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Thematische Bibliographien / Buddhist school

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Auswahl der wissenschaftlichen Literatur zum Thema „Buddhist school“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Buddhist school"

1

Filatov, Sergei B. „Buryatia: Is a Buddhist Vertical Possible?“ Oriental Courier, Nr. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.

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In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administration of Buddhists (CDUB) was created and were registered two parishes. The revival of Buddhism in Buryatia began in 1990. In 1995, Khambo Lama Ayusheyev reformed the CDUB, changed its name to the Traditional Buddhist Sangha of Russia (TBSR) and adopted a new Charter. In accordance with which the Hambo Lama placed datsans under his administrative and financial control, which provided the top of the TBSR with power over the Buddhist clergy. TBSR began to act as a defender of traditional religiosity (within the framework of the local school of Gelug Tibetan Buddhism) and the national identity of the Buryat people. At the same time, several alternative Buddhist associations have emerged, causing a sharp rejection of the TBSR. The leader of the TBSR, Khambo Lama Ayusheev, is constantly in conflict with local secular authorities and alternative Buddhists for the primacy and choice of the path of development of the Buryat people.

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Chen, Jidong. „Rethinking the Taxonomic Category “Sect/School” (Zong 宗) in the Construction of Modern Buddhism in China—Focusing on Hešeri Rushan’s Eight Schools and Two Practices (“Ba-Zong-Er-Xing 八宗二行”)“. Religions 15, Nr. 2 (19.02.2024): 249. http://dx.doi.org/10.3390/rel15020249.

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This paper explores the origin and role of the Buddhist taxonomic category “zong 宗” (“sect” or “school”) in the formation of modern Buddhism in China. It does so by examining a highly significant late-Qing Buddhist text titled Ba-zong-er-xing 八宗二行 (Eight Schools and Two Practices), which the author discovered recently in Japan. Authored by the 19th-century Manchu bannerman official Hešeri Rushan 赫舍裏如山, Eight Schools and Two Practices had a direct influence on the prominent Chinese lay Buddhist Yang Wenhui (1837–1911)’s Shi-zong-lue-shuo 十宗略说 (Brief Outline of the Ten Schools) (1913), which subsequently became the most important narrative model, known as the ten-school model, for describing Chinese Buddhist history in modern times. Historians have long recognized that Yang Wenhui’s Brief Outline of the Ten Schools (1913) was influenced by the medieval Japanese text hasshū kōyō 八宗綱要 (Essentials of the Eight Schools) composed by the 13th-century Japanese monk Gyōnen. Identifying, in detail, Hešeri Rushan’s influence on Yang Wenhui sheds light on how a narrative model for Buddhism in its national form grew out of trans-national intellectual sharing and interactions, and how Chinese Buddhism emerged from the interactive and mutually enabling Sino-Japanese discursive field of the 19th century. Gyōnen, Rushan, and Yang Wenhui all used the category zong, referring to both doctrine and school/sect, to organize narratives of Buddhist history. Their uses were, however, different. Gyōnen’s conception of zong (shū in Japanese) was fixed and exclusive, whereas zong for Rushan and Yang meant more of a mobile, nonexclusive identity. Without knowledge of Japanese Buddhism, Rushan made creative use of zong for describing the history and current condition of Chinese Buddhism, thereby superseding the traditional framework of lineage, doctrine, and precept, or zong 宗, jiao 教, lu 律. Rushan’s zong provided the necessary prerequisite knowledge for Yang Wenhui to understand Gyōnen’s theories, which he studied for constructing his own historical narrative and vision for modern Buddhism.

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Andanti, Maria. „Penerapan Pembelajaran Agama Buddha Berbasis Kearifan dan Budaya Lokal di Sekolah Minggu Buddha (SMB) Adhicitta Suruh, Tengaran, dan Susukan“. Scholaria: Jurnal Pendidikan dan Kebudayaan 14, Nr. 01 (25.01.2024): 15–25. http://dx.doi.org/10.24246/j.js.2024.v14.i01.p15-25.

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This study was the first of the two-cycled action research. This study aimed at building teachers’ understanding of integrating local wisdom and culture content with Buddhism at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan, as the basis of the implementation of local wisdom and culture-based Buddhist learning. The first cycle of action research consisted of three stages, Look, Think, and Act. The data gathering technique employed interview, observation, and documentation. The data was analyzed through data condensation, data display, and drawing and verification conclusions. The results showed that the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan had not completely understood how to integrate local wisdom and culture content with Buddhism. The human resources limitation and the high demand of the Buddhist Sunday School Curriculum contributed as the main factors of the teachers’ poor understanding. Based on the evaluation of the latest step of Act, the next cycle focused on the intensive training towards the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan in designing local wisdom and culture-based Buddhist lesson plans.

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Đạt, Thích Nguyên. „GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN“. Hue University Journal of Science: Social Sciences and Humanities 129, Nr. 6E (26.10.2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.

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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.

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Anggriani, Lika, Wilis Rengganiasih Endah Ekowati und Suranto Suranto. „Kegiatan Seni Karawitan Buddhis untuk Meningkatan Pemahaman Pendidikan Multikultural Umat Buddha Desa Jlegong-Temanggung“. Jurnal Pencerahan 11, Nr. 2 (09.11.2018): 46–62. http://dx.doi.org/10.58762/jupen.v11i2.4.

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Abstract This study aims to knowing the improvement of multicultural education of Buddhists in Jlegong Village through Buddhist. This study applies a mix method with approach of Participatory Action Research (PAR). Through this PAR approach, this research was carried out in 3 cycles, namely participation, research and action. The results show that there is an increase of understanding of multicultural education of Buddhists in Jlegong Village through a routine of Buddhist karawitan rehearsal in terms of inter-relegious harmony. Inter harmony is demonstrated through several attitudes such as mutual respect, mutual cooperation, discipline, and accepting differences. As a form of improvement, various activities have been carried out in conjunction with the holding of Buddhist karawitan rehearsal, including regular puja bakti, Sunday schools, Anjangsana, Sunday school competitions and other supporting activities that have not been carried out previously and the rehearsal and other activities continuity. Abstrak Penelitian ini bertujuan untuk mengetahui peningkatan pemahaman pendidikan multicultural umat Buddha di Desa Jlegong melalui seni karawitan Buddhis. Penelitian ini menggunakan mix method dengan pendekatan Participatory Action Research (PAR). Melalui pendekatan PAR, penelitian ini mencangkup tiga siklus yaitu partisipasi, riset dan aksi. Hasil penelitian menunjukkan bahwa adanya peningkatan pemahaman pendidikan multikultural umat Buddha di Desa Jlegong melalui kegiatan latihan seni karawitan Buddhis yakni kerukunan antarumat beragama. Kerukunan antarumat ditunjukkan melalui beberapa sikap seperti saling menghormati, gotong royong, kedisiplinan, dan menerima adanya perbedaan. Sebagai wujud peningkatan ini telah dilakukan berbagai kegiatan yang dilaksanakan bersamaan dengan diadakannya kegiatan latihan seni karawitan Buddhis diantaranya puja bakti rutin, sekolah minggu, anjangsana, lomba sekolah minggu dan kegiatan pendukung lain yang sebelumnya belum dilaksanakan serta tetap adanya kesinambungan.

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Lenkov, Pavel D. „Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity“. Study of Religion, Nr. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.

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The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations

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Kollmar-Paulenz, Karénina. „History Writing and the Making of Mongolian Buddhism“. Archiv für Religionsgeschichte 20, Nr. 1 (28.03.2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.

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Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.

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Senarath, Sugath Mahinda. „A Buddhist approach on Freedom of expression: An Asian Approach“. International Journal of Research and Innovation in Social Science VII, Nr. 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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Et al., Phramaha Siyos Siriyaso (Chaleepriam). „A Model of Buddhist Participatory Education Management of Charity Schools in Buddhist Temples“. Psychology and Education Journal 58, Nr. 1 (03.02.2021): 3682–86. http://dx.doi.org/10.17762/pae.v58i1.1362.

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The purpose of this research was to propose a model of Buddhist participatory education management of charity school in Buddhist temples. The research design was mixed methods research and three steps of research was divided. Step 1: Study the condition of participatory education management. Questionnaires was used for 400 administrators and teachers, data were analyzed by descriptive statistics which were frequency, percentage, mean and standard deviation. Step 2 Develop the model by interview 10 key informants, and Step 3 proposing the model by conducting focus group discussion with 9 experts, data were analyzed using content analysis. Results showed that Buddhist participatory education management of charity schools in Buddhist temples was the implementation of the principles of education administration in a participatory manner with Buddhist principles such as Sangkhahavatthu IV such as giving polite speech and services. Consistency, the model has four main components consisted of principles, objectives, administrative processes, and evaluation. It was appropriate and feasibility to apply in the educational administration of the temple charity school in Buddhism

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Erokhin, B. R. „BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)“. Bulletin of Udmurt University. Series History and Philology 30, Nr. 1 (21.03.2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.

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Dissertationen zum Thema "Buddhist school"

1

Chakrovorty, Nisith Nath. „Realism phenomenalism controversy in Indian thought with special reference to nyaya- vaisesika and Buddhist school“. Thesis, University of North Bengal, 1992. http://hdl.handle.net/123456789/88.

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Kwan, Siu-tong, und 關少棠. „From Abhidharma to Pramāṇa school: a criticalhermeneutics of their epistemology and philosophy of language“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46076372.

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Messent, Andree Dominique. „The Yogācāra-Svātantrika-Madhyamaka School of Buddhism and its influence on Rnying Ma doctrine, with special reference to Śāntarakṣita's Madhyamakālaṃkāra“. Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/ff1eac96-2cfe-430c-aec6-531ded2f4711.

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陳偉賢 und Wai-yin Chan. „Constructivist learning and enlightenment learning: case study of how student learn Buddhist concepts in aHong Kong secondary school“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4819931X.

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In lay terms, Chinese people often refer to the term “wu 悟” (enlightenment) during learning, but it is not clear what kinds of learning are involved. Reviewing the very long historical development of learning theories, traces of learning pertinent to “enlightenment” are but rare. The Buddhist scriptures contain vast amounts of information showing that enlightenment happens in daily life, but mostly it is interpreted as a very profound state of experience. The subject of Buddhist Studies has been taught in secondary schools in Hong Kong for almost 50 years but rigorous evaluation about the curriculum is not found. Some Buddhist concepts involving a process of enlightenment are taught. This provides an ideal platform to study how students learn these concepts, to uncover an alternative type of learning and also its connection with contemporary learning theories. Rigorous qualitative research was conducted in a case school. A total of 42 Form 5 students, four teachers, and a textbook author were interviewed. Both individual and group semi-structured interviews were employed. In a pilot study, nirv??a was chosen as a key Buddhist concept because the criteria of maximum data complexity, multiple data analysis and involvement of a process of enlightenment were fulfilled. The perceptions of students about the three levels of nirv??a, namely, conceptual, living, and final nirv??a were recorded. The analysis of perceptions includes classification of data, and identification of patterns by tracing teachers’ opinions and the content of textbooks. This leads, eventually, to a search for matched learning theory(ies) to capture the patterns. The findings reveal that most students learn nirv??a by way of constructivist learning. They can understand conceptual nirv??a, but fail to distinguish living nirv??a and final nirv??a and other relevant Buddhist concepts in another way, which coincides with enlightenment learning, as formulated from Buddhist scriptures. Thus this indicates that students learn Buddhist concepts by means of two types of learning: constructivist learning and enlightenment learning. The two types of learning are discussed by referring to Buddhist and learning literature, and the students’ data. The results indicate that they are connected and in sequence, first constructivist learning and then enlightenment learning. The contributions encompass: successfully opening a new window for multi-disciplinary studies of learning; broadening the scope of Buddhist studies; and contributing to affective learning theories. This study also has implications for the reform of Buddhist education in school. In conclusion, students learn Buddhist concepts in two ways: constructivist learning and enlightenment learning, which are connected and in sequence.
published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy

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Vetturini, Gianpaolo. „The bKa' gdams pa School of Tibetan Buddhism“. Thesis, SOAS, University of London, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497302.

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Lin, Yu-hung, und 林昱宏. „A comparative study of Lao Tzu's Dao and the fourfold dependent origination and the three verses of the great perfection in the rNyingma school“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/193553.

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In this comparative study, the author investigated the differences between the tathāgatagarbha in the rNyingma’s teaching and Lao Tzu’s Dao based on qualitative-based interpretivism paradigm. The purpose of this paper is about decoding the concept of the tathāgatagarbha in both academy-based methodology and practitioner-oriented view, and therefore the meanings of the Dao from a new dimension will be revealed. Through this paper, readers are able to see the worldviews and the core teachings of both great wisdoms are fundamentally different, but in some parts they are mutually interpenetrated and interlaced. The analysis of this paper is determined by the examination of ancient Buddhist sutras, Daoist scriptures, scholarly periodicals, online journals, the Buddhist books written by the rNying ma masters, and the authoritative Daoist scholars in the Chinese academic circle. The results reveal the idea of the Dao in the Dao De Ching is essentially different the establishments of the fourfold dependent origination and the three verses of the Great Perfection in the tathāgatagarbha system of the rNying ma school; nonetheless, there are some complex relationships between the function of the tathāgatagarbha and the faculty of the Dao.
published_or_final_version
Buddhist Studies
Master
Master of Buddhist Studies

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Andersson, Emma. „Målar författare till religionsläromedel med bred pensel? : - En kritisk undersökning av fyra gymnasieläromedels framställning av buddhism“. Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-86406.

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This study is based on qualitative and hermeneutic methods. The investigation summarises how four textbooks present Buddhism in (school) subject Religion, such as texts and images. Two of them are used in Religious studies A, the rest is used in Religious studies 1. The study rests on the theories of orientalism and christocentrism, where both can be related to the concept of making secondary. In the research background there are descriptions of how the western world looks upon Buddhism in a historical perspective, but also how Buddhism in a modern age is represented. The (school) subject Religion for Religious science A was written in 2008 and the (school) subject Religion for Religious science 1 in 2006 and 2007. In an overview the analysis shows that all of the four textbooks are putting most of the focus in Buddha, the buddhist teaching, monks, nuns and temple life. The buddhist teaching is also more centrally described than the practical concept.

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Thanissaro, Phra Nicholas. „Templegoing teens : the religiosity and identity of Buddhists growing up in Britain“. Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/78844/.

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A quantitative study explored the values profile of teen self-identifying Buddhists growing up in Britain and the degree to which religious affiliation, sex, age, social class and convert or heritage religious style linked with features of their Buddhist identity and values. A variety of attitude statements including those concerning personal well-being, psychological type, discrimination, the media, friends, work, school, Religious Education, family, substance use, collectivism, tradition and religion, were rated for levels of agreement using postal and online surveys of 417 self-identifying Buddhists aged between 13 and 20. Likely antecedents of Buddhist identity were found to include parenting style, spiritual teachers, temple training and ethos, shrines and religious practice in the home, collectivism, cleavage against assimilation and intuitive psychological type. Teen years saw a decline and relativising of Buddhist values except for inspiration towards engaged Buddhism and spending time in the monastic order. Likely consequences of Buddhist identity were found to include impact on lifestyle, commitments and personality. Being Buddhist and male was different from being Buddhist and female in that males were more extraverted and ordination-oriented in their faith aspirations and less concerned about their children growing up Buddhist. Lower class Buddhists were more likely to be collectivist and traditional. Middle class Buddhists were more vertical individualist and interested in a monastic vocation. In terms of religious style, heritage Buddhists were found to be more extrinsic and traditional in their religiosity than convert Buddhists for whom religiosity was more intrinsic and reform orientated. This dissertation offers quantitative evidence for individual differences between convert and heritage Buddhist styles of religiosity and commends emphasising religious practice rather than beliefs, scripture and spirituality when portraying Buddhism in school Religious Education.

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Travagnin, Stefania. „The Mādhyamika dimension of Yinshun : a restatement of the School of Nāgārjuna in 20th century Chinese Buddhism“. Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/28877/.

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Yinshun (1906-2005) is regarded as one of the eminent monies representative of twentieth-century Chinese Buddhism. He has been valued for his large corpus of writings and scholarly achievement, as well as for his contribution to the change and development of Chinese Buddhism in the twentieth century and his influence on the formation of the future Chinese Buddhist community. Yinshun undertook the mission of re-commenting on and re-promoting the study of the Madhyamika scriptures. His efforts provoked a revival of interest towards the Madhyamika School among contemporary Chinese Buddhist and, a reassessment of the writings of Nagarjuna within Chinese Buddhism. This research reveals the Madhyamika patterns in Yinshun's works and practice and argues that the Madhyamika dimension of Yinshun should be interpreted within the context of the religious, intellectual and national restoration that twentieth-century China was subject to. At that time Chinese Buddhists came to create a new theoretical framework on which to base the new Buddhism, and adopted the latter as a symbol of the new Chinese identity. Yinshun articulated his own mission to restoring Chinese Buddhism, and the first part of his plan was the establishment of new standards of authority and a modem orientation towards tradition. For this purpose, he theorised a "negotiation strategy" that combined the figure and teachings of Nagarjuna with the mainstream Chinese San-lun doctrine. This work aims to present a still unexplored level of analysis of Yinshun, as well as an unprecedented reconstruction of the modern history and exegesis of the Madhyamika/San-lun in China. Finally, with the argument that Yinshun's negotiation between traditions was intended for a Buddhist recovery of the nation, this dissertation can also locate itself in the discipline of historical studies of China.

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Thornton, Sybil Anne. „The propaganda traditions of the Yugyo-ha : the campaign to establish the Jishu as an independent school of Japanese Buddhism (1300-1700)“. Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304478.

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This thesis examines references to priests and temples of the Japanese Pure Land Buddhist school claiming Ippen (1239-1289) as founder; the most important of the lineages was the Yugyō-ha, or 'itinerancy school'. Scattered in Noh plays, epics, documents, histories, diaries, et cetera over a four-hundred-year period, these references are the residue of a long-term and successful propaganda campaign advertising doctrines, miracles, and services to the military class. The thesis focuses especially on the themes and formulaic diction borrowed from existing texts and developed by the school as it distinguished itself from other Pure Land schools. The rôle of what became the Jishū (usually translated 'Time Sect') in the guardianship of the identity of the founder of the Tokugawa family is of special interest.

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Bücher zum Thema "Buddhist school"

1

Smith, Sue Erica. Buddhist Voices in School. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1.

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Kungnip Chungwŏn Munhwajae Yŏn'guso (Korea), Hrsg. Sagul sanmun Kulsansa: Sagulsan school Gulsan Temple. Ch'ungch'ŏng-bukto Ch'ungju-si: Kungnip Chungwŏn Munhwajae Yŏn'guso, 2012.

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3

Tulku, Doboom, und Tibet House (Organization : New Delhi, India), Hrsg. Mind only school and Buddhist logic: A collection of seminar papers. New Delhi: Tibet House and Aditya Prakashan, 1990.

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1909-, Franck Frederick, Hrsg. The Buddha eye: An anthology of the Kyoto school and its contemporaries. Bloomington, Ind: World Wisdom, 2004.

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5

Cozort, Daniel. Unique tenets of the middle way consequence school. Ithaca, N.Y: Snow Lion Publications, 1998.

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Kongtrul, Jamgon. Cloudless sky: The Mahamudra path of the Tibetan Kagyu Buddhist School. Boston: Shambhala, 1992.

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7

1908-1995, Hsüan Hua, Hrsg. A home called spring breeze. Burlingame, CA: Buddhist Text Translation Society, 2009.

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8

Takuma-ha kenkyū. Tōkyō: Geika Shoin, 2012.

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9

Bijlert, Vittorio A. van. Epistemology and spiritual authority: The development of epistemology and logic in the old Nyāya and the Buddhist school of epistemology, with an annotated translation of Dharmakīrti's Pramāmavārttika II (Pramāṇasiddhi) vv. 1-7. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1989.

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10

Saṅs-rgyas-ye-shes und Sman-rnyiṅ School of Central Tibet., Hrsg. Źi khro rab ʼbyams rgyal baʼi sku gzugs las cha tshad glu dbyaṅs sgrog pa: Illustrations and explanations of Buddhist iconography and iconometry according to the Sman-rnyiṅ School of Central Tibet. Dharamsala: Library of Tibetan Works and Archives, 1987.

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Mehr Quellen

Buchteile zum Thema "Buddhist school"

1

Smith, Sue Erica. „Seeking Buddhist Education“. In Buddhist Voices in School, 19–34. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_3.

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2

Smith, Sue Erica. „Buddhism in Australia“. In Buddhist Voices in School, 9–18. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_2.

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3

Smith, Sue Erica. „Introduction“. In Buddhist Voices in School, 3–7. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_1.

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Smith, Sue Erica. „Children Meditating“. In Buddhist Voices in School, 99–116. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_10.

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5

Smith, Sue Erica. „Stories of Lives“. In Buddhist Voices in School, 117–37. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_11.

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Smith, Sue Erica. „Exploring How the World Works“. In Buddhist Voices in School, 139–51. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_12.

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7

Smith, Sue Erica. „Buddhism and Spiritual Education“. In Buddhist Voices in School, 153–63. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_13.

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Smith, Sue Erica. „Dharma“. In Buddhist Voices in School, 35–53. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_4.

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Smith, Sue Erica. „Finding Places in a Changing Education Landscape“. In Buddhist Voices in School, 55–63. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_5.

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10

Smith, Sue Erica. „Interpreting Buddhism and the Human Sciences“. In Buddhist Voices in School, 67–71. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_6.

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Konferenzberichte zum Thema "Buddhist school"

1

Dyakonova, Elena. „THE “WAY OF POETRY” (UTA-NO MICHI) IN THE TREATISES OF MASTERS OF “LINKED VERSE”“. In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.38.

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Annotation:

The paper analyzes Sasamegoto (Whispered Conversations, 1463–1464), a treatise by Shinkei, the influential Buddhist poet and thinker of the Muromachi period (1392–1568). In this treatise on the collaborative poetry of “linked verse” (renga), the author addresses the category of the “Way” (michi) or the “Way of Poetry” (uta-no michi), which he interprets on the basis of ancient Chinese philosophers (Confucius and Lao Tze) and early Japanese authors of Zen school (e. g., Mujū Ichien, who wrote the Shasekishū — The Collection of Sand and Rocks, 13th century) and even endows it with a new meaning. In Shinkei’s view, the Way is not only mastery and its perfection. This is a sum total of many diverse things: the entire corpus of belles-lettres, theoretical treatises, schools, teachers and disciples, ideal poets, trends, styles, inner discipline, lifestyles, the past and the present.

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Girivirya, Sulaiman, Phibul Choompolpaisal, Pairor Makcharoen, und Julia Esteve. „The Dilemma: Easy implementation of Buddhist Sunday School Curriculum during the Covid-19 Pandemic in the era of digital technology advancement“. In INTERNATIONAL SCIENTIFIC SESSION ON APPLIED MECHANICS XI: Proceedings of the 11th International Conference on Applied Mechanics. AIP Publishing, 2023. http://dx.doi.org/10.1063/5.0148972.

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3

Orlova, Elena. „ON THE INFLUENCE OF THE VIMALAKIRTI NIRDESA SUTRA ON WANG WEI’S POETRY“. In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.17.

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Annotation:

Wang Wei (699–759), an outstanding poet of the Tang period, was brought up in a Buddhist environment from a young age and remained a follower of Buddhist teachings throughout his life. Being a layman who chose the civil service career, he was acquainted and communicated with monks of different schools of Buddhism. He knew well canonical Mahayana scriptures that, clearly, had a certain impact on the poet’s worldview and works, and in many ways became his source of inspiration. One of these scriptures was undoubtedly the Vimalakirti Nirdesa Sutra (English: The Sutra of The Teaching of Vimalakirti; Chinese: Weimojie suo shuo jing, 維摩詰所說經). In this paper, the author, through the analysis of a number of Wang Wei’s works, makes an attempt to identify the impact of the conceptual component of the sutra on the poet’s worldview, which is transmitted in the themes and interpretations of his poems.

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Semenov, Igor Vitalievich. „Tripitaka - Buddhism sacred writings“. In 4th International Secondary School Students' Research and Practical Conference. TSNS Interaktiv Plus, 2016. http://dx.doi.org/10.21661/r-114721.

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5

AYUSHEEVA, D. V. „SPECIFIC FEATURES OF THE MAIN SCHOOLS OF TIBETAN BUDDHISM“. In Scientific conference, devoted to the 95th anniversary of the Republic of Buryatia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0521-6-2018-320-322.

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6

Sinaga, Aulia, Benyamin Situmorang und Arif Rahman. „Improving Teacher Pedagogical Competence Trough Clinical Supervision In Buddhist Primary Schools Manjusri Pematang Siantar“. In Proceedings of the 5th International Conference on Science and Technology Applications, ICoSTA 2023, 2 November 2023, Medan, Indonesia. EAI, 2024. http://dx.doi.org/10.4108/eai.2-11-2023.2343266.

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7

Bootpo, Wassana, Panya Putsorn, Chanjaree Getmaro und Wat Bhungob. „ENHANCING HEALTH AND WELL-BEING WITH BUDDHISM YOGA PROGRAM FOR AUTISTIC’S STUDENTS: A CASE STUDY OF RAMKHAMHAENG UNIVERSITY DEMONSTRATION SCHOOL (SECONDARY EDUCATION)“. In 14th International Conference on Education and New Learning Technologies. IATED, 2022. http://dx.doi.org/10.21125/edulearn.2022.1976.

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