Relevant bibliographies by topics / Milindapañhā

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Academic literature on the topic 'Milindapañhā'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Milindapañhā"

1

Schumann, Andrew N. "The Milindapañha in the Context of History of Indian Civilization." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 544–69. http://dx.doi.org/10.22363/2313-2302-2020-24-4-544-569.

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This paper restores the historical context of Milindapaha . The text is unique, because it is one of the very few documents of Ancient India, in which one of the authors is considered a Greek ( yavana ) as a participant in the dialog. To reconstruct the context of the book, the basic archeological data about the Indo-Greek Kingdom, including epigraphics, are summed up, as well as there are analyzed some references to the kingdom given in the Mahāvaṃsa , the earliest chronicle of Sri Lanka. These mentions in the Mahāvaṃsa are matched with the numismatics of Ceylon. From this analysis it is concluded that the document of Milindapaha was most likely created in Gāndhārī in the interval from the beginning of the 1st century B.C. to the end of the 1st century A.D., i.e. during the period of the domination of the syncretic culture of the North of India, combining Buddhism with certain elements of Hellenism. The treatise of Milindapaha was then preserved in Sri Lanka's tradition by continuing good political contacts with the Roman Empire after 400 A.D., that is, after the collapse of the Kushan and the Western Kshatrapas, the last dynasties that had previously preserved elements of Hellenism in the Indian subcontinent. The philosophical meaning of the treatise is then considered and it is concluded that in the text we can find direct references to the proto-Nyāya with the requirement to verify premises by examples. But the logical teaching of Milindapaha is far more archaic than the teaching of Nyāyasūtra , because only two sources ( pramāṇa ) of true knowledge are implicitly used: paccakkha (obvious) and anumāna (inference), and instead of the two verification methods called udāhārana and upamā , only one verification method called opamma is offered.
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Heitz, Marty H. "WERTZ’S “TERMS IN MILINDAPAÑHA: A TAOIST EXPLANATORY NOTE”." Southwest Philosophy Review 18, no. 2 (2002): 81–82. http://dx.doi.org/10.5840/swphilreview200218230.

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Titlin, Lev I. "Discussion on the Self in "Milindapañha" on Chariot: New Translation and Comments." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 260–75. http://dx.doi.org/10.22363/2313-2302-2021-25-2-260-275.

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Introduction A good example of emergentism - interpreted by M. Siderits [1] as - Buddhist reductionism) is an excerpt from the dialogue between King Milinda[4] and the monk Nāgasena[5] about the self, which is part of the text close to the Abhidhamma tradition entitled "Milindapaha" (or "Questions of King Milinda"). The text was published by V. Trenckner in 1880 in [2] and translated into English by T.W. Rhys Davids [3] in the series "Sacred Books of the East". Furthermore, there is an English translation by I. B. Horner [4] and Bhikkhu Pesala [5] and into Russian by A.V. Paribok [6]. There are also German [7] and French translations [8; 9]. Yet the classical translation by Rhys Davids is currently largely obsolete. Paribok's translation into Russian is not convenient for practical use as it would need to be further translated into English, and this double translation, which is not very good from the point of view of the philological approach to the text. We have therefore decided to make our own, new translation of the passage from "Milindapaha", in which the dialogue about the self is being held.
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김성옥. "Explanations of Transmigration and Twelvefold Chain of Dependent Origination in Milindapañha." Journal of Indian Studies 22, no. 2 (November 2017): 187–216. http://dx.doi.org/10.21758/jis.2017.22.2.187.

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5

Burmistrov, Sergey. "Ancient Greek Culture and Buddhism in the Far East of the Hellenistic World." Philosophy of Religion: Analytic Researches 8, no. 1 (July 2024): 163–71. http://dx.doi.org/10.21146/2587-683x-2024-8-1-163-171.

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The topic of the book by Olga Kubica, a professor at the University of Wroclaw, is the interaction between ancient Greek and Indian civilizations in the far East of the Hellenistic world in the epoch from the conquests of Alexander the Great to the emergence of the Kushan Empire. The influence of ancient artistic traditions on the fine arts of northwestern India (the so-called “Gandhāra school”) is well known, and it has been suggested on this basis that the influence of Greece extended to the philosophical and religious views of Indians. It was seen, in particular, in the themes and structure of the early Buddhist treatise “Milinda’s Questions” (Pali Milindapañha). However, the author of the monograph proves that the actual interaction of Greek and Indian cultures in the intellectual sphere was not so large and profound and therefore the term “Greco-Buddhism”, widespread in Oriental studies, has no sense. This conclusion is based on an deep analysis of extensive material, including not only texts, but also archaeological sites, numismatic data and other sources. Analyzing the material, the author uses, along with the usual philological methods of working with sources, also methods of sociology and cultural studies, considering the Greeks in Bactria and northwestern India as a social group that obeys all the laws of behavior of such objects interacting with society as a social system.
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김한상. "A Study on the Lay Arahant in Theravāda Buddhism－Focusing on the Debates Recordedin the Milindapañha and the Kathāvatthu." BUL GYO HAK YEONGU-Journal of Buddhist Studies 41, no. ll (December 2014): 169–96. http://dx.doi.org/10.21482/jbs.41..201412.169.

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7

Scott, Tony. "The Embodiment of Buddhist History: Interpretive Methods and Models of Sāsana Decline in Burmese Debates about Female Higher Ordination." Religions 14, no. 1 (December 23, 2022): 31. http://dx.doi.org/10.3390/rel14010031.

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The mid-twentieth century was celebrated in Theravāda civilizations as the halfway point in the five-thousand-year history of the Buddha’s dispensation, the sāsana. Around this time in Burma, fierce debates arose concerning the re-establishment of the extinct order of Theravāda nuns. While women were understood as having a crucial role in supporting and maintaining the sāsana, without a sanctioned means of higher ordination, they were excluded from its centre, that is, as active agents in sāsana history. In this paper, I explore what was at stake in these debates by examining the arguments of two monks who publicly called for the reintroduction of the order of nuns, the Mingun Jetavana Sayadaw (1868–1955) and Ashin Ādiccavaṃsa (1881–1950). I will show that both used the enigmatic Milindapañha (Questions of Milinda) to present their arguments, but more than this, by drawing from their writings and biographies, it will be seen that their methods of interpreting the Pāli canon depended on their unique models of sāsana history, models which understood this halfway point as ushering in a new era of emancipatory promise. This promise was premised on the practice of vipassanā meditation by both lay men and especially women, the latter who, through their participation in the mass lay meditation movement, were making strong claims as dynamic players in the unfolding of sāsana history. The question of whether the order of nuns should be revived therefore hinged on the larger question of what was and was not possible in the current age of sāsana decline. Beyond this, what I aim to show is that mid-twentieth-century debates around female ordination concerned the very nature of the sāsana itself, as either a transcendent, timeless ideal, or as a bounded history embodied in the practice of both monks and nuns.
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8

Ooi, Eng Jin. "Transmission of the Milindapañha." Buddhist Studies Review 39, no. 1 (September 6, 2022). http://dx.doi.org/10.1558/bsrv.18893.

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This article re-examines speculations about school affiliation of the Milindapañha (Questions of King Milinda) and traces its presence from North West India in the early centuries CE up to Southeast Asia in the nineteenth century. As there are significant differences between the textual traditions of the Pali Text Society’s Milindapañho and the Siamese printed edition, the Milindapañh?, I will discuss the little-known textual characteristics of the Siamese recensions which were circulating in Central Siam from at least the seventeenth century. This is possible with the discovery of several Ayutthaya period Milindapañha manuscripts kept at a temple and the National Library of Thailand. By the end of the eighteenth century, at least three different recensions were circulating in Central Siam. This paper will present some of their dissimilarities as well as their probable textual lineages. The newly discovered manuscripts also partly demonstrate that the shape of the textual tradition of a text, at least for the Milindapañha in Siam, reflects a function of the textual community that preserved and transmitted it.
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SCHMIEDCHEN, ANNETTE. "Die Vorstellungen vom Königtum im Milindapañha." Altorientalische Forschungen 19, no. 1 (January 1992). http://dx.doi.org/10.1524/aofo.1992.19.1.102.

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De Notariis, Bryan. "The Buddhist Text Known in Pāli as Milindapañha and in Chinese as Nàxiān bǐqiū jīng (那先比丘經) Some Philological Remarks and the Problem of the Archetype." Bhasha, no. 1 (April 29, 2022). http://dx.doi.org/10.30687/bhasha/8409-3769/2021/01/008.

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This article is conceived as an introduction to questions concerning the relationship between various versions of a Buddhist text known in its Pāli variant as Milindapañha, and in its Chinese versions as Nàxiān bǐqiū jīng (那先比丘經; T 1670 versions A and B). After a brief account of the conjectures about its redactor(s) and its public of the original Indian environment, the Chinese versions of the text will be dealt with in more detail, with particular attention to the Western reception and the problem related to the reconstruction of a possible archetype. The guidelines provided by Gérard Fussman will be taken into consideration, with some additional comments regarding the suggestion, in the case of the Chinese versions, of taking the Chinese audience into account. To confirm this point, a passage with an eristic dialogue, attested in both Pāli and in Chinese, will be analysed in detail to show how the Chinese translator(s) modified the text for the benefit of the public.
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Books on the topic "Milindapañhā"

1

Paribok, A. V. Voprosy Milindy =: Milindapanʹkha. Moskva: "Nauka", Glavnai︠a︡ red. vostochnoĭ lit-ry, 1989.

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2

B, Paribok A., ed. Voprosy Milindy =: Milindapanʹkha. Moskva: "Nauka", Glavnai︠a︡ red. vostochnoĭ lit-ry, 1989.

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3

Pesala. The Debate of King Milinda: An abridgement of the Milinda pañha. Delhi: Motilal Banarsidass Publishers, 1991.

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4

Nārada. Milindapañhā-aṭṭhakathā / by Thaton Mingun Zetawun Sayadaw ; transcribed and edited by Madhav M. Deshpande. Tokyo: International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies, 1999.

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5

Milindapañha, eka adhyayana. Naī Dillī: Anāmikā Pabliśarsa eṇḍa Ḍ̣isṭrībyūṭarsa, 2004.

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6

Mori, Sodō. Mirinda ō: Bukkyō ni kieshita Girishajin. Tōkyō: Shimizu Shoin, 1998.

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translator, Yi Wŏn-sŏp, ed. Mirant'a Wangmun'gyŏng. 2nd ed. Sŏul-si: Hyŏnamsa, 2001.

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8

Kauśika, Satyadeva. Milindapraśna meṃ nirvāṇa mīmāṃsā. Dillī: Nirmala Pablikeśansa, 2014.

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Mua, yunhoe munje ŭi yŏnʼgu. Sŏul: Minjoksa, 1992.

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10

Guangchang, Fang, Dong Kun, and Huang Xianyi, eds. Wei Jin Nan Bei chao fo jing ci hui yan jiu. Gaoxiong Xian Dashu Xiang: Fo guang shan wen jiao ji jin hui, 2002.

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Book chapters on the topic "Milindapañhā"

1

Hoffmann, Helmut, and Oskar von Hinüber. "Milindapañha." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_15475-1.

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Kachru, Sonam. "The Milindapañha." In The Routledge Handbook of Indian Buddhist Philosophy, 97–112. London: Routledge, 2022. http://dx.doi.org/10.4324/9781351030908-11.

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Kubica, Olga. "Reading the Milindapañha." In The Graeco-Bactrian and Indo-Greek World, 430–45. New York: Routledge, 2021. | Series: Routledge worlds: Routledge, 2020. http://dx.doi.org/10.4324/9781315108513-22.

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Ergardt, Jan. "Milindapañha and the Generosity of Dhamma." In Man and his Destiny, 126–35. BRILL, 1986. http://dx.doi.org/10.1163/9789004661882_013.

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Harvey, Peter. "Theravāda Philosophy of Mind and the Person: Anatta-lakkha a Sutta, Mahā-nidāna Sutta, and Milindapañha." In Buddhist Philosophy, 265–74. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195328165.003.0024.

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Abstract Of the following three selections, the first two, the Anatta-lakkha a Sutta and a part of the Mahānidā na Sutta, are from the Theravādin Pali canonical collection of discourses attributed to the Buddha. The third is from a postcanonical Pali text, the Milindapañha. While they all contain points and arguments of philosophical relevance, they are not as such systematic philosophical texts, and to properly appreciate their nuances and implications, one needs to understand something of their context of thought and practice.
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Ergardt, Jan. "Yogin Yogāvacara in Milindapañha and the Context of Citta-Dhamma." In Man and his Destiny, 101–11. BRILL, 1986. http://dx.doi.org/10.1163/9789004661882_011.

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Ergardt, Jan. "Citta in Outspoken Proximity to Dhamma and Its Related Concepts within the Milindapañha." In Man and his Destiny, 112–25. BRILL, 1986. http://dx.doi.org/10.1163/9789004661882_012.

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Ergardt, Jan. "The Buddhist View of Man Reflected in the Processes of Citta in the Milindapañha." In Man and his Destiny, 88–100. BRILL, 1986. http://dx.doi.org/10.1163/9789004661882_010.

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