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Journal articles on the topic 'Sanskrit Buddhist literature'
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1
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.
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Silk, Jonathan A. "A Brief Introduction to Recent Chinese Studies on Sanskrit and Khotanese (Chiefly Buddhist) Literature." Indo-Iranian Journal 64, no. 1 (March 29, 2021): 51–64. http://dx.doi.org/10.1163/15728536-06401002.
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Abstract The past decade has seen the appearance of a number of Chinese publications relevant to the readership of the Indo-Iranian Journal. This article briefly introduces some of those publications, dealing mostly with Buddhist sources, primarily in Sanskrit, Khotanese and Middle Indic.
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Jacoby, Sarah H. "The science of sensual pleasure according to a Buddhist monk: Ju Mipam's contribution to kāmaśāstra literature in Tibet." Bulletin of the School of Oriental and African Studies 80, no. 2 (June 2017): 319–37. http://dx.doi.org/10.1017/s0041977x17000490.
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AbstractOf all the myriad aspects of Indian learning to be incorporated into Tibetan Buddhist scholarship, one of the least likely would seem to be the Indian science of sensual pleasure, kāmaśāstra. Even so, we do find traces of Sanskrit kāmaśāstra transposed into Tibetan Buddhist idiom. The most innovative example is the Treatise on Passion (’Dod pa'i bstan bcos) written by Ju Mipam Jamyang Namgyel Gyatso (1846–1912). This article investigates the reasons why the polymath monastic scholar Ju Mipam included kāmaśāstra in his expansive literary output, as well as his sources and influences for doing so. It argues that Mipam's work builds on an intertextuality already apparent in late medieval Sanskrit tantric and kāmaśāstric works, but one that took on new importance in the context of the non-biased outlook (Tib. ris med) that characterized Ju Mipam's nineteenth-century eastern Tibetan milieu.
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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Translations of Buddhist Sutras in the Nanbeichao Period Southern and Northern Kingdoms, 420–589." Herald of an archivist, no. 1 (2022): 11–23. http://dx.doi.org/10.28995/2073-0101-2022-1-11-23.
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Translation of Buddhist texts from Sanskrit into Chinese was of great importance for spreading and emergence of Buddhism in China. And yet the history of these texts translation has not yet received a sufficiently complete and comprehensive coverage in the Russian literature. The relevance of studying this topic is determined by importance of studying the centuries-long process of translating Buddhist literature into Chinese for understanding the history of Buddhism in China. It was one of the most important factors in transformation and Sinification of Buddhism in the country. This article is devoted to the least known period in the history of Buddhist texts translation, i.e. the period of Nanbeichao (Southern and Northern Kingdoms, 420–589). This period is of particular importance for the history of Buddhism in China, since it was then that social, cultural, and religious fodder had developed for emergence of schools of Chinese Buddhism, which marked the definitive formation of Buddhism in China. The article is to study the translation activities of Buddhist missionaries in the Southern and Northern Kingdoms. Therefore, it sets several tasks: to analyze the process of translating Buddhist literature in both kingdoms; to determine the continuity and differences between translations of the specified period and those of the previous eras; and to assess their historical significance. The solution to these problems rests on the method of systematic and comparative analysis. The article shows that, despite the difference in political, economic, and social situations in both kingdoms, translation activities did not differ much. They followed translation traditions of the Eastern Jin period (316–420). Much attention was paid to translation of the Yogachara school literature, reflecting the development of Buddhism in India. Attention was also paid to translation of the Mahayana texts, which played a huge role in the formation of philosophical and soteriological principles of Chinese Buddhism. The research has introduced into scientific use some little-known translations of Buddhist sources and named their translators. It has been revealed that, in the period under review, the greatest importance was attached to repeated translations, which indicated the further improvement of translation technique. It has been determined that re-translations played an important role in the shaping of doctrines of the schools of Chinese Buddhism. The study concludes that the history of translation of Buddhist texts in the Nanbeichao period is a valuable source for studying not only history of Buddhism of the period, but also social and political history of medieval China. It can clarify many issues related to adaptation of the Indian Buddhism values to the Chinese cultural environment.
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Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 16, no. 1 (June 15, 1999): 119–21. http://dx.doi.org/10.1558/bsrv.v16i1.14688.
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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben von Heinz Bechert. 10 Lieferung: kukkura/gandu-praticchadana - bearbeitet von Michael Schmidt und Siglinde Dietz. Vandenhoeck & Ruprecht, Göttingen 1998. I-III, 81, 160 pp. DM 54.
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Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischer Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 14, no. 2 (June 16, 1997): 190–92. http://dx.doi.org/10.1558/bsrv.v14i2.14864.
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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischer Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben vin Heinz Bechert. 9. Lieferung: ka / kukkutyandavat - bearbeitet von Michael Schmidt und Siglinde Dietz. Vandenhoeck & Ruprecht, Göttingen 1996. I-IV, 1-80 pp. DM 54.
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CHEN, HUAIYU. "Newly Identified Khotanese Fragments in the British Library and Their Chinese Parallels." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 2 (April 2012): 265–79. http://dx.doi.org/10.1017/s1356186312000156.
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AbstractThis article identifies three Khotanese fragments in the British Library – IOL Khot 25/4, IOL Khot 147/5 (H. 147 NS 106) and Khot missing frags. 3 – as Agrapradīpadhāraṇī, Mahāvaipulya-buddha-Avataṃsaka-sūtra-acintya-visaya-pradesa and Hastikakṣyā, since their parallels have been found in the Chinese canon. The first identification adds one more dhāraṇī text to the current Khotanese Buddhist corpus. The second identification provides a better understanding of the Buddhist connection between Khotan and Central China. The Chinese version was translated by a Khotanese monk named Devendraprajña. The second identification indicates that the text Hastikakṣyā has a Khotanese translation, in addition to a Sanskrit version and two Chinese translations. In sum, this article sheds new light on Buddhist literature in Khotanese and its connection with Buddhist literature in Chinese.
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Kim, Young-Jae. "Reconstructing Pure Land Buddhist Architecture in Ancient East Asia." Religions 12, no. 9 (September 14, 2021): 764. http://dx.doi.org/10.3390/rel12090764.
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Pure land comes from the Indian term “sukha,” which means welfare and happiness. However, in East Asia, Buddhism has been associated with the theological concepts of the immortal realm in the bond of death and afterlife. This study reviews detailed conception of Pure Land architecture in Sanskrit literature, as well as Buddhist sutras. The thesis notes that the conceptual explanation of Pure Land architecture, which describes the real world, becomes more concrete over time. Such detailed expression is revealed through the depiction of the transformation tableau. Hence, through Pure Land architecture situated on Earth, this research shows that Buddhist monks and laypeople hope for their own happy and wealthy settlement in the Pure Land. The building’s expression of transformation tableaux influences the layout and shape of Buddhist temples built in the mundane real world at that time. Moreover, this study notes that Bulguksa Monastery is a cumulative product of U-shaped central-axis arrangements with courtyards, terraced platforms, high-rise pavilions, and lotus ponds, plus an integrated synthesis of religious behaviors by votaries as a system of rituals. Further, it merges pre-Buddhist practices and other Buddhist subdivisions’ notions with Hwaeom thought, in comparison with Hojoji and Byodoin Temples that follow the Pure Land tradition.
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Szántó, Péter-Dániel. "Buddhist Homiletics on Gambling (*Saddharmaparikathā, Ch. 12)." Indo-Iranian Journal 65, no. 4 (November 30, 2022): 340–87. http://dx.doi.org/10.1163/15728536-06504002.
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Abstract The paper focuses on the 12th chapter of the *Saddharmaparikathā, a Buddhist homileticians’ guidebook containing sample sermons, dealing with the topic of gambling (dyūta). I edit, translate, and discuss the chapter with an introduction that includes a short overview of gambling in Sanskrit literature at large. The anonymous author is dismissive of gambling in all its forms, whether it is practised for material gain, for mere pleasure, and even if studied as an art. In spite of its exiguity, his discussion of the topic is, as far as we are aware, the most comprehensive in classical Buddhist literature.
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (August 10, 2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.
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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the later semantic connotations of the concept nian 念, which––in most translated literature––represents synonyms for the term sati (Pāli) or smrti (Sanskrit), from which it is translated into awareness (in most Indo-European languages) or mindfulness (in English). Based on the analysis of these two aspects the author showed the specifics of the modification of the term mindfulness in Chinese meditative practices as they were formed in the Buddhism of the Chan 禪 School. The various understandings of this concept are shown through the contrast of the interpretations of the notion of nian 念 in the North and South Schools of Chan Buddhism.
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Cai, Jiafeng, and Yuan Tao. "A study on the biography of master’s life – A. von Staël-Holstein." OOO "Zhurnal "Voprosy Istorii" 2023, no. 1-1 (January 1, 2023): 96–107. http://dx.doi.org/10.31166/voprosyistorii202301statyi17.
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Alexander Wilhelm Freiherr Stael von Holstein is a famous orientalist, buddhist, linguist and social activist. He has served as Professor of Sanskrit at Peking University, Professor of Chinese Literature at Harbin University and Institute of China-India Research (Beijing) successively, and his academic achievements are profound and profound. This article is hoped that this research will increase the audience for this famous scholar.
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Kharanutova, Darima Sh, Larisa B. Budazhapova, and Nikolay S. Baikalov. "Заимствованная буддийская лексика бурятского языка в историко-лингвистическом освещении." Монголоведение (Монгол судлал) 15, no. 4 (December 25, 2023): 742–56. http://dx.doi.org/10.22162/2500-1523-2023-4-742-756.
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Introduction. The article is devoted to Buddhist terms, which represent a significant layer in the lexical system of the Buryat language. The borrowed Buddhist vocabulary of the Buryat language is the result of the enteringprocessof Buddhist terms into the Buryat language taken place over centuries. It was not stable, it, like any process, had periods of decline and activity. Of course, borrowing of Buddhist terms is a consequence of the development of Buddhist ideas. The main purpose of the study is to describe the features of borrowed Buddhist terms, which are the result of an inextricable connection between the process of their appearing in the Buryat language and the history of Buddhism popularization among the Mongolian–speaking peoples. The objectives of the study include: 1) justification of intensification periods of entering the Buddhist terms into the lexicological system of the Buryat language against a historical background; 2) a brief historical and linguistic description of periods of the mass appearance of the Buddhist terms; 3) identification of the peculiarities of the semantics of individual borrowings belonging to different periods of borrowing and different donor languages. Results. Based on the historical and linguistic facts, the authors justify the validity of the allocation of periods of appearing of Buddhist terms associated with periods of intensive development of Buddhism. The study showed that in the first period of borrowing Buddhist terms of the Buryat language, their guides were the Sogdian and Uighur languages: from Sanskrit and Tibetan they fell into Sogdian, then into Uighur. It was only after Uighur that they appeared in the Mongolian languages through the old-written Mongolian language. In the second period, Buddhist terms came directly from the Tibetan language to the Buryat language, in some cases the Mongolian language was the intermediary. The third period of intensification of the appearance of Buddhist terms is characterized by the revival of previously borrowed words. The authors conclude that the features of Buddhist terms depend on the donor language, while the roads along which they came to the Buryat language also play an important role: directly or through an intermediary language, orally or in writing.
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Shomakhmadov, Safarali. "The Tangut Dhāraṇīs Collection in Siddhaṃ Script from the IOM RAS. Part III." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 28, no. 2 (December 2022): 3–10. http://dx.doi.org/10.31250/1238-5018-2022-28-2-3-10.
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The article completes the introduction into scientific circulation of two Tangut xylographs, containing Dharanis Collections, from the manuscript collection of the IOM RAS. The Dharani text (SI 6564) is a reverse reconstruction of the “Sanskrit original” from the Chinese phonetic transcription. This publication contains the xylograph facsimile and the text transliteration. The discrepancy between the text of the Tangut xylograph SI 6564 and the well-known Sanskrit texts, as well as the Chinese versions of the spells contained in the Chinese Buddhist canon, is indicated.
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Lundysheva, Olga V. "A fragment of a Tocharian B text concerning the conversion of Uruvilvā-Kāśyapa." Written Monuments of the Orient 6, no. 1 (August 25, 2020): 56–70. http://dx.doi.org/10.17816/wmo34966.
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This article is a full edition of two fragments of a Tocharian B manuscripts kept in thePetrovsky sub-collection of the Serindian Collection of the IOM RAS with a text of Buddhist content related to the conversion of Uruvilvā-Kāśyapa. The article provides the full transliteration and transcription of the text, as well as the provisional translation. Assumptions are made regarding the Sanskrit and Tocharian B literature parallels.
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Chowdhury, Sanjoy Barua. "Buddhist Concept of Paṭiccasamuppāda Based on Pāli Manuscripts." Poligrafi 27, no. 105/106 (December 29, 2022): 3–20. http://dx.doi.org/10.35469/poligrafi.2022.336.
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The concept of Paṭiccasamuppāda is regarded as one of the most profound and subtle teachings imparted by the historical Buddha (563–483 BCE) since the inception of his teachings. In addition to its doctrinal record in the mainstream Buddhist languages of the Pāli and Sanskrit traditions, the Buddhist concept of Paṭiccasamuppāda has been evolved by numerous scholars over 2600 years and contributed to uplifting doctrinal components in many dialects in South and Southeast Asia. Prior to the Pāli tradition and Nikāya manuscripts, the paper aims to clarify the genesis of Paṭiccasamuppāda, including its meaning, annotated translation, interpretation, and doctrinal significance. An in-depth study of this research reveals why and to what degree the Pāli tradition values the thought of Paṭiccasamuppāda as articulating its insight on how to attain the path of ultimate liberation from a Buddhist perspective.
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D, Burnee. "To the problem of translation on Buddhist words and terms." Translation Studies 10, no. 1 (2022): 46–50. http://dx.doi.org/10.22353/ts20220105.
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Many words and terms of Buddhism have entered the vocabulary of Mongolian literature and enriched the Mongolian language. They are inseparable from the culture of the Mongolian people. This paper analyzes some examples of Mongolian words and terms borrowed from Sanskrit and Tibetan and their English translation in the “Sutra of the Wise and the Foolish,” “Tears of a Venerable Lama,” and “Tales of an Old Lama”. It also compares the translation experience of S.Frey, De.Natsagdorj, and Ch. Bawden. This paper concludes that along with linguistic competence, the knowledge of culture is vital regarding the translation of words and terms of Buddhism.
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Orofino, Giacomella. "On the Dissemination of Buddhist Tantras in Tibet. A Historical Introduction." Annali Sezione Orientale 83, no. 1-2 (August 15, 2023): 130–53. http://dx.doi.org/10.1163/24685631-12340143.
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Abstract This study outlines the phases of dissemination and development of the Buddhist tantras in Tibet. Analysing the earliest imperial catalogues, we trace, among the Buddhist scriptures that were translated from Sanskrit and Chinese into Tibetan, the first tantric texts that spread to Tibet. We then examine the doxographies and the classifications of the various categories of tantras conceived by Tibetan scholars over time, which converged in the process of formation and compilation of the different Tibetan canons of the “New” and of the “Ancient” schools. The gter ma phenomenon is analysed, considering it the way in which tantric Buddhist doctrines have been redefined over time, to adapt to various historical changes. Finally we take into consideration the creation of the Bon tantric literature, its classification and organisation in the Bon canon that, despite its development outside the mainstream schools, played an important role in the religious history of Tibet.
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Salomon, Richard. "“Gāndhārī Hybrid Sanskrit”: New Sources for the Study of the Sanskritization of Buddhist Literature." Indo-Iranian Journal 44, no. 3 (2001): 241–52. http://dx.doi.org/10.1163/000000001791615145.
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Irfan Julianto, Anggun khoerun Nisa, Sinta Farikhah Febriyanti, and Zecky Ridwan. "Analysis of the History of the Islamization of Java." HISTORICAL: Journal of History and Social Sciences 1, no. 1 (November 6, 2022): 1–6. http://dx.doi.org/10.58355/historical.v1i1.1.
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The Javanese people or more precisely the Javanese people, in cultural anthropology, are people who in their simple lives use the Javanese language with various dialects for generations. The Javanese people are those who live in the areas of Central Java and East Java, and they come from both regions. This dynamism is the belief that what they have built is the result of adaptation to struggle with nature. This Javanese culture is continuously maintained by the nobility and the nobility or Javanese intellectuals. The two cultures have their own characteristics. The peasant culture living in the countryside is a small tradition that is still dominated by the oral tradition, while the aristocratic culture has developed a tradition of writing by utilizing Hindu Buddhist religious literature. Java is Sufi Islam, namely Islam which is easily accepted and absorbed into Javanese syncreticism. And of course To me, the Sufi Islam that Peacpck meant was none other than Islam spread by walisogo figures. Islam is the source and values of shari'a law. Prior to Hinduism and Buddhism, prehistoric Javanese society had embraced beliefs that matched animism and dynamism. People's view of life is directed towards the formation of a numinous unity between the real world, society and the supernatural realm which is considered sacred. Hindu-Buddhist influences in Javanese society are expansive. alone had an effect on the religious system. Scholars who understood Sanskrit were finally able to process Hindu-Buddhist letters to write Javanese.
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Mesheznikov, Artiom V. "Two Unpublished Fragments of the Sanskrit Suvarṇabhāsottama-sūtra in the Serindia Collection (IOM, RAS)." Written Monuments of the Orient 9, no. 1(17) (June 25, 2023): 61–81. http://dx.doi.org/10.55512/wmo121873.
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Two newly identified fragments of the Sanskrit Suvarṇabhāsottama-sūtra from Central Asia are stored in the St. Petersburgs Serindia Collection of the IOM, RAS under the call numbers SI 3045 and SI 4646. The uniqueness of the Central Asian Sanskrit manuscript rarities lies in the fact that they represent the earliest known version of this popular Buddhist text of the Mahāyāna tradition. Found in the Southern oases of the Tarim Basin in a rather fragmented condition, the manuscripts of the Sanskrit Suvarṇabhāsottama-sūtra written in the Brāhmī script are currently scattered among various manuscript depositories of the world. Among the manuscripts of the Sanskrit part of the Serindia Collection eight fragments of this Sūtra have been identified so far, and this article aims to introduce two previously unpublished fragments. The fragments are parts of the pothi type folios of paper containing on both sides ten lines in Sanskrit recorded in the so-called Early Turkestan Brāhmī, and paleography permits to date these two manuscripts to the 5th c. AD. The set of codicological and paleographic features (the same number of lines and line spacing, identical writing style and form of Brāhmī akṣaras, similar paper characteristics and width of the fragments) allows to suggest that both fragments could belong to the folios of one and the same manuscript of Suvarṇabhāsottama-sūtra, or at least that they were created in one scriptorium. Moreover, these fragments also reveal similarities with other manuscripts of this sūtra in the Serindia Collection. The introduction of these newly identified Sanskrit fragments into scientific circulation will provide additional material for solving the problems related to the source studies of the Suvarṇabhāsottama-sūtra.
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Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 19, no. 1 (January 21, 2002): 64–67. http://dx.doi.org/10.1558/bsrv.v19i1.14417.
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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben von Heinz Bechert. 11. Lieferung: gata/caturmahabhautika-editor: Michael Schmidt; contributors to the 11th fasc.: S. Dietz, P. Kieffer-Pülz, M. Schmidt. Vandenhoeck & Ruprecht, Göttingen 1999. 161-240 pp. 12. Lieferung: caturmaharajakayika/jv(alad-a)rcih-sikhopama - contributors to the 12th fasc.: J. Chung, S. Dietz, P. Kieffer-Pülz, M. Schmidt. V & R, Göttingen 2000. I-III, 241-320 pp. 13. Lieferung: jvalana/trayo-dasa(n) - contributors to teh 13 fasc.: J. Chung, S. Dietz, M. Schmidt. V & R, Göttingen 2001, I-II, 321-400 pp. Each fasc. DM 56.
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Silk, Jonathan A. "The story of Dharmaruci In the Divyāvadāna and Kemendra's Bodhisattvāvadānakalpalatā." Indo-Iranian Journal 51, no. 2 (2008): 137–85. http://dx.doi.org/10.1163/000000008789916336.
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AbstractOf the myriad tales found in Indian Buddhist literature, the story of Dharmaruci is, from many points of view, among the more interesting, engaging as it does iconic themes of incest and patricide. A great deal may be said about this story, particularly in comparison with the tale of Mahādeva, the schismatic monk blamed by some for the initial rupture in the Buddhist monastic community roughly a century after the death of the Buddha. Any detailed study of this story, as of any such story, however, naturally requires the best possible textual sources. The present contribution, therefore, is dedicated in the first place to an effort to establish the textual basis for the Dharmaruci story in Indian sources in Sanskrit, as found in the Divyāvadāna collection, and upon that basis in Kemendra's Bodhisattvāvadānakalpalatā.
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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.
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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.
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Shomakhmadov, Safarali H., and Jens-Uwe Hartmann. "A Sanskrit Manuscript in Proto-Śāradā Script: Fragments of Āryaśūra’s <i>Jātakamālā</i>." Written Monuments of the Orient 9, no. 1(17) (June 25, 2023): 50–60. http://dx.doi.org/10.55512/wmo430377.
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The article continues a series of publications of Sanskrit manuscript fragments written in the Proto-Śāradā script and kept in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (IOM, RAS). This article contains passages of stories from the Garland of Jātakas (Jātakamālā) by Āryaśūra. The article argues that the fragment from the Serindia Collection of the IOM, RAS belongs to the same manuscript as folios from the Turfan Collection (Berlin, Germany) and the Lshun Museum (Dalian, PRC). All these scattered folios, which appear in different collections, used to be parts of one and the same manuscript of Āryaśūras Jātakamālā. The Sanskrit fragment of the Mahābodhi-jātaka from the Serindia Collection of the IOM, RAS, analyzed in this article, is a passage from a dispute between a Bodhisattva and various Indian teachers, in which the Buddhist ascetic refutes the arguments of his opponents.
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Szántó, Péter-Dániel. "Asbestos and Salamander in India." Indo-Iranian Journal 63, no. 4 (November 11, 2020): 335–70. http://dx.doi.org/10.1163/15728536-06304002.
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Abstract The present paper, an homage to B. Laufer’s “Asbestos and Salamander” (1915), adds South Asia to the story of a remarkable Eurasian cultural meme meant to explain the presence of fire-proof cloth after its manufacturing technology was forgotten, namely that asbestos was the fur of a mythical animal. I argue that none of our Sanskrit dictionaries contain the correct meaning of the term agniśauca, which does indeed mean asbestos. The widely shared motif explains why in Sanskrit literature too we have animals (a nondescript mṛga) by the same name. I examine textual passages from kāvya, purāṇas, as well as Buddhist sūtras and śāstras, to elucidate this topic. I also cite some evidence that in the period between the 9th and the 11th c. some areas of India still possessed knowledge of asbestos manufacturing. However, as for where and when the correlation was first made, I must leave the question open.
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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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Shomakhmadov, Safarali H., and Jens-Uwe Hartmann. "Recent Insights into a Manuscript of Ornate Poetry from Toyoq: A new Fragment of Mātṛceṭa’s <i>Varṇārhavarṇa</i>." Written Monuments of the Orient 8, no. 2 (January 27, 2023): 58–70. http://dx.doi.org/10.55512/wmo112468.
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The article continues a series of publications of the Sanskrit manuscript fragments written in the Proto-Śāradā script, kept in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. The authors introduce into scientific circulation a fragment of the Varṇārhavarṇa, the work of the famous Buddhist thinker and poet Mātṛceṭa. The article provides the paleographic analysis of the manuscript fragment, as well as brief information about the author, his works, the Varṇārhavarṇa structure. The article provides transliteration and translation of the fragment.
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Apple, James B. "Redaction and Rhetoric in Mahāyāna Sūtras." Indo-Iranian Journal 58, no. 1 (2015): 1–25. http://dx.doi.org/10.1163/15728536-05700036.
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This article examines a newly discovered and recently published Sanskrit manuscript of the Jayamatiparipṛcchāsūtra (“Inquiry of Jayamati”) and documents its relationship, previously unrecognized, as part of the Śūraṃgamasamādhisūtra (“The Concentration of Heroic Progress”). While both texts are classified as Mahāyāna sūtras, the Jayamatiparipṛcchā depicts its content as spoken by the Buddha while the Śūraṃgamasamādhi represents exactly the same content, spoken by Jayamati, as a “lower” view of the Buddha’s teachings. As the modern study of Mahāyāna sūtra literature has produced only a handful of confirmed cases of shared textual material between sūtras, the identification documented here provides important evidence for how authorial communities compiled and redacted “Mahāyāna” Buddhist texts.
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Kaur, Smriti, and Seema Rani. "History & Evolution of Shadachakra –A Review of Literature." International Research Journal of Ayurveda & Yoga 06, no. 06 (2023): 131–39. http://dx.doi.org/10.47223/irjay.2023.6622.
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Popular is the term shadachakra which literally originated from two words, shadis representing numerical value six and chakra is wheel or circle which are basically the centres of consciousness which channelize the human potential energy. But the number and description are different according to different philosophies and tantras. The concept took origin from Rigveda, and then the Upanishads(especially yoga Upanishadwhich are 17 in number) put a light on it. The concept is more related to tantra shastra than yoga. So yogic classical text (except Shiva Samhita) does not mention it in systematized format. Buddhist texts have some different description. Sat-chakra Nirupanais 15thcentury classical Sanskrit text which describes the chakrain the way we know it today. Christopher Hills correlates it with rainbow body and also mentionedthe scientific explanation for the same. This is a review article on history and evolution of shadachakra with brief description of literature present on it both classical as well as modern books. And surely this effort will help to recollect the knowledge of chakradispersed in various text easily.
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Thornton, Elizabeth. "“Go Home, Purūravas”: Heterodox Rhetoric of a Late Rigvedic Dialogue Hymn." Journal for the History of Rhetoric 22, no. 2 (May 2019): 208–22. http://dx.doi.org/10.5325/jhistrhetoric.22.2.0208.
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ABSTRACT This essay attempts to de-link the study of the Rigveda from both colonial philology and ongoing Hindu nationalist projects. It brings the rhetoric of form, especially as theorized by Kenneth Burke, to open up space for critics and commentators with a broader range of relationships to Brahmanical liturgy. To further the goal of delinking, it first narrows the scope of analysis to dialogue hymns, which are reminiscent of debates found within Buddhist conversion narratives rendered in versified Sanskrit. It then centers formal linguistic figures that these two layers of Sanskrit poetry have in common. Finally, conceptualizing these formal devices, it uses analytic categories from a South Asian critical tradition (alaṃkāraśāstra). Framed and constrained in this manner and applied to the (ex-)lovers’ quarrel of Purūravas and Urvaśī (in R.V. 10.95), a Burkean analysis reveals an exchange that both satisfies the “appetites” and allays the concerns of conservative audiences, who otherwise might fear that their wives could follow Urvaśī’s example and happily part with their wedded partners-in-sacrifice.
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Lange, Gerrit. "Cobra Deities and Divine Cobras: The Ambiguous Animality of Nāgas." Religions 10, no. 8 (July 26, 2019): 454. http://dx.doi.org/10.3390/rel10080454.
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In South Asia, cobras are the animals most dangerous to humans—as humans are to cobras. Paradoxically, one threat to cobras is their worship by feeding them milk, which is harmful to them, but religiously prescribed as an act of love and tenderness towards a deity. Across cultural and religious contexts, the Nāgas, mostly cobra-shaped beings, are prominent among Hindu and Buddhist deities. Are they seen as animals? Doing ethnographic fieldwork on a Himalayan female Nāga Goddess, this question has long accompanied me during my participant observation and interviews, and I have found at least as many possible answers as I have had interview partners. In this article, I trace the ambiguous relationship between humans, serpents and serpent deities through the classical Sanskrit literature, Hindu and Buddhist iconographies and the retelling of myths in modern movies, short stories, and fantasy novels. In these narrations and portrayals, Nāgas are often “real” snakes, i.e., members of the animal kingdom—only bigger, shape-shifting or multi-headed and, curiously, thirsty for milk. The article focuses on those traits of Nāgas which set them apart from animals, and on those traits that characterize them as snakes.
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Fiveyskaya, Anastasiya V. "Period-specific differences of style in Haribhaṭṭa’s “Garland of Jātakas” and in the “Avadāna-Śataka” (based on the deer jātaka)." Vestnik of Kostroma State University 27, no. 4 (December 23, 2021): 138–43. http://dx.doi.org/10.34216/1998-0817-2021-27-4-138-143.
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The article examines the evolution of style traced in Sanskrit literature during the development of the genre of jātaka – the story of a previous life of Buddha – at an early stage of the genre's existence, represented by the anonymous collection “Avadāna-Śataka” (around 2nd century AD), and at the stage of the developed author literature, an example of which is the “Garland of Jātakas” by Haribhaṭṭa (4th to 5th centuries AD). The pre-literary jātaka in the Pali language is fairly well studied, while the literary works we consider here, being significant for the tradition, have hardly been studied in Russian science at all. Consideration of “Avadāna-Śataka” was carried out using the approaches of epic studies applied by Pavel Grintser to the “Mahābhārata” and “Rāmāyana”, which allowed us to reveal here the traces of the formulaic style characteristic of the oral existence of texts. These traces, however, are residual and indicate the stylisation of the text to the oral style of the pre-literary jātakas included in the Buddhist canon. In general, the text style is simple and monotonous; repetitions, catalogues and formulae are often found in it. We find a clear contrast to this picture in Haribhaṭṭa’s “Garland of Jātakas”, where features of the high court Sanskrit literature of the classical period (4th to 5th centuries AD) are obvious, to which this work has been proved to belong by indirect evidence. The article is devoted to a comparative analysis of the two literary works from the standpoint of historical poetics.
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Kılıç Cengiz, Ayşe. "Fragments of the Old Uyghur Uṣṇīṣavijayā Dhāraṇī in the Serindia Collection of the IOM, RAS." Archiv orientální 90, no. 2 (October 27, 2022): 333–50. http://dx.doi.org/10.47979/aror.j.90.2.333-350.
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The Uṣṇīṣavijayā dhāraṇī, considered a Buddhist text about the Goddess Uṣṇīṣavijayā and her dhāraṇī, is known as one of the most important texts in the Old Uyghur translation literature. It occupies a central position as a dhāraṇī text in South Asian, Central Asian, and East Asian Buddhism. Apart from Old Uyghur, it appears in a variety of languages and scripts, including Sanskrit, Tangut, Tibetan, Chinese, and Mongolian. The text is appraised as particularly beneficial for eliminating karmic obstacles and evil paths, annihilating hostility, disasters, demons, and scourges, relieving beings of suffering and bringing them happiness, prolonging their well-being, and increasing their longevity. It is also believed to increase wisdom, obliterate hells, and provide a chance to be born in Buddha heaven, called Sukhāvatī, or other pure lands. This paper deals with the edition of newly identified fragments of the Uṣṇīṣavijayā dhāraṇī in Old Uyghur preserved in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (IOM, RAS). The fragments presented belong to the same blockprint edition produced during the Mongolian period. The study includes the transliteration, transcription, and translation of these fragments within the context of a semantic sequence of the text. The version on the fragments is compared with versions in other languages to reveal differences between texts. Finally, a reconstructed text is presented.
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Formigatti, Camillo A. "Walking the Deckle Edge." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 101–40. http://dx.doi.org/10.1558/bsrv.31643.
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The article presents a preliminary survey of textual reuse in Nepalese collections of j?takas and avad?nas, focusing in particular on three works: the Avad?na?ataka, the Divy?vad?na, and the Dv?vi??atyavad?nakath?. The reassessment of the manuscript tradition of these three Sanskrit collections, based on Nepalese manuscripts and Tibetan translations, sheds more light on the role of scribes in the creation of these collections and of the Nepalese avad?nam?l? literature. In particular, the great role played in the 17th century by the Nepalese scribe and scholar Jayamuni in shaping the text of the Avad?na?ataka, the Divy?vad?na, and many other Buddhist narrative works is brought to light. The result of this preliminary survey shows that a study of this type of collections based on the available critical editions should be rethought in the light of the specific character of their manuscript and textual transmission in medieval and early modern Nepal.
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Mirnig, Nina. "Early Strata of Śaivism in the Kathmandu Valley." Indo-Iranian Journal 59, no. 4 (2016): 309–62. http://dx.doi.org/10.1163/15728536-05904001.
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The Sanskrit liṅga pedestal inscriptions produced in the Kathmandu Valley during the Licchavi period between 466 and 645 CE are the earliest dated sources for local Śaiva religious activities. This article aims at a comprehensive survey and analysis of this group of inscriptions, examining (1) their material aspects and locations, (2) donative patterns and related social and economic features, such as the prominent agency of merchants and women of high rank, and (3) religious concepts linked to the spiritual and soteriological reasons for establishing the liṅgas, as expressed in the donative formulas. In addition, these formulas will be compared to contemporaneous prescriptive literature (e.g. the Śivadharmaśāstra) as well as to Buddhist donative practices. As will be shown, the Pashupatinath temple emerged as a key site in the propagation and shaping of liṅga worship, with the accumulation of wealth and related socio-religious activities contributing to the appearance of local Pāśupata groups and the elevation of Pashupatinath’s status to that of a national shrine.
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Jha, Gautam Kumar. "Indic Elements in Indonesian Arts and Literature: Shared Heritage Between India and Indonesia." Heritage of Nusantara: International Journal of Religious Literature and Heritage 11, no. 1 (June 28, 2022): 40–61. http://dx.doi.org/10.31291/hn.v11i1.632.
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Indic-Belt or the Greater India is the geographical region where Bharat’s knowledge tradition spread and influenced the local community in terms of language, culture, religions, practices and social values. Southeast Asia, especially Indonesia has been the region that received more Indic knowledge than any other parts of the world due to the easy accessibility to the land and sea routes. This Indic influence is visible in many art forms and folklore due to a long period of rules of Hindu-Buddhist kingdoms. This study aims at exploring the presence of Indic elements in Indonesian artworks, old buildings and folklore. This paper is based on a qualitative descriptive study in which the data was collected through literature study. The study found that Indian epics such as Ramayana and Mahabharata have greatly influenced the literary tradition in Indonesia, as it was present in the forms of puppets, woodcrafts, painting and batik. In addition, Indonesian-present vocabulary ‘Esa’ (singular) to describe the concept of oneness of God came from the Sanskrit word ‘ish’ which was carried out by the Indic permeate to Indonesia. The study suggests that with such influence of Indic culture and tradition to Indonesia, both Indonesia and India shared similar heritage and hence steps to strengthen the cultural bonds between the two nations need to be built and maintained.
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Regan, Julie. "Pleasure and Poetics as Tools for Transformation in Aśvaghoṣa’s mahākāvya." Religions 13, no. 7 (June 22, 2022): 578. http://dx.doi.org/10.3390/rel13070578.
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Why does Aśvaghoṣa (c. second century C.E.), the first known author of a Buddhist literary work, choose a literary genre (mahākāvya) with erotic scenes and elaborate poetic language to present the truth that leads to liberation? This question, which has puzzled and fascinated scholars since the first known translations of Buddhacarita and Saundarananda, is often answered by turning to a statement Aśvaghoṣa makes, which suggests that such methods are necessary to reach his worldly audience, who are interested only in pleasure and not liberation. Dismissed as mere sugarcoating for “the bitter truth” of the Buddhist doctrine, the impact of the pleasures and poetics of Aśvaghoṣa’s work upon the reader has rarely been explored. Methods emphasizing a hermeneutic approach to scholarship, focused on interpreting what such works have to say, has meant less attention to what these works do to transform readers (their poetics). However, new attention to the literary aspects of Aśvaghoṣa’s mahākāvya, a genre of long-form narrative literature known for its poetic features, as well as recent scholarship on the Sanskrit courtly culture for which it was produced, suggest pleasure is a central feature. In this article I argue that comparative analysis of the dramatic structure of Buddhacarita and Saundarananda demonstrates that Aśvaghoṣa uses his ability as a dramatist to employ rasa, pleasurable aesthetic experiences, staged to gradually transform the minds of readers. I argue that as the plots of Buddhacarita and Saundarananda unfold, and the Buddha and his brother Nanda go from erotic and ascetic scenes to the sites of liberation, readers are engaged and moved in ways that refine their perceptions, introducing forms of concentration and insight not unlike the Buddhist practices depicted in these works.
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Ha, Do Thu. "Localizing India’s Values of Ramayana in Southeast Asia- The Case of Hikayat Seri Rama." International Journal of Religion 5, no. 11 (June 14, 2024): 910–20. http://dx.doi.org/10.61707/4vqpgs68.
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Intercultural communication is the communication among different cultures, different communities with different lifestyles and worldviews, which is a dispensable and unavoidable trend. The Ramayana is one of the largest ancient epics in world literature and has had an important influence on later Sanskrit poetry and Hindu life and culture because it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rama, Sita, Lakshmana, Bharata, Hanuman and Ravana are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia. There are many versions of the Ramayana in Indian languages, besides Buddhist, Sikh and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese and Malaysian versions of the tale. The paper analyzes the characteristics on receiving Indian culture in the case of Seri Rama - the Malay literary adaptation of the Hindu Ramayana epic in the form of a hikayat such as the receiving methods, principles in selecting, acquiring and localizing Indian cultural values.
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Lyulina, Anastasiya G. "Этимология иероглифа 佛 и рецепция буддизма в Китае." Oriental studies 15, no. 1 (April 15, 2022): 158–68. http://dx.doi.org/10.22162/2619-0990-2022-59-1-158-168.
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ntroduction. The etymology of the Chinese character 佛 (fó) shows that not only phonetics but also morphology of the character proper, as well as its interpretation in ancient Chinese texts, serve important factors of its use to translate the concept of ‘Buddha’ from Sanskrit Indian sutras. Goals. Etymological analysis of the hieroglyph 佛 with identification of early meanings based on citations from classical philosophical writings will reveal reasons for the primary use of the character 佛 in translations, in contrast to other assonant lexemes (e.g., 浮). Insights into historical and cultural backgrounds, peculiarities of the dissemination of Buddha’s teachings and beginnings of Chinese translation studies prove instrumental in emphasizing the influence of these processes on subsequent development of the new meaning. Materials. The study analyzes Chinese etymological and explanatory dictionaries, language databases and Chinese historical texts, as well as materials presented in works of linguists and historians. Results. The sign 佛 had been used in Taoist and Confucian literature long before the arrival of Buddhism in China. Its etymological and semantic analyses, interpretations of main meanings discovered in philosophical texts make it possible to show origins of the new meaning of the hieroglyph 佛 ‘Buddha’ and its use in translations. The history of development of the pictophonetic 佛 involves a cognitive aspect of linguoregional studies and reflects the complex process of Buddhist teachings adaptation in China, as well as the formation of Chinese translation studies in the context of interaction between India, China and domains of Tokharistan (Xiyu states) in the earliest centuries AD.
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Kumar, Salla Vijay. "Psycho-physical representations of Sari among indian women in 2022." Revista de Ensino em Artes, Moda e Design 7, no. 3 (September 6, 2023): 1–26. http://dx.doi.org/10.5965/25944630732023e2404.
Full textAbstract:
The history of the traditional uncut Indian garment, the Sari, can be traced back to the Indus Valley Civilization, which emerged during 2800-1800 BC in northwest India. Mention of the sari evolved from śāṭikā in Sanskrit, appearing in Hindu and Páli Buddhist literature during the 6th century BC as a female garment. The study relied on a random sample of 50 women, most of whom were working women, to assess their opinions on wearing a sari and to explore the various reasons that influence the purchase intention or frequency of use among Indian women. The study concluded that among women aged from less than 25 years old to 75 years old, most find pleasure in wearing the sari in various ways. The most important aspects are fabric purity and quality, while some women worried about movement/walking and repeated use. It is important to emphasize that the participants in this study appreciated the use of the sari and did not report significant problems regarding the way of wearing it in front of spectators. While 6% of women were unable to wear a sari, 96% said they would miss their sari if it went missing.
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Acri, Andrea. "On birds, ascetics, and kings in Central Java Rāmāyana Kakawin, 24.95–126 and 25." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 4 (2010): 475–506. http://dx.doi.org/10.1163/22134379-90003611.
Full textAbstract:
In the first part of the paper I introduce stanzas 95-126 of Sarga 24 and the whole of Sarga 25 of the Old Javanese Rāmāyaṇa, which present the most difficult and least understood pieces of poetry in the whole of Old Javanese literature. The two sections, displaying a close relationship between each other on account of several shared lexical items and corresponding motifs, describe in allegorical terms animals, birds and plants in order to satirically represent ascetic and political characters of mid-9th century Central Java. Because of their idiosyncratic language and style, and because of their allegorical content which find no correspondences in the Bhaṭṭikāvya or other Sanskrit versions of the Rāmāyaṇa, they have been for long regarded as a ‘corpus alienum’ in the poem. The thesis of interpolation was criticized by Hooykaas (1958a/b/c), who, however, did not rule out the possibility of their having been composed by a ‘second hand’. Having tried to distinguish the various textual layers that characterize those sections, I turn to analyse their contents along the lines set out in the masterful article by Aichele (1969) ‘Vergessene Metaphern als Kriterien der Datierung des altjavanischen Rāmāyaṇa’, discussing the allegories depicted there in comparison with the contemporary Śiwagṛha metrical inscription. By taking into account additional Old Javanese textual and visual documents, I suggest a fine-tuning for some of the identifications advanced by the German scholar. In particular, I argue that the character of Wibhīṣaṇa (instead of Lakṣmaṇa, as argued by Aichele) in the poem could allegorically represent King Rakai Kayuwaṅi, and that the satirical descriptions of various kinds of water-birds of the heron family deceiving the freshwater fishes are to be taken as a critique directed to historical figures representing covert agents of the Śailendra prince Bālaputra disguised as Śaiva (and not Buddhist) ascetics. My conclusion is that the satirical themes displayed in the stanzas represent a case of ‘localization’ of materials widespread in Sanskrit literature, which should be taken into due consideration in order to understand the identity and religious affiliation of the ascetic figures allegorically represented in Sargas 24 and 25.