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Relevant bibliographies by topics / Buddhist altars

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Academic literature on the topic 'Buddhist altars'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Buddhist altars"

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Cầm, Hoàng. "“We Know Only Our Po Then Luang ”: Heritagization, Religious Inculturation, and Resistance in Post-đổi mới Vietnam". Magic, Ritual, and Witchcraft 18, № 2 (2023): 283–306. http://dx.doi.org/10.1353/mrw.2023.a918941.

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Abstract: In 2016, the local government of Như Hoa multi-ethnic district of a northern province of Vietnam rebuilt a ruined temple of the Thái minority, a place associated with their long tradition of offering buffalos to their supreme God –the Po Then Luang. With the aim of meeting the spiritual needs of diverse ethnic communities in the district, the structure and altars of the temple were built with a combination of Việt Buddhist temple architecture and the iconic Thái stilt house. During the inauguration of the temple, a Buddhist ritual was celebrated by hundreds of different ethnic people

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Zhan, Zhenpeng. "Visualizing the Emperor’s Pantheon." Religion and the Arts 26, no. 4 (2022): 429–64. http://dx.doi.org/10.1163/15685292-02604002.

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Abstract In the early 1740s, a set of carved lacquer containers were imperially commissioned in Suzhou to hold Daoist and Buddhist scriptures transcribed by the Qianlong emperor. Decorated with numerous deities in bas-relief, these understudied luxury objects shed new light on Buddhist and Daoist material cultures at the High Qing court and offer a glimpse of the imperial patron’s religious cosmology. Focusing on Qianlong’s two miniature pantheons and tracing the life history of objects in Qing palaces, this article explores the key role played by sacred images in elevating devotional objects

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Gould, Hannah, Tamara Kohn, and Martin Gibbs. "Uploading the ancestors: Experiments with digital Buddhist altars in contemporary Japan." Death Studies 43, no. 7 (2018): 456–65. http://dx.doi.org/10.1080/07481187.2018.1544948.

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Gould, Hannah. "Domesticating Buddha: Making a Place for Japanese Buddhist Altars (Butsudan) in Western Homes." Material Religion 15, no. 4 (2019): 488–510. http://dx.doi.org/10.1080/17432200.2019.1632107.

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Jeong Myoung hee. "Arrangement and Functions of Buddhist Paintings in Main Halls of Buddhist Temples in Joseon Dynasty: With a Focus on the Formation of Three Ritual Altars and Installation of Buddhist Paintings." KOREAN JOURNAL OF ART HISTORY 288, no. 288 (2015): 61–88. http://dx.doi.org/10.31065/ahak.288.288.201512.003.

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Adhitama, Satria. "Analisis Keterbukaan Sikap Wihara Nam Hai Kwan Se Im Pu Sa Terhadap Agama dan Kepercayaan Lain." Kamaya: Jurnal Ilmu Agama 6, no. 2 (2023): 185–206. http://dx.doi.org/10.37329/kamaya.v6i2.2431.

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Indonesia is a pluralistic country with various religious entities and beliefs that live and develop in Indonesia. This plurality has the potential to cause conflict. Conflict can be avoided by the openness of religious institutions towards other religions or beliefs. One of the ways to show this is the openness of a house of worship towards other religions and beliefs. This research aims to dig deeper into the openness of the attitude of the Nam Ha Kwan Se Im Pu Sa Temple towards other religions and beliefs. Data was collected by deep interviews, observation, and documentation. The selection

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Marshall, Alison. "Religion as Culture." Studies in Religion/Sciences Religieuses 45, no. 4 (2016): 476–94. http://dx.doi.org/10.1177/0008429816659096.

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Today’s Chinese Communist Party (CCP), which came to power in 1949, continues to recognize religion and Christianity as part of the dominant Western culture, and as the means to establish relationships and promote religion and culture. When faced with a moral or ethical dilemma the CCP looks to a Confucian past for traditions just as the Canadian state draws on the Protestant and Catholic cultures of its so-called founding peoples. The Chinese state has additionally attempted to manage religious engagement by propping up select Buddhist temples and working through grassroots personal webs of c

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Subrahmaniam Saitya, Ida Bagus, and Hari Harsananda. "Pura Dalem Sakenan: A Manifestation of Siwa-Buddha Syncretism." International Journal of Interreligious and Intercultural Studies 7, no. 1 (2024): 45–54. http://dx.doi.org/10.32795/ijiis.vol7.iss1.2024.5415.

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The teachings of Shiva-Buddhism are a beautiful fusion of Hinduism and Buddhism, not just a legacy of the past, but a living religion that is practiced by many Balinese people. Pura Dalem Sakenan is an example of this syncretism. The temple's main shrine, called the candi or gedong sekar kancing gelung, stands as a symbol of syncretism. It is a combination of the padmasana, a Hindu altar, with a Buddhist-style temple structure. Pura Dalem Sakenan is not just a holy place. It is a center of spiritual life, where ?iwa-Buddha rituals and practices take place. The faithful gather to pray, make off

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İSİ, Hasan. "The ‘Fire Ritual’ in Buddhist Uyghurs: Homa (in the Evidence of Tantric Turkish Buddhism Texts)." Journal of Old Turkic Studies 6, no. 2 (2022): 365–94. http://dx.doi.org/10.35236/jots.1137374.

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Homa, a fire ritual of Vedic origin, is a popular religious practice adapted from Hinduism to Esoteric Buddhism. Homa, seen in meditation and yoga practices in Tibetan Buddhism, is a ritual that aims to reach wisdom and enlightenment, which is represented in Buddhist Tantras in particular, Agni, the god of fire. The homa ritual is also known as a performance that involves the building of a fire at an altar and the burning of offerings over it. Predominantly in Tibetan Buddhism, the practice of homa, visualized with a maṇḍala, takes place under the guidance of masters of teaching called Guru or

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黃文樹, 黃文樹. "錢穆對禪宗的論衡". 國立彰化師範大學文學院學報 29, № 29 (2024): 001–26. http://dx.doi.org/10.53106/230597612024050029001.

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<p>錢穆學兼四部，歷任燕京、北大、西南聯大等大學教授，著述等身，為當代傑出史學家。1915年起，即接觸、閱讀佛書，尤愛《六祖壇經》。1944年夏，於四川灌縣靈巖山寺細究《指月錄》，遂通禪學。1949年到香港創辦新亞書院，後移居臺北講學，延續中國歷史文化命脈。1968年獲選中央研究院院士。他的禪學著作，具有一定的質與量。其對禪宗的論衡，可歸納為五大點：一、從歷史地位而言，禪宗是「佛教中國化」的中心臺柱；二、從教義改造言，《六祖壇經》乃中國佛教革命之宣言書；三、從經典價值言，《六祖壇經》是國人必讀的「新七經」之一；四、從儒佛會通言，儒家思想與禪宗義理有諸多相近處；五、從儒佛區辨言，理學與禪宗在心性論上可加以判分。這些觀點，對佛學禪理抱持敬意，與過去儒者迥異；視禪宗是「佛教中國化」的柱石，以及從中國人文精神解析《六祖壇經》的創造性等，體現了錢氏「民族文化本位史觀」。</p> <p>&nbsp;</p><p>Chien Mu was an outstanding historian in contemporary China. In 1915, he began to read Buddhist scriptures and was particularly fond of the Altar-Sutra. In the

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Dissertations / Theses on the topic "Buddhist altars"

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TSOU, CHENG-CHUAN, and 鄒正全. "Chinese Buddhism- Taiwan Hakka Midnight Decoinstrument of PowerToufen of the Miaoli of "KWONGFUK Altar" and Hsinchu Jhubei "RUEICYUAN Altar" Case." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/7jhz48.

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碩士<br>玄奘大學<br>宗教學系碩士班<br>103<br>Abstract Chinese people since ancient times affected by Confucian ethics deeply, filled with the conception of filial piety. The filial piety principles of Confucianism, which emphasized by Confucian "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety." Served parents according to propriety when they alive, buried and be sacrificed according to ancient propriety when they dead to express grief, gratitude to parents. Taiwanese peopl

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"History and transmission of Daoist spirit-writing altars in Hong Kong: a case study of Fei Ngan Tung Buddhism and Daoism Society." 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291335.

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Luo, Dan.<br>Thesis Ph.D. Chinese University of Hong Kong 2015.<br>Includes bibliographical references (leaves 284-290).<br>Abstracts also in Chinese.<br>Title from PDF title page (viewed on 20, September, 2016).

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HSIEN, CHIU HSING, and 邱杏嫺. "The special funeral rites of Hsinchu Hakka tradition faith (mixed with Taoism and Buddhism)Studies-Case of Hukou Wansheng altar of worship Xiangshan Rite." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/7y7re4.

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碩士<br>輔仁大學<br>宗教學系碩士在職專班<br>103<br>In the Taiwan traditional Chinese society , the etiquette of funeral and interment is very important life course of lifetime of the common people, and especially pay much attention to the traditional customs of the Hakka people in Hsinchu County, the Hakka people, in the past, will according to the customs with a monk, master for the dead "(vegetarian as merit)" pray for Yin Chao Yang Tai, first death of exaltation, filial piety with blessing, "Zhai (for merit)" is always a very important traditional Hakka funeral in Hsinchu County, this study hopes that thro

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Books on the topic "Buddhist altars"

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Tae-hyŏn, Sin, ed. Tatchip: Puch'ŏnim nara rŭl hyanghan arŭmdaun sangsang, kŭrigo changŏm. Taehan Pulgyo Chinhŭngwŏn, 2010.

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Museum, Newark, ed. Tibetan Buddhist altar. Newark Museum, 1991.

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1947-, Guan Cheng, ed. The dharmic treasure altar-sutra of the Sixth Patriarch (the altar sutra): An annotated edition. Pi lu chu ban she, 2005.

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Bstan-ʼdzin-rgya-mtsho. The Dalai Lama altar book of instruction. Friedman/Fairfax, 2002.

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Tibetan Buddhist Altars: A Pop-Up Gallery of Traditional Art and Wisdom. New World Library, 2004.

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Kwanjo. Sumidan: Pulgyo mokkongye ui chongsu sumidan ul yongsang uro tamanaen Kwanjo Sunim sajin solpopchip = Sumidan / photographs Lee, Kwan-jo. Pulgwang Chulpanbu, 1992.

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Tibetan Buddhist Goddess Altars: A Pop-Up Gallery of Traditional Art and Wisdom. New World Library, 2006.

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Inumaru Tadashi & Yoshida Mitsukuni. Editorial Supervisors. The Traditional Crafts of Japan - Volume 8, Writing Utensils and Household Buddhist Altars. Diamond INc., 1992.

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Ritual and ceremonial buildings: Altars and temples of deities, sages, and ancestors. CN Times Books, Inc., 2015.

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Byōdōin Hōōdō nai kōgaku chōsa hōkoku-sho. Byōdōin Hōōdō nai kōgaku chōsa hōkoku-sho: Keikō Xsen bunseki kekka. Tōkyō Bunkazai Kenkyūjo, 2016.

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Book chapters on the topic "Buddhist altars"

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Kyan, Winston C. "American Buddhism and Visual Culture." In The Oxford Handbook of American Buddhism. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.24.

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Abstract This chapter explores the diversity of American Buddhism through the wide lens of visual culture, which takes all images as social facts. Accordingly, it situates a broad understanding of American Buddhist visual culture in a chronology of key moments in the practice and reception of American Buddhism. The result is a restitutive overview that brings the Buddhist temples and altars of Chinese and Japanese immigrants into the spotlight given to European American Buddhist converts, juxtaposes the Buddhism-inspired contemporary art practices of women and Blacks with the compositions of the New York avant-garde, and positions mass media representations of Buddhist monks on TV and in cartoons alongside conceptual film and video installations.

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van Kooij, Karel R. "Remarks on festivals and altars in early Buddhist art." In Function and Meaning in Buddhist Art. BRILL, 1996. http://dx.doi.org/10.1163/9789004658646_007.

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Vesely-Flad, Rima. "Honoring Ancestors in Black Buddhist Practice." In Black Buddhists and the Black Radical Tradition. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.003.0004.

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Chapter 3 examines how Black Buddhists have embraced ancestral practices as they elaborate dharma teachings in convert Buddhist communities. Such practices include storytelling, devotional bowing, drumming, dancing, and chanting as well as honoring African-derived images and ancestors on Buddhist altars. This chapter emphasizes the importance of honoring ancestors and the land within different lineages as well as practices for incorporating indigenous rituals into Buddhist practices. For indigenous-oriented Buddhist practitioners, the history of ancestors carries meaning for themselves, their family members, and their broader community. Furthermore, the courage, determination, and perseverance embodied by ancestors are mirrored in the resilience of the land to withstand natural forces. Even when African Americans acknowledge their complex relationship with the land of the United States—land they were violently made to work as enslaved peoples to garner profits for white slaveowners—they acknowledge the importance of feeling located on land and the presence of First Nation peoples who populated the land prior to colonization. The ability to see the land as sacred, beyond the history of European colonialism, has been incorporated into numerous African American healing initiatives.

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Tsuchitori, Toshiki. "Buddhist Altars in Vacant Houses and the Citizenship of the Deceased." In Citizenship in Motion. Langaa RPCIG, 2019. http://dx.doi.org/10.2307/j.ctvhn0d00.9.

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Koshikawa, Yoshiaki. "Practicing Ifá in Tokyo." In Spirited Diasporas. University Press of Florida, 2023. http://dx.doi.org/10.5744/florida/9781683403722.003.0009.

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Yoshiaki Koshikawa was born in 1952, shortly after the war, in a fishing town—Chiba, Japan. Koshikawa writes about his upbringing in a traditional large farming family and his family attending to both Buddhist and Shinto altars. Koshikawa visited Cuba for research and became initiated as a babalawo, a priest of Ifá divination in the Afro-Cuban religious system. Koshikawa writes about creating an orisha-worshipping community in Tokyo, where he resides

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Tarocco, Francesca. "Mente e illuminazione nel Dasheng qixin lun 大乘起信論 (Trattato sul risveglio della fede Mahāyāna)." In Quali altre parole vi aspettate che aggiunga? Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-640-4/011.

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The Treatise on the Mahāyāna Awakening of Faith, an indigenous Chinese composition written in the guise of an Indian Buddhist treatise, is one of the most influential texts in the history of East Asian Buddhism. In this paper, after a brief examination of some of the controversies surrounding its composition, I offer a translation into Italian of a key section of the text.

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Ziporyn, Brook. "The Deluded Mind as World and Truth Epistemological Implications of Tiantai Doctrine and Praxis in Jingxi Zhanran’s Jingangpi and Zhiguan yili." In Buddhist Philosophy. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195328165.003.0022.

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Abstract Tiantai Buddhist theory, as developed by its de facto founder Zhiyi (538– 597),rests on two intimately related foundations: the doctrine of the Three Truths and the doctrine of “opening the provisional to reveal the real” (kaiquan xianshi). The first of these is an expansion of the Indian Madhyamaka distinction between ultimate truth—the inconceivable experience of liberation beyond all predicable views—and conventional truth—commonly accepted ordinary speech (e.g., self, other, cause, effect), plus Buddhist terminologies (e.g., nonself, impermanence, karma, emptiness), all of which are seen as aids to the realization of ultimate truth. Tiantai alters this picture by speaking of not two but three types of truth, which are further said to be “interfused.”

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"30. "The Ritual Altar of Kundali Vajra for Treating Illnesses" from the Collected Dharani Sutras." In Buddhism and Medicine. Columbia University Press, 2017. http://dx.doi.org/10.7312/salg17994-032.

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"Chapter Two Bronze Buddha Altar from Ching-ch’uan." In Early Buddhist Art of China and Central Asia, Volume 3. BRILL, 2010. http://dx.doi.org/10.1163/9789004190191_004.

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Miyawaki-Okada, Junko. "Tibetan Buddhism and Nomadic Mongolian Regimes." In Religion and State in the Altaic World. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110730562-012.

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Conference papers on the topic "Buddhist altars"

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Berezkin, Rostislav. "ON THE SPREAD OF BUDDHIST STORIES IN FOLK MILIEU: THE PRECIOUS SCROLL OF GUANYIN WITH A FISH BASKET IN RECITATION PRACTICE OF THE CHANGSHU AREA OF JIANGSU, CHINA." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.11.

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The story of Bodhisattva Guanyin with a Fish Basket (or Fishmonger Guanyin) already has attracted attention of scholars of Chinese literature and popular beliefs, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars in different countries mainly have studied textual variants of this story dating back to the late 19th — early 20th centuries. At the same time, precious scroll devoted to the story of Guanyin with a Fish Basket is still recited by local performers in the city of Changshu and its vicinity now. The analysis of the Precious Scroll of Guanyi

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