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Journal articles on the topic 'Tibetan Buddhism'
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1
Caple, Jane. "Rethinking Tibetan Buddhism in Post-Mao China, 1980–2015." Review of Religion and Chinese Society 7, no. 1 (May 20, 2020): 62–91. http://dx.doi.org/10.1163/22143955-00701004.
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The literature on Tibetan Buddhism in post-Mao China presents a bifurcated history: ethnic nationalism and (traditional) identity are foregrounded in scholarship on the revitalization of Tibetan Buddhism in Tibet; consumption and/or (global) modernism are emphasized in studies of its spread in Sinophone China. Although there are considerable historical and social differences between these different constituencies, these characterizations do not fully capture the social differences, as well as convergences, that have shaped everyday engagements with Tibetan Buddhism among Tibetans and Chinese. Drawing on ethnographic data collected in northeastern Tibet and other recent ethnographic studies, I attempt to complicate this picture, arguing that we need to pay greater attention to the affective dimension of Chinese engagements, the social embeddedness of Tibetan Buddhist institutions in the Tibetan context, and the transformations that have taken place in Tibetan areas, as elsewhere in China.
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Han, Enze, and Christopher Paik. "Dynamics of Political Resistance in Tibet: Religious Repression and Controversies of Demographic Change." China Quarterly 217 (November 26, 2013): 69–98. http://dx.doi.org/10.1017/s0305741013001392.
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AbstractIn a novel approach to studying political mobilization among ethnic Tibetans in China, this article addresses two key questions. First, considering the Chinese state's repressive policies towards Tibetan Buddhism, what role does religion play in fomenting Tibetan political resistance? Second, what implications can be drawn from the changing ethnic demography in Tibet about the conflict behaviour of Tibetans? Using various GIS-referenced data, this article specifically examines the 2008 Tibetan protest movements in China. The main results of our analysis indicate that the spread and frequency of protests in ethnic Tibetan areas are significantly associated with the number of officially registered Tibetan Buddhist sites, as well as the historical dominance of particular types of Tibetan religious sects. Furthermore, our analysis shows that the effect of Han Chinese settlement on Tibetan political activism is more controversial than previously thought.
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Shmushko, Kai. "Between the Tibetan Plateau and Eastern China—Religious Tourism, Lay Practice and Ritual Economy during the Pandemic." Religions 14, no. 3 (February 21, 2023): 291. http://dx.doi.org/10.3390/rel14030291.
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This article presents various institutional responses of Buddhist groups and leaders to COVID-19, adding a focus on how Tibetan Buddhist practitioners in China have responded to the pandemic. In particular, it examines the predicament of practitioners of Tibetan Buddhism. The article focuses on the material characteristics of Tibetan Buddhism and how they were manifested among Han Chinese urbanites during the pandemic through (1) a teleological inquiry, which looks into the concept of merit (sk: puñña, ch: gongde) 功德, and (2) an organizational inquiry, which explores the modalities in which Han Chinese groups practice Tibetan Buddhism in the socio-political sphere of the Chinese state. Within this inquiry, the article deals with a Buddhist community based in Shanghai and an individual account of pilgrimage in Tibet. Based on these two case studies and their contextualization, the article aims to assess how the COVID-19 crisis has affected the practices, modalities and religious technologies of Tibetan Buddhism practiced by Han Chinese. The article argues for a degree of resilience of lay practice in Tibetan Buddhism; it stresses that while some aspects of the practice called for accommodations and change, the particularities of the practice have pre-existing conditions (such as state regulation on religion and the physical distance of their religious authority) which could accommodate the practical, sociological and psychological implications of the COVID-19 pandemic.
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Jones, Alison Denton. "Contemporary Han Chinese Involvement in Tibetan Buddhism: A Case Study from Nanjing." Social Compass 58, no. 4 (December 2011): 540–53. http://dx.doi.org/10.1177/0037768611421134.
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One of the most striking trends in urban Chinese Buddhism is the adoption of elements of Tibetan Buddhism by ethnically Han Chinese Buddhists. The author offers a preliminary exploration of this phenomenon. Focusing on regular lay Buddhists, she describes the characteristics of Han involvement with Tibetan Buddhism and explores the reasons for this trend. The author combines a structural perspective that focuses on how Tibetan Buddhism is supplied in eastern cities with a cultural perspective that examines how the appeal of Tibetan Buddhism is constructed for a Han Chinese audience.
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Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.
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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.
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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Pang, Rachel. "Contemporary Tibetan Buddhist Rimé Response to Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 21–34. http://dx.doi.org/10.1558/isit.40148.
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In a world where communities across the globe are becoming increasingly interconnected, encounters with diverse cultures and faiths are inevitable. How can diverse communities approach these encounters in a way that fosters dialogue rather than conflict, peace rather than war? Specifically, in the context of Buddhism, how should Buddhists relate to religious diversity in a way that simultaneously remains faithful to their own spiritual traditions while being openminded and respectful towards the beliefs and practices of others? One of the most well-known Buddhist responses to religious diversity was the rimé movement in nineteenth-century eastern Tibet. While the term “rimé” (meaning “impartial” or “non-sectarian” in Tibetan) has become a catchphrase in contemporary Tibetan Buddhist contexts, there has been little sustained engagement with this topic by Buddhists and Buddhist studies scholars. This essay documents and contextualizes the contemporary uses of the term rimé (non-sectarianism) in Tibetan Buddhist communities and situates it within Tibetan Buddhist literature and history. I argue that it is essential for both Buddhists and Buddhist-studies scholars to devote significant attention to the concept of rimé and to engage in interfaith dialogue. For Buddhists, the very survival of their religion depends on it. For Buddhist-studies scholars, it contributes to the development of an accurate understanding of one of the most significant intellectual moments in modern Tibetan history. For humankind, it contributes to interfaith understanding, harmony, and peace.
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Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism." Inner Asia 10, no. 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.
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AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The subsequent labelling by these monks of 'surviving' Kalmyk Buddhist practices as superstitious, mistaken or corrupt is an initial step in the purification of alternate views, leading to religious reform. This appraisal of historical practices is encouraged by younger Kalmyks who do not find sense in surviving Buddhism but are enthused with the philosophical approach taught by visiting Buddhist teachers at Dharma centres. By discussing this post-Soviet shift in local notions of religious efficacy, I show how the social movements of both reform and revival arise as collusion between contemporary Tibetan and Kalmyk views on the nature of true Buddhism.
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Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.
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Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill. Sometimes they also kill each other. The history as well as the present of Buddhist Asia is bloodstained. How do Buddhists justify approving of and using violence? How do they legitimise their pro-violent utterances and actions when such actions ought to result in excommunication? What are they saying? There are several answers to this, some of which are presented in this article, with the primary focus on Buddhist Tibet.
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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (January 12, 2023): 110. http://dx.doi.org/10.3390/rel14010110.
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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious ecology. To substantiate this, this article offers a textual assessment of the Buddhist canon’s lack of systematic ecological knowledge, and a case study of how freeing domestic animals and advocating vegetarianism among contemporary Tibetan Buddhists in China, inclusive of non-Tibetan converts, mainly benefits human wellbeing and at the same time is entangled in social affairs that have little to do with the ecological wellbeing of the Tibetan Plateau and urban China. This debate is by no means intended to negate the successes of Buddhist environmentalism; instead, it draws fine lines between the claimed canonic basis of Buddhist ecology, the strength of Buddhist environmental advocacy, the everyday practices of Buddhism, and the aspirations for strengthening the ecological foundation of Buddhist environmental activism. Thinking in line with eco-Buddhists, the author concludes the article by proposing an Earth Sutra, a hypothetical future canonic text as the ecological basis of Buddhist environmentalism.
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Taylor (唐安竺), Andrew S. "Toward a Chinese Buddhist Modernism: Khenpo Sodargye and the Han Inundation of Larung Gar." Review of Religion and Chinese Society 9, no. 2 (October 24, 2022): 170–97. http://dx.doi.org/10.1163/22143955-12340005.
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Abstract Larung Gar is often hailed by scholars and practitioners alike as a last bastion of authentic Buddhist practice by ethnic Tibetans within the PRC. And yet, Larung is visited every year by tens of thousands of Han pilgrims and houses hundreds of Han monastics who have taken vows in the Tibetan Buddhist tradition. The author draws on a variety of oral and written sources to show that the Han inundation of Larung was not a byproduct of happenstance, but was actively facilitated by the Larung leadership, especially Khenpo Sodargye (མཁན་པོ་བསོད་དར་རྒྱས་ 索达吉堪布), through the targeted recruitment of Han practitioners. A comparative analysis of Tibetan- and Chinese-language materials shows that the neo-scientific and therapeutic teachings used to recruit Han practitioners superficially resemble similar “Buddhist modernist” discourses in the west and Tibet, but that their content is decidedly more soteriological than this moniker suggests. The article considers whether the encounter between Han practitioners and Tibetan Buddhism might eventually represent a nascent form of inter-ethnic Chinese Buddhist modernism.
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Borgland, Jens Wilhelm. "Mahādeva in Dunhuang." Indo-Iranian Journal 59, no. 1 (2016): 1–47. http://dx.doi.org/10.1163/15728536-05901001.
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Mahādeva, the “Indian Oedipus”, is in some sources blamed for the initial schism between the two main branches of the early Buddhist sects, the Mahāsāṃghikas and the Sthaviras. In this paper I examine a version of the story of Mahādeva found in the Tibetan Dunhuang manuscript labelled IOL Tib J 26, showing that it contains evidence supporting the hypothesis that this story reached Tibet through China. I further show that this Dunhuang manuscript contains an older version of the corresponding section in an early Tibetan history of Buddhism, Mkhas pa lde’u’s Rgya bod kyi chos ’byuṅ rgyas pa (“Extensive history of Buddhism in India and Tibet”).
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Scherer, Burkhard. "Macho Buddhism: Gender and Sexualities in the Diamond Way." Religion and Gender 1, no. 1 (February 19, 2011): 85–103. http://dx.doi.org/10.1163/18785417-00101005.
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Western Tibetan Buddhist movements have been described as bourgeois and puritanical in previous scholarship. In contrast, Ole Nydahl’s convert lay Karma Kagyu Buddhist movement, the Diamond Way, has drawn attention for its apparently hedonistic style. This article addresses the wider issues of continuity and change during the transition of Tibetan Buddhism from Asia to the West. It analyses views on and performances of gender, sexual ethics and sexualities both diachronically through textual-historical source and discourse analysis and synchronically through qualitative ethnography. In this way the article demonstrates how the approaches of contemporary gender and sexualities studies can serve as a way to question the Diamond Way Buddhism’s location in the ‘tradition vs modernity’ debate. Nydahl’s pre-modern gender stereotyping, the hetero-machismo of the Diamond Way and the mildly homophobic tone and content of Nydahl’s teaching are interpreted in light of Indian and Tibetan Buddhist sexual ethics and traditional Tibetan cultural attitudes on sexualities. By excavating the emic genealogy of Nydahl’s teachings, the article suggests that Nydahl’s and the Diamond Way’s view on and performance of gender and sexualities are consistent with his propagation of convert Buddhist neo-orthodoxy.
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Siklós, Bulcsu. "Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors. David Snellgrove." Buddhist Studies Review 7, no. 1-2 (June 15, 1990): 145–49. http://dx.doi.org/10.1558/bsrv.v7i1-2.15832.
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Steiner, R. Prasaad. "Tibetan Medicine Part 1: Introduction to Tibetan Medicine and the rGyud-bzi (Fourth Tantra)." American Journal of Chinese Medicine 15, no. 01n02 (January 1987): 83–88. http://dx.doi.org/10.1142/s0192415x87000114.
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Tibetan medicine is one example of a traditional cultural health care system. Unitl recently, geographic barriers have permitted this medicial tradition to evolve in an uninterrupted way. This history, concepts, and foundations of Tibertan medicine are closely interwoven with those of Buddhism in Tibet (1-15). The following essay is an introductory overview of Tibetan medicine. The purpose of this essay is to provide a conceptual framework and a proper perspective for understanding a highly edited translation of one chapter from a traditional Tibetan medical text.
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İSİ, Hasan. "The ‘Fire Ritual’ in Buddhist Uyghurs: Homa (in the Evidence of Tantric Turkish Buddhism Texts)." Journal of Old Turkic Studies 6, no. 2 (July 19, 2022): 365–94. http://dx.doi.org/10.35236/jots.1137374.
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Homa, a fire ritual of Vedic origin, is a popular religious practice adapted from Hinduism to Esoteric Buddhism. Homa, seen in meditation and yoga practices in Tibetan Buddhism, is a ritual that aims to reach wisdom and enlightenment, which is represented in Buddhist Tantras in particular, Agni, the god of fire. The homa ritual is also known as a performance that involves the building of a fire at an altar and the burning of offerings over it. Predominantly in Tibetan Buddhism, the practice of homa, visualized with a maṇḍala, takes place under the guidance of masters of teaching called Guru or Ācārya. In the practice of homa, offerings thrown into the fire symbolically mean removing spiritual barriers. The practice of homa, which usually has functions such as protection, prolonging life, destroying evil and evil beings, is a ritual of purification and renewal. This ritual is a popular practice in all Buddhist regions of Central Asia, not just the Indian and Tibetan region. In this respect, the present study deals with the narratives of the fire ritual among the Uyghurs, who adopted Tibetan Buddhism in the Old Turkish religious life. This practice, which is seen with the term hom(a) ~ hoom in Old Uyghur, is also seen in written materials, especially in Buddhist Uyghurs, where ritual-based narratives are abundant.
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Pomelova, Yulia. "Protest actions of the Tibetans in the People's Republic of China." Конфликтология / nota bene, no. 2 (February 2021): 42–50. http://dx.doi.org/10.7256/2454-0617.2021.2.35553.
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This article examines the methods of protest actions of the Tibetans residing in the territory of the People's Republic of China. The inability for legal self-organization and representation of the interests of ethnic minorities in the public space of PRC leads to the emergence of new forms of expressing protest moods, such as social network movements. Tibetan Buddhism is an important element of integration and construction of the identity of Tibetan society, which intensifies both positive and negative effects of China’s religious policy, and thus, causes various forms of disturbances from individual protest to large-scale temporary training centers of Tibetan Buddhism. The Russian scientific literature on the “Tibetan question” gives ample attention to China's religious policy pertaining to the Tibetan Buddhism monasteries and protests of Tibetan monks. The monasteries that have consolidated the religious and political power since the region became part of PRC, received particular attention of the party; organization and participation of the Tibetan monks and nuns in the protests seemed as the logical continuation of their traditional social role. The article systematizes the methods of protest activity of laity Tibetans, who believed that opposing the state policy implies the defense of their identity, which subsides due to the state homogenization project.
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Sherburne, Richard, and David Snellgrove. "Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors." Journal of the American Oriental Society 109, no. 1 (January 1989): 153. http://dx.doi.org/10.2307/604377.
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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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Gentry, James Duncan. "Arguing over the Buddhist Pedigree of Tibetan Medicine: A Case Study of Empirical Observation and Traditional Learning in 16th- and 17th-Century Tibet." Religions 10, no. 9 (September 16, 2019): 530. http://dx.doi.org/10.3390/rel10090530.
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This article examines the relationship between the practice and theory of medicine and Buddhism in premodern Tibet. It considers a polemical text composed by the 16th–17th-century Tibetan physician and tantric Buddhist expert Sokdokpa Lodrö Gyeltsen, intending to prove the Buddhist canonical status of the Four Medical Tantras, the foundational text of the Tibetan medical tradition. While presenting and analyzing Sokdokpa’s polemical writing in the context of the broader debate over the Buddhist pedigree of the Four Tantras that took place during his time, this discussion situates Sokdokpa’s reflections on the topic in terms of his broader career as both a practicing physician and a tantric Buddhist ritual and contemplative specialist. It suggests that by virtue of Sokdokpa’s tightly interwoven activities in the spheres of medicine and Buddhism, his contribution to this debate gives voice to a sensibility in which empiricist, historicist, and Buddhist ritual and contemplative inflections intermingle in ways that resist easy disentanglement and classification. In this it argues that Sokdokpa’s reflections form an important counterpoint to the perspectives considered thus far in the scholarly study of this debate. It also questions if Sokdokpa’s style of argumentation might call for a recalibration of how scholars currently construe the roles of tantric Buddhist practice in the appeal by premodern Tibetan physicians to critical and probative criteria.
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Andrey A., Bazarov, and Tushinov Bair L. "“The Great Biography of Je Tsongkhapa” by Chahar Geshe: The Development of Buddhism in Northwest China in the 14th Century." Humanitarian Vector 16, no. 3 (June 2021): 191–99. http://dx.doi.org/10.21209/1996-7853-2021-16-3-191-199.
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The article is devoted to the analysis of the development of Buddhism in Northwest China in the 14th century. This process was described in the treatise of the Mongol scholar Chahar Geshe [Tib. cha har dge bshes blo bzang tshul khrims, 1740–1810] “The source of goodness and happiness: the biography of the Great Omniscient Rje Tsong kha pa, presented in an easy-to-understand manner.” [Tib. rje thams cad mkhyen pa’i tsong kha pa chen po’i rnam thar go sla bar brjod pa bde legs kun gyi ‘byung gnas]. This work is an example of Buddhist historical thought, which was developed in the traditional culture of the Tibetans and Mongols in the 18th-19th centuries. The authors of the article claim that the “The biography of the Great Omniscient Rje Tsong kha pa” has a specificity of presentation, determined by the author’s personality, historical and cultural circumstances. This specificity is related to the post-classical period of the history of Tibetan scholasticism, within which the work was written. Chahar Geshe tried to understand the results of the most important stages of the Buddhist history in the vast region based on the works of previous generations. The treatise can be described as a scholastic work and Chahar Geshe as an outstanding scholar and theorist of his time. The fragment of the relationship of the great reformer of Tibetan Buddhism with his teacher Dondub Rinchen from the work is fundamental historical evidence of the most important religious and cultural processes that took place in the vast territories of Northwestern China during the 14th century. Keywords: Buddhism, Tibet, Northwest China, 14th century, biography of Je Tsongkhapa, Dondub Rinchen
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Yan, Zhilong, and Aixin Zhang. "“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem." Religions 13, no. 8 (August 8, 2022): 719. http://dx.doi.org/10.3390/rel13080719.
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Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems in Tibetan and Chinese Buddhism. Furthermore, some details of this culture were recorded in Buddhist texts and images. According to these works, various bird-totem patterns and symbols are believed to be effective ritual arts used by Tibetan and Chinese Buddhist monks to influence nature and the supernatural through ritual and magic.
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Simonds, Colin H. "This Precious Human Life." Worldviews: Global Religions, Culture, and Ecology 25, no. 3 (November 24, 2021): 239–55. http://dx.doi.org/10.1163/15685357-20210802.
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Abstract This paper analyzes the idea of “human exceptionalism” from the perspective of Tibetan Buddhism. It argues that, in the Tibetan Buddhist context, many of the negative consequences of human exceptionalism are overshadowed by the concept’s ability to promote an altruistic comportment to the more-than-human world when supported by the Buddhist ontology and its broader project of liberating all beings from duhkha. To this end, this paper looks at how Tibetan Buddhist teachers qualify a “precious human life” by conducting a close reading of primary texts before extrapolating some general themes of these selected passages and applying them to our contemporary ecological situation. In doing so, it makes the argument that human exceptionalism is not a problem in and of itself but has a positive or negative effect on the more-than-human world depending on how it is established, maintained, and understood. It also demonstrates how Tibetan Buddhism can be a useful tradition for thinking alongside as we attempt to address global issues concerning the environment and nonhuman animals.
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Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism." Numen 54, no. 4 (2007): 459–99. http://dx.doi.org/10.1163/156852707x244306.
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AbstractIn Tibet, certain categories of Buddhist sacra are ascribed the power to liberate through sensory contact. No less than “buddhahood without meditation” is promised, offering an expedient means to salvation that seemingly obviates the need for a rigorous regime of ethical, contemplative, and intellectual training. This article investigates two such categories of sacra, substances that “liberate through tasting” and images that “liberate through seeing” as found in a mode of revelation particular to Tibet and culturally related areas, in which scriptures and sacred objects are reportedly embedded in the landscape as terma or “treasures” (gter ma). The author argues that charisma invested in these substances and images — through an amalgamation of relics and special means of consecration — provides the grounds for the soteriological benefits claimed as a result of sensory contact with them. The question is whether these benefits suggest a notion of grace in Tibetan Buddhism, and if so how it might contravene without contradicting the law of karma. Exploring this question sheds light on the role of the senses and the nature of Buddhist soteriology as it developed in Tibet.
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Zhabon, Yumzhana Zh. "История монастыря Ганден." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 450–58. http://dx.doi.org/10.22162/2500-1523-2022-3-450-458.
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Introduction. The article summarizes the history of one of the three largest monasteries of the Tibetan Geluk school — Ganden Monastery. The latter tradition of Tibetan Buddhism occupies an exceptional place in the history of Mongolic spiritual cultures. Therefore, the interest in Ganden monastery is determined not only by that it had been founded by Je Tsongkhapa (1357–1419), the patriarch of the Geluk and a greatest Buddhist figure in Tibet, but also by the enormous religious, cultural and political impacts this sect has had on the development and dissemination of Buddhism among Mongolian-speaking peoples. Goals. The article seeks to investigate the history of Ganden Monastery in the context of its basic organizational structure, material culture (relics, shrines), paradigm of scholastic training (texts, educational process), and specific Buddhist rituals. Materials and methods. The work examines original Tibetan texts, analyzes historical sources and special scientific literature. Results. The article shows that the central principles of scholastic training and regulations laid down by Lama Tsongkhapa, as well as the organizational structure of the monastery, have remained virtually unchanged since its foundation in 1409. The phenomenon of Tibetan monasteries is multifaceted, and in order to better understand and appreciate the role they have played over centuries in spiritual life of many peoples it is necessary to achieve a complete understanding — in their own terms — of history, educational system, and organizational structure of the monastery.
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BAZIN, NATHALIE. "Fragrant Ritual Offerings in the Art of Tibetan Buddhism." Journal of the Royal Asiatic Society of Great Britain & Ireland 23, no. 1 (January 2013): 31–38. http://dx.doi.org/10.1017/s1356186312000697.
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Buddhism, first officially adopted by Tibetan royalty in the seventh century, remained confined to court circles and was not widely accepted during the reign of the Tibetan kings between the seventh and ninth centuries. After a dark period of persecution during the late imperial period, the so-called “Second Diffusion” of Buddhism in Tibet began towards the end of the tenth century.
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Oostveen, Daan F. "Rhizomatic Religion and Material Destruction in Kham Tibet: The Case of Yachen Gar." Religions 11, no. 10 (October 19, 2020): 533. http://dx.doi.org/10.3390/rel11100533.
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This article looks at the Tibetan Buddhism revitalization in China in particular, in Kham Tibet, and the way how it was both made possible and obstructed by the Chinese state. As a case, we look at the Yachen Gar monastery in the West of Sichuan. The Yachen Gar monastery became the largest Buddhist university in China in the past decades, but recently, reports of the destruction of large parts of the Buddhist encampment have emerged. This article is based on my observations during my field trip in late 2018, just before this destruction took place. I will use my conceptual framework of rhizomatic religion, which I developed in an earlier article, to show how Yachen Gar, rather than the locus of a “world religion”, is rather an expression of rhizomatic religion, which is native to the Tibetan highlands in Kham Tibet. This rhizomatic religion could emerge because Yachen is situated both on the edges of Tibet proper, and on the edges of Han Chinese culture, therefore occupying an interstitial space. As has been observed before, Yachen emerges as a process which is the result of the revival of Nyingmapa Tibetan Buddhist culture, as a negotiation between the Tibetan communities and the Chinese state.
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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.
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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Brox, Trine. "The Aesthetics of In/Authenticity: Buddhism, Commodification, and Ethnoreligious Belonging in a Sino-Tibetan Contact Zone." Numen 68, no. 5-6 (September 20, 2021): 540–66. http://dx.doi.org/10.1163/15685276-12341639.
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Abstract This article investigates how the cultural politics of ethnoreligious belonging play out through everyday aesthetic practices at a market for Tibetan Buddhist objects in Chengdu, China – a multiethnic place that is perceived and experienced as “Tibetan” by the Tibetans and Chinese who work, live, and shop there. Based upon ethnographic research in Chengdu, I explore how Tibetan urbanites navigate the sensorially intense market, sorting its sights, sounds, and smells to determine who and what belongs as authentically Tibetan Buddhist. In the process, I argue, they are laying claim to an ability to feel the in/authentic acquired through being born and raised as a Tibetan. This practical ability is what I call an aesthetic habitus. Yet, many Tibetans fear this ability is being eroded; it is no longer clear who and what belongs, contributing to anxieties that Tibetans as a distinct ethnoreligious community will be extinguished.
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Gazizova, Valeriya. "New Buddhists, ‘Treasure’ Discoveries and (Re)constructed Protective Deities of Kalmykia." Inner Asia 21, no. 1 (April 15, 2019): 61–82. http://dx.doi.org/10.1163/22105018-12340116.
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AbstractThis article investigates how a number of Buddhist groups in Kalmykia, a republic in the southwest of Russia where Buddhism is historically practised by most of its titular population, try to create what they perceive as elements of the local form of Buddhism. Based on interviews with non-monastic Buddhist specialists, the article focuses on the introduction of the worship of two protective deities in several Kalmyk Buddhist centres. Central to the discussion is the deployment of the Tibetan practice of ‘treasure’ discoveries in this renewal.
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Thinley, Wangchuk. "Unheard Voices in the Trans-Himalayan Politics - Tibetan Reincarnation and the Larger Political Goal of CCP." Ushus Journal of Business Management 19, no. 2 (August 30, 2021): 49–67. http://dx.doi.org/10.12725/ujbm.51.4.
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This research paper through empirical research aims to analyze the unique tradition of the reincarnation system of Tibetan Buddhism since the 11th century and the role of China. The first part of the paper will deal with the four schools of Tibetan Buddhism and the various traditional methods used to recognize the reincarnation in Tibetan Buddhism starting from 11th century to present, as rituals are playing a vital role in the process of finding Trulku or reincarnation of enlightened individuals at the time of death of an individual. The second part will examine the role of CCP in Tibetan reincarnation through its state-approved religious laws, how CCP is planning to recognize the 14th Dalai Lama’s reincarnation to fulfill the larger political goal of Chinese Communist Party. The third part aims to understand China’s cultural assimilation policy in Tibet, similar to that of the ‘Go West Han population’ employed in Xinjiang.
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Laycock, Joseph, and Natasha Mikles. "Is Nessie a Naga?" Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 35–40. http://dx.doi.org/10.1558/bsor.v43i4.35.
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In 2014 Lama Gelongma Zangmo of Scotland sparked curiosity when she suggested that the Loch Ness monster or “Nessie” is actually a naga––a fantastic creature from Buddhist mythology. Visitors to her Tibetan practice center on the shores of the Loch will be able to leave offerings to Nessie. Without exaggerating the significance of these offerings within the larger context of Zangmo’s practice, this article suggests that efforts to ritually incorporate Nessie into a Buddhist cosmology is an index of broader changes in Buddhism’s arrival to the West. First, Zangmo’s open discussion of cosmology, ritual, and supernatural beings is a marked distinction from “Protestantized” Western Buddhism, which has historically presented Buddhism as a rational and philosophical alternative to Christianity. This suggests that Buddhists in the West have become less concerned with conforming to Protestant notions of “proper” religion. Second, Zangmo’s praxis is significant to broader patterns of how Asian religions adapt to Western topography. Whereas Asian immigrants have sometimes re-imagined Asian sacred sites in Western countries, Zangmo was taken the opposite strategy of “Buddhicizing” a local monster. This suggests that similar transformative moves can be expected as a globalized world continues to transplant religious traditions from one continent to another.
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Padma’tsho (Baimacuo) and Sarah Jacoby. "Gender Equality in and on Tibetan Buddhist Nuns’ Terms." Religions 11, no. 10 (October 21, 2020): 543. http://dx.doi.org/10.3390/rel11100543.
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Gender equality and feminism are often cast as concepts foreign to the Tibetan cultural region, even as scholarship exploring alliances between Buddhism and feminism has grown. Critics of this scholarship contend that it superimposes liberal discourses of freedom, egalitarianism, and human rights onto Asian Buddhist women’s lives, without regard for whether/how these accord with women’s self-understandings. This article aims to serve as a corrective to this omission by engaging transnational feminist approaches to listen carefully to the rhetoric, aims, and interpretations of a group of Tibetan nuns who are redefining women’s activism in and on their own terms. We conclude that their terms are not derivative of foreign or secular liberal rights-based theories, but rather outgrowths of Buddhist principles taking on a new shape in modern Tibet.
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Garri, Irina. "Avalokiteśvara Cult and Competing Nationalisms of the Sino-Tibetan Borderland." State Religion and Church in Russia and Worldwide 38, no. 1 (2020): 13–36. http://dx.doi.org/10.22394/2073-7203-2020-38-1-13-36.
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The article discusses the emergence of Tibetan nationalism in Sino-Tibetan borderland in the period after the fall of the Qing Empire in 1911 and untill the incorporation of Tibet into the PRC in 1951. It argues that the cult of the Bodhisattva of compassion Avalokiteśvara was a key spiritual root of the Tibetan religious nationalism, associating Tibet with the state of the Dalai Lamas. Other kinds of nationalisms emerged on the vast territory of the Tibetan plateau, among which the author distinguishes Tibetan collaborative nationalism and secular autonomist nationalism of Kuomintang or Communist types. The religious factor was central in this competition. Tibetan Buddhism, due to its long tradition of interweaving religion and politics, easily adapted to new conditions and was used by various forms of nationalism for diametrically opposite aims. The article shows how the clash of various national and religious interests finally led to the victory of the Chinese communists and the defeat of the religious nationalism. The author argues that the cult of Avalokiteśvara, despite the defeat of the religious nationalism in 1951, became the “icon” of Tibetan nationalism of the subsequent period associated with the exodus of Tibetans to India in 1959.
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Lopez, Manuel. "Contemplative Practice, Doxographies, and the Construction of Tibetan Buddhism: Nupchen Sangyé Yeshé and The Lamp for the Eye in Meditation." Religions 9, no. 11 (November 14, 2018): 360. http://dx.doi.org/10.3390/rel9110360.
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In this article, I would like to reframe our understanding of the role played by doxographies or classification of views (Skt. siddhānta, Ch. panjiao 判教, Tib. grub mtha’) in the Buddhist tradition as it pertained to Tibetan attempts at defining and organizing the diversity of Buddhist contemplative practices that made their way into Tibet since the introduction of Buddhism to the Tibetan plateau in the seventh century, all the way up to the collapse of the Tibetan Empire in the ninth century. In order to do that, this article focuses on one such doxography, the Lamp for the Eye in Meditation (bsam gtan mig sgron), composed in the 10th century by the Tibetan scholar Nupchen Sangyé Yeshé. The first part of the article will place Nupchen’s text in the larger historical and intellectual context of the literary genre of doxographies in India, China, and Tibet. The second part of the article will argue that Nupchen used the doxographical genre not only as a vehicle for organizing and articulating doctrinal and contemplative diversity, but also as a tool for the construction of a new and original system of Tibetan Buddhist practice known as ‘the Great Perfection’ (rdzogs chen). Finally, and as a small homage to the recent passing of the great religious studies scholar Jonathan Z. Smith, I would also like to reflect on the importance that the issues of definition, comparison, and classification—central concerns of Nupchen’s as well as of Smith’s works—have in creating and articulating religious difference.
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Ayusheyeva, Dulma V. "TULKU INSTITUTE: TRADITIONS AND MODERNITY." Study of Religion, no. 2 (2018): 52–58. http://dx.doi.org/10.22250/2072-8662.2018.2.52-58.
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At the present stage of development of Tibetan Buddhism in the West, the tulku institution, which presence in this tradition is its main characteristic, began to take roots. In the past twenty years, Tibetan monks have begun to recognize the reincarnation of representatives of the lineage of succession, not only among Tibetans, but also Westerners. Analyzing this process, the author comes to the conclusion that the difficulty of introducing this model into the practice of Buddhism in the West is that Western adepts should agree that his teacher, the authoritative Tibetan lama, in his next birth can be identified in the person of a Western man and in this regard, there will be problems of relationship of students with the reincarnation of their spiritual teacher. The building of such relations is an increasingly important element in creating and maintaining the integrity required for the survival and further successful development of Tibetan Buddhism in the West. The author claims that, as a rule, children-reincarnates do not visit Western countries for various reasons. Many of them live in Tibetan monasteries in India and Nepal, where they are subject to strict regime and instructions. However, in the near future these children will grow into leaders of their societies located in Western countries.
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van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
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Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
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Ruangsan, Niraj, Phramaha Daosayam Klalod, Theerapong Meethaisong, Phrabaidika Suphot Ketnakorn, Phramaha Sarayut Samantapasatiko, and Phramaha Natthabhan Hanpong. "Cultural review: the role and status of the deities in Tibetan Buddhist practice." Linguistics and Culture Review 5, S1 (September 5, 2021): 609–16. http://dx.doi.org/10.21744/lingcure.v5ns1.1445.
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In the Tibetan Buddhist context, a pantheon of deities is recognized to be a legitimate refuge. The question of why the status of the deities has become, over the long history of Buddhism in Tibet, equal to the Triratna is not easy to answer. This paper investigates the role and status of deities in Tibetan Buddhist practice. The finding suggests that the status and role of the Tibetan deities are connected to the Tulku tradition and the Trik?ya system. The deities exist in two classes: the class of enlightened beings and the class of non-enlightened beings. They constitute the Sambhogak?ya in the Trik?ya system. Externally, the deities of both classes are involved with their worshippers socially and spiritually as providers of wealth and security, as teachers, protectors, guardians, advisers and even as a kind of refuge. Internally, the status and roles of the deities are concerned with internal spiritual attainment.
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Meadows, Graham. "Buddhism and Psychiatry: Confluence and Conflict." Australasian Psychiatry 11, no. 1 (March 2003): 16–20. http://dx.doi.org/10.1046/j.1440-1665.2003.00517.x.
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Objective: To describe the relationship between Buddhism and psychiatry, from a personal perspective. Conclusions: The present paper introduces Buddhist thought for those unfamiliar with it, then describes some of the sites of confluence and conflict between this tradition and those of Western mental health care. It does so from the perspective of a Westerner who has made some exploration of Buddhism, mainly within one of the Tibetan traditions.
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Garrett, Frances. "Buddhism and the Historicising of Medicine in Thirteenth-Century Tibet." Asian Medicine 2, no. 2 (July 16, 2006): 204–24. http://dx.doi.org/10.1163/157342106780684756.
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This article considers a Tibetan anthology, the Eighteen Additional Practices (Cha lag bco brgyad), that includes some of the earliest indigenous Tibetan medical works still extant, and examines more closely its first text, a history of the Four Tantras. Several of these works display an explicit concern to show medicine to be part of Buddhist history. Other texts in the collection exhibit the heavy influence of what we might call religious practice on the work of medical healing. The anthology's first text articulates an explicit connection between Tibetan medical literature and Indian Buddhism. This article compares this work's structure and content to other Tibetan medical histories and addresses its role in early medical history.
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Batbayar, Tsedenbamba. "Grand Union between Tibet and Mongolia: Unfulfilled Dream of the 13th Dalai Lama." Mongolian Journal of International Affairs, no. 17 (August 14, 2013): 75–80. http://dx.doi.org/10.5564/mjia.v0i17.83.
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Since the late sixteenth century when Altan Khan of Tumed in Southern Mongolia adopted the Yellow Hat sect of Tibetan Buddhism and supported it as the common faith of the Mongol people, the teaching and discipline of Buddhism greatly influenced the customs, society, and various activities of the nomadic Mongols. The Mongolian version of Tibetan Buddhism was called Lamaism, and the Buddhist monks were known as lamas. The highest ranking lama of Northern or Khalkha Mongolia was the well-known Jebtsundamba Khutagt. His first and second incarnations were born in the house of Tusheet Khan, the most influential one of four Khans of Khalkha Mongolia. They were recognized as spiritual leaders of Mongolia with high prestige in Mongolian politics. Consequently, the Manchu court in Peking became anxious of the prospects of a reunified Mongolia under their leadership. In order to prevent such perspective the Manchu emperor issued the unwritten regulation by which the third and its subsequent incarnations of the Jebtsundamba Khutagt were to be found in Tibet instead of Mongolia.1 The 8th Jebtsundamba Khutagt, who played an important role in the political life of modern Mongolia, was found as a boy in Tibet, and was brought to Mongolia in 1875 as a reincarnation of his predecessor. DOI: http://dx.doi.org/10.5564/mjia.v0i17.83 Mongolian Journal of International Affairs, No.17 2012: 75-80
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Khartayev, Vladimir. "SPECIFICITY OF TIBETAN HISTORICAL LITERATURE OF THE CHOS-BYUNG GENRE." Culture of Central Asia: written sources 13 (December 16, 2020): 32–45. http://dx.doi.org/10.30792/2304-1838-2020-13-32-45.
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The article is devoted to one of the genres of Tibetan literature – the chos-byung genre (history of Buddhism). This genre became widespread in Tibet since the XI century and developed until the XX century. The article attempts to determine the specifics of the of chos-byung texts based on the study of the structure and content of the most famous Tibetan works of this genre such as “History of Buddhism” by Budon Rinpoche, “Blue Annals” by Goi-lotsava Shonnubal, “History of Buddhism in India” by Taranatha and others, as well as on the researches by A. I. Vostrikov, R. E. Pubaev, Leonard van der Kuijp, who dealt with the problem.
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Han, Jaehee. "The Gaganagañjaparipṛcchā and the Sky as a Symbol of Mahāyāna Doctrines and Aspirations." Religions 12, no. 10 (October 9, 2021): 849. http://dx.doi.org/10.3390/rel12100849.
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The Gaganagañjaparipṛcchā is a Mahāyāna dharmaparyāya and is the eighth chapter of the great canonical collection of Mahāyāna Buddhism, the Mahāsaṃnipāta. The text is lost in the original Indic, but survives in Chinese and Tibetan translations, with several passages of the Sanskrit version preserved as quotations in later commentaries. It has been regarded as an authoritative canonical source throughout the intellectual history of Mahāyāna Buddhism, but scant scholarly attention has been paid to this important text. Thus, this paper aims to provide a concise yet comprehensive introduction of the Gaganagañjaparipṛcchā, including its textual history, its basic structure, and its reception in Indian, Tibetan, and East Asian Buddhist traditions. It also examines how the fundamental concepts of Mahāyāna Buddhism, such as emptiness, endlessness, and imperishability, are signified in the Gaganagañjaparipṛcchā by the image of the sky (Skt. gagana), the central metaphor of the text.
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Heroldová, Helena. "De-Contextualisation or Re-Contextualisation: Tibetan Buddhism in the Náprstek Museum." Annals of the Náprstek Museum 38, no. 2 (November 1, 2017): 31–42. http://dx.doi.org/10.1515/anpm-2017-0028.
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AbstractThe study based on the preparation ofPříběh Tibetu[The Story of Tibet] exhibition in the Náprstek Museum focuses on the de-contextualisation of Tibetan Buddhism objects in the museum setting. It deals with the stages of the decontextualisation process from the removing of the original material environment and social context to creation of new meanings in the museum. Namely it discusses aestheticisation and its relation to the art-gallery style exhibition.
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Williams, Paul. "Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective." Religious Studies 27, no. 4 (December 1991): 511–21. http://dx.doi.org/10.1017/s0034412500021223.
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The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by almost all Tibetans, usually speaks from within the perspective of one particular tradition of Tibetan Buddhism, that of the dGe lugs (pronounced ‘Geluk’). Founded in the late fourteenth century by Tsong kha pa, the dGe lugs has always stressed the importance of reasoning, analytic rationality, on the spiritual path. This dGe lugs perspective is by no means shared by all Buddhists, at least not in the form it there takes. Nevertheless it does represent an important direction in Buddhist thinking on reasoning and the spiritual path which can be traced back in Indian Buddhism a very long way indeed, and it is in the light of dGe lugs thought that I want to contemplate two points which seem to be crucial in Raimundo Panikkar's approach to interreligious dialogue and understanding: first, that Reality, Being, transcends the intelligible, the range of consciousness, and second, that understanding this is the only basis for tolerance, not seeking in one way or another to overcome the other.
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Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.
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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.
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Somers, Jeffrey. "Tibetan Buddhism in Britain." Religion Today 6, no. 3 (January 1991): 1–3. http://dx.doi.org/10.1080/13537909108580650.
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Zhang, Le. "Discussing the Inheritance and Evolution of the Patronus Mahakala." BCP Social Sciences & Humanities 14 (December 17, 2021): 83–90. http://dx.doi.org/10.54691/bcpssh.v14i.170.
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As the only Gelugpa temple in Northwest China and the only Green Tara Dojo in China, Guangren Temple, a Tibetan Buddhism temple in Xi’an, Shaanxi Province, is crucial to the study of Tibetan Buddhism development in the mainland. This paper takes the Patronus Mahakala as the starting point, because it is not only one of the most important Patronus, but also the incarnation of Shiva, one of the most critical gods in Hinduism. The extraction elements from the statues and the establishment of a connection with Tibetan Buddhism will help explore the origin of the external components of the sculptures in Buddhism and Tibetan Buddhism. Furthermore, through clarifying the process of religious transmission and development, the conflict and integration of the inter-sectarian, find the impact and evolution of the shape of Gods.
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Ray, Reginald A. "Tibetan Buddhism as Shamanism?Civilized Shamans: Buddhism in Tibetan Societies. Geoffrey Samuel." Journal of Religion 75, no. 1 (January 1995): 90–101. http://dx.doi.org/10.1086/489510.
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Topgyal, Tsering. "THE SECURITISATION OF TIBETAN BUDDHISM IN COMMUNIST CHINA." POLITICS AND RELIGION JOURNAL 6, no. 2 (December 1, 2012): 217–49. http://dx.doi.org/10.54561/prj0602217t.
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This article examines the troubled relationship between Tibetan Buddhism and the Chinese state since 1949. In the history of this relationship, a cyclical pattern of Chinese attempts, both violently assimilative and subtly corrosive, to control Tibetan Buddhism and a multifaceted Tibetan resistance to defend their religious heritage, will be revealed. The article will develop a security-based logic for that cyclical dynamic. For these purposes, a two-level analytical framework will be applied. First, the framework of the insecurity dilemma will be used to draw the broad outlines of the historical cycles of repression and resistance. However, the insecurity dilemma does not look inside the concept of security and it is not helpful to establish how Tibetan Buddhism became a security issue in the first place and continues to retain that status. The theory of securitisation is best suited to perform this analytical task. As such, the cycles of Chinese repression and Tibetan resistance fundamentally originate from the incessant securitisation of Tibetan Buddhism by the Chinese state and its apparatchiks. The paper also considers the why, how, and who of this securitisation, setting the stage for a future research project taking up the analytical effort to study the why, how and who of a potential desecuritisation of all things Tibetan, including Tibetan Buddhism, and its benefits for resolving the protracted Sino-Tibetan conflict.