Log in

Relevant bibliographies by topics / Tibetan Buddhism / Journal articles

To see the other types of publications on this topic, follow the link: Tibetan Buddhism.

Journal articles on the topic 'Tibetan Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Tibetan Buddhism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Zreik, Mohamad. "Tibetan Buddhism: artistic, literary, and social legacy." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 3, no. 1 (2024): 25–52. http://dx.doi.org/10.18326/ijoresh.v3i1.25-52.

Full text

Abstract:

Since the 7th century, Tibetan culture and society have been profoundly influenced by Buddhism. This paper aims to explore how Buddhism has shaped Tibetan aesthetics, music, literature, and social structures and to understand its enduring role in Tibetan identity and history. Employing a qualitative research methodology that includes historical analysis, textual interpretation, and ethnographic studies, the paper investigates the development of a unique Tibetan aesthetic tradition, the establishment of monasteries and the monastic system, and the translation and creation of Buddhist texts. Fin

APA, Harvard, Vancouver, ISO, and other styles

2

Tuladhar, Ushnish Tara. "A Brief History of Buddhism in Tibet." Journal of Buddhist Studies (T.U.) 1, no. 1 (2024): 107–20. https://doi.org/10.3126/jbuddhists.v1i1.75075.

Full text

Abstract:

According to Tibetan Buddhist history, there is a legend that Buddhism was first introduced in Tibet in the 4th century A.D. in the reign of King Lha Thothori gNyan bTsan. However, historians claims that Buddhism entered at the time of King Srong-btsan-sgam-po in the 7thcentury A.D. The purpose of this paper is to provide a summary of the major historical occurrences that shaped Tibetan Buddhism. The aim of the paper is to examine how Buddhism was introduced to Tibet during the seventh century. Through an analysis of relevant literature, I intend to shed light on the development of Buddhism th

APA, Harvard, Vancouver, ISO, and other styles

3

Caple, Jane. "Rethinking Tibetan Buddhism in Post-Mao China, 1980–2015." Review of Religion and Chinese Society 7, no. 1 (2020): 62–91. http://dx.doi.org/10.1163/22143955-00701004.

Full text

Abstract:

The literature on Tibetan Buddhism in post-Mao China presents a bifurcated history: ethnic nationalism and (traditional) identity are foregrounded in scholarship on the revitalization of Tibetan Buddhism in Tibet; consumption and/or (global) modernism are emphasized in studies of its spread in Sinophone China. Although there are considerable historical and social differences between these different constituencies, these characterizations do not fully capture the social differences, as well as convergences, that have shaped everyday engagements with Tibetan Buddhism among Tibetans and Chinese.

APA, Harvard, Vancouver, ISO, and other styles

4

Jones, Alison Denton. "Contemporary Han Chinese Involvement in Tibetan Buddhism: A Case Study from Nanjing." Social Compass 58, no. 4 (2011): 540–53. http://dx.doi.org/10.1177/0037768611421134.

Full text

Abstract:

One of the most striking trends in urban Chinese Buddhism is the adoption of elements of Tibetan Buddhism by ethnically Han Chinese Buddhists. The author offers a preliminary exploration of this phenomenon. Focusing on regular lay Buddhists, she describes the characteristics of Han involvement with Tibetan Buddhism and explores the reasons for this trend. The author combines a structural perspective that focuses on how Tibetan Buddhism is supplied in eastern cities with a cultural perspective that examines how the appeal of Tibetan Buddhism is constructed for a Han Chinese audience.

APA, Harvard, Vancouver, ISO, and other styles

5

İsi, Hasan. "Tibet Etkili Budist Uygur Metinlerinde Bir ‘Kadın’ Temennisi: Erkek Formunda Yeniden Doğum." Journal of Old Turkic Studies 9, no. 1 (2025): 68–87. https://doi.org/10.35236/jots.1598275.

Full text

Abstract:

In Tibetan Buddhism, ‘woman’ is depicted, Dharma is at the center of what is said and religious symbols are positive towards ‘woman’. Images of enlightened female Buddhas frequently appear in the visual arts of Tibetan Buddhism. Spiritual enlightenment in religious teaching, practiced predominantly on the basis of liberated female symbolism, is applicable to both men and women. But considering the history of Buddhism, it can be seen that in Theravāda and Mahāyāna Buddhism, ‘woman’ is in the background and is especially excluded from the teachings and community. ‘Woman’, who does not have a hig

APA, Harvard, Vancouver, ISO, and other styles

6

Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.

Full text

Abstract:

Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Archite

APA, Harvard, Vancouver, ISO, and other styles

7

Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (2021): 932. http://dx.doi.org/10.3390/rel12110932.

Full text

Abstract:

During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monas

APA, Harvard, Vancouver, ISO, and other styles

8

Jing, Linlin. "Environmental Metamorphosis: An Analysis of the Causes of the Differences between the Female Views of Tibetan Buddhism and Chinese Buddhism." International Journal of Education and Humanities 14, no. 3 (2024): 153–59. http://dx.doi.org/10.54097/6376mr16.

Full text

Abstract:

By analyzing the formation of Buddhist view of women in ancient India and the development of Buddhism after it was introduced into different regions of China, the author explores the differences between Tibetan Buddhism and Chinese Buddhist view of women and the reasons for their formation. In Tibetan Buddhism, women 's status is higher, and men and women are relatively equal; the status of women in Han Buddhism is relatively low. The view of women in Han Buddhism is influenced by Confucianism. Although there is the concept of equality between men and women, it still shows that men are superio

APA, Harvard, Vancouver, ISO, and other styles

9

An, Hoang Ngoc, and Stephen Christopher. "Queer Practices in Tibeto-Vietnamese Vajrayana." Journal of Vietnamese Studies 20, no. 1 (2025): 13–44. https://doi.org/10.1525/vs.2025.20.1.13.

Full text

Abstract:

This essay analyzes how young urban elites spiritualize their LGBTQI+ sexualities through the recent popularization of Tibetan Buddhism in Vietnam. New market conditions have commodified Tibetan Buddhism as an alternative to normative Mahayana practices. For the cohort in this study, a tension has emerged between the perceived inadequacies of state-run Vietnamese Buddhism and Tibetan Buddhism, the latter of which is experienced as individualizing, fast, elite, and wealth-attracting. The essay focuses on three interrelated case studies of lived religiosity: how a Vietnamese-run Tibetan Buddhist

APA, Harvard, Vancouver, ISO, and other styles

10

Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism." Inner Asia 10, no. 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.

Full text

Abstract:

AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The su

APA, Harvard, Vancouver, ISO, and other styles

11

Shmushko, Kai. "Between the Tibetan Plateau and Eastern China—Religious Tourism, Lay Practice and Ritual Economy during the Pandemic." Religions 14, no. 3 (2023): 291. http://dx.doi.org/10.3390/rel14030291.

Full text

Abstract:

This article presents various institutional responses of Buddhist groups and leaders to COVID-19, adding a focus on how Tibetan Buddhist practitioners in China have responded to the pandemic. In particular, it examines the predicament of practitioners of Tibetan Buddhism. The article focuses on the material characteristics of Tibetan Buddhism and how they were manifested among Han Chinese urbanites during the pandemic through (1) a teleological inquiry, which looks into the concept of merit (sk: puñña, ch: gongde) 功德, and (2) an organizational inquiry, which explores the modalities in which Ha

APA, Harvard, Vancouver, ISO, and other styles

12

Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.

Full text

Abstract:

Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill.

APA, Harvard, Vancouver, ISO, and other styles

13

Han, Enze, and Christopher Paik. "Dynamics of Political Resistance in Tibet: Religious Repression and Controversies of Demographic Change." China Quarterly 217 (November 26, 2013): 69–98. http://dx.doi.org/10.1017/s0305741013001392.

Full text

Abstract:

AbstractIn a novel approach to studying political mobilization among ethnic Tibetans in China, this article addresses two key questions. First, considering the Chinese state's repressive policies towards Tibetan Buddhism, what role does religion play in fomenting Tibetan political resistance? Second, what implications can be drawn from the changing ethnic demography in Tibet about the conflict behaviour of Tibetans? Using various GIS-referenced data, this article specifically examines the 2008 Tibetan protest movements in China. The main results of our analysis indicate that the spread and fre

APA, Harvard, Vancouver, ISO, and other styles

14

Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (2023): 110. http://dx.doi.org/10.3390/rel14010110.

Full text

Abstract:

Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious e

APA, Harvard, Vancouver, ISO, and other styles

15

Bertschinger, Dolores Zoé. "Die Lebenslegende Milarepas als „Wimmelbild“." Asiatische Studien - Études Asiatiques 78, no. 2 (2024): 267–310. http://dx.doi.org/10.1515/asia-2024-0003.

Full text

Abstract:

Abstract In this article I present a systematic approach to the study of traditional Tibetan Buddhist murals painted in the second half of the 20th century. For more than 20 years there have been calls in Tibetan studies and Tibetan art history to research contemporary Tibetan Buddhist art. Although there have been a number of contributions on modern Tibetan art, where and how today traditional Tibetan Buddhist paintings are produced and received in monastic contexts is far less the subject of research. I therefore present the example of a mural in a Tibetan Buddhist monastery in Kathmandu pai

APA, Harvard, Vancouver, ISO, and other styles

16

Badmaev, V. N. "“An Intellectual Pilgrimage to Buddhism”." Asia & Africa today, no. 12 (December 15, 2024): 73–76. https://doi.org/10.31857/s0321507524120092.

Full text

Abstract:

On 12–14 August, the II International Buddhist Forum “Traditional Buddhism and Challenges of Modernity” was held in Ulan-Ude – a significant and important event for all countries of the Buddhist world. The following goals of the Forum were outlined: to update the understanding of Buddhist culture, philosophy and practice in the conditions of modern society; to strengthen international ties of Buddhists; to give new impetus to scientificeducational and cultural cooperation of Buddhist organizations of different countries. The scientific program of the Forum became a kind of “intellectual pilgri

APA, Harvard, Vancouver, ISO, and other styles

17

Scherer, Burkhard. "Macho Buddhism: Gender and Sexualities in the Diamond Way." Religion and Gender 1, no. 1 (2011): 85–103. http://dx.doi.org/10.1163/18785417-00101005.

Full text

Abstract:

Western Tibetan Buddhist movements have been described as bourgeois and puritanical in previous scholarship. In contrast, Ole Nydahl’s convert lay Karma Kagyu Buddhist movement, the Diamond Way, has drawn attention for its apparently hedonistic style. This article addresses the wider issues of continuity and change during the transition of Tibetan Buddhism from Asia to the West. It analyses views on and performances of gender, sexual ethics and sexualities both diachronically through textual-historical source and discourse analysis and synchronically through qualitative ethnography. In this wa

APA, Harvard, Vancouver, ISO, and other styles

18

Smyer Yü, Dan, and Zhen Ma. "Buddhist Faces of Indigenous Knowledge in Highland Asia: Rethinking the Roots of Buddhist Environmentalism." Religions 16, no. 3 (2025): 367. https://doi.org/10.3390/rel16030367.

Full text

Abstract:

This article is written as part of the ongoing multidisciplinary inquiry into how ecologically focused Buddhism is and whether or not the faith-based “Buddhist ecology” and the natural scientifically conceived discipline of ecology—which studies the relation of organisms to their physical environments—communicate well and are mutually complementary with each other. It addresses these questions by linking regionally specific Buddhist traditions with modern Buddhism and Buddhist studies in the West, which are, respectively, known for initiating Buddhist environmentalism in the public sphere and

APA, Harvard, Vancouver, ISO, and other styles

19

Pang, Rachel. "Contemporary Tibetan Buddhist Rimé Response to Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (2020): 21–34. http://dx.doi.org/10.1558/isit.40148.

Full text

Abstract:

In a world where communities across the globe are becoming increasingly interconnected, encounters with diverse cultures and faiths are inevitable. How can diverse communities approach these encounters in a way that fosters dialogue rather than conflict, peace rather than war? Specifically, in the context of Buddhism, how should Buddhists relate to religious diversity in a way that simultaneously remains faithful to their own spiritual traditions while being openminded and respectful towards the beliefs and practices of others? One of the most well-known Buddhist responses to religious diversi

APA, Harvard, Vancouver, ISO, and other styles

20

Siklós, Bulcsu. "Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors. David Snellgrove." Buddhist Studies Review 7, no. 1-2 (1990): 145–49. http://dx.doi.org/10.1558/bsrv.v7i1-2.15832.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Pomelova, Yulia. "Protest actions of the Tibetans in the People's Republic of China." Конфликтология / nota bene, no. 2 (February 2021): 42–50. http://dx.doi.org/10.7256/2454-0617.2021.2.35553.

Full text

Abstract:

This article examines the methods of protest actions of the Tibetans residing in the territory of the People's Republic of China. The inability for legal self-organization and representation of the interests of ethnic minorities in the public space of PRC leads to the emergence of new forms of expressing protest moods, such as social network movements. Tibetan Buddhism is an important element of integration and construction of the identity of Tibetan society, which intensifies both positive and negative effects of China&rsquo;s religious policy, and thus, causes various forms of disturbanc

APA, Harvard, Vancouver, ISO, and other styles

22

Erendzhenova, Yulia. "Astrology as Sacred Ecological Knowledge in the Tibetan Buddhist Tradition." Oriental Studies 17, no. 1 (2024): 213–23. http://dx.doi.org/10.22162/2619-0990-2024-71-1-213-223.

Full text

Abstract:

Introduction. The identification of specific responses generated by religious traditions to present-day global challenges actualizes the rethinking of astrology as a traditional understanding of the world structure and influence of natural forces on man in Tibetan Buddhism. Goals. The study attempts an evaluation of astrology as a form of sacred knowledge in the Tibetan Buddhist tradition from the perspective of understanding its principles of ecology. Materials and methods. To facilitate this, the work employs a systematic approach of cultural anthropology according to which sacred astrologic

APA, Harvard, Vancouver, ISO, and other styles

23

İSİ, Hasan. "The ‘Fire Ritual’ in Buddhist Uyghurs: Homa (in the Evidence of Tantric Turkish Buddhism Texts)." Journal of Old Turkic Studies 6, no. 2 (2022): 365–94. http://dx.doi.org/10.35236/jots.1137374.

Full text

Abstract:

Homa, a fire ritual of Vedic origin, is a popular religious practice adapted from Hinduism to Esoteric Buddhism. Homa, seen in meditation and yoga practices in Tibetan Buddhism, is a ritual that aims to reach wisdom and enlightenment, which is represented in Buddhist Tantras in particular, Agni, the god of fire. The homa ritual is also known as a performance that involves the building of a fire at an altar and the burning of offerings over it. Predominantly in Tibetan Buddhism, the practice of homa, visualized with a maṇḍala, takes place under the guidance of masters of teaching called Guru or

APA, Harvard, Vancouver, ISO, and other styles

24

Emory-Moore, Christopher. "Branding a New Buddhist Movement: The New Kadampa Tradition's Self- Identification as "Modern Buddhism"." Journal of Global Buddhism 21 (January 1, 2020): 11–28. https://doi.org/10.5281/zenodo.4030961.

Full text

Abstract:

This article examines the New Kadampa Tradition's North American missionary deployment of the epithet "Modern Buddhism" in publicity, text, and teaching. I argue that while "Modern Buddhism" branding supports the NKT's international growth by promoting its founder's teachings as universally accessible and not Tibetan, those teachings are more continuous with traditional Geluk doctrine than with David McMahan's (2008) portrayal of Buddhist modernism. Specifically, I find minimal evidence of detraditionalization, demythologization, and psychologization in the NKT founder's 2011 book Modern Buddh

APA, Harvard, Vancouver, ISO, and other styles

25

D'Rozario, Priyanka, and Sunil K. Mishra. "Contemporary Tibetan Literature in English: Witnessing Exile." International Journal of English Literature and Social Sciences ISSN: 2456-7620 5, no. 2 (2020): 441–45. https://doi.org/10.22161/ijels.52.18.

Full text

Abstract:

For a very long time, Tibetan scholarship had been much focused on mysticism, spirituality, philosophy and religion. Tibetan medicine had also found its due place in the vast corpus of Tibetan studies. This linearity of development of Tibetan literature that had started with the advent of Buddhism in the 7th century,was brought to an abrupt pause and the course of its progress was altered when Tibet was violently occupied by the People’s Republic of China in 1959. Although a major portion of this tradition has Buddhist teachings as its chief motif, the diversity within the Tibetan litera

APA, Harvard, Vancouver, ISO, and other styles

26

Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.

Full text

Abstract:

Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious

APA, Harvard, Vancouver, ISO, and other styles

27

Sherburne, Richard, and David Snellgrove. "Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors." Journal of the American Oriental Society 109, no. 1 (1989): 153. http://dx.doi.org/10.2307/604377.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.

Full text

Abstract:

In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administra

APA, Harvard, Vancouver, ISO, and other styles

29

Baumann, Martin (Author). "Global Buddhism: Developmental Periods, Regional Histories and a New Analytical Perspective." Journal of Global Buddhism 2 (January 1, 2001): 1–43. https://doi.org/10.5281/zenodo.1323520.

Full text

Abstract:

For the first time in its history, Buddhism has become established on virtually every continent. During the twentieth century, Buddhists have set foot in Australia and New Zealand, in the Southern region of Africa, and in a multitude of European countries, as well as in South and North America. Just as Buddhism in no way forms a homogenous religious tradition in Asia, the appearance of Buddhism outside of Asia is likewise marked by its heterogeneity and diversity. A plurality of Buddhist schools and traditions is observable in many thus-denoted "Western" countries. The whole variety

APA, Harvard, Vancouver, ISO, and other styles

30

Kong, Lingkai. "The Sacred Federation of Tibet and the Mongol Empire." Histories 4, no. 4 (2024): 557–74. https://doi.org/10.3390/histories4040029.

Full text

Abstract:

This article re-examines the history of the Mongol Empire’s rule over Tibet, analyzing the complex institutional and religious relationships between the Mongol Empire and Tibet from an innovative perspective. We find that, unlike its military conquests in other parts of the world, the Mongol Empire actually formed a kind of federation with Tibet based on Buddhism. The Mongol Empire embraced Tibetan Buddhism as its state religion and venerated the head of the Sakya school as a spiritual guide. Concurrently, the establishment of the Bureau of Buddhist and Tibetan Affairs in the Mongol capital se

APA, Harvard, Vancouver, ISO, and other styles

31

Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.

Full text

Abstract:

The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor a

APA, Harvard, Vancouver, ISO, and other styles

32

Wang, Ting, and E. E. Voytishek. "Buddhist Temples of Tibetan Tradition in Northeast China." Vestnik NSU. Series: History and Philology 23, no. 10 (2024): 79–93. https://doi.org/10.25205/1818-7919-2024-23-10-79-93.

Full text

Abstract:

This article provides an overview of the history and evolution of four major Tibetan Buddhist temples in Northeast China (Dalelinsi, Wudangzhao, and Gegenmiao Monasteries in Inner Mongolia and Ruiyingsi Temple Complex in Liaoning Province) and analyzes the characteristics of their religious rituals. As important centres for the dissemination of Tibetan Buddhism, the temples of Northeast China not only preserve rich historical and cultural traditions, but also demonstrate unique features of ritual practices. The temples of Northeast China, while preserving traditional religious rituals of Tibet

APA, Harvard, Vancouver, ISO, and other styles

33

Taylor (唐安竺), Andrew S. "Toward a Chinese Buddhist Modernism: Khenpo Sodargye and the Han Inundation of Larung Gar." Review of Religion and Chinese Society 9, no. 2 (2022): 170–97. http://dx.doi.org/10.1163/22143955-12340005.

Full text

Abstract:

Abstract Larung Gar is often hailed by scholars and practitioners alike as a last bastion of authentic Buddhist practice by ethnic Tibetans within the PRC. And yet, Larung is visited every year by tens of thousands of Han pilgrims and houses hundreds of Han monastics who have taken vows in the Tibetan Buddhist tradition. The author draws on a variety of oral and written sources to show that the Han inundation of Larung was not a byproduct of happenstance, but was actively facilitated by the Larung leadership, especially Khenpo Sodargye (མཁན་པོ་བསོད་དར་རྒྱས་ 索达吉堪布), through the targeted recruit

APA, Harvard, Vancouver, ISO, and other styles

34

Ponnaiah, James. "The Buddhist View of Death: A Critical Study of the Tibetan Book of the Dead." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2006, Vol 9/2 (2006): 63–81. https://doi.org/10.5281/zenodo.4284887.

Full text

Abstract:

The author bases his study on The Tibetan Book of the  Dead, one of the world famous treatises on death, and asks the question: What is it in the Tibetan Buddhist’s understanding of death that makes it accept the fact of death with a smile on the face? In The Tibetan Book of the Dead, the whole of life and death is presented as a series of constantly changing transitional reali- ties known as bardos. After understanding the event of death from a Tibetan perspec- tive, the author analyses the experience of death in Buddhism and the salient features of death in Tibetan Buddh

APA, Harvard, Vancouver, ISO, and other styles

35

Yan, Zhilong, and Aixin Zhang. "“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem." Religions 13, no. 8 (2022): 719. http://dx.doi.org/10.3390/rel13080719.

Full text

Abstract:

Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems in Tibetan and Chinese Buddhism.

APA, Harvard, Vancouver, ISO, and other styles

36

Simonds, Colin H. "This Precious Human Life." Worldviews: Global Religions, Culture, and Ecology 25, no. 3 (2021): 239–55. http://dx.doi.org/10.1163/15685357-20210802.

Full text

Abstract:

Abstract This paper analyzes the idea of “human exceptionalism” from the perspective of Tibetan Buddhism. It argues that, in the Tibetan Buddhist context, many of the negative consequences of human exceptionalism are overshadowed by the concept’s ability to promote an altruistic comportment to the more-than-human world when supported by the Buddhist ontology and its broader project of liberating all beings from duhkha. To this end, this paper looks at how Tibetan Buddhist teachers qualify a “precious human life” by conducting a close reading of primary texts before extrapolating some general t

APA, Harvard, Vancouver, ISO, and other styles

37

Thapa, Shanker, and Rupa Luitel. "Scholastic Tradition and Perpetuation of Knowledge in Buddhism of Medieval Kathmandu Valley." Journal of Buddhist Studies (T.U.) 1, no. 1 (2024): 65–90. https://doi.org/10.3126/jbuddhists.v1i1.75073.

Full text

Abstract:

Buddhist manuscripts are the literary heritage and source of Buddhist spirituality extant in Pālī, Sanskrit, Chinese, and Tibetan languages. Nepal has marked extraordinary development of Buddhist scholarship during the medieval times. Nepali Pandits became famous far and wide. Development of Buddhist scholarship largely contributed in Buddhist intellectuality and manuscript culture. Newār Buddhists enormously contributed in Sanskrit manuscript writing that turned Kathmandu valley into an abode of Sanskrit Mss. They are the only extant original textual sources of Sanskrit Buddhism. In modern ce

APA, Harvard, Vancouver, ISO, and other styles

38

Min, Tianyi, and Tong Zhang. "Constructing Local Religious Landscapes: Spatiotemporal Evolution of Tibetan Buddhist Temples in the Tibetan–Yi Corridor." Religions 15, no. 12 (2024): 1477. https://doi.org/10.3390/rel15121477.

Full text

Abstract:

Situated in the mountainous and gorge-ridden region at the junction of the Tibet Autonomous Region, Sichuan Province, and Yunnan Province, the Tibetan–Yi Corridor is home to the Kham Tibetan area, one of China’s three traditional Tibetan areas. Tibetan Buddhism and the establishment of its temples in this region have evolved and propagated from nothing to a diverse landscape since the 8th century. Existing studies, however, have paid little attention to the intricate interplay between the formation of this sacred religious landscape and the specific geographic and sociocultural contexts in whi

APA, Harvard, Vancouver, ISO, and other styles

39

Piletskyi, Yevhen. "THE "MANAGEMENT" OF LIVING BUDDHAS' REINCARNATION BY THE GOVERNMENT OF THE PEOPLE'S REPUBLIC OF CHINA." Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, no. 11 (2024): 67–73. https://doi.org/10.17721/2523-4064.2024/11-13/13.

Full text

Abstract:

B a c k g r o u n d . This article explores the phenomenon of managing the reincarnation of living Buddhas in Tibetan Buddhism, a cornerstone of the spiritual and cultural identity of Tibetans. It examines the political intervention of the Chinese government in this sacred tradition, focusing particularly on the implementation of 'Order No. 5' (2007), which regulates the reincarnation of tulkus. M e t hods . The research employs historical-critical analysis to trace the genesis of the tulku tradition and a comparative approach to examine the differences between traditional Tibetan and modern C

APA, Harvard, Vancouver, ISO, and other styles

40

Brox, Trine. "The Aesthetics of In/Authenticity: Buddhism, Commodification, and Ethnoreligious Belonging in a Sino-Tibetan Contact Zone." Numen 68, no. 5-6 (2021): 540–66. http://dx.doi.org/10.1163/15685276-12341639.

Full text

Abstract:

Abstract This article investigates how the cultural politics of ethnoreligious belonging play out through everyday aesthetic practices at a market for Tibetan Buddhist objects in Chengdu, China – a multiethnic place that is perceived and experienced as “Tibetan” by the Tibetans and Chinese who work, live, and shop there. Based upon ethnographic research in Chengdu, I explore how Tibetan urbanites navigate the sensorially intense market, sorting its sights, sounds, and smells to determine who and what belongs as authentically Tibetan Buddhist. In the process, I argue, they are laying claim to a

APA, Harvard, Vancouver, ISO, and other styles

41

Gazizova, Valeriya. "New Buddhists, ‘Treasure’ Discoveries and (Re)constructed Protective Deities of Kalmykia." Inner Asia 21, no. 1 (2019): 61–82. http://dx.doi.org/10.1163/22105018-12340116.

Full text

Abstract:

AbstractThis article investigates how a number of Buddhist groups in Kalmykia, a republic in the southwest of Russia where Buddhism is historically practised by most of its titular population, try to create what they perceive as elements of the local form of Buddhism. Based on interviews with non-monastic Buddhist specialists, the article focuses on the introduction of the worship of two protective deities in several Kalmyk Buddhist centres. Central to the discussion is the deployment of the Tibetan practice of ‘treasure’ discoveries in this renewal.

APA, Harvard, Vancouver, ISO, and other styles

42

Yang, Bo, and Phuntsok Wangden. "‘They Are Properties of the Deity, Not Sentient’: Unfolding the Tibetan Buddhist Concept of Plant-Hood." Religions 16, no. 3 (2025): 373. https://doi.org/10.3390/rel16030373.

Full text

Abstract:

This article explores the concept of ‘Tibetan Buddhist plant-hood’ within the doctrinal and ethnographic contexts of Tibetan Buddhism, proposing it as a framework to understand the karma-intricate relationships between plants, sentient beings, and spiritual entities. By drawing on canonical Tibetan Buddhist texts, this article examines sentience in Tibetan terms, then introduces the notion of procedural sentiency, an extended Buddhist conceptual tool that reveals the dynamic processes through which insentient forms acquire ethical and spiritual significance. Examining specific cases, such as s

APA, Harvard, Vancouver, ISO, and other styles

43

Ayusheyeva, Dulma V. "TULKU INSTITUTE: TRADITIONS AND MODERNITY." Study of Religion, no. 2 (2018): 52–58. http://dx.doi.org/10.22250/2072-8662.2018.2.52-58.

Full text

Abstract:

At the present stage of development of Tibetan Buddhism in the West, the tulku institution, which presence in this tradition is its main characteristic, began to take roots. In the past twenty years, Tibetan monks have begun to recognize the reincarnation of representatives of the lineage of succession, not only among Tibetans, but also Westerners. Analyzing this process, the author comes to the conclusion that the difficulty of introducing this model into the practice of Buddhism in the West is that Western adepts should agree that his teacher, the authoritative Tibetan lama, in his next birt

APA, Harvard, Vancouver, ISO, and other styles

44

Chu, Tuan Van, and Elena V. Gordienko. "On the Phenomenon of the Incorruptible Bodies of the Vietnamese Buddhist Monks." Russian Journal of Vietnamese Studies 9, no. 1 (2025): 92–105. https://doi.org/10.54631/vs.2025.91-677558.

Full text

Abstract:

The article highlights cases of preserving the bodies of Buddhist monks that did not decompose after death and that still are revered in Vietnamese monasteries: Vũ Khắc Minh and Vũ Khắc Trường who lived in the 17th century and Thích Minh Đức who lived in the 20th century. The article also describes the origins of practice of Buddhist monks’ saving bodies and examples of incorruptible bodies in Theravada, Tibetan and Chinese Buddhism, as well as the main narratives explaining the reasons for preserving the body (both rational and supernatural) and the goals pursued by Buddhists in creating mumm

APA, Harvard, Vancouver, ISO, and other styles

45

Laycock, Joseph, and Natasha Mikles. "Is Nessie a Naga?" Bulletin for the Study of Religion 43, no. 4 (2014): 35–40. http://dx.doi.org/10.1558/bsor.v43i4.35.

Full text

Abstract:

In 2014 Lama Gelongma Zangmo of Scotland sparked curiosity when she suggested that the Loch Ness monster or “Nessie” is actually a naga––a fantastic creature from Buddhist mythology. Visitors to her Tibetan practice center on the shores of the Loch will be able to leave offerings to Nessie. Without exaggerating the significance of these offerings within the larger context of Zangmo’s practice, this article suggests that efforts to ritually incorporate Nessie into a Buddhist cosmology is an index of broader changes in Buddhism’s arrival to the West. First, Zangmo’s open discussion of cosmology,

APA, Harvard, Vancouver, ISO, and other styles

46

Yangutov, L. E. "BUDDHOLOGICAL RESEARCHES OF THE INSTITUTE FOR MONGOLIAN, BUDDHIST AND TIBETAN STUDIES OF THE SB RAS." BUDDHIST STUDIES 1, no. 8 (2024): 15–23. https://doi.org/10.30792/2949-5768-2024-8-15-23.

Full text

Abstract:

The article covers the problems of research of Buddhism, conducted in the Institute of Mongolian, Buddhist and Tibetan Studies. Brief historical background, subjects and characteristics of researches of the Soviet period and modern are given. The content and evaluation of researches conducted in the department of philosophy, cultural and religious studies, as well as in the Center of oriental manuscripts and xylographs are considered. Wide spectrum of Buddhological researches of the Institute is shown, covering history, philosophy, soteriology, psychology, Buddhism of Russia, countries of Cent

APA, Harvard, Vancouver, ISO, and other styles

47

Borgland, Jens Wilhelm. "Mahādeva in Dunhuang." Indo-Iranian Journal 59, no. 1 (2016): 1–47. http://dx.doi.org/10.1163/15728536-05901001.

Full text

Abstract:

Mahādeva, the “Indian Oedipus”, is in some sources blamed for the initial schism between the two main branches of the early Buddhist sects, the Mahāsāṃghikas and the Sthaviras. In this paper I examine a version of the story of Mahādeva found in the Tibetan Dunhuang manuscript labelled IOL Tib J 26, showing that it contains evidence supporting the hypothesis that this story reached Tibet through China. I further show that this Dunhuang manuscript contains an older version of the corresponding section in an early Tibetan history of Buddhism, Mkhas pa lde’u’s Rgya bod kyi chos ’byuṅ rgyas pa (“Ex

APA, Harvard, Vancouver, ISO, and other styles

48

van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.

Full text

Abstract:

Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present th

APA, Harvard, Vancouver, ISO, and other styles

49

Han, Jaehee. "The Gaganagañjaparipṛcchā and the Sky as a Symbol of Mahāyāna Doctrines and Aspirations". Religions 12, № 10 (2021): 849. http://dx.doi.org/10.3390/rel12100849.

Full text

Abstract:

The Gaganagañjaparipṛcchā is a Mahāyāna dharmaparyāya and is the eighth chapter of the great canonical collection of Mahāyāna Buddhism, the Mahāsaṃnipāta. The text is lost in the original Indic, but survives in Chinese and Tibetan translations, with several passages of the Sanskrit version preserved as quotations in later commentaries. It has been regarded as an authoritative canonical source throughout the intellectual history of Mahāyāna Buddhism, but scant scholarly attention has been paid to this important text. Thus, this paper aims to provide a concise yet comprehensive introduction of t

APA, Harvard, Vancouver, ISO, and other styles

50

Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (2020): 630. http://dx.doi.org/10.3390/rel11120630.

Full text

Abstract:

Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ri

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!