Relevant bibliographies by topics / Buddhist cosmology

Contents

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

Academic literature on the topic 'Buddhist cosmology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Buddhist cosmology"

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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (April 12, 2022): 350. http://dx.doi.org/10.3390/rel13040350.

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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddhist Modernism, and even decried as ‘false Buddhism’, despite their canonical basis and long-term acceptance. Using ethnographic methods, this paper argues instead that the result of interactions with modernity by popular Buddhists always includes engagement with and mythologizing of traditional cosmology. That is, rather than solely involving global networks and scientific rationalism, Thai Buddhist Modernism is the product of complex patterns of interaction among local beliefs, mystical practices, and modernity. The purpose of this integration of modern and popular Buddhism in the religious practices of sex workers is to create loving-kindness (metta). Metta, in turn, is held to bring luck and attractiveness to practitioners, allowing them to earn an income to support their impoverished families and live well in modern society, as well as to accumulate good merit (bun) to improve their religious lives.
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Imphong, Nantakarn. "A Study of Religious and Scientific Perspectives on Buddhist Cosmology." Journal of Education and Learning 12, no. 2 (February 13, 2023): 27. http://dx.doi.org/10.5539/jel.v12n2p27.

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This research was qualitative, it was to investigate Buddhist cosmology as found in Buddhist scriptures and compare cosmological perspectives between 5 Buddhist scholars and 5 scientists. In Thai Buddhist cosmology, the principles of Paṭiccasamuppāda and Tilakkhaṇa share some similar ideas with the causality principle of science. Scientists regard them as a fundamental universal principle that underpins the laws of nature, which is unsurprising. Another similarity is Saṃsāra, the cycle of rebirth, which may be compared to the birth and extinction of stars but is not comparable to the physical Universe as a whole. Thai Buddhist scholars have accepted that Buddhist and scientific cosmologies are compatible. I argue that when it comes to the physical matter of the universe, its definition, evolution, shape, space, and time, the perspectives of Buddhist scholars and scientists are radically different and cannot be compared. Furthermore, Buddhist and scientific approaches to understanding natural laws are diametrically opposed; Buddhism concentrates on the mind, whilst science concentrates on the physical universe; thus, they cannot be naturally compared.
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Laycock, Joseph, and Natasha Mikles. "Is Nessie a Naga?" Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 35–40. http://dx.doi.org/10.1558/bsor.v43i4.35.

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In 2014 Lama Gelongma Zangmo of Scotland sparked curiosity when she suggested that the Loch Ness monster or “Nessie” is actually a naga––a fantastic creature from Buddhist mythology. Visitors to her Tibetan practice center on the shores of the Loch will be able to leave offerings to Nessie. Without exaggerating the significance of these offerings within the larger context of Zangmo’s practice, this article suggests that efforts to ritually incorporate Nessie into a Buddhist cosmology is an index of broader changes in Buddhism’s arrival to the West. First, Zangmo’s open discussion of cosmology, ritual, and supernatural beings is a marked distinction from “Protestantized” Western Buddhism, which has historically presented Buddhism as a rational and philosophical alternative to Christianity. This suggests that Buddhists in the West have become less concerned with conforming to Protestant notions of “proper” religion. Second, Zangmo’s praxis is significant to broader patterns of how Asian religions adapt to Western topography. Whereas Asian immigrants have sometimes re-imagined Asian sacred sites in Western countries, Zangmo was taken the opposite strategy of “Buddhicizing” a local monster. This suggests that similar transformative moves can be expected as a globalized world continues to transplant religious traditions from one continent to another.
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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.

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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology." Chelovek 34, no. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.

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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
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Ji, Huachuan, and Jinjian Wang. "Research on Buddhist Cosmology from the Perspective of Religious Comparison." Religions 15, no. 6 (June 3, 2024): 694. http://dx.doi.org/10.3390/rel15060694.

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With regard to the assertion of the nature of the world, primitive Buddhism advocates “all phenomena that arise from causes” and opposes the existence of “God” or “Creator”, who created everything in the universe, which is significantly different from monotheistic beliefs such as Brahmanism, Christianity, and Islam and is therefore often called “atheism”. This paper introduces the Buddhist cosmology of Mount Sumeru and the tri-sahasra mahā-sahasra lokadhātu under the perspective of comparative religions and the first human beings who came to this world from the ābhāsvara-deva as recorded in the Buddhist scriptures and explores the question of whether Buddhism is atheistic. It is believed that the key to the debate between Chinese and Western scholars on whether Buddhism is atheistic is the difference in understanding the concept of “God”. Buddhism does not deny the supernatural power of “ghosts and gods”, so its essence is still theism.
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Streng, Frederick J. "Buddhist Cosmology. Randy Kloetzli." Journal of Religion 66, no. 1 (January 1986): 104–5. http://dx.doi.org/10.1086/jr.66.1.1562427.

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Soedewo, Ery. "Tinjauan Semiotik Terhadap Gambaran Dunia Menurut Kosmologi Hindu-Buddha, dan Batak." Berkala Arkeologi Sangkhakala 10, no. 19 (January 11, 2018): 17–31. http://dx.doi.org/10.24832/bas.v10i19.266.

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AbstractSimilarities in cosmology concept between Bataks tradition and Hindu-Buddhist tradition on three world existence is universal. But there’s a concept in Hindu-Buddhist that influenced on Batak’s cosmology concept.
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Mitchell, Donald W. "The Trinity and Buddhist Cosmology." Buddhist-Christian Studies 18 (1998): 169. http://dx.doi.org/10.2307/1390452.

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Kowal, Katarzyna. "The Borobudur temple: the Buddhist architecture in Indonesia." Budownictwo i Architektura 18, no. 2 (November 18, 2019): 005–19. http://dx.doi.org/10.35784/bud-arch.550.

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The article presents the current state of knowledge about the Borobudur temple, a valuable representative of Buddhist architecture, located in Java, Indonesia. The author presents the genesis of the temple, the facts concerning its rediscovery after centuries of oblivion, and Buddhist cosmology embodied in the form of a three-dimensional mandala on which the architectural form of Borobudur is based. The author studies Buddhist symbolism of the architectural form, reliefs and sculptures created on the basis of regional patterns and local Javanese culture of everyday life. This temple is one of the most perfect examples of translation of Buddhist cosmology and symbolism into an architectural form. At the same time, it constitutes an intercultural and timeless masterpiece of architecture and sculpture which requires particular protection, also due to the influence it exerts on the life of local Buddhist religious minorities.
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Dissertations / Theses on the topic "Buddhist cosmology"

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Yuan, Jingyi. "Blurring the Boundary between Play and Ritual: Sugoroku Boards as Portable Cosmos in Japanese Religion." Oberlin College Honors Theses / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin163023273917632.

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Canadell, Prat María Ángeles. "Noció de temps en Raimon Panikkar, La." Doctoral thesis, Universitat de Barcelona, 2005. http://hdl.handle.net/10803/2040.

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La interpretació dual del temps impregna tots els àmbits de la civilització occidental. La distinció entre un món fenomènic i una realitat transcendent que el fonamenta ha portat a cercar un sentit més enllà del temps i de la terra. Una manera de percebre i de pensar que, convertint el món en un objecte, ha alienat l'ésser humà de la seva pròpia naturalesa.

Panikkar proposa pensar des la no-dualitat i la interdependència, per tal de superar les tendències monistes i dualistes que han configurat la percepció del món. Considera que la filosofia actual ha de respondre al repte d'articular una nova cosmología, una visió sencera de la realitat d'acord amb la consciència contemporània.

La seva proposta porta implícita com a pressuposit metodològic la interpretació de la cosmología com experiencia unitària i inmediata del món, així com la condició mítica de tot saber. Aquest punt de partida li permet construir una filosofia oberta que no exclou cap forma d'aproximació a la veritat.

El no-dualisme és una perspectiva no-dialèctica que emfatitza la relacionalitat. Implica el reconeixement que no és posible reduir la realitat a un sol principi, ni tampoc abarcarla totalment.

Des d'aquesta perspectiva la paradoxa entre temps i eternitat, es presenta com un problema de percepció. Un problema que podem modificar si aprenem a no objectivar la realitat sinó a mirar-la des de la xarxa d'interrelacions que la constitueixen. Si suprimim la distància entre temps i eternitat percebem que el món fenomènic és absolut:

1. Els dos aspectes del temps són reals i inseparables. La paraula tempiternitat designa la seva interrelació. La identitat de ser i temps. I apunta a la necessitat de retornar el temps a les coses i a percebre en el seu passar allò que no cambia. Així ens adonem que l'etern no és incompatible amb el canvi.

2. No estem en el temps, sinó que som temps. Som la transformació mateixa. Aquest és el sentit de la noció ésser-temps de Dôgen i de la paraula tempiternitat de Panikkar. No hi ha temps en ell mateix on succeeixen les coses. No hi ha causalitat lineal d'un esdeveniment a un altre. El temps no és una entitat objectiva on els esdeveniments poden arribar amb retard o acelerar-se. "El temps és la vida de l'ésser". Cada esdeveniment, enlloc de ser el desenvolupament d'una potencialitat latent, o la consequència d'una causa pasada, és complet en ell mateix, té sentit en ell mateix. Aquest ser-temps implica l'alliberament del temps com a condicionant del qual volem fugir. I modifica l'orientació de la conciencia que, deixant d'esperar el futur, dirigeix l'atenció a l'ara.

3. La identitat ser-temps té com a implicacions fonamentals: la no-substancialitat, el dinamisme i la reciprocitat, com a característiques últimes de la realitat. Panikkar recull la dimensió cosmològica que aporta el buddhisme fent extensible aquesta noció a tots els éssers vius i a totes les dimensions de la realitat. Del caràcter dinàmic i obert de la interrelació ser-temps, se'n deriva una cosmovisió sencera i al mateix temps, plural.

4. La interacció entre temps i eternitat es designa en l'obra tardana de Panikkar amb la noció de ritme. El ritme de l'ésser, expressa la dinàmica canvi-permanència, així com el carácter no-lineal, no teleològic, ni circular del temps. El ritme és la metáfora d'una cosmología no basada en la repetició ni en la visió lineal teleològica. Permet pensar la realitat present en cada moment, completa en ella mateixa i autocreadora. Un constant plegar-se i desplegar-se de la realitat, utlizant la metáfora de Bohm, que ens permitira dir que el temps és l'estructura rítmica de l'univers.

Proposar una cosmología basada en la interdependència no significa voler imposar una ordenació determinada del temps i de l'espai a les demés cultures; sinó designar la necesaria pluralitat de visións del món, vinculades pel fet de compartir el temps de la terra i la conciencia comunes. Una manera de respondre filosòficament al pluralisme cultural sense que això signifiqui una pèrdua de sentit ni de valor.
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Jee, Foo Meng, and 符名玉. "A Modern Reflection on Buddhist Views of Cyclic Existence and Cosmology." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/51797643596602959346.

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碩士
佛光大學
佛教學系
101
This thesis examines the historical gap in Buddhist doctrines. Specifically, whether or not Buddha actually spoke about “The World” as compiled in the text Abhidharmakośa. Based on the parable on the poison arrow, we understand that Buddha undeclared on the cosmos which is in alignment to the fundamental teaching on the four noble truths. This universe is said to encompass the Dharma realm (Ch. 法界) which constitutes the teachings of Buddha. This thesis makes a hermeneutical examination of the historical Buddha’s teaching in comparison to modern circumstances and thoughts. The analytical approach in this thesis is structured towards the humanistic approach to Buddhism based on the thoughts of Master Hsing Yun. That is, realization of the truth of the universe and human existence (Ch. 認識宇宙人生的真理). This reflects the ultimate meaning of life and the destinations after one’s death (rebirth) in this universe from a modern perspective. His Holiness, the Dalai Lama affirms that Buddhist philosophy should not contradict empirical evidence. The interpretative approach examines the attributes of the Buddha and his teachings. Comparisons are being made with the thoughts of modern Buddhist leaders, scholars, philosophers and psychologists based on their scientific testimonies, innovations and personal discoveries in the modern world. This study also discusses the notion that “Death does not exist” from a contemporary context with classic Buddhist thoughts, the concept of karma and rebirths. From a psychologist perspective, the hierarchy reveals motivational needs required for existence in this modern environment with continuous management to changes. By knowing one’s mind and realizing who we are, integrate insights towards compassion, loving-kindness, joy and equanimity with one and all in the immense modern world.
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Wang, Su Mei, and 王素梅. "Cosmology in Early Buddhism." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/92904309148758774412.

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碩士
華梵大學
東方人文思想研究所
94
The issues of cosmology in early Buddhism were mainly focused on group practices. Therefore Sakyamuni (563-483 B.C.) rarely answered those theoretical questions without contribution to the reality or liberation of life, such as Fourteen Avyakrta. However, as the Buddhism factions arose, each striving to expand in frontier (mleccha), the formation of metaphysics in Buddha beliefs to facilitate the development to a widely-spread and worldly religion became inevitable. Therefore relevant non-Buddhism sutras such as Purana were essential references. 《長阿含．世紀經》was a natural product corresponded to the demand and could be treadted as Purana of Buddhism. Meanwhile, two sutras, 《立世阿毘曇論》and 《施設論》, each promoted its belief and developed due to their common grounds with《長阿含．世紀經》. The above three sutras were among the most important ones in studying the history and development of cosmology in Buddhism. Establishing Buddhism theoretical system of its own, these sutras elaborated the formation and condition of this world; the cycle of the creation, development and decline of the Universe; human’s origins; and royal sovereign in ruling people and society ---- all these further developed into metaphysics in Buddha beliefs around the era of Maurya Empire when King Aśoka was on the throne. During this period, Buddhism had evolved from early group practice aiming at morality and liberation of subject toward a religion, and even the official religion of a nation. This thesis will cover several main themes in the above three sutras such as: the relationship between the Fourteen Avyakrta of the early Buddhism and the cosmology of Buddhism; the establishment of the four continents in times of King Aśoka; the philosophy of the Space in the theory of the pañca gatayah and the theory of life cycle in the six conditions of sapient; the philosophy of time in the theory of the four intermediate kalpa of the Universe; the insight of subject’s moral practice inspired by the theory of impermanence. These issues will be elaborated in the following context.
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Bellard, Benoit T. "Le dalaï-lama et la science moderne." Thèse, 2017. http://hdl.handle.net/1866/20211.

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Horáček, Petr. "Raná buddhistická kosmologie pálijského kánonu." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-345440.

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This paper is focused on the early Buddhist cosmology. It briefly presents the general concepts of cosmology in Buddhism and the Pali Canon in order to better emphasize the characteristics of the primary text on which the work is based, namely the Agaññasutta of the Pali canon. The author takes into account other suttas of the Pali canon and secondary literature as well. The Agaññasutta represents one of the first cosmological texts of Buddhism and can therefore be considered as a very valuable source of information about the early cosmological ideas and the context in which these ideas were formed. It deals with the destruction of the world, its re-emergence, the emergence of creatures, human beings and social strata, the election of the first king and the establishment of the ascetic social groups. To gain a better orientation in the source material, the plot can be divided into the period until the development of human beings, the creation of social institutions with the election of the king and the emergence of alternative social institutions headed by a Buddhist monk. The main aim of the present paper is to show that the Agaññasutta contains the structure based on the necessity of the emergence of the human beings in their physical form and endowed with their moral faults, the society which...
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Books on the topic "Buddhist cosmology"

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Rdo-rje-rgyal-po and Thub-bstan-ñi-ma, eds. Theg paʼi sgo kun las btus pa gsung rab rin po cheʼi mdzod bslab pa gsum legs par ston paʼi bstan bcos Shes bya kun khyab. Pe-cin: Mi-rigs Dpe-skrun Khang, 2002.

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Lithai. Samutphāp traiphūm Phra Rư̄ang: Lao rư̄ang phūm thang 3 ʻan pen thīyū khō̜ng sat lōk. Kō̜thō̜mō̜. [i.e. Krung Thēp Mahā Nakhō̜n]: Sathāban Banlư̄tham, 2010.

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Sinlapākō̜n, Thailand Krom. Traiphūm: ʻēkkasān čhāk Hō̜samut hǣng Chāt Krung Pārīt. Bangkok]: Krom Sinlapākō̜n, 2011.

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Kazunobu, Matsudu, and Yoritomi Motohiro 1945-, eds. Lokaprajñapti: A critical exposition of Buddhist cosmology. Mumbai: Somaiya Publications, 2002.

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Sučhīrā, Som. Khwāmlap khō̜ng čhakkrawān thāng hǣng nipphān. Krung Thēp: Post Books, 2011.

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ʼChi-med-rig-dzin. The tshom ʼben la gzas paʼi mdaʼ mo. Tibet]: [publisher not identified], 2018.

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Sinlapākō̜n, Thailand Krom, ed. Samutphāp Traiphūm chabap Krung Sī ʻAyutthayā-chabap Krung Thon Burī. [Bangkok]: Krom Sinlapākō̜n, Krasūang Sưksāthikān, 1999.

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Trāṇe, M. Gambīr traibhūmi: Ma. Trāṇe. Bhnaṃ Beñ: JSRC, 1996.

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Gakkai, Nihon Bukkyō, ed. Bukkyō ni okeru kokudokan. Kyōto-shi: Heirakuji Shoten, 1993.

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Sǣngthap, Prasit. ʻArunnawadīsūt: Wādūai kamnœ̄t čhakkrawān læ phūm tāng tāng. Krung Thēp: Krom Sinlapākō̜n, 2000.

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Book chapters on the topic "Buddhist cosmology"

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Tso, Bendi, Marnyi Gyatso, Naljor Tsering, Mark Turin, and Members of the Choné Tibetan Community. "Jikten Chakluk / འཇིག་རྟེན་ཆགས་གླུ། / 成世说." In World Oral Literature Series, 341–514. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0312.04.

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This chapter adapts content from Tibetan Buddhist classics to depict the destruction and formation of both the world and sentient beings, with a particular focus on gods and humans. The narration elucidates the structure of Buddhist cosmology, the elements of all matter, the physical world produced by the collective karma of sentient beings, the movement of the planets, and the characteristics of all the beings in the Three Realms. This chapter also describes the origin of the Tibetan people and the development of Buddhism in the Tibetan Plateau.
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Gunasekara-Rockwell, Achala. "Temples, shrines, and sacred spaces of Hūniyam." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 15–41. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-2.

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Gunasekara-Rockwell, Achala. "Conclusion." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 130–36. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-9.

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Gunasekara-Rockwell, Achala. "Iconography of Hūniyam." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 42–63. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-3.

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Gunasekara-Rockwell, Achala. "From British hegemony to the modern era." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 103–11. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-6.

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Gunasekara-Rockwell, Achala. "Historical context." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 64–77. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-4.

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Gunasekara-Rockwell, Achala. "Deva and demon worship in Sri Lanka." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 1–14. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-1.

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Gunasekara-Rockwell, Achala. "European colonialism versus the indigenous kingdoms." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 78–102. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-5.

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Gunasekara-Rockwell, Achala. "The potential apotheosis of Mahinda Rājapakṣa." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 112–16. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-7.

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Gunasekara-Rockwell, Achala. "Hūniyam as an invader." In Devas, Demons and Buddhist Cosmology in Sri Lanka, 117–29. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258483-8.

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