To see the other types of publications on this topic, follow the link: Buddhist texts.
Journal articles on the topic 'Buddhist texts'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Buddhist texts.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Tian, Yulu. "How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan." Communications in Humanities Research 6, no. 1 (2023): 156–61. http://dx.doi.org/10.54254/2753-7064/6/20230171.
Full textAbstract:
Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.
2
Zhu, Qingzhi, and Bohan Li. "The language of Chinese Buddhism." International Journal of Chinese Linguistics 5, no. 1 (2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.
Full textAbstract:
Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What role did this language play in the history of Chinese language development? And what is the value of this language for the Chinese Historical Linguistics?
3
Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (2023): 1291. http://dx.doi.org/10.3390/rel14101291.
Full textAbstract:
No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
4
Chen, Ruifeng. "Four Chinese Buddhist Nuns’ Gender Anxiety in Their Colophons to the Da banniepan jing 大般涅槃經". Religions 14, № 4 (2023): 481. http://dx.doi.org/10.3390/rel14040481.
Full textAbstract:
Many scholars of Buddhism believe that Buddhists (particularly Mahāyāna Buddhists) regularly reproduce scriptures for merit in general, regardless of their content. However, by examining four Chinese Buddhist nuns’ colophons in manuscripts of the Da banniepan jing 大般涅槃經 (Scripture on the Great Extinction; Skt. Mahāparinirvāṇa-sūtra) (T no. 374) from around the sixth century with reference to its content, I argue that this scripture is significantly related to gender transformation and “female filth”. In this way, I suggest that these nuns could have deliberately commissioned this particular scripture due to their gender-based concerns. This study deepens our understanding of the reception of this scripture by Chinese Buddhist nuns by concentrating on the notion of gender, and it indicates that some nuns did not commission scriptures simply for merit without awareness of the scriptures’ content. This method of reading Buddhist texts as objects put into practice provides insight into the intellectual background of medieval Chinese Buddhist nuns, showing how they drew on their knowledge of Buddhist texts and financial resources to commission a specific scripture in order to negotiate more spiritual space.
5
Shomakhmadov, Safarali Kh. "The Enumeration of the Names-Epithets of the Buddhas and Bodhisattvas in the Buddhist Sources." Humanitarian Vector 19, no. 1 (2024): 53–62. http://dx.doi.org/10.21209/1996-7853-2024-19-1-53-62.
Full textAbstract:
The article provides the analysis and typology of the enumerations of the names-epithets of Buddhas and Bodhisattvas recorded in Buddhist texts that were spread throughout the Buddhist area. Despite the fact that texts united under the common title ‘Buddha’s Names’ were very popular among Buddhists during Ancient and early Medieval time (the article contains titles’ list of relevant texts in Sanskrit, Tibetan and Chinese languages) the author points out weak study of these texts in the modern Buddhology. Moreover, there are also similar texts praising various gods (Viṣṇu, Śiva, etc.) in Indian orthodox tradition. The study of such written sources is very urgent since the lists of Buddhas and Bodhisattvas names, in addition to the functions of the spells protected from various adversities, can represent a kind of matrix lists encoding various aspects of the Buddhist doctrine. Moreover, some initial typologies are already present in Buddhist written sources. To solve the problems posed in the article, historical-genetic, historical-typological and systemic approaches were used. Based on the lists of Bodhisattvas names containing in the Prajñāpāramitā (‘The Perfect Wisdom’) texts, the author makes the assumption that these names mark the stages of the Buddhist yoga practice – levels of the Eightfold Noble Path. The analysis of Bodhisattvas names semantics allowed us to develop three typologies of the names-epithets: 1) stages of the religious practice; 2) spheres of the Buddhist cosmology; 3) aspects of the Noble Path (wisdom, morality, yogic practice). In conclusion, we state that all analyzed names are epithets of the four main Bodhisattvas, whose cult was widespread throughout Buddhist world – Avalokiteśvara, Mañjuśrī, Vajrapāṇi (Mahāsthāmaprāpta) and Maitreya. In their turn, they also mark various aspects of yogic practice.
6
Goble, Geoffrey C. "Three Buddhist Texts from Dunhuang." Asian Medicine 12, no. 1-2 (2017): 265–78. http://dx.doi.org/10.1163/15734218-12341396.
Full textAbstract:
Abstract“Three Buddhist Texts from Dunhuang” provides an introduction to and translation of texts that are representative of the larger genre of Chinese Buddhist medical literature. These examples are indigenous Chinese Buddhist scriptures dating to the early ninth century. They were recovered in the early twentieth century at Dunhuang in western China. Although they often draw from Indian Buddhist sources, these texts are local Chinese products and are characterized by etiologies and therapeutics drawn from both Indian Buddhist traditions and Chinese worldviews. In these texts, disease is alternately the result of personal immorality, divine retribution, and collective misconduct. The prescribed therapies are also multiple, but consistently social in nature. These include worshiping buddhas and Buddhist deities, performing repentance rituals, copying Buddhist scriptures, sponsoring meals, and refraining from immoral behavior. As manuscripts essentially discoveredin situ, these texts provide valuable insight into on-the-ground worldviews, concerns, practices, and institutions in far western China. With their composite nature, drawing from established Indian Buddhist scriptures, folk beliefs, and governmental fiats, they are also suggestive of the strategies behind indigenous textual production.
7
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 (2015): 237–66. http://dx.doi.org/10.1163/15685209-12341374.
Full textAbstract:
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.
8
Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.
Full textAbstract:
The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.
9
Lepekhova, Elena S. "The Image of Rahula in Japanese Ritual Texts Koshiki." Study of Religion, no. 2 (2019): 77–84. http://dx.doi.org/10.22250/2072-8662.2019.2.77-84.
Full textAbstract:
The main field of this study is the image of Rahula (Jp. Raun or Ragora), the son and disciple of Buddha Shakyamuni in the Japanese ritual Buddhist text “Raun koshiki” (XIII century), compiled by the Buddhist priest Yuixin. The main purpose of the koshiki texts was to strengthen the karmic connection between the adepts and the object of worship to whom this koshiki was dedicated – Buddha, bodhisattva, arhat or Buddhist patriarch. Therefore, the main content of the koshiki was: the history of the main character, the significance of his role to the Buddhist devotees, praise to his virtues and merit, and, most importantly, mention of those benefits which would gain the believers, taking part in the koshiki ritual. In this context, the creation of “Raun koshiki” and its identification as a special ritual text, which has the same sacred potential, shows the new movement in medieval Japanese Buddhism. It is characterized by the desire to return to the precepts of the original Indian Buddhism, formed in the circles of Nara Buddhism. This movement was a kind of response to the formation of the Japanese Amidaism and the spreading of Chinese Chan Buddhism in Japan
10
Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.
Full textAbstract:
Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.
11
Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.
Full textAbstract:
Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.
12
Harris, Elizabeth. "Buddhism, Aryan Discourse, Racism, and the Influence of Christianity in Colonial Ceylon." Buddhist-Christian Studies 44, no. 1 (2024): 89–103. http://dx.doi.org/10.1353/bcs.2024.a940768.
Full textAbstract:
abstract: Evidence from the Pali texts suggests that the Buddha opposed judging people on the grounds of their place of birth, their ethnic identity, or their skin color. In practice, however, Buddhist traditions have not been and are not free of such judgments. This article illustrates this through a case study of Buddhism in colonial and postcolonial Ceylon, with particular reference to the Aryan theory. It argues that the language of race and nation that emerged among Buddhists in this context was influenced by three factors: the academic work of European linguists and ethnographers; Christian missionary representations of Buddhism; and readings of Pali texts that attributed the term ariya (noble, good, pure) to Buddhist communities. The article first examines the concept of ariya (Pali; Sanskrit: ārya ) in the Theravada Buddhist tradition. It then surveys the discourse in colonial Ceylon on the term "Aryan," including the involvement of Christian leaders and the Buddhist internalization of the discourse in the context of Christian missionary activity, as seen particularly in the writings of the Anagārika Dharmapāla (1864–1933). Another strand in the discourse is then isolated, namely the "othering" of the minority, "Dravidian" Tamils in colonial Ceylon, and the consequences of this in the postcolonial period. Finally, the article asks whether this case study can offer insights into the fault lines within Buddhist cultures, and indeed, Christian cultures, that could give rise to racism.
13
Vijitha, Moragaswewe. "Does Buddhism Accept the Third Sex Party? The Buddhist Notion on Different Sexual Orientations." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 2, no. 2 (2024): 1–10. http://dx.doi.org/10.60046/jgsb.v2i2.122.
Full textAbstract:
This research explores Buddhism's perspective on the third gender, intersecting religious cultural, and sexological studies. In many religions, sexual intercourse outside heterosexual norms is often viewed as sinful, especially within celibate contexts. Buddhism offers a unique view, seeing kāma taṇhā (sensual desire) as a barrier to overcoming Samsāric existence. True liberation in Buddhism transcends gender, aiming for freedom from psychological afflictions (greed, hatred, delusion). Buddhistic ethics accommodate sexual diversity, including LGBTIQA individuals, advocating non-discriminatory practice. This research, based on textual studies of primary Buddhist teachings and secondary scholarly texts, focuses on early discourses and gender-based myths in the Theravāda tradition. The study seeks to highlight Buddhism's rational humanist aspects to support LGBT social liberation. Findings show Buddhism respects and recognizes human sexual orientation's natural diversity. Historical Buddhist texts document various sexual behaviors—heterosexuality, homosexuality, and intersexuality—as natural phenomena, not marginalization conditions. Additionally, Buddhism promotes an inclusive society free from gender discrimination, emphasizing equality and advocating for compassionate, non-dogmatic human rights approaches. Buddhist teachings highlight that moral and spiritual progress is gender-independent, aligning with modern humanistic values. Conclusively, Buddhism embraces freedom, diversity, and equality, supporting LGBT rights and dignity, and advocating for a society beyond inequality and discrimination.
14
FINDIK, Ayşe Şeyma. "BUDDHISM EFFECTS IN URIANKHAI TEXTS OF KATANOV." Journal of Turkic Language and Literature Surveys (TULLIS) 8, no. 1 (2023): 1–22. http://dx.doi.org/10.30568/tullis.1242361.
Full textAbstract:
Buddhism is the name of the religious and philosophical system that is put forward by Siddhārta Guatama who lived in the northeast of India between BC 563-483. Although the date of the Turks’ first encounter with Buddhism is not known clearly, the meeting of the Turkish ruling class with Buddhism is dated to the 6th century in Mongolia. In this way, Tatar Khan was tergiversated his religion by a captive Chinese monk. After that, he built a Buddhist temple and thought that Buddhism had a magical power to expand the borders of the empire. The entry of Buddhism into Tuva lands was in the 18th century through Mongolia and Tibetan Buddhism was accepted. Tuva tribes were involved in the traditions of monastic life, Buddhist ideas, rituals, and the process of spreading rituals. Buddhism has been practiced by all layers of society in Tuva. The number of Buddhist temples increased from the end of the 18th to the second half of the 19th century. The spread of Buddhism in all areas of life has also been reflected in literature and folk compilations. The language examples which were collected by Wilhelm Radlov from Altai and West Siberia since 1860 were published in 10 volumes under the name of Proben der Volkslitterature. The texts of Uriankhai (Tuva), Abaqan, Qaragas are included in the 9th volume of this work. This volume was prepared by N. Katanov with Radlov’s notes. (St. Petersburg, 1907) Reflections of Buddhism in Tuvan texts compiled by Katanov in this study; Katanov's diary has also been taken into account.
15
Sheth, Noel. "Holistic Befriending of the Other in Buddhism." Jnanadeepa: Pune Journal of Religious Studies July 2021, Vol 25/3 (2021): 121–54. https://doi.org/10.5281/zenodo.4459901.
Full textAbstract:
Buddhist befriending is holistic: it befriends human beings, even enemies, and nature too. In Buddhism one befriends others, in all circumstances and without discrimination, whether they are friends or enemies, offenders and prisoners, the poor and the needy. It also includes other religions and cultures as well as nature. We find several examples in the Buddhist texts, in history and in the contemporary world. This befriending is done with an altruistic spirit, with forbearance, loving friendship and compassion. As in all religions, however, there are exceptions in the texts, in history and in the modern world. Still, overall, Buddhism has been more peace-loving and non-violent than several other religions. Buddhist and Christian befriending do resemble each other, e.g., both are opposed to malice and both go to the extent of loving one’s enemy. Although there are similarities, there are also differences between Buddhism and Christianity with regard to the presuppositions, the cultivation, motivation and expression of befriending. While divergent world-views result in such differences, Buddhists, Christians and others need to hearken to the call of peace and altruistic love, to heal a broken world and build bridges of friendship and harmony with other human beings and with nature.
16
Gu, Xiuqi. "The Influence of Liangzhou House Arrest on Kumarajivas Decision to Translate Sutras and His Contribution to the Translation of Buddhist Sutras." Communications in Humanities Research 70, no. 1 (2025): 192–96. https://doi.org/10.54254/2753-7064/2024.23623.
Full textAbstract:
Kumarajiva was a renowned Buddhist monk, translator, and scholar who lived from about 344 to 413 CE. He played a very important role in the development of the transmission of Mahayana Buddhism in China. Born in the kingdom of Kucha, on the Silk Road, he was early exposed to a variety of philosophical traditions, which gave him a profound understanding of Buddhist texts. Captured in a military campaign by Chinese forces, he was brought to Luoyang, where he became the central figure in the translation movement. Kumarajiva's mastery of both Sanskrit and Chinese enabled him to translate such important scriptures as the Lotus Sutra and the Heart Sutra into the vernacular, hence making them accessible to the masses. His translations are marked by clarity and faithfulness to the original texts that became very influential for further generations of Buddhists and scholars. Moreover, Kumarajiva established a monastic order based on stringent study and practice; as such, he fostered intellectual engagement with the ideas of Buddhism. His legacy survives through his writings and translations, which have remained basic texts of East Asian Buddhism, reflecting an enduring synthesis of cultural and religious ideas.
17
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.
Full textAbstract:
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. Findings reveal that Buddhism has significantly impacted Tibetan art by fostering the creation of intricate religious art forms like thangkas and mandalas, which are central to Tibetan Buddhist practice and reflect a profound spiritual connection between art and religion. The influence of Buddhism on Tibetan literature is evident in the rich body of original, translated, and adapted texts that have shaped Tibetan literary culture and transmitted Buddhist values and philosophies. Furthermore, Buddhism's centrality in Tibetan society is underscored by the establishment of monasteries and the monastic system, which have been pivotal in preserving Tibetan heritage and culture, providing essential services, and acting as beacons of learning and compassion within the community. The paper recommends further research into the specific ways Buddhist philosophy has influenced Tibetan art and music, the impact of various Buddhist canonical texts on Tibetan literature, and the continuing influence of Buddhism on modern Tibetan society.
18
Bayanova, Aleksandra T. "Term Papers by Students of Kazan Theological Academy as a Buddhist Learning Source: Analyzing Materials from the State Archive of Tatarstan. Part 2." Oriental Studies 17, no. 4 (2024): 822–34. https://doi.org/10.22162/2619-0990-2024-74-4-822-834.
Full textAbstract:
Introduction. The article continues to analyze research essays authored by students of Kazan Theological Academy. Materials. The study examines a total of 62 newly introduced archival documents from Catalogue 2 of Collection 10 (‘Kazan Theological Academy’) at the State Archive of Tatarstan. The classification method and that of descriptive analysis have proved instrumental enough in identifying certain features inherent to archival sources of the investigated collection. Results. Works on Buddhism from Catalogue 2 of Collection be divided into six thematic sections, namely: 1) on essentials and various systems of the Buddhist doctrine — 16 files; 2) comparative analyses of Christian and Buddhist faiths — 19 files; 3) analyses and critical insights into Buddhist texts — 11 files; 4) Russian-to-Kalmyk translations of Christian texts — 3 files; 5) conversion of Kalmyks to Christianity — 9 files; 6) reviews and comments by professors on the aforementioned works — 4 files. All archival documents of the specified catalogue have been duly reviewed and analyzed. Materials covering various aspects of Buddhism and translations of Buddhist religious texts proper are of undoubted interest. Conclusions. The paper resumes the appeals to the theme of Buddhism were fuelled by practical concerns. Missionary activities among Kalmyks required thorough knowledge of Buddhist religious texts and a deep understanding of the harmonious Lamaist system. To facilitate these, departments of Kazan Theological Academy would introduce disciplines helpful in learning the target language and dogmas of Buddhism. The quality of term papers, their thematic contents, use of works authored by leading Russian and Western European scholars with expertise in the history and various aspects of Buddhism attest to decently high training standards at Kazan Theological Academy. The remarkable cohort of brilliant scholars within the Academy’s walls contributed a lot to that students became engaged in the study of Buddhism. The shaped school of comparative religious studies made it possible to adopt theoretical and methodological foundations of European religious teachings and comparative theology, explore Buddhist texts, undertake enormous translation and research efforts that have no analogues in Russian theological science to date.
19
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.
Full textAbstract:
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 a “Buddhist-Christian style”, with its success rooted in the similarity of life and spatial modes between Buddhist and Christian monasteries. Using Tao Fong Shan Christian Centre as a case study, this article examines the localization construction of Christian architecture. It explores how Norwegian missionary Karl Ludvig Reichelt (1877–1952) and Danish Christian architect Johannes Prip-Møller (1889–1943) collaborated to establish a Christian center targeting Buddhists. Through an in-depth study of Prip-Møller’s field research in the 1930s, especially his analysis of Longchang Si, the article investigates how Tao Fong Shan learned from it and transformed its spatial characteristics to achieve a localized sense of space perception through site selection, layout, and spatial design. It ultimately aims to influence the beliefs of Buddhists within the local context.
20
Yangutov, Leonid E., and Marina V. Orbodoeva. "On Translations of Buddhist Sutras in the Nanbeichao Period Southern and Northern Kingdoms, 420–589." Herald of an archivist, no. 1 (2022): 11–23. http://dx.doi.org/10.28995/2073-0101-2022-1-11-23.
Full textAbstract:
Translation of Buddhist texts from Sanskrit into Chinese was of great importance for spreading and emergence of Buddhism in China. And yet the history of these texts translation has not yet received a sufficiently complete and comprehensive coverage in the Russian literature. The relevance of studying this topic is determined by importance of studying the centuries-long process of translating Buddhist literature into Chinese for understanding the history of Buddhism in China. It was one of the most important factors in transformation and Sinification of Buddhism in the country. This article is devoted to the least known period in the history of Buddhist texts translation, i.e. the period of Nanbeichao (Southern and Northern Kingdoms, 420–589). This period is of particular importance for the history of Buddhism in China, since it was then that social, cultural, and religious fodder had developed for emergence of schools of Chinese Buddhism, which marked the definitive formation of Buddhism in China. The article is to study the translation activities of Buddhist missionaries in the Southern and Northern Kingdoms. Therefore, it sets several tasks: to analyze the process of translating Buddhist literature in both kingdoms; to determine the continuity and differences between translations of the specified period and those of the previous eras; and to assess their historical significance. The solution to these problems rests on the method of systematic and comparative analysis. The article shows that, despite the difference in political, economic, and social situations in both kingdoms, translation activities did not differ much. They followed translation traditions of the Eastern Jin period (316–420). Much attention was paid to translation of the Yogachara school literature, reflecting the development of Buddhism in India. Attention was also paid to translation of the Mahayana texts, which played a huge role in the formation of philosophical and soteriological principles of Chinese Buddhism. The research has introduced into scientific use some little-known translations of Buddhist sources and named their translators. It has been revealed that, in the period under review, the greatest importance was attached to repeated translations, which indicated the further improvement of translation technique. It has been determined that re-translations played an important role in the shaping of doctrines of the schools of Chinese Buddhism. The study concludes that the history of translation of Buddhist texts in the Nanbeichao period is a valuable source for studying not only history of Buddhism of the period, but also social and political history of medieval China. It can clarify many issues related to adaptation of the Indian Buddhism values to the Chinese cultural environment.
21
Ангелова, Ангеліна Олегівна. "СТРАЖДАННЯ СТАРОСТІ ЯК СТИМУЛ ДЛЯ САМОВДОСКОНАЛЕННЯ (ГЕРОНТОСОФСЬКІАСПЕКТИ БУДДИЗМУ)". Філософські обрії., № 38 (26 грудня 2017): 107–19. https://doi.org/10.5281/zenodo.1133230.
Full textAbstract:
Introduction. Europe is fast becoming an aging society with problems of ageism and gerontophobia. The spiritual heritage of Buddhism may be useful in improving relationships between generations. Buddhist depictions of aging are meant to be antidotes to the admiration of youth and act as stimulus to spiritual growth. The subjectof the publication is the image of old age in Buddhism. Methods. Research methodology is based on using a phenomenological approach, comparative historical and structural methods. The purposeof this publication is the study of gerontosophical problems present in Buddhist doctrine. Originality.This scientific research is the first attempt at a holistic understanding of images of the old age in Buddhism. Results. The author analyzes the images of old age and death («jara-marana») in canonical Buddhist texts, the attitude of Buddhists to the longevity and life experience of the elderly; investigates the transformation of gerontocratic traditions and cult of ancestors in early Buddhism; reveals the specifics of Buddhist relations with the elders, especially the performance of the son’s duty; outlines the potential of the last period of human life for the spiritual way of a Buddhist. This publication explores a historical concept of old age formed in an early Buddhism, identifies the features of his conceptual descriptions, exposes the essence of comprehension of old age as an evil and suffering, which is a stimulus for the beginning of spiritual practice. In different directions of Buddhism there is no single view of what should be the son’s duty towards elderly parents. For example, in early Buddhist texts, often sonly gratitude is expressed through the abandonment of worldly temptations, including from marriage, through the knowledge of the spiritual path that liberates samsara. Instead, representatives of the Chan and Zen Buddhism, under the influence of the Confucian teachings, primary filiality responsibility is to marry before leaving for the monastery and to sire male heirs who will carry on the family lineage and who will honor their ancestors. Conclusion. The great spiritual potential of Buddhism, which can significantly influence the interaction of the cultures of the East and the West, can become an to the reduction of Gerontophobic strain that is obscured by Western society. It is Buddhist spiritual values that help people resolve contradictions in real life, reaching a harmonious aging. Therefore, the use of the experience of Buddhism in the conception of old age is promising to overcome the negative effects of the aging of Western society.
22
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.
Full textAbstract:
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.
23
Cho, Seung Mee. "Miaodao and Miaozong : Women Zen Masters, the Dharma Heirs of Dahui Zonggao in the Song Dynasty." Korean Institute for Buddhist Studies 61 (August 31, 2024): 73–110. http://dx.doi.org/10.34275/kibs.2024.61.073.
Full textAbstract:
Among the official disciples of the Southern Song Dynasty Zen master Dahui Zonggao(1089-1163) of the Chinese Linzi School were two bhikkhunis, Miaodao and Miaozong. Before Miaodao and Miaozong, the only other bhikkhuni in the history of Chinese Zen Buddhism was Moshan Liaoran in Ching-te ch'uan-teng lu. In the Southern Song period, the number of bhikkhunis and lay people recorded in Zen Buddhist texts gradually increased. Writers of Zen Buddhist texts sought to broaden the scope of Zen Buddhism by including royal women and elite men, often criticising the traditional focus on male ascetics. Miaodao and Miaozong were two of the earliest pioneers of this transformation of Zen Buddhism in the Southern Song Dynasty and were highly respected and representative bhikkhuni Zen masters. This paper examines these two bhikkhunis, Miaodao and Miaozong, through the literature on the history of Zen Buddhism in the Southern Song Dynasty and the writings of Dahui. In order to examine the evaluation of these bhikkhunis and their characteristics in relation to the context of the Southern Song period, the scope of this study is limited to the Zen Buddhist literature of the Southern Song period. The reason why Zen Buddhist texts record the biographies of many female Zen masters and actively include them in Zen Buddhist genealogies is that the examples of excellent female Zen masters can demonstrate the effectiveness of Zen Buddhist practice and increase the popularity of Zen Buddhism. Dahui often referred to the examples of Miaodao and Miaozong to teach and inspire his followers, especially women, to practice his Zen meditation. While presenting them as serious practitioners on the path to enlightenment, he also sought to present them as exemplary female leaders for other female students. This shows that he recognised the need for the active participation of women in the spread of his Zen Buddhist practice and in the development of Zen Buddhism. The Southern Song Dynasty Zen texts that record the Miaodao and Miaozong show an unprecedented high regard for female Zen masters. However, we can also see the limits of the male-centred authoritarianism that still persists in these texts. In the Southern Song Dynasty of China, elites were actively engaged in Zen Buddhism, the bhikkhuni order was highly prominent, and the traditional bhikkhu-centred hierarchy of the transmission records was being challenged. These changes were reflected in the high esteem in which female Zen masters were held.
24
Volkova, Vlada A. "The Problems of Free Will and Moral Responsibility in Buddhist Ethics." RUDN Journal of Philosophy 28, no. 1 (2024): 109–19. http://dx.doi.org/10.22363/2313-2302-2024-28-1-109-119.
Full textAbstract:
At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to.
25
Smyer Yü, Dan, and Zhen Ma. "Buddhist Faces of Indigenous Knowledge in Highland Asia: Rethinking the Roots of Buddhist Environmentalism." Religions 16, no. 3 (2025): 367. https://doi.org/10.3390/rel16030367.
Full textAbstract:
This article is written as part of the ongoing multidisciplinary inquiry into how ecologically focused Buddhism is and whether or not the faith-based “Buddhist ecology” and the natural scientifically conceived discipline of ecology—which studies the relation of organisms to their physical environments—communicate well and are mutually complementary with each other. It addresses these questions by linking regionally specific Buddhist traditions with modern Buddhism and Buddhist studies in the West, which are, respectively, known for initiating Buddhist environmentalism in the public sphere and shaping Buddhist ecology as an academic field. Situated in the eastern Himalayan-Tibetan highlands, this article offers a twofold argument. First, many ecological practices in Buddhist societies of Asia originate in pre-Buddhist indigenous ecological knowledges, not in the Buddhist canon. Second, understood either from the Buddhist environmentalist perspective or as an academic field, Buddhist ecology originates in the modern West, not in Asia, as a combined outcome of Western Buddhists’ participation in the greater environmental movement and their creative interpretation of Buddhist canonical texts for the purpose of establishing a relational understanding of ecobiologically conceived lifeworlds. This argument is based on the case studies of long se, or spirit hills, in Dai villages in Xishuangbanna, Yunnan, and of lha-ri, or deity mountains, in the Tibetan Plateau. Both long se and lha-ri are often discerned as a spiritual-environmental basis of Buddhist ecology. While Dai and Tibetan societies are predominantly Buddhist, the cultural customs of long se and lha-ri are pre-Buddhist. Through the comparable cases of human-spirit-land relations among the Dai and the Tibetans, this article concludes that, conceived in the West, Buddhist ecology entails a body of syncretized approaches to the relational entanglements of all life communities. These approaches find their origins mostly in the ecologically repositioned Buddhist soteriology and ethics as well as in the modern scientific environmentalist worldview.
26
Terentyev, Andrey A. "Buddhism and War." Chelovek 33, no. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.
Full textAbstract:
Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha. Such studies, of course, were made both abroad and in Russia. The most important publications on this topic are cited in this article. However, all of them are built on the material of individual areas of Buddhism. In this work an attempt is made to reconsider the available data in order to clearly formulate the position or positions of Buddhism regarding murder and wars on the basis of its general principles and the relevant texts of both main trends of Buddhism — early (Theravada) and Mahayana. This seems to be important for an adequate understanding of the contradictory attitudes of the Buddhists of Russia towards this issue.
27
Iskhakov, Mirsadik. "Sogdian Translations of Buddhist Texts as A Form Intercultural and Spiritual Relationships." Frontline Social Sciences and History Journal 5, no. 6 (2025): 35–39. https://doi.org/10.37547/social-fsshj-05-06-06.
Full textAbstract:
This report explores the complex and multifaceted intercultural and spiritual interactions between the peoples of Central Asia and the Far East, with a particular focus on the historical processes surrounding the transmission, adaptation, and transformation of Buddhism across these regions. Drawing on manuscript evidence, philological studies, and comparative doctrinal analysis, the study highlights the role of the Sutra of Golden Light as a central vehicle for cultural integration and religious dissemination. It examines how Buddhist texts, especially in their Sogdian, Uyghur, Chinese, and Oirat versions, not only reflected the philosophical core of Mahayana Buddhism but were also reshaped by local linguistic, cultural, and spiritual contexts. The report also addresses the syncretic nature of these translations, the role of Buddhist rituals in statecraft (particularly in Tang China), and the use of sacred texts as instruments of moral, social, and political legitimacy. In doing so, it demonstrates how Buddhism served as a bridge between diverse civilizations and contributed to the historical development of religious thought and intercultural dialogue across the Eurasian continent.
28
İSİ, Hasan. "Budist Uygur Metinlerinde Dinî Bir Terim Olarak ünüş = Skr. niḥsaraṇa İfadesi". Journal of Old Turkic Studies 7, № 2 (2023): 460–74. http://dx.doi.org/10.35236/jots.1311723.
Full textAbstract:
The article discusses the Old Turkic religious vocabulary and its association with belief systems such as Buddhism, Manichaeism, and Islam. It highlights the role of Uyghurs in embracing Buddhism and creating an extensive body of literature through translation. The Uyghur monks played a crucial role in translating Buddhist concepts into Turkish, carefully selecting terms that corresponded to source languages like Sanskrit, Chinese, and Tibetan. This effort was not limited to Buddhism but also extended to conveying Islamic religious terms using Buddhist terminologies. A central concept in Buddhist teachings is saṃsāra, which refers to the cycle of birth, death, and rebirth within the Indian philosophical framework. The article discusses the Sanskrit term niḥsaraṇa, which signifies ‘escape from saṃsāra’. This term carries various meanings in Sanskrit, such as ‘departure, death, path, solution, and ultimate happiness.’ In the Old Uyghur religious vocabulary, the corresponding term for niḥsaraṇa is ünüš (yol), which directly translates to ‘path’ in Old Turkic. This term is distinctively used within the Buddhist context of the Old Turkic religious vocabulary and is found in various combinations within Buddhist Uyghur texts. The article aims to analyze the thematic interpretations of this expression aligned with Buddhist philosophical systems. It seeks to elucidate how the term is used within Buddhist Uyghur texts, shedding light on its significance within the context of those writings.
29
van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
Full textAbstract:
Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
30
Roy, Taniya. "Social Status and Marriages: An Investigation of Concepts and Practices in the Buddhist Textual Traditions." Indian Historical Review 46, no. 1 (2019): 106–17. http://dx.doi.org/10.1177/0376983619856533.
Full textAbstract:
The production of the early Buddhist texts had a significant purpose of treasuring the teachings of the Buddha. The texts were in oral form and developed over a long time span. The period of composition and compilation of the texts witnessed magnanimous changes in terms of historical evolution and socio-political development in India. Several ethical principles in the form of the Buddha’s teachings made Buddhism popular heretical sect of the sixth century BCE. Buddhism propagated against the complex Vedic ritual practices but in no way tried to reform the Vedic structural framework. If carefully studied, the Buddhist ethos reveal an all pervasive attempt to create a resolution to the conflicts of the conventional society This becomes clear in light of many instances depicted in the early Buddhist texts. In this article, I would interrogate the role played by ‘social status’ in negotiating marriages and how that has been represented in the Jᾱtakas, Therīgāthā and Theragᾱthᾱ. How nuptial ties has been dealt in the Buddhist texts is significant because the description of the rituals which forms the central aspect in the occasion of the marriage between two individuals has been completely absent in the Buddhist textual narratives. Whereas most of the narratives in the Jᾱtakas are based on the description of householder’s life, the nuptial ties and complexities developed out of it. This article maps a comparative analysis of the Jᾱtakas, Therīgāthā and Theragᾱthᾱ for a better understanding of our shared past.
31
Hamar, Imre. "Syncretism in Exegesis: The Integration of Confucian Texts in Chengguan’s Huayan Commentary." Religions 15, no. 4 (2024): 400. http://dx.doi.org/10.3390/rel15040400.
Full textAbstract:
Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the Buddhāvataṃsaka-sūtra. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the Analects, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience.
32
Strong, John. "Bones, Stones, and Buddhist Monks. Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India. Gregory Schopen." Buddhist Studies Review 16, no. 1 (1999): 109–19. http://dx.doi.org/10.1558/bsrv.v16i1.14687.
Full textAbstract:
Bones, Stones, and Buddhist Monks. Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India. Gregory Schopen. (Studies in the Buddhist Traditions) University of Hawai'i Press, Honolulu 1997, xvii, 298 pp. Cloth $58.00, pbk $31.95. ISBN 0-8248-1748-6/1870-9.
33
Freschi, Elisa, and Cathy Cantwell. "Introduction." Buddhist Studies Review 33, no. 1-2 (2017): 1–7. http://dx.doi.org/10.1558/bsrv.31638.
Full textAbstract:
The bulk of the present volume focuses on the reuse of Buddhist texts. The Introduction gives some background to the topic of textual reuse in general and discusses the reasons for undertaking the analysis of textual reuse within Buddhist texts. It then elaborates on the extent of its pervasiveness within Buddhist literature through the example of Tibetan ritual texts. Lastly, it takes stock of the articles on text-reuse and discusses some general lines of interpretation of the phenomenon of textual reuse in Buddhism, highlighting the importance of the genre over that of the time and language of composition. Thus, philosophical or technical texts tend to quote explicitly, whereas ritual texts see the predominance of the conveyed message over the transparency of the transmission so that reuse is mostly silent. Religious texts of various forms come in between these two extremes.
34
Volkova, Vlada A. "The Rise of Buddhist Ethical Studies in English-speaking Countries." Ethical Thought 23, no. 1 (2023): 82–94. http://dx.doi.org/10.21146/2074-4870-2023-23-1-82-94.
Full textAbstract:
From the second half of the 20th century, Buddhist texts have been attracting close attention of English-speaking philosophers, in particular, the interest has been drawn to the ethical teaching contained in the texts. The purpose of this review paper is to describe the history of the emergence and development of an interest in the ethical aspect of Buddhist teachings in the West. The author notes the Buddhist sources containing the ethical elements and identifies possible reasons for the absence of a developed ethical theory in classical Buddhism. Having analyzed the place of ethics in traditional Buddhism, the author proposes to distinguish three periods of research, of which the last began in the 90s of the 20th century and was marked by the formation of Buddhist ethics as an independent discipline: thematic academic journals appear and a philosophical community is formed around them, which in a new way interprets the traditional provisions of Buddhism from the perspective of problems characteristic of Western philosophy. The last part of the paper describes the main topics developed within the discipline of Buddhist ethics. One of the research areas is related to the systematization and understanding of ethical positions within Buddhism through their comparison with Western normative ethical theories such as virtue ethics, deontology and consequentialism. Within the framework of another approach, Buddhist ethical theory is constructed through the study of the questions of determinism and free will, agency and moral responsibility. The third significant approach to studying the ethical aspect of Buddhism focuses on looking at the modern theoretical and practical problems in the light of Buddhist teaching. In the end it is concluded that, despite the great success of the development of the discipline of Buddhist ethics, it has not yet acquired integrity, and that many important advances remain to be made.
35
Kieffer-Pülz, Petra. "Buddhist Children and Misunderstood Crows." Indo-Iranian Journal 64, no. 2 (2021): 175–97. http://dx.doi.org/10.1163/15728536-06401006.
Full textAbstract:
Abstract This article reviews the book Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions. It first gives an overview of the contents, altogether nineteen articles discussing children and childhood in Buddhist texts and traditions. Subsequently, the concepts of kākuṭṭepaka pabbajjā and upāsaka pravrajyā, presented in one of the articles, are discussed in more detail.
36
Bazarov, A. A., D. L. Dorzhieva, and S. M. Naidanova. "«Pocket libraries» of Transbaikal Buddhists and culture of small-format publications: medical and astrological treatises." Bibliosphere, no. 2 (June 30, 2017): 33–36. http://dx.doi.org/10.20913/1815-3186-2017-2-33-36.
Full textAbstract:
«Pocket libraries» of Transbaikal Buddhists is a source of reliable information on the Buddhist book culture development in the region. Consequently, these texts are of interest to any modern specialist in the field. These collections have included texts of different genres. Genres of «medicine» and «astrology» are the most popular. The level of the Transbaikal Buddhists literary culture is demonstrated by specific texts.
37
Novoselova, Evgenia. "Studies of Ancient Indian Texts as a Key Direction in Early Japanese Buddhology." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2025): 236. https://doi.org/10.31696/s086919080029997-3.
Full textAbstract:
At the turn of the 19th – 20th centuries, Japanese Buddhology underwent transformation into a full-fledged academic discipline, with the study of ancient Indian Buddhist texts having played fundamental role in the process. Although analysis of Sanskrit manuscripts had been steadily perfected throughout Japanese history, starting from the Nara period (奈良時代; Nara-jidai) (710–794), by the Meiji period (明治時代; Meiji-jidai) (1868–1912), Indology has become the foundation for the emerging Japanese religious studies. Simultaneously, extensive source base and European empirical methods combined with those of native textual tradition allowed Japanese scholars to quickly gain international recognition and compete with their European colleagues on equal grounds. The article examines Indian Buddhism textual studies of the Meiji period as one of the Japanese Buddhist Studies’ key fields, aiming to demonstrate their influence on the development of Japanese Indology and Buddhology which gave rise to trends found in modern religious studies. The author identifies and analyzes three key aspects of the Meiji era Indian Buddhist textual studies that started the discipline’s academicization: Indian Buddhist Studies as a “neutral” research field that united representatives of various Buddhist schools many Japanese scholars came from; role of Indian Buddhist texts in the mutual intellectual exchange between European and Japanese Buddhologists; role of Indology and Indian philosophy departments as origins of other humanities departments. The article also provides a summary of political context and historical dynamics for the study of Indian Buddhist texts in Japan.
38
Yan, Zhilong, and Aixin Zhang. "“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem." Religions 13, no. 8 (2022): 719. http://dx.doi.org/10.3390/rel13080719.
Full textAbstract:
Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems in Tibetan and Chinese Buddhism. Furthermore, some details of this culture were recorded in Buddhist texts and images. According to these works, various bird-totem patterns and symbols are believed to be effective ritual arts used by Tibetan and Chinese Buddhist monks to influence nature and the supernatural through ritual and magic.
39
Wichian, Sanmee, Ruangsan Niraj, Thongdee Vitthaya, Namseethan Somkuan, and Mit Thitapañyo Phramaha. "Comparison of Buddhist Principles with Archaeological Execution." Psychology and Education 58, no. 2 (2020): 5669–74. https://doi.org/10.17762/pae.v58i2.2989.
Full textAbstract:
Buddhism has been widely studied in many fields, including history, temporary development, source, textual study, oral communications and practices. Archaeology is one of the most significant sciences employed in Buddhist Studies. Even if archaeology and Buddhism come from different origins, archaeology plays a significant role as a tool used in exploring historic facts of Buddhism. A number of archaeologists have explored philosophy to support their study; however, it is obvious that Buddhist philosophy has never used in archaeological investigation or execution. Merely, Buddhist philosophies or principles are utilized to explain stories, doctrines or even Buddhist philosophies possibly recorded on artefacts. Based on the documentary research and the involved scholar group discussion, this paper discusses the possibility to apply Buddhist principles into the science of archaeology. In other words, it compares Theravada Buddhist principles with the archaeological process. The research methodology began with an intensive study of the archaeological texts in order to obtain proper comprehension of its nature. Thenceforth, the Buddhist texts were analyzed to determine the most suitable principles applied in the archaeological processes. The studied results indicates that an archaeology incorporates three important key terms: 1) ‘subject matter’ (a study of the past), 2) ‘techniques’ (the means of describing and explaining the past to discover, recover, preserve, describe and analyze the remains of the past) and 3) ‘theories’ (theories used to assess meanings of evidence), Buddhist principles alternatively applied as theories to study the ‘subject matter’ of the past as found in the archaeological process of the Mississippi Valley Archaeology Centre (MVAC) at the University of Wisconsin-La Crosse.
40
Bicheev, Baazr A., та Gerelmaa Guruuchin. "Ойратский текст дхарани-сутры Ганапати". Монголоведение (Монгол судлал) 15, № 3 (2023): 430–45. http://dx.doi.org/10.22162/2500-1523-2023-3-430-445.
Full textAbstract:
Introduction. The tradition of worshiping Ganapati in Buddhism, including in religious traditions of Mongols, is an interesting — though understudied — issue. In Hinduism, this ancient deity was believed an evil demon (Vinayaka) inclined to create obstacles. Subsequently, when included in the Buddhist pantheon, its tantric forms became widespread enough in Tibet and Mongolia. In Buddhist teachings, Ganapati is seen as an emanation of Avalokiteshvara, and in some of its forms is associated with Chakrasamvara and Tara, hence having little in common with the Hindu Ganesha, the son of Parvati and Shiva, the Lord of the Ganas. The cult of Ganapati in Buddhist countries shows how the ancient deity of Hinduism had lost its original essence — to become an organic part of the Buddhist tantric tradition. Goals. The paper aims to introduce Oirat texts of the Ganapati Dharani Sutra. Materials and methods. Collections of Mongolian manuscripts in Russia and other countries contain a total of seven dharani sutras in the Oirat Clear Script. The study focuses on a Kalmyk manuscript from the Saxon State and University Library Dresden (Mongolian Collection) and a manuscript from the Mongolian Academy of Sciences (Institute of Language and Literature, Oirat Collection). The work employs textual research methods and tools of comparative historical analysis. Results. Some manuscripts in the Clear Script are literary works of minimal size that include two parts — Dharani Sutra of Lord Ganapati (Oir. Xutuqtu čuulγani ezen kemēküyin toqtōl) and Collected Dharanis of the Five Chapters of Pancharaksha (Oir. Pañcaragšyin tabun bölögiyin xurangyui). The combination of the two texts in a single work makes it possible to assume the worshipping practice of Ganapati be somewhat tied to that of the five Pancharaksha protector goddesses. In Buddhism, the Ganapati Dharani Sutra is recited for various purposes, such as welfare, virtuous reincarnation, new knowledge, and spiritual progress. Conclusions. Texts of the Ganapati Dharani Sutra and various iconographic images (forms) are integral to tantric practices believed instrumental in acquiring, cognizing and organizing new knowledge, thus forming milestone spiritual experiences on the path towards the ultimate goal of Buddhists.
41
Divino, Federico. "Elements of the Buddhist Medical System." History of Science in South Asia 11 (August 20, 2023): 22–62. http://dx.doi.org/10.18732/hssa97.
Full textAbstract:
This article aims to explore the anthropological foundations of early Buddhist medical thought by conducting a comprehensive analysis of Pāli texts and their relationship to the development of Indian traditional medicine, such as Āyurveda. The research investigates the possible existence of an ancient Buddhist medical system and compares it with contemporary medical systems, such as Hippocratic medicine. By examining the Bhesajjakkhandhaka and the Bhesajjamañjūsā, two Pāli texts that discuss medicine, the article seeks to outline the key elements of ancient Buddhist medical conceptions. Furthermore, it emphasizes the importance of understanding the evolution of Buddhist medical practices and their potential role in defining Indian traditional medicine. The findings could provide a foundation for historians of Indian medicine to delve into even more complex aspects of the medical tradition in ancient Buddhism.
42
Yeng, Sokthan. "Irigaray’s Alternative Buddhist Practices of the Self." Journal of French and Francophone Philosophy 22, no. 1 (2014): 61–75. http://dx.doi.org/10.5195/jffp.2014.643.
Full textAbstract:
In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist readings of Buddhism, including those of Irigaray, back to Hegel’s influence on comparative philosophy. Indeed, her analysis of the feminine self and nature often seem more like a response to Hegel than an examination of Buddhist principles. Some scholars resist Hegel’s reading by arguing that the Buddhist Absolute manifests in the indeterminately disjunctive and alternative versions of reality and self. Others suggest that the meaning of Buddhism can be found in examining its practices rather than its logic.
43
Bazarov, Andrey A. "Перевод (адаптация) буддийских канонических текстов с тибетского и старомонгольского языков на бурятский". Oriental Studies 13, № 3 (2020): 652–60. http://dx.doi.org/10.22162/2619-0990-2020-49-3-652-660.
Full textAbstract:
Introduction. The article deals with Tibetan/Mongolian-to-Buryat translation (adaptation, Cyrillic) of Buddhist canonical texts. Goals. The study of causes and essence of the process is relevant enough, since the research problem relates to actual changes in the traditional book culture of Buryats, and issues of preserving the Buryat language in modern conditions. Materials. The work analyzes archaeographic works stored at the Institute of Mongolian, Buddhist and Tibetan Studies SB RAS (2006-2015) as well as a set of Buddhist canonical texts published in Buryatia in the pre-revolutionary period and after 1991. Conclusions. Translation (adaptation) of Buddhist canonical texts from Tibetan and Mongolian into Buryat arose from changes in everyday religious practices of ordinary Buryat Buddhists. The three forms of Tibetan/Mongolian-to-Buryat translation make it possible to conclude on the level of works aimed at the preservation of the Buryat language in the structure of religious culture, as well as the level of Buddhist revival in Buryatia. Various forms of translation (adaptation) of Buddhist canonical texts show a competition between two directions of everyday religious reading (spelling) patterns: the Mongolian letter-by-letter one, and that close to literary Buryat. These forms mirror the modern discussion that arose in the 1990s about the correspondence between Mongolian and Buryat languages for further development of Buryat culture.
44
Finch, Andrew J. "Translating Christianity and Buddhism: Catholic Missionaries in Eighteenth- and Nineteenth-Century Burma." Studies in Church History 53 (May 26, 2017): 324–37. http://dx.doi.org/10.1017/stc.2016.19.
Full textAbstract:
Catholic mission in Burma during the eighteenth and nineteenth centuries provides evidence for the importance of translation as an element of both Christian evangelism and apologetic. In Burma missionaries were faced by a varied linguistic environment, which became more complex over time. An effective mission required Burmese and the two Karen dialects. Additionally, missionaries were pastors to existing Portuguese Christian communities. British expansion during the nineteenth century added English and Tamil to these pastoral languages. English also became a language of education, Christian debate and mediation. Those wishing to understand Buddhism through its canonical texts had to acquire, or borrow from Buddhist monks, expertise in Pali. This translation and interpretation of Buddhist texts became a tool for both evangelization and Christian defence. In this latter role, the manner in which Buddhist terms were translated or employed became significant within wider European debates concerning the relationship of Christianity to Buddhism.
45
Dat, Manh Nguyen. "Social Media, Vernacularity, and Pedagogy: Youth and the Reinvention of Contemporary Vietnamese Buddhism." Journal of Global Buddhism 22, no. 2 (2021): 306–21. https://doi.org/10.5281/zenodo.5764617.
Full textAbstract:
Drawing on extensive fieldwork at Buddhist institutions in Ho Chi Minh City, this article explicates the recent proliferation of Buddhist educational programs for urban youth and examines the contours of what I conceive as an emerging youth-oriented Buddhism in contemporary Vietnam. It sheds light on how Vietnamese youth is situated at the center of ongoing projects to craft new forms of urban Buddhist identity and community. In so doing, the article investigates the co-working between urban monastics and lay Buddhist youth to reconfigure Buddhist knowledge and practices to appeal to young people's dispositions, life experiences, and knowledge. I show how these creative endeavors rely on the revision of Buddhist texts using vernacular Vietnamese, the strategic deployment of new media technologies, and innovation of Buddhist pedagogies.
46
Shomakhmadov, S. Kh. "The protective sacral formulas-parittās in buddhist texts of pāḷi canon". Orientalistica 5, № 2 (2022): 265–81. http://dx.doi.org/10.31696/2618-7043-2022-5-2-265-281.
Full textAbstract:
The article comprises an analysis of Buddhist texts with protective verbal formulas - parittās. It is based upon research of the Buddhist canonical and non-ca-nonical texts of Tipitaka - Pāḷi Canon. Special treatment is given to the three-fold ‘functional’ classification of Theravada canonical texts - Suttas and Jātakas, containing parittās. Following the classification, one can distinguish ‘protective’ parittās (equivalents of folk spells); ‘benevolent’ sacral formulas, which grant the success in the good undertaking; ‘soteriological’ ones, the main goal of which is to obtain the nirvāṇa. It comes out that parittās can be mundane with strictly utilitarian aims and super-mundane that have transcendental goals. The multi-functional characteristics of parittās are summarized in the article. The article comprises an analysis of plots of the non-canonical Theravada text "The Questions of King Milinda” that contain the critical discussion on parittās. As a result, the author concludes as follows. Despite Buddhist doctrinal critics of parittās reciting the fact of discussion of this practice in non-canonical Theravada texts confirms the value of parittās chanting in the tradition of Southern Buddhism.
47
Bazarov, A. A., D. L. Dorzhieva, D. Yu Munkozhapov, and S. M. Naidanova. "Religious and philosophical libraries of East Siberian Buddhists: Tibetan «pocket» books." Bibliosphere, no. 2 (June 30, 2018): 37–41. http://dx.doi.org/10.20913/1815-3186-2018-2-37-41.
Full textAbstract:
The problem of studying private book collections of the Siberian peoples is the most urgent in understanding the cultural diversity of Russia. In this context, the book culture of East Siberia Buddhists is of interest. The article objective is to analyze the book repertoire of Buddhists private libraries. Analysis of this repertoire allows us to reconstruct not only its structure but the level of book culture among local Buddhists in the XIX-XX centuries as well. The material for reconstruction is a collection of small-format Tibetan-language publications (SFTP) from the collections of the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. This collection is an aggregation of numerous private libraries (PLs), widely distributed among the Buddhists of Transbaikalia and Prebaikalia. Books from the PLs are related to different areas of Buddhist knowledge: religious doctrine, philosophy, philology, astrology, medicine. The largest fields are religious doctrine and philosophy. The research results show that due to the texts of «Diamond Sutra» and Pramanavartika, it is possible to reconstruct not only the repertoire of Buddhists PLs in East Siberia, but elements of everyday Buddhist culture. In this culture, religious-doctrinal texts were involved in the daily ritual activity of laypersons, and philosophical texts in the system of monastic education. The texts ratio of Pramanavartika (5 copies) and «Diamond Sutra» (48 copies) available in SFTP is about 10%. This parameter can indicate both the approximate correlation of religious-doctrinal books to philosophical ones in this collection, and the real ratio of monks and laity number in the pre-revolutionary period in Buryatia. Thus, it can be argued that the «pocket» religious and philosophical libraries of Buddhists (each bundle of the studies collection) is the most interesting source of various scientific information on the book realities of Buddhist culture in East Siberia.
48
İsi, Hasan. "Tibet Etkili Budist Uygur Metinlerinde Bir ‘Kadın’ Temennisi: Erkek Formunda Yeniden Doğum." Journal of Old Turkic Studies 9, no. 1 (2025): 68–87. https://doi.org/10.35236/jots.1598275.
Full textAbstract:
In Tibetan Buddhism, ‘woman’ is depicted, Dharma is at the center of what is said and religious symbols are positive towards ‘woman’. Images of enlightened female Buddhas frequently appear in the visual arts of Tibetan Buddhism. Spiritual enlightenment in religious teaching, practiced predominantly on the basis of liberated female symbolism, is applicable to both men and women. But considering the history of Buddhism, it can be seen that in Theravāda and Mahāyāna Buddhism, ‘woman’ is in the background and is especially excluded from the teachings and community. ‘Woman’, who does not have a high status in the relevant teachings, is generally an evil, deceptive, lustful and seductive figure. Although there are symbols and narratives in Tibetan Buddhism that show ‘woman’ as a liberating source of spiritual power, the situation is different in some examples witnessed especially in Tibetan-influenced Buddhist Uyghur texts. One of these examples is related to the subject of ‘reincarnation’. In the phase known as Tantric Buddhism, although ‘female’ deities are at the forefront, there is a wish for ‘rebirth of female’ individuals in male form in the relevant texts. This wish is contrary to the principle of equal gender, which is influenced by Tibetan Buddhism. In this respect, the present study consists of evaluations on the examples of kız etözinte tugma-, tişi ažunınta tugma- ‘not to be born in the form of a woman or a female being; being born in male form’ and tişi etözin tegşür- ‘to want to change into a female form; being born in male form’, which are witnessed in Tibetan-influenced Buddhist Uyghur texts. The study will first present the view of the concept of 'woman' in Buddhism and then examine the justification(s) for ‘not being born in the female form’ on the basis of relevant examples.
49
Veidlinger, Daniel. "When a Word Is Worth a Thousand Pictures: Mahāyāna Influence on Theravāda Attitudes Towards Writing." Numen 53, no. 4 (2006): 405–47. http://dx.doi.org/10.1163/156852706778942012.
Full textAbstract:
AbstractThis article argues that Buddhist attitudes towards the written word in major Theravāda regions of Southeast Asia were strongly influenced by Mahāyāna Buddhism. Writing is not mentioned in the Pāli canon of the Theravāda Buddhists, and no emphasis was put on the idea of worshipping books in authoritative Theravāda literature, save a few words in an eleventh-century sub-commentarial text. The early generations of Theravāda Buddhists, not surprisingly, had an ambivalent relationship to writing and there is little evidence to suggest that they revered it. On the other hand, from the earliest times, seminal Mahāyāna texts have reserved their highest praise for the Dharma-bearing written word, and archeological and iconographic evidence as well as accounts of Chinese travelers suggest that stūpas were indeed made to enshrine texts and that books were the subject of votive cults. From the end of the first millennium CE, however, some Theravāda communities in Southeast Asia did begin to revere the written word in a Buddhist context by constructing beautiful libraries to house the texts, making texts out of gold, enshrining them in stūpas, and even worshipping them outright. In places such as Burma, Sri Lanka and central Thailand, this change of attitude coincided with the height of Mahāyāna influence. Moreover, in the northern Thai kingdom of Lan Na, there does not appear ever to have been any significant Mahāyāna presence and consequently, the more reverential Mahāyāna attitudes towards writing do not seem to have been imbibed by the culture, even though writing was well-known and fairly widely utilized.
50
Salguero, C. Pierce. "Toward a Global History of Buddhism and Medicine." Buddhist Studies Review 32, no. 1 (2015): 35–61. http://dx.doi.org/10.1558/bsrv.v32i1.26984.
Full textAbstract:
The close relationship between Buddhism and medicine that has become so visible thanks to the contemporary ‘mindfulness revolution’ is not necessarily unique to the twenty-first century. The ubiquitous contemporary emphasis on the health benefits of Buddhist and Buddhist-inspired practice is in many ways the latest chapter in a symbiotic relationship between Buddhism and medicine that is both centuries-long and of global scope. This article represents the first steps toward writing a book that explores the global history of Buddhism and medicine ‘from Sarnath to Silicone Valley’. It identifies patterns in the transmission and reception of texts and ideas, networks of circulation, and intersections with local and regional histories that shaped the history of Buddhist ideas and practices concerning physical health and healing.