Relevant bibliographies by topics / Hinayana Buddhism

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

Academic literature on the topic 'Hinayana Buddhism'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Hinayana Buddhism"

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박중환. "Hinayana Buddhism in Sataekjijeokbi." Journal of Paekche Culture ll, no. 39 (August 2008): 125–41. http://dx.doi.org/10.35300/bjclab..39.200808.125.

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Sunarto. "The Impact of Hinduism and Buddhism on the Music of Indonesia." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 1–18. http://dx.doi.org/10.30819/aemr.11-1.

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The incorporation of Hinduism and Buddhism in Indonesia has given a unique characteristic to the Indonesian cultural reality. Since the Kalinga–Bali Yatra (from 320 BC to the establishment of Kalinga kingdom in Central Java around 500 AD), that is, the yearly ancient naval expedition of sailors from Orissa (Kalinga in India) to the Swarnadwipa Islands (Malacca, Sumatera, Java, Borneo, and Bali), the culture of Hinduism and Buddhism has been slowly introduced and acknowledged by the people of Indonesia. The earliest interaction between Hinduism/Buddhism and the locals could be tracked since the period of Kalinga kingdom in the central part of Java island. The influence of Hinduism and Buddhism in Indonesian traditional culture has penetrated to the people’s musical tradition in Java and Bali. On top of that, the story of Ramayana and Mahabharata has been adopted into Wayang Kulit tradition in Java. Among other Hindu–Buddhist influences in Indonesia comprise Indian drama– dance, Rasa esthetic theory, Mahayana Buddhist influence in Bedoyo, Slendro pathet (Javanese gamelan musical organization system), and Hinayana Buddhist concept of removal of nine consciousness of human beings.
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CHOI, Eun-young. "On the Reception of Hinayana Buddhism in Early Chinese Buddhism:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 2 (2011): 1026–21. http://dx.doi.org/10.4259/ibk.59.2_1026.

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Gunskii, Aleksei Yu. "EUGENE BURNOUF (1801–1852) AND HIS WORK “INTRODUCTION TO THE HISTORY OF INDIAN BUDDHISM”." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2023): 90–114. http://dx.doi.org/10.28995/2658-4158-2023-1-90-114.

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The article examines the life and ideas of Eugene Burnouf (1801– 1852), one of the leading European Buddhologists of the 19th century. His work “Introduction to the History of Indian Buddhism” is considered the first scientific study of Indian Buddhism. The human image of the Buddha recreated in this work formed the basis of the concept of the “historical Buddha”, which prevailed at the end of the 19th century in Buddhist studies. For a long time, Burnouf’s work was considered outdated, but an English translation published in 2010 brought this research back into scientific circulation. The article briefly describes Burnouf’s biography, examines the state of European knowledge about the Buddha and Buddhism by the beginning of Burnouf’s activity. The article analyzes the image of the Buddha created by Burnouf as a preacher of morality and early Buddhism as a simple moral teaching. It is shown that such a representation is due to the classification of texts adopted by Burnouf. The author shows the shift of his research interest from the Mahayana sutras to earlier texts. The final part of the article describes some new ideas and possibilities arising from the modern reading of Burnouf’s text, in particular, the revision of the concept of the “historical Buddha” and the genesis of the terms “Mahayana” and “Hinayana”. A hypothesis is proposed about the possible influence of the “Introduction to the History of Indian Buddhism” on L.N. Tolstoy
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Licha, Stephan Kigensan. "The Small Vehicle: The Construction of Hinayana and Japan's Modern Buddhism." Monumenta Nipponica 76, no. 2 (2021): 329–61. http://dx.doi.org/10.1353/mni.2022.0002.

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Park, You-Jeong. "Philosophy of Mind: Heidegger’s Hermeneutics with a view to Yogacara Thought." Global Knowledge and Convergence Association 5, no. 2 (December 31, 2022): 11–31. http://dx.doi.org/10.47636/gkca.2022.5.2.11.

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This paper pursues to interpret Heidegger’s hermeneutics as Philosophy of Mind through Yogacara Thought. A famous korean professors’ study is referred in order to arrive at the goal of this study. At first, Yogacara thought is a critical hypothesis between Realism of Hinayana Buddhism and Deconstruction of Mahayana Buddhism. According to Yogacara thought, awareness of phenomena is a transformation of awareness of mind, so there is just consciousness only. In other words, there are eight consciousnesses in our mind, but all consciousnesses are derivatives of Alaya consciousness which covers all potentiality in our mind. Therefore, we can say that Yogacara thought is a mind philosophy. Heidegger’s ontology of Dasein can be understood in the point of view with Yogacara thought very well. Forgetness of Being(Seinsvergessenheit) can be understood as forgetness of Mind, and it leads us to understand the meaning of Being-there(Dasein) and it’s ontological structure. That is, the ontological way of Being-there is a transformation of unconscious mind because existential structure of Being-there can be interpreted as unconscious mind of Alaya consciousness. To conclude, Heidegger’s hermeneutics can be interpreted as a mind philosophy because Heidegger’s ontological fact can be understood Alaya’s unconscious fact.
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Han, Ji Yoon, Sun Hyang Kwon, Sang Won Na, and Chang Ho Shin. "Educational Characteristics Inherent in the mode of practice of Hinayana Buddhism and Mahayana Buddhism: Focusing on Āgama-sutra and Neo Gaṇḍavyūha-sūtra." Korea University Institute of Educational Research 32, no. 1 (February 28, 2019): 49–69. http://dx.doi.org/10.24299/kier.2019.32.1.49.

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Fatih, Muhammad. "Pluralisme Agama dalam Al-Qur’an Telaah atas Penafsiran Farid Esack." Progressa: Journal of Islamic Religious Instruction 4, no. 1 (September 25, 2020): 69–80. http://dx.doi.org/10.32616/pgr.v4.1.201.69-80.

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One of the issues that received considerable and dominant attention was the issue of diversity or religious plurality. This issue is a phenomenon that exists in the midst of the diversity of claims of absolute truth (Absolute Truth Claims) between religions that are contradicting one another. Each religion claims to be the truest and all others are heretical. This claim then gave birth to the belief commonly called the "Doctrine of Salvation" that salvation or heaven is the right of followers of certain religions, while adherents of other religions will be harmed and go to hell. In fact, this kind of belief also applies to adherents between sects or alians in the same religion. As is the case between Protestants and Catholics in Christianity, between Mahayana and Hinayana or Theravada in Buddhism, and also between various Islamic groups. This reality has brought pluralism to an increasingly broad and complex discourse. The Koran's recognition of religious pluralism is clear not only from the perspective of accepting other people as a legitimate religious community, but also from the acceptance of their spiritual life and the opportunity for a way of salvation for them. According to Esack, the preservation of the sanctity of these places of worship is not solely intended for the sake of maintaining the integrity of the multi-religious society, but also because God, who is the supreme being for these religions, and who is seen to be above differences in his outward expression, is worshiped in the place. -that place.
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Arimbawa, I. Komang Suastika, and G. Arya Anggriawan. "Perkembangan Ajaran Buddha dalam Trilogi Pembebasan." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 24. http://dx.doi.org/10.25078/sjf.v11i1.1530.

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<em>Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.</em>
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SHIOMI, Yoshimasa. "The Sources of the Hinayana Buddhist Schools in the Blo gsal grub mtha' Chapter VIII." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 911–09. http://dx.doi.org/10.4259/ibk.41.911.

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Dissertations / Theses on the topic "Hinayana Buddhism"

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Weber, Claudia. "Wesen und Eigenschaften des Buddha in der Tradition des Hīnayāna-Buddhismus /." Wiesbaden : Harassowitz, 1994. http://catalogue.bnf.fr/ark:/12148/cb39060193z.

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Wongkhamchantra, Urai. "Buddhist ethics- A philosophic study (With special reference to Hinayana Buddhism)." Thesis, 1986. http://hdl.handle.net/2009/2596.

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Books on the topic "Hinayana Buddhism"

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Kumāra, Aśoka. Bauddha-dharma meṃ Hīnayāna aura Mahāyāna. Vārāṇasī: Kalā Prakāśana, 2011.

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Mantegazza, Gaetano Maria. Dialoghi tra un Khièn selvaggio ed un Siamese ex-talapoino. Roma: Il mondo 3, 1996.

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Yinshun. Wei shi xue tan yuan. 2nd ed. Taibei Shi: Zheng wen chu ban she, 1992.

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Bareau, André. The Buddhist schools of the Small Vehicle. Honolulu: University of Hawaiʻi Press, 2013.

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Tong-hwa, Kim. Kusahak: Sosŭng Pulgyo ŭi yuchʻŏrhak sasang. Sŏul-si: Noehŏ Pulgyo Haksulwŏn, 2001.

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Tongguk Taehakkyo. Pulgyo Sahoe Munhwa Yŏn'guwŏn, ed. Kusahak: Sosŭng Pulgyo ŭi yuch'ŏrhak sasang = Studies in Abhidharma-kos'a. Sŏul: Noehŏ Pulgyo Haksurwŏn, 2001.

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1932-, Bechert Heinz, and Symposion zur Buddhismusforschung (3rd : 1982 : Göttingen, Germany), eds. Zur Schulzugehörigkeit von Werken der H⁻inay⁻ana-Literatur. Göttingen: Vandenhoeck & Ruprecht, 1985.

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Bechert, Heinz. Buddhismus, Staat und Gesellschaft in den Ländern des Theravāda-Buddhismus. Göttingen: Seminar für Indologie und Buddhismuskunde der Universität Göttingen, 1988.

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J, Hoffman Frank, and Deegalle Mahinda Ven, eds. Pāli Buddhism. Richmond: Curzon, 1996.

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cent, An Shigao 2nd, and Du Jiwen, eds. An ban shou yi jing. Taibei Shi: Fo guang wen hua shi ye you xian gong si, 1997.

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Book chapters on the topic "Hinayana Buddhism"

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Abu Taher, Md, and Ummey Nurtaz. "Hinayana Buddhism and Its Path to Enlightenment of People for the Upcoming Meta-Verse." In Advances in Multimedia and Interactive Technologies, 51–63. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-5907-2.ch005.

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Buddhism is an Indian origin religion, or dharma, and its context is enormous, culturally diverse, and complex. There are three major traditions (Theravada, Mahayana, and Vajrayana or Tantric) and variants of these in the form of at least 18 schools and their numerous sects. Buddhism is the sacred law, peace, morality, and the teachings of the Buddha. It is also all things in nature. Animals, trees, humans, insects, sunlight, etc. are all dharmas. So, at its very essence, Buddhism can be described as an ecological religion or religious ecology. In this chapter, the author explains some fundamental opinions in Hinayana Buddhism regarding the relationships between human beings and nature and which components are essential needs for the upcoming meta-verse. In Buddhism, through human action, one can attain the permanent happiness of nirvana as an ultimate vision, which demands individual, social, and meta-verse change.
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Sheng-yen, Master, and Dan Stevenson. "The Five Methods for Stilling the Mind." In Hoofprint of the Ox, 65–91. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195136937.003.0005.

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Abstract Buddhist literature contains many different techniques for developing samadhi and wisdom. The Hinayana, Mahayana, and Vajrayana teachings all have their respective systemizations. One of the most classic formulations of the meditative path is the scheme of the Five Methods for Stilling the Mind and the Four Stations of Mindfulness. When called upon to summarize Indian Mahayana and Hinayana teachings on meditation, Chinese Buddhist masters have often used these two formulations to provide an overview of the Buddhist meditative path. Together, they provide a good introduction to the basic principles that inform Buddhist meditation in all its different forms.
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"14. Mahayana and Hinayana Buddhism, or the Bodhisattva-Ideal and the Śrāvaka-Ideal as Distinguished in the Opening Chapter of the Gan. d. avyūha, 1932." In Selected Works of D.T. Suzuki, Volume IV, 150–64. University of California Press, 2020. http://dx.doi.org/10.1525/9780520976672-017.

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Wright, Dale S. "The Dharma of Non-duality." In Living Skillfully, 132–47. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197587355.003.0009.

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This final chapter follows the sutra’s storyline through its best-known story, in which Vimalakirti challenges thirty-two bodhisattvas to present an articulate account of the non-dual nature of reality. Describing the primary lines of their statements, we learn of the non-duality between self and others, between purity and impurity, between us and them, between the human and the non-human, and between Mahayana and Hinayana. The Buddhist teachings on emptiness, dependent arising, and no-self are shown to account for the persistent non-duality proclaimed in the sutra. By way of these teachings, all dichotomies are declared to be empty of a permanent, essential nature. The chapter concludes with reflection on Vimalakirti’s famous silence in response to the question of non-duality.
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