Relevant bibliographies by topics / Buddhism (Tibet)

Contents

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

Academic literature on the topic 'Buddhism (Tibet)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Buddhism (Tibet)"

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Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.

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Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill. Sometimes they also kill each other. The history as well as the present of Buddhist Asia is bloodstained. How do Buddhists justify approving of and using violence? How do they legitimise their pro-violent utterances and actions when such actions ought to result in excommunication? What are they saying? There are several answers to this, some of which are presented in this article, with the primary focus on Buddhist Tibet.
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Borgland, Jens Wilhelm. "Mahādeva in Dunhuang." Indo-Iranian Journal 59, no. 1 (2016): 1–47. http://dx.doi.org/10.1163/15728536-05901001.

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Mahādeva, the “Indian Oedipus”, is in some sources blamed for the initial schism between the two main branches of the early Buddhist sects, the Mahāsāṃghikas and the Sthaviras. In this paper I examine a version of the story of Mahādeva found in the Tibetan Dunhuang manuscript labelled IOL Tib J 26, showing that it contains evidence supporting the hypothesis that this story reached Tibet through China. I further show that this Dunhuang manuscript contains an older version of the corresponding section in an early Tibetan history of Buddhism, Mkhas pa lde’u’s Rgya bod kyi chos ’byuṅ rgyas pa (“Extensive history of Buddhism in India and Tibet”).
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Caple, Jane. "Rethinking Tibetan Buddhism in Post-Mao China, 1980–2015." Review of Religion and Chinese Society 7, no. 1 (2020): 62–91. http://dx.doi.org/10.1163/22143955-00701004.

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The literature on Tibetan Buddhism in post-Mao China presents a bifurcated history: ethnic nationalism and (traditional) identity are foregrounded in scholarship on the revitalization of Tibetan Buddhism in Tibet; consumption and/or (global) modernism are emphasized in studies of its spread in Sinophone China. Although there are considerable historical and social differences between these different constituencies, these characterizations do not fully capture the social differences, as well as convergences, that have shaped everyday engagements with Tibetan Buddhism among Tibetans and Chinese. Drawing on ethnographic data collected in northeastern Tibet and other recent ethnographic studies, I attempt to complicate this picture, arguing that we need to pay greater attention to the affective dimension of Chinese engagements, the social embeddedness of Tibetan Buddhist institutions in the Tibetan context, and the transformations that have taken place in Tibetan areas, as elsewhere in China.
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Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism." Numen 54, no. 4 (2007): 459–99. http://dx.doi.org/10.1163/156852707x244306.

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AbstractIn Tibet, certain categories of Buddhist sacra are ascribed the power to liberate through sensory contact. No less than “buddhahood without meditation” is promised, offering an expedient means to salvation that seemingly obviates the need for a rigorous regime of ethical, contemplative, and intellectual training. This article investigates two such categories of sacra, substances that “liberate through tasting” and images that “liberate through seeing” as found in a mode of revelation particular to Tibet and culturally related areas, in which scriptures and sacred objects are reportedly embedded in the landscape as terma or “treasures” (gter ma). The author argues that charisma invested in these substances and images — through an amalgamation of relics and special means of consecration — provides the grounds for the soteriological benefits claimed as a result of sensory contact with them. The question is whether these benefits suggest a notion of grace in Tibetan Buddhism, and if so how it might contravene without contradicting the law of karma. Exploring this question sheds light on the role of the senses and the nature of Buddhist soteriology as it developed in Tibet.
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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.

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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Stoddard, Heather. "Tibet from Buddhism to Communism." Government and Opposition 21, no. 1 (1986): 76–95. http://dx.doi.org/10.1111/j.1477-7053.1986.tb01109.x.

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The conflict between Mohammed and Marx has received a fair amount of scholarly attention; so have the occasional attempts at syncretism, fusing the two visions. The confrontation of Buddha and Marx is just as interesting, and has been explored rather less. There are certain parallels between Buddhism and Islam. Both contain a High Tradition of great, scholarly sophistication which lends itself to purification, and can constitute the banner of political and spiritual ‘Reform’ and revival. This has in fact happened within both Islam and Buddhism. But within the two most thoroughly Buddhism‐dominated societies, Mongolia and Tibet, the process was not allowed to run its course. Each of these countries has a small population, and in each case what might have been the natural internal development was distorted by the overwhelming might of a great communist power. In neither case, however, has the victory of Marx over Buddha been complete or uncontested. The crucial events did not happen simultaneously in the two countries, but happened about three decades later in Tibet than they had in Mongolia. The present article contains insights into and information about the last years of the ancien régime in Tibet, based on unique understanding and research opportunities.
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NEMOTO, Hiroshi. "Buddhism and Poetry in Tibet:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 3 (2016): 1283–90. http://dx.doi.org/10.4259/ibk.64.3_1283.

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Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.

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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".
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Gibson, Todd. "Notes on the History of the Shamanic in Tibet and Inner Asia." Numen 44, no. 1 (1997): 39–59. http://dx.doi.org/10.1163/1568527972629939.

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AbstractHistorical treatments of the shaman have often been crippled by dubious and untestable assumptions on the nature of shamanic religion. Anthropological investigations in their turn have seldom dealt with historical issues in any depth. The first part of this contribution attempts to point out the advantages and dangers involved in applying an anthropological perspective to historical issues. A broad definition of the shaman is proposed which is anthropological in intent, while avoiding some possible errors in method. The second part of the article begins by documenting the “shamanic sickness” — widely acknowledged in the ethnological literature — in the careers of several tertons (major figures in the history of Tibetan Buddhism), illustrating that the shamanic role was not limited to the healing and divination that are usually associated with Inner Asian shamans. Buddhist derivations for the names of shamans in modern non-Buddhist cultures are presented; these argue for an association between Buddhism and the shamanic in early Inner Asia that went deeper than the mutual borrowing of cultural forms commonly supposed to have taken place.
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Heroldová, Helena. "De-Contextualisation or Re-Contextualisation: Tibetan Buddhism in the Náprstek Museum." Annals of the Náprstek Museum 38, no. 2 (2017): 31–42. http://dx.doi.org/10.1515/anpm-2017-0028.

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AbstractThe study based on the preparation ofPříběh Tibetu[The Story of Tibet] exhibition in the Náprstek Museum focuses on the de-contextualisation of Tibetan Buddhism objects in the museum setting. It deals with the stages of the decontextualisation process from the removing of the original material environment and social context to creation of new meanings in the museum. Namely it discusses aestheticisation and its relation to the art-gallery style exhibition.
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Dissertations / Theses on the topic "Buddhism (Tibet)"

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Fernandes, Karen M. "Transforming emotions : the practice of lojong in Tibetan Buddhism." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31105.

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This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.
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Troughton, Thomas 1964. "Tibetan mind training : tradition and genre." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116035.

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In response to Tibetan social pressures in the 11th century, Atisa initiated a renewal of Buddhist monasticism that resulted in all Buddhist praxis outside of meditation being strictly framed by attitudes and behaviors informed by love and compassion. Atisa's teachings are exemplified in pithy sayings that point to the heart of bodhisattva practice, and this mind training practice developed into a tradition in the period immediately following his passing. The success of the method, and of the emulation of Atisa as exemplar of a perfect bodhisattva, led to the adoption of mind training throughout Tibetan Buddhism. "Tibetan Mind Training: Tradition and Genre" explains the relation between a native Tibetan literary genre and monastic Buddhist practice found in the 14th century compilation Mind Training: The Great Collection (theg pa chen po blo sbyong rgya tsa). The introduction provides context and presents methodology. Chapter one argues that 'blo sbyong' should be translated as 'mind training.' Chapter two has two broad arguments: a rebuttal of a conception of mind training as an essentially psychological preparation for other practices; and an explanation of its praxis as the interaction of mind and real objects. Chapter three explains the relation of mind training praxis and tradition, with reference to Atisa's reforms. Chapter four explains some characteristics of the literary genre of mind training.
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Daisley, Simon Francis Stirling. "Exorcising Luther: Confronting the demon of modernity in Tibetan Buddhism." Thesis, University of Canterbury. Social and Political Sciences, 2012. http://hdl.handle.net/10092/7329.

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This study explores the idea that the Western adaptation of Tibetan Buddhism is in fact a continuum of the Protestant Reformation. With its inhospitable terrain and volatile environment, the geography of Tibet has played an important role in its assimilation of Buddhism. Demons, ghosts and gods are a natural part of the Tibetan world. Yet why is it that Tibetan Buddhism often downplays these elements in its self portrayal to the West? Why are Westerners drawn to an idealistic view of Buddhism as being rational and free from belief in the supernatural when the reality is quite different? This thesis will show that in its encounter with Western modernity Tibetan Buddhism has had to reinvent itself in order to survive in a world where rituals and belief in deities are regarded as ignorant superstition. In doing so it will reveal that this reinvention of Buddhism is not a recent activity but one that has its origins in nineteenth century Protestant values. While the notion of Protestant Buddhism has been explored by previous scholars this thesis will show that rather than solving the problems of disenchantment, Buddhist Modernism ignores the human need to find meaning in and to take control over one’s surroundings. In doing so it will argue that rather than adopting a modern, crypto-Protestant form Buddhism, Westerners instead need to find a way to naturally transplant Tibetan Buddhism onto their own surroundings.
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Stevens, Rachael. "Red Tara : lineages of literature and practice." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:27381b38-c580-4d0b-b7d5-f87abcc50afd.

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Tārā is arguably the most popular goddess of the Tibetan Buddhist pantheon. She is well known in her Green, White, and Twenty-one forms. However, the numerous red aspects of the divinity have long been overlooked in both popular and academic literature on the goddess. This thesis aims to redress this balance. This thesis presents the various manifestations of Red Tārā in the form of a survey of the literary and practice lineages of this goddess throughout Tibetan Buddhist history. The intention of the thesis is to examine individual forms of Red Tārā, excluding Kurukullā (who has received previous scholarly attention), in order to prove the hypothesis that not all Red Tārās are Kurukullā. The research has identified a preliminary historical order of Red Tārā lineages from the eleventh century works on Pītheśvarī and the Sa-skya-pa Red Tārās, through to the nineteenth and twentieth century forms of the goddess authored by the dGe-lugs-pas and A-paṃ gter-ston in the A-mdo region of Tibet. The red forms of Tārā are more 'worldly' than her Green or White incarnations, and the soteriological component of her worship is not always clear. Accordingly this allows a glimpse into the subjugating/ magnetising ritual process. The thesis comprises three sections. Section One provides a general introduction to Tārā and Kurukullā, followed by a survey of the literature pertaining to Red Tārā identified in the course of this research. Section Two takes four lineages of Red Tārā literature as its focus. Each chapter refers to an individual lineage: Pītheśvarī, Sa-skya-pa, the Twenty-one Tārās, and A-paṃ gter-ton's gter-ma cycle. Section Three deals with modern-day practice of the goddess in the Chagdud Gonpa Foundation and the Flaming Jewel Sangha. The thesis relies on translation of primary sources from the Tibetan language, participant observation, and New Religious Studies methodology, and covers a wide range of areas including subjugation rituals, iconography, body-maṇḍala rituals, the adoption of Buddhism in the West, and New Religious Movements. It adds to current knowledge in a variety of fields including ritual, goddess studies, the Tibetan pantheon and its iconography, and Buddhism in the West.
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Assis, Vinicius de [UNESP]. "Thangka: a pintura sagrada tibetana: tradição, história e método." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/141973.

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Submitted by Vinicius de Assis null (deassis.vinicius@gmail.com) on 2016-07-29T14:46:59Z No. of bitstreams: 2 THANGKA A PINTURA SAGRADA TIBETANA.docx: 18848509 bytes, checksum: 0f3bea4566b0c4667ffea6f21ff1af6f (MD5) THANGKA A PINTURA SAGRADA TIBETANA.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5)
Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-08-01T14:18:49Z (GMT) No. of bitstreams: 1 assis_v_me_ia.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5)
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O presente estudo intenta apresentar os princípios básicos, históricos e processuais, da pintura tradicional tibetana, thangka. Tal objetivo se justifica pela escassez de estudos em língua portuguesa sobre o assunto. Ainda que seja perceptível nos tempos atuais uma expansão dos estudos asiáticos no Brasil, em confluência com uma crescente aproximação e interesse pela cultura oriental na contemporaneidade; esta pesquisa, por meio de estudo de campo, levantamento bibliográfico e histórico, busca a investigação e exposição do profundo e específico âmbito do simbólico, sagrado e tradicional na pintura tibetana. Acreditando que o reconhecimento das artes e teorias estéticas não eurocêntricas corroboram a cognição e produção da inestimável diversidade cultural humana.
The following study intends to present the basic, historical and procedural principles of the traditional Tibetan painting, thangka. This objective is justified by the lack of studies in Portuguese on the subject. Although it is noticeable nowadays an expansion of Asian studies in Brazil, in confluence with a growing approach and interest in Eastern culture in contemporary society; this dissertation, by field research, literature and history, wishes to investigate, explain and expose the deep and specific scope of the symbolic, sacred and traditional in Tibetan painting. Believing that the recognition of the arts and non eurocentric aesthetic theories corroborate the cognition and production of the invaluable human cultural diversity.
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Dawacairen. "Dang dai Xizang de huo fo : xin tu ren tong, zheng zhi jiao se yu she hui ying xiang = Living Buddhas in contemporary Tibet : believers' identifications, political roles and social influence /." click here to view the abstract and table of contents click here to view the fulltext, 2004. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b18515599a.pdf.

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Gillberg, Christina. "Buddhismens krigare : Om buddhism, politik och våld." Thesis, Stockholm University, Department of Ethnology, Comparative Religion and Gender Studies, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-1141.

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Stott, D. J. "The history and teachings of the early Dwags-po bKa'-brgyud tradition in India and Tibet." Thesis, University of Manchester, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376272.

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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.

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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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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 the officials dispatched to manage them. On the basis of Manchu and Tibetan-language sources, Part One argues that the exercise of Qing sovereignty in central Tibet was connected to the Qianlong court's desire to monopolize indigenous arts of divination, especially as they related to the identification of prominent reincarnations. The Qing court exported a Ming-era bureaucratic technology--a lottery, and repurposed it as a divination technology--the Golden Urn. The successful implementation of this new ritual, however, hinged on the astute use of legal cases and the intervention of Tibetan Buddhist elites, who found a home for the Urn within indigenous traditions.
East Asian Languages and Civilizations
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Books on the topic "Buddhism (Tibet)"

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Buddhism in Tibet. Sundeep Prakashan, 1989.

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Nomachi, Kazuyoshi. Tibet. Shambhala, 1997.

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Buddhist civilization in Tibet. Routledge & Kegan Paul, 1987.

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Matthew, Kapstein, ed. Buddhism between Tibet and China. Wisdom Publications, 2009.

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Rawson, Philip S. Sacred Tibet. Thames and Hudson, 1991.

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Tantrik traditions in Tibet. Sri Satguru Publications, 2002.

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Essential Tibetan Buddhism. HarperSanFrancisco, 1995.

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Blo-gros-mthaʼ-yas, Koṅ-sprul. The treasury of knowledge.: Buddhism's journey to Tibet. Snow Lion Publications, 2010.

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1954-, Ngawang Zangpo, ed. The treasury of knowledge.: Buddhism's journey to Tibet. Snow Lion Publications, 2010.

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Bod-kyi-ʼgro-ba-miʼi-thob-thaṅ daṅ Maṅ-gtso-ʼphel-rgyas Lte-gnas-khaṅ (Dharmsāla, India), ed. Closing the doors: Religious repression in Tibet. Tibetan Centre for Human Rights and Democracy, 1998.

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Book chapters on the topic "Buddhism (Tibet)"

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Bharadwaj, Radha Madhav. "Tibet." In Buddhism and Jainism. Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_29.

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Whalen-Bridge, John. "Purpose: Politics, Buddhism, and Tibetan Survival." In Tibet on Fire. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137370358_5.

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Mayilvaganan, M. "Life and Society on the Edge of Tibet." In Tawang, Monpas and Tibetan Buddhism in Transition. Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-4346-3_1.

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Whalen-Bridge, John. "Angry Monk Syndrome on the World Stage: Tibet, Engaged Buddhism, and the Weapons of the Weak." In Buddhism, Modernity, and the State in Asia. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_8.

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McMillin, Laurie Hovell. "Tibetan Women in the Western Buddhist Lineage: Rinchen Dolma Taring and Dorje Yudon Yuthok." In English in Tibet, Tibet in English. Palgrave Macmillan US, 2001. http://dx.doi.org/10.1057/9780312299095_13.

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Kapstein, Matthew T. "“Spiritual Exercise” and Buddhist Epistemologists in India and Tibet." In A Companion to Buddhist Philosophy. John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch17.

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"BUDDHISM OF TIBET." In The Wisdom of Buddhism. Routledge, 2013. http://dx.doi.org/10.4324/9781315025971-10.

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"BUDDHISM IN TIBET." In Companion Encyclopedia of Asian Philosophy. Routledge, 2002. http://dx.doi.org/10.4324/9780203013502-31.

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"The second diffusion of Buddhism." In Religions Of Tibet. Routledge, 2012. http://dx.doi.org/10.4324/9780203039427-6.

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Ekai, Kawaguchi. "A Travelogue in Tibet (1904)." In Buddhism and Modernity, translated by Nathaniel Gallant. University of Hawaii Press, 2021. http://dx.doi.org/10.2307/j.ctv16t66wt.25.

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