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Journal articles on the topic 'Monasteries, Buddhist'
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1
Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.
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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (December 31, 2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.
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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally in the early twentieth century. However, the ‘Partition of Bengal Province (in 1947) appeared as a serious setback for the fate of Buddhism in this region. The East Bengali Buddhists had started a new episode of the struggle for survival in India more precisely in West Bengal as ‘refugees’ or as ‘asylum seekers. After their migration to West Bengal, the Bengali-speaking Buddhists have aspired to build up several Viharas (monasteries), Sanghasrams (spiritual hermitage), temples, and institutions in Kolkata, Sub-Himalayan Bengal, and certain other districts of West Bengal. They have preserved and maintained the Buddhist socio-cultural traditions that they have inherited from the southeastern corner of former East Bengal. This paper highlights all these aspects of the Buddhist culture of West Bengal with a fresh outlook.
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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (May 20, 2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.
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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newly popularized ritual to appease aborted fetuses, some are keenly critical of the exploitation of women and manipulation of scriptures. Through a discursive analysis, this paper demonstrates the wide spectrum of Buddhist narratives in response to reproductive politics embedded in the conflicts between modernity and tradition, as well as locality and globality.
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Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (August 2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.
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In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifaceted impact on the bakufu government, as well as Buddhism. For Buddhism, the policies of the Tokugawa shogunate marked a period of restoration but tightly controlled by this religion in Japan. The privileges that Buddhism possesses have given great power to Buddhist temples to Japanese people from peasants to samurai. This was also a period of witness to the academic revival of the Japanese Buddhist sects. For the bakufu government, Buddhism was tightly controlled by the government, becoming an effective tool to fight against Christianity as well as managing and controlling the inhabitants, and strengthening the feudal social order.
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GEARY, DAVID. "Rebuilding the Navel of the Earth: Buddhist pilgrimage and transnational religious networks." Modern Asian Studies 48, no. 3 (July 18, 2013): 645–92. http://dx.doi.org/10.1017/s0026749x12000881.
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AbstractCentral to the modern rebirth of Bodh Gaya as the place of Buddha's enlightenment is the growing influence of Buddhist missionaries and transnational religious networks on this pilgrimage landscape in North India. Although this process began in the late nineteenth century, it was not until after India's independence that Buddhism became an integral part of the nation-building project and a key site of post-colonial diplomacy with neighbouring Asian countries. Symbolic of these international and diplomatic ties are the increasing numbers of foreign Buddhist monasteries and temples that have acquired land around Bodh Gaya. This paper seeks to document the historical and transnational religious processes that support the growing globalization of Bodh Gaya and to survey the institutional means through which monasteries have elevated the Buddhist memory of the site. In tracing these different national and regional networks of Buddhism, I argue that there is an underlying tension between Buddhist culture anchored in the national polity and the forces of globalization and religious experience that seek to transcend it.
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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.
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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observation methodology I focus on a one-week retreat for laity in a Buddhist monastery dedicated to meditation. This case study examines the ambiguous goal of this retreat programme that combined two aims: initiating lay practitioners to the monastic lifestyle and the practice of kanhwa son meditation; and establishing a group of lay supporters affiliated to the temple. This temporary monastic experience was directed towards an intense socialisation of the participants to the norms and values of an ascetic lifestyle, blurring some aspects of the border between lay and monastic practices of Buddhism. However, this paper suggests that this transitory rapprochement contributed to both challenge and strengthen the distinction between the renouncers (ch'ulga) and the householders (chaega).
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Kurapov, Andrey A. "Лама Зодбо-Аракба Самтанов в российской межведомственной переписке и на страницах астраханской периодической печати." Монголоведение (Монгол судлал) 13, no. 2 (November 30, 2021): 341–50. http://dx.doi.org/10.22162/2500-1523-2021-2-341-350.
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Introduction. The article examines historical sources dealing with Lama Zodbo-Arakba Samtanov, the Head Lama of Buddhists of the Kalmyk steppe in 1873–1886, in terms of interaction between the Russian state administration and Kalmyk Buddhists. Data and methods. The research is based on historical-descriptive and comparative methods of historical analysis. Its focus is on the archive documents, including the memorandum of 21 January 1880 directed by the Head Lama of Kalmyk Buddhists Zodbo-Arakba Samtanov to the Minister of State Property A. A. Liven and the 1886 article ”Smert´poslednego lamy” (Death of the Last Lama) in the local newspaper Astrakhanskii spravochnyi listok. Results. This paper has examined the historical sources pertaining to Lama Samtanov’s biography. Of particular interest for the research was the evidence of his participation in the interdepartment discussions on a number of urgent issues of the second half of the nineteenth century, such as the staff of Kalmyk Buddhist monasteries being reduced and the traditional Buddhist education of Kalmyks being restricted. Also, the article focuses on the description of the ritual of Lama’s cremation that took place on 14 December 1886. Conclusions. The second half of the nineteenth century saw a more active interaction between the Buddhists of the Kalmyk steppe and Russian state ministeries and departments dealing with Kalmyk affairs. The Kalmyk senior lamas participated in a dialogue with Russian officials in an effort to defend their system of Buddhist monasteries and the traditional rules and customs of the local Buddhists. Lama Samtanov’s memorandum is a vivid example of interaction between Kalmyk Buddhists and the administration of the Russian Empire. The article ”Death of the Last Lama” in Astrakhanskii spravochnyi listok that describes the ritual of Lama’s cremation is not only a valuable source but also the evidence that shows some of the local journalists’ positive attitudes towards the Buddhist monasteries’ role in the life of Kalmyks in the late nineteenth century.
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Shinde, Kiran. "“Imported Buddhism” or “Co-Creation”? Buddhist Cultural Heritage and Sustainability of Tourism at the World Heritage Site of Lumbini, Nepal." Sustainability 13, no. 11 (May 21, 2021): 5820. http://dx.doi.org/10.3390/su13115820.
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Lumbini—the birthplace of Buddha—was declared a World Heritage Site (WHS) in 1997. This recognition came following sustained efforts by many international organizations and the UN-led master plan that was prepared in the 1970s. Almost 50 years in the making, the Lumbini sacred precinct (WHS) is still a work in progress. Based on the fieldwork conducted in December 2019, this paper examines international and domestic visitation patterns and the complexities of tourism management in Lumbini, and explores the challenges it faces in attracting an international community of Buddhist followers and those interested in Buddhist heritage. Situated amidst a rural hinterland comprising non-Buddhist populations, the Lumbini Sacred Garden master plan covers an area of about 4.5 km2. It has a special “monastic zone” for the construction of 39 international monasteries (13 plots for followers of Theravada and 29 plots for Mahayana monasteries) of which 13 have been built (notable are the Thai, Japanese, Burmese, Sri Lankan, Chinese, Bhutanese, Korean, and European monasteries). The unique architectural styles and following of rituals and cultural practices traditional to the sponsoring native country make these international monasteries into “attractions” for foreign and domestic tourists. This mixing pot of Buddhist cultural heritage can be understood using the conceptual approach of co-creation. However, in practical terms, it is perceived as “imported Buddhism”, based on the resources (both tangible and intangible) that international communities bring to Lumbini. The active role of international monasteries constrains opportunities for the participation of local businesses in the religious tourism economy. Moreover, the limited opportunities for interpretation of this co-created heritage reinforces a sense of alienation for the local community, and poses challenges for the sustainability of tourism and the vitality of Lumbini as a WHS.
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Williams-Oerberg, Elizabeth. "Buddhist Business and Benevolence in Leh, Ladakh." Journal of Human Values 27, no. 1 (December 27, 2020): 60–71. http://dx.doi.org/10.1177/0971685820973188.
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Due to a burgeoning tourism industry in the Indian Himalayan region of Ladakh, Buddhist monasteries now have lucrative means for generating income through tourism-related business and financial support from international sponsors and local business owners. Where previously Buddhist monasteries were dependent on the donations and labour of the lay community, currently, with the accumulation of surplus wealth, many Buddhist leaders of prominent monasteries have begun flipping this donor system around. Throughout this article, I look at how Buddhist monastic leaders have invested surplus economic resources into philanthropic projects as a way to ‘give back’ to the wider community. I argue that the philanthropic initiatives by Buddhist leaders in Ladakh help to position Buddhist monastics as taking a leading role in the social and economic transformation of the region, thus working to push back against processes of secularization that threaten to decrease the influence of Buddhist monastic institutions.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.
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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (March 19, 2020): 249–77. http://dx.doi.org/10.1558/bsrv.39351.
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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are applied by the Buddhist sa?gha in present-day Taiwan, and contrasts modern monastics' opinions on these rules and their relation to early Buddhist vinaya, on the one hand, against classical Chan literature (such as Chanyuan qinggui) and the Buddhist canon (such as Dharmaguptakavinaya), on the other. This comparison fills a notable gap in the existing literature.
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Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (March 19, 2020): 249–77. http://dx.doi.org/10.1558/bsr.39351.
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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are applied by the Buddhist sa?gha in present-day Taiwan, and contrasts modern monastics' opinions on these rules and their relation to early Buddhist vinaya, on the one hand, against classical Chan literature (such as Chanyuan qinggui) and the Buddhist canon (such as Dharmaguptakavinaya), on the other. This comparison fills a notable gap in the existing literature.
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Kaplan, Uri. "Assembling the Laity: Standardizing Lay Buddhist Affiliation via Education in Contemporary Korea." Journal of Korean Studies 22, no. 1 (March 1, 2017): 143–76. http://dx.doi.org/10.1215/21581665-4153358.
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Abstract This paper discusses the new system of lay Buddhist education revolutionizing the Chogye Order of Korean Buddhism in the twenty-first century. Already involving over a half a million Buddhist laypeople and five hundred monasteries throughout the country, this system is now the hallmark of the Chogye Order’s propagation agenda, and it has transformed lay Buddhist activities in contemporary Korea. It is grounded upon a novel lay registration network which requires attending a basic Buddhism course at a designated temple in order to receive an official Lay ID. It now involves a lay ranking structure based on educational achievements, and culminates in the yearly Lay Propagator Exam. Besides delineating the historical construction of this system, this paper will investigate lay attitudes and motivations for joining the programs, analyze official textbook agendas, and provide ethnographic snippets from classroom rituals, in an overall attempt to paint a picture of the new Korean Buddhist lay orthodoxy the Chogye Order is currently in the process of creating.
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Canton-Alvarez, Jose A. "A Gift from the Buddhist Monastery: The Role of Buddhist Medical Practices in the Assimilation of the Opium Poppy in Chinese Medicine during the Song Dynasty (960–1279)." Medical History 63, no. 4 (September 9, 2019): 475–93. http://dx.doi.org/10.1017/mdh.2019.45.
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This paper aims to critically appraise the incorporation of opium poppy into medical practice in Song-dynasty China. By analysing materia medica and formularies, along with non-medical sources from the Song period, this study sheds light on the role of Chinese Buddhist monasteries in the process of incorporation of foreign plants into Chinese medicine. It argues that Buddhist monasteries played a significant role in the evolution of the use of opium poppy in Song dynasty medicine. This is because the consumption practices in Buddhist monasteries inspired substantial changes in the medical application of the flower during the Southern Song dynasty. While, at the beginning of Song dynasty, court scholars incorporated opium poppy into official materia medica in order to treat disorders such as huangdan and xiaoke, as well as cinnabar poisoning, this study of the later Song medical treatises shows how opium poppy was repurposed to treat symptoms such as diarrhoea, coughing and spasms. Such a shift in the medical use of the poppy occurred after Chinese literati and doctors became acquainted with the role of the flower in the diet and medical practices of Buddhist monks across China. Therefore, the case study of the medical application of opium poppy during the Song dynasty provides us with insights into how the spread of certain practices in Buddhist monasteries might have contributed to the change in both professional medical practices and daily-life healthcare in local communities in that period.
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Scott, Gregory Adam. "Reconstructing Buddhist Monasteries in Post-Taiping China." Ming Qing Yanjiu 23, no. 2 (December 10, 2019): 165–207. http://dx.doi.org/10.1163/24684791-12340037.
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Abstract The Taiping War (1850–1864) destroyed tens, perhaps hundreds of thousands of religious sites across China. In the wake of the destruction, Buddhist and other religious leaders led reconstruction campaigns to rebuild temples and monasteries that had been destroyed. This article examines some general trends in the post-Taiping religious reconstruction, and looks at a few case studies of well-known Buddhist monasteries that were rebuilt in the years following the war. I argue that not only was the post-war reconstruction a lively and energetic process, but that it helped to shape Buddhist religious culture long after the first phase of reconstructions were completed. Reconstruction was not simply a return to the status quo ante bellum, but rather an opportunity to introduce change into what was normally a highly stable system.
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Nguyễn, Tô Lan, and Rostislav Berezkin. "The Hanoi Reprint of the Precious Scroll of Incense Mountain (1772) and the Printing of Buddhist Works in Northern Vietnam at the End of the Eighteenth Century." East Asian Publishing and Society 11, no. 1 (May 31, 2021): 1–33. http://dx.doi.org/10.1163/22106286-12341348.
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Abstract The Precious Scroll of Incense Mountain is a popular Buddhist narrative in prosimetric form that was transmitted to Vietnam from China and reprinted in Hanoi with imperial sanction in 1772. The historical background of the Hanoi reprint demonstrates that this text had much higher status in Vietnam than in China. In Vietnam it was regarded as an authoritative Buddhist scripture. The case of the reprint of the Precious Scroll of Incense Mountain reveals the role of Buddhist monasteries as centers of woodblock printing in Vietnam, which still remains understudied in current research. The growth of printing of Buddhist works, which enjoyed the support of the court and officials in the seventeenth and eighteenth centuries, testifies to the popularity of Buddhism among the ruling elite during the Later Lê dynasty, when Confucianism was proclaimed the official ideology of the state.
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Birnbaum, Raoul. "Buddhist China at the Century's Turn." China Quarterly 174 (June 2003): 428–50. http://dx.doi.org/10.1017/s0009443903000263.
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Based on fieldwork and studies of historical and contemporary materials, this article investigates several issues key to Buddhist life in the present-day PRC, focusing on Han Buddhists, especially the monastic tradition. It argues that many current practices take their shape from the innovations that transformed Chinese Buddhist life in the late Qing and Republican periods. While profound political, economic and social changes have occurred in the past few decades, some of the most pressing issues are extensions of questions raised at that time. The most significant question of the earlier period – what is the Buddhist monastic vocation, and what training and leadership are required to safeguard that ideal? – remains central to present-day activities and conceptions. To consider how to answer this question, or indeed how it is posed within present circumstances, three interconnected matters are investigated: current training methods, the economics of monasteries and the issue of leadership. In this context, Han–Tibetan interchange in the Buddhist field and the influence of overseas Chinese Buddhists on the mainland are also considered.
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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.
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Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.
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Nešković, Marta. "Odnos države i budističke zajednice u savremenoj Kini: kritički pregled odabrane literature." Issues in Ethnology and Anthropology 12, no. 3 (November 18, 2017): 905. http://dx.doi.org/10.21301/eap.v12i3.11.
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The paper treats the challenges and transformations of the Buddhist community in China on its way to the present state, both in national and international terms. The research focuses upon the dynamics of the relationship between the state and religion in China – from the demise of the empire to the present, with special emphasis upon the period of the People’s Republic of China. This review of the relevant literature concentrates upon the anthropological paradigms treating the relationship between state and religion, as well as upon state, political and religious institutions – national, provincial, municipal. Two concrete examples are presented of the renowned Buddhist monasteries – Nanputuo and Shaolin. Special attention is paid to the Buddhist Association of China and its role in the negotiation between the state and party organizations and Buddhist monasteries.
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SULLIVAN, BRENTON. "The Qing Regulation of the Sangha in Amdo." Journal of the Royal Asiatic Society 30, no. 4 (August 20, 2020): 737–70. http://dx.doi.org/10.1017/s1356186320000255.
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AbstractThe political reforms made along the Gansu-Kökenuur border in the aftermath of the Lubsang-Danzin Rebellion (1723-4) represented the first significant change to that frontier to occur in centuries. Only recently have scholars begun to consider the repercussions of these changes for the powerful religious institutions of this region known as Amdo. This article utilises Chinese histories, Tibetan-language materials and Chinese-language land deeds from the eighteenth century to illustrate the drastic increase in imperial oversight and regulation of Tibetan Buddhist monasteries and monastics in Amdo, especially those of the Xining River watershed. Significantly, the policies and practices directed toward these monasteries and monastics were those traditionally employed for Chinese Buddhists of the empire's interior. In addition, the reforms introduced in the Xining region helped to set the tone and precedents for how the Qing would later engage with monasteries and monastics elsewhere in Amdo.
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Sharaeva, Tatyana I. "Особенности иконографии в калмыцкой вышивке: традиционные и современные практики." Oriental Studies 14, no. 2 (July 20, 2021): 314–36. http://dx.doi.org/10.22162/2619-0990-2021-54-2-314-336.
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Introduction. The Kalmyks are a Mongolic Buddhist people that arrived in the Volga region in the 17th century. The specific ethnic features of Buddhism professed by the Kalmyks took shape over centuries of Russian suzerainty and were determined by various historical factors, including prolonged remoteness from Buddhist centers, the total eradication of Buddhist monasteries and centuries-long ban on spiritual guidance experienced in the 20th century, and the official Buddhist restoration by the early 21st century. Goals. The work aims at identifying and comparing traditional and contemporary Buddhist thangka patterns as elements to mirror particular features of Kalmyk iconography, as essential objects of religious cult and cultural heritage at large. Results. The paper shows that in the pre-20th century period Kalmyks used different techniques for producing thangkas — painting, embroidery, and applique ones. In the late 18th century onwards, imports of religious attributes from Tibet and Mongolia were restricted, and the role of art workshops affiliated to local Buddhist temples increased. That resulted in further development of thangka painting schools and the shaping of somewhat ethnic style in depicting Buddhist deities characterized by certain differences from canonical images. The old thangkas from private and public collections have served a basis for the restoration of ethnic painting traditions integral to Kalmykia’s Buddhism proper. The contemporary practices of producing divine images are closely related to stages in the regional development of Buddhism from the late 20th century to the present, lay Buddhist experiences, women’s leisure-time activities, and ethnic entrepreneurship. The study concludes contemporary Kalmyk needlewomen are guided by traditional rules of religious craftsmanship.
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Amarasekara, Sasni. "Buddhist Meditation Monasteries in Ancient Sri Lanka." Journal of Arts and Humanities 6, no. 01 (January 26, 2017): 59. http://dx.doi.org/10.18533/journal.v6i01.1085.
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<p>This study deals with a specific type of Buddhist architecture found in ancient Sri Lanka. Several groups of ruined structures of this type are found to the west of the city of Anuradhapura, along the modern outer circular road, which made archaeologist to call them —Western Monasteries. The most prominent features of these monastic complexes are the building with two raised platforms, and their positioning on a rock surface, the connecting stone gangway between the two platforms, the moat around the flat forms and lack of decorations and a number of other features. Attempts will be made to explain the characteristics of each feature in this study. Function and the meaning of this monastery type and its individual features are still remaining uncertain. Many scholars have attempted to propose different explanations for this, but due to the weakness of logics behind, these proposals are not promising. So, it is worthwhile to see any correlation between the function and the meaning of this monastery type with asceticism and meditation. For this study, archaeological remains which are in ruined state now, were examined. Some sites were already excavated and conserved. There are large amount of monastery sites which have not been excavated, which give the first-hand information for this study. The chronicles and the canonical literature, particularly the Pali Vinaya (discipline), offer some reference to asceticism, meditation and monastery life in early Buddhist cultures. Help of these literary sources is sought to understand the character of these particular buildings.</p>
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Batmunkh, Mungunchimeg. "The Shugden-Controversy in Contemporary Mongolia." Inner Asia 23, no. 2 (November 18, 2021): 330–49. http://dx.doi.org/10.1163/22105018-12340177.
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Abstract Since the political upheavals in Mongolia in 1989, the traditional Tibetan-Mongolian protective deity Dorj-Shugden has been rediscovered. Today the Buddhist monasteries Delgeriin khiid, Amarbayasgalant Monastery and Tögsbayasgalant töv venerate him. This paper analyses the role of this deity with particular emphasis on Gungaachoilinig datsan in Gandandegchilin and the Amarbayasgalant Monastery in Mongolia, based on ethnographic fieldwork and semi-structured interviews with monks from six monasteries and visitors of Amarbayasgalant conducted in 2016, 2019 and 2020. The paper also outlines the current state of research, including recent Mongolian literature. Finally, it presents findings about him sourced from social media. By exploring pro- and anti-Shugden religious practices, this article sheds some light on the Shugden controversy in contemporary Mongolian Buddhism.
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A., Sanithabeevi. "FASCINATING STORIES ABOUT CAMBODIAN RELIGION-AN BREAKDOWN." International Journal of Advanced Research 11, no. 01 (January 31, 2023): 1079–83. http://dx.doi.org/10.21474/ijar01/16122.
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Cambodia is among the countries where people have the strongest and most absolute faith in religion in the world. Since the dawn of the nation, the holy spirit has been a crucial part of daily life. Nowadays, the imprint of traditional cults and creeds is apparent in both the lifestyle and the architecture of the Cambodian. Exploring Cambodian religion, you will step into a whole new world full of myths and legends. In general, Buddhism is the official Cambodian religion. About 97% of the Cambodian population are Buddhist followers. Most of them are Theravada Buddhist. Other popular religions include Islam (2.1%), Christianity (1.3%), and ethnic religions (0.3%). Buddhism plays such an essential part that Dhamma teachings in monasteries with Sangha (monks) developing in most of the temples in Cambodia. Over time the original beliefs of Theravada Buddhism did integrate with the local rituals to create an indigenous culture of the Cambodian.
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Andrey A., Bazarov, and Khartayev Vladimir V. "Kensur Nawang Nima’s Treatise “The Lamp of Collected Quotations from Classical Works of the Buddhist History”: the Genesis of the Buddhist Monastic System in Northwest China." Humanitarian Vector 15, no. 6 (December 2020): 172–79. http://dx.doi.org/10.21209/1996-7853-2020-15-6-172-179.
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The article is devoted to the analysis of the Buddhist monastic history in Northwest China, described in the treatise of the Buryat scholar Kensur Nawang Nima “The lamp of collected quotations from classical works of the Buddhist history”. This work is an example of Buddhist historical thought, which was developed in the traditional culture of the Buryats in the pre-revolutionary period. The authors of the article claim that “The lamp of collected quotations” has a specificity of presentation, determined by the author’s personality, historical and cultural circumstances. This specificity is related to the post-classical period of the history of Tibetan scholasticism, within which the work was written. Buddhist historical thought tried to understand the results of the most important stages of the Buddhist history in the vast region based on the works of previous generations. The treatise can be described as a scholastic work and Nawang Nima as an outstanding scholar and theorist of his time. Analysis of the structure of the work has showed that the author focused primarily on the history of the Geluk School, which he belonged to. Due to this specificity, most of the text is devoted to the biography of the founder of the school Je Tsongkhapa. The volume of work directly related to the history of Buddhist monasteries in northwestern China is extremely small. Nawang Nima describes the Genesis of the Geluk Buddhist monasteries: Chacung (bya khyung), Kumbum (sku ‘bum byams pa gling), Gonlung (dgon lung byams pa gling), Ganden (lga ldan dam chos gling), Rongwo (rong bo dgon chen), Labrang (bla brang bkra shis ‘khyil), Chone (сone dgon chen), etc. This fragment of the work “The lamp of collected quotations from classical works of the Buddhist history” is a fundamental historical description of the most important religious and cultural processes in the territories of Inner Asia in the period from the 19th up to the 20th century. Keywords: Buddhism, history, monastery, Buryatia, Tibet, Northwest China, Nawang Nima
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Wallace, V. A. "Imagination, Desire, and Aesthetics in Engendering a Vision of Śambhala." Orientalistica 2, no. 1 (September 7, 2019): 40–50. http://dx.doi.org/10.31696/2618-7043-2019-2-1-40-50.
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Abstract: the legend of Śambhala and a related eschatological battle between the twenty-fifth kalkī king of Śambhala and the enemy of Dharma, which initially appeared in the eleventh-century Indian, Buddhist tantric tradition of the Kālacakratantra, proliferated in the later Tibetan and Mongolian sources. In the nineteenth, and particularly in the early twentieth-century Mongolia, when the demolishing of Buddhist monasteries and persecution of Buddhist monks were carried out by the Mongolian Peoples’ Revolutionary Party, a wealth of literature on meditational and ritual practices related to the transference of consciousness (‘pho ba) to the Buddhist kingdom of Śambhala emerged. Witnessing the executions of monks and a destruction of Buddhism in Mongolia, Mongolian lamas in the country’s capital felt the urgency to compose practical guides to a swift transference of consciousness to Śambhala for the lamas who were facing an immanent death. The instructions on the transference of consciousness to Śambhala abound in meditations with visualization and imagination practices and accompanying rituals.
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Zhabon, Yumzhana Zh. "История монастыря Ганден." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 450–58. http://dx.doi.org/10.22162/2500-1523-2022-3-450-458.
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Introduction. The article summarizes the history of one of the three largest monasteries of the Tibetan Geluk school — Ganden Monastery. The latter tradition of Tibetan Buddhism occupies an exceptional place in the history of Mongolic spiritual cultures. Therefore, the interest in Ganden monastery is determined not only by that it had been founded by Je Tsongkhapa (1357–1419), the patriarch of the Geluk and a greatest Buddhist figure in Tibet, but also by the enormous religious, cultural and political impacts this sect has had on the development and dissemination of Buddhism among Mongolian-speaking peoples. Goals. The article seeks to investigate the history of Ganden Monastery in the context of its basic organizational structure, material culture (relics, shrines), paradigm of scholastic training (texts, educational process), and specific Buddhist rituals. Materials and methods. The work examines original Tibetan texts, analyzes historical sources and special scientific literature. Results. The article shows that the central principles of scholastic training and regulations laid down by Lama Tsongkhapa, as well as the organizational structure of the monastery, have remained virtually unchanged since its foundation in 1409. The phenomenon of Tibetan monasteries is multifaceted, and in order to better understand and appreciate the role they have played over centuries in spiritual life of many peoples it is necessary to achieve a complete understanding — in their own terms — of history, educational system, and organizational structure of the monastery.
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Wu, Shaowei. "A Study on the Literacy Rate of Buddhist Monks in Dunhuang during the Late Tang, Five Dynasties, and Early Song Period." Religions 13, no. 10 (October 20, 2022): 992. http://dx.doi.org/10.3390/rel13100992.
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Among the Dunhuang documents, when examining some of the monk signature lists, name list of monks copying scriptures and name list of monks chanting scriptures in monasteries, we can estimate a relatively accurate literacy rate of the Buddhist sangha. Generally speaking, the literacy rate of the sangha during the Guiyi Army 歸義軍 period (851–1036) was lower than that during the Tibetan occupation period (786–851). The reason for this change is closely related to each regime’s Buddhist policy, the size and living situation of the sangha, and the Buddhist atmosphere. The decrease in the literacy rate of the sangha had great negative consequences, but when viewed under the context of the stay at home monks and the secularization of Buddhism, the number of literate monks had actually increased. They were more closely integrated with the secular society and their functions in the regional society were more pronounced. At the same time, the changes in the literacy rate of the monks in Dunhuang can also serve as an important reference for understanding the development of Buddhism in the Central China.
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Jerryson, Michael. "Appropriating a space for violence: State Buddhism in southern Thailand." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 33–57. http://dx.doi.org/10.1017/s0022463409000034.
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In southern Thailand, monasteries once served as focal points for different communal identities to negotiate shared space and, with it, shared identities. However, since martial law was declared in 2004, Muslims in southern Thailand do not frequent monasteries. Instead, soldiers and police occupy monastery buildings and protect the perimeters from attacks. In addition, there are now military monks, soldiers who are simultaneously ordained monks, who work to protect the monasteries. This article argues that the Thai State's militarisation of monasteries and the role of Buddhist monks fuel a religious dimension to the ongoing civil war in southern Thailand.
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YABUUCHI, Satoko. "The Roles of dhutadharas in Early Buddhist Monasteries." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 1082–80. http://dx.doi.org/10.4259/ibk.48.1082.
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Wheeler, Charles. "Buddhism in the re-ordering of an early modern world: Chinese missions to Cochinchina in the seventeenth century." Journal of Global History 2, no. 3 (November 2007): 303–24. http://dx.doi.org/10.1017/s1740022807002306.
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AbstractIn the seventeenth century, Chan Buddhist masters from monasteries in South China boarded merchant ships to Chinese merchant colonies in East and Southeast Asian port cities to establish or maintain monasteries. Typically, Chinese seafarers and merchants sponsored their travel, and sovereigns and elites abroad offered their patronage. What were these monks and their patrons seeking? This study will investigate the question through the case of one Chan master, Shilian Dashan, who journeyed to the Vietnamese kingdom of Cochinchina (Dang Trong) in 1695 and 1696. In Dashan, we see a form of Buddhism thought to have vanished with the Silk Road: that is, Buddhism as a ‘missionary religion’ able to propagate branch temples through long-distance networks of merchant colonies, and to form monastic communities within the host societies that welcomed them. This evident agency of seafaring Chan monks in early modern times suggests that Buddhism’s role in commerce, diaspora, and state formation in early modern maritime Asia may compare to religions like Islam and Christianity, and deserves further study.
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Geary, David, and Kiran Shinde. "Buddhist Pilgrimage and the Ritual Ecology of Sacred Sites in the Indo-Gangetic Region." Religions 12, no. 6 (May 26, 2021): 385. http://dx.doi.org/10.3390/rel12060385.
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In contemporary India and Nepal, Buddhist pilgrimage spaces constitute a ritual ecology. Not only is pilgrimage a form of ritual practice that is central to placemaking and the construction of a Buddhist sacred geography, but the actions of religious adherents at sacred centers also involve a rich and diverse set of ritual observances and performances. Drawing on ethnographic research, this paper examines how the material and corporeal aspects of Buddhist ritual contribute to the distinctive religious sense of place that reinforce the memory of the Buddha’s life and the historical ties to the Indian subcontinent. It is found that at most Buddhist sites, pilgrim groups mostly travel with their own monks, nuns, and guides from their respective countries who facilitate devotion and reside in the monasteries and guest houses affiliated with their national community. Despite the differences across national, cultural–linguistic, and sectarian lines, the ritual practices associated with pilgrimage speak to certain patterns of religious motivation and behavior that contribute to a sense of shared identity that plays an important role in how Buddhists imagine themselves as part of a translocal religion in a globalizing age.
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Vanchikova, T. P., and N. D. Tsyrenova. "Mongolian Monastery Erdeni-zu: History and Modernity (Results of an Expedition)." Nauchnyi dialog 12, no. 1 (February 7, 2023): 297–310. http://dx.doi.org/10.24224/2227-1295-2023-12-1-297-310.
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The history of Erdeni-dzu, the first stationary Buddhist monastery in Mongolia, founded in 1585—1586, is considered, and attention is paid to its current state. The relevance of the study is due to insufficient knowledge of the history of individual monasteries that played an important role in the spread of Buddhism, which include Erdeni-dzu, which was a model for other Mongolian monasteries and had a cultural significance in the ethnic history of the people. The novelty of the study is seen in the conclusion that the first monks — Tibetan lamas, who belonged to the Sakyapa school, contributed to the Mongolian lamas in the study and development of the fullness and integrity of the Buddhist theological tradition. They supported the creation of the actual Mongolian monastic community — the sangha, which, until the closure, the Erdeni-dzu monastery was one of the religious, cultural and economic centers of Khalkha-Mongolia. It is reported that in the 30s of the XX century the monastery was closed, in 1944 it was taken under state protection, in 1947 it was transformed into a museum. According to field data obtained by the authors in 2022, it is one of the most actively visited tourist centers and continues to be one of the main factors in the preservation of the cultural heritage of the Mongolian people.
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Borup, Jørn. "Prosperous Buddhism, Prosperity Buddhism, and Religious Capital." Numen 65, no. 2-3 (March 15, 2018): 256–88. http://dx.doi.org/10.1163/15685276-12341497.
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Abstract In the West, Buddhism as a “world rejecting” religion based on ascetic renunciation and non-economic spirituality is often invoked as a default narrative, and in many Buddhist cultures, immateriality is indeed promoted as a symbolic ideal of authenticity. Economy and materiality, however, are inherently part of Buddhism. This is notably the case in Japan, where monasteries, temples, and associations throughout history have been wealthy organizations. Contemporary temple Buddhism, however, faces economic threats from secularization, non-Buddhist ritual business, and new religious movements (nrms). This article analyzes the economy in and of contemporary Japanese Buddhism and systems of value transactions. The concept of “prosperity Buddhism” and religious capital is explored by comparing temple Buddhism with two new religious movements: Soka Gakkai and Happy Science. It is argued that the transaction models of these two groups are different from those of temple Buddhism by being differently adjusted to the market through teachings, practices, and organizational structures legitimating more openly this worldliness and materiality. It is also argued that especially Soka Gakkai has transformed its value-exchange model by converting ideals of economic transactions into other kinds of non-material forms of capital. Finally, it is suggested that a capital perspective on (Japanese) Buddhism reveals both structural differences within kinds of Buddhism, and that “Prosperity Buddhism” can be a useful analytical concept with which to illustrate one such type.
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Patnaik, Sunil Kumar. "Buddhist Monuments in South-Eastern India: A Study of Forms and Patronage." International Review of Social Research 9, no. 1 (June 1, 2019): 38–48. http://dx.doi.org/10.2478/irsr-2019-0005.
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Abstract The advent of Buddhism in India is usually dated back to 6th century BCE. Siddhartha Goutama, a Sakya Prince left for quest of truth and reality of life. He was showered with the divine light of enlightenment, then, instead of keeping it to himself, Gautama preferred to enlighten others. The teachings preached and propounded by Gautama Buddha were warmly accepted by a large number of people and emerged as a new school of thought i.e. Buddhism which later turned into a major religion of the world and the Buddhist remains discovered through archaeological investigations help us to reconstruct our past. (Chakrabarti, 2006: 315) It is a well known fact that various the kings of different kingdoms like Magadha, Vaisali, the Sakayas, the Bullis, the Koliyas, the Mallas, the Moriyas and Kalinga (Ancient Odisha) sought for the relics of the Buddha after the parinirvana. (Kern, 1989: 46) The emperors, kings, traders and commoners extended patronage and built monuments, kept relics, offered gifts to pay ovation to the Master Teacher. This historical phenomenon is known from various forms of Buddhist monuments built across India. Odisha, a geographical orbit of South Eastern India, is fortunate to have received a good deal of Buddhist monuments and relics. This paper is intended to present an account of different forms of Buddhist monuments that have been discovered so far, such as Stupas, Chaitys, Monasteries under the possible patronage of Buddhism in this part of India from third century BCE to sixth-seventh century CE.
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Desnitskaya, Evgeniya A. "Educational practices in urban spaces of Ancient India." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 516–31. http://dx.doi.org/10.21638/spbu17.2021.312.
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The urbanization of Ancient India dates back to the middle of the first millennium BCE. In the early days, urban culture was influenced by unorthodox religious movements from the East of India, and by social practices adopted from western Hellenistic states. Urban culture contributed to the genesis and spread of scripts and literacy in India. It was in urban spaces and at royal courts that Sanskrit evolved from the oral language of Brahmanic ritualism to the written language of the cosmopolis, the language of literature and philosophy. By the beginning of CE, urban spaces in India became the place of modernization of Brahmanism. Arts and theoretical disciplines blossomed in towns and at royal courts. Urban educational practices were focused on practical disciplines and on skills connected with aesthetic pleasure. The basis of education was reading and writing. Urban culture in the 1st millennium CE was multireligious. Buddhist universities at the monasteries were leading educational centers supported by kings, including the non-Buddhist ones. Buddhist philosophy was taught there along with traditional Brahmanic and lay disciplines (grammar, normative poetics, etc.). Therefore, the urban space in ancient India was the place of mutual interaction between Brahmanical, Buddhist, and secular scholarship as well as educational traditions. It was in towns, at Buddhist monasteries and royal courts that written culture and the corresponding educational practices were established.
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LI, JUAN, DAJUN WANG, HANG YIN, DUOJIE ZHAXI, ZHALA JIAGONG, GEORGE B. SCHALLER, CHARUDUTT MISHRA, et al. "Role of Tibetan Buddhist Monasteries in Snow Leopard Conservation." Conservation Biology 28, no. 1 (August 30, 2013): 87–94. http://dx.doi.org/10.1111/cobi.12135.
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Boonaree, Chommanaad, and Kulthida Tuamsuk. "Community Learning Resources Management Practices in Thai Buddhist Monasteries." Procedia - Social and Behavioral Sciences 73 (February 2013): 175–80. http://dx.doi.org/10.1016/j.sbspro.2013.02.038.
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Sokolova, Anna. "Building and Rebuilding Buddhist Monasteries in Tang China: The Reconstruction of the Kaiyuan Monastery in Sizhou." Religions 12, no. 4 (April 5, 2021): 253. http://dx.doi.org/10.3390/rel12040253.
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This article explores regional Buddhist monasteries in Tang Dynasty (618–907 CE) China, including their arrangement, functions, and sources for their study. Specifically, as a case study, it considers the reconstruction of the Kaiyuan monastery 開元寺 in Sizhou 泗州 (present-day Jiangsu Province) with reference to the works of three prominent state officials and scholars: Bai Juyi 白居易 (772–846), Li Ao 李翱 (772–841), and Han Yu 韓愈 (768–824). The writings of these literati allow us to trace the various phases of the monastery’s reconstruction, fundraising activities, and the network of individuals who participated in the project. We learn that the rebuilt multi-compound complex not only provided living areas for masses of pilgrims, traders, and workers but also functioned as a barrier that protected the populations of Sizhou and neighboring prefectures from flooding. Moreover, when viewed from a broader perspective, the renovation of the Kaiyuan monastery demonstrates that Buddhist construction projects played a pivotal role in the social and economic development of Tang China’s major metropolises as well as its regions.
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Samuel, Geoffrey B. "Buddhist Chant in a Western FrameTibetan Buddhist Rites From the Monasteries of Bhutan.John Levy." Current Anthropology 36, no. 3 (June 1995): 528–29. http://dx.doi.org/10.1086/204394.
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Xie, Yifeng. "Struggle on the Axis: The Advance and Retreat of Buddhist Influences in the Political Axis of Capitals in Medieval China (220–907)." Religions 12, no. 11 (November 10, 2021): 984. http://dx.doi.org/10.3390/rel12110984.
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Buddhist influences on the sacred axis of the capital during Medieval China (220–907) underwent a process of starting with little impact during the era of Eastern Han, Caowei, and Western Jin (220–317) to a more prominent influence from the late Southern and Northern Dynasties (386–589) to early Tang (618–907), peaked during the reign of Wu Zetian (690–705), and roughly returned to the layout patterns from the late Southern and Northern Dynasties to early Tang after the death of Wu Zetian. As maintained below, the process appears complex in terms of the interaction between Buddhism and political space throughout early Medieval China. There are roughly two modes of integration and interaction between Buddhist buildings and ritual buildings with Buddhist influences and the political axis of the capital: the first mode can be regarded as a typical mode after its establishment in the late Northern Wei Dynasty. This mode exhibits major Buddhist influences, particularly regarding the huge scale of monasteries and pagodas, and the location of high-rise pagodas as landmarks flanking the political axis of the capital. The second mode should be regarded as an atypical mode occurring during the late period of Emperor Wu of the Liang (464–549, r. 502–549), the period of Northern Qi (550–577), and the reign of Wu Zetian. At this point, Buddhist buildings and imperial ritual buildings with Buddhist characteristics and symbolic meanings were placed directly on the political axis of the capital, close to or located at the core of the palace. This practice was a sign that the influence of Buddhism in the political culture and ideology of the entire empire during these eras of Emperor Wu of the Liang, the Northern Qi, and the reign of Wu Zetian had reached their culmination. Architecture reflected the most intuitive embodiment of an external visual form in presenting the most symbolic image of power. With the decline of political enthusiasm for advocating Buddhism, Buddhist and related buildings no longer occupied the political axis of the capital. Various forces majeure such as natural fires, demolition, and reconstruction by subsequent rulers also led to the demise of Buddhist influence on the pollical axis of capital architecture in subsequent eras.
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Bazarov, A. A. "Section «Lam-rim» of tibetan literature collection "Choira". Oriental manuscripts and xylographs center IMBTS SB RAS." Bibliosphere, no. 3 (September 30, 2019): 71–77. http://dx.doi.org/10.20913/1815-3186-2019-3-71-77.
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The article discusses the “additional” course of Buddhist education lam-rim, which was taught in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – early 20th centuries). The databases of the Buddhist scholastic collection “Choira” of the Center of Oriental manuscripts and xylographs in the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMSBT SO RAN), as well as traditional bibliographic handbooks – “garchaks”, make it possible to understand that the texts of lam-rims are an integral part of the Buddhist book culture of this region. Our analysis has demonstrated that the study of this scholastic subject in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – beginning 20th centuries) was based on a variedTibetan Buddhist literature from fundamental works of Indian classics to popular works of local scholastics. It is also necessary to emphasize that if to compare this section (lam-rim) of Tibetan scholastic literature “Choira” (in IMBT SB RAS) with the other sections (Pramana, Prajna-Paramita, Madhyamika Vinaya, Abhidharma) we find that the largest number of works of local authors are found in lam-rim. An important result of the research is the historical fact that the books of the Buryat monastic printing houses (Aga, Tsugol, Egita, Ana datsans of Trans-Baikal region) make it possible to understand the level of development of lam-rims literature in this region (19th – beginning 20th centuries) in the field of writing and publishing scholastic works in Northwest China, Mongolia and Transbaikalia. The study of authorship of lamrim texts stored in the IMBT SB RAS can confirm that, thanks to the works of representatives of these cross-border regions, a kind of Renaissance of Tibetan scholasticism took place in the Buddhist culture of the entire Inner Asia. A special role in this process was played by the Amdo, Mongolian and Buryat monasteries. It may be assumed that representatives of the historical Amdo region (the territory where Tibetans and Mongols lived together), Mongolia and Transbaikalia in these centuries created a culture of mass writing of Buddhist educational and philosophical literature.
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Vorng, Sophorntavy. "Wandering Dhamma and transnational fellowship: Addiction, aspiration and belonging among ethnic minorities on the northern Thai border." Journal of Southeast Asian Studies 48, no. 1 (January 26, 2017): 113–34. http://dx.doi.org/10.1017/s0022463416000515.
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This article compares Buddhist and Christian approaches to the drug problem among ethnic minorities in northern Thailand. Government programmes implemented through Buddhist monasteries aim to construct Buddhist subjects and realise agendas of national security in border areas. Yet, they also offer development support and access to resources. Meanwhile, gospel rehabilitation centres provide much-needed drug treatment services while drawing highlanders into transnational spheres of Christian fellowship. Consequently, I argue that the relationship between ethnic minorities and the state can be defined in terms of aspiration and negotiation, as well as resistance and evasion, as has been previously argued in the literature.
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Sharma, Sanjiv Kumar. "A signature dish of Bihar: Litti and Chokha." MOJ Food Processing & Technology 7, no. 1 (January 11, 2019): 1–2. http://dx.doi.org/10.15406/mojfpt.2019.07.00210.
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Bihar is a land locked state lying in the eastern part of India. The word Bihar comes from the Sanskrit word Vihara meaning Buddhist Monasteries. The Mauryan Empire rose from Magadha. Buddhism, which is one of the biggest religions in the world, originated in Bihar and it is also home to the ancient Nalanda University, which was a centre of learning established during the 5th century. Litti Chokha a remarkable dish which comes from the state of Bihar is not only popular in India today, but has also made a special mark globally. Litti and Chokha are absolutely delicious and is the rustic way of cooking.
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Sharma, Sanjiv Kumar. "A signature dish of Bihar: Litti and Chokha." MOJ Food Processing & Technology 7, no. 1 (January 11, 2019): 1–2. http://dx.doi.org/10.15406/mojfpt.2019.07.00210.
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Bihar is a land locked state lying in the eastern part of India. The word Bihar comes from the Sanskrit word Vihara meaning Buddhist Monasteries. The Mauryan Empire rose from Magadha. Buddhism, which is one of the biggest religions in the world, originated in Bihar and it is also home to the ancient Nalanda University, which was a centre of learning established during the 5th century. Litti Chokha a remarkable dish which comes from the state of Bihar is not only popular in India today, but has also made a special mark globally. Litti and Chokha are absolutely delicious and is the rustic way of cooking.
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Zhang, Jing, Yunying Ren, and Xiaofan An. "Temporal and spatial features of the palace building space of Qinghai’s Kumbum Monastery and its evolution." PLOS ONE 17, no. 10 (October 20, 2022): e0262155. http://dx.doi.org/10.1371/journal.pone.0262155.
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Kumbum Monastery is the centre of Tibetan Buddhism and religious culture in Qinghai. Its palace buildings are the typical examples of Tibetan Buddhist monastery buildings and living fossils of Tibetan social history. This study selected 12 palace buildings of Kumbum Monastery as the study objects, used typological approaches and numerical method to analyse their spatial features, classified these features into four types (the ring road surrounding Dugang-style palace space, single-sided eaves of the Duguang-style palace space, three-stage palace space with cloisters connecting to Dugang, and other variants) according to their spatial structures, and discussed the temporal evolution of the spatial features from spatial and temporal perspectives to obtain the development process for the palace buildings of Kumbum Monastery. The analysis showed that: 1) Because the Han people migrated to Qinghai, the architectural space of the monastery followed the practices of Tibet in the same period and began to adopt the practices of the Han people under the effect of religious indoctrination and sociopolitical influence of the Ming dynasty. 2) Due to the influence of religious development facilitated by the political environment in the Qing dynasty, all the palace buildings of Kumbum Monastery adopted the practice of monasteries in Lhasa. After being implicated by the political rebellion, the monastery initiated to add the spatial layout elements of the buildings in Qinghai. Therefore, the monastery was obtaining the cues from the Han culture. 3) The dominance of religious significance over the spatial designing of the palace buildings of Kumbum Monastery gradually shifted to the political dominance. This paper revealed the spatial and temporal features and evolution of the palace building space, explored the generation process of the palace buildings space of Tibetan Buddhist monasteries in Qinghai, and provided a reference for the static conservation and dynamic development of Tibetan Buddhist monastery buildings in Qinghai.
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Lau, Ngar-Sze. "Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China." Religions 13, no. 1 (January 10, 2022): 61. http://dx.doi.org/10.3390/rel13010061.
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This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.
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Bakaeva, Elza P. "Новые поступления в Научный архив Калмыцкого научного центра РАН: коллекция семьи Зольвановых как источник по истории калмыцкого буддизма." Монголоведение (Монгол судлал) 13 (December 30, 2021): 504–35. http://dx.doi.org/10.22162/2500-1523-2021-3-504-535.
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Introduction. In 2019, thanks to Dani Savelli, Associate Professor of the University of Toulouse Jean Jaures (Toulouse, France) and Ms. Jacqueline Chasselut, the collection of archival materials of a Kalmyk emigrant family in France was received by the Archive of the Kalmyk Scientific Center. The collection contains unique documents testifying to the life of the Kalmyk diaspora abroad. The purpose of the article is to give a general overview of the collection, as well as to examine it as a source on the history of Kalmyk Buddhism. Results.The Zol´vanovs’ collection, now a part of the records of the Archive of the Kalmyk Scientific Center includes 66 items, such as photographs and copies of photographs, official and personal letters, postcards, Buddhist texts, and images of Buddhist deities (prints, photographs, and postcards). Thus, despite the relatively small size of the collection, it is an important source as an example of a Kalmyk family abroad both in terms of history of Russian emigration and of Buddhism of the Russian peoples. The article publishes some rare photographs illustrative of the ties between the Kalmyk emigrants settled in different parts of the world, as well as of their interaction with Tibetan monasteries.
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James, N. "Interpretation for Odisha’s ‘Buddhist Diamond’." International Review of Social Research 9, no. 1 (June 1, 2019): 65–70. http://dx.doi.org/10.2478/irsr-2019-0007.
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Abstract Cultural heritage tourism in India is growing and it is changing. In Odisha, the archaeological sites of four early Buddhist monasteries are being promoted as a set of attractions. Presentation of monuments entails, first, preservation and then interpretation. Effective interpretation has to take account of the visitors. A case study is made of visitor management and interpretation at Lalitagiri. The measures for preservation there are good but there is little provision for interpretation, even in the new museum. It can no longer be assumed that visitors have the background to understand the original contexts of the displays. Without that, they can hardly make adequate sense of what is presented. Options for improving the quality of interpretation are assessed.
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YOSHIZAKI, Kazumi. "On the Economic Status of the Modern Newari Buddhist Monasteries." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 50, no. 2 (2002): 778–74. http://dx.doi.org/10.4259/ibk.50.778.
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