Thematische Bibliographien / Buddha and Buddhiam

Auswahl der wissenschaftlichen Literatur zum Thema „Buddha and Buddhiam“

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Veröffentlicht am 26. Juli 2024

Zuletzt aktualisiert am 27. Juli 2024

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Zeitschriftenartikel zum Thema "Buddha and Buddhiam"

Kim, Seong-Hwan. „Buddhism in al-Fihrist of Ibn al-Nadīm“. Institute of Middle Eastern Affairs 21, Nr. 2 (30.08.2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.

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This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism. Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.

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Twist, Rebecca L. „Images of the Crowned Buddha along the Silk Road: Iconography and Ideology“. Humanities 7, Nr. 4 (21.09.2018): 92. http://dx.doi.org/10.3390/h7040092.

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The interpretation of early Buddha images with a crown has long been a source of debate. Many scholars have concluded that the iconography of the crown is intended to denote Śākyamuni as a cakravartin or universal Buddha. A few have suggested it represents a sambhogakāya Buddha in Mahāyāna Buddhism. This art historical and Buddhological study examines the visual record of early crowned Buddhas along the Silk Road, focusing on the iconographic signifiers of the crown, silk items, and ornaments, and interprets them within a broader framework of Buddhist theoretical principals and practice. Not only is this a visual analysis of iconography, it also considers contemporary Buddhist literary evidence that shows the development of the iconography and ideology of the crowned Buddha. As a result of this examination, I propose that the recurring iconographic evidence and the textual evidence underscore the intention to depict a form of sambhogakāya Buddha as an early esoteric meditational construct. Moreover, many Buddhas perform one of the two mudrās that are particular to the esoteric form of Vairocana Buddha. Therefore, the iconography also signifies the ideology of the archetypal Ādi Buddha as an esoteric conception.

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Syrtypova, S. K. „Buddha Akshobhya in Mongolia“. Orientalistica 2, Nr. 4 (16.01.2020): 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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Gunsky, Aleksey. „Brian Houghton Hodgson. At the origins of European Buddhology“. Chelovek 34, Nr. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.

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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.

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Williams, Paul. „The Samadhi of Direct Encounter with the Buddhas of the Present: An Annotated English translation of the Tibetan version of the Pratyutpanna-Buddha-Sammukhavasthita-Samadhi-Sutra. Translated by Paul Harrison.“ Buddhist Studies Review 9, Nr. 2 (16.06.1992): 203–9. http://dx.doi.org/10.1558/bsrv.v9i2.15290.

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The Samadhi of Direct Encounter with the Buddhas of the Present: An Annotated English translation of the Tibetan version of the Pratyutpanna-Buddha-Sammukhavasthita-Samadhi-Sutra. Translated by Paul Harrison. (Studia Philologica Buddhica Monographs Series V), The International Institute for Buddhist Studies, Tokyo 1990. xxxviii, 346 pp. n.p.

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Young-ae, Lim. „Mountaintop Stone Giants“. Buddhist Studies Review 40, Nr. 2 (09.03.2024): 127–57. http://dx.doi.org/10.1558/bsrv.28560.

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The royal capital of Silla, presently known as Kyongju, is bordered in all directions by mountains that are the sites of giant rock-carved Buddhas. Occupying the summits of the surrounding mountains known as the “Five Sacred Mountains of the Silla Royal Capital” (wanggyong oak), the rock-carved Buddhas provided the Silla people with an accessible and convenient means of worship outside of the Buddhist temple. More importantly, the construction of Sokkuram Grotto on Mt. T’oham during the mid-eighth century was a reflection of the Silla belief that the mountain was Mt. Sumeru. The Sokkuram Buddha sculpture represented the Buddha’s residence at the summit of Mt. Sumeru, and was simultaneously the antecedent to the consecration of the Silla royal capital. Soon after, large-scale Buddha images were carved on the rock faces of neighboring mountaintops as a continuation and replication of this process, eventually resulting in a new macrocosm of Buddhism centered around the Silla royal capital.

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Borup, Jørn. „Har en hund Buddha-natur?“ Religionsvidenskabeligt Tidsskrift, Nr. 71 (10.02.2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.

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ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism, reform Buddhism and con-temporary philosophy of nature. Such an ‘invented Buddhism’ is, however, genuinely authentic, and it is argued that an ecological perspective on both historical and contemporary Buddhism can legitimize other possibilities of interpretation, including the view of an ontological continuum with room for also animistic and posthuman 'nature religion', in which a dog on several levels can be said to possess Buddha nature. DANSK RESUMÉ: Økologisering af buddhismen giver mening i både et moderne og posthumant perspektiv. Initiativer og institutioner baseret på socialt engageret buddhisme med bæredygtighed, biodiversitet og økologi som idealer har de sidste årtier bredt sig i både Øst og Vest. Der er argumenter fra både klassisk pali-buddhistisk litteratur og østasiatisk mahayana-filosofi til at godtgøre buddhistisk natur-symbiose ud fra både ontologisk, etisk og soteriologisk perspektiv. Kritisk analyse kan sagtens dekonstruere sådanne som anakronistisk konstruerede idealer, primært med afsæt i moderne naturalisme, reformbuddhisme og nutidig naturfilosofi. En sådan ’opfundet buddhisme’ er dog helt autentisk, og der argumenteres for, at netop et økologisk perspektiv på både historisk og nutidig buddhisme kan legitimere andre fortolkningsmuligheder, herunder anskuelsen af et ontologisk kontinuum med plads til også animistisk og posthuman ‘natur-religion’, i hvilken en hund på flere planer kan siges at besidde buddha-natur.

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Chowmas, Dharmaji. „Implementasi Nilai-Nilai Karakter Buddhis pada Sekolah Minggu Buddha Mandala Maitreya Pekanbaru“. Jurnal Maitreyawira 1, Nr. 2 (09.11.2020): 15–28. http://dx.doi.org/10.69607/jm.v1i2.25.

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The purpose of this research was to find out how Buddha Mandala Maitreya Sunday School in Pekanbaru implemented buddhist character values. What Buddhist character values which had been implemented; what method which had been implemented;what obstacles which had been faced by teachers in implementing buddhist characters. This field research was done in Buddha Mandala Maitreya Sunday School in Pekanbaru. Qualitative analysis technique was used as data analysis technique. The result showed the implementation of Buddhism character values in Buddha Mandala Maitreya Sunday School in Pekanbaru. But it was still individually done by each teacher there, there wasn't any specific program or mainly character from Buddha Sunday School or vihara assembly ; the value character which had been implemented were: honesty, mutual respect among friends,obey parents,politeness, sanitation, discipline,and serenity,fond of praying,character and principle practice in daily life, story telling method was used,by providing example in daily life activity, discussion method with student, explained described discpline method,and sharing method. The obstacles which were faced in implementing Buddhism character values were: lack of facility to support, lack of control against students,other problems were students not focus,lack of discipline and still too young, students were still not interested in reading etc.

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King, Richard. „Is “Buddha-Nature” Buddhist?“ Numen 42, Nr. 1 (1995): 1–20. http://dx.doi.org/10.1163/1568527952598729.

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AbstractRecent controversies in Japanese Buddhist scholarship have focused upon the Mahāyāna notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as anātman (no-abiding-self). This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mahāyāna sūtras which utilised the notion of tathāgatagarbha (Buddha-embryo or Buddha womb). One of the earliest Buddhist texts to discuss this notion is the Queen Śrīmālā Sūtra (Śrīmālādevīsūtra), which appears to display a transitional and revisionist attitude towards traditional Mahāyāna doctrines such as emptiness (śūnyatā) and no-abiding-self (anātman). These and related issues are examined as they occur in the Śrīmālā Sūtra and as they might relate to the issue of the place of Buddha-nature thought within the Buddhist tradition. Finally some concluding remarks are made about the quest for “true” Buddhism.

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Dubey, Shobharam. „Buddhist Art Center of Bihar“. RESEARCH HUB International Multidisciplinary Research Journal 9, Nr. 2 (20.02.2022): 14–19. http://dx.doi.org/10.53573/rhimrj.2022.v09i02.003.

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Mahatma Buddha took birth in Lumbini, Nepal and spread Buddhism in Uttar Pradesh and Bihar. The remains of Buddhist architecture in the form of stupas, chaityas and Bihar are spread over the states of Uttar Pradesh, Madhya Pradesh, Bihar, Maharashtra and Andhra Pradesh in the form of Buddhist art centers of India. The state of Bihar has been the abode of Buddha. Bodh Gaya situated here is famous for the Buddha's enlightenment. Among the famous Buddhist art centers of Vihara state, Laurianandangarh, Rajgir, Nalanda, Bodh Gaya and Vaishali are the main ones. Abstract in Hindi Language: लौरियानन्दनगढ़, राजगीर, नालन्दा, बोधगया, वैशाली।

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Dissertationen zum Thema "Buddha and Buddhiam"

Zhu, Tianshu. „Buddhas and Bodhisattvas: emanators and emanated beings in the Buddhist art of Gandhara, Central Asia, and China“. Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1182181696.

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Chandrasekhar, Chaya. „Pāla-Period Buddha Images: their hands, hand gestures, and hand-held attributes“. The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1092830047.

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Karlsson, Klemens. „Face to face with the absent Buddha : the formation of Buddhist Aniconic art /“. Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 1999. http://publications.uu.se/abstract.xsql?dbid=421.

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Chiu, Angela Shih Chih. „The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)“. Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.

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Xing, Guang. „The concept of the Buddha : its evolution from early Buddhism to the trikāya theory /“. London : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb40007151b.

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Taylor, Kevin C. „Did the Buddha have a method? : exploring pedagogical aspects of the Buddha's teaching /“. Available to subscribers only, 2009. http://proquest.umi.com/pqdweb?did=1966554801&sid=19&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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Taylor, Kevin Curtis. „Did the Buddha Have a Method? Exploring Pedagogical Aspects of the Buddha's Teaching“. OpenSIUC, 2009. https://opensiuc.lib.siu.edu/theses/145.

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In this thesis I explore aspects of the Buddha Gotama as a teacher. I begin by analyzing the nature of the Buddha's enlightenment and his state of mind as presented by various accounts. The chapter reconciles his decision to teach by means of Buddhist epistemology and gives an account of the difficulty of learning the Buddhadhamma. In chapter two I give three examples of the Buddha teaching individual students about the dhamma to show how he approaches each scenario differently depending on the needs of the student. Finally I give an account of William James' pragmatic method in an effort to show how the Buddha's teaching is pragmatic as a method for solving an existential crisis.

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Ohnuma, Reiko. „Head, eyes, flesh, and blood : giving away the body in Indian Buddhist literature /“. New York, NY : Columbia Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0615/2006019767.html.

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Galloway, Charlotte Kendrick. „Burmese Buddhist imagery of the early Bagan period (1044-1113)“. Connect to this title online, 2006. http://thesis.anu.edu.au/public/adt-ANU20071112.160557/index.html.

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Karlsson, Klemens. „Face to face with the absent Buddha : The formation of Buddhist Aniconic art“. Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-421.

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Early art in Buddhist cultic sites was characterized by the absence of anthropomorphicimages of the Buddha. The Buddha was instead represented by different signs, like awheel, a tree, a seat and footprints. This study emphasizes the transformation this artunderwent from simple signs to carefully made aniconic compositions representing theBuddha in a narrative context.

Buddhist aniconic art has been explained by a prohibition against images of theBuddha or by a doctrine that made it inappropriate to depict the body of the Buddha.This study rejects such explanations. Likewise, the practice of different meditationalexercises cannot explain this transformation. Instead, it is important to understand thatearly art at Buddhist cultic sites consisted of simple signs belonging to a shared sacredIndian culture. This art reflected a notion of auspiciousness, fertility and abundance.The formation of Buddhist aniconic art was indicated by the connection of these auspi- cious signs with a narrative tradition about the life and teachings of the Buddha.

The study emphasizes the importance Sakyamuni Buddha played in the formation ofBuddhist art. The Buddha was interpreted as an expression of auspiciousness, but hewas also connected with a soteriological perspective. Attention is also focused on thefact that the development of Buddhist art and literature was a gradual and mutualprocess. Furthermore, Buddhist aniconic art presaged the making of anthropomorphicimages of the Buddha. It was not an innovation of motive for the Buddhists when theystarted to make anthropomorphic images of the Buddha. He was already there.

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Bücher zum Thema "Buddha and Buddhiam"

Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2011.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2010.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2011.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2010.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2010.

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Budda: Buddha. Tōkyō: Ushio Shuppansha, 2010.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2010.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2011.

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Tezuka, Osamu. Budda: Buddha. Tōkyō: Ushio Shuppansha, 2011.

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Kawanishi, Ran. Budda: Buddha. Kyōto-shi: Honganji Shuppansha, 2009.

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Buchteile zum Thema "Buddha and Buddhiam"

Long, William J. „Buddha on Politics, Economics, and Statecraft“. In A Buddhist Approach to International Relations, 35–50. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68042-8_3.

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AbstractThis chapter outlines doctrinal Buddhist political and economic theory including its notions about interstate relations, which are based on its unique understanding of the nature of reality. Some readers may be surprised to hear that there exists a theory of politics in Buddha’s teachings. But in fact, Buddha spoke extensively about politics, contrary to the assertion of Max Weber who famously asserted that Buddhism was “a specifically a-political and anti-political status religion.” Although the overriding goal of Buddha’s teachings is the liberation of individuals from pervasive suffering, Buddha considered politics as important, not so much for its intrinsic value, but because it created an external environment that can facilitate or impede an individual’s pursuit of happiness, defined as spiritual advancement and achievement of wisdom about the true nature of oneself and the world. Although best understood as an extension of his teachings on human liberation, Buddha was also an original social and a significant political philosopher. Buddha’s social teachings parallel modern democratic thought, mixed market economics, and cosmopolitan internationalism in the West. This chapter outlines Buddha’s political and economic theory, including his thoughts about statecraft and the possibilities for international order.

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Flanagan, Owen. „Buddhist Persons and Eudaimonia Buddha“. In The Routledge Companion to Philosophy of Psychology, 733–45. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, Taylor & Francis Group, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429244629-46.

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Oberlies, Thomas. „Buddha“. In Metzler Lexikon Religion, 184–86. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_70.

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Chiu, Angela S. „Buddha Images and Place“. In The Buddha in Lanna. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858742.003.0004.

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Certain Lanna chronicles recount that the Buddha visited southeast Asia during his lifetime. He left strands of his hair and imprints of his feet for his devotees and made predictions about the future greatness of Lanna cities. These accounts depict Lanna places not as sites of Buddhist conquest or reform but as special places that through the ages have been sources of attraction and inspiration to multiple Buddhas. Lanna’s towns, lakes and hills play a distinctive role in Buddhist history as the channels that enable the ongoing agency of Buddhas. Buddha statues were created in these places to mark these channels that are crucial to the prosperity of the world. The relationship of Buddha to place echoes that depicted in classical Buddhist texts and is also found in the story of the Burmese Mahāmuni image. A Lanna story from Lampang also distinctively casts light on gender relations in Buddhism.

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Gesshō, Sasaki. „The Enlightened Mind of the Buddha and the Shin Teaching“. In Beyond Meditation: Expressions of Japanese Shin Buddhist Spirituality, 189–94. Equinox Publishing, 2011. http://dx.doi.org/10.1558/equinox.20511.

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In this chapter, the author considers the teaching or the truth expounded by the Buddha, and this teaching may generally be defined thus: (1) It is the doctrine taught by the Buddha, (2) It is the doctrine that will make us Buddhas, and (3) It is the doctrine that teaches what Buddhism is.

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Ray, Reginald A. „Bodhisattva Saints of the Forest in Mahayana Siitras“. In Buddhist Saints in India, 251–92. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195134834.003.0009.

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Abstract In the preceding chapters, the three major types of Buddhist saint prominent in pre-Mahayana Indian Buddhism have been examined: the buddha, the pratyekabuddha, and the arhant. This chapter contains discussion of a fourth type of Buddhist holy person, who comes into prominence only in the Mahayana sutras, the bodhisattva. The bodhisattva is not unique to the Mahayana; in the Nikaya traditions, as we have seen, this type is understood as defining the ideal of a buddha from the time of his vow to complete enlightenment until the moment when he attains buddhahood. The Nikaya evidence, in fact, preserves an extensive tradition of stories (jiitaka) told about Sakyamuni as a bodhisattva prior to his final life and similarly attributes to all other world-redeeming buddhas previous existences as bodhisattvas. In addition, as is well known, the Nikaya texts also contain descriptions and discussions of the bodhisattva and his career. For the pre-Mahayana, the bodhisattva is an important type of saint but is relatively rare, because the arhant functions as the primary enlightened ideal of Nikaya Buddhism, whereas buddhas were few and those who aspired to become buddhas were not commonly known. The distinctive Mahayana doctrine of the bodhisattva represents, then, not so much the invention of a new type of saint as the bringing into prominence and fleshing out of a type that was already understood to exist, but that had been-at least in the evidence-recessive.

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Bommarito, Nicolas. „The Buddha“. In Seeing Clearly, 13–19. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887506.003.0003.

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This chapter provides a background of the Buddha. Buddha is not someone's name. This particular title refers to someone who has solved the problem and successfully changed their orientation to the world on a fundamental level. It literally means someone who is awake. There have been many Buddhas. When one talks about the Buddha, they are referring to the historical Buddha, the one who started Buddhism. His name was Siddhartha Gautama and, being from the Shakya clan, he is often known as Shakyamuni Buddha. It is worth learning about the life of the historical Buddha for a few reasons. It is, of course, an important part of Buddhism and known by Buddhists all over the world. However, it also serves as an example, a vision not only of someone who has solved the problem, but what the process of solving it looks like.

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Pye, Michael. „More Buddhist Routes“. In Japanese Buddhist Pilgrimage, 103–40. Equinox Publishing, 2015. http://dx.doi.org/10.1558/equinox.24523.

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This chapter covers circulatory Buddhist pilgrimage routes which follow the basic concept of the two main models but are associated with other buddhas, bodhisattvas and holy places. The easy association of different kinds of buddhist divinities is found notably in the list of the “thirteen buddhas” (jūsanbutsu) found in devotional books, especially in the context of Shingon Buddhism. Two figures who cross various denominational boundaries and whose own pilgrimages are briefly introduced are Yakushi Nyorai, the Buddha of Medicine and Fudō Myōō, the Immovable Bright King. Another major figure is the bodhisattva Jizō, known in Japanese formally as Jizō Bosatsu and popularly as Jizō-sama, who is particularly close to the people and is represented in a myriad statues all over the country. The practice of making special visits to the various places connected with the founders of particular practices or teachings as well as pilgrimage in Shin Buddhism is discussed. The concept of encouraging visits to a number of halls within one major temple complex is covered including important examples such as Mount Hiei, Kyōto’s centre of Tendai Buddhism, and Mount Kōya, the ultimate home of Shingon Buddhism. In modern times Buddhist temple authorities have begun to cater for those who do not have a strong devotional attachment to any one buddha, bodhisattva or religious leader. Thus in 1984 a group known as the “Society for Familiar Temples” came into existence in order to promote visits to a collection of forty temples in Kyōto. The practice of circumambulation widely current in various religions of the world is discussed.

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Swearer, Donald K. „Aniconism Versus Iconism in Thai Buddhism“. In Buddhism in the Modern World, 9–25. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195146974.003.0002.

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Abstract Westerners whose knowledge of Buddhism comes primarily from textbooks, even those with relatively expansive descriptions of Buddhist practices, are often startled upon observing temple rituals in Thailand or other Asian Buddhist countries. Usually they see devotees prostrating themselves before large Buddha images and performing other devotional acts such as lighting incense, making flower offerings, and praying. These devotional activities appear to be far removed from a common preconception of the Buddha’s rejection of Brahmanical ritualism and the singular dedication of Buddhist monks to the path of meditation. Did not the Buddha teach his disciples to be “lamps unto themselves”; to pursue their own inner journey to enlightenment without relying on external rituals? Was not the Buddha a religious philosopher, the teacher of the Noble Eightfold Path to awakening, rather than a divine being to be venerated? The temple practices that the Western student of Buddhism observes in Buddhist Thailand are at odds with a commonly held view of Buddhism as a nonritualistic, nontheistic religion of mystics, meditators, and philosophers. The contradiction becomes even more acute with the realization that the Buddha image, toward which ritual offerings are directed, is considered by many devotees as the living presence of the Buddha himself.

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McMullen, Matthew. „Generative Buddhahood“. In The Oxford Handbook of Tantric Studies, C51P1—C51P77. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.51.

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Abstract One of the characteristics of soteriological discourse in Japanese Buddhism is a tendency toward the universality of Buddhahood. The assertation that even plants and trees become buddhas is a radical example of this discourse. The notion of enlightened plants and trees is frequently discussed in terms of sentience and whether vegetation has the capacity to be liberated from the suffering of our world. This chapter explores a theory devised in the Tendai esoteric school. Combining the cosmogony of buddha lands from the Vimalakīrti Sūtra with the salvific power of mantra, this theory concludes that plants and trees, and by extension all sentient beings as well as insentient objects, are conditioned to become buddhas by the genesis of a given buddha land.

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Konferenzberichte zum Thema "Buddha and Buddhiam"

Anping, Gong. „THE CONCEPTS OF “ANAGAMA BUDDHA” AND “CLAY MACHINE GUN” IN THE NOVEL «CHAPAEV AND VOID» BY V. PELEVIN IN THE VIEW OF ZEN BUDDHISM“. In VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3718.rus_lit_20-21/169-171.

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The philosophy of Zen Buddhism occupies a very important place in V. Pelevin’s prose. The novel «Chapaev and Void» is a Zen novel that tells the story of the enlightenment process of Peter the Void. Chapaev plays the role of a Zen master, imitating or creating koans to inspire Peter the Void. The original meaning of the word “koan” is a judicial document of the ancient Chinese government. Later, the term “koan” was borrowed from Zen Buddhism, and its content is usually a story about a Zen master, a dialogue between the master and his students, questions and hints from the master. The story of “Anagama Buddha” and the “clay machine gun” is the last koan of the novel. At the same time, Chapaev is the reincarnation of Anagama Buddha, whose pinky is a clay machine gun with the power to turn everything into nothingness. The article discusses the sources of the concepts of “Buddha Anagama” and “clay machine gun” and the role of the koan, composed of these concepts, in the implementation of the ideas of Zen Buddhism in the novel. There is no ideal prototype of Anagama; the clay machine gun is the sarira of Buddha Anagama, which is the result of Buddhist practice. The koan «Buddha Anagama and the Clay Machine Gun» was not only narrated, but also realized by Chapaev, which confirms Pelevin’s appeal to Zen Buddhism at different levels of the novel’s structure organization.

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DISSANAYAKE, Ishini Samadhi. „HAPPINESS AND HEALTHCARE THROUGH BUDDHISM“. In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.17.

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Health is one of the most significant incomes of happiness and well-being. Since ancient times, Buddhism has been intimately intertwined with the avoidance of human suffering. Two thousand five hundred years ago, the supreme Buddha preached about the importance of keeping the mind happy and health care. The Buddha, preached as a doctor, talked about how stress affects our mental health and wellbeing, and that the cure for ailments related to mental health is to understand the Dhamma, and that valuable Dhamma is illustrated in the Suttas. The main objective of this research is to study about the content of Buddhism and its importance on how to get health care through happiness. The secondary objective is to study whether it is possible to achieve a healthy life through happiness with the help and the incorporation of Buddhist sermons. The research uses primary and secondary data. Primary data are collected through participant observation and interviews. Secondary data are obtained from both published and unpublished sources. As further data gathered, embracing the teachings of the Buddha into our lives brings peace of mind and it will lead us to the progressive path of being healthy. The best example of this is the supreme Buddha. Since, he has been the first to heal all the sufferings and to demonstrate to the world the worth and importance of it and how to achieve a healthy and balanced life through it. Key Words: Happiness, Healthcare, Buddhism, Mind, Peace.

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Meji, Hua'er, und Daoji Renqing. „The Buddha Nature Thoughts in Tibetan Buddhism“. In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.155.

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Manjure, P. Y. „Installation of Buddha Statue - Monument of Engineering & Culture“. In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0577.

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<p>The magnificent statue of Lord Buddha installed on Gibraltar Rock in Hussain Sagar Lake in Hyderabad City of India is an engineering marvel. It attracts not only attention of international tourists, but has become great symbol of Buddhism culture and faith born in India. The project involving stages of sculpting the statue, its transportation to the city, then to the pedestal in the lake had to face challenging situations which are brought out in the paper. While transporting it in the lake, there was mishap drowning the statue to the lake bed. Salvaging the statue and its subsequent erection on the pedestal added to the complexity of engineering operations and are covered in the article.</p>

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Guo, Chuyu. „The Traveling Buddha“. In 2021 4th International Conference on Humanities Education and Social Sciences (ICHESS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.211220.100.

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Saptono, Nanang, Rusyanti Rusyanti und Endang Widyastuti. „PEWARISAN TEKNOLOGI LOGAM PADA MASYARAKAT LAMPUNG“. In Seminar Nasional Arkeologi 2019. Balai Arkeologi Jawa Barat, 2020. http://dx.doi.org/10.24164/prosiding.v3i1.13.

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Teknologi logam dikenal masyarakat mulai pada akhir masa bercocok tanam. Masa awal dikenalnya teknologi logam sering juga disebut masa paleometalik. Pada masyarakat Austronesia, teknologi logam sering kali dikaitkan pula dengan budaya Dongson. Kebudayaan ini berkembang dari Vietnam pada sekitar 1000 SM atau awal Masehi. Dari Vietnam menyebar ke seluruh Asia Tenggara termasuk nusantara. Beberapa benda hasil budaya Dongson yang ditemukan adalah berupa benda-benda perunggu seperti misalnya nekara, bejana perunggu, dan kapak perunggu. Pada masa-masa yang lebih muda yaitu pada masa Hindu-Buddha (Masa Klasik) di Lampung banyak juga ditemukan benda-benda logam. Pada benda-benda perunggu yang berasal dari masa paleometalik seperti nekara dan bejana perunggu mungkin merupakan benda impor. Berdasarkan benda-benda tersebut terlihat ada pewarisan budaya khususnya teknologi pengolahan logam (perunggu) dari masa paleometalik hingga masa Islam-Kolonial. Kajian ini berusaha untuk mengungkap adanya pewarisan budaya tersebut. Pengungkapan adanya pewarisan budaya akan diulas berdasarkan temuan-temuan hasil penelitian di kawasan Gunung Rajabasa. Berdasarkan ulasan tersebut akan diketahui adanya pewarisan budaya dimaksud

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Ikeuchi, Katsushi, Atsushi Nakazawa, Ko Nishino und Takeshi Oishi. „Creating Virtual Buddha Statues through Observation“. In 2003 Conference on Computer Vision and Pattern Recognition Workshop (CVPRW). IEEE, 2003. http://dx.doi.org/10.1109/cvprw.2003.10001.

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Bizyaagiyn, Sarantuyaa. „POSTAGE STAMP OF MONGOLIA (BUDDHIAN ASPECTS)“. In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-253-265.

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Renoust, Benjamin, Yutaka Fujioka, Matheus Oliveira Franca, Jacob Chan, Noa Garcia, Van Le, Ayaka Uesaka, Yuta Nakashima, Hajime Nagahara und Jueren Wang. „Historical and Modern Features for Buddha Statue Classification“. In the 1st Workshop. New York, New York, USA: ACM Press, 2019. http://dx.doi.org/10.1145/3347317.3357239.

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Gao, Hong. „On the Buddha Posture in Heart of Darkness“. In 2018 International Conference on Education Science and Social Development (ESSD 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/essd-18.2018.79.

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