Relevant bibliographies by topics / Buddhist scholars

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

Academic literature on the topic 'Buddhist scholars'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Buddhist scholars"

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Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (July 7, 2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.

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Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.
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Pang, Rachel. "Contemporary Tibetan Buddhist Rimé Response to Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 21–34. http://dx.doi.org/10.1558/isit.40148.

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In a world where communities across the globe are becoming increasingly interconnected, encounters with diverse cultures and faiths are inevitable. How can diverse communities approach these encounters in a way that fosters dialogue rather than conflict, peace rather than war? Specifically, in the context of Buddhism, how should Buddhists relate to religious diversity in a way that simultaneously remains faithful to their own spiritual traditions while being openminded and respectful towards the beliefs and practices of others? One of the most well-known Buddhist responses to religious diversity was the rimé movement in nineteenth-century eastern Tibet. While the term “rimé” (meaning “impartial” or “non-sectarian” in Tibetan) has become a catchphrase in contemporary Tibetan Buddhist contexts, there has been little sustained engagement with this topic by Buddhists and Buddhist studies scholars. This essay documents and contextualizes the contemporary uses of the term rimé (non-sectarianism) in Tibetan Buddhist communities and situates it within Tibetan Buddhist literature and history. I argue that it is essential for both Buddhists and Buddhist-studies scholars to devote significant attention to the concept of rimé and to engage in interfaith dialogue. For Buddhists, the very survival of their religion depends on it. For Buddhist-studies scholars, it contributes to the development of an accurate understanding of one of the most significant intellectual moments in modern Tibetan history. For humankind, it contributes to interfaith understanding, harmony, and peace.
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Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (November 11, 2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.

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AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.
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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.

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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (January 12, 2023): 110. http://dx.doi.org/10.3390/rel14010110.

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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious ecology. To substantiate this, this article offers a textual assessment of the Buddhist canon’s lack of systematic ecological knowledge, and a case study of how freeing domestic animals and advocating vegetarianism among contemporary Tibetan Buddhists in China, inclusive of non-Tibetan converts, mainly benefits human wellbeing and at the same time is entangled in social affairs that have little to do with the ecological wellbeing of the Tibetan Plateau and urban China. This debate is by no means intended to negate the successes of Buddhist environmentalism; instead, it draws fine lines between the claimed canonic basis of Buddhist ecology, the strength of Buddhist environmental advocacy, the everyday practices of Buddhism, and the aspirations for strengthening the ecological foundation of Buddhist environmental activism. Thinking in line with eco-Buddhists, the author concludes the article by proposing an Earth Sutra, a hypothetical future canonic text as the ecological basis of Buddhist environmentalism.
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Blackburn, Anne M. "Buddhist Connections in the Indian Ocean: Changes in Monastic Mobility, 1000-1500." Journal of the Economic and Social History of the Orient 58, no. 3 (July 6, 2015): 237–66. http://dx.doi.org/10.1163/15685209-12341374.

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Since the nineteenth century, Buddhists residing in the present-day nations of Myanmar, Thailand, and Sri Lanka have thought of themselves as participants in a shared southern Asian Buddhist world characterized by a long and continuous history of integration across the Bay of Bengal region, dating at least to the third centurybcereign of the Indic King Asoka. Recently, scholars of Buddhism and historians of the region have begun to develop a more historically variegated account of Buddhism in South and Southeast Asia, using epigraphic, art historical, and archaeological evidence, as well as new interpretations of Buddhist chronicle texts.1 This paper examines three historical episodes in the eleventh- to fifteenth-century history of Sri Lankan-Southeast Asian Buddhist connections attested by epigraphic and Buddhist chronicle accounts. These indicate changes in regional Buddhist monastic connectivity during the period 1000-1500, which were due to new patterns of mobility related to changing conditions of trade and to an altered political ecosystem in maritime southern Asia.
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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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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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Kossakowski, Radosław. "Umysł i życie — rzecz o pewnym dialogu dla zdrowia emocjonalnego." Kultura i Społeczeństwo 50, no. 1-2 (March 30, 2006): 293–305. http://dx.doi.org/10.35757/kis.2006.50.1-2.13.

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The text relates to the attempt of constructing the common framework for the development of positive emotions by the world of science and buddhism. Scholars and buddhists (including the XIVth Dalai Lama) are trying to draw upon the practical and theoretical output of both traditions within the Mind and Life Institute conference. As a result of such dialogue we witness the emergence of therapeutic programs using the techniques of buddhist meditations (various traditions of this religion) in psychological clinics as well as pain and stress management centers. Buddhist meditation may complement rich plethora of methods used by western psychologists.
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Masatsugu, Michael K. "““Beyond This World of Transiency and Impermanence””: Japanese Americans, Dharma Bums, and the Making of American Buddhism during the Early Cold War Years." Pacific Historical Review 77, no. 3 (August 1, 2008): 423–51. http://dx.doi.org/10.1525/phr.2008.77.3.423.

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This article examines the growing interest in Buddhism in the United States during the Cold War, analyzing discussions and debates around the authenticity of various Buddhist teachings and practices that emerged in an interracial Buddhist study group and its related publications. Japanese American Buddhists had developed a modified form of Jōōdo Shinshūū devotional practice as a strategy for building ethnic community and countering racialization as religious and racial Others. The authenticity of these practices was challenged by European and European American scholars and artists, especially the Beats, who drew upon Orientalist representations of Buddhism as ancient, exotic, and mysterious. In response, Japanese American Buddhists crafted their own definition of ““tradition”” by drawing from institutional and devotional developments dating back to fourteenth-century Japan as well as more recent Japanese American history. The article contextualizes these debates within the broader discussion of cultural pluralism and race relations during the Cold War.
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Dissertations / Theses on the topic "Buddhist scholars"

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Bailey, Cameron. "A feast for scholars : the life and works of Sle lung Bzhad pa'i rdo rje." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c8de47c2-98b2-4b3c-8bcb-3e93ca668722.

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Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.
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Gornall, Alastair Malcolm. "Buddhism and grammar : the scholarly cultivation of Pāli in Medieval Laṅkā." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608160.

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Roloff, Carola. "Red mdaʼba - Buddhist yogi scholar of the fourteenth century the forgotten reviver of Madhyamaka philosophy in Tibet." Wiesbaden Reichert, 2009. http://d-nb.info/997293926/04.

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Gold, Jonathan Charles. "Intellectual gatekeeper : Sa-Skya Paṇḍita envisions the ideal scholar /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097107.

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Books on the topic "Buddhist scholars"

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1950-, Jackson Roger R., and Makransky John J, eds. Buddhist theology: Critical reflections by contemporary Buddhist scholars. London: Routledge Curzon, 2000.

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Blofeld, John. Ngọc sáng trong hoa sen. Toronto, Ont: Làng Văn, 1994.

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Lvaṅʻ, Kyoʻ. Nhacʻ phakʻ lha e* Nhacʻ phakʻ lha myāʺ. Ranʻ kunʻ: Sakya Yaṅʻ Cuiʺ Cā pe, 2002.

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Switzer, A. Irwin. D.T. Suzuki: A biography. London: Buddhist Society, 1985.

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Switzer, A. Irwin. D.T. Suzuki: A biography. London: The Buddhist Society, 1985.

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1935-, Okamura Mihoko, ed. Sōbō to fūbō: Suzuki Daisetsu shashinshū. Kyōto-shi: Zen Bunka Kenkyūjo, 2005.

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Colloque Etienne Lamotte. (1st 1989 Brussels and Liège, Belgium). Premier Colloque Etienne Lamotte (Bruxelles et Liège 24-27 septembre 1989). Louvain-la-Neuve: Université catholique de Louvain, 1993.

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Thēpwisutthimēthī, Phra. ʻAnuthin patibat tham: Sưksā chīwit yāng pen witthayāsāt : banthưk rāiwan khana fưkfon ton yāng khēmkhon nai wainum. 2nd ed. [Bangkok]: Pāčhārayasān, 1989.

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Suzuki, Daisetz Teitaro. Suzuki Daisetsu mikōkai shokan. Kyōto-shi: Zen Bunka Kenkyūjo, 1989.

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Berry, Scott. A stranger in Tibet: The adventures of a wandering Zen monk. Tokyo: Kodansha International, 1989.

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Book chapters on the topic "Buddhist scholars"

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Long, William J. "Introduction." In A Buddhist Approach to International Relations, 1–18. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68042-8_1.

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AbstractMany scholars have wondered if a non-Western theory of international politics founded on different premises, be it from Asia or from the “Global South,” could release international relations from the grip of a Western, “Westphalian” model in which self-interest (and opposition to the other) and system anarchy treat conflict and violence as natural and ethical behavior among states. As part of the emergent literature in Global International Relations, this monograph suggests that a Buddhist approach to international relations could provide a genuine alternative. Because of its distinctive philosophical positions and its unique understanding of reality, human nature, and political behavior, a Buddhist theory of IR offers a means for transcending the Westphalian predicament. This chapter situates a Buddhist approach to international relations within the sweep of traditional and recent international relations theory. It then outlines the subsequent chapters of the monograph that address the philosophical foundations of Buddhist IR; Buddha’s ideas about politics, economics, and statecraft; and the manifestations of Buddhist political principles in practice, one ancient and one modern, that illustrate this alternative approach.
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Gleig, Ann. "Identities I." In The Oxford Handbook of American Buddhism, 54–73. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.3.

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Abstract Racism and whiteness have played a fundamental role in both the construction of the category of “American Buddhism” and the experiences of multiple North American Buddhist communities. Taking both a historical and ethnographic thick descriptive approach, this chapter demonstrates how racism and whiteness have functioned and been resisted within and across American Buddhist communities. Beginning with the experiences of Asian American heritage Buddhists before moving to Buddhists of Color in convert lineages, it identifies the themes of community, engaged Buddhist hermeneutics, intersectionality, and solidarity across marginalized Buddhists as core components of this resistance. Finally, it will reflect on emerging directions in Buddhist racial justice work across practice and academic communities and the role and responsibilities of scholars of Buddhism.
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Falcone, Jessica Marie. "The Heritage Spectrum: A More Inclusive Typology for the Age of Global Buddhism." In Interpreting Religion, edited by Erin F. Johnston and Vikash Singh, 199–227. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529211610.003.0010.

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Many extant taxonomies of Buddhists outside of Asia have stumbled over issues of race, ethnicity, class, and nationality, because they have used those identity markers to clunkily try to index what they are really attempting to represent, that is, a particular Buddhist's enculturation into a particular kind of Buddhism. This chapter explores Buddhist taxonomies of the past and present as well as their disparate strengths and shortcomings. In an effort to more accurately address differences in Buddhist enculturation and practice, the author posits a more flexible way forward through the use of a “heritage spectrum” for Buddhist persons and institutions. The chapter asserts the need for scholars to be more careful and inclusive with their terminologies in Buddhist studies, and in religious studies more generally.
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Pang, Rachel H. "The Contemporary Tibetan Buddhism Rimé Response to Religious Diversity." In Buddhist Responses to Religious Diversity: Theravāda and Tibetan Perspectives, 115–28. Equinox Publishing, 2020. http://dx.doi.org/10.1558/equinox.38394.

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In a world where communities across the globe are becoming increasingly interconnected, encounters with diverse cultures and faiths is inevitable. How can diverse communities approach these encounters in a way that fosters dialogue rather than conflict, peace rather than war? Specifically, in the context of Buddhism, how should Buddhists relate to religious diversity in a way that simultaneously remains faithful to their own spiritual traditions while being open-minded and respectful towards the beliefs and practices of others? One of the most well-known Buddhist responses to religious diversity was the rimé movement in nineteenth-century eastern Tibet. While the term “rimé” (meaning “impartial” or “non-sectarian” in Tibetan) has become a catchphrase in contemporary Tibetan Buddhist contexts, there has been little sustained engagement with this topic by Buddhists and Buddhist studies scholars. This essay documents and contextualizes the contemporary uses of the term rimé (non-sectarianism) in Tibetan Buddhist communities and situates it within Tibetan Buddhist literature and history. I argue that it is essential for both Buddhists and Buddhist-studies scholars to devote significant attention to the concept of rimé and to engage in interfaith dialogue. For Buddhists, the very survival of their religion depends on it. For Buddhist-studies scholars, it contributes to the development of an accurate understanding of one of the most significant intellectual moments in modern Tibetan history. For humankind, it contributes to interfaith understanding, harmony, and peace.
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Mitchell, Scott A. "American Buddhist Studies and Scholar-Practitioners." In The Oxford Handbook of American Buddhism, 92–112. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.5.

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Abstract This chapter takes for granted the notion that communities of Buddhist studies scholars and communities of Buddhist practice exist in a symbiotic relationship in North America. Whereas previous scholarship has examined this relationship on the level of the individual, primarily through the figure of the “scholar-practitioner,” here the author argues that the relationship is also systemic or institutional. This relationship has in many ways defined both the academic field of Buddhist studies (broadly defined) and many communities of practice—or what is often taken for granted as “American Buddhism.” Such an analysis complicates the standard historical narratives of Buddhism and Buddhist studies and calls into question the reification of objectivist scholarship as a normative ideal in the field.
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Vesely-Flad, Rima. "The Tradition of Buddhism." In Black Buddhists and the Black Radical Tradition, 35–67. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.003.0002.

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Chapter 1 provides a social history of Buddhism, including the story of the Buddha’s enlightenment and the spread of Buddhism throughout Asia. It explains the emergence of three distinct lineages—Theravada, Mahayana, and Vajrayana—and uplifts the figure of the Bodhisattva. This chapter furthermore chronicles Western engagement with Buddhism, including the development of a nineteenth-century Orientalist lens, Buddhist monastics’ resistance to colonialism, and a set of “streamlined” teachings on meditation adopted by adherents from the United States. This chapter further outlines how white Western practitioners married psychology with Buddhism while dismissing “cultural” practices, leading scholars to designate the emergence of “two Buddhisms” operating in the United States. Critical scholars, in turn, have identified practices of racism and cultural appropriation in American Buddhism and complex dynamics among Asian and Black practitioners. This chapter concludes with the meaning of liberation for Black Buddhist writers, whose publications have significantly expanded since 2016.
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Lusthaus, Dan. "Pudgalavāda Doctrines of the Person." In Buddhist Philosophy, 275–85. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195328165.003.0025.

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Abstract No Buddhist school has been more vilified by its Buddhist peers or misunderstood by modern scholars than the so-called pudgalavādaschool. Other Buddhists accused them of violating the fundamental Buddhist tenet of no-self (anātman) by holding the view that a real ontological self exists that, their accusers argued, pudgalavādins try to camouflage by calling it pudgala (person) rather than ātman (self ). Modern scholars, forming opinions largely based on or influenced by the hostile polemical literature of the pudgalavādins’ opponents, reiterate that accusation.In addition, until recently scholars considered pudgalavādins to be a marginal sect, of minor historical and doctrinal influence, significant only for playing the role of reviled heretics. Even the term pudgalavāda, which scholars continue to use, appears to be a disparaging label foisted on them by their opponents, not a term they used to characterize themselves. However, both accusations—of promoting the idea of an ontological self and of being marginal—are directly contradicted by the surviving examples of the pudgalavādins’ own literature and by a more judicious examination of the historical record.
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"The Buddhist Path By Herbert V. Guenther." In Mystics and Scholars, 85–91. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889208520-014.

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Emory-Moore, Christopher. "American Buddhism, Modernity, and Globalization." In The Oxford Handbook of American Buddhism, 17–35. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.2.

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Abstract This chapter provides a theoretical and historical overview of the social processes of modernization and globalization as they have shaped Buddhism in North America. After outlining the received scholarly portrait of Buddhist modernism as a pattern of global religious reform that reinterprets traditional Asian Buddhism along the lines of scientific rationalism and Romanticism, the chapter charts the diverse ways that these processes of Buddhist adaptation have developed in response to the colonial globalization of European modernity since the late nineteenth century. It re-evaluates the Eurocentric assumption, implicit in a common conflation of the binaries traditional/modern with Asian-ethnic/Western-convert, that Buddhism began modernizing in the West and argues that Buddhist adaptations in North America are generally not unique to this region, but are local manifestations of greater trends in global Buddhism. Finally, it summarizes emerging “postmodern” patterns in American Buddhism and critically reflects on the multivalence of the categories “modern” and “traditional” for Buddhist scholars and practitioners.
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Edelglass, William. "Thich Nhat Hanh’s Interbeing: Fourteen Guidelines for Engaged Buddhism." In Buddhist Philosophy, 419–27. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195328165.003.0037.

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Abstract Some critics claim that the Buddhist emphasis on liberation from samsara, the cycle of birth and suffering, has been accompanied by a neglect of worldly liberation. Moreover, critics charge, Buddhists have no deep motivation to work for social justice; in a world governed by the universal justice of karma, there are no innocent victims. The law of karma is said to justify the status quo because worldly suffering is recognized as the inevitable ripening of karmic consequences. While scholars debate the historical accuracy of this critique, many contemporary Buddhist leaders, in Asia and in the West, have been working to formulate Buddhist responses to worldly suffering. Engaged Buddhists argue that social and institutional violence, though veiled, is often pervasive and difficult to subvert, even as it causes extensive and extreme suffering. Therefore, Buddhists, who have always been concerned with suffering and violence, are called to take action against social and institutional oppression and injustice. As the Dalai Lama argues, we have a “universal responsibility.”
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Conference papers on the topic "Buddhist scholars"

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Lamazhaa, Chimiza. "Unknown Asian Russia: Nomadic, Turkic-speaking, Buddhist Tuva Facing Modern Challenges." In The Twelfth International Convention of Asia Scholars (ICAS 12). Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789048557820/icas.2022.037.

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

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The story of Bodhisattva Guanyin with a Fish Basket (or Fishmonger Guanyin) already has attracted attention of scholars of Chinese literature and popular beliefs, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars in different countries mainly have studied textual variants of this story dating back to the late 19th — early 20th centuries. At the same time, precious scroll devoted to the story of Guanyin with a Fish Basket is still recited by local performers in the city of Changshu and its vicinity now. The analysis of the Precious Scroll of Guanyin with a Fish Basket in the context of recitation practice of “telling scriptures” in Changshu allows demonstrating the special features of functioning of a Chinese Buddhist narrative in the folk ritual practice. In this variant of a precious scroll, the story of Bodhisattva Guanyin converting the inhabitants of a fishermen village is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized form of Chinese Buddhist devotion.
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3

Tushinov, Bair, Snezhana Garmaeva, and Irina Van. "GLOSSARY DROPLETS OF NECTAR BY THE BURYAT SCHOLAR RINCHEN NOMTOEV: UNKNOWN SOURCE IN CLASSICAL MONGOLIAN WRITING." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.38.

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The article is devoted to Rinchen Nomtoev’s previously unexplored work in the Old Mongolian script — a small glossary to his own commentary on the nitishastra by the ancient Indian philosopher Nagarjuna A Drop That Feeds People. Rinchen Nomtoev was the abbot of a Buddhist temple and was engaged in enlightenment of the Buryat people, publishing dictionaries, commentaries on Buddhist texts. The glossary discussed in the article was intended for ordinary laymen and was written to clarify terms that are difficult to understand. R. Nomtoev transfers complex terms in tracing paper to the Buryat-Mongolian script from Sanskrit, Tibetan and Chinese.
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4

Leong, Lai Yin. "Scholar Practitioner Model: Curriculum Theorizing in a Buddhist Third Space." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1577193.

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5

Monich, I. Р., and V. N. Gonin. "A HISTORICAL OVERVIEW OF THE TOURISM DEVELOPMENT IN ANCIENT CHINA." In CONTEMPORARY ECONOMIC PROBLEMS OF RUSSIA AND CHINA. Amur State University, 2021. http://dx.doi.org/10.22250/medprh.9.

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The purpose of this article is to explorer the development of tourism in China in a broader context, examining the evolution in different periods and the main factors that influenced it. The article identifies four groups of travellers and shows their influence on the tourism development in the corresponding period: Scholars, Royal Families and the Military, Traders, Buddhists. The periods of the Tang and Ming dynasties are covered in the article.
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