Relevant bibliographies by topics / Bodhisattva (Le concept)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Bodhisattva (Le concept)'

Author: Grafiati
Published: 29 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "Bodhisattva (Le concept)"

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Bhandari, Sabindra Raj. "BODHISATTVA AND MESSIAH: THE COINCIDENCES AND CONCORDANCES IN THEIR THEORIES AND DOCTRINES." International Journal of Multidisciplinary Studies and Innovative Research 6, no. 6 (October 10, 2021): 133–42. http://dx.doi.org/10.53075/ijmsirq2021114466.

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This paper explores the concordances and the coincidences in the theories and doctrines of Bodhisattva and Messiah. The doctrines of Bodhisattva dominantly prevail in Buddhism, in its scriptures, and the literature about it. Likewise, the concept of the Messiah is also equally pervasive in the Old and New Testaments of the Holy Bible. The theories and doctrines of Bodhisattva and Messiah have coincidences and concordances in their essence. They both accord in their ideals and missions to lead humankind to salvation, redemption, and Nirvana or enlightenment. Despite the differences, both Bodhisattva and Messiah have a similar primal grounding on sacrifice and renunciation to liberate and redeem humankind. To accomplish this goal, both depict themselves as the saviours. Therefore, it is essential to recognize that the fundamental doctrines of Bodhisattva and Messiah are not only just because of random development; rather the crosscurrents between the two religions enriched the theories and ideas about them. The simultaneous development of these two religions has harmonized the concepts of Bodhisattva and Messiah. By providing a new outlook, this study adds the qualitative insights of the knowledge about these two aspects from Buddhism and Christianity. The congruity in their ideas demonstrates how the different roads lead to the same destination of truth and reality. To meet the objectives, this article has applied the qualitative approach to research. So, comparative research design and thematic analysis method have been implemented to formulate new interpretations while exploring the concurrences in the theories and doctrines of Bodhisattva and Messiah.
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SHIMIZU, Kairyu. "The Concept of bodhisattva in Middle-Period Mahayana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 2 (1991): 574–79. http://dx.doi.org/10.4259/ibk.39.574.

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Bhattacharjee, Monica. "Embracing the Paradox: A Bodhisattva Path." Religions 13, no. 1 (January 12, 2022): 67. http://dx.doi.org/10.3390/rel13010067.

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This article addresses the significance of paradox as a steady presence in our lives. Contradictions and ambiguities often lead to aversive states of anxious uncertainty where straightforward answers are often unavailable yet sought after to alleviate existential insecurities. In conditions where narratives of ambivalence intensify, such as during the worldwide COVID-19 crises, our traditional socio-evolutionary inclinations to avoid them either through denial or active resistance become more noticeable. It also leads to distress in intersubjective spaces especially when uncertainty and perceptions of threat stand as correlates, and we start to fear what we do not understand. In this paper, I consider wisdom responses from a Buddhist perspective to help us acknowledge the value of paradox, highlighting how changes in the formulation of our self-concept can help with that. I draw upon select principles and insights from the Diamond Sutra and the Heart Sutra, two texts within the Mahaprajnaparamita sutras of Mahayana Buddhism. Through these, I examine some inherent paradoxes as vital components of a larger ontological unity, the recognition of which can act as an enabler to the Bodhisattva path. This path is worthy of exploration, allowing us to move past the need for closure and instead focus on reconciliation, disclosure, and epistemic humility.
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Chaiyapong, Mingkwan. "The Concept of Avalokiteśvara and Buddhas in the Kāraṇḍavyūha Sūtra." MANUSYA 16, no. 1 (2013): 1–22. http://dx.doi.org/10.1163/26659077-01601001.

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The objective of this research is to see how the concept of Avalokiteśvara and Buddhas is explained in the Kāraṇḍavyūha Sūtra. To do so, I shall study and analyze the ideas regarding the Buddhas, Avalokiteśvara Bodhisattva and Ādibuddha as found in the Kāraṇḍavyūha Sūtra. The Kāraṇḍavyūha Sūtra is one of the primary sources of Mahāyāna Buddhism composed in Sanskrit, which has been used as the basis for both teaching and practicing Buddhism in many different Mahāyāna schools. In Tibetan Buddhism, in particular, the Kāraṇḍavyūha Sūtra is one of the most significant texts, because it is the source from which the syllable “Oṃ Maṇipadme Hūṃ” is derived.
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Kubo, Tsugunari. "The Concept of bodhisattva in the “Sadaparibhuta-parivarta” of the Lotus Sutra." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 541–46. http://dx.doi.org/10.4259/ibk.35.541.

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Untung, Syamsul Hadi, and Mohammad Djaya Aji Bima Sakti. "Hak Asasi Manusia; Studi Komparatif antara Orientasi Kebebasan Manusia Perspektif Buddhisme dan Islam." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 2, no. 1 (June 26, 2023): 1–12. http://dx.doi.org/10.59291/jnd.v2i1.24.

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Human Rights is a discourse that has several orientations on issues around humanity. One of the elements in the formulation and ratification of human rights in this law is to guarantee that every individual has freedom of will and action in their lives. However, the desired orientation of freedom in this formulation experiences several problems, including confusion in understanding the meaning of freedom itself, many of the world's scientists provide a variety of different perspectives on the meaning of the discourse. In addition, the aridity of religious elements is also felt in the formulation of human rights, so it is necessary to understand aspects of human freedom from several perspectives, such as Islam and Buddhism, two religions that have a concept of humanity and a philosophy of several elements related to this concept. Islam and Buddhism have two concepts related to the freedom orientation above, Insan Kaamil in Islam and Bodhisattva in Buddhism. These two things will be observed with a theological approach and comparative method so that basic conclusions will be obtained on the concept of man and freedom in the two religions and an analysis of the relationship between the concepts of freedom in Islam and Buddhism.
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Kim, Han-Sang. "Formation and Development of the Bodhisattva Ideology for Kingship in Sri Lanka: A Counterargument to the Mahāyānic Influence on the Concept of Bodhisattva-king." BUL GYO HAK BO 90 (March 31, 2020): 137–57. http://dx.doi.org/10.18587/bh.2020.3.90.137.

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Narada, Labugama. "The Concept of the Bodhisattva in Sinhalese Literary Works of Sri Lanka’s Dambadeniya Period." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (March 20, 2018): 894–91. http://dx.doi.org/10.4259/ibk.66.2_894.

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Burmistrov, Sergey L. "The Concept of Abhisamaya in Indian Mahāyāna Philosophy." Study of Religion, no. 4 (2019): 19–29. http://dx.doi.org/10.22250/2072-8662.2019.4.19-29.

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Buddhist term abhisamaya is usually translated as insight or direct intuitive realization. Hināyāna texts treat it as a synonym for other terms de-noting the realization of the essence of Buddhist teaching. In Mahāyāna treatises it is interpreted as an intuitive recognition of the fact of the verity of Buddhist teaching before the logical realization of the basis of this verity. This recognition is the support for further logical comprehension of the essence of Buddhist teaching. It necessarily entail radical transformation of the person according to the moral principles of Buddhism. Therefore the knowledge acquired through this intuitive realization, unlike mundane knowledge, can never be lost. The question as to whether this abhisamaya gives the knowledge of entire Buddhist teaching or just its different parts that must be comprehended in a given stage of the Buddhist path was given different answers by Mahāyāna thinkers, but common idea was that this path is divided into stages and prelogical recognition is necessarily precedes logical com-prehension. The highest form of this intuitive realization is the realization of the bodhisattva ideal – the ideal of a person who refuses to be absorbed in nirvāṇa for salvation other sentient beings from saṃsāra. The acceptance of this ideal was treated in Mahāyāna as a necessary prerequisite for any intuitive realization of Buddhist Dharma
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Assandri, Friederike. "Structure and Meaning in the Interpretation of the Laozi: Cheng Xuanying’s Hermeneutic Toolkit and His Interpretation of Dao as a Compassionate Savior." Religions 13, no. 4 (April 12, 2022): 347. http://dx.doi.org/10.3390/rel13040347.

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Cheng Xuanying’s Expository Commentary to the Daode jing presents the Laozi as the origin of Daoism—a Daoism which, by his time in the seventh century, included many beliefs and concepts coopted from Buddhism. The commentary is representative of chongxuan xue (Twofold Mystery philosophy), which is characterized by the integration of Buddhist concepts and methods into the interpretation of the Laozi. Taking the integration of the Buddhist concept of the bodhisattva as universal savior of limitless compassion, this paper investigates the “why” and “how” of this cooption. The question of why Cheng Xuanying wanted to read the Daode jing as a testimony to Laozi and Dao being a compassionate, universal savior is addressed with a contextualization of the commentary in its time and location: early Tang Chang’an. Next, the paper discusses, in detail, the hermeneutic tools Cheng Xuanying used to achieve his reading. Cheng Xuanying integrated his commentary and the original text of the Laozi in a complex structure, combining the kepan technique, interlinear interpretation, and added structuring comments, in addition to what might be termed “strategic citations”. This paper analyzes how he worked with these means to construct arguments and specific readings of the Laozi.
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Dissertations / Theses on the topic "Bodhisattva (Le concept)"

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Van, Minh Pham. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966 /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030409.091316/index.html.

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Thesis (M. Sc. (Hons.))--University of Western Sydney, 2001.
"Research thesis submitted in fulfillment of the requirements for the degree of Master of Science (Honours) Social Ecology, School of Social Ecology and Lifelong Learning, University of Western Sydney, August 2001." Includes bibliographical references (leaves 398-400).
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HSU, YEN-CHIH, and 徐燕枝. "The Concepts of Śūnyatā and Bodhisattva-caryā in the Vimalakīrtinirdeśa-sūtra." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/84255885333715417972.

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碩士
輔仁大學
宗教學系
100
Through the Mahayana Buddhist Vimalakīrtinirdeśa-sūtra, Vimalakīrti teaches us how to get liberation. Moreover, he also teaches us how to enlighten both oneself and others; i.e., his wisdom helps all living beings achieve the Buddhahood. There are three purposes of this paper. First, I will explain the meaning of ‘śūnyatā’(emptiness). Second, I will figure out the outline of ‘Bodhisattva-caryā’ (the path of being a Bodhisattva, the practice of being a Bodhisattva). Third, I will investigate the relationship between śūnyatā and Bodhisattva-caryā. What is the significance of this relationship will be also discussed in the paper. The scope of my research includes two texts. The major one is Vimalakīrtinirdeśa-sūtra, translated by Kumārajīva. The other is the Annotation of Vimalakīrtinirdeśa-sūtra, edited by Sengzhao who is a student of Kumārajīva. Furthermore, this paper is divided into three parts. Firstly, I will discuss the implication of ‘śūnyatā’, ‘anātmakam’, ‘apratiṣṭhita’, and ‘the incredible realm of liberation’. Secondly, I will explain the practice of Bodhisattva-caryā in Vimalakīrtinirdeśa-sūtra. It contains ‘the meaning of the Bodhisattva-caryā’, ‘Vimalakīrti’s bodhisattva’s performance’ and ‘the characteristics of Bodhisattva-caryā in the Vimalakīrtinirdeśa-sūtra’. Finally, the relationship between śūnyatā and Bodhisattva-caryā will be stated in the last part. Śūnyatā is the essence of prajñā. Bodhisattva’s practice focuses on using different miscellaneous talent and methods to benefit all living beings. Also, bodhisattvas achieve their enlightenment based on non-attachment and great altruism. They will help all living beings to attain the enlightenment too. It’s remarkably that śūnyatā and Bodhisattva’s practice is complementary performance. In all the past dynasties, the reason that the Vimalakīrtinirdeśa has been paid high attention are its values in literature, art, and mostly its dispensable teachings. The sūtra represents a generalized refined ideas of many sutras. It helps people to solve their puzzles and to eliminate the wrong attachment in life. This sūtra is worthy of the name of ‘Buddhist Bible’ which is very helpful for people to get liberation. It is a practice manual of Buddhahood. Also, it can apply its teachings in life. In other words, it can be applied into daily practice. Consequently, we will have rich and colorful life. Also, our spirit will be uplifted a lot. We can get the eventual relief in body, mind and spirituality.
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Syu, Bo-sheng, and 許博聖. "A Study of the Concept of Bodhisatta in Early Buddhism--Five Nikāyas as the Inspection Center." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/26275700844479852508.

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碩士
南華大學
宗教學研究所
96
The main focus of this thesis is to show and stress on the early Buddhism mentioned bodhisatta concept. We conducted feasibility studies from the reference of first four nikāyas and khuddaka nikāya, which are jātaka, buddhavaṃsa, cariyāpitaka, apadāna. In the past, some of Buddhist scholars and Buddhist believed in the āgamas, designated by the key to self-cultivation. But for now, future generations overlook four āgamas, pāli tipitaka, which is early Buddhism bodhisatta concept. This thesis focuses on making corrections, clarifications and interpretations on both early and now concept of the Buddhism bodhisatta. 　　 　　The first chapter, the author would like to explain the early Buddhism itself bodhisatta concept. The author used many methodologies to encourage through this thesis such as motivation, awareness of the problem, research methods, research purposes and strong sense of the author. Many scholars from Japan, Thailand, Myanmar, Europe and the United States, Taiwan discuss relevant on both classic literature. 　　 　　The second chapter, the author would like to discuss and explain more clearly and detailed on the first four nikāyas in the bodhisatta. 　　 　　Chapter III, the khuddaka nikāya, the bodhisatta concept of inquiring, further stated bodhisatta dhamma practice; perfect knowledge, enlightened mind ; the most important purpose; and encountered the Buddha and Buddha’s predictions. 　　 　　Chapter IV, The bodhisatta practice relates with the three studies, eightfold noble path and the practice of tranquility and insight. Buddha''s attitude regards to the previous world bodhisatta practice dhamma. 　　 　　Chapter V, discusses about ten pāramita relationship with the way or doctrine of liberation. The three studies relate with the three (sources of) felicity and ten pāramita relate with the thirty-seven conditions leading to bodhi. 　　 　　Chapter VI of this thesis is to summarize. This demonstration can be seen as thinking in the early exist Buddhist bodhisatta. 　　 　　I propose the study of Chinese scholars may further in-depth study of Buddhist Scriptures on the early Buddhism bodhisatta concept. Chinese Buddhism of Mahāyāna Buddhism is an important sects, and the vastness of its rich Buddhist Scriptures, the subject of further clarification and confirmation will have been more focus and useful.
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Books on the topic "Bodhisattva (Le concept)"

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Society, Buddhist Text Translation. The Brahma net sutra: Bodhisattva precepts handbook. Oakland, CA: OpenDust, Inc., 2009.

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Ninkēt, Bun. ʻUdommakān læ chīwit bǣp Phōthisat. [Chiang Mai]: Mahāčhulālongkō̜nrātchawitthayālai, Witthayākhēt Chīang Mai, 1991.

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An, Sŏng-du. Uri ŭi kajang widaehan yusan Taesŭng Pulgyo ŭi posal. Sŏul-si: Ssiaial, 2008.

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Dung, Hoang Ngoc. The concept of Avalokiteśvara Bodhisattva: Doctrine and practice. Delhi: Indo Asian Publishing House, 2001.

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Tournier, Vincent. La formation du Mahāvastu et la mise en place des conceptions relatives à la carrière du bodhisattva. Paris: École française d'Extrême-Orient, 2017.

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Kubo, Tsugunari. Hokekyō Bosatsu shisō no kiso. Tōkyō: Shunjūsha, 1987.

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Song, Wŏl-ju. Posal chŏngno: T'aegong Song Wŏl-ju Sŭnim hwagap kinyŏm munjip. [Sŏul]: Chogyejong Ch'ulp'ansa, 1996.

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Medhaṅkara, Sāvaṅgī. Pālī vāṅmaya meṃ bodhisatva siddhānta. Nāgapura: Buddha Bhūmi Prakāśana, 1992.

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N̄āṇatusita. The bodhisattva ideal: Essays on the emergence of Mahāyāna. Kandy, Sri Lanka: Buddhist Publication Society, 2013.

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Cauhāna, Avadhendra Kumāra Siṃha. Arhat evaṃ Bodhisatva mīmāṃsā. Paṭanā: Impreśana Pablikeśana, 2008.

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Book chapters on the topic "Bodhisattva (Le concept)"

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Basham, A. L. "The Evolution of The Concept of The Bodhisattva." In Bodhisattva Doctrine in Buddhism, 19–59. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889207486-005.

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Slater, Peter. "The Relevance of The Bodhisattva Concept for Today." In Bodhisattva Doctrine in Buddhism, 1–17. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889207486-004.

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Lancaster, Lewis R. "The Bodhisattva Concept: A Study of the Chinese Buddhist Canon." In Bodhisattva Doctrine in Buddhism, 153–63. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889207486-011.

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Sasaki, Shizuka. "The Concept of 'Remodelling the World'." In Setting Out on the Great Way: Essays on Early Mahāyāna Buddhism, 141–76. Equinox Publishing, 2018. http://dx.doi.org/10.1558/equinox.24515.

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A case study of one of the conceptual building-blocks of Mahāyāna Buddhism, this chapter addresses the idea commonly found in Mahāyāna sūtras that an important aspect of the bodhisattva path is the construction of an ideal world or, in effect, a remodelling of this one (usually referred to as buddha-kṣetra-pariśuddhi, or ‘purification of the domain of an awakened one’). This idea is premised on certain developments in the theory of karma which have major cosmological ramifications. The author traces these developments in various Abhidharma texts, particularly those of the Sarvāstivādin school, compiled during the period in which the first Mahāyāna sūtras were also being written.
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"Bodhicitta and the Spiritual Path of the Bodhisattva." In The Concept of Bodhicitta in Śāntideva’s Bodhicaryāvatāra, 7–27. SUNY Press, 2012. http://dx.doi.org/10.1515/9780791492536-003.

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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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Bommarito, Nicolas. "Living Selflessly." In Seeing Clearly, 101–7. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887506.003.0014.

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This chapter details how the two truths and emptiness hold the key to living a more compassionate and engaged life. First, it is worth reflecting on the importance of conventions: Conventional truths are still truths and are relevantly different from conventionally false things. Realizing emptiness does not preclude genuine interaction with others on a conventional level. More important, internalizing the emptiness of all things brings with it an important ethical shift. It helps an individual to break out of the confines that the idea of a self imposes, allowing that individual to live a life that is less isolated and more compassionate. This ethical shift is central to a very important concept in many forms of Buddhism: the bodhisattva. This term is used to characterize a particular selfless ideal. The bodhisattva becomes someone who works toward helping others better see reality and live in accordance with it. They aim to solve the problem not just for themselves, but for all beings.
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Garfield, Jay L. "Path as a Structure for Buddhist Ethics." In Buddhist Ethics, 90–108. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190907631.003.0007.

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This chapter examines the use of the path metaphor in Buddhist ethics, connecting it to the emphasis on moral phenomenology and to the particularism of Buddhist ethics. It discusses how the concept of a path is used in Buddhist literature, in both the internal and external sense, as well as how these paths may be both followed and cultivated by practitioners. Various uses of this metaphor are addressed throughout the chapter, as well as the objectives and methods associated with each. Discussion includes the eightfold path, the path of purification, the graduated path, the bodhisattva path, and the tantric path.
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Denver, Dee. "Truths." In The Dharma in DNA, 32–44. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197604588.003.0003.

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The third chapter shares the paths of diversification and splintering as the Buddha’s teachings spread across Asia in the centuries following his death. The rise of Mahayana, central to modern Zen and Tibetan forms of Buddhism, is detailed along with the concept of bodhicitta (universal compassion) and the bodhisattva path motivated by it. The contributions of Nagarjuna, a second-century monk from India, to the Madhyamaka (Middle Way) Buddhist philosophy are highlighted, along with the Heart Sutra and the broader Perfection of Wisdom Sutras that underpin Mahayana thought. The Madhyamaka principle of sunyata (emptiness) is explained along with the Two Truths framework: conventional truth and ultimate truth. The chapter concludes with a personal narrative about the author’s family visit to his in-laws’ house in Colorado and an unexpected lesson about the Buddha’s teachings in aspen trees.
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Conference papers on the topic "Bodhisattva (Le concept)"

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Berezkin, Rostislav. "SPECIAL FEATURES AND SIGNIFICANCE OF THE EARLY RECENSION OF THE BAOJUAN OF XIANGSHAN IN THE HANOI REPRINT EDITION (1772)." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.14.

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The Hanoi reprint edition of the Baojuan of Xiangshan (1772) is a rare text of Chinese popular literature preserved out of China; it reproduces the edition from Nanjing. It retells the legend of Princess Miaoshan, considered to be an earthly reincarnation of Bodhisattva Guanyin, which is one of the most popular Buddhist narrative subjects in China. This recension till recently remained almost unknown in the world sinology. Special features of form and contents of this text prove its comparatively early origins (15th — early 16th century). The unusual structure of the Baojuan of Xiangshan, which includes quotations from the chapter “Gates of Universal Salvation” in the famous Lotus Sutra, establishes its connection with this sacred book of Buddhism and the tradition of Buddhist preaching with the use of sutra subjects that developed in China in the earlier period (7th–13th centuries). This feature of text is very important for the study of origins of baojuan genre and its development in the early period (14th–16th centuries). The Baojuan of Xiangshan represents an early version of the Miaoshan legend, in which Buddhist ideas were connected with Chinese concepts and realities. This subject that formed in China ca. beginning of the 12th century represents adaptation of Buddhist teaching, primarily aimed at lay folk believers. It is symptomatic that it enjoyed popularity in the form of baojuan, designed to be recited for the broad audiences.
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