Academic literature on the topic 'Sanskrit Buddhist literature'
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Journal articles on the topic "Sanskrit Buddhist literature"
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Li, Shenghai. "Between Love, Renunciation, and Compassionate Heroism: Reading Sanskrit Buddhist Literature through the Prism of Disgust." Religions 11, no. 9 (September 15, 2020): 471. http://dx.doi.org/10.3390/rel11090471.
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Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics.
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Mesheznikov, Artiom. "Sanskrit Manuscripts of the Serindia Collection (IOM RAS) as Sources on the History of Buddhism in Khotan." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 29, no. 2 (2023): 13–24. http://dx.doi.org/10.31250/1238-5018-2023-29-2-13-24.
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This paper provides the information about the study of the Sanskrit manuscript fragments kept in the Serindia Collection of the IOM RAS. Among the Buddhist handwritten rarities discovered in the 19th—20th centuries in so-called Serindia Sanskrit manuscripts are of particular importance. Sanskrit originals of Buddhist texts preserved in Central Asian manuscripts represent what little remained of the vast Sanskrit written heritage of ancient and early medieval Buddhism. Sanskrit manuscripts are highly valuable historical sources for studying the history of spread of Buddhism throughout Central Asia and the process of reception of the Indo-Buddhist culture outside India in the first millennium AD. The article focuses on the study of Sanskrit manuscripts, which circulated in Khotan. Among the manuscripts, which constitute the Sanskrit part of the Serindia Collection, written monuments related to Khotan are represented most extensively both in terms of quantity of fragments and volume of preserved texts. A comprehensive study of this part of the Serindia Collection made it possible to classify Sanskrit manuscripts in relation to external characteristics and repertoire, to outline chronologically traceable stages of spread of Buddhism in Khotan and to work out the periodization of the history of Buddhism in this Central Asian subregion.
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İSİ, Hasan. "Budist Uygur Metinlerinde Dinî Bir Terim Olarak ünüş = Skr. niḥsaraṇa İfadesi." Journal of Old Turkic Studies 7, no. 2 (September 5, 2023): 460–74. http://dx.doi.org/10.35236/jots.1311723.
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The article discusses the Old Turkic religious vocabulary and its association with belief systems such as Buddhism, Manichaeism, and Islam. It highlights the role of Uyghurs in embracing Buddhism and creating an extensive body of literature through translation. The Uyghur monks played a crucial role in translating Buddhist concepts into Turkish, carefully selecting terms that corresponded to source languages like Sanskrit, Chinese, and Tibetan. This effort was not limited to Buddhism but also extended to conveying Islamic religious terms using Buddhist terminologies. A central concept in Buddhist teachings is saṃsāra, which refers to the cycle of birth, death, and rebirth within the Indian philosophical framework. The article discusses the Sanskrit term niḥsaraṇa, which signifies ‘escape from saṃsāra’. This term carries various meanings in Sanskrit, such as ‘departure, death, path, solution, and ultimate happiness.’ In the Old Uyghur religious vocabulary, the corresponding term for niḥsaraṇa is ünüš (yol), which directly translates to ‘path’ in Old Turkic. This term is distinctively used within the Buddhist context of the Old Turkic religious vocabulary and is found in various combinations within Buddhist Uyghur texts. The article aims to analyze the thematic interpretations of this expression aligned with Buddhist philosophical systems. It seeks to elucidate how the term is used within Buddhist Uyghur texts, shedding light on its significance within the context of those writings.
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Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology." Chelovek 34, no. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.
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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.
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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.
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Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 10–36. http://dx.doi.org/10.22162/2587-6503-2021-3-19-10-36.
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Introduction. Sanskrit was always perceived by followers of Tibetan Buddhism as the language of sutras and shastras, language of knowledge and culture. This resulted in that Sanskrit used to be extensively studied and taught. Tibetan clerical scholars could not only read Sanskrit but would make repeated attempts of composing original texts in this language. The to be examined Hundred Deities of Tushita guru yoga, a liturgical address to Je Tsongkhapa (1357–1419), is a rare phenomenon in Tibetan Buddhist literature — Tibetan-to-Sanskrit translation. This anonymous text was created approximately in 18th–19th centuries to further be transmitted in a number of xylographic editions across Mongolia and Buryatia up to the early 20th century. Goals. The article seeks to show the Tibetan-to-Sanskrit translation pattern and introduce it into scientific discourse along with due analysis. Materials. The study explores one xylographic Tibetan-to-Sanskrit edition of Hundred Deities of Tushita from Buryatia submitted by A. Kocharov. Results. The work concludes the Tibetan-to-Sanskrit guru yoga text contains multiple grammatical mistakes and inaccuracies when viewed from the perspective of standard Sanskrit. In some sentences the anonymous author does follow rules of Buddhist hybrid Sanskrit, while in others observes no established Sanskrit declension and conjugation norms.
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Cuevas, Bryan Jaré. "Predecessors and Prototypes: Towards a Conceptual History of the Buddhist Antarābhava." Numen 43, no. 3 (1996): 263–302. http://dx.doi.org/10.1163/1568527962598917.
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AbstractThe Buddhist Sanskrit term antarābhava refers quite literally to existence (bhava) in an interval (antarā) and designates the temporal space between death and subsequent rebirth. It is apparent that, among the early schools of Buddhism in India, the status of this intermediate existence inspired considerable controversy. However, in spite of its controversial beginnings, the concept of the antarābhava continued to flourish and to exert a significant force upon the theories and practices of the later Northern Buddhist traditions. Questions concerning the conceptual origins of this notion and its theoretical connections with earlier Indian systems of thought have received little scholarly attention, despite a growing popularity of literature on the subject of death in Buddhist traditions. In this essay the possible links between the early conceptual systems of Hinduism (the Vedic and Upaniṣadic traditions) and Buddhism are examined to determine whether certain theoretical developments in Hinduism may have contributed to the emergence of the Buddhist notion of a postmortem intermediate period. The conclusion is drawn that the early Buddhists, in formulating a concept of the antarābhava, borrowed and reinterpreted elements from Hindu cosmography and mythology surrounding the issue of postmortem transition.
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Appleton, Naomi. "J?taka Stories and Paccekabuddhas in Early Buddhism." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 279–92. http://dx.doi.org/10.1558/bsrv.36764.
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This article explores the role of paccekabuddhas in stories of the Buddha’s past lives (j?taka tales) in early Buddhist narrative collections in P?li and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between samm?sambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in j?taka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks what the liminal status of paccekabuddhas means for their interactions with the Buddha and his past lives as Bodhisatta.
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Sims-Williams, Nicholas. "A Buddhist technical term in Christian Sogdian." Письменные памятники Востока 18, no. 3 (December 28, 2021): 32–36. http://dx.doi.org/10.17816/wmo77332.
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This article surveys the Indian (Sanskrit and Prakrit) loanwords used in the Christian literature in Sogdian, including some which have not been noticed previously. In particular, it discusses a possible borrowing of the Buddhist Sanskrit technical term citta-saṃtāna-, used in a Christian Sogdian text in the sense train of thought
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Fu, Ma. "Unedited Old Uighur Buddhist Literature Preserved in the National Museum of China: the Mahāpratisarā dhāraṇī and ‘On the Three Qualities’." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 4 (December 14, 2022): 563–92. http://dx.doi.org/10.1556/062.2022.00216.
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Two Old Uighur manuscripts housed in the National Museum of China have remained unidentified and unedited since their discovery by Huang Wenbi in 1928–30. A philological study based on examination of the originals is given in this paper. The first manuscript, a fragmentary codex with seven folios, can be identified as an Old Uighur transcription of the dhāraṇī text belonging to the Sanskrit Mahāpratisarā Mahāvidyārājñī. It may have served as a handbook for Uighur Buddhist monks or practitioners to recite the dhāraṇī in public ritual or private practice. The reconstructed Vorlage demonstrates a close relationship with the Tibetan and Tangut versions. A group of blockprint fragments in the Pelliot Collection from Dunhuang can also be identified as coming from the same text. The second manuscript, with 30 lines of text, belongs to a thus far unknown Old Uighur Buddhist treatise related to the qualities conducive to the attainment of ‘entrance into the stream’ (srotaāpattyaṅga) in Buddhist spiritual practice. It is likely a commentary composed by Uighur Buddhists.
Dissertations / Theses on the topic "Sanskrit Buddhist literature"
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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.
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Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.
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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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Jones, Christopher V. "The use of, and controversy surrounding, the term atman in the Indian Buddhist tathagatagarbha literature." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4f7ce66e-6ac1-4bcd-9c98-10f5f087599e.
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The tathāgatagarbha doctrine of Mahāyāna Buddhism affirms the existence of some permanent, significant content of sentient beings that is of the same character as a Buddha. While this alone was an important innovation within Buddhist thought, some of its authors ventured further to deem this significant content an ātman: a ‘self’, in apparent contradiction to the central Buddhist teaching of the absence of self (anātman) in the constitution of all beings. The aims of this thesis are two. Firstly, to examine usage of the term ātman in the Indian tathāgatagarbha sources which develop use of this expression. This entails a close reading of relevant sources (primarily Mahāyāna sūtra literature), and attention to how this term is used in the context of each. These sources present different perspectives on the tathāgatagarbha and its designation as a self; this study aims to examine significant differences between, and similarities across, these texts and their respective doctrines. The second aim is to attempt an account of why authors of these texts ventured to designate the tathāgatagarbha with the term ātman, especially when some of our sources suggest that this innovation received some opposition, while others deem it in requirement of strong qualification, or to be simply inappropriate. It is not my objective to account for whether or not the tathāgatagarbha is or is not implicitly what we may deem ‘a self’ on the terms of Buddhist tradition; rather, I am concerned with the manner in which this expression itself was adopted, and – in light of clear difficulties raises by it – what may have motivated those authors responsible. I argue not only that we can trace the development of this designation across the tathāgatagarbha literature, but also that those authors responsible for its earliest usage adopted an attitude towards non-Buddhist discourses on the self that requires special attention. This, I believe, had its roots in an account of the Buddha and his influence that advances our understanding of one tradition of Mahāyāna Buddhology, and its ambition to affirm its superiority over other Indian religious traditions.
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Yit, Kin Tung. "A study of a stereotyped structure of the path in early Buddhist literature : a comparative study of the Pali, Chinese and Sanskrit sources." Thesis, University of Bristol, 2004. http://hdl.handle.net/1983/82d4de18-ed86-48f6-9382-cd62acadddbb.
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This thesis is a study of one prominent meditative path-structure in early Buddhism. The path-structure is called the 'Stereotyped Structure of the Path' (henceforth SSP) in this study, as it is a list that contains more than twenty items of formulas that are composed in a step-by-step order and according to a definite pattern. The list sequentially presents the stages from initial meditative and related disciplinary practice through to the result of Buddhist final liberation. This thesis is divided into two parts, both of which are based on a comparative study of the different versions of the texts that contain the SSP list. These texts include the materials transmitted in Pali, Sanskrit, and Chinese sources. The four Nikayas, the four Agamas and the Sarighabhedavastua re our primary concern. Part I examines the appearances of the SSP list as a whole entity, while Part II examines the members of the list individually. Many forms of the list are found throughout the early Buddhist canon. The most common form of the list presents a complete and longest version, which occurs in considerable numbers of text in DN/DĀ and MN/MĀ. There are also other forms of the list scattered in many other texts. Some of them have a shortened form in terms of the length, which present a partial form of the list with items missing. In a number of cases these shorter lists are combined with items that are not seen in the standard SSP list. All these accounts are examined in Part I, and a thorough comparison is undertaken. The applications of these lists and their broad distribution across various texts have significant implication. The wide-ranging use of the SSP list brings us to consider whether we could discover the origin of the SSP list in these numerous instances. Through a careful investigation several possibilities have been considered. Part II is dedicated to a comprehensive study on the components of the SSP list, namely the SSP formulas. Ten of such formulas are examined in full detail and others are summarized in the Appendices. The presentation and content of the formulas reveal interesting points while doing a comparative study through many different texts. The implications of the variation as well as the similarity of the formulas in various texts indicate some significant points. They imply information regarding how the fixed units of expression have been applied successfully, in terms of the transmission of the list. These fixed units from the SSP formulas work well not only due to a certain level of flexibility in their employment but also under a remarkable fixity of the arrangement. The conclusion drawn from this suggests that this fixity, which is in fact governed by the underlined fundamental principle of the path-structure, has lead the SSP list - as seen all over the canon - to a highly consistent and coherent presentation. This is so regardless of the great deal of variations found in many occurrences. This message is in turn of crucial importance in assisting our understanding of the nature of the composition and transmission of Buddhist oral literature.
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Sun, Minyan. "A comparative study of the triadic relation between time, identity and language in the works of Julio Cortázar, Marcelo Cohen and Nāgārjuna." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278672.
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While current scholarship acknowledges the influence of Buddhist ideas on Julio Cortázar’s fiction, critical analysis of this element of his work does not often engage in depth with Buddhist thought. Buddhism is frequently characterised as something mystical or mythical when read in relation to the works of Cortázar. This approach leads to an insufficient reading of the highly important notion of the ‘centro’ in Rayuela (1963), whose symbolism, evoking a dynamic equilibrium, may be more successfully explored with closer reference to Buddhist philosophy. The Argentine author Marcelo Cohen has also engaged with Buddhist ideas in his works; his Buda (1990), a biography of the historical Buddha, testifies to this interest. Again, however, this aspect has not received full attention in critical scholarship. Given the importance of the use of negation in Cohen’s literature, comparing Cohen with Buddhist philosophy can enrich our understanding of many aspects of his works, such as his treatment of relationality. I have chosen to compare both Argentine authors with the Indian Buddhist philosopher Nāgārjuna, who is considered the founder of the Madhyamaka school, which is particularly associated with the theory of ‘emptiness’ (‘śūnyatā’). Nāgārjuna’s philosophy is cited directly in Cortázar’s poem ‘Canción de Gautama’ and Cohen’s Buda and informs a number of these writers’ other texts. The main body of the thesis is divided into three sections. These examine the triadic relation between time, identity and language, with each section focusing more on one of these three aspects in turn. The three chapters and three authors will be drawn together to form a new reading of the role of negation.
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Goldstein, Elon. "Ethics and Religion in a Classic of Sanskrit Drama: Harṣa's Nāgānanda." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11099.
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Seton, Gregory Max. "Defining wisdom : Ratnākaraśānti's Sāratamā." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:9c168639-e2f8-4550-b515-e93a41c95045.
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This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.
Books on the topic "Sanskrit Buddhist literature"
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Bhattacharji, Sukumari. Buddhist hybrid Sanskrit literature. Calcutta: Asiatic Society, 1992.
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Kāmeśvaranātha, Miśra, and Kendrīya-Tibbatī-Ucca-Śikṣā-Saṃsthānam, eds. Glimpses of the Sanskrit Buddhist literature. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 1997.
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Yuyama, Akira. Buddhist Sanskrit manuscript collections =: BauddhasaNmskr̥tabhāshh̄astalikhitapustakālayaḥ : a bibliographical guide for the use of students in Buddhist philology. Tokyo: International Institute of Buddhist Studies, 1992.
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Shakya, Miroj. Catalogue of digitized rare Sanskrit Buddhist manuscripts. Rosemead, CA: University of the West, 2010.
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Kendrīya-Tibbati-Ucca-Śikṣā-Saṃsthānam), International Symposium on the Language of Sanskrit Buddhist Texts (1991. Aspects of Buddhist Sanskrit: Proceedings of the International Symposium on the Language of Sanskrit Buddhist Texts, Oct. 1-5, 1991. Saranath, Varanasi: Central Institute of Higher Tibetan Studies, 1993.
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Bālā, Añju. Saṃskr̥ta-vaibhavam. Dillī: Saṃskr̥ta Saṅgīta Kalā Prakāśana, 2001.
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I, Vorobʹeva-Desi͡atovskai͡a M., ed. The St. Petersburg Sanskrit fragments: Buddhist manuscripts from Central Asia. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2015.
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Kuan, Tse-fu. Mindfulness in early Buddhism: New approaches through psychology and textual analysis of Pali, Chinese, and Sanskrit sources. Abingdon: Routledge, 2007.
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Steinkellner, Ernst. Texte der erkenntnistheoretischen Schule des Buddhismus: Systematische Übersicht über die buddistische Sanskrit-Literatur II = systematic survey of Buddhist Sanskrit literature II. Göttingen: Vandenhoeck & Ruprecht, 1995.
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India) International Seminar on "Sanskrit on the Silk Route" (2013 Delhi. Sanskrit on the silk route. New Delhi: Bharatiya Vidya Bhavan, 2016.
Find full textBook chapters on the topic "Sanskrit Buddhist literature"
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Muldoon-Hules, Karen. "Stories of Lived Buddhism in Sanskrit Literature." In The Oxford Handbook of Lived Buddhism. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197658697.013.3.
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Abstract Scholars of South Asian Buddhism have traditionally depended on archaeology, art history, epigraphy, and textual studies, with a heavy reliance on canonical texts. In recent years, narrative literature, once considered relatively insignificant, has become an important focus of study because it offers important evidence for Buddhism for the first millennium ce. A long-overlooked collection of Buddhist narratives, the Avadānaśataka, yields some significant information on Buddhist practices and gender ratios. Fully a third of this collection is devoted to monks and nuns who become arhats. The seventh chapter, in particular, displays an unusual focus on lay donations made to a stūpa dedicated to the Buddha Vipaśyīn, suggesting such a stūpa may have been located at or near the redaction site for this collection.
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Appleton, Naomi. "Jātaka Stories and Paccekabuddhas in Early Buddhism." In Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins, 305–18. Equinox Publishing, 2019. http://dx.doi.org/10.1558/equinox.33398.
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This article explores the role of paccekabuddhas in stories of the Buddha’s past lives (jātaka tales) in early Buddhist narrative collections in Pāli and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between sammāsambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in jātaka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks what the liminal status of paccekabuddhas means for their interactions with the Buddha and his past lives as Bodhisatta.
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Stainton, Hamsa. "Stotra Literature." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 27–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0002.
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This chapter presents an overview and analysis of stotra literature in South Asia from three different angles: definition, classification, and history. It first reviews recent descriptions of the stotra genre and offers a working definition for the present study. Then it considers some of the factors that can be used to classify and analyze this voluminous and diverse corpus. In doing so, it highlights many of the most salient and recurring features of stotra literature overall. Finally, it surveys the history of stotra literature in South Asia, highlighting key texts, authors, and periods of development, such as the relationship between stotras and Vedic hymns, political eulogies (praśasti), and vernacular devotional (bhakti) poetry, the early history of Buddhist and Jain stotras, and hymns by or attributed to famous authors like Śaṅkara. Overall, the chapter highlights the diversity, flexibility, and persistent appeal of stotra literature across regions and traditions over the millennia.
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Huntington, C. W. "Candrakīrti’s Madhyamakāvatārabhā ya 6.86–97: A Madhyamaka Critique of Vijñānavāda Views of Consciousness." In Buddhist Philosophy, 309–19. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195328165.003.0028.
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Abstract Candrakīrti (c. 600–650) is one of the most highly regarded Indian Buddhist philosophers. Within the Tibetan tradition, Candrakīrti’s understanding of Madhyamaka is considered authoritative, and the Madhyamakāvatāra, or Entry into the Middle Way, is routinely consulted as the definitive introduction to his ideas. In conformity with the mnemonic form of classical Sanskrit philosophical literature, the basic text of the Madhyamakāvatāra is composed in a series of metered verses (kārikā-s); each of these aphoristic verses is then accompanied by a commentary (bhās.ya) that unpacks its meaning in the larger context of the whole. This format is reflected in the excerpt I have translated here.
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Bronner, Yigal, and Whitney Cox. "Sanskrit Poetics through Dandin’s Looking Glass." In A Lasting Vision, 253—C5.P246. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197642924.003.0006.
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Abstract This chapter narrates the history of Sanskrit poetic theory (Alaṅkāraśāstra) from the perspective of Dandin’s Mirror of Literature (Kāvyādarśa). It begins with a brief discussion of Dandin’s predecessors and their potential influence on him. Then follows an analysis of Dandin’s reception in Kashmir, home to a series of theorists who dominated the field of poetics beginning in the eighth century. The heart of the chapter is dedicated to Dandin’s most significant commentator, the tenth-century Sinhalese Buddhist monk Ratnashrijnana. It shows how this commentator responded to and extended fundamental aspects of the Mirror such as its openness and modularity. The chapter also shows Ratnashrijnana as steeped in both the world of Sanskrit court literati and that of the Buddhist community and its literature and values. The chapter concludes by the responses to the Mirror by a host of later medieval and early modern thinkers, most significantly King Bhoja (r. ca. 1010–1055) and Appayya Dikshita (ca. 1520–1592).
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Hōkei, Izumi. "The Hymn on the Life and Vows of Samantabhadra." In Lay Buddhism and Spirituality: From Vimalakīrti to the Nenbutsu Masters, 121–32. Equinox Publishing, 2014. http://dx.doi.org/10.1558/equinox.22090.
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The importance of the Hymn on the Life and Vows of Samantabhadra has been well known in Japan since early days, not only from the doctrinal point of view but as a piece of Buddhist Sanskrit literature accessible to Japanese scholars. The author's object in editing the Hymn is to produce a perfect Sanskrit text as far as the present source of information and the facility of obtaining the material and the scholarship of the present editor permit. 1 Jiun 慈雲 (1718–1804) and his followers were among the foremost students of the text.
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Li, Shenghai. "Two Mirrors, Fleeting Reflections." In A Lasting Vision, 466—C9.P265. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197642924.003.0010.
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Abstract This chapter traces Dandin’s Mirror of Literature (Kāvyādarśa) in East Asia. Although the Mirror was never adapted into premodern Chinese, indirect knowledge of it and of Sanskrit poetics more generally can be deduced. The chapter follows three extended moments of cultural exchange between South Asia and East Asia. The first phase consists of the earliest (pre-Dandin) wave of translations of Buddhist literature into Chinese, where knowledge of Sanskrit ornaments (alaṅkāra) is demonstrable. The second is found in an early ninth-century anthology of Chinese poetics by the Japanese scholar Kukai who had studied in China; his Mirror of Literature and Treasury of Mysteries has suggestive parallels with Dandin’s Mirror, especially in its discussion of literary flaws and of patterns of syllabic repetition. The third was under the auspices of Song emperor Taizong (927–997), when Indian visual poetry stimulated the development of Chinese counterparts, with some striking parallels to Dandin.
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Garfield, Jay L. "Introduction to the Commentary." In The Fundamental Wisdom of the Middle Way, 87–99. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195103175.003.0029.
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Abstract Nāgārjuna’, who lived in South India in approximately the second century C.E., is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. He is the founder of the Madhyamika, or Middle Path schools of Mahayana Buddhism. His considerable corpus includes texts addressed to lay audiences, letters of advice to kings, and the set of penetrating metaphysical and epistemological treatises that represent the foundation of the highly sceptical and dialectical analytic philosophical school known as Madhyamika. Most important of these is his largest and best known text, Mūlamadhyamakakārikiāliterally Fundamental Verses on the Middle Way). This text in turn inspires a huge commentarial literature in Sanskrit, Tibetan, Chinese, Korean and Japanese. Divergences on interpretation of Mūlamadhyamakakārikiāoften determine the splits between major philosophical schools. So, for instance, the distinction between two of the three major Mahayana philosophical schools, Svatantrika-Madhyamika and Prasangika-Madhyamika reflect, inter alia, distinct readings of this text, itself taken as fundamental by scholars within each of these schools.1
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"Tantalising Traces of the Labours of the Lotsāwas: Alternative Translations of Sanskrit Sources in the Writings of Rje Tsong Kha Pa." In Proceedings of the Tenth Seminar of the IATS, 2003. Volume 4: Tibetan Buddhist Literature and Praxis, 149–82. BRILL, 2006. http://dx.doi.org/10.1163/9789047411673_009.
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"Chapter V. Sukhāvatī As A Generalized Religious Goal In Sanskrit Mahāyāna Sūtra Literature." In Figments and Fragments of Mahayana Buddhism in India, 154–89. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824874629-007.
Full textConference papers on the topic "Sanskrit Buddhist literature"
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Tushinov, Bair, Snezhana Garmaeva, and Irina Van. "GLOSSARY DROPLETS OF NECTAR BY THE BURYAT SCHOLAR RINCHEN NOMTOEV: UNKNOWN SOURCE IN CLASSICAL MONGOLIAN WRITING." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.38.
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The article is devoted to Rinchen Nomtoev’s previously unexplored work in the Old Mongolian script — a small glossary to his own commentary on the nitishastra by the ancient Indian philosopher Nagarjuna A Drop That Feeds People. Rinchen Nomtoev was the abbot of a Buddhist temple and was engaged in enlightenment of the Buryat people, publishing dictionaries, commentaries on Buddhist texts. The glossary discussed in the article was intended for ordinary laymen and was written to clarify terms that are difficult to understand. R. Nomtoev transfers complex terms in tracing paper to the Buryat-Mongolian script from Sanskrit, Tibetan and Chinese.
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.
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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.