Relevant bibliographies by topics / Buddhist astrology

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Academic literature on the topic 'Buddhist astrology'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 February 2023

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Journal articles on the topic "Buddhist astrology"

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Bazarov, A. A., D. L. Dorzhieva, and S. M. Naidanova. "«Pocket libraries» of Transbaikal Buddhists and culture of small-format publications: medical and astrological treatises." Bibliosphere, no. 2 (June 30, 2017): 33–36. http://dx.doi.org/10.20913/1815-3186-2017-2-33-36.

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«Pocket libraries» of Transbaikal Buddhists is a source of reliable information on the Buddhist book culture development in the region. Consequently, these texts are of interest to any modern specialist in the field. These collections have included texts of different genres. Genres of «medicine» and «astrology» are the most popular. The level of the Transbaikal Buddhists literary culture is demonstrated by specific texts.
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Coderey, Céline. "Healing the whole: Questioning the boundaries between medicine and religion in Rakhine, Western Myanmar." Journal of Southeast Asian Studies 51, no. 1-2 (2020): 49–71. http://dx.doi.org/10.1017/s0022463420000259.

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Based on fieldwork conducted among the Buddhist population living in Rakhine State, Myanmar, between 2005 and 2011, this article elucidates how people deal with health and illness and related uncertainties by relying on a multiplicity of conceptions and practices associated with Buddhism, astrology, spirit cults, as well as indigenous and Western medicine. This article unpacks this plurality to show how different components contribute to the healing process in complementary and yet hierarchical ways which hold to a nexus of political, social, medical, economic, cosmological, biological, and environmental factors. It also questions the boundaries between the religious and medical, Buddhist and non-Buddhist, worldly and otherworldly, and natural and supernatural.
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Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.

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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.
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Kotyk, Jeffrey. "Esoteric Buddhist Astrology: Japanese Sukuyōdō & Indian Astrology, written by Michio Yano." International Journal of Divination and Prognostication 1, no. 1 (2019): 143–55. http://dx.doi.org/10.1163/25899201-12340007.

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Bazarov, A. A., D. L. Dorzhieva, D. Yu Munkozhapov, and S. M. Naidanova. "Religious and philosophical libraries of East Siberian Buddhists: Tibetan «pocket» books." Bibliosphere, no. 2 (June 30, 2018): 37–41. http://dx.doi.org/10.20913/1815-3186-2018-2-37-41.

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The problem of studying private book collections of the Siberian peoples is the most urgent in understanding the cultural diversity of Russia. In this context, the book culture of East Siberia Buddhists is of interest. The article objective is to analyze the book repertoire of Buddhists private libraries. Analysis of this repertoire allows us to reconstruct not only its structure but the level of book culture among local Buddhists in the XIX-XX centuries as well. The material for reconstruction is a collection of small-format Tibetan-language publications (SFTP) from the collections of the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. This collection is an aggregation of numerous private libraries (PLs), widely distributed among the Buddhists of Transbaikalia and Prebaikalia. Books from the PLs are related to different areas of Buddhist knowledge: religious doctrine, philosophy, philology, astrology, medicine. The largest fields are religious doctrine and philosophy. The research results show that due to the texts of «Diamond Sutra» and Pramanavartika, it is possible to reconstruct not only the repertoire of Buddhists PLs in East Siberia, but elements of everyday Buddhist culture. In this culture, religious-doctrinal texts were involved in the daily ritual activity of laypersons, and philosophical texts in the system of monastic education. The texts ratio of Pramanavartika (5 copies) and «Diamond Sutra» (48 copies) available in SFTP is about 10%. This parameter can indicate both the approximate correlation of religious-doctrinal books to philosophical ones in this collection, and the real ratio of monks and laity number in the pre-revolutionary period in Buryatia. Thus, it can be argued that the «pocket» religious and philosophical libraries of Buddhists (each bundle of the studies collection) is the most interesting source of various scientific information on the book realities of Buddhist culture in East Siberia.
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Mirzaeva, Saglara V., та Byambajavyn Tuvshintugs. "Модель буддийской космологии в «Сутре о восьми светоносных неба и земли»". Монголоведение (Монгол судлал) 12, № 2 (2020): 271–87. http://dx.doi.org/10.22162/2500-1523-2020-2-271-287.

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The article discusses a Tibetan-Mongolian cosmological model of Buddhist universe presented in the Oirat translation of one of the most popular Buddhist ritual texts — The Sūtra of Eight Luminous of Heaven and Earth. Materials. The sūtra was translated into Oirat by Ven. Zaya Pandita Namkhaijamts at request of Princess Yum Agas in the 1650s, and is referred by scholars as a Buddhist apocrypha of Chinese origin. Nevertheless, in the literary tradition of Mongolic peoples it was always viewed as the authentic Word of the Buddha (buddhavacana). Results. The analysis of the Oirat manuscript of the sūtra shows that the model of Buddhist universe includes several components. The first one of Indian origin is related to the cosmology of classical Buddhism described in Vasubandhu’s Abhidharmakośa, including the astronomical conception of twenty-eight nakśatra constellations and nine planets, as well as some classes of beings of the Buddhist universe. The second component contains elements of Chinese astrology, such as the astrological diagram of the golden turtle, which encloses animals of the twelve-year cycle, and eight trigrams representing different elements. The last component belongs to original Tibetan mythology and includes a classification of supernatural beings co-existing with humans between heaven and earth — nāgas (Tib. klu), nyen spirits (Tib. gnyan) and spiritual lords of earth (Tib. sa bdag). Indian influence can also be traced in the classification of nāgas, the latter including eight great nāgas known in classical Buddhism, and five castes of nāgas structurally correlated with traditional Indian society. The detailed classification of the spiritual lords of earth presented in the sūtra was later included in the well-known Tibetan astrological work Vaiḍurya dkar po of Desi Sangye Gyatso. This classification represented in the Oirat translation includes some names which are absent in the Tibetan version of the sūtra (for comparative analysis the work examines a version of the sūtra included in the gZungs ’dus collection). This indicates that Ven. Zaya Pandita Namkhaijamts would also use another Tibetan version of the sūtra when making his Oirat translation.
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Chen, Yushu, and Bing Huang. "The Influence of Daoist Astrology on the Chinese Visual Representation of Tejaprabhā Buddha." Religions 13, no. 11 (2022): 1016. http://dx.doi.org/10.3390/rel13111016.

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Tejaprabhā Buddha is the lord of the constellations and one of the most significant esoteric deities. Its image occurs in a number of Chinese visual presentations dating from the Tang Dynasty to the Ming Dynasty. The cult of Tejaprabhā was also disseminated to Korea and Japan and spawned related local visual creations. Tejaprabhā Buddha and his followers do not belong to the core group of Buddhist deities but are instead connected to the Daoist deities. This was most likely due to the fact that asterism held a greater significance to Daoists, for whom it was the most important of all the power sources derived from the cosmos. The focus of this study is on unearthing the Daoist astrological influences in the visual presentation and its adaptation of Tejaprabhā Buddha and the accompanied luminary deities in China. The cult of constellations and Tejaprabhā in the context of Chinese Esoteric Buddhism was constantly evolving under the influence of Daoism, gleaned by examining and comparing the quantity and visual variations of luminaries in the artworks of Tejaprabhā of different periods.
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Kotyk, Jeffrey. "Examining Amoghavajra’s flat-earth cosmology: religious vs. scientific worldviews in Buddhist astrology." Studies in Chinese Religions 7, no. 2-3 (2021): 203–20. http://dx.doi.org/10.1080/23729988.2021.1941618.

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Arichi, Meri. "Seven Stars of Heaven and Seven Shrines on Earth: The Big Dipper and the Hie Shrine in the Medieval Period." Culture and Cosmos 10, no. 1 and 2 (2006): 195–216. http://dx.doi.org/10.46472/cc.01210.0219.

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The belief in Sannō, the kami of the Hie Shrine, evolved under the strong influence of Tendai Buddhism during the medieval period. Esoteric scriptures and ritual manuals related to astronomy and astrology encouraged the association of the seven stars of the constellation of the Big Dipper with the seven principal shrines at Hie. The hierarchical grouping of shrines in three units of seven suggests the theoretical input from the Buddhist monks of the Enryaku-ji to the development of the shrine. However the connection of stars and shrines was eradicated after the separation of temples and shrines (shinbutsu-bunri) carried out by the Meiji government in the late 19th century, and little evidence of star-related rituals at the shrine remains today. This paper examines the iconography of the Hie-Sannō Mandara from the Kamakura period in the collection of Saikyō-ji, and considers the significance of the Big Dipper in the context of the Hie-Sannō belief from visual and textual sources.
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Nakayama, Shigeru. "The Position of the Futian Calendar on the History of East-West Intercourse of Astronomy." International Astronomical Union Colloquium 91 (1987): 135–38. http://dx.doi.org/10.1017/s0252921100105950.

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It is proved that the Futian calendar, a non-official one compiled in the Jianzhong reign period (780-783) in China, was brought to Japan in 957 by a Buddhist monk and was employed as the basis of horoscopes by the Buddhist school of astrology (Memo 1964). It was also used in competition with the official Chinese xuanming calendar for the usual functions demanded of a Chinese type lunisolar ephemerides, such as eclipse predictions. According to the view of the Song Dynasty Chinese scholar Wang Yinglin that the Futian calendar was “originally an Indian method of astronomical calculation” but Kiyosi Yabuuti has commented that Wang Yinglin’s appraisal of the Futian calendar is solely based on a resemblance in form as it copied the trivial point of taking its epoch as the Jiuzhi calendar according to Indian astronomical methods and does not display a fundamental understanding of the Indian calendar (Yabuuti 1944).
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Dissertations / Theses on the topic "Buddhist astrology"

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Baumann, Brian Gregory. "Divine knowledge Buddhist mathematics according to Antoine Mostaert's "Manual of Mongolian Astrology and Divination" /." [Bloomington, Ind.] : Indiana University, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3200372.

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Thesis (Ph.D.)--Indiana University, Dept. of Central Eurasian Studies, 2005.<br>Source: Dissertation Abstracts International, Volume: 66-12, Section: A, page: 4507. Chair: Gyorgy Kara. Title from dissertation home page (viewed Oct. 11, 2006).
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Coderey, Céline. "Les maîtres du "reste" : la quête de l'équilibre dans les conceptions et les pratiques thérapeutiques en Arakan (Birmanie)." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10015/document.

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À partir de l’étude ethnographique de la maladie en milieu arakanais, cette thèse réfléchit sur le rapport individu-cosmos et sur le caractère pluriel, hybride et intégrateur de ce rapport. Une telle approche, innovatrice pour la Birmanie, s’éloigne de toute catégorisation et suggère en revanche que la médecine locale, la médecine d’origine occidentale, le bouddhisme Theravāda, l’astrologie, etc. forment un seul et même système de conceptualisation et de maîtrise de l’état de santé comme fruit du rapport au cosmos. La problématique développée s’appuie sur le postulat selon lequel la cohérence structurelle de l’ensemble – de son hybridité et de sa souplesse – réside dans le fait que les composantes sont liées entre elles par des rapports hiérarchiques et complémentaires. La hiérarchie, visible principalement dans l’hégémonie du référent bouddhique, est nuancée par le fait qu’aucune composante, y compris le bouddhisme, ne se suffit à elle même ; il y a toujours des restes qui échappent et qu’il revient à d’autres composantes de concevoir ou de gérer. Quant au caractère intégrateur du système, il est ici montré à travers l’exemple de la biomédecine dont l’intégration n’a été rendu possible qu’à travers de nécessaires adaptions du système lui-même. La thèse est organisée en cinq parties : la première est dédiée aux conceptions de la maladie ; la seconde partie est consacrée aux approches mises en œuvre par les villageois en vue de maintenir l’équilibre à tous les niveaux ; les troisième et quatrième parties portent sur la diversité des thérapeutes, de leurs formations et de leurs pratiques – aussi bien en termes de prévention que de soin – et de leur statut social ; la cinquième et dernière partie est quant à elle consacrée aux itinéraires multiples et complexes des malades<br>Based on the author’s personal ethnographic research on sickness-related conceptions and practices in an Arakanese context, this thesis examines the relationship between the individual and the cosmos with particular emphasis on the plural, hybrid and integrating nature of such relationship.This approach, rejecting any form of categorisation, represents an innovation in the context of Burma and suggests that both Burmese and Western medicine, as well as Buddhism, astrology, spirit cult, etc. form a single system of conceptualisation and management of the state of health as a fruit of the relationship with the cosmos. The central point of this structure – its hybridity and plasticity – relies on the fact that the links between the various components are hierarchical and complementary. The hierarchy, notably the hegemony of Buddhism at various levels (conceptual, practical and of values) is counterbalanced by the fact that no component is enough to cope with all factors; there is always something missing, a remainder that other components can conceive and manage. The integrative nature of the system is showed through the example of western medicine, whose integration has produced some changes in the previous system.This thesis is structured in five parts : the first part is dedicated to sickness related conceptions, the second one to the practices the villagers rely upon in order to maintain the balance at all levels, while the third and the forth parts examine different kind of healers, their trainings, their (preventive and healing) practices and their social status; finally in the last one, health seeking behaviours of sick people are discussed
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Books on the topic "Buddhist astrology"

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translator, Mak Bill M., ed. Esoteric Buddhist astrology: Japanese Sukuyōdō and Indian astrology. Aditya Prakashan, 2019.

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2

Shaneman, Jhampa. Astrología budista: La interpretación de la carta astral desde una nueva perspectiva. Alamah/Santillana, 2003.

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Mȯnkh-Ochir, Dondogzhalyn. Arga bilig ba makhbodyn gu̇n ukhaan. 2nd ed. [Urlakh ėrdem khevlėliĭn gazar], 2003.

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Oi︠u︡unchimėg, L. Zurkhaĭg sonirkhokhyn uchir ...: Zurkhaĭ - tany am'drald. Miniĭ khėvlėkh u̇ĭldvėrt khėvlėv, 2004.

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Dvivedī, Jānakīprasāda. Bauddha tathā Bhoṭadeśīya jyotisha kā saṅkshipta paricaya. Kendrīya Ucca Tibbatī Śikshā Saṃsthāna, 2000.

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Oi︠u︡unchimėg, L. Zurkhaĭg sonirkhokhyn uchir ...: Zurkhaĭ - tany am'drald. Miniĭ khėvlėkh u̇ĭldvėrt khėvlėv, 2004.

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Sharma, Sharmistha. Astrological lore in the Buddhist Śārdūlakarṇāvadāna. Eastern Book Linkers, 1992.

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(ʻIn), Phra Phatthramunī. Phatthraniphon: Rūam khō̜khīan khō̜ng læ kīeokap Phra Phatthramunī Trīpitakathādā, Mahākhanitsō̜n, Bō̜wō̜rasangkhārām, Khāmmāwasī. Khana Kammakān Sātsanā phư̄a Kānphatthanā, 1993.

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Jayavardhana, Ec Vī Jī Sōmasiri. Suba mohota saha năkata. Sandīpā Prakāśana Mandiraya, 2007.

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Nat︠s︡agdorzh, T︠S︡. Zhiliĭn kharshiĭg zasan, zu̇g mȯrȯȯ gargakh zurkhaĭn togtson ëson: Ȯdȯr, garag, t︠s︡agiĭn saĭn muu u̇riĭg tanikh zurlaga. "Mongolyn Suu Bilėgtėn" san, 2003.

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Book chapters on the topic "Buddhist astrology"

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Kotyk, Jeffrey. "Astrology and Astral Magic in Tantric Japan." In The Oxford Handbook of Tantric Studies. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.11.

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Abstract Japanese Buddhism received and implemented a kind of Sinicized form of astrology from the ninth to tenth centuries. This type of astrology differed from the type of court omenology that had earlier been received from the mainland and was based on ancient Chinese concepts of astroterrestrial correspondences and related chiefly to concerns of the country as a whole, rather than to individuals. The new form of astrology, originating from Indian and Indo-Iranian sources in Chinese translation, could be used for timing rituals to maximize their efficiency or to predict the fate of an individual. The planets, now viewed as deities, also entered the Buddhist pantheon in Japan and became an important object of worship. New ritual forms were also received and developed, in which one could negotiate one’s fate as it might be predicted based on astrology.
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Kotyk, Jeffrey. "Celestial deities in the flat-earth Buddhist cosmos and astrology." In Intersections of Religion and Astronomy. Routledge, 2020. http://dx.doi.org/10.4324/9780367407995-6.

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"CHAPTER 9 The Venerable Balangoda Ananda Maitreya: Theosophy and Astrology." In Buddhism Transformed. Princeton University Press, 1989. http://dx.doi.org/10.1515/9780691226859-011.

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"19. Astrology And The Worship Of The Planets In Esoteric Buddhism Of The Tang." In Esoteric Buddhism and the Tantras in East Asia. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004184916.i-1200.78.

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