Relevant bibliographies by topics / Buddhist Pagoda

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

Academic literature on the topic 'Buddhist Pagoda'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Buddhist Pagoda"

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Patton, Thomas. "Phantasmagorical Buddhism: Dreams and Imagination in the Creation of Burmese Sacred Space." Religions 9, no. 12 (December 13, 2018): 414. http://dx.doi.org/10.3390/rel9120414.

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Despite the growing research done on sacred spaces in Buddhist Myanmar, no attention has yet been given to the role dreams play in the selection and development of such spaces. This article will address this lacuna by exploring how dreams are regarded by 20th–21st centuries Buddhists in Myanmar, as evidenced in autobiographies, ethnographic work, and popular literature in relation to the creation and evolution of sacred places. Although there are many kinds of sacred sites in Myanmar, this article will look specifically at Buddhist stupas, commonly referred to in Burmese as, pagoda or zedi. These pagodas, found in nearly every part of Buddhist Myanmar, are also those structures most prevalent in Buddhist dream accounts and often take on phantasmagorical qualities when those same Buddhists attempt to recreate the pagodas of their dreams.
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Shi, Jie. "To Die with the Buddha: The Brick Pagoda and Its Role in the Xuezhuang Tomb in Early Medieval China." T’oung Pao 100, no. 4-5 (April 10, 2014): 363–403. http://dx.doi.org/10.1163/15685322-10045p03.

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The important late fifth- or early sixth-century brick tomb at Xuezhuang in Dengxian (Henan) features a brick form at the rear wall, which remained mysterious until it has recently been shown to represent a Buddhist pagoda. This discovery sheds light on the purpose of the burial chamber, featuring the novel combination of vaulted ceiling, colonnade, and pagoda, as simulating an Indian-derived Buddhist temple (caitya). To reinforce this Buddhist context, the burial chamber simultaneously imitates the structure of a Buddhist votive stele (zaoxiangbei 造像碑), in which various Buddhist images, including the Buddha and bodhisattvas, apsaras, worshippers, and guardians, are carefully organized. The Xuezhuang tomb thus merges Buddhist structures with the traditional Chinese funerary structure, representing an entirely new manner in which funerary art and Buddhist art interacted with one another in early medieval China. While in earlier times Buddhist elements were subject to the unilaterally dominant funerary context, in the fifth to sixth centuries, as the importance of a specifically Buddhist context increased, the tomb occupant, whose coffin lay right before the pagoda, became an integral part of a simulated Buddhist structure as a worshipper symbolically poised to worship the pagoda or attend the “dead” Buddha in the concealed Buddhist “temple” that was the tomb. La tombe importante, datant de la fin du ve siècle ou du début du vie, découverte à Xuezhang (Dengxian, Henan) comporte une forme en briques sur son mur postérieur dont on n’a montré que récemment qu’il s’agissait d’une pagode bouddhiste. Cette découverte éclaire l’objet de la chambre funéraire: la combinaison d’un plafond en voûte, d’une colonnade et d’une pagode évoque un temple bouddhiste de style indien (caitya). Renforçant encore ce contexte religieux, la chambre funéraire imite en même temps la structure d’une stèle votive bouddhiste (zaoxiangbei 造像碑), dans laquelle les images du Bouddha, des bodhisattvas, des apsaras, des adorateurs et des gardiens sont soigneusement disposées. La tombe de Xuezhang combine de la sorte des structures bouddhistes et une structure funéraire chinoise traditionnelle; elle représente une manière entièrement nouvelle dans la Chine du début du Moyen Âge, dans laquelle interagissent l’art funéraire et l’art bouddhique. Alors qu’auparavant les éléments bouddhistes étaient subordonnés à un contexte exclusivement funéraire, aux ve-vie siècles le contexte spécifiquement bouddhique a gagné en importance; en conséquence, l’occupant de la tombe, dont le cercueil était placé directement devant la pagode, est devenu partie intégrante d’une structure bouddhique simulée en tant qu’adorateur placé symboliquement pour faire ses dévotions à la pagode, ou alors être au service du Bouddha “mort” dans le temple bouddhique caché qu’était devenue la tombe.
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Hayami, Yoko. "Pagodas and Prophets: Contesting Sacred Space and Power among Buddhist Karen in Karen State." Journal of Asian Studies 70, no. 4 (November 2011): 1083–105. http://dx.doi.org/10.1017/s0021911811001574.

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This paper analyzes multi-layered religious practices among local Buddhist Karen on the plains of Karen State in Burma, within the context of the larger socio-political dynamics of Burmese Buddhism. The purpose is threefold: first, to give ethnographic details of the hybrid nature of religious practices among Buddhist Pwo Karen, thereby demonstrating how sacred space and power are contested, despite the strong hand of the state; second, to challenge the assumed equation between non-Buddhist minorities on the one hand, and Buddhists as a lowland majority aligned to the state on the other; and third, to raise an alternative understanding to predominantly state-centered perspectives on Theravada Buddhism. Field-based observations on the young charismatic Phu Taki and his community, as well as on the practice of pagoda worship called Duwae that has hitherto been undocumented are presented. These are examined in relation to the changing religious policies of the regime, especially since the policies of “Myanmafication” of Buddhism by the reformist council began in 1980.
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Zhao, Jinchao. "Generating Sacred Space beyond Architecture: Stacked Stone Pagodas in Sixth-Century Northern China." Religions 12, no. 9 (September 6, 2021): 730. http://dx.doi.org/10.3390/rel12090730.

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A large number of stone blocks, stacked up in diminishing size to form pagodas, was discovered in northern China, primarily eastern Gansu and southeastern Shanxi. Their stylistic traits and inscriptions indicate the popularity of the practice of making stacked pagodas in the Northern dynasties (circa the fifth and sixth centuries CE). They display a variety of Buddhist imagery on surface, which is in contrast with the simplification of the structural elements. This contrast raises questions about how stone pagodas of the time were understood and how they related to contemporaneous pagoda buildings. This essay examines these stacked pagodas against the broader historical and artistic milieu, especially the practice of dedicating Buddhist stone implements, explores the way the stacked pagodas were made, displayed, and venerated, and discusses their religious significance generated beyond their structural resemblance to real buildings.
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Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (June 14, 2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.

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Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people. Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion. Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people. Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam. Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.
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Lim, Young-ae. "Buddhist Ritual and the Bronze Buddha Mold Excavated from the Western Five-Story Stone Pagoda of Hwaŏm Temple, Korea." Religions 11, no. 3 (March 19, 2020): 141. http://dx.doi.org/10.3390/rel11030141.

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This paper examines the bronze Buddha mold that was excavated from the western pagoda of Hwaŏm temple 華嚴寺. The research centers on the mold’s date of production, its function, and the reason it was enshrined in the Hwaŏmsa pagoda. The pagoda itself was constructed in the ninth century and is considered to be a Dharani pagoda because Wugoujingguang datuoluonijing (無垢淨光大陀羅尼經, The Great Dharani Sūtra) is enshrined within the structure. The act of placing the Buddhist scriptures in the pagoda was to benefit the structure’s benefactors by absolving them of their sins and granting blessings in their afterlives for their meritorious deeds. Of all the dhāraṇī, Wugoujingguang datuoluonijing is the most detailed and particularly emphasizes the act of repetition. The clarity and simplicity of its instructions made it especially popular in eighth-to-ninth-century Korea. The Hwaŏmsa Buddha mold was one of the tools used in the ritual described by Wugoujingguang datuoluonijing. Considering the sūtra’s insistence on repetition and replication, the mold was a very suitable implement. The use of inexpensive clay also allowed for the mass production of Buddha images that any individual could commission at little cost. Furthermore, this method of producing Buddha images made it easy for the temple to attract followers and thus raise funding for the construction of the pagoda. The clay Buddhas themselves were small, making it possible for one to keep the image on his person and carry it wherever he went. Ultimately, these actions were meant to bring the individuals closer to Buddha and his world.
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Winarni, Leni. "The Rohingya Muslim in the Land of Pagoda." JAS (Journal of ASEAN Studies) 5, no. 1 (November 13, 2017): 37. http://dx.doi.org/10.21512/jas.v5i1.1812.

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Regarding Southeast Asia as a multi-ethnics region, this paper attempts to examine about why Buddhist Community turns into religious violence against Rohingyas in the State of Rakhine (formerly known as Arakan). Through understanding the triggers of conflicts, this paper applies historical perspective to analyze why ethnic-religious conflict occur nowadays between Buddhist and Rohingya in Myanmar. This paper also discusses how the influence of history has constructed the government’s policy under military regime to exclude Rohingya. However, the ethno-religious conflict is either an indication of a weak state or failure state in managing diversity.Key words: Ethnic-
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Yu, Shuishan. "The Translation of Buddhism in the Funeral Architecture of Medieval China." Religions 12, no. 9 (August 27, 2021): 690. http://dx.doi.org/10.3390/rel12090690.

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This article explores the Buddhist ritual and architectural conventions that were incorporated into the Chinese funeral architecture during the medieval period from the 3rd to the 13th centuries. A careful observation of some key types of sacred architectural forms from ancient East Asia, for instance, pagoda, lingtai, and hunping, reviews fundamental similarities in their form and structure. Applying translation theory rather than the influence and Sinicization model to analyze the impact of Buddhism on Chinese funeral architecture, this article offers a comparative study of the historical contexts from which certain architectural types and imageries were produced. It argues that there was an intertwined mutual translation of formal and ritual conventions between Buddhist and Chinese funeral architecture, which had played a significant role in the formations of both architectural traditions in Medieval China.
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Kholis, Nurman. "Vihara Avalokitesvara Serang: Arsitektur dan Peranannya dalam Relasi Buddhis-Tionghoa dengan Muslim di Banten." Jurnal Lektur Keagamaan 14, no. 2 (December 31, 2016): 327. http://dx.doi.org/10.31291/jlk.v14i2.504.

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The Vihara Avalokitesvara (a Buddhist place of worship) is located in Pama¬rican, Customs, Serang. This vihara is the oldest vihara in Banten and was built in the 16th century. Nuances of Chinese and Buddhist architecture may be seen in the dragon decoration among other things and in the menyeruapi burning paper of the pagoda and in the painting and sculpture of Kwan lm Pouw Sat, and the sculpture of Wie Tho Pou Sat. There is a large statue of the Buddha and a picture of the lotus flower. And yet there are Islamic nuances also. There is a relief depicting the wedding of Princess Ong Tin with Syarif Hidayatullah. This vihara is visited by many Muslims as well as by Buddhists. Keywords: Vihara, Buddha, Chinese, Islam, Banten Vihara Avalokitesvara berlokasi di Pamarican, Pabean, Serang. Vihara ini merupakan vihara yang tertua di Banten dan diperkirakan dibangun sekitar abad ke-16. Untuk mengungkapkan unsur-unsur etnis dan agama pada arsitektur vihara ini dianalisis secara semiotik. Berdasarkan analisis ini maka diketahui unsur-unsur bernuansa Tionghoa yaitu antara lain hiasan naga, tempat pembakaran kertas yang menyeruapi pagoda, lukisan dan patung Dewi Kwan Im, patung Kwan lm Pouw Sat, dan patung Wie Tho Pou Sat. Adapun unsur-unsur agama Buddha dalam vihara ini antara lain patung besar Buddha Gautama dan gambar bunga teratai. Selain itu juga terdapat unsur bernuansa Islam yaitu pada relief yang menggam¬barkan pernikahan Putri Ong Tin dengan Syarif Hidayatullah. Karena itu, vihara ini juga dikunjungi oleh banyak umat Islam. Kata Kunci: vihara, Buddha, Tionghoa, Islam, Banten
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Youm, Jung-Seop. "A Consideration on Structure of Buddhist Tower(Pagoda) and Tabdori(Go-round Pagoda)- Focusing on formation background of Buddhist Tabdori and East-asian Change." Journal of Korean Seon Studies 37 (April 30, 2014): 121. http://dx.doi.org/10.22253/jkss.2014.04.37.121.

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Dissertations / Theses on the topic "Buddhist Pagoda"

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Guéret, Dominique Pierre. "Les monastères bouddhiques du Cambodge : caractéristiques des sanctuaires antérieurs à 1975." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040221.

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A la fin du XIXe siècle, les monastères bouddhiques, appelés aussi vat ou pagode, jouaient un rôle essentiel dans la société cambodgienne et la réglementation imposée par le Protectorat n’empêcha pas leur développement continu. Mais, quoique de plus en plus nombreux, ils étaient mal connus et leurs édifices ignorés. Aucun état des sanctuaires possédant une architecture remarquable n’a été réalisé avant les destructions des années 1970, et aucun inventaire n’a été fait depuis. Trois parties composent cette étude : après la présentation des caractéristiques générales de ces monastères, puis de leur mode de création de 1860 à 1975, est analysée l’architecture des 563 sanctuaires bâtis pendant les quatre règnes de cette période et existants encore aujourd’hui. Les autres édifices anciens de ces monastères sont également analysés. Les décors peints sont l’objet d’une autre thèse. Des cartes détaillées et un catalogue contenant une fiche pour chacun de ces sanctuaires, établis après la visite de 1800 vat, complètent cette étude
At the end of the nineteenth century, the Buddhist monasteries, also known as watt or pagodas, played an essential part in Cambodian society and the regulation enforced by the French Protectorate did not prevent their continued expansion. But, although more and more numerous, they were badly known and their buildings were ignored. No repertory of sanctuaries with outstanding architecture was made before the destruction of the 1970s, and no inventory has been done since.Three parts make up this study. After the presentation of the general characteristics of these monasteries and their method of creation from 1860 to 1975, is analyzed the architecture of the 563 sanctuaries built during the four reigns of this period and still existing today. Other former buildings of these monasteries have been also studied. Murals are analyzed in another thesis. Detailed maps and a catalogue containing a sheet for each of these sanctuaries, carried out after the visit of 1800 watt, complement this study
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Soucy, Alexander. "Gender and division of labour in a Vietnamese-Canadian Buddhist pagoda." Thesis, 1994. http://spectrum.library.concordia.ca/3349/1/MM97629.pdf.

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Lin, Mei-Hui, and 林美惠（釋見歡）. "A Study on Ji-Zang’s Interpretation of the Thought of Buddhist Pagoda in His Commentaryon the Saddharmapuṇḍarika-sūtra." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/c72775.

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碩士
華梵大學
東方人文思想研究所
103
This Study focuses on the relationship between the doctrine of ekayāna（一乘）and the Buddhist Pagoda（塔廟）on the Saddharmapuṇḍarika-sūtra , which indicates all beings could become enlightened through carrying out the teachings of the Buddha. As the sūtra mentioned, after a Buddha's nirvāṇa（涅槃）, followers should build up a Buddhist Pagoda decorated with seven kinds of jewelry as an offering a Buddha's śarīra（舍利）. It is the teaching of all of the Buddhas to their disciples. As the Sākya-muni-Buddha pre-confers the Buddhahood to the disciples of śrāvaka(聲聞), the Buddha also instructs them to erect a Buddhist Pagoda as an offering to a Buddha's śarīra to accumulate the merits and wisdom, which is a skillful way to lead them to become enlightened in the future. Building up a Buddhist Pagoda is one of the Buddha’s teaching methods to guide different kinds of beings to recognize and realize they are endowed with the buddhatā（佛性）. It’s also highlighting the Buddha’s most important mission to this world that is to help all beings obtaining enlightenment. The Saddharmapuṇḍarika-sūtra also referred to make an offering to the bhūtatathatā dharmakāya（真如法身）by building up a Buddhist Pagoda. It is the dharmakāya （法身）of the tathāgata（如來）with the virtue of īśvara（自在）. This spiritual body is permanent, and its feature is neither (to be) born nor ended. It is adamantine like a diamond which can’t be destroyed. The bhūtatathatā dharmakāya of the Buddha has two meanings : One is the teaching of the Buddha according to the chapter of Teacher of the Dharma (dharma-bhānaka chapter,〈法師品〉）on the Saddharmapuṇḍarika-sūtra. Another is the permanent dharmakāya（法身）of the Prabhūta-ratna-Buddha（多寶佛）appearing in the jeweled pagoda described in the chapter of Treasure Stūpa (ratna-naya-stūpa chapter,〈見寶塔品〉）. Ji-Zang（吉藏）regarded the chapter of Treasure Stūpa as a turning point of this sūtra, which assured the correctness of the Buddha’s previous preaching on the Saddharmapuṇḍarika-sūtra, and also brought forth the Buddha’s following teachings of the sūtra. The Prabhūta-ratna-Buddha confirmed what the Buddha had taught about the ultimate universal un-dualistic wisdom(平等大慧) was the truth, which was the feature of the doctrine of ekayāna. By analyzing the reality and the functions of ekayāna, the way of accumulating merits and wisdom, and the required participators of the dharma assembly, Ji-Zang clarified his above comments. Though buddhatā (佛性) hadn’t been discussed on this sūtra, yet the sutra’s core value ekayāna already implied the Buddha nature which was the uncontaminated essence of tathāgata-garbha（如來藏）, and the cause of becoming enlightenment. Following the chapter of Treasure Stupa, there are several related chapters emphasizing how to bear the duty of passing down this ekayāna sūtra. The chapter of Encouragement to uphold the sūtra〈勸持品〉encourages the Bodhisattvas（菩薩）to embrace the teachings of the sūtra。And the chapter of Peace and Contentment (〈安樂行品〉) teaches the Bodhisattvas how to transmit the sūtra after the Sākya-muni-Buddha's nirvāṇa, and when in the most difficult ages by keeping their minds peaceful and pleasant. Moreover, the chapter of Springing up from the Earth describes the Bodhisattvas vowing to spread the sūtra, which indicates the difficulty to popularize the sūtra. The main reason is the teaching of ekayāna is hard to be understood and to be accepted by common people. So, it must rely on the rising of the Buddhist Pagoda, and the Prabhūta-ratna-buddha shows up his dharmakāya to approve the correctness of the Buddha’s teachings. Thereafter, the Prabhūta-ratna-Buddha assists the Sākya-muni-Buddha to ordain the ones who are Bodhisattvas to propagate the Saddharmapuṇḍarika-sūtra for the purpose of upholding the teaching of ekayāna to benefit all beings. Key words : Saddharmapuṇḍarika-sūtra, Buddhist Pagoda, śarīra, ekayāna, dharmakāya, buddhatā.
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Nguyen, Thi-Kim-Chi, and 釋行心. "A study on the Nôm engraved in Truc Lam Zen Buddhism woodblocks of Vinh Nghiem Pagoda, Vietnam." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/42jm3p.

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Pospíšilová, Veronika. "Projevy animismu u Khmerů v Kambodži a v jižním Vietnamu." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-409246.

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This doctoral thesis discusses the manifestations of animism among Khmers in Cambodia and in south Vietnam. The subject is viewed from the culturally-anthropological perspective and attention is paid primarily to the specifics that are present in the everyday life of Khmers. The paper characterizes the manifestations of animism within the scope of the selected hypotheses and perceives this topic through various ethnological paradigms. The doctoral thesis marginally introduces animism as a phenomenon, the Khmer as a people, animistic rituals, and traditional Khmer feasts. Furthermore, the paper focuses on the importance of the shaman and other spiritual figures in the Khmer religious conception, the topic of healing, rites of passage, specific Khmer supernatural entities, and places where they are worshipped. The entire thesis includes the comparison of theoretical knowledge with the results of empirical research in selected areas. Using specific examples, it is demonstrated that animism is a part of syncretism, which is still an important component of the Khmer culture and significantly influences important life decisions. Rather than a unified discourse that would strictly subscribe to linear composition, the doctoral thesis is a prolegomenon to the phenomenon of animism in the Khmer culture and...
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Books on the topic "Buddhist Pagoda"

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Lê, Thanh Hương. Chùa Mía =: Mía Pagoda. Hà Nội: Nhà xuất bản Mỹ thuật, 2010.

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Chit, Khin Myo. A wonderland of pagoda legends. Yangon: Hla Htay Sarpay, 1996.

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Chùa Tây Phương =: Tây Phương pagoda. [Hà Nội]: Nhà xuá̂t bản Mỹ thuật, 1998.

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Chùa, Trá̂n Quó̂c (Hanoi Vietnam). Trấn Quốc Pagoda Hanoi. Hanoi: Thế Giới, 2003.

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Takkasuilʻ myāʺ Samuiṅʻʺ Sutesana Ṭhāna (Rangoon, Burma), ed. Restoration of the Shwe Yan Pyay Pagoda and Monastery. Yangon: Universities Historical Research Centre, 2001.

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Moore, Elizabeth H. Shwedagon, golden pagoda of Myanmar. Bangkok: River Books, 1999.

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U, Win Pe, and Mayer Hansjörg, eds. Shwedagon: Golden pagoda of Myanmar. New York, NY: Thames and Hudson, 1999.

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Kruiṅʻ, ʼOṅʻ. Mratʻ bhu rāʺ Rvhe caññʻʺ khuṃ lakʻ rā cuṃ. [Rangoon]: Puṃ nhipʻ reʺ nhaṅʻʹ Cā ʼupʻ Thutʻ ve reʺ Lupʻ ṅanʻʺ, 2002.

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Kavidhaja. Chaṃ kesa vaṅʻ Jvai ka paṅʻ chaṃ toʻ rhaṅʻ sa muiṅʻʺ. [Pa-an, Myanmar?: s.n., 2006.

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Thông, Nguyẽ̂n Hữu. Danh lam xứ Hué̂ =: Celebrated pagodas of Hue = Célèbres pagodes de Hué̂. [Hà Nội]: Hội nhà văn, 1993.

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Book chapters on the topic "Buddhist Pagoda"

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Tarocco, Francesca. "2. The City and the Pagoda: Buddhist Spatial Tactics in Shanghai." In Handbook of Religion and the Asian City, edited by Peter van der Veer, 37–51. Berkeley: University of California Press, 2019. http://dx.doi.org/10.1525/9780520961081-004.

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Seekins, Donald M. "Sacred Site or Public Space? The Shwedagon Pagoda in Colonial Rangoon." In Buddhism, Modernity, and the State in Asia, 139–59. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_7.

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"Pagoda." In Buddhism and Jainism, 830. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100613.

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Turner, Alicia. "Trampling on Our Religion." In The Irish Buddhist, 73–84. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0004.

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In 1901, within a year of his ordination and appearance on the public stage, the Irish Buddhist monk U Dhammaloka initiated conflict around an issue that would become central to Burmese nationalism in subsequent years. Europeans wearing shoes on Buddhist pagodas was both a sign of disrespect from a Burmese point of view, and fundamental to preserving racial hierarchies from a colonial point of view. Dhammaloka’s successful thematizing of the issue gave rise to a very public conflict with the authorities, and helped to make him a celebrity monk. The chapter examines how the conflict developed, explores the colonial and racial politics of footwear, and notes its wider impact.
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"58. The Dong Nhan Pagoda and the Publication of Mister Lazy's Medical Encyclopedia." In Buddhism and Medicine, 569–74. Columbia University Press, 2017. http://dx.doi.org/10.7312/salg17994-060.

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