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Journal articles on the topic 'Vajrayana'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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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 (May 29, 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 Mahayana and Vajrayana schools on the sacred characteristics of Theravada Buddhist architecture in Indonesia. Elaboration of Buddhist architecture and sacredness theory are used to analyse case study in surrounding environment, figure, mass structure, spatial planning, and ornamentation scope to obtain comprehensive acculturation picture of Mahayana and Vajrayana philosophy on Theravada vihara in Indonesia. Based on the results of the analysis, it can be seen that the circular shape that was characteristic of the early Theravada school in the architectural form of the monastery began to be abandoned and the use of anthropomorphic Buddha and iconic symbols as ornamentation elements which were only known in the development of Mahayana and Vajrayana schools.

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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 (April 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/object, mind/body, and internal/external. From a Vajrayana perspective, some psychoanalytic views of the body blunt our bodies’ potential sensitivity and then theorize in response to this objectified body. Thinking that the body is primitive and requires the transformative capacities of the mind distorts modes of sentience that are bodily. From a Vajrayana perspective, this assumption locks in an overreliance on the conceptual mind that is self-perpetuating. It also inhibits a useful, though at times disturbing potential for intercorporeal communication. A detailed clinical example illustrates how these nondualistic ideas about embodiment might influence analytic work.

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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

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

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5

Kozhevnikov, Maria. "Enhancing Human Cognition Through Vajrayana Practices." Journal of Religion and Health 58, no. 3 (February 15, 2019): 737–47. http://dx.doi.org/10.1007/s10943-019-00776-z.

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6

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 Vajrayana practices and a calm and alert state of mind during Theravada and Mahayana types of meditation and demonstrate the importance of the cultural and philosophical context out of which the meditation practices develop.

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7

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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8

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 (September 2008): 273–82. http://dx.doi.org/10.1177/154230500806200308.

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9

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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10

Kaur, Gurmeet. "Tara in Vajrayana Buddhism: A Critical Content Analysis." Feminist Theology 30, no. 2 (November 10, 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 difficult to perceive because they were unconsciously appropriated as truth by the people of the society in which they circulated as an inviolable aspect of the worlds or as nature. This study is an attempt to examine the representation of Goddess in various ancient texts as essential to the study of the divine feminine. This hybrid study merges traditional Indology with feminist studies, and is intended for specialists in the field, for readers with interest in Buddhist, and for scholars of Gender studies, cultural historians, and sociologists.

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11

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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12

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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13

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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14

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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15

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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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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17

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 Pāli 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 Anglo-Germanic School of Buddhology is the thesis on authenticity of Theravada Buddhism, which is considered as “initial”, and its other forms (such as Mahayana, Vajrayana) are considered as its later modifications that emerged under the influence of external factors. The key features of Buddhism in Buddhology imply that: 1) Buddha Shakyamuni was not a transcendent being; 2) his nirvana is understood nihilistically, as a complete cessation of the process of being; 3) Buddhism, denies the existence of soul; 4) the existence of God and the representation of the transcendent are also denied. Despite the fact that the studies of Mahayana and Vajrayana material indicated inadequacy of such assessment, these theses were reproduced over again. This is explained by the interest of significant social groups in such image of Buddhism: many Orthodox figures interpreted Buddhism as a philosophical-ethical, rather than religious system; atheistically-oriented scholars and scientifically-oriented public also supported such interpretation. The rational aspects of Buddhism, which give common grounds with science, were uncritically absolutized; Buddhism was viewed as an ally of scientific thinking, completely alien to faith.

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18

Restiyadi, Andri. "Mengapa Seniman Memahatkan Figur Raksasa Menari Pada Batur Biaro Bahal I ? (Sebuah Tinjauan Semiotika Piercian)." Berkala Arkeologi Sangkhakala 11, no. 21 (January 7, 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 their people. For example, a relation with the Vajrayana Buddhism doctrine.

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19

Syrtypova, S. K. "Buddha Akshobhya in Mongolia." Orientalistica 2, no. 4 (January 16, 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 Akshobhya from the collections of temples, museums, as well as private collections in Mongolia.

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20

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, political and ethical ground. This paper shows that Asian traditional, philosophical teachings can be applied for contemporary communication issues and problems.

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21

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

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22

Chandra, L. "Падма." Iskusstvo Evrazii [The Art of Eurasia], no. 4(19) (December 30, 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 инкарнаций Авалокитешвары. Приведены известные изображения из японских, китайских, монгольских и индийских трактатов и других источников. Перевод статьи Локеша Чандры из «Словаря буддийской иконографии» выполнен С.М. Белокуровой.

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23

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. Sometimes they also kill each other. The history as well as the present of Buddhist Asia is bloodstained. How do Buddhists justify approving of and using violence? How do they legitimise their pro-violent utterances and actions when such actions ought to result in excommunication? What are they saying? There are several answers to this, some of which are presented in this article, with the primary focus on Buddhist Tibet.

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24

Baker, Dallas J. "Return of the Eunuch." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 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 (Wrathful Buddha) Gonpo Maning Nagpo as a case in point. The article is reflective as well as theoretical and informed by spiritual praxis and foregrounds similarities between Buddhist and Queer Studies perspectives on sex, gender and sexuality.

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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 (March 28, 2018): 19–44. http://dx.doi.org/10.31696/2618-7043-2018-1-1-19-44.

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26

Allison, Elizabeth. "Deity Citadels: Sacred Sites of Bio-Cultural Resistance and Resilience in Bhutan." Religions 10, no. 4 (April 15, 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 hegemonic social, economic, and political norms. Spirits and deities are believed to be the original owners of the land predating the introduction of Buddhism from Tibet. According to terma texts—spiritual treasures hidden by great Buddhist teachers to be discovered later—the initial introduction of Buddhism into Bhutan occurred in the seventh century. At that time, the Tibetan king Songtsen Gampo, the 32nd king of the Yarlung dynasty, built two temples in western and central parts of Bhutan as part of a strategy to pin down a demoness who was ravaging the Himalaya. About a century after the construction of the temples, Padmasambhava, known throughout the Himalayas as Guru Rimpoche, or “Precious Teacher,” arrived in Bhutan, subjugated eight classes of local spirits and made them sworn protectors of the Dharma. In this way, local deities and spirits became incorporated into Bhutan’s Vajrayana Buddhism to the extent that images of them are found at Buddhist temples and monasteries. Vajrayana Buddhism and local deities and spirits twine together in Bhutan to shape a cosmology that recognizes a spectrum of sentient beings, only some of whom are visible. The presence of deities and spirits informs local land use. Deity abodes or “citadels” (Dz.: pho brang) are restricted from human use. The presence of a deity citadel is sufficient in some locales to cause the diversion or reconsideration of human construction and resource use. By grounding spiritual beliefs in specific sites of the landscape, the citadels of deities sanctify the landscape, becoming nodes of resistance and resilience that support the Bhutanese in inhabiting their own internally-consistent cosmology, even as the pressures of global integration seek to impose hegemonic Western norms.

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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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28

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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29

Votto, Guilherme Gonçalves, and Hudson Cristiano Wander de Carvalho. "Bem-estar psicológico e meditação: um estudo associativo." Estudos Interdisciplinares em Psicologia 10, no. 3 (December 24, 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 por meio de três instrumentos de autorrelato e submetidos a análises descritivas e inferenciais. Percebeu-se a relação positiva entre o tempo de meditação e o domínio autoaceitação da escala de bem-estar utilizada, indicando que os anos de prática meditativa parecem estar relacionados a um maior autoconhecimento e uma maior atitude positiva em relação a si mesmo.

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Syrtypova, S. Kh D. "Vajradhara Buddha in Mongolia." Orientalistica 2, no. 1 (September 7, 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 the primordial union of wisdom and compassion, depicted as a male deity in union with his female consort) by Ӧndӧr Gegen Zanabazar or related to him. The artefacts are currently being preserved in the Buddhist monasteries, temples and the museums of art as well as in private collections in Mongolia. The latter have not yet received their full description and often remain unrecorded.

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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 the influence of Tantra prehistoric ritual cult practices on the formation of Vajrayana Buddhism. Interesting parallels between the essence of this teaching and its development in Kangra and bordering districts are also drawn. The narration is based on personal experience of the author, gained during several trips to this region in the late 90s — beginning of 2000 and supplemented by personal photos.

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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 (July 22, 2014): e102990. http://dx.doi.org/10.1371/journal.pone.0102990.

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33

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 (June 1, 2019): 344–70. http://dx.doi.org/10.15239/hijbs.01.01.12.

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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 (October 27, 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 monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.

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35

Syrtypova, Surun-Khanda D. "Автопортрет и Будда Ваджрасаттва у Дзанабазара." Oriental Studies 13, no. 4 (December 25, 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, examine, and describe objects of artistic heritage authored by Öndör Gegeen Zanabazar and currently stored in state, public, administrative, and private collections of Mongolia and Russia. Results. The work is a first attempt to examine Zanabazar’s self-portraits — both sculptural and graphic ones (including tiny elements of different thangkas) — in their structural unity in the context of his meditative practices. The descriptions of the pictures compiled with due regard of Buddha Vajrasattva-related tantric texts and facts of Öndör Gegeen’s biography may be viewed as sources for historical and art studies in Vajrayana Buddhism. The analysis of textual and graphic materials attempts to interpret Zanabazar’s unique position as both a spiritual and Buddhist arts master.

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Alnoza, Muhamad. "Konsep Raja Ideal pada Masa Sriwijaya Berdasarkan Bukti-Bukti Tertulis." Jumantara: Jurnal Manuskrip Nusantara 11, no. 2 (December 1, 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 developed in Srivijaya based on written data in the form of inscriptions scattered in several conquered Srivijaya areas. The concept of the ideal king of Srivijaya needs to be known to reconstruct how much acceptance of Hindu-Buddhist culture in Indonesia, especially during the Srivijaya era. In answering these problems, research was conducted with archeological methods, which consisted of data collection, analysis and interpretation. Based on this research, it can be seen that the concept of the ideal king of Srivijaya was much influenced by Buddhism, especially the Vajrayana school. The king in Srivijaya depicted as an excellent person, born as a man, diplomat and wealthy.

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Clarissa ; Rahadhian P. Herwindo, Clarissa. "APPLICATION OF MAHAYANA AND VAJRAYANA CONCEPT, AND MANASARA BOOK ON MATARAM SAILENDRA BUDDHIST TEMPLE IN TERMS OF FIGURE, ORNAMENT, MASS AND SPATIAL ORDER." Riset Arsitektur (RISA) 5, no. 01 (December 10, 2020): 1–17. http://dx.doi.org/10.26593/risa.v5i01.4414.1-17.

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Abstract- Classical Indian architectural principles and traditions has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural ediﬁce, which signiﬁcantly inﬂuence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Indian influence can be seen in Hindu temples of Java during the Śailendra’s dynasty even though some of it’s architectural elements can’t be found in vāstuśāstra. However, in contrast of Hindu’s vāstuśāstra, Buddhism has no architecture guideline and free standing structure as of sources that are used as it’s guide are questioned, especially Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Although Buddha’s teachings and some parts of vāstuśāstra are known to play a role in the construction of Buddhist Temples in Indonesia, how far they are applied is difficult to observe, giving the absence of special studies and free standing temple references to build Buddhist Temple, and it’s interviewees are gone. By finding information about architecture’s theory of Buddha’s teachings that entered Indonesia and identify as well as compare the relevant parts of vāstuśāstra, then the architectural elements that are part of the concept of Buddha’s teachings and vāstuśāstra can be seen.In this research, descriptive method and qualitative approach are used by the author. The author focused in terms of figure and ornament as well as mass and spatial order. This research collects and compares parts of vāstuśāstra that are relevant as well as Buddha’s teachings concept to compare them with datas from the twelve samples of Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Comparison by the author shows a number of results. Firstly, the concept of mahāyāna, vajrayāna, and mānasāra book applied in terms of figure, ornament, mass, and spatial order are seen in Central Java’s Buddhist Temples. However, various architectural details of these elements have marked differences from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform the mānasāra book. Secondly, the application of mānasāra book concepts in Central Java’s Buddhist Temples prove the influence of Hinduism which was affected by the harmonious relationship between Buddhism and Hinduism during that time. Lastly, the first free-standing Buddhist Temples is 5th Batujaya Temple/Blandongan Temple (2-3 CE and 7-10 CE) because the Mahabodhi Temple in India was built as we see today during the 6th restoration phase (8 CE).

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Lepekhova, E. S. "Ganeša’s Cult and His Veneration in Japanese Buddhism." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 33–46. http://dx.doi.org/10.31696/2618-7302-2020-1-33-46.

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This research focuses on the cult of the deity Ganeša in Japanese Buddhism. Ganeša is one of the Hindu gods, also known as Vinayaka, Ganapati and Vighnesa. Like many other Hindu deities, he was included in the pantheon of Vajrayana Buddhism. Due to this fact, various hypostases of Ganeša spread in Tibet, China and Japan, where his worship turned into an esoteric cult. In the Far East were known both single and paired images of Ganeša in the form of two hugging creatures with elephant heads. In Japan, such images were called Sosin Kangiten. In local esoteric Buddhism (mikkyō) they were interpreted as the opposites, male and female, phenomenal and absolute in the form of two sacred mandalas: the “Diamond mandala” and the “Womb Mandala”. For this reason, Ganeša is sometimes considered the epitome of the main deity of mikkyō tradition — Mahavairocana Buddha (Jp.: Dainiti Nerai) and was known as a composite element of another esoteric deity, Matarajin, or Santen, a triad of deities Saraswati, Dakini, and Ganeša. The history of Ganeša’s cult in these countries has not been sufficiently studied yet, however it shows the way in which elements of Hindu religion were preserved in the traditions of tantric Buddhism. While this religious and philosophical doctrine spread in the countries of Central Asia and the Far East, they gradually became part of local religious and cultural traditions. The author stresses that in the future they influenced not only the development of philosophical doctrines in local Buddhist schools, but also the formation of popular religious beliefs.

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Zhirtueva, Natalia S. "The material and the ideal in the context of typology of the world`s mystical doctrines." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 61 (2021): 104–14. http://dx.doi.org/10.37816/2073-9567-2021-61-104-114.

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The phenomenon of mysticism is one of the most controversial issues in modern humanities. We still lack generally accepted typology for mystical traditions of the world. The paper studies the issue of correlation between material and ideal beings, which constituted the basis of the most common typology of mystical doctrines. The research of mystical traditions, formed in Christianity, Islam and Buddhism is carried out on the basis of the comparative analysis methodology. The author comes to the conclusion that one may trace two stages in the mysticism’s development. The first one, ascetic, which favors the conflict-based opposition of spirit and matter, calls for renouncing the material and caring for it. At a later stage, the need to overcome the dualism of the spiritual and the material matures within the mystical teachings. There are two possible ways of development depending on the perception of the Absolute reality. Only the path of unification of “created” and “uncreated being” is possible in Christianity and Islam, which are based on the idea of the transcendental Absolute. In Christianity, it is achieved through the concepts of “deification of the flesh” (Orthodox Hesychasm) and “unity in Christ” (Catholic mysticism of love), and in Islam with the help of the “doctrine of love” (Sufism). Therefore integrative mystical traditions arise in transcendental and immanent mysticism. The basis of Buddhism is the idea of an immanent Absolute, which embodies the Integrity of being. In this way the holistic mystical traditions of Mahayana and Vajrayana are developed in the immanent mysticism. Thus, the mystical phenomenon has a historical measurement and its development must be considered in the context of evolution of a spiritual life of mankind.

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Yanti, Mia Yudina, Dini Yanuarmi, and Wisnu Prastawa. "CANDI BAHAL SEBAGAI MOTIF PADA KEMEJA PADANG LAWAS, SUMATERA UTARA." Style : Journal of Fashion Design 2, no. 2 (June 16, 2023): 13. http://dx.doi.org/10.26887/style.v2i2.3720.

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Candi Bahal is one of the Vajrayana Buddhist temples located in Bahal Village, Padang Bolak District, Padang Lawas Regency, North Sumatra. Candi Bahal was founded by Rajendra Cola I from Tamil India which is estimated to be thousands of years old at that time. The uniqueness of Candi Bahal is the shape of the Candi Bahal roof which is about 2.5 m high, like a cake on a square saucer with flower carvings around the edge of the Temple roof. Candi Bahal was created as a motif on men's shirts. The process of creating this work uses a theoretical basis which includes form, function, motif, color, aesthetics and creation. The method used in the embodiment of the work starts from exploring data collection about the Candi Bahal such as searching for library sources or looking directly at it. Designing is putting ideas into design that will be realized. The embodiment stage is the process of realizing the work that was previously designed, using the main ingredients of primisisma cotton and remazol dyes and using written batik techniques and sewing techniques. The work created is a shirt with size L. In the creation of this work, the Candi Bahal motif was made by adding isen-isen and creating the size of the temple and adding additional motifs such as bricks, reliefs, makara and gecko motifs. The creation of this work uses the colors red, green, black, white and golden yellow. The presentation of the work will be carried out in the form of displays and fashion shows. The results of the creation of this work are three shirts with the titles merangkul, keberanian, keindahan.

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Gómez, Oscar R. "ANTONIO DE MONTSERRAT – LA RUTA DE LA SEDA Y LOS CAMINOS SECRETOS DEL TANTRA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 1 (January 18, 2016): 5–20. http://dx.doi.org/10.32351/rca.v1.1.8.

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En este artículo se presenta la biografía de Antonio de Monserrat con el objeto de insertar en el pensamiento crítico budista a quien se considera el primer occidental iniciado en la filosofía tántrica e impulsor de ésta en Occidente a través de la Compañía de Jesús. Para ello, primero se hace un recorrido histórico que pone en foco cómo el budismo es desplazado de la India y se refugia entre las poblaciones de Asia central como la etnia Uigur en la actual Turquestán, cómo es adoptado por los emperadores chinos y se expande a lo largo de toda la Ruta de la Seda. La combinación del budismo indio con influencias occidentales (grecobudismo) dio origen a diversas escuelas budistas en Asia Central y en China. Luego se caracteriza en forma sintética la versión esotérica que adquiere el budismo (el tantra) y que se consolida en el siglo VIII en el Tíbet como budismo vajrayana (tántrico).Ésta es la forma de budismo que toman los gobernantes, que promueve la igualdad completa de personas y género, la idea del sujeto como una construcción de la cultura y la noción de deidades metafóricas —útiles para modelar el carácter de las personas pero de absoluta inexistencia— además del postulado budista de verdad relativa. Esta visión no teísta —o transteísta, como Gómez la prefiere llamar— se reflejaba en la total tolerancia religiosa del imperio Chino, Uigur y Mongol, que garantizaba la seguridad y el libre intercambio por la Ruta de la Seda. Es esta visión de sujetos no divididos en castas ni diferenciados por sangre lo que maravilla a de Montserrat al decir que los tibetanos “no tienen reyes entre sí” e inflama la avidez de quienes viajaron especialmente (a partir de los escritos de éste) a iniciarse en el budismo tántrico tibetano como los jesuitas Antonio de Andrade y Juan de Brito. El tercer apartado se dedica de lleno a la biografía de Antonio de Monserrat y a precisar su contacto con el tantra.Abstract This article presents Antonio de Montserrat’s biography to insert him in Buddhist critical thinking as whom is considered the first Westerner initiated into tantric philosophy and who became a driver thereof in the West through the Society of Jesus. To do so, a historical review is first presented to focus on the way Buddhism was removed from India and found refuge among the peoples of Central Asia such as the Uyghurs in present-day Turkistan, how it was then adopted by Chinese emperors and spread throughout the Silk Road. The combination of Indian Buddhism and Western influences (Greco-Buddhism) gave rise to several Buddhist schools in Central Asia and China. Then, the esoteric form Buddhism took (tantra) is briefly described, which was consolidated as Vajrayana (tantric) Buddhism in Tibet in the eighth century. That is the Buddhist form rulers have adopted, which promotes full social and gender equality, the idea of the subject as a cultural construction and the notion of metaphorical deities —useful to model people’s character but completely non-existent— in addition to the Buddhist principle of relative truth (not absolute). This non theistic view —or transtheistic, as Gómez would rather call, was projected in the absolute religious tolerance within the Chinese, Uyghur, and Mongolian empires, which ensured safety and free exchange on the Silk Route. Such standpoint of people not divided into castes or differentiated by reason of bloodline is what amazes de Montserrat when saying Tibetans "have no kings among them" and what encourages those who made a journey (based on de Montserrat’s writings) especially to receive initiation into Tibetan Tantric Buddhism such as Jesuits Antonio de Andrade and John de Brito. Finally, the article jumps in Antonio de Montserrat’s biography and it shows its connection with tantrism.

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Bista, Binod P. "Nepal's Lumbini is more than a birth place of Gautama Buddha." SIRJANĀ – A Journal on Arts and Art Education 6, no. 1 (December 1, 2019): 46–53. http://dx.doi.org/10.3126/sirjana.v6i1.39672.

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Lumbini is so far unrecognized for its importance and significance by placing all attention to it as Siddhartha Gautam’s (Buddha) birth place. It is this very place where all three schools of Buddhism — Theravada, Mahayana, and Vajrayana come together. Buddha’s message of peace and harmony is practiced in daily life by the local inhabitants professing different religions such as Buddhism, Hinduism, and Islam. Ancient Kapilvastu covers such a wide area that it has become a goldmine for archaeologists for far and wide to have an opportunity to study civilizations and cultures which date back the pre Christian Era. United Nations Secretary General U Thant spearheaded the development of present Lumbini with help from an International Committee for the Development of Lumbini which he formed and saw that the task of a Master Plan for Lumbini was given to one uniquely qualified architect Kenzo Tange, a person with a vision. With many changes and adjustments from the original Master Plan, Lumbini is fast losing its luster by the construction of physical structures that hardly conform to the bylaws written during the approval of the Master Plan. Yet by the sheer strength of Buddha himself Lumbini retains its un-parallel beauty, serenity, tranquillity, and universality. Lumbini has reached this stage of development amidst several unwarranted controversies and mismanagement, but not all is lost. Lumbini can offer three distinct services to humanity as Buddha would have wanted: Guide those who believe in Buddha as God as they can find the almighty in every inch of the Sacred Garden; Lessen the pains and sufferings of others who seek to have a better life through meditation and prayers; and create a congregation of peace lovers who are in search of peace for themselves, their communities, their countries and the whole world.

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McAra, Sally, and Mark R. Mullins. "Buddhism in Aotearoa New Zealand: Multiple Sources and Diverse Forms." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 161–84. http://dx.doi.org/10.26034/lu.jgb.2022.1996.

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This article presents a provisional survey of Buddhists and Buddhist organizations in Aotearoa/New Zealand, identifying their key characteristics in terms of national origin, ethnicity, and areas of geographical concentration. We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country. Based on this demographic data, we identify three main types of Buddhist institutions: (1) centers/temples serving heritage or “migrant” communities from Asian countries with Buddhist heritage; (2) centers which we refer to as “Pākehā/Multi-ethnic” because they serve newer Buddhists (“converts”) who are primarily but not exclusively Pākehā (NZ European), and (3) “multi-ethnic” organizations that include varying combinations of heritage and non-heritage Buddhists. Within each of the three categories we see diverse organizational forms and streams of distinctive Buddhist traditions, including sectarian, ethnic, and hybrid forms, each of which have contributed to a diverse religious landscape in significant ways. Most Buddhist centers are in urban areas, with 70 percent in or near Auckland, Wellington, and Christchurch. The main Buddhist traditions are almost equally represented across these institutions with 35 percent identified as Mahayana, 32 percent as Theravada, and 35 percent as Vajrayana (and 0.7% as mixed). The number of Buddhists in New Zealand has increased over the past three decades from 12,705 to 52,779, and approximately 80 percent identify with at least one of the Asian ethnic groups. Buddhists constitute only 1.1 percent of the total population, with at least 134 centers of varying sizes across the country. However, Buddhism may be exerting a cultural influence beyond these numbers, as recent research identified Buddhists as the “most trusted” religious group in contemporary New Zealand. In presenting this preliminary survey, we aim to provide a base for more in-depth investigations.

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Shrestha, Arun. "Caryā of Buddha Nāţaka Ritual of Dance Drama in ahorātrapadasādhanavidhī." SIRJANĀ – A Journal on Arts and Art Education 4, no. 1 (December 1, 2017): 21–27. http://dx.doi.org/10.3126/sirjana.v4i1.39842.

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Ahorātrapadasādhanavidhī is a method prescribed in vajrayāna religious system to be followed to achieve the goal visualized. In the course of its practice or caryā yoga is adopted as a process of the system built. Caryāgīti listed in ahorātrapadasādhanavidhī in a given sequence equates with the group of letters in alphabetical order carrying a rationalized logic for divine communication. These bunch of caryāgītis are vajrayāna literary work for the benefit of vajrayāna religious practice. Under vajrayāna system, padasādhana is a method which specified stepped process to reach the goal of advaya or non-duality envisaged in the embrace of śūnya and karuņā, a state of yuganaddha, so conceptualized with the element of drama or nāţaka. It is a path to śūnya and ultimate nirvāņa for a bodhisattva. It is a caryā of Buddha nāţaka - mystical till realized.

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Shrestha, Arun. "Words of Vajrayāna Caryā in the Intellectual Domain." SIRJANĀ – A Journal Of Arts and Art Education 9, no. 1 (July 6, 2023): 36–47. http://dx.doi.org/10.3126/sirjana.v9i1.56255.

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Vajrayāna Buddhism is a product of a new wave of thoughts amalgamated in the established practice of Buddhist religion. Every word coined are representative of the fresh air of creative thoughts presented for the practitioners of the promising religion to liberate the mankind in the existing life itself. Based on the philosophy originally propounded, it attempts to reach the height of glory in a logical way full of reasoning and conviction. These words are the fundamentals of the vajrayāna religious structure and the vajrayāna religious practice or carya.

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Shrestha, Arun. "Mudrā of Vajrayāna – Caryā." SIRJANĀ – A Journal on Arts and Art Education 8, no. 1 (July 13, 2022): 22–33. http://dx.doi.org/10.3126/sirjana.v8i1.46653.

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Mudrā as a divine sign language of the spiritual kind applied in religious rituals is essentially a means of communication and a bridge between physical existence and ultimate emancipation from non-existent existence envisaged in vajrayāna thought process. A pragmatic solution for final release from rebirths. It is a means of visualization for eventual realization. Interaction of sādhana, sādhya and sādhaka paves the way for nirvāņa through the formation of mudrās.

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Andresen, Jensine. "Vajrayāna Art and Iconography." Zygon® 35, no. 2 (June 2000): 357–70. http://dx.doi.org/10.1111/0591-2385.00281.

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Shrestha, Arun. "Caryā of Guhyasamājatantra: A divine drama." SIRJANĀ – A Journal on Arts and Art Education 6, no. 1 (December 1, 2019): 36–45. http://dx.doi.org/10.3126/sirjana.v6i1.39671.

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A very common understand of the word caryā brings to our mind often heard of the vajrayāna religious song known to us as caryāgīti accompanied by caryānŗtya. An apparently outward symbolic representation of the word in song and dance finds a deeper meaning when dwelt in depth. A thorough investigation into caryā opens up vast insight of vajrayāna philosophy and doctrines amalgamated in rituals of vajrayāna religious practice composed of sādhana, maņđala, mantra and mudrā with ultimate aim of emancipation in the present life itself. In essence a yoga practice with intricate procedures leads sentient beings to the world of spiritualism composed of esoteric ritual practices with a touch of aesthetical experience inherent in caryāgīti and caryānŗtya.

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Szymański, Marek. "Soteriologiczny paradygmat wadżrajany." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 111–28. http://dx.doi.org/10.24917/20841043.7.1.6.

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The soteriological paradigm of Vajrayāna: The purpose of the paper is to determine the distinctive soteriological paradigm of Tantric Buddhism. The view of Shinichi Tsuda is critically analyzed. The belief that symbols of Buddhahood are essential to achieve Buddhahood appears specific for Vajrayāna. Relevant manipulation of the symbols can be ritual or/and imaginary. Followers are convinced that the manipulation enables them to achieve the final religious goal, not only the intermediate steps. They also believe they can activate and control the processes that are not dependent on enlightened beings’ good will. However, such a position need not exclude the appreciation of moral and cognitive virtues. Some aspects and variants of the Vajrayāna soteriological paradigm are discussed to avoid any misinterpretation.

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Shrestha, Arun. "Caryā of Padasādhana – A Vajrayāna Ritual." SIRJANĀ – A Journal on Arts and Art Education 7, no. 1 (September 21, 2021): 28–35. http://dx.doi.org/10.3126/sirjana.v7i1.39341.

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Padasādhana ritual or caryā is an alphabet of vajrayāna religion represented by twenty eight caryāgīti forming a major structure of the ritual performed. All the caryāgīti enacted during the ceremony is a climbing of steps one by one culminating in vajrapada. Construction of maņđala, utterance of mantra and formation of mudra in course of worships are the pillars on which edifice of salvation is built. All the worships are based on maņđala, mudra and mantra. What transpires for spiritual emancipation is through gītī or song and nŗtya or dance which is meant for visualization and ultimate realization of the set goal of the vajrayāna religion that is Buddhahood or Nirvāņa.

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