Relevant bibliographies by topics / Buddhism – Doctrines

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

Academic literature on the topic 'Buddhism – Doctrines'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Buddhism – Doctrines"

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Hoang, Nguyen Quy. "The Doctrine of Not-self (anattā) in Early Buddhism." International Review of Social Research 9, no. 1 (June 1, 2019): 18–27. http://dx.doi.org/10.2478/irsr-2019-0003.

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Abstract Anattā or the Not-Self is a very important concept of Buddhism, which distinguishes it from other religions. there are some ways to explain this doctrine and many debates were happened between Buddhist schools and between Buddhists and the Brahmanists on this issue. Early Buddhism analyse that self is the combination of five aggregates (skandhas), and each of them is not the self. Based on this explanation, Buddhists think wrongly that anattā is ‘No-self. Deeply understand and practice of the not-self concept will help practitioners of Buddhism to be free from all sufferings. So, one needs to have a clear understanding on this concept. The purpose of this paper is to present a comprehensive view of Not-self (anattā) doctrine in Early Buddhism. All its related aspects are presented in succession. This article investigates the doctrine of anattā, it is also examined with other related doctrines in Early Buddhism. By analyzing method, the meaning of Not-self (anattā) in Early Buddhism is proposed by the author. (//https:www.abebooks.de/buchsuchen/titel/anatta/)
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Sun, Zhentao. "How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?" Religions 13, no. 12 (November 29, 2022): 1162. http://dx.doi.org/10.3390/rel13121162.

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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary to their daily life experiences. It argues that Chinese-language Buddhist films need to balance the missionary aspirations of Buddhism with the popular attributes of cinema so as to enhance the appeal and influence of Buddhism among the working class.
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Sieradzan, Jacek. "Buddyzm „teistyczny” czy „ateistyczny”? Polemika B. Alana Wallace’a ze Stephenem Batchelorem." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 136–47. http://dx.doi.org/10.15290/idea.2018.30.1.10.

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The article „Is Buddhism theistic or atheistic? Polemic of B. Alan Wallace with Stephen Batchelor” discuss polemic between two Western buddhologists B. Alan Wallace and Stephen Batchelor concerning question whether nature of Buddhism is „theistic” or „atheistic”. Both are critical towards Buddhism, but if Batchelor is sceptical of value of Buddhist doctrines, including doctrine of rebirth, Wallace try to remove his doubts by looking for paralels between Buddhism and science. Buddhism is middle way between extremities, in this case between theism and atheism. Many buddhists and buddhologists regards it to be nontheistic. In this polemic Buddha Śakyamuni would probably take medium position between „theism” and „atheism”. Both conceptions are creations of a mind, and Buddhism is way of contemplation which aims to find peace of mind beyond mind.
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Hoffman, F. J. "Buddhist Belief ‘In’." Religious Studies 21, no. 3 (September 1985): 381–87. http://dx.doi.org/10.1017/s0034412500017467.

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Recent articles in Religious Studies have underscored the questions of whether Buddhism presents any empirical doctrines, and whether, if it does, such doctrines are false or vacuous. In what follows I want to sketch an interpretation of Buddhism according to which it does not offer doctrines which are empirically false, on the one hand, or trivially true on the other. In doing so I take my cue from an earlier, and by now classic, paper by H. H. Price. For the exposition of Buddhism I take the Pali Nikāyas, the single most significant collection of texts in the Buddhist tradition. The particular doctrine which is the focus of discussion here is the kammavāda (Pali) or ‘karma view’ of early Indian Buddhism, for it is the focus of much of the recent literature cited above and a doctrine which some have thought amenable to statement in empirical terms.
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Djurdjevic, Gordan. "‘Wishing You a Speedy Termination of Existence’." Aries 19, no. 2 (September 16, 2019): 212–30. http://dx.doi.org/10.1163/15700593-01902001.

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Abstract Aleister Crowley was considerably influenced by the doctrines of Theravāda Buddhism, which he studied in his youth, both theoretically and practically. He correlated its principles to the principles of scientific agnosticism and considered that its objectives could also be achieved through the practice of ceremonial magic. His eventual acceptance of Thelema’s religious philosophy led to his ultimate renunciation of Buddhism as a worldview. This essay examines Crowley’s early writings on the subject of Buddhism and suggests that the presence of Buddhist theories remains quite significant in his formulation of the doctrine of Thelema.
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Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (August 3, 2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.

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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one of the most active promoters of inter-religious dialogue in Korea. Acting as an independent partner in inter-religious dialogue strengthens Won Buddhism’s claim that it is not simply another Buddhist denomination but is a separate and distinct religion in its own right.
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Osipova, N. G. "Social aspects of main religious doctrines: Buddhism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 3 (October 4, 2021): 105–28. http://dx.doi.org/10.24290/1029-3736-2021-27-3-105-128.

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The article examines in detail the problems associated with the development of Buddhism, which introduced a personal aspect to religion and embodied the idea of the need for compassion for all living beings. A special place is occupied by the analysis of the moral and social component of this religion. Buddhism is seen as a protest movement that originated in India and is directed against the frozen hierarchy, mechanical ritualism and greed of the Brahmins. This religion challenged the Brahmin hierarchy, appealing primarily to warriors, kings, and the mass of the free population. The Buddhist community was a brotherhood of mendicant monks who did not perform any rituals, but only showed people the way to salvation by the example of their lives. Buddhism is also one of the radical reformist teachings, not only intellectually, but also socially. He called people, first of all, to inner perfection, the last stage of which can be achieved only through kindness and benevolence to all living beings. The central point of this article is devoted to the debate about the reality of the Buddha’s existence, his teaching and the transformations of this teaching. A significant place is given to the description of the way of life of Buddhist monks, the relationship within the Buddhist community and with the laity. The reasons for the attractiveness of Buddhism and its easy adaptability to other religious doctrines are substantiated. The possibilities of transformation of Buddhism, including within the framework of syncretic creeds, as well as in the activities of totalitarian and pseudo-religious sects, are shown. Examples of the politicization of this religion and its inclusion in the activities of fundamentalist organizations are given.
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Grönbold, Günter. "Heterodoxe lehren und ihre widerlegung im Kālacakra-tantra." Indo-Iranian Journal 35, no. 4 (1992): 273–97. http://dx.doi.org/10.1163/000000092790083967.

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AbstractAt the end of the second chapter of the Buddhist Kālacakra-Tantra (dated c. 10th century) we find a group of verses in which several doctrines are characterized and criticized: Brahmanism, Vaisnavism, Śaivism, materialism, Islam and Jainism. Moreover the text refers to Buddhism itself as well as the so-called heterodox Buddhist schools. It is the only old Sanskrit text known until now in which the Islam is mentioned and recognized as a doctrine.
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King, Richard. "Is “Buddha-Nature” Buddhist?" Numen 42, no. 1 (1995): 1–20. http://dx.doi.org/10.1163/1568527952598729.

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AbstractRecent controversies in Japanese Buddhist scholarship have focused upon the Mahāyāna notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as anātman (no-abiding-self). This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mahāyāna sūtras which utilised the notion of tathāgatagarbha (Buddha-embryo or Buddha womb). One of the earliest Buddhist texts to discuss this notion is the Queen Śrīmālā Sūtra (Śrīmālādevīsūtra), which appears to display a transitional and revisionist attitude towards traditional Mahāyāna doctrines such as emptiness (śūnyatā) and no-abiding-self (anātman). These and related issues are examined as they occur in the Śrīmālā Sūtra and as they might relate to the issue of the place of Buddha-nature thought within the Buddhist tradition. Finally some concluding remarks are made about the quest for “true” Buddhism.
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Chen, Huaiyu. "The Road to Redemption: Killing Snakes in Medieval Chinese Buddhism." Religions 10, no. 4 (April 4, 2019): 247. http://dx.doi.org/10.3390/rel10040247.

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In the medieval Chinese context, snakes and tigers were viewed as two dominant, threatening animals in swamps and mountains. The animal-human confrontation increased with the expansion of human communities to the wilderness. Medieval Chinese Buddhists developed new discourses, strategies, rituals, and narratives to handle the snake issue that threatened both Buddhist and local communities. These new discourses, strategies, rituals, and narratives were shaped by four conflicts between humans and animals, between canonical rules and local justifications, between male monks and feminized snakes, and between organized religions and local cultic practice. Although early Buddhist monastic doctrines and disciplines prevented Buddhists from killing snakes, medieval Chinese Buddhists developed narratives and rituals for killing snakes for responding to the challenges from the discourses of feminizing and demonizing snakes as well as the competition from Daoism. In medieval China, both Buddhism and Daoism mobilized snakes as their weapons to protect their monastic property against the invasion from each other. This study aims to shed new light on the religious and socio-cultural implications of the evolving attitudes toward snakes and the methods of handling snakes in medieval Chinese Buddhism.
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Dissertations / Theses on the topic "Buddhism – Doctrines"

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Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
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Wang, Youxuan. "Madhyamaka Vijnanavada and deconstruction : a comparative study of the semiotics in Kumarajiva, Paramartha, Xuanzang and Derrida." Thesis, Bath Spa University, 1999. http://researchspace.bathspa.ac.uk/1440/.

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Chan, Ngan-che, and 陳雁姿. "A study of Yogãcãra theory of the ten causes." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38864071.

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Jiang, Xiao. "Development of the concept of hell in China and the cult of Dizang and ten kings." Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3335245.

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Low, Boon Toh, and 劉文琸. "Doctrine of cognition in early Yogācāra : a case study based on bhūmi1 & 2 of Yogācāra-bhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B45350991.

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Silverman, Marjorie L. "A critical examination of the agnostic Buddhism of Stephen Batchelor /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33926.

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The current study examines the agnostic Buddhism of contemporary scholar and practitioner Stephen Batchelor. The main question under examination is whether the essence of Buddhism is undermined when interpreted through Batchelor's agnostic and "belief-free" lens. In an attempt to answer this question, Batchelor's main philosophical texts---Alone With Others, The Faith to Doubt, and Buddhism Without Beliefs---are analysed, as are three critiques of his work written by Bhikkhu Punnadhammo, Bhikkhu Bodhi, and Sangharakshita. It is concluded that while Batchelor is discarding many of the conventional trappings of Buddhism, he is not placing its integrity at risk.
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Mai, Tong Ba. "The role of reason in the search for Nirvāṇa." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22605.

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Early Buddhists undisputably considered Nirvana to be the ultimate goal of their practice. However, not only was the meaning of Nirvana disputed, but so were the means (e.g., right view and no view) conducive to its achievement. The thesis proposes to examine the controversial status that scholars have accorded to faith and reason as elelments of the path. In this respect, the Buddha's attitude toward tradition, reasoning and experience is examined, along with the epistemological foundations of Pali canonical thought. Related issues such as identifying the ultimate criterion of reality advanced by Buddhism are also discussed. Moreover, since the Buddha suggested various ways leading to Nirvana, an attempt is made to discover how the paths of sila, samadhi and panna relate to each other and to the final goal.
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Boisvert, Mathieu 1963. "A study of the five aggregates in Theravāda Buddhism : their order and their relation to the doctrine of the paṭiccasamuppāda." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39466.

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Although Buddhism denies the existence of a permanent individual entity, the tradition nevertheless makes frequent use of the "aggregate" scheme when asked to explain the elements at work in the individual. Through a detailed analysis of each of these five aggregates (pancakkhandha). I first intend to establish how the Theravada tradition views their interaction, with each other and with the external world. Secondly, I will attempt to offer strong evidence that the traditional order systematically used for the enumeration of the five aggregates is significant. This will be evidenced by establishing a correlation between the five aggregates and the eight middle links of the theory of dependent origination (paticcasamuppada). The results of my research will not only explain the psychosomatic workings of the individual--as viewed by the Theravada tradition--, but will clarify the mental process which, according to the Pali suttas, constitutes the grounds of transmigration.
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Cheung, Tsui-lan Liza, and 張翠蘭. "Doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra : with special reference to the Śrāvakabhūmiḥ of the Yogācārabhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/209436.

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This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma. Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified. This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra. In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted. A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論). The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations. Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma.
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Buddhist Studies
Doctoral
Doctor of Philosophy
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Ruangsan, Phramaha Niras. "Vijjādhammakāya: Presentation of the essential elements and core doctrines through the translation of its five primary texts." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/13746.

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This dissertation aims to contribute significant knowledge in particular to the field of Buddhist Studies regarding ‘Vijjādhammakāya (abbr., Vd)’ taught by Sot Chanthasaro Bhikkhu (1884-1959 CE) in Thailand which had been thought to be lost some time 500 years after the Buddha passing. As its method of meditation teachings diverges from what is now considered orthodox Theravada teaching on meditation, it is sometimes considered as the esoteric meditation within the mainstream tradition. The core doctrines of Vd have not been subjected to academic study before. This therefore research focuses on presenting its core doctrines and other important elements utilizing the translation into English of its five primary pedagogical texts: the Path and Result (Thang Mak Phon), Manual of the Abbot (Khumue Somphan) and Extraordinary Path and Result Volume 1-3, complied during the lifetime of its founder. Due to the vast amount of material and limitation of space and time a systematic comparison of Vd doctrines with traditional Theravada Buddhism has been beyond the scope of this thesis. For the same reasons, the translation is presented in an English version only.
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Books on the topic "Buddhism – Doctrines"

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Chodron, Thubten. Buddhism for beginners. Ithaca, N.Y: Snow Lion Publications, 2001.

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editor, Thapa Shanker 1957, and Sūn Thai Thibēt, eds. Beauty of Buddhism: Writings of Bhikkhunī Dhammanandā. Bangkok, Thailand: Thai Tibet Center, 2018.

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Cheetham, Eric. Fundamentals of mainstream Buddhism. London: Buddist Society, 1985.

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Cheetham, Eric. Fundamentals of mainstream Buddhism. London: Buddist Society, 1986.

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Cheetham, Eric. Fundamentals of mainstream Buddhism. Enfield: Eden Grove, 1996.

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Gyatso, Kelsang. Introduction to Buddhism: An explanation of the Buddhist way of life. London: Tharpa Publications, 1992.

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Davids, T. W. Rhys. Early Buddhism. New Delhi: Asian Educational Services, 2002.

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Xingyun. Buddhism: Core ideas. New York: Weatherhill, 2002.

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William, Edelglass, and Garfield Jay L. 1955-, eds. Buddhist philosophy: Essential readings. New York: Oxford University Press, 2008.

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Berger, Douglas L. Encounters of mind: Luminosity and personhood in Indian and Chinese thought. Albany: SUNY Press, 2014.

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Book chapters on the topic "Buddhism – Doctrines"

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Litian, Fang. "The basic doctrines of Buddhism." In Chinese Buddhism and Traditional Culture, 90–114. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-4.

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Fiet, James O. "Buddhist Doctrine and Entrepreneurship." In Religious Doctrines and their Influence on Entrepreneurship, 169–78. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-43386-3_24.

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Nicholson, Hugh. "Buddhist Selflessness." In Buddhism, Cognitive Science, and the Doctrine of Selflessness, 61–87. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003303893-3.

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Krägeloh, Chris. "Doctrinal Charts in Won Buddhism." In Encyclopedia of Mindfulness, Buddhism, and Other Contemplative Practices, 1–4. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-90465-4_27-1.

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"The Doctrines." In Japanese Buddhism, 66–97. Routledge, 2018. http://dx.doi.org/10.4324/9781315026053-9.

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Lopez, Donald S. "Tibetan Buddhism." In Treasures of Tibetan Art, 19–30. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195097139.003.0002.

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Abstract The influence of Buddhism on Tibet since its introduction in the seventh century has been profound, serving as a catalyst for developments in almost every facet of the Tibetan world: in art, with the development of the Tibetan painted scroll; in architecture, with the design of temples, monasteries, and stupas; in politics, with the institution of the Dalai Lama; in social structure, with a large segment of the male population becoming celibate monks; in language, with the creation of the Tibetan script for the purpose of translating Buddhist scriptures; in literature, with the composition of thousands of Buddhist texts in a vast variety of genres; and, of course, in religion. In this essay I will briefly outline the history of Buddhism in Tibet, before going on to discuss some of the fundamental doctrines of Tibetan Buddhism, doctrines reflected so vividly in the Jacques Marchais collections.It is important to understand at the outset that the majority of Tibetan Buddhist beliefs and doctrines are shared by Buddhists throughout Asia. Buddhism has both changed the cultures it has encountered and been changed by them, so that we speak of Indian Buddhism, Chinese Buddhism, Japanese Buddhism, and so on. Tibetan Buddhism is one of the major forms of Buddhism in Asia, with its influence extending far beyond the borders of Tibet, to the Kalmyk region of Russia near the Caspian Sea in the west, to Siberia in the north, to Mongolia, China, and Manchuria in the east, and to the Sherpa regions of Nepal in the south. This religious tradition is properly referred to as Tibetan Buddhism, rather than Lamaism, an anachronistic and pejorative term that mistakenly suggests that the religion of Tibet is not Buddhism. It is, therefore, perfectly acceptable to refer to the Mongols, for example, as Tibetan Buddhists, much as one might say that the Spanish are Roman Catholics.Buddhist thought, practice, and institutions were imported into Tibet beginning in the seventh century, most importantly from India. From that point, Buddhism in Tibet developed rapidly, with the early centuries marked by contacts with influential Buddhist
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"Fundamental Doctrines of Buddhism." In Encyclopedia of Scientific Dating Methods, 495. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100324.

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8

Park, Jin Y. "Time for Reconciliation." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0006.

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Chapter 5 engages with Iryŏp’s Buddhist philosophy, by exploring her interpretations of Buddhism in the book Reflections of a Zen Buddhist Nun (1960). The chapter discusses the major Buddhist doctrines of the identity and Buddhist worldview, and connects Iryŏp’s Buddhism with the traditional Buddhist philosophy. The chapter also demonstrates the uniqueness of Iryŏp’s Buddhist philosophy and her interpretation of Christianity. The chapter locates Iryŏp’s Buddhism in the context of East Asian form of philosophy of religion, comparing her with Tanabe Hajime and Inoue Enryō of Japan.
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Redwood French, Rebecca. "Buddhist Secular Law: Doctrines in Context." In Life of Buddhism, 152–60. University of California Press, 2001. http://dx.doi.org/10.1525/9780520924895-024.

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Ray, Reginald A. "The Cult of Saints and Buddhist Doctrines of Absence and Presence." In Buddhist Saints in India, 358–95. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195134834.003.0012.

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Abstract In the evidence examined in previous chapters, we have seen certain tensions, sometimes oppositions, between two ways of considering the Buddhist saints. On the one hand is the view that the Buddhist saints of the forest are the primary reference point for normative Buddhism. On the other is the view that tends to play down the saints and to find the heart of normative Buddhism elsewhere, in the characteristic values and preoccupations of settled monasticism. This raises the question of whether, at least to some extent, this divergence of views is not an isolated instance, but is rather connected with two distinguishable, sometimes quite different, understandings of what Buddhism is and should be. The present chapter takes up this question by focusing on ways in which these two views tend to express themselves in Buddhist doctrine and, in particular, where they stand in relation to the important question of the extent to which, and the way in which, the Buddhist saint, after death, is immanent within or absent from the deluded world.
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