudaporn Khiewngamdee. "THE RELATIONSHIP BETWEEN THE BUDDHA AND THE PRIESTS OF OTHER RELIGIONS IN THE TIPITAKA." Humanities & Social Sciences Reviews 7, no. 1 (2019): 56–61. http://dx.doi.org/10.18510/hssr.2019.717.

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Purpose: This research aims to study the concepts and types of priests of other religions which appear in the Tipiaka, to study the Buddha’s relationship with other religious priests and to use it as a practice for Buddhists to live in harmony with other religions.Methodology: The researcher used as a research method a documentary and commentary of the Pali Tipiaka Siamese official version, Mahamakut Rajavidyalaya and the Tipiaka and the Commentaries which are translations of the Mahamakut Rajavidyalaya Foundation under Royal Patronage. The study mainly focused on the appearance of the Vinaya
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Reader, Ian. "Buddhism in Crisis? Institutional Decline in Modern Japan." Buddhist Studies Review 28, no. 2 (2012): 233–63. http://dx.doi.org/10.1558/bsrv.v28i2.233.

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Concerns that established temple Buddhism in Japan is in a state of crisis have been voiced by priests in various sectarian organizations in recent years. This article shows that there is a very real crisis facing Buddhism in modern Japan, with temples closing because of a lack of support and of priests to run them, and with a general turn away from Buddhism among the Japanese population. In rural areas falling populations have led to many temple closures, while in the modern cities people are increasingly turning away from the prime area in which Japanese people have traditionally engaged wit
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Okamura, Tsuyoshi, Chiaki Ura, Ryosho Shoji, Akinori Takase, and Yukan Ogawa. "P193: Participation of faith-based organizations in the secular health- and welfare- care system for the older people in Japan: evidence and challenges." International Psychogeriatrics 35, S1 (2023): 227. http://dx.doi.org/10.1017/s1041610224000255.

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Objective:Due to longevity, universal health coverage, declining population, and a stable society, it is estimated that the number of people with dementia will reach 10 million by the mid-21st century, accounting for 10% of the total population in Japan. To move toward a dementia-friendly community, it is essential to develop innovative and effective dementia care. However, human and economic resources are limited. Therefore, we focused on traditional Buddhist denominations that have organizations, educational systems, human resources, networks, and care venues. The fundamental question of thi
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Ertrisia, Rendy Aditya Putra, and Galih Sekar Jati Nagari. "Arca Pendeta Buddha di Indonesia." JANUS 1, no. 1 (2023): 24–44. http://dx.doi.org/10.22146/janus.v1i1.7371.

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Dalam penelitian terdahulu, temuan arca-arca pendeta Buddha di Jawa Timur selalu diidentifikasi sebagai perwujudan Raja Kṛtanāgara . Namun, ternyata arca serupa juga terdapat di Jawa Tengah dan berasal dari masa lebih awal, sehingga menimbulkan pertanyaan apakah arca serupa juga dapat dikaitkan dengan tokoh tertentu? Tulisan ini mendiskusikan permasalahan tersebut dengan melakukan kajian kembali terhadap sejumlah arca pendeta Buddha baik di Jawa Tengah maupun di Jawa Timur. Kajian dilakukan dengan pendekatan ikonografi dan ikonologi. Hasil kajian memperlihatkan bahwa tokoh pendeta Buddha diarc
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Heidegger, Simone. "Shin Buddhism and Gender." Journal of Religion in Japan 4, no. 2-3 (2015): 133–83. http://dx.doi.org/10.1163/22118349-00402004.

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In the two main branches of Jōdo Shinshū (or Shin Buddhism), the Ōtani-ha and the Honganji-ha, a movement toward gender equality emerged in the 1980s. This movement and its development have brought about internal discussions on discrimination against women and an increasing awareness of gender issues, as well as concrete reforms of institutional laws. In the Ōtani-ha, a ruling that explicitly excluded women from becoming temple chief priests (jūshoku) led to protests and petitions by the association of chief priests’ wives and resulted in the establishment of the “Women’s Association to Consid
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Lepekhova, Elena S. "The Image of Rahula in Japanese Ritual Texts Koshiki." Study of Religion, no. 2 (2019): 77–84. http://dx.doi.org/10.22250/2072-8662.2019.2.77-84.

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The main field of this study is the image of Rahula (Jp. Raun or Ragora), the son and disciple of Buddha Shakyamuni in the Japanese ritual Buddhist text “Raun koshiki” (XIII century), compiled by the Buddhist priest Yuixin. The main purpose of the koshiki texts was to strengthen the karmic connection between the adepts and the object of worship to whom this koshiki was dedicated – Buddha, bodhisattva, arhat or Buddhist patriarch. Therefore, the main content of the koshiki was: the history of the main character, the significance of his role to the Buddhist devotees, praise to his virtues and me
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Bahir, Cody R. "From China to Japan and Back Again: An Energetic Example of Bidirectional Sino-Japanese Esoteric Buddhist Transmission." Religions 12, no. 9 (2021): 675. http://dx.doi.org/10.3390/rel12090675.

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Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhis
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Starling, Jessica. "Family Temples and Religious Learning in Contemporary Japanese Buddhism." Journal of Global Buddhism 16 (July 5, 2018): 144–56. https://doi.org/10.5281/zenodo.1306057.

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It is well known that in the modern period, the various Buddhist schools in Japan followed the example of the Jōdo Shinshū in adopting clerical marriage and a family inheritance system for the transmission of parish temples. This article highlights the importance of family as the context in which religious professionals are produced in contemporary Japanese Temple Buddhism. I examine how temple sons become resident priests in the Rinzai Zen, Tendai, and the Jōdo Shin schools in order to demonstrate how scholarship that focuses on ordination, taking precepts, and undergoing training at a monast
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Dissertations / Theses on the topic "Buddhis Priests"

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Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.

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Gellner, David N. "Monk, householder and priest : Newar Buddhism and its hierarchy of ritual." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384053.

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Oidtmann, Max Gordon. "Between Patron and Priest: Amdo Tibet Under Qing Rule, 1792-1911." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11276.

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In the late eighteenth century, a Qing-centered, pluralistic legal order emerged in the Tibetan regions of the Qing empire. In the Gansu borderlands known to Tibetans as "Amdo," the Qing state established subprefectures to administer indigenous populations and prepare them for integration into the empire. In the 1790s, the Qianlong emperor asserted the dynasty's sovereignty in central Tibet and embarked on a program to reform the Tibetan government. This dissertation examines the nineteenth-century legacy of these policies from the twin perspectives of the indigenous people of the region and t
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Au, Ho Vanessa. "Buddhist monks and Daoist priests in Jinyong's "Condor trilogy" Jin Yong "san bu qu" zhong de Seng Dao yan jiu /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42925848.

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"對印光法師及其近代中國淨土宗重構的批判性研究". Thesis, 2008. http://library.cuhk.edu.hk/record=b6074714.

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張雪松.<br>Thesis (doctoral)--Chinese University of Hong Kong, 2008.<br>Includes bibliographical references (p. 251-265).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Zhang Xuesong.
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Fu, Pay-Tzu, and 傅珮滋. "“To heal people’s hearts and ease suffering: A study on the helping experiences of Buddhist priests." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/41477525016987327661.

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碩士<br>國立彰化師範大學<br>輔導與諮商學系所<br>99<br>The purpose of this study was to explore the helping experiences of the Buddhist priests, and to understand in the view of Dharma, how people and their distress are interpreted and overcame. Participants were invited by purpose sampling. In-depth and semi-structured interviews were conducted to inquire about the participants’ helping experiences. The interviews were transcribed into text and analyzed using the method of hermeneutic phenomenology. 　Several results were found in this research: (1) Buddhist priests’ perspective of Buddha dharma is associated wi
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Chu, Pei-Ying, and 朱珮瑩. "Study of the Images of Buddhist Monks and Taoist Priests in Hua-Ben Novels of Ming and Ching Dynasties." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/78885178407277728646.

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碩士<br>淡江大學<br>中國文學學系<br>92<br>In Chinese classics, Buddhist monks and Taoist priests are a group of people who took frequent appearance. Dated back in the Wei-Jin and the Southern and Northern Dynasties, the appearance of Buddhist monks and Taoist priests had already taken place. Although their appearance was not common, they gradually became the main characters in Novels, especially in Hua-Ben Novels of Ming and Ching Dynasties, and form a large personage group. Besides the new representations and story plots, they exhibited assessment of two extremes. The phenomenon proved the significance o
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Pandey, Rajyashree Gokhale. "In search of a synthesis of aesthetic and religious ideals : the works of Kamo no Chomei (1155-1216)." Phd thesis, 1989. http://hdl.handle.net/1885/139351.

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Chou, Li-Ling, and 周麗玲. "Study on Buddhist Priest’s Coping Strategy and Adaptation towards Family Members’ Attitudes when Becoming a Monk or Nun." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/50882960893546971862.

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碩士<br>國立台北護理學院<br>生死教育與輔導研究所<br>98<br>Based on phenomenological hermeneutics, this study discussed Buddhist priest’s coping strategy and adaptation towards family members’ attitudes when becoming a monk or nun. Semi-structured in-depth interview was carried out to collect information, and 19 Buddhist priests were interviewed in total. The collected information was analyzed according to the four steps of hermeneutic phenomenological analysis that were proposed by Chang-Xiong Cai (2004). After analyzing the result and discussion of this study, the coping strategy of Buddhist’s priest towards fam
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CHAN, YI-CHEN, and 詹宜蓁. "The Image and Meaning of Buddhist Monk and Taoist Priest Characters in “Strange Stories from a Chinese Studio” (Liaozhai Zhiyi)." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/bs2nkt.

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碩士<br>國立屏東大學<br>中國語文學系碩士班<br>105<br>This thesis focus on two kinds of characters: Buddhist monk and Taoist priest in Pu Song-ling’s famous novel “Strange Stories from a Chinese Studio” (Liaozhai Zhiyi), and discusses the image and meaning of this two characters. When the time came to the late Ming and early Qing Dynasty, three religions active in the folk, which are Buddhism, Taoism and Confucianism. Because of many strange ghost tales happened in that time, Buddhist monks and Taoist priests became the significant characters in society. That’s why Pu Song-ling wrote “Liaozhai Zhiyi”. In additi
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Books on the topic "Buddhis Priests"

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Xie, Chongguang. Tang Sanzang zhuan. Guo ji wen hua shi ye you xian gong si, 1990.

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Hiro, Sachiya. Nihon Bukkyō no sōzōshatachi. Shinchōsha, 1994.

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Hiro, Sachiya. Nihon Bukkyō no sōzōshatachi. Shinchōsha, 1994.

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Grwa-tshaṅ, ʼPhags-yul Kirtiʼi Byes-pa, ред. Chos ʼbyuṅ kun btus padma dkar poʼi chun po blo gsal ʼdren byed bdud rtsiʼi dpal yon źes bya ba bźugs so. ʼPhags-yul Kirtiʼi Byes-pa Grwa-tshaṅ nas ʼgrems spel byas, 2002.

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Churn, Law Bimala. The life and work of Buddhaghosa. Asian Educational Services, 1997.

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Mongkhonpanyākō̜n. Khrưng sattawat hǣng-- khwāmsongčham. s.n., 1993.

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Torres, María. Sobre la cola del cometa Osel: Memorias de la madre de un lama reencarnado. Plaza & Janés Editores, 1994.

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Phanphōkhā, Wibūnchai. Lūangphō̜ Kasēm Khēmakō. Susān Trailak, 1996.

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Khongsārāi, Čhamlō̜nglak. Mǣchī Čhamlō̜nglak Khongsārāi. Phra Mahā Mānop Thikkhayānō, 1985.

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1925-1991, Thitawitchō Phikkhu, ред. ʻAnusō̜n-Nakhō̜nkhēt-- (Suwit Thitawitchō-Phōthi, Pō̜. Thō̜. 3, M.A.), 7 Mīnākhom 2525. Wat Hūa Lamphōng, 1992.

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Book chapters on the topic "Buddhis Priests"

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Tashi, Kelzang T. "Conclusion." In World of Worldly Gods. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0010.

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Abstract This chapter highlights the findings of the study on why and how Bon has survived over a millennium of impatience from a dominant Buddhist religious structure. It summarizes the multilayered, manifold, and complex reasons for the persistence of Bon practices and beliefs amid censures by Buddhist priests. Despite the opposition to Bon by Buddhist priests for centuries, it shows that villagers see no fundamental opposition between Buddhism and Bon because of Bon’s efficacy in their everyday lives. The chapter concludes that one obvious reason why Bon has persisted in Goleng is not just
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Kopf, Gereon. "Does AI Have Buddha-Nature? Reflections on the Metaphysical, Soteriological, and Ethical Dimensions of Including Humanoid Robots in Religious Rituals from one Mahāyāna Buddhist Perspective." In Frontiers in Artificial Intelligence and Applications. IOS Press, 2020. http://dx.doi.org/10.3233/faia200965.

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The temple Kōdaij made history when its priest enshrined the robot Mindar as a personification of Kannon Bodhisattva. Since Mahāyāna Buddhist texts typically reject any form of dualism between the divine and the secular implied by monotheism and even claim that “insentient beings are buddha-nature” and “insentient beings become buddhas”, Gabriele Trovato’s term “theomorphic” may not apply in this case. This paper will explore if humanoid robots can be thought of as conscious, deserving of person rights, and even divine in a Buddhist context. What are the practical and ethical implications of t
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Pacey, Scott. "Buddhism and Modernity." In Buddhist Responses to Christianity in Postwar Taiwan. Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463724111_ch03.

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The academic research of the Catholic priest Du Erwei generated strong responses from Buddhists. Du claimed that Buddhism was descended from earlier lunar religion—and thus, implicitly, that it embodied a “primitive” stage of religious thought. As an anthropologist and scholar affiliated with National Taiwan University, Du drew from voluminous academic sources, meaning that his theory demanded a rigorous Buddhist response. This chapter discusses Yinshun’s writings from the period, which aimed at showing how fundamental Buddhist beliefs transcended history and that Christianity itself was, as D
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Tashi, Kelzang T. "Controlling the Bon Priests." In World of Worldly Gods. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0005.

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Abstract This chapter foregrounds the tensions between local practice and missionizing Buddhism complicated by the state interventions in Bon practice, especially state authorizations of official Bonpos in the villages of Zhemgang district. In doing so, it centers on Bonpo practitioners, their recruitment and training, their ritual dancing and trances, whether in appeasing the untamed supernatural beings or retrieving abducted souls. It then engages the political contexts and consequences of the anti-Bonpo sentiments of the state and key court cases that revolve around village resistance to st
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Tashi, Kelzang T. "Buddhist Accommodation of Bon Rites and Practices." In World of Worldly Gods. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0008.

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Abstract This chapter deals with the extent of accommodation of Bon beliefs in the context of naming traditions and two syncretic Buddhist rituals by lay Buddhists priests. It demonstrates that while the incorporation and accommodation of Bon deities and rituals is oriented to remodel, reinterpret, and reinvent Bon beliefs under the guise of Buddhist iconographies, they, rather than eliminating Bon beliefs, tend to promote Bon’s vitality and inclusivity. The Buddhist incorporation of Bon rites and practices is then briefly contrasted with Clerical Bon’s accommodation of Buddhist canons and pan
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Tashi, Kelzang T. "Introduction." In World of Worldly Gods. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0001.

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Abstract This chapter sets out the problem and objectives of the book. It is farmed in long-standing debates around pre-Buddhist Bon, which has been looked down on by Buddhists for centuries even as it continues to exist and to exert its influence on people’s everyday lives down to the present day. Ordinary people identify themselves as Buddhists, but they have no problem in propitiating the local Bon gods and deities, or having recourse to Bon rites after or prior to Buddhist rituals and biomedical therapies. This book aims to investigate why people, despite shifting contexts, continue to eng
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"Contemporary Buddhist Priests and Clergy." In Handbook of Contemporary Japanese Religions. BRILL, 2012. http://dx.doi.org/10.1163/9789004234369_006.

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Heine, Steven. "Abbreviation or Aberration: The Role of the Shushògi in Modern Sòtò Zen Buddhism." In Buddhism in the Modern World. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195146974.003.0008.

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Abstract Although karmic retribution for evil actions invariably infiltrates all three stages of time, the act of repentance [zange] transforms and lessens the effects considerably, and results in the eradication of wrongdoing or sin [metsuzai] and the attainment of purity. There-fore, let us repent before the Buddha in all sincerity, and realize that when we do this the merit-power of repentance not only saves and purifies us, it also stimulates the growth within us of pure, doubtfree faith and earnest effort. When pure faith appears it changes others just as it changes us, and its benefits e
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Starling, Jessica. "Raising Temple Family Members." In The Oxford Handbook of Lived Buddhism. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197658697.013.16.

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Abstract All the Buddhist sects in Japan now permit clerical marriage, and the position of resident priest of parish temples is normally passed down from father to son. In one sect, the Jōdo Shinshū, this practice of married clergy and family inheritance has been the norm for centuries. While seminaries and administrative temples offer official training and ordination for priests in preparation for this role, in fact much religious learning also takes place at home, within the temple family. This chapter focuses on the unofficial, affective, and often gendered ways in which various forms of re
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"5. New Priests for New Times?" In Japanese Temple Buddhism. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824863135-009.

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