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Journal articles on the topic 'Vajrayana'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Herwindo, Rahadhian Prajudi, and Singgih Salim. "Influence of Mahayana-Vajrayana School on the Sacred Characteristics of Theravada Vihara in Indonesia." Khazanah Theologia 4, no. 1 (2022): 19–34. http://dx.doi.org/10.15575/kt.v4i1.17872.

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After Buddha parinibbana, difference of views between his disciples in interpreting Dhamma result in the creation of three main Buddhist schools: Theravada, Mahayana, and Vajrayana. With slightly different philosophies, these schools also have their own unique architectural characteristics to represent sacredness. However, due to the absence of any architectural literature, wide interpretations of Buddhist teachings, and acculturation with local culture, sacred characteristics of Buddhist architecture became mixed and difficult to distinguish. This research aims to study the influence of Mahay

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2

Fiorella, Kristin. "Thinking in a marrow Bone: Embodiment in Vajrayana Buddhism and Psychoanalysis." Journal of the American Psychoanalytic Association 71, no. 2 (2023): 277–309. http://dx.doi.org/10.1177/00030651231174237.

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Nondualistic conceptions of the body in Vajrayana Buddhism and some schools of Zen potentially extend the range for imagining and conceptualizing the analyst’s body. They add dimension to psychoanalytic explorations of nonverbal, body-to-body communication in the analytic dyad. Vajrayana Buddhism posits that the body that we have from the point of view of the conceptual mind is not our only body. The body that we are, known as the Vajra body, is experientially available only when the conceptual mind is relaxed. The Vajra body suggests an aspect of embodiment that upsets distinctions of subject

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3

SHIZUKA, Haruki. "Vajrayana and the Classification of Tantras." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 439–35. http://dx.doi.org/10.4259/ibk.56.1_439.

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4

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.

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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

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5

Gibson. "Inner Asian Contributions to the Vajrayana." Indo-Iranian Journal 40, no. 1 (1997): 37–57. http://dx.doi.org/10.1163/000000097124991558.

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6

Kozhevnikov, Maria. "Enhancing Human Cognition Through Vajrayana Practices." Journal of Religion and Health 58, no. 3 (2019): 737–47. http://dx.doi.org/10.1007/s10943-019-00776-z.

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7

DIEZ, DE VELASCO Francisco. "Aportaciones al análisis de la visibilización del patrimonio budista en España: algunas propuestas destacadas del vajrayana." Bandue XII (November 10, 2020): 70–129. https://doi.org/10.5281/zenodo.4266986.

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In this article, after briefly reviewing the legal and numerical visibilization of Vajrayana Buddhism with respect to other forms of Buddhism in Spain, the work is focused on the visibilization of heritage. Notable examples are studied, reviewing from the heritage proposals closest to the Tibetan models to those that opt to promote spaces of modern appearance and of new typology. The notable dimension of some monasteries, centres and monuments that will be reviewed, which is related to the boom of Buddhist religious tourism in Spain, is generating a new differential religious heritage that the

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Amihai, Ido, and Maria Kozhevnikov. "The Influence of Buddhist Meditation Traditions on the Autonomic System and Attention." BioMed Research International 2015 (2015): 1–13. http://dx.doi.org/10.1155/2015/731579.

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Cognitive and neuroscience research from the past several years has shed new light on the influences that meditative traditions have on the meditation practice. Here we review new evidence that shows that types of meditation that developed out of certain traditions such as Vajrayana and Hindu Tantric lead to heightened sympathetic activation and phasic alertness, while types of meditation from other traditions such as Theravada and Mahayana elicit heightened parasympathetic activity and tonic alertness. Such findings validate Buddhist scriptural descriptions of heightened arousal during Vajray

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9

N., Abaev. "CHAN BUDDHISM AND VAJRAYANA IN MARTIAL ARTS." Human Research of Inner Asia 1 (2017): 67–85. http://dx.doi.org/10.18101/2305-753x-2017-1-67-85.

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10

Kilts, Thomas. "A Vajrayana Buddhist Perspective on Ministry Training." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 62, no. 3 (2008): 273–82. http://dx.doi.org/10.1177/154230500806200308.

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11

SHIZUKA, Haruki. "A Cyclical Model in Religious Practices of Vajrayana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 445–42. http://dx.doi.org/10.4259/ibk.54.445.

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12

Kaur, Gurmeet. "Tara in Vajrayana Buddhism: A Critical Content Analysis." Feminist Theology 30, no. 2 (2021): 210–21. http://dx.doi.org/10.1177/09667350211055444.

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Tara is both a Buddhist and Hindu deity. She is widely worshipped in the esoteric branch of Buddhism: Vajrayana. Even in the exile, Tibetan refugees follow the practice and rituals associated with Tara. Lamentably, she has been given an auxiliary and secondary role in comparison to male deities. Various feminist scholars have begun to look at aspects of society through the lens of gender. They have been at the forefront of studying gender roles and its psychological consequences for those who try to abide by them. In religious studies, especially in Asian context, many of these discourses are

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13

Gross, Rita M. "The Three-Yana Journey in Tibetan Vajrayana Buddhism." Buddhist-Christian Studies 7 (1987): 87. http://dx.doi.org/10.2307/1390236.

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14

Ghimire, Chandra Kala. "Women in Buddhism Through Gender Perspective." Journal of Buddhist Studies (T.U.) 1, no. 1 (2024): 1–14. https://doi.org/10.3126/jbuddhists.v1i1.75069.

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A society's view towards women can be studied using a gender perspective in religion. Despite non-discrimination in teachings, gender discrimination in practices has influenced females in the Buddhist monastic sangha and laity. This exploratory article aims to demonstrate whether Buddhism is a gender-biased or gender-friendly religion. To find the answer, the article investigates the status of women during Buddha's time, the cause of women's renunciation, the establishment of the Bhikshuni Sangha and the supernatural power of Bhikshunis, women's contributions to the making of Buddha, and the s

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15

SHIZUKA, Haruki. "The Basic Ideas on Gender Held by Vajrayana Buddhists." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 57, no. 1 (2008): 418–14. http://dx.doi.org/10.4259/ibk.57.1_418.

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16

Owens, Lama Rod. "The Wrathful Guru: Exploring the Vajrayana Understanding of Anger." Buddhist-Christian Studies 39, no. 1 (2019): 19–26. http://dx.doi.org/10.1353/bcs.2019.0002.

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17

Phuntsho, Dorji. "Exploring Personal Yidam Practices in Vajrayana Tradition: A Journey to Enlightenment." Journal of Humanities and Education Development 6, no. 4 (2024): 35–38. http://dx.doi.org/10.22161/jhed.6.4.5.

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Personal Yidam practices in the Vajrayana tradition serve as a meaningful pathway to uncover one's inherent Buddha nature and nurture enlightened qualities. These practices, deeply rooted in ancient teachings and lineage transmissions, provide a direct path for individuals to engage with the wisdom and compassion of meditational deities called Yidams. The study explores the essence of personal Yidam practices, exploring their purpose, methods, significance, and transformative potential. The primary aim of personal Yidam practices is to dissolve dualistic perceptions and awaken the practitioner

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18

Buaban, Jesada. "Ritualizing Buddhayana: The Invention of Rituals in Java Under the State Policy and the Diversity of Indonesian Buddhists." Asia Social Issues 18, no. 2 (2025): e274640. https://doi.org/10.48048/asi.2025.274640.

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This paper aims to study the invention of rituals of Buddhayana, the biggest Buddhist movement in Indonesia. Being a recognized religion in Indonesia also requires standardized rituals; thus, Buddhayana members adapt and negotiate among themselves. It questions, when Buddhayana have to invent rituals to express their identity as required by the government and to respond to the needs of Buddhists from different backgrounds such as Theravada, Mahayana, and Vajrayana, how can they do so without being criticized as syncretism or cross-traditional practices? The researcher conducted ethnographic fi

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19

Ray, Reginald. "Reading the Vajrayana in Context: A Reassessment of Bengal Blackie." Buddhist-Christian Studies 5 (1985): 173. http://dx.doi.org/10.2307/1390304.

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20

KURANISHI, Ken'ichi. "The Historical Context of the Yantra Rites in the Vajrayana Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 3 (2016): 1227–31. http://dx.doi.org/10.4259/ibk.64.3_1227.

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21

Dell, Dominik. "Birth of a Tibetan Buddhist Master, Part 2: Auspicious Signs and Events at the Birth of the Seventh Karma pa, Chos grags rgya mtsho (1454–1506)." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 9–34. http://dx.doi.org/10.4467/24506249pj.21.014.15320.

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This paper deals with accounts of miraculous and auspicious signs and events as an aspect of the secret level in life stories (rnam thar) of Tibetan Buddhist masters and traces these patterns back to the life story of Buddha Śākyamuni, as well as to Vajrayana symbolism. An annotated translation, analysis, and edition of a so-far untranslated section of the rnam thar of the Seventh Karma pa from the Chos ‘byung mkhas pa’i dga’ ston are provided.

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22

Gerke, Barbara. "Sowa Rigpa, Vajrayana Buddhism, and COVID-19 Vaccines in India and Bhutan." Asian Medicine 19, no. 1 (2024): 164–89. http://dx.doi.org/10.1163/15734218-12341553.

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Abstract In this paper, I explore how both the Central Tibetan Administration in Dharamsala, India, and the Bhutanese government utilized Buddhist leaders and religious practices to promote public health measures during the pandemic, considering that there was a high acceptance rate of COVID-19 vaccination in these Buddhist communities. I also touch upon how classical Sowa Rigpa understandings of infectious disease transmission and prevention might have played a role in vaccination acceptance. I hypothesize that Buddhist leaders in Dharamsala and in Bhutan were able to utilize their authority

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23

Richardson, Anthony, Brian Gutkin, Lana Lubimoff, Sylvia, Dal Retallack, and Wai Mun Tang. "Buddhism, Psychiatry and Psychotherapy – Psychotherapy with Western Vajrayana (Tibetan Buddhist) Monks and Nuns." Australian & New Zealand Journal of Psychiatry 41, no. 1_suppl (2007): A72—A73. http://dx.doi.org/10.1080/14401614070410s10115.

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24

Cattoi, Thomas. "Why Images? Visualized Deities and Glorified Saints in Vajrayana Buddhism and Patristic Theology." SALESIAN JOURNAL OF HUMANITIES & SOCIAL SCIENCES 1, no. 2 (2010): 41–59. http://dx.doi.org/10.51818/sjhss.01.2010.41-59.

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25

Nesterkin, Sergei. "Formation of the image of Buddhism in Russia (the end of the XIX – the beginning of the XX centuries)." Философская мысль, no. 12 (December 2021): 1–7. http://dx.doi.org/10.25136/2409-8728.2021.12.37040.

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This article examines the sources of formation of the image of Buddhism in the Russian cultural environment and determine the degree of representativeness of this image. The author highlights the three main sources: 1) academic research works of the Western Schools of Buddhology (based on P&#257;li and Sanskrit material); 2) research conducted within the framework of the Russian School of Buddhology (based primarily on Tibetan- and Mongolian-language material); 3) research of the Orthodox Russian missionaries. It is determined that the fundamental theoretical position developed by the Angl

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26

Barua, Subhasis. "A Study of Recent Discovery of Buddhist Culture." Journal of Heritage, Archaeology & Management(JHAM) 3, no. II (2023): 40–47. https://doi.org/10.5281/zenodo.11059001.

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This article wills to focus on a detailed analysis and observation on recent excavation in Danton, Midnapore and findings of Buddhist deities therein which speak for the dissemination of Buddhist culture there. Coming down from the Kalinga era, these findings denote clearly the relationship of Buddhism with ancient India. The name Danton comes down, as believed to a large extent, from ‘Dantapur’ which in its turn got the name for the preservation and celebration of the tooth of the Buddha as ‘tooth’ means ‘donto’ in vernacular language. The place has also op

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Restiyadi, Andri. "Mengapa Seniman Memahatkan Figur Raksasa Menari Pada Batur Biaro Bahal I ? (Sebuah Tinjauan Semiotika Piercian)." Berkala Arkeologi Sangkhakala 11, no. 21 (2018): 1–11. http://dx.doi.org/10.24832/bas.v11i21.225.

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AbstractIn the Piercian Semiotics, a reliefs can be seen as a system of signification that consist of, an object (called sign in Saussurean Semiotics), representamen (reference of an object), and interpretan (a new object (sign) as a result of the relation between an object and its representamen based on iconical, indexical or symbolical ground). By means of that, in order to understood why Sumateran arthist were sculpted the rakshashas figure in a dancing gesture on the base-feet of Biaro Bahal I, is by connected that reliefs with the iconical, indexical or symbolical ground that exist in the

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Odiseos, Nikko. "A Glimpse into the World of Buddhist Publishing: Shambhala Publications." Journal of Tibetan Literature 3, no. 2 (2024): 111–24. https://doi.org/10.58371/jtl.2024.91.

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This essay reviews the catalog and program of books on the Mahayana and Vajrayana Buddhism of the Himalayas, including Tibet, Bhutan, and Nepal at the independent Buddhist publisher, Shambhala Publications based in Boulder Colorado. རྩོམ་ཡིག་འདིར་ཁོ་ལོ་ར་སྒྲོ་ཡི་བྷོལ་ཌར་ས་གནས་སུ་རྟེན་གཞི་བྱས་པའི་རང་དབང་ཅན་གྱི་ནང་པའི་དཔེ་སྐྲུན་ཁང་ཤམ་བྷ་ལ་དཔེ་སྐྲུན་ཁང་གི་ཧི་མ་ལ་ཡའི་རི་རྒྱུད་ཀྱི་ས་ཁོངས་བོད་དང་འབྲུག བལ་ཡུལ་བཅས་ཀྱི་ནང་པའི་རྡོ་རྗེ་ཐེག་པ་དང་ཐེག་པ་ཆེན་པོའི་སྐོར་གྱི་དཔེ་ཆ་ཁག་གི་ལས་གཞི་དང་དཀར་ཆག་བཅས་ལ་བསྐྱར་ཞིབ་བྱས་ཡོད། །

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Syrtypova, S. K. "Buddha Akshobhya in Mongolia." Orientalistica 2, no. 4 (2020): 817–37. http://dx.doi.org/10.31696/2618-7043-2019-2-4-817-837.

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This is another article in the series of researches published by the present author, which deal with the iconography and the meaning of Buddhist deities of Vajrayana in particular in Mongolian Buddhism. Buddha Akshobhya is a one of the Tathagata Buddhas, the forefathers of Five Buddha families or Five Dhyani Buddhas. The article deals with the development stages of the Akshobhya cult, some specific features of its practice among Mongolian Buddhists and the visual representations by the famous master Ondor Gegen Zanabazar (1635–1723). The author publishes here images of various sculptures of Ak

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Senarath, Sugath Mahinda. "A Buddhist approach on Freedom of expression: An Asian Approach." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1538–44. http://dx.doi.org/10.47772/ijriss.2023.7528.

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There are three major schools within Buddhism namely, Theravada(the school of the Elders ), Mahayana(the Great Vehicle) and Vajrayana(the Diamond Vehicle). There are many similarities among these different schools. This study focuses on freedom of expression based on Theravada Buddhism. The field of communication studies has mostly been represented by Western frames of reference. Some scholars, say such studies reflect Anglo -American bias. Buddhist phenomenological approach would be new genre for studying communication. The Buddhist approach can be applied for every social, economic, politica

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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.

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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.

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32

Chandra, L. "Падма". Iskusstvo Evrazii [The Art of Eurasia], № 4(19) (30 грудня 2020): 242–47. http://dx.doi.org/10.46748/arteuras.2020.04.019.

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This article is about the the meanings and iconography of Padma as a red lotus, Vajrayana deity, yogini, a Auspicious Emblem, one of the Eight Nagas (snakes), one of the incarnations of Avalokiteshvara. Famous images from Japanese, Chinese, Mongolian and Indian treatises and other sources are given. The translation of Lokesh Chandra's article from the Dictionary of Buddhist Iconography was made by S.М. Belokurova. Статья посвящена значениям и иконографии Падмы как красного лотоса, божества Ваджраяны, йогини, благого символа в монгольском Ганджуре, одного из Восьми Нагов (змей), одной из инкарн

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33

Turahmi, Turahmi, Tjhia Khie Khiong, and Kabri Kabri. "Penguatan Moderasi Beragama dalam Praktik Keagamaan Buddha." Kaganga:Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora 7, no. 1 (2024): 265–74. http://dx.doi.org/10.31539/kaganga.v7i1.8596.

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Tujuan penelitian ini untuk mengetahui penguatan moderasi beragama dalam praktik keagamaan Buddha. Penelitian ini menggunakan metode Systematic Literature Review (SLR) untuk mengumpulkan dan menganalisis artikel-artikel terkait. Hasil penelitian menunjukkan bahwa moderasi beragama adalah prinsip penting dalam Buddhisme yang memengaruhi berbagai aspek kehidupan umat Buddha, termasuk hubungan sosial, dialog antaragama, dan pengembangan spiritual. Meskipun tantangan tertentu mungkin muncul, penguatan moderasi beragama dalam praktik Buddha penting dalam menjaga harmoni dan mempromosikan dialog pos

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Androsov, Valery P. "The King of Vajrayana - Guhya-Samaja-Tantra and Buddhist Tantrism: Source critical studies and Literature." Orientalistica 1, no. 1 (2018): 19–44. http://dx.doi.org/10.31696/2618-7043-2018-1-1-19-44.

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Бороноева, Т. А. "Границы человеческого сознания в мифотворчестве Зорикто Доржиева". Iskusstvo Evrazii [The Art of Eurasia], № 1(36) (31 березня 2025): 84–107. https://doi.org/10.46748/arteuras.2025.01.006.

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В статье рассматривается новый этап творчества известного российского художника Зорикто Доржиева, представленный в экспозиции и каталоге выставки «Ваджра-панк» в Национальном музее Республики Бурятия. Утверждается, что в названии выставки отражен интерес художника к мифологии тантрического буддизма и ее метафорической связи с панк-культурой. В контексте культурологического подхода и с использованием структурно-семантического метода анализируются наиболее значимые произведения З. Доржиева 2020–2023 годов, сочетающие мифологическую образность ваджраяны и свободу самовыражения, свойственную нонко

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Baker, Dallas J. "Return of the Eunuch." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (2010): 339–66. http://dx.doi.org/10.1558/post.v4i3.339.

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This article surveys tensions in Buddhist scripture around gender norms and gender abnormality and argues that, in the context of Vajrayana (or Tantric) Buddhism, gender disobedience—or “gender insubordination,” to deploy Judith Butler’s phraseology—can be understood to be a legitimate path to Awakening, in and of itself. It extends the notion of gender disobedience beyond an engagement with the transgender to a practice/performance of the sexless and genderless which is evoked by the figure of the eunuch. The article uses the traditional Tibetan sacred image of the enlightened protector (Wrat

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SHIZUKA, Haruki. "The Oral Instruction of the Practices of Vajrayana Handed Down by Atisa to Brom ston pa." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 1 (2013): 427–22. http://dx.doi.org/10.4259/ibk.62.1_427.

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Park, Young-bin. "Structural analysis of the Vajrayana Sādhanā: Focusing on the “white Jambhala sādhanā” of the Atīśa tradition." Journal of Eastern-Asia Buddhism and Culture 48 (December 31, 2021): 129–52. http://dx.doi.org/10.21718/eabc.2021.48.05.

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Allison, Elizabeth. "Deity Citadels: Sacred Sites of Bio-Cultural Resistance and Resilience in Bhutan." Religions 10, no. 4 (2019): 268. http://dx.doi.org/10.3390/rel10040268.

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Consistent with the pan-Himalayan tendency to see the landscape as lively and animated, protector deities and local spirits are perceived to inhabit various features of the landscape in Bhutan, causing these places to be treated with reverence and respect. Local spiritual beliefs are prized as central to the cultural identity of the Kingdom, making their way into government planning documents, town planning negotiations, and the 2008 Constitution. This elevation of local spiritual belief has been central to the maintenance and preservation of Bhutanese culture in its encounter with globally he

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Amihai, Ido, and Maria Kozhevnikov. "Arousal vs. Relaxation: A Comparison of the Neurophysiological and Cognitive Correlates of Vajrayana and Theravada Meditative Practices." PLoS ONE 9, no. 7 (2014): e102990. http://dx.doi.org/10.1371/journal.pone.0102990.

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de Velasco, Francisco Diez. "The Visibility of the New Buddhist Heritage in Spain: Examples of Artistic Hybridization in Vajrayana Retreat Centres." Hualin International Journal of Buddhist Studies 1, no. 1 (2019): 344–70. http://dx.doi.org/10.15239/hijbs.01.01.12.

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Votto, Guilherme Gonçalves, and Hudson Cristiano Wander de Carvalho. "Bem-estar psicológico e meditação: um estudo associativo." Estudos Interdisciplinares em Psicologia 10, no. 3 (2019): 60. http://dx.doi.org/10.5433/2236-6407.2019v10n3p60.

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A meditação budista é amplamente estudada devido aos benefícios percebidos pelos meditadores. Todavia, quando o tema é bem-estar psicológico em relação à prática de meditação budista a literatura ainda é escassa. Essa pesquisa verificou a associação entre o bem-estar psicológico e indicadores de envolvimento com a meditação (tempo, frequência de prática e sentidos da prática para a vida do meditador) em dois centros de meditação budista Vajrayana. Foram avaliados 50 meditadores, maiores de 18 anos (M = 41,2 anos, DP=13,7) e que praticavam há pelo menos um mês completo. Os dados foram coletados

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Syrtypova, S. Kh D. "Vajradhara Buddha in Mongolia." Orientalistica 2, no. 1 (2019): 62–76. http://dx.doi.org/10.31696/2618-7043-2019-2-1-62-76.

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Abstract: the article deals with the Vajradhara Buddha iconography and sculptural images. Vajradhara is a symbol of the dharmakaya i.e. the primordial Buddha, the fundamental principle of the whole pantheon of deities of the Vajrayana. Due to the genius and inspirations of Zanabazar (1635–1723), the great artist and the spiritual leader of Mongolia, the Adi-Buddha Vajradhara became the holiest figure in Mongolian Buddhism and also religious symbol of the whole country. The author analyses various sculptural images of Vajradhara both as single deity and as a yab-yum symbol (a representation of

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Chelysheva, Irina P. "Tibetan Buddhism in Kangra Valley: History and Modernity. Part I." Oriental Courier, no. 2 (2023): 233. http://dx.doi.org/10.18254/s268684310026757-0.

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The first part of the article dwells upon the history of Dalai Lama’s, spiritual leader of Tibet, forcible migration to India, which served as a powerful impetus providing to the wide spread of Tibetan Buddhism in Kangra Valley starting from 60th of the last century. The author maintains that the emergence of Tibetan Buddhism in Kangra marked a new phase in the history of Buddhism in Himalayan region. The article also contains a brief review of rich and multifaceted palette of the Valley’s ancient and medieval religious life. Basing on competent research of Indian scholars, the author analyses

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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.

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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

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Syrtypova, Surun-Khanda D. "Автопортрет и Будда Ваджрасаттва у Дзанабазара". Oriental Studies 13, № 4 (2020): 1045–77. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1045-1077.

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Introduction. Jebtsundamba Khutuktu Öndör Gegeen Zanabazar was Mongolia’s first ruler to hold both secular and spiritual power. In the late 17th century, the country witnessed dramatic internecine wars, and his overriding goal was to unify the nation and increase the educational level. Virtually all his self-portraits discovered depict Zanabazar as a real priest with iconographic markers of Buddha Vajrasattva. The selected Buddhist symbol is supposed to deliver a deepest nonverbal sermon and mysterious testament of the prominent Buddhist master. Goals. The paper seeks to further reveal, examin

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Byambakhishig, Purevsuren. "BUDDHISM AND THE SPHERE OF MONGOLIAN CULTURE." BUDDHIST STUDIES 1, no. 8 (2024): 36–46. https://doi.org/10.30792/2949-5768-2024-8-36-46.

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The influence of Buddhism on Mongolian culture is mainly manifested in the following spheres: – In Mongolia, Buddhism experienced significant influence from India and Tibet. Buddhism spread three times in the history of Mongolia, and each time has its own unique characteristics. – In Mongolia, Vajrayana Buddhism has a special influence. – Buddhism focuses on lifestyle with a legitimate means of livelihood. And the nomadic civilization of Mongolia itself developed minimal consumption. Syncretization of Buddhist and nomadic lifestyle should be taught to modern urbanized youth of Mongolia. – In B

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Alnoza, Muhamad. "Konsep Raja Ideal pada Masa Sriwijaya Berdasarkan Bukti-Bukti Tertulis." Jumantara: Jurnal Manuskrip Nusantara 11, no. 2 (2020): 97. http://dx.doi.org/10.37014/jumantara.v11i2.1041.

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The king in the Hindu-Buddhist era had such a big role for his people. The ideal king is needed by the people so that the country becomes prosperous. The concept of an ideal king has been known for a long time in the archipelago, even since before Hindu-Buddhist culture developed. In Java and Bali the ideal king is described in the Astabrata Concept. The concept of an ideal king in Srivijaya has never been discussed by researchers, even though Srivijaya was one of the ruling kingdoms in Indonesia during the early Hindu-Buddhist era. This study discusses about concept of the ideal king that dev

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Kukuh, Ravi, and Rahadhian P. Herwindo. "STUDI PENJAJARAN ARSITEKTUR CANDI BUDDHA DI SUMATERA DAN JAWA DALAM KONTEKS MAHAYANA VAJRAYANA DITINJAU DARI TATA MASSA, TATA RUANG, SOSOK, DAN ORNAMENTASI." Riset Arsitektur (RISA) 8, no. 04 (2024): 423–41. https://doi.org/10.26593/risa.v8i04.8588.423-441.

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Abstract - Buddhist architecture in Sumatra and Java still needs to be studied further in relation to the study of relations because Buddhist architecture does not have books or buildings that serve as guidelines for Buddhist architecture in Indonesia. The Buddhist schools that have spread in Indonesia, namely Mahayana and Vajrayana, have long ago had roots in Hindu teachings which can be seen again from the spread of architecture that occurred in Indonesia. This research was conducted to determine the relationship between Buddhist temples in Sumatra and Buddhist temples in Java. Analysis rega

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Kitada, Makoto. "চর্যাপদ ও দোহাকোষের অনুবাদ: মুহম্মদ শহীদুল্লাহ্, পের ক্‌ভার্নে ও সাম্প্রতিক ঐতিহ্য Translation of Charyapada and Dohākosa: Muhammad Shahidullah, Per Kværne and Recent Traditions". BHĀBANAGARA: International Journal of Bengal Studies 18, № 21-22 (2024): 2189–98. https://doi.org/10.64242/bijbs.v18i21-22.1.

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This Article explores the translation of Charyapada and Dohākosa by Muhammad Shahidullah and Per Kværne, focusing on linguistic and cultural significance. Dr. Makoto Kitada of Osaka University discusses the monumental contribution of Shahidullah's French book Les Chants Mystiques de Kanha et de Saraha (1928), which is a pivotal work for linguists studying New Indo-Aryan languages. Shahidullah's translation and analysis of Charyapada and Dohākosa, with a particular focus on the mystic poets Kāņha and Saraha, provide an insightful understanding of the development of Bengali and other regional la

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