Journal articles: 'Sakyapa'

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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (March 28, 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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Vanchikova, T. P., and N. D. Tsyrenova. "Mongolian Monastery Erdeni-zu: History and Modernity (Results of an Expedition)." Nauchnyi dialog 12, no. 1 (February 7, 2023): 297–310. http://dx.doi.org/10.24224/2227-1295-2023-12-1-297-310.

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The history of Erdeni-dzu, the first stationary Buddhist monastery in Mongolia, founded in 1585—1586, is considered, and attention is paid to its current state. The relevance of the study is due to insufficient knowledge of the history of individual monasteries that played an important role in the spread of Buddhism, which include Erdeni-dzu, which was a model for other Mongolian monasteries and had a cultural significance in the ethnic history of the people. The novelty of the study is seen in the conclusion that the first monks — Tibetan lamas, who belonged to the Sakyapa school, contributed to the Mongolian lamas in the study and development of the fullness and integrity of the Buddhist theological tradition. They supported the creation of the actual Mongolian monastic community — the sangha, which, until the closure, the Erdeni-dzu monastery was one of the religious, cultural and economic centers of Khalkha-Mongolia. It is reported that in the 30s of the XX century the monastery was closed, in 1944 it was taken under state protection, in 1947 it was transformed into a museum. According to field data obtained by the authors in 2022, it is one of the most actively visited tourist centers and continues to be one of the main factors in the preservation of the cultural heritage of the Mongolian people.

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Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imaginaire of Dalits as indigenous Buddhists intersected with the political concerns that drove Asian Buddhist revivalist movements in important ways. I also show that the movement created a distinctly Tamil tradition of Buddhism for Dalits and attempted to reorient them towards the broader Buddhist world even as they had a notionally marginal presence within this landscape. In doing so, I propose the category of ‘pararegional’ as a way of thinking about seemingly uneven or unidirectional interactions between different spatial scales such as ‘global’ and ‘regional'.

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Qunying, Shen. "On Becoming an Official in Sakya’s Aphorisms and Bacon’s Essays." Education, Society and Human Studies 2, no. 2 (May 29, 2021): p12. http://dx.doi.org/10.22158/eshs.v2n2p12.

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Sakya’s Aphorisms and Bacon’s Essays make a profound observation of social reality, comment on various social phenomena, and convey their rational meditation and political views on social and political life. Here is a comparative study of the two classic literary works with a distance of more than 300 years so as to inherit and carry forward the excellent traditional culture at home and abroad, nourish and enlighten today’s officials to take the right way, follow the law and the correct path of cadre growth, and reserve the corresponding competences.

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Webb, Russell. "The Romantic Legend of Sakya Buddha - A Translation of the Chinese Version of the Abhiniskramanasutra. S. Beal." Buddhist Studies Review 4, no. 2 (June 14, 1987): 167. http://dx.doi.org/10.1558/bsrv.v4i2.15995.

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Stoltz, Jonathan. "Sakya Pandita and the Status of Concepts." Philosophy East and West 56, no. 4 (2006): 567–82. http://dx.doi.org/10.1353/pew.2006.0064.

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Gold, Jonathan C. "Sakya Paṇḍita’s Anti-Realism As a Return to the Mainstream." Philosophy East and West 64, no. 2 (2014): 360–74. http://dx.doi.org/10.1353/pew.2014.0027.

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Qunying, Shen. "Interpretation and Reflection on Goodness in Sakya Legshad and Bacon Essays." Education, Society and Human Studies 3, no. 4 (November 4, 2022): p1. http://dx.doi.org/10.22158/eshs.v3n4p1.

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In the 21st century of the in-depth globalization, various problems have emerged such as regional conflicts, epidemics, the environmental deterioration, climate warming, earthquake and other uncertainty. Seeking some common and desirable values is not only the basic needs of harmonious society, but also the inevitable result of human civilization evolution. Sakya legshad, the 1st collection of Chinese Tibetan aphorisms, and Bacon’s Essays, the Britain prose collection, are the world-wide treasures of wisdom, many chapters of which talk about the concept and practice of goodness. It is of immeasurable importance to reread these classics for interpretations of goodness so that their excellent traditional culture can continue to nourish and enlighten today’s moral education, promote the construction of the common views on the good and the evil, awaken people a moral consciousness, and enlighten them to hold good will and do good deeds for sustainable social harmony and world peace.

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Lindsay, Rory. "Death for a Buddhist Dreamer: Identity and Mortality in Jetsun Drakpa Gyaltsen’s Autobiographical Dream Narrative." Religions 12, no. 11 (October 28, 2021): 938. http://dx.doi.org/10.3390/rel12110938.

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This article examines the role of dreams in the life of the Tibetan Buddhist master Jetsun Drakpa Gyaltsen (1147–1216). Focusing on The Lord’s Dreams (Rje btsun pa’i mnal lam), Drakpa Gyaltsen’s only autobiographical text, along with the first biography of him written by his influential nephew Sakya Paṇḍita Kunga Gyaltsen (1182–1251), this paper explores the work of dreams in negotiating issues of identity and mortality. It argues that dreams were important sources of knowledge about the past, the future, and the dead in this context, creating intermediate spaces in which access to these times and individuals became possible.

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P, Vijayakumar. "Aadivaara (Sunday) Maalai (Evening) Sermon by Pandit Iyothee Thass." International Research Journal of Tamil 4, S-7 (July 30, 2022): 273–78. http://dx.doi.org/10.34256/irjt22s743.

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Iyothee Thass Pandit established the 'South Indian Sakya Buddhist Association' (1898) in Rayapetta, Chennai and through it he did various things for Buddhist revival and social change. One of them was the evening sermon held every Sunday. From 1907 to 1914 more than twenty sermon summaries appeared in the magazine 'Tamil'. At that time, Pandit Ayodhitasa's sermons helped a lot in enlightening the people. The ideologies that had dominated the society and the common people for a long time were rendered meaningless after the preaching of Pandit Iyothee Thass. His activities were primarily to restore Buddhism at the cultural level and to eradicate politically and oppose the intrigues that surrounded the common people. Who is man? What is religion? Who is Brahmin? The sermons are based on the answers to the questions included. He preached on the truth of the Bhagavad Gita, the origin of the name India, the differences in the history of the Buddha, etc., in a rational and Buddhist context, with literary flair and satire. These are innovative and primary to today's world of knowledge. M. Singaravelar, who operated in the field of knowledge in the twentieth century, P. Lakshmi Narasu, K. Swapaneshwari Ambal and others preached at the Buddhist Society and supported the social change. Pandit has also delivered speeches along with eminent personalities with intellectual backgrounds. The sermons initiated by the Pandit were conducted in many branches of the South Indian Sakya Buddhist Association. The Buddhist association of Kolar Gold Field, Bangalore, Irangoon (Burma), Tirupattur, Nettal (South Africa) carried out the preaching very well. Youth associations which functioned as a part of the Buddhist association also gave importance to preaching. The seed of preaching planted by the Pandit through the Buddhist association grew into a huge bodhi tree during his lifetime. It is the ideological extension of the Aadivaara (Sunday) Malai (Evening) sermon that continues in today's Buddhist and rationalist movements.

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KOTANI, Yukio. "On ‘Sambodhi’: The preachings of Sakya Buddha -Original and Comprehensive Studies of Hanjiro Tominaga-." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 1 (1999): 566–62. http://dx.doi.org/10.4259/ibk.48.566.

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Vose, K. "The Dharma's Gatekeepers: Sakya Pandita on Buddhist Scholarship in Tibet. By Jonathan C. Gold." Journal of the American Academy of Religion 77, no. 4 (October 30, 2009): 997–99. http://dx.doi.org/10.1093/jaarel/lfp062.

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GENGINTANI, Fumiaki. "On the Ninth Chapter of the Abhidharmakosa according to the Interpretation of Sakya mchog ldan." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 1 (2003): 418–16. http://dx.doi.org/10.4259/ibk.52.418.

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Dachille, Rae. "Running the Numbers for the Path of Mantra: Distinguishing the Thirteenth Bhūmi in Fifteenth-Century Tibet." Religions 12, no. 3 (March 9, 2021): 175. http://dx.doi.org/10.3390/rel12030175.

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This article explores a Buddhist text in which numbers set the very stakes for liberation. In 1404, Ngor chen Kun dga’ bzang po (1382–1456), who was to become one of the most esteemed tantric commentators of the Tibetan Sakya tradition, composed his first polemical text, Dispelling Evil Misunderstandings of the Explanation of the Ground of Zung ‘jug Vajradhara. In this early work, Ngor chen grapples with the relationship between the path of perfections and of secret mantra as conduits to liberation. I illuminate the ways in which ritual, exegesis, and pedagogy converge in Ngor chen’s text to reveal larger implications for distinguishing the eleventh and thirteenth grounds (bhūmi) of Buddhahood in fifteenth-century Tibet. In concluding, I highlight the art of differentiation as a fundamental Tibetan scholastic enterprise and briefly engage Ngor chen’s acts of distinguishing sūtra and tantra in conversation with those of key Tibetan predecessors and contemporaries.

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Mathes, Klaus-Dieter. "Establishing the Succession of the Sakya Lamas of Näsar Gompa and Lang Gompa in Dolpo (Nepal)." Wiener Zeitschrift für die Kunde Südasiens 1, no. 17 (2004): 85. http://dx.doi.org/10.1553/wzksxlviis85.

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Choi, Soyoung. "Transporting Monks and Offerings for the Khan : The Postal System in Tibet during the Sakya-Mongol Period." JOURNAL OF ASIAN HISTORICAL STUDIES 160 (September 30, 2022): 171–209. http://dx.doi.org/10.17856/jahs.2022.9.160.171.

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Wu, Yutong. "How Tibets Religious and Cultural Policies Have Affected Tibetans Identity Since Chinas Reform and Opening Up?" Communications in Humanities Research 14, no. 1 (November 20, 2023): 232–40. http://dx.doi.org/10.54254/2753-7064/14/20230477.

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The mysterious Tibet is often veiled, and the reason is its complex religions. Since Chinas economic reform, Tibetan people often feel confused about their identity in the society because of the mysterious Tibetan religions, which include many types - such as Nyingma, Kagyu, Sakya and Gelugpa. And this contributes to the difficulties for Tibetan people in their processes of finding their own identities. Identity refers to ones own perception of and description of oneself in the society. This paper first introduces the religious culture of Tibet after Chinas reform and opening up, then gives two case studies of Tibetan peoples gradual search for their own identity. Finally, this article analyzes how the behavior of these people affects their identity and whether it makes them perceive Sino-Tibetan relations to be closer. This paper finds that through various governmental policies and programs, together with mainland peoples voluntary participation in these programs, Tibetan people have gradually found their identity in todays Chinese society. The relationship between mainlanders and Tibetan people has also been strengthened.

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Batomunkueva, S. R. "History of Mahakala Cult in Buryatia." Nauchnyi dialog, no. 12 (December 28, 2021): 273–88. http://dx.doi.org/10.24224/2227-1295-2021-12-273-288.

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The history of the cult of Mahakala in Buryat Buddhism is considered. A short introduction to the history of the deity is presented. It is noted that this is one of the main patrons of the Geluk school, whose views and traditions have spread among the Buryats. A review of works containing the earliest information on the veneration of a deity in Buryat temples is carried out. It is reported that the cult of Mahakala in Buryatia is represented by the predominant veneration of its three forms: Six-armed, Four-faced and White Six-armed. The important role of the cult of Mahakala, which replaced the most revered shaman spirits-ongons in the common Mongolian world, is shown. It is reported that during the spread of Buddhism among the Buryats, the Sakyas direction with its main patron Gurgon Mahakala dominated among the Mongols. It is noted that, despite the Mongolian traditions, another — the Six-armed form of the deity — was established in Buryat Buddhism. The author believes that this is connected with the name of the first Pandito Khambo Lama Damba-Darzha Zayayev, who introduced veneration of this deity to Buryat Buddhism directly from Tibet and appointed him the patron of the first Buryat Buddhist temple. The conclusion is made about the significance of the Mahakala cult, which not only acquired great importance within the framework of its original religion, but also entered the system of shamanistic beliefs.

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Price-Wallace, Darcie M. "The Fragility of Restoring Full Ordination for Tibetan Tsunmas (Nuns)." Religions 13, no. 10 (September 20, 2022): 877. http://dx.doi.org/10.3390/rel13100877.

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Drawing from interviews with tsunmas (Tib. btsun ma, nun) living and practicing in Geluk, Kagyu, and Sakya institutions in Bihar, Himachal Pradesh, Ladakh, and Uttarakhand, India, between March 2017 and February 2019, this case study foregrounds tsunmas’ heterogenous insights into the most ideal and acceptable ways for restoring gelongma (Tib. dge slong ma, Skt. bhikṣunī, fully ordained nun) vows. I argue that fragility, the quality of being breakable, underlies the history of gelongma vows in Tibet. Fragility, however, can also be generative. In this regard, fragility also signifies the possibility of restoring gelongma ordination for some tsunmas who are interested in receiving gelongma vows in India. This article examines Tibetan and Himalayan tsunmas’ perspectives on the possible ways of restoring gelongma ordination for women in the Tibetan Buddhist tradition. Since the lineage of gelongmas ceased in Tibet, some tsunmas see this fragility as prohibiting restoration of gelongma ordination unless there is a way to re-establish these vows through the Mūlasarvāstivāda Vinaya, the monastic code adopted in Tibet, whereas other tsunmas perceive this fragility as an opportunity for other possibilities for gelongma vow restoration through innovative ritual practices such as dual-Vinaya ordination.

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WANG, HongLi, YunSong FAN, JinJiang ZHANG, DaXiang GU, Chao LIN, and XiaoXian WANG. "Formation Mechanism of the Kuday Leucogranite from the Sakya Dome and Constraints on the Evolution of the Himalayan Orogen." Acta Petrologica Sinica 40, no. 5 (2024): 1647–68. http://dx.doi.org/10.18654/1000-0569/2024.05.18.

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Kang, Sun-Jung, and Yoon-Mee Park. "The Study on Textiles Storing in the Sakya Buddha Statue of statue of Sakyamuni at Yeongsan shrine of Songkwang temple." Journal of Korean Traditional Costume 19, no. 4 (December 31, 2016): 201. http://dx.doi.org/10.16885/jktc.2016.12.19.4.201.

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Soyoung, Choi. "Kingship away from Kingdom: The Life of King Ch’ungsŏn (1275–1325)." Asiatische Studien - Études Asiatiques 71, no. 4 (February 23, 2018): 1093–118. http://dx.doi.org/10.1515/asia-2017-0014.

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Abstract King Ch’ungsŏn 忠宣, called Wang Chang 王璋, the 26th King of the Koryŏ Dynasty, was a unique figure among Korean kings. Born to King Ch’ungnyǒl and Qubilai Qa’an’s daughter, he also married a Mongol princess, thereby becoming an imperial son-in-law (güregen). During his first reign (1298), he made efforts to reform Koryŏ politics but several months later was deposed by the Mongols and moved to the Mongol capital Dadu 大都. In Dadu, King Ch’ungsŏn served in the royal guard (keshig) for 10 years. In the succession struggle that followed Temür Qa’an’s demise in 1307 he distinguished himself in the service of Qaishan (武宗) and Ayurbarwada (仁宗) and rose to power at the Mongol court, and in 1308 was restored to the Korean throne in Koryŏ. Just after the coronation he returned to Dadu and remained there despite Korean and Mongol appeals. When his long sojourn in Dadu provoked criticism, he abdicated for his son but continued to be involved in Korean affairs from his Dadu residence. However, after the death of Ayurbarwada, Wang Chang was banished to Sakya, Tibet, for reasons that are still debated. The new Qa’an Yesün Temür (泰定帝), pardoned him after more than two years in exile. However, even then, he did not return to Koryŏ but ended his life in the Mongol capital, Dadu. Wang Chang’s life demonstrates the complicated relationship between the Mongols and their vassal dynasties.

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Liu, Chunhui, Chunxia Qiu, Luoqi Wang, Jie Feng, Sensen Wu, and Yuanyuan Wang. "Application of ASTER Remote Sensing Data to Porphyry Copper Exploration in the Gondwana Region." Minerals 13, no. 4 (March 31, 2023): 501. http://dx.doi.org/10.3390/min13040501.

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Porphyry copper ore is a vital strategic mineral resource. It is often associated with significant hydrothermal alteration, which alters the original mineralogical properties of the rock. Extracting alteration information from remote sensing data is crucial for porphyry copper exploration. However, the current method of extracting hydrothermal alteration information from ASTER remote sensing data does not consider the influence of disturbing factors, such as topography, and ignores the weak report of surface minerals, which has significant limitations. Therefore, this paper selects the Gondwana region of the East Tethys–Himalayan tectonic domain as the study area, combines waveform calculation with principal component analysis methods, proposes a spectral feature-enhanced principal component analysis (EPCA) method, and constructs a model to complete the automatic selection of principal components for each scene image. The results show that the etching information extracted by the EPCA method is significantly better than the traditional Crosta method in terms of etching area and spatial aggregation and discovers several prospective mineralization areas that have not yet been explored and exploited, such as Sakya and Xietongmen counties in Rikaze, providing theoretical support for subsequent mineralization exploration and large-scale mineral extraction. Meanwhile, obtaining the alteration information of the whole area can help to understand the distribution of mineralizing elements from a macroscopic perspective in the future, which is of great scientific significance in order to deeply analyze the formation process of metal deposits in mineralizing areas and improve the theory of porphyry mineralization.

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Patnaik, Sunil Kumar. "Buddhist Monuments in South-Eastern India: A Study of Forms and Patronage." International Review of Social Research 9, no. 1 (June 1, 2019): 38–48. http://dx.doi.org/10.2478/irsr-2019-0005.

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Abstract The advent of Buddhism in India is usually dated back to 6th century BCE. Siddhartha Goutama, a Sakya Prince left for quest of truth and reality of life. He was showered with the divine light of enlightenment, then, instead of keeping it to himself, Gautama preferred to enlighten others. The teachings preached and propounded by Gautama Buddha were warmly accepted by a large number of people and emerged as a new school of thought i.e. Buddhism which later turned into a major religion of the world and the Buddhist remains discovered through archaeological investigations help us to reconstruct our past. (Chakrabarti, 2006: 315) It is a well known fact that various the kings of different kingdoms like Magadha, Vaisali, the Sakayas, the Bullis, the Koliyas, the Mallas, the Moriyas and Kalinga (Ancient Odisha) sought for the relics of the Buddha after the parinirvana. (Kern, 1989: 46) The emperors, kings, traders and commoners extended patronage and built monuments, kept relics, offered gifts to pay ovation to the Master Teacher. This historical phenomenon is known from various forms of Buddhist monuments built across India. Odisha, a geographical orbit of South Eastern India, is fortunate to have received a good deal of Buddhist monuments and relics. This paper is intended to present an account of different forms of Buddhist monuments that have been discovered so far, such as Stupas, Chaitys, Monasteries under the possible patronage of Buddhism in this part of India from third century BCE to sixth-seventh century CE.

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Willis, Michael. "The Dharma's Gatekeepers: Sakya Paṇḍita on Buddhist Scholarship in Tibet. By Jonathan C. Gold. pp. 267. Albany: State University of New York Press, 2008." Journal of the Royal Asiatic Society of Great Britain & Ireland 20, no. 2 (March 5, 2010): 231–32. http://dx.doi.org/10.1017/s1356186309990599.

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Шевченко, Марианна Юрьевна. "INTERACTION OF TRADITIONS IN THE ARCHITECTURE OF BUDDHIST MONASTERIES OF TIBET AND CHINA OF THE 13TH-18TH CENTURIES." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 217–41. http://dx.doi.org/10.25995/niitiag.2020.13.2.010.

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Данная статья посвящена анализу процесса взаимного проникновения архитектурных традиций Китая и Тибета. Этот неоднородный процесс активно шел с XIII по XIX в. С одной стороны, привнесение китайских черт в тибетскую архитектуру и наоборот было тесно связано с политическим контекстом. Неслучайно первые попытки соединения двух стилистик на территории Тибета начали возникать именно во время правления династии Юань, когда глава школы Сакья стал официальным духовным наставником Хубилая. Схожие процессы происходили и при проникновении тибетских черт в китайскую архитектуру, когда по велению императорского двора династии Цин около дворцов в Пекине и Чэндэ возвели целый ряд ламаистских монастырей, в архитектуре которых были напрямую заимствованы композиционные и объемные решения тибетских построек. В то же время шел процесс и естественного проникновения тибетской архитектурной традиции в близлежащие регионы провинций Сычуань, Ганьсу, Внутренняя Монголия и Цинхай, что привело к появлению новых форм монастырских построек, где китайские черты проявились гораздо четче, чем в Тибете. На территории Тибета в архитектуре шли схожие процессы постепенного проникновения китайских традиций, что выразилось как в планировке отдельных монастырей, так и в применении деревянных конструкций и элементов отделки и декора. В данном исследовании сделана попытка обобщить обширный и разнородный архитектурный материал с целью более глубокого понимания стилистического развития архитектуры Тибета и Китая. Анализ взаимодействия тибетской и китайской архитектурных традиций на протяжении XIII-XIX вв. позволяет выявить то, как проходили процессы поиска новых форм и образов, стилизации и переосмысления устоявшихся приемов в новых культурных и географических условиях. This article focuses on the analysis of the process of interaction between the architectural traditions of China and Tibet. This complex process began in the 13th century and lasted until the 19th century. On one side, penetration of Chinese features into Tibetan architecture and vice versa was closely connected with the political context. It is no coincidence that the first attempts of combining two different styles in Tibet started to appear during the reign of Yuan dynasty, when the head of the Sakya Buddhist school became an official spiritual advisor of the Kublai Khan. Similar processes led to Tibetan influence affecting Chinese architecture, when several Lamaist temples and monasteries were built around emperor palaces in Beijing and Chengde by order of the Qing Dynasty court. The compositional and volumetric structure of those buildings was directly borrowed from Tibetan architecture. On the other side, Tibetan architectural traditions were naturally spreading into nearby regions, such as Sichuan, Gansu, Qinghai and Inner Mongolia with the expansion of Tibetan Buddhism. It led to the creation of new forms of monastery buildings, where Chinese features exhibited themselves much more clearly than in Tibet. Meanwhile, Chinese architectural traditions in the same time period were equally influencing Tibetan architecture. It may be seen in the evolution of plans, constructions and decorations of buildings. The present article attempts to summarize broad and disparate material with the purpose to better understand the evolution of Tibetan and Chinese architecture. Analysis of interactions between architectural traditions of Tibet and China throughout the 13th-19th centuries allows us to highlight the manner in which the processes of searching for new forms and architectural images in different cultural and geographical conditions have been unfolded..

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Sparham, Gareth. "A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems. By Sakya Pandita Kunga Gyaltshen. Translated by Jared Douglas Rhoton. Edited by Victoria R. M. Scott. SUNY series in Buddhist Studies. Albany: State University of New York Press, 2002. xiv, 369 pp. $86.50 (cloth); $29.95 (paper)." Journal of Asian Studies 62, no. 2 (May 2003): 607–8. http://dx.doi.org/10.2307/3096280.

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Péter, Alexa. "The Khon Clan and the Sakyapas." Távol-keleti Tanulmányok 13, no. 2021/1 (December 15, 2021). http://dx.doi.org/10.38144/tkt.2021.1.11.

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Khon Konchog Gyalpo, the main disciple of Drogmi, founded a monastery at Sakya. It was this monastery that gave its name to the whole monastic order of Drogmi. Konchog was a member of the Khon clan, the family that went on to produce the successive abbots or chief lamas of Sakya who have continued as the heads of this order ever since. The succession of abbots within the family was established on the father-to-son or uncle-to-nephew pattern. In the instance of an abbot remaining celibate, it was his brother or a close relative who continued the family line and oversaw the monastery’s worldly affairs; when the abbot died, he was succeeded by one of his nephews. The Sakyas reached the summit of political power when Sakya Pandita and Phagpa won the confidence and favour of Mongolian khans. The Sakyas were appointed as regents of Tibet, whereby Tibet became subject to a single political authority for the first time after the collapse of the monarchy. The aim of this paper is to show the development of the Khon clan, how a minor aristocratic family was transformed into a significant power in Tibet in both historical and religious aspects, through the efforts of some prominent members of Khon family.

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Levman, Bryan Geoffrey. "Cultural Remnants of the Indigenous Peoples in the Buddhist Scriptures." Buddhist Studies Review 30, no. 2 (January 1, 2014). http://dx.doi.org/10.1558/bsrv.v30i2.145.

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While the linguistic influence of India’s indigenous languages on the Indo- Aryan language (IA) is well understood, the cultural impact of the autochthonous Munda, Dravidian and Tibeto-Burman speaking peoples is much harder to evaluate, due to the lack of indigenous coeval records, and later historicization of the Buddha’s life and teachings. Nevertheless, there are cultural remnants of the indigenous belief systems discoverable in the Buddhist scriptures. In this article we examine 1) The longstanding hostility between the IA immigrants and the eastern ethnic groups, especially the Buddha’s Sakya clan. 2) The Sakyas’ socio-political organization, religious and cultural values which differ significantly from those of the immigrants. 3) The concept of the Mah?puru?a which was likely an historicization of an indigenous Indian belief. 4) Indigenous belief structures like serpent- and tree-worship and the culture of sacred groves, and 5) Indigenous funeral rites in the story of the Buddha’s parinibb?na.

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Razauskas, Dainius. "Tapsmas “nuo šilimos”. Viena lietuvių ir indų kosmogoninė paralelė su atitinkamomis etimologinėmis užuominomis: liet. tàpti – sen. ind. tápati." Acta Orientalia Vilnensia 1 (December 1, 2000). http://dx.doi.org/10.15388/aov.2000.18315.

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Straipsnio objektas – “kosmogoninės šilumos” vaizdiniai kai kuriose indoeuropiečių tradicijose, kaip antai senovės indų bei lietuvių, leidžiantys kelti klausimą apie lietuvių žodžio tàpti, vartojamo ir kosmogonine prasme (ir neturinčio vienareikšmės etimologijos), galimą ryši su sen. indų “kūrybine kaitra” tápas–, šaknies veiksmažodžio tápati ‘kaičia, kaitina, šildo’. Straipsnio tikslas – išdėstyti kai kuriuos semantinius (fonetika šiuo atveju nesudaro keblumų) argumentus, kuriais remiantis tokį klausimą, regis, galima kelti. Metodas – lyginamasis bei iš dalies tipologinis. Griežtų išvadų straipsnyje nedaroma, nes jo tikslas, kaip sakyta, – tik išdėstyti kai kuriuos argumentus ir iškelti patį klausimą, galutinį atsakymą į kurį galės duoti nuodugnesni tyrinėjimai.

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(Baimacuo), Padma'Tsho. "The Sakya Jetsunmas: The Hidden World of Tibetan Female Lamas." Journal of Asian Studies, August 16, 2023. http://dx.doi.org/10.1215/00219118-10773259.

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Samanhudi, Samanhudi, AMALIA TETRANI SAKYA, ANDRIYANA SETYAWATI, and MUMTAZ MUAWANAH. "Agarwood (Aquilaria malaccensis) diversity conservation by in vitro culture with IAA and yeast extract." Biodiversitas Journal of Biological Diversity 23, no. 5 (April 27, 2022). http://dx.doi.org/10.13057/biodiv/d230525.

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Abstract. Samanhudi, Sakya AT, Setyawati A, Muawanah M. 2022. Agarwood (Aquilaria malaccensis) diversity conservation by in vitro culture with IAA and yeast extract. Biodiversitas 23: 2457-2463. Agarwood (Aquilaria malaccensis) is a scare plant with high economic value and many benefits. Tissue culture is an effective way of producing plants in large quantities, in a short time with uniform results. This study aims to get the proper concentration of IAA and yeast extract for agarwood growth in vitro. The research was conducted in December 2019-June 2020 at the Laboratory of Plant Physiology and Plant Biotechnology, Faculty of Agriculture, Universitas Sebelas Maret, Surakarta. The design used is Randomized Complete Block Design (RCBD) in 2 factors: first factor was IAA concentration with 4 level: 0; 0,5; 1; 1.5 mgL-1 and second factor was yeast extract concentration with 4 levels: 0; 200; 400; 800 mgL-1. Obtained 16 combinations of treatments repeated 3 times so that there are 48 units of experiments. Observed variables: the time of appearance of shoots, the number of shoots, the height of shoots, the number of leaves, and the number of roots. Root count data is described and data other than root count is analyzed ANOVA, if real influence is further tested DMRT 5%. The IAA affects the height of shoots and the number of agarwood leaves in vitro rooted plantlets has 5 plantlets.

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Choirunnisa, Jessyca Putri, Yuli Widiyastuti, Amalia Tetrani Sakya, and Ahmad Yunus. "Morphological characteristics and flavonoid accumulation of Echinacea purpurea cultivated at various salinity." Biodiversitas Journal of Biological Diversity 22, no. 9 (August 26, 2021). http://dx.doi.org/10.13057/biodiv/d220915.

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Abstract. Choirunnisa JP, Widiyastuti Y, Sakya AT, Yunus A. 2021. Morphological characteristics and flavonoid accumulation of Echinacea purpurea cultivated at various salinity. Biodiversitas 22: 3716-3721. Purple coneflower (Echinacea purpurea (L.) Moench) is an introduced medicinal plant from North America. E. purpurea has high morphological characteristics on stems, leaves and flowers. This plant has not much cultivated as a raw material for traditional medicine in Indonesia due to not much information about flavonoid accumulation of E. purpurea in this country. The purpose of this research was to study morphological characteristics from three accessions of E. purpurea cultivated with various salinity and to select E. purpurea accessions that have high flavonoid accumulation. This study design using a factorial Completely Randomized Design (CRD). The first factor is 3 accessions of E. purpurea (E1; E2; E3). The second factor is 4 levels of CaCl2 (0 ppm; 2500 ppm; 5000 ppm; 10000 ppm). The study was conducted by observing the morphological characteristics of stems, leaves flowers, and herb extract and flavonoid accumulation were analyzed using SPSS. The results demonstrated that morphological characteristics are easy to observed on leaf shape and flower color. The highest herb extract with 10.043% and flavonoid accumulation with 0.510% were in accession 2 with the addition of CaCl2 concentration of 10000 ppm. This study concludes that there are morphological characteristics of E. purpurea cultivated at various salinity and the highest CaCl2 concentration can increase with significance to herb extract and flavonoid accumulation.

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Ferdyana, Wina Chandra, Yuli Widiyastuti, Bambang Pujiasmanto, Amalia Tetrani Sakya, and Ahmad Yunus. "Short Communication: Morphological diversity and the addition of golden snail protein: Its effect on flavonoid content on Echinacea purpurea." Biodiversitas Journal of Biological Diversity 23, no. 1 (December 16, 2021). http://dx.doi.org/10.13057/biodiv/d230108.

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Abstract. Ferdyana WC, Widiyastuti Y, Pujiasmanto B, Sakya AT, Yunus A. 2021. Short Communication: Morphological diversity and the addition of golden snail protein: Its effect on flavonoid content on Echinacea purpurea. Biodiversitas 23: 62-66. Echinacea purpurea is a subtropical medicinal plant that contains flavonoids. Flavonoids function as antioxidants and immunomodulators. However, information on the method to increase flavonoid content in E. purpurea is still limited. The golden snail protein increases flavonoid content. The purpose of this study was to determine the best accession and optimal concentration of golden snail protein on biomass production and flavonoid content in E. purpurea. The study used a Factorial Completely Randomized Design (CRD). The first factor was three accessions of E. purpurea (A1, A2, A3); the second factor was 5 levels of the addition of golden snail protein (0 mL/L/week, 10 mL/L/week, 20 mL/L/week, 30 mL/L/week, and 40 mL /L/week). There were differences in morphological characters of three E. purpurea accessions, i.e., stem and the shape of the flower crown. Accession 2 had the highest flavonoid content except for the 10 mL/L/week treatment. The highest increase in flavonoid content in three accessions was obtained in the treatment of 10 mL/L/week gold snail protein by 19% flavonoid content compared to control treatment (0 mL/L/week). The concentration of 0 mL/l/week or control had the lowest flavonoid content.

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Fan, Yunsong, Jinjiang Zhang, Chao Lin, Haibing Wang, Daxiang Gu, Xiaoxian Wang, and Bo Zhang. "Origin of the Miocene Adakitic Rocks and Implication for Tectonic Transition in the Himalayan Orogen: Constraints from Kuday Granitoid Porphyry in Southern Tibet." Lithosphere 2022, no. 1 (February 24, 2022). http://dx.doi.org/10.2113/2022/8061474.

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Abstract Postcollisional adakitic magmatism in the Himalayan Orogen provides a probe into the evolution of the collisional orogen. During the Miocene, the Himalayan Orogen underwent a tectonic transition, which was characterized by a series of tectonic events, including the activity of the North-South Trending Rift, exhumation of eclogite, rapid uplift of the orogen, and the extensive adakitic rocks. In this study, we reported the geochemistry and geochronological data of the Kuday dikes intruding into the Tethys Himalayan Sequence near the Sakya Dome of southern Tibet. The Kuday dikes are granitoid porphyries with zircon U-Pb ages of ca. 11 Ma. The Kuday granitoid porphyry dikes have high SiO2 (63.01–68.41 wt.%) and Al2O3 (17.31–19.87 wt.%) but low Mg (0.88–1.41 wt.%), Mg# (36–50), Ni (2.8–19.3 ppm), and Cr (2.9–26.4 ppm), indicating no input of mantle material. They have high Sr (934–1881 ppm), (La/Yb)N (18.84–113.13), and Sr/Y ratios (89.25–305.85) but low K2O/Na2O ratios (0.17–0.79), indicating that they are adakitic affinity. They display initial 87Sr/86Sr ratios of 0.707–0.711 and εNdt values of -3.7–-6.7. These geochemical signatures indicate that the Kuday granitoid porphyrite dikes were derived from the partial melting of the thickened lower crust of the Himalayan Orogen. Partial melting of the thickened lower crust requires additional heat, so the delamination model with lithospheric mantle thinning and asthenospheric upwelling is proposed to explain the formation of the Kuday adakitic rock. The delamination model can also provide a reasonable explanation for the tectonic events during the Miocene in the Himalayan Orogen.

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HASANAH, NUR AZIZAH USWATUN, EDI PURWANTO, PUJI HARSONO, SAMANHUDI SAMANHUDI, and AMALIA TETRANI SAKYA. "Morphological responses of six sorghum varieties on cadmium-contaminated soil." Biodiversitas Journal of Biological Diversity 24, no. 7 (July 28, 2023). http://dx.doi.org/10.13057/biodiv/d240729.

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Abstract. Hasanah NAU, Purwanto E, Harsono P, Samanhudi, Sakya AT. 2023. Morphological responses of six sorghum varieties on cadmium-contaminated soil. Biodiversitas 24: 3903-3915. Six sorghum varieties were planted on cadmium-contaminated soil and characterized from April to July 2020 at a rice field in Balecatur Gamping, Yogyakarta. The objectives of this experiment were to characterize themorphological responses of six sorghum varieties and select a variety with a high biomass and Cd uptake fora potential phytoremediator. This experiment used six sorghum varieties, namely Super-1, Samurai-1, Suri-3, Numbu, Kawali, and Hitam, following completely randomized design procedures with four replications. The observation of morphological and agronomical characteristics focused on ten plants as the sample of each plot. The result showed that there were differences in the morphological and agronomical characteristics among six sorghum varieties. Varieties were assessed in terms of distinctness and grouped based on the time of panicle emergence, plant height, panicle shape, and caryopsis color. There were threeclasses as follows: Class 1, i.e., time of panicle emergence: very early (Super-1, Suri-3, Numbu, and Hitam); plant height: long (Super-1), medium (Suri-3), short (Numbu and Hitam); panicle shape: panicle broader in the upper part (Numbu), symmetrical (Super-1 and Suri-3), pyramidal (Hitam); caryopsis color: white (Super-1), grayish orange (Suri-3 and Hitam), yellowish orange (Numbu). Class 2, time of panicle emergence: early (Samurai-1); plant height: medium (Samurai-1); panicle shape: panicle broader in the lower part (Samurai-1); caryopsis color: yellowish orange (Samurai-1). Class 3, time of panicle emergence: medium (Kawali); plant height: medium (Kawali); panicle shape: panicle broader in the lower part (Kawali); caryopsis color: yellowish white (Kawali). Assessment of agronomical characteristics revealed that fresh plant weight had a significant positive correlation with plant height R1, plant height R5, stem diameter, leaf bladewidth, thousand-grain weight, and stem sugar content. Several varieties, namely Super-1, Samurai-1 and Kawali, were found to have excellent agronomical characteristics to provide a solid varietal basis for selecting varieties as phytoremediators.

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Samuel, Geoffrey. "The Dharma’s Gatekeepers. Sakya Paṇḍita on Buddhist Scholarship in Tibet, by Jonathan C. Gold. New York: State University of New York Press, 2007. xii + 267pp. ISBN: 978-0- 791471-65-4 (hbk); ISBN: 978-0-791471-66-1 (pbk). $65/$29.95." Religions of South Asia 6, no. 1 (November 23, 2012). http://dx.doi.org/10.1558/rosa.v6i1.129.

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Journal articles on the topic 'Sakyapa'

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