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Journal articles on the topic 'Buddhist monasteries'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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 Archite

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Khabdaeva, A. K. "BUDDHIST MONASTERIES IN THE SOCIOCULTURAL CONTEXT OF MODERN CHINA." BUDDHIST STUDIES 2, no. 7 (2023): 67–78. https://doi.org/10.30792/2949-5768-2023-2-67-78.

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A Buddhist monastery is not only a religious, but also a social institution that has significant influence in Chinese society. Events in the history of China at the turn of the 19th and 20th centuries. had a negative impact on the life of Buddhist monasteries and led to the alienation of Buddhist communities from society. Acquaintance with European spiritual culture provoked a conflict between traditional Chinese and Western moral and ethical values. A huge contribution to the revival of Buddhist monasteries and their return to real life conditions was made by the reformers of Chinese Buddhism

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Chu, Tuan Van, and Elena V. Gordienko. "On the Phenomenon of the Incorruptible Bodies of the Vietnamese Buddhist Monks." Russian Journal of Vietnamese Studies 9, no. 1 (2025): 92–105. https://doi.org/10.54631/vs.2025.91-677558.

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The article highlights cases of preserving the bodies of Buddhist monks that did not decompose after death and that still are revered in Vietnamese monasteries: Vũ Khắc Minh and Vũ Khắc Trường who lived in the 17th century and Thích Minh Đức who lived in the 20th century. The article also describes the origins of practice of Buddhist monks’ saving bodies and examples of incorruptible bodies in Theravada, Tibetan and Chinese Buddhism, as well as the main narratives explaining the reasons for preserving the body (both rational and supernatural) and the goals pursued by Buddhists in creating mumm

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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.

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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally

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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.

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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newl

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Shakya, Manik Ratna. "Buddhism of Nepalmandala: Scope and Challenges in Modern Context." Dhammacakka Journal of Buddhism and Applied Buddhism 1, no. 1 (2025): 41–48. https://doi.org/10.3126/djbab.v1i1.76160.

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Background: Buddhism of Nepalmandala is also known as Newar Buddhism. This Buddhism has carried a long history of Nepal; it can demonstrate Nepalese art and architecture, and it has been followed by the indigenous people of Nepal for a long time. The sacred Buddhist monuments of this Buddhism, such as Swayambhu and Bauddha Stupa are listed in the world heritage. This Buddhism is preserving the ancient tradition of Nalanda and Bikramsila University which were world-renowned Buddhist universities in the world in the ancient period around 7-9 centuries. Objective: This paper is meant to highlight

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Krisztina, Teleki. "BUDDHIST MONASTERIES AND STATE SUPPORT IN MONGOLIA A BRIEF OVERVIEW." Philosophy and Religious Studies 22, no. 541 (2020): 95–99. http://dx.doi.org/10.22353/prs20201.9.

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During the history of Mongolian Buddhism the State has always significant role in supporting religion and monasteries. Möngke Khan held the first religious dispute of Buddhist, Muslim and Christian monks in the 13th century and gently allowed all foreign devotees to practice their own religion and pray for the Mongolian State. This Mongolian court`s relationship deepened with Buddhism during the period of Khubilai Khan (13th century), Altan Khan and Ligdan Khan (16th century, 17th century), Avtai Sain Khan (16th century), and also with the Khalkha Khans during the Manchu period. The Eighth Bog

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Song, Hui, Qingwen Meng, and Chenyang Wang. "Spatial Distribution Characteristics and the Evolution of Buddhist Monasteries in Xi’an City Area." Religions 14, no. 9 (2023): 1084. http://dx.doi.org/10.3390/rel14091084.

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Buddhist monasteries have played important roles in the development of both the culture of and urban planning in ancient Chinese cities. In this paper, the Buddhist monasteries in the city of Xi’an, Shaanxi Province, during the Song (宋), Yuan (元), Ming (明), and Qing (清) dynasties are collated from historical documents. The characteristics of the spatial distribution of Buddhist monasteries are analyzed by using kernel density estimation (KDE), and the evolution of that spatial distribution is explored by documentary analysis. The results show that Buddhist monasteries are closely surrounded by

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9

Zreik, Mohamad. "Tibetan Buddhism: artistic, literary, and social legacy." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 3, no. 1 (2024): 25–52. http://dx.doi.org/10.18326/ijoresh.v3i1.25-52.

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Since the 7th century, Tibetan culture and society have been profoundly influenced by Buddhism. This paper aims to explore how Buddhism has shaped Tibetan aesthetics, music, literature, and social structures and to understand its enduring role in Tibetan identity and history. Employing a qualitative research methodology that includes historical analysis, textual interpretation, and ethnographic studies, the paper investigates the development of a unique Tibetan aesthetic tradition, the establishment of monasteries and the monastic system, and the translation and creation of Buddhist texts. Fin

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Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.

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In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifacet

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GEARY, DAVID. "Rebuilding the Navel of the Earth: Buddhist pilgrimage and transnational religious networks." Modern Asian Studies 48, no. 3 (2013): 645–92. http://dx.doi.org/10.1017/s0026749x12000881.

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AbstractCentral to the modern rebirth of Bodh Gaya as the place of Buddha's enlightenment is the growing influence of Buddhist missionaries and transnational religious networks on this pilgrimage landscape in North India. Although this process began in the late nineteenth century, it was not until after India's independence that Buddhism became an integral part of the nation-building project and a key site of post-colonial diplomacy with neighbouring Asian countries. Symbolic of these international and diplomatic ties are the increasing numbers of foreign Buddhist monasteries and temples that

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Nair, Vishak Ratheesh. "Retracing the Permanence of Buddhism during the Kushan Empire and its Influence on the Silk Road." International Journal of Science and Social Science Research 2, no. 4 (2025): 173–78. https://doi.org/10.5281/zenodo.14963750.

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The Kushan Empire (1st– mid 3rd century CE) had played a significant role in the development and consolidation of Buddhism, facilitating its spread over Central Asia and the Silk Road. The Empire had supported Buddhist institutions and encouraged the syncretic development of Buddhist literature, Art and Theology under emperors like Kanishka. This paper examines the resilience of Buddhism throughout the Kushan era and its extensive impact on the Silk Road. It explores the evolution of Mahayana Buddhism, the impact of Greco-Buddhist Art on religious iconography and the role of Buddhist mon

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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.

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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observa

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Liu, Yifeng. "From “Sangha Forest” (叢林 Conglin) to “Buddhist Academy”: The Influence of Western Knowledge Paradigm on the Chinese Sangha Education in Modern Times". Religions 14, № 8 (2023): 1068. http://dx.doi.org/10.3390/rel14081068.

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Drawing on Foucault’s theoretical framework of “space and power”, this paper examines the discursive construction of “knowledge” in the context of Chinese Buddhist education. It traces the historical transformation of Chinese Buddhist education from the traditional “Sangha Forest”(the monastic community; 叢林 Conglin) style education to the Buddhist Academy, and analyzes how modern Buddhism reshaped its social image and function from a faith-based to a knowledge-based culture. Furthermore, this paper explores the reasons why modern Buddhism requires “knowledge” as a bridge between its worldly an

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PhrakruArunsutalangkarn. "Buddhism and Education in Thai Society." Journal of Buddhist Education and Research (JBER) 2, no. 1 (2016): 8–16. https://doi.org/10.5281/zenodo.5105035.

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Historically speaking, Buddhism has made a deep impact upon the Thai society from as early as the Sukhothai period (1238-1378 C.E.) on. Thais, both men and women, accepted Buddhism as a way of life, which was interwoven with their lives from birth to death. Throughout the Thai countryside Buddhist monasteries have been, and even at present continue to be, centers of the Thai villagers' life and a place where many activities are carried out all year round. The monks residing in the village monasteries have been the spiritual leaders of the people and have elicited worship and respect from t

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Britova, V. R. "THE CONCEPT OF INSTANT ENLIGHTENMENT TON-O-JOM-SU BY THE KOREAN BUDDHIST MASTER POJO CHINUL (1158-1210)." BUDDHIST STUDIES 2, no. 7 (2023): 27–35. https://doi.org/10.30792/2949-5768-2023-2-27-35.

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The article is devoted to the figure of the Buddhist mentor Pojo Chinul (1158–1210), his place in the Buddhist tradition of Korea and his concept of instant enlightenment ton-o-jeom-su. The personality of the mentor Pojo Chinul had a significant influence on the development of Buddhism in Goryeo, forming a set of rules for Buddhist monasteries, contributing to the formation of the largest Buddhist order in Korea – Chogye. Along with Master Wonhyo (617–686), he is one of the most revered Buddhist masters of medieval Korea. We consider his concept of instant enlightenment ton-o-jeom-su, as well

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17

Wang, Weiqiao, and Yan Liu. "“Buddhist-Christian Style”: The Collaboration of Prip-Møller and Reichelt—From Longchang Si to Tao Fong Shan Christian Centre." Religions 15, no. 7 (2024): 801. http://dx.doi.org/10.3390/rel15070801.

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Buddhist architecture plays a crucial role in traditional Chinese architecture, representing the localized adaptation of Buddhism, a foreign religion, in China. Historically, abundant materials, including paintings, photographs, and texts, demonstrate the longstanding interest of visiting Christian missionaries in Chinese Buddhist architecture. As their understanding deepens, Buddhist architecture becomes a valuable reference for the Sinicization of Christian venues in China. Unlike the “Chinese Roof with Western walls style” or “mixed Easten and Western façade style”, Tao Fong Shan represents

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Kurapov, Andrey A. "Лама Зодбо-Аракба Самтанов в российской межведомственной переписке и на страницах астраханской периодической печати". Монголоведение (Монгол судлал) 13, № 2 (2021): 341–50. http://dx.doi.org/10.22162/2500-1523-2021-2-341-350.

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Introduction. The article examines historical sources dealing with Lama Zodbo-Arakba Samtanov, the Head Lama of Buddhists of the Kalmyk steppe in 1873–1886, in terms of interaction between the Russian state administration and Kalmyk Buddhists. Data and methods. The research is based on historical-descriptive and comparative methods of historical analysis. Its focus is on the archive documents, including the memorandum of 21 January 1880 directed by the Head Lama of Kalmyk Buddhists Zodbo-Arakba Samtanov to the Minister of State Property A. A. Liven and the 1886 article ”Smert´poslednego lamy”

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Shinde, Kiran. "“Imported Buddhism” or “Co-Creation”? Buddhist Cultural Heritage and Sustainability of Tourism at the World Heritage Site of Lumbini, Nepal." Sustainability 13, no. 11 (2021): 5820. http://dx.doi.org/10.3390/su13115820.

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Lumbini—the birthplace of Buddha—was declared a World Heritage Site (WHS) in 1997. This recognition came following sustained efforts by many international organizations and the UN-led master plan that was prepared in the 1970s. Almost 50 years in the making, the Lumbini sacred precinct (WHS) is still a work in progress. Based on the fieldwork conducted in December 2019, this paper examines international and domestic visitation patterns and the complexities of tourism management in Lumbini, and explores the challenges it faces in attracting an international community of Buddhist followers and t

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Williams-Oerberg, Elizabeth. "Buddhist Business and Benevolence in Leh, Ladakh." Journal of Human Values 27, no. 1 (2020): 60–71. http://dx.doi.org/10.1177/0971685820973188.

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Due to a burgeoning tourism industry in the Indian Himalayan region of Ladakh, Buddhist monasteries now have lucrative means for generating income through tourism-related business and financial support from international sponsors and local business owners. Where previously Buddhist monasteries were dependent on the donations and labour of the lay community, currently, with the accumulation of surplus wealth, many Buddhist leaders of prominent monasteries have begun flipping this donor system around. Throughout this article, I look at how Buddhist monastic leaders have invested surplus economic

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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (2021): 885. http://dx.doi.org/10.3390/rel12100885.

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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the constru

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Shinde, Kiran. "Regional Diversity of Buddhist Heritage Tourism in South Asia and Southeast Asia." Heritage 8, no. 4 (2025): 121. https://doi.org/10.3390/heritage8040121.

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This paper examines the regional diversity in Buddhist heritage and its use for tourism in Asia, more specifically, South Asia and Southeast Asia. Based on an analysis of secondary sources and data from national tourism organisations, it illustrates inter-regional and intra-regional aspects of tourism related to Buddhist heritage. It is found that in spite of their archaeological nature, Buddhist sites in South Asia are converging points for Buddhist tourism, as these are directly related to the Buddha, and many international Buddhist monasteries enliven them with transnational Buddhist practi

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Wang, Xiaolu, Xiang Ren, and Jan Woudstra. "Buddhist Pilgrimage at Mount Wutai: Architecture, Landscape, and Religious Heritage." Religions 14, no. 12 (2023): 1530. http://dx.doi.org/10.3390/rel14121530.

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Mount Wutai, China’s earliest Buddhist center, dating to the Han Dynasty’s first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the represent

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Wangmo, Ashi Pempem, and Arvind Kumar Dubey. "The Influence of Demographic Factors on Tourist Experiences at Sikkim Buddhist Monasteries." International Journal of Hospitality and Tourism Systems 17, no. 3 (2024): 139–47. http://dx.doi.org/10.21863/ijhts/2024.17.3.010.

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This paper provides an analysis of tourists’ experience based on their demography. Sikkim is known to be a Buddhist state has incorporated religious sites in tourism. The monasteries in the state have not only attracted domestic tourists but international tourists as well. Tourists who visit solely for the purpose of religion mostly follow the Vajrayana sect of Buddhism. This study focuses on the aspect of religious tourism in the State of Sikkim. It takes into account the demography of the tourists and their effect on experience in monasteries situated within Sikkim. The demographic variable

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Péronnet, Amandine. "Un yigong 义工 parmi les jushi 居士 : la nouvelle figure du bouddhisme laïc contemporain en Chine continental". Études chinoises 38, № 1 (2019): 397–416. https://doi.org/10.3406/etchi.2019.1675.

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Yigong 义工 Among Jushi 居士 : the New Figure of Contemporary Lay Buddhism in Mainland China. Ever since the introduction of Buddhism in China, the lay practitioner, or jushi 居士 , has played a vital role in the survival of monasteries. However, this group’s loose boundaries would be better defined by identifying actors and understanding their roles. In the 1990s, a new figure of Chinese lay Buddhism called yigong 义工 emerged, and has been developing ever since, which has not gone unnoticed in the Buddhist and academic spheres. The yigong is a lay volunteer engaged in mobilizing Buddhist organizatio

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Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.

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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor a

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Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (2020): 249–77. http://dx.doi.org/10.1558/bsrv.39351.

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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are ap

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Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (2020): 249–77. http://dx.doi.org/10.1558/bsr.39351.

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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are ap

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Paudel, Yog Raj. "Visits to Sacred Places from Buddhist Perspective." AWADHARANA 8 (September 27, 2024): 91–103. http://dx.doi.org/10.3126/awadharana.v8i1.70123.

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This writing introduces the rationale of undertaking a pilgrimage from the Western perspective particularly focusing on Mircea Eliade’s “Centre of the World” view point. The main objective of the research was to explore why foreign tourists visit Buddhist sacred place like monastery and perception of monks and nuns to foreign visitors. It has included nine monasteries of Pokhara valley. First, this paper pays glimpse on general understanding of ‘pilgrimage’ from the Buddhist perspective. This is qualitative research. The secondary data were collected from books, journals, etc. and the primary

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Vanchikova, Tsymzhit P. "Буддийская конфессия в Российской империи во второй половине XIX в." Монголоведение (Монгол судлал) 15, № 1 (2023): 95–114. http://dx.doi.org/10.22162/2500-1523-2023-1-95-114.

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Introduction. The mid-to-late 19th century was witnessing transformations that had begun during the reign of Alexander II, and the former were to affect virtually all aspects of Russian public life — including those relating to the then religious situation. Goals. So, the article attempts analytical insights into religious affairs of Buryats and Kalmyks throughout the mentioned period, examines archival documents and legislative acts of the Russian Government to identify the legal status of the Buddhist Church, reviews some essentials pertaining to control over the Buddhist clergy. Materials a

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Kaplan, Uri. "Assembling the Laity: Standardizing Lay Buddhist Affiliation via Education in Contemporary Korea." Journal of Korean Studies 22, no. 1 (2017): 143–76. http://dx.doi.org/10.1215/21581665-4153358.

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Abstract This paper discusses the new system of lay Buddhist education revolutionizing the Chogye Order of Korean Buddhism in the twenty-first century. Already involving over a half a million Buddhist laypeople and five hundred monasteries throughout the country, this system is now the hallmark of the Chogye Order’s propagation agenda, and it has transformed lay Buddhist activities in contemporary Korea. It is grounded upon a novel lay registration network which requires attending a basic Buddhism course at a designated temple in order to receive an official Lay ID. It now involves a lay ranki

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Khartaev, Vladimir V. "‟LAMP OF REFLECTIONS” BY KENSUR AGVAN NIMA AS A SOURCE ON THE СONGRESSES OF INNER MONGOLIA". Vestnik of Kostroma State University 28, № 4 (2023): 40–46. http://dx.doi.org/10.34216/1998-0817-2022-28-4-40-46.

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The article is devoted to part outlines the monastic system of Inner Mongolia (China) of the essay ‟The Lamp of Reflections” by an outstanding Buryat Buddhist figure Kensur Agvan Nyima (1907-1990). He is one of the few learned lamas from Buryatia who had the honor to occupy the throne of the abbot of the large Tibetan monastery Drepung Gomang in India. The studied treatise of Agvan Nima on the history of Buddhism is part of his collected works in six volumes, which are devoted to various Buddhist sciences. His work is poorly studied in modern science. To date, the part of the essay ‟The Lamp o

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Canton-Alvarez, Jose A. "A Gift from the Buddhist Monastery: The Role of Buddhist Medical Practices in the Assimilation of the Opium Poppy in Chinese Medicine during the Song Dynasty (960–1279)." Medical History 63, no. 4 (2019): 475–93. http://dx.doi.org/10.1017/mdh.2019.45.

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This paper aims to critically appraise the incorporation of opium poppy into medical practice in Song-dynasty China. By analysing materia medica and formularies, along with non-medical sources from the Song period, this study sheds light on the role of Chinese Buddhist monasteries in the process of incorporation of foreign plants into Chinese medicine. It argues that Buddhist monasteries played a significant role in the evolution of the use of opium poppy in Song dynasty medicine. This is because the consumption practices in Buddhist monasteries inspired substantial changes in the medical appl

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Gupta, Dr Akanksha, and Dr Archana Gupta. "India’s Archaeological Tapestry: From Prehistoric Settlements to Buddhist Monasteries." International Journal of Research in Social Science and Humanities 06, no. 04 (2025): 148–57. https://doi.org/10.47505/ijrss.2025.4.12.

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Indian archaeology is a multidisciplinary field that unveils the profound cultural, religious, and historical heritage of the subcontinent. From prehistoric settlements to colonial-era discoveries, it spans a wide range of studies including ancient civilizations, religious monuments, inscriptions, coins, and architectural developments. The Indus Valley Civilization exemplifies early urban planning, advanced trade networks, and sophisticated governance systems. The Buddhist period significantly enriched Indian archaeology, leaving behind monastic complexes, stupas, and rock-cut caves that offer

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Bertschinger, Dolores Zoé. "Die Lebenslegende Milarepas als „Wimmelbild“." Asiatische Studien - Études Asiatiques 78, no. 2 (2024): 267–310. http://dx.doi.org/10.1515/asia-2024-0003.

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Abstract In this article I present a systematic approach to the study of traditional Tibetan Buddhist murals painted in the second half of the 20th century. For more than 20 years there have been calls in Tibetan studies and Tibetan art history to research contemporary Tibetan Buddhist art. Although there have been a number of contributions on modern Tibetan art, where and how today traditional Tibetan Buddhist paintings are produced and received in monastic contexts is far less the subject of research. I therefore present the example of a mural in a Tibetan Buddhist monastery in Kathmandu pai

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Nguyễn, Tô Lan, and Rostislav Berezkin. "The Hanoi Reprint of the Precious Scroll of Incense Mountain (1772) and the Printing of Buddhist Works in Northern Vietnam at the End of the Eighteenth Century." East Asian Publishing and Society 11, no. 1 (2021): 1–33. http://dx.doi.org/10.1163/22106286-12341348.

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Abstract The Precious Scroll of Incense Mountain is a popular Buddhist narrative in prosimetric form that was transmitted to Vietnam from China and reprinted in Hanoi with imperial sanction in 1772. The historical background of the Hanoi reprint demonstrates that this text had much higher status in Vietnam than in China. In Vietnam it was regarded as an authoritative Buddhist scripture. The case of the reprint of the Precious Scroll of Incense Mountain reveals the role of Buddhist monasteries as centers of woodblock printing in Vietnam, which still remains understudied in current research. The

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Scott, Gregory Adam. "Reconstructing Buddhist Monasteries in Post-Taiping China." Ming Qing Yanjiu 23, no. 2 (2019): 165–207. http://dx.doi.org/10.1163/24684791-12340037.

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Abstract The Taiping War (1850–1864) destroyed tens, perhaps hundreds of thousands of religious sites across China. In the wake of the destruction, Buddhist and other religious leaders led reconstruction campaigns to rebuild temples and monasteries that had been destroyed. This article examines some general trends in the post-Taiping religious reconstruction, and looks at a few case studies of well-known Buddhist monasteries that were rebuilt in the years following the war. I argue that not only was the post-war reconstruction a lively and energetic process, but that it helped to shape Buddhis

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Birnbaum, Raoul. "Buddhist China at the Century's Turn." China Quarterly 174 (June 2003): 428–50. http://dx.doi.org/10.1017/s0009443903000263.

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Based on fieldwork and studies of historical and contemporary materials, this article investigates several issues key to Buddhist life in the present-day PRC, focusing on Han Buddhists, especially the monastic tradition. It argues that many current practices take their shape from the innovations that transformed Chinese Buddhist life in the late Qing and Republican periods. While profound political, economic and social changes have occurred in the past few decades, some of the most pressing issues are extensions of questions raised at that time. The most significant question of the earlier per

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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.

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Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious

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Nešković, Marta. "Odnos države i budističke zajednice u savremenoj Kini: kritički pregled odabrane literature." Issues in Ethnology and Anthropology 12, no. 3 (2017): 905. http://dx.doi.org/10.21301/eap.v12i3.11.

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The paper treats the challenges and transformations of the Buddhist community in China on its way to the present state, both in national and international terms. The research focuses upon the dynamics of the relationship between the state and religion in China – from the demise of the empire to the present, with special emphasis upon the period of the People’s Republic of China. This review of the relevant literature concentrates upon the anthropological paradigms treating the relationship between state and religion, as well as upon state, political and religious institutions – national, provi

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SULLIVAN, BRENTON. "The Qing Regulation of the Sangha in Amdo." Journal of the Royal Asiatic Society 30, no. 4 (2020): 737–70. http://dx.doi.org/10.1017/s1356186320000255.

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AbstractThe political reforms made along the Gansu-Kökenuur border in the aftermath of the Lubsang-Danzin Rebellion (1723-4) represented the first significant change to that frontier to occur in centuries. Only recently have scholars begun to consider the repercussions of these changes for the powerful religious institutions of this region known as Amdo. This article utilises Chinese histories, Tibetan-language materials and Chinese-language land deeds from the eighteenth century to illustrate the drastic increase in imperial oversight and regulation of Tibetan Buddhist monasteries and monasti

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Swenson, Sara Ann, and H.N. Ho Family Foundation Dissertation Fellowship in Buddhist Studies Robert. "Feeling for Fate: Karma and the Senses in Buddhist Nuns' Ordination Narratives." Journal of Global Buddhism 21 (January 1, 2020): 71–86. https://doi.org/10.5281/zenodo.4030985.

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In Vietnam, the decision for young women to ordain as Mahayana Buddhist nuns is navigated through careful interpretations of feeling. Nuns state their decisions to "go forth" (đi tu) in youth were precipitated by feelings of peace and comfort in monasteries even before they understood Buddhist teachings. Such feelings are interpreted as indicators of past-life karmic bonds, which create "predestined affinities" in this life (nhân duyên). Youth determine pre-inclination for monasticism early in life by reading their bodily reactions to Buddhist spaces with or without adults' assistance. Nuns re

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Liu, Yifeng. "Sacred Resurgence: Revitalizing Buddhist Temples in Modern China." Religions 15, no. 5 (2024): 627. http://dx.doi.org/10.3390/rel15050627.

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This paper examines the construction and maintenance of Chinese Han Buddhist temples in modern China against the backdrop of societal transformation. Initially, it analyzes the profound impact of social changes since the mid-19th century on Buddhist monasteries, including political turmoil, economic development, and urbanization. Furthermore, the paper explores how temples were reconstructed and revitalized within this historical context, highlighting the monastic community’s unwavering commitment to protecting the Dharma and ensuring its enduring presence. Additionally, this paper also explor

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Zin, Monika. "Nagarjunakonda: Monasteries and Their School Affiliations." Acta Asiatica Varsoviensia 35 (2022): 315–44. http://dx.doi.org/10.60018/acasva.dbhm1216.

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Narrative representations have not been found in all Buddhist monasteries. In some areas, for instance in the region of modern Sannati in ancient Āndhradeśa, only one stūpa, known today as Kanaganahalli, was decorated with opulent narrative reliefs, while the others display none at all. It appears that some Buddhist schools were interested in narrative representations while others were not. The area now known as Nagarjunakonda – the historical Vijayapurī of the Ikṣvāku dynasty in the 3rd century CE – oﬀers the best opportunity to investigate which monasteries the narrative reliefs came from. A

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Sharaeva, Tatyana I. "Особенности иконографии в калмыцкой вышивке: традиционные и современные практики". Oriental Studies 14, № 2 (2021): 314–36. http://dx.doi.org/10.22162/2619-0990-2021-54-2-314-336.

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Introduction. The Kalmyks are a Mongolic Buddhist people that arrived in the Volga region in the 17th century. The specific ethnic features of Buddhism professed by the Kalmyks took shape over centuries of Russian suzerainty and were determined by various historical factors, including prolonged remoteness from Buddhist centers, the total eradication of Buddhist monasteries and centuries-long ban on spiritual guidance experienced in the 20th century, and the official Buddhist restoration by the early 21st century. Goals. The work aims at identifying and comparing traditional and contemporary Bu

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Andrey A., Bazarov, and Khartayev Vladimir V. "Kensur Nawang Nima’s Treatise “The Lamp of Collected Quotations from Classical Works of the Buddhist History”: the Genesis of the Buddhist Monastic System in Northwest China." Humanitarian Vector 15, no. 6 (2020): 172–79. http://dx.doi.org/10.21209/1996-7853-2020-15-6-172-179.

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The article is devoted to the analysis of the Buddhist monastic history in Northwest China, described in the treatise of the Buryat scholar Kensur Nawang Nima “The lamp of collected quotations from classical works of the Buddhist history”. This work is an example of Buddhist historical thought, which was developed in the traditional culture of the Buryats in the pre-revolutionary period. The authors of the article claim that “The lamp of collected quotations” has a specificity of presentation, determined by the author’s personality, historical and cultural circumstances. This specificity is re

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A., Sanithabeevi. "FASCINATING STORIES ABOUT CAMBODIAN RELIGION-AN BREAKDOWN." International Journal of Advanced Research 11, no. 01 (2023): 1079–83. http://dx.doi.org/10.21474/ijar01/16122.

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Cambodia is among the countries where people have the strongest and most absolute faith in religion in the world. Since the dawn of the nation, the holy spirit has been a crucial part of daily life. Nowadays, the imprint of traditional cults and creeds is apparent in both the lifestyle and the architecture of the Cambodian. Exploring Cambodian religion, you will step into a whole new world full of myths and legends. In general, Buddhism is the official Cambodian religion. About 97% of the Cambodian population are Buddhist followers. Most of them are Theravada Buddhist. Other popular religions

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Wallace, V. A. "Imagination, Desire, and Aesthetics in Engendering a Vision of Śambhala." Orientalistica 2, no. 1 (2019): 40–50. http://dx.doi.org/10.31696/2618-7043-2019-2-1-40-50.

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Abstract: the legend of Śambhala and a related eschatological battle between the twenty-fifth kalkī king of Śambhala and the enemy of Dharma, which initially appeared in the eleventh-century Indian, Buddhist tantric tradition of the Kālacakratantra, proliferated in the later Tibetan and Mongolian sources. In the nineteenth, and particularly in the early twentieth-century Mongolia, when the demolishing of Buddhist monasteries and persecution of Buddhist monks were carried out by the Mongolian Peoples’ Revolutionary Party, a wealth of literature on meditational and ritual practices related to th

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Batmunkh, Mungunchimeg. "The Shugden-Controversy in Contemporary Mongolia." Inner Asia 23, no. 2 (2021): 330–49. http://dx.doi.org/10.1163/22105018-12340177.

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Abstract Since the political upheavals in Mongolia in 1989, the traditional Tibetan-Mongolian protective deity Dorj-Shugden has been rediscovered. Today the Buddhist monasteries Delgeriin khiid, Amarbayasgalant Monastery and Tögsbayasgalant töv venerate him. This paper analyses the role of this deity with particular emphasis on Gungaachoilinig datsan in Gandandegchilin and the Amarbayasgalant Monastery in Mongolia, based on ethnographic fieldwork and semi-structured interviews with monks from six monasteries and visitors of Amarbayasgalant conducted in 2016, 2019 and 2020. The paper also outli

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Amarasekara, Sasni. "Buddhist Meditation Monasteries in Ancient Sri Lanka." Journal of Arts and Humanities 6, no. 01 (2017): 59. http://dx.doi.org/10.18533/journal.v6i01.1085.

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<p>This study deals with a specific type of Buddhist architecture found in ancient Sri Lanka. Several groups of ruined structures of this type are found to the west of the city of Anuradhapura, along the modern outer circular road, which made archaeologist to call them —Western Monasteries. The most prominent features of these monastic complexes are the building with two raised platforms, and their positioning on a rock surface, the connecting stone gangway between the two platforms, the moat around the flat forms and lack of decorations and a number of other features. Attempts will be m

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