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Статті в журналах з теми "Buddhism and arts"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 20 лютого 2023

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1

Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective." Religions 13, no. 5 (May 13, 2022): 440. http://dx.doi.org/10.3390/rel13050440.

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This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts.

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2

He, Yuemin. "“Personal Items”." Religion and the Arts 26, no. 1-2 (March 24, 2022): 184–203. http://dx.doi.org/10.1163/15685292-02601008.

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Abstract Whereas Buddhism’s profile is rising in the US, there are surprising ways that Buddhism recirculates in more secular guises in traditionally Buddhist cultures of East Asia. This essay explores an intriguing case. Chi Li’s razor-sharp, passionate poems are quirkily “personal,” but relate very well to a wide spectrum of Chinese readers who made the popular novelist’s surprise poetry debut a bestseller in China. By studying Chi’s extensive use of Buddhist references to tap into issues dear to her, this essay shows that the Chinese readers are receptive to Buddhist ideas more as philosophies, principles, and moral codes than as explicit religion, even though Buddhism has a 2,000-year history in China. It argues that understanding this coded receptiveness helps translate Chi’s personal musings, blasts, and defiance into dialogues that address social norms, environmental issues, and individual complicity in social problems.

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3

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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4

WINFIELD, JORDAN CARLYLE. "Buddhism and Insurrection in Burma, 1886–1890." Journal of the Royal Asiatic Society 20, no. 3 (June 4, 2010): 345–67. http://dx.doi.org/10.1017/s1356186310000076.

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AbstractThis article examines the significance of Buddhism in the insurgency that followed the annexation of the kingdom of Burma in 1886, demonstrating that Buddhism was a critically important part of the Burmese polity and identity. Moreover, it indicates that opposition to the British after the full colonisation of Burma was not only instantaneous, but also fuelled primarily by Buddhist sentiment. This challenges the prevailing notion that anti-colonialism in Burma – Buddhist-inspired or otherwise – was a twentieth century phenomenon. Beginning with the pre-colonial era, the article explores the intimate connection between Buddhism, the Burmese polity and the national psyche. The critical importance of the Buddhist king is emphasised in particular. When the kingdom of Burma was annexed in 1886, opposition to the British manifested itself instantaneously in the form of rebellions and insurgency. This period, sometimes referred to as the “pacification”, has been often ignored in studies. The article, using British colonial documents, shows clearly the importance of Buddhist sentiment in these uprisings as a response to the abolition of Burma's last Buddhist king. Buddhist themes present in translated rebel proclamations, as well as the widespread participation of Buddhist monks corroborate this.

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5

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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6

Ladwig, Patrice. "Imitations of Buddhist Statecraft." Social Analysis 62, no. 2 (June 1, 2018): 98–125. http://dx.doi.org/10.3167/sa.2018.620205.

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From 1893 onward, French colonialism sponsored and restructured Lao and Khmer Buddhism in order to create an ‘Indochinese Buddhism’. Over a span of several decades, the French promoted monastic education, reconstructed the major temples in Vientiane, and renovated the That Luang, the most important Buddhist relic shrine of Laos. This article explores the motivations and strategies for this endeavor, specifically focusing on French efforts to ‘re-materialize’ Lao Buddhism’s religious architecture. I argue that the renovation of these monuments as symbols and centers of power under the auspices of the École française d’Extrême-Orient was based on mimetic processes that should be understood as a form of ceremonial governmentality and colonial politics of affect, whose goal was to win the ‘sympathies’ of the colonized.

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7

Ashiwa, Yoshiko, and David L. Wank. "THE GLOBALIZATION OF CHINESE BUDDHISM: CLERGY AND DEVOTEE NETWORKS IN THE TWENTIETH CENTURY." International Journal of Asian Studies 2, no. 2 (June 30, 2005): 217–37. http://dx.doi.org/10.1017/s1479591405000100.

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The article examines the globalization of China's Buddhism. Such new modern values as science and progress, along with competition from Christianity stimulated a modern reform of Buddhism in China in the early twentieth century that was then carried abroad through emigration and other transnational movement. This paper examines the ongoing interactions among Buddhists across difference nation-state spaces that have constituted the spread of this Buddhism. We show how transnational networks of clergy and devotees are constituted through affiliations of kinship, loyalty and region. These, in turn, faciliate allocations of personnel, money, and legitimacy that have not only institutionalized Buddhism in Southeast Asian and North American overseas Chinese communities but also supported its revival in late twentieth century China.

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8

N., Abaev. "CHAN BUDDHISM AND VAJRAYANA IN MARTIAL ARTS." Human Research of Inner Asia 1 (2017): 67–85. http://dx.doi.org/10.18101/2305-753x-2017-1-67-85.

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9

Woosung, Huh. "Confronting Empires: Manhae’s Understanding of Buddhism." Diogenes 62, no. 2 (May 2015): 81–91. http://dx.doi.org/10.1177/0392192117703042.

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This paper outlines some key ideas of the twentieth-century Buddhist monk Han Yong-un, or Manhae. It focuses in particular on Manhae’s social engagement under the Japanese occupation. It underlines the role played by Manhae’s doctrine in reviving a national sentiment and culture in Korea. It elaborates on his doctrine of the Loved one, or nim, sketches the mutual influences of Buddhism and Confucianism in his thought, and builds on his critique of imperialism, militarism, and Korean “self-ruination.”

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10

Maskarinec, Gregory G., Todd T. Lewis, Subarna Man Tuladhar, and Labh Ratna Tuladhar. "Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism." Asian Folklore Studies 61, no. 2 (2002): 345. http://dx.doi.org/10.2307/1178989.

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11

Lee, Yeon-Seo, and Yeon-A. Kim. "Application of Pictorial Elements in Body Art: Focusing on the Buddha expressed in Buddhist art in the Unified Silla Period." Korean Society of Beauty and Art 21, no. 3 (September 20, 2020): 311–24. http://dx.doi.org/10.18693/jksba.2020.21.3.311.

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In modern society, with its coexistence of diverse culture, it is a process of genuine cultural development to remember the beauty of the traditions in our cultural heritage and allow it to continue to evolve through art and cultural exchange and creative work. The truth and concept of religion are invisible in our daily lives. To expose it, help from art is needed. Buddhism, in which people realize truth on their own, samsara, and the redemption of all people are recognized as the highest values, has long been entwined with the history of the Republic of Korea. During the era of the Unified Silla Dynasty, Buddhism was beyond a mere religion and was an official state religion. Since it was directly connected with the country’s fate, Buddhist temple-related fine arts flourished. Therefore, this study attempted to reinterpret the images of Buddha based on a theoretical review of Buddhist concepts and characteristics of Buddhist art during the Unified Silla period and suggested new styles of both Korean and modern ambivalence by expressing pictorial element-applied design through body painting in a torso mannequin style. It is expected that these works would offer an opportunity to contemplate the meaning and value of Korean traditional patterns by expressing the Buddhist art of the Unified Silla Dynasty. It is also anticipated that they would be available as art and aesthetic cultural contents in a creative and diverse fashion.

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12

Annaev, Jaloliddin. "Age Determination Of Buddhist Cult Complexes Of Northwestern Bactria-Tokharistan." American Journal of Social Science and Education Innovations 03, no. 06 (June 17, 2021): 19–26. http://dx.doi.org/10.37547/tajssei/volume03issue06-03.

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In the Twenty-First Century, in the context of globalization processes, special attention is paid to the study of the contribution of religions to the development of world civilization, spirituality and enlightenment, because spiritual culture determined the progress of society and, since ancient periods, has been closely associated with religious views and beliefs. This definition is fully applying to Buddhism, that existed for many centuries in the south of Central Asia, including in the historical and cultural region of Bactria, along with Zoroastrianism and other religions. Central Asia is considered as a territory of distribution of various religious views, religions and teachings by the world's leading research institutions since ancient times. In this regard, special studies have been conducted and their results were published in many scientific publications. In particular, Uzbek and foreign scientists carried out fundamentally important archaeological work with the aim of studying the Buddhist monuments of Tarmidh-Termez, as well as identifying the features of the spread of Buddhism through this region to Margiana, Sogdiana and East Turkistan. From this point of view and out of the need to analyze other topical issues (spiritual and material culture, fine arts, numismatics and epigraphy, reconstruction of the functions of Buddhist centers), additional research based on new approaches is an urgent scientific task.

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13

Ambros, Barbara. "Buddhist materiality a cultural history of objects in japanese buddhism Rambelli, Fabio." Material Religion 6, no. 1 (March 2010): 119–21. http://dx.doi.org/10.2752/174322010x12663379393576.

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14

Zhanaev, Ayur. "A Heap of Leaves or Fellow Travellers." Inner Asia 24, no. 2 (October 12, 2022): 245–78. http://dx.doi.org/10.1163/22105018-02302029.

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Abstract Much has been written about the role of ‘shamanism’ in the making of Mongol kinship. This article aims to explore the role of Buddhism in constructing kinship, which has received less scholarly attention. In particular, I investigate the ways the ‘anti-family’ orientation of Buddhism was propagated in Buryat society, which had assigned great social importance to kinship networks. In didactic texts compiled by Buryat lamas for the laity in the nineteenth and early twentieth centuries, lamas argued that, despite the impermanent character of kinship, kinship bonds nevertheless were to be arranged in a proper way to avoid multiplying sins. However, lamas did not offer a ready model or a special Buddhist ideal of the family organisation. Like in other regional contexts, Buddhist ethics were adapted to the existing cultural traditions and mostly emphasised proper roles and responsibilities in conjugal and parent-child relationships.

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15

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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16

Kaeolan. "Buddhist Monk Preachers: A Study of Preaching Arts for Increasing Faith in Buddhism of Isan People." Journal of Social Sciences 7, no. 2 (April 1, 2011): 271–73. http://dx.doi.org/10.3844/jssp.2011.271.273.

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17

Werner, Karel. "Indian concepts of human personality in relation to the doctrine of the soul." Journal of the Royal Asiatic Society of Great Britain & Ireland 120, no. 1 (January 1988): 73–97. http://dx.doi.org/10.1017/s0035869x00164160.

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Among the popular misconceptions which still linger in the minds of many people who are interested in the study of different religious systems, who are personally involved in one of the growing Hindu- or Buddhist-based modern religious movements, or who even do academic research in the field of the history of religions, is the rather simplistic view that Hinduism teaches the existence of a transmigrating individual soul, but that Buddhism denies it. At the same time it is well known that Buddhism, like Hinduism, teaches the rebirth of the individual in successive lives, in combination with the doctrine of moral retribution for his deeds in this or the next life or in subsequent lives according to the laws of karma, whose operation can be summed up rather well by the use of the biblical saying: “as you have sown so you will reap”.

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18

Fan, Victor. "Cinematic Imaging and Imagining through the Lens of Buddhism." Paragraph 43, no. 3 (November 2020): 364–80. http://dx.doi.org/10.3366/para.2020.0346.

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The oft-undiscernible boundary between imaging and imagining is especially apparent in our cinematic experience. In Buddhist philosophy, imaging and imagining are neither the same nor different, neither not the same nor not different. In this article, I argue that imaging in Buddhism refers not only to the formational process of an image (external form) out there, but also the external form's interdependent relationship with the internal forms (sensory organs). Likewise, imagining refers not only to the formational process of an image in here, but also to how these imaginations constitute the body's relationship with the larger milieu out there. In the second half of this article, I analyse how the interdependent relationship between imaging and imagining is configured textually and in the overall cinematic experience in Bi Gan's Diqiu zuihou de yewan/ Long Day's Journey into Night (2018).

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19

Wang, Jinping. "CLERGY, KINSHIP, AND CLOUT IN YUAN DYNASTY SHANXI." International Journal of Asian Studies 13, no. 2 (July 2016): 197–228. http://dx.doi.org/10.1017/s1479591416000036.

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During the thirteenth and fourteenth centuries, people in north China took advantage of a Mongol policy that gave Buddhist officials a status equivalent to what civil officials enjoyed, as a strategy for family advancement. Monk Zhang Zhiyu and his family provide a case study of an emerging influential Buddhist order based at Mount Wutai that connected the Yuan regime with local communities through the kinship ties of prominent monks. Within this Buddhist order, powerful monks like Zhiyu used their prestigious positions in the clerical world to help the upward social mobility of their lay families, displaying a distinctive pattern of interpenetration between Buddhism and family. This new pattern also fit the way that northern Chinese families used Buddhist structures such as Zunsheng Dhāranῑ pillars and private Buddhist chapels to record their genealogies and consolidate kinship ties.

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20

Dahl, Shayne A. P. "Buddhist Mummy or ‘Living Buddha’? The Politics of Immortality in Japanese Buddhism." Anthropological Forum 30, no. 3 (June 30, 2020): 292–312. http://dx.doi.org/10.1080/00664677.2020.1786804.

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21

Shaereh Shaerpooraslilankrodi, Shaereh, and Ruzy Suliza Hashim. "Buddhist Precepts and the Diagnosis of Women’s suffering in Doris Lessing’s The Golden Notebook." Asian Social Science 12, no. 3 (February 23, 2016): 42. http://dx.doi.org/10.5539/ass.v12n3p42.

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<p>In Doris Lessing’s fictions, the effects of the world outside on the female self-transcendence are invariably lost, and instead the journey in the world within is notably emphasized. Similarly in <em>The Golden Notebook</em> the didactic bend of the female enlightenment is firmly entrenched to the world within where personal harmonies parallel the mystical patterns of self-development. Moreover, the detailed exploration of the novel foregrounds the female characters’ hard effort to end their suffering which is the core of Buddhist teachings. Hence, while Lessing is not specifically attempting to portray Buddhist principles in her novel, her vision captures the universal nature of humankind’s attempts to overcome suffering which is the most emphasized concept in Buddhism. Accordingly, the purpose of this paper is to use Buddhist philosophical thoughts, particularly the founding of the pioneer of Mahayana Buddhism, Nagarjuna, in his book <em>Mulamadhyamakakarika </em>to look more closely at the root of women’s suffering and their prescription to overcome it. The methodology appropriated entails depiction of clinging as the root of female suffering which is overtly discussed in Nagarjuna’s philosophy. After diagnosis of clinging disease as the root of suffering, this paper presents Nagarjuna’s prescription to end suffering through viewing the “empty” nature of beings and “dependent arising”. By examining the root of female suffering and offering the method for its eradication, we depart from other critics who examine Lessing’s works under Sufi mystic thoughts. This departure is significant since we reveal, unlike Sufi patterns within which the suffering is only diagnosed, Lessing’s mystic aim in shaping her female characters is not only to detect their suffering, but like Buddhism, to suggest a prescription for it. </p>

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22

Kartika, Nyai, Yasraf Amir Piliang, Imam Santosa, and Reiza D. Dienaputra. "The Visual Arts of Masjid Agung Sang Cipta Rasa Cirebon: Hybrid Culture Identity." Harmonia: Journal of Arts Research and Education 20, no. 1 (June 9, 2020): 95–107. http://dx.doi.org/10.15294/harmonia.v20i1.17525.

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Cultural hybrids complement the richness of the visual art of Masjid Agung Sang Cipta Rasa in Cirebon. The influence of diversity can be seen in the mosque including having strong local cultural characteristics, coupled with the influence of foreign cultures such as Arabic, India, and China. This study aims to find hybrid culture crosses in elements of Masjid Agung Sang Cipta Cipta. The method used is the historical method. The historical method is the process of critically testing and analyzing records and relics of the past. This method consists of several stages, namely heuristics, criticism, interpretation, and historiography. The results of this study describe various forms of hybridity that have influenced the development of Masjid Agung Sang Cipta Rasa. The elements are considered to represent the period before Islam entered, or the influence of Hindu Buddhism, Chinese, Arab, Javanese, and European that coexist in Cirebon. The elements of visual arts in the mosque which are part of the hybrid cultural cross-identity among which are represented on the roof that gets influence (Javanese, Hindu-Buddhist, Arabic/Islamic); gate (Hindu-Buddhist); maksurah (Arabic); mihrab (Arabic, Chinese); pillars (Javanese, Arabic). This shows that the greatest influence on the building of Masjid Agung Sang Cipta Rasa, starting from the earliest development until several centuries later, is the influence of culture from outside.

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23

Dugarov, Bair S. "Индо-буддийские заимствования в бурятской Гэсэриаде". Монголоведение (Монгол судлал) 14, № 3 (27 грудня 2022): 608–19. http://dx.doi.org/10.22162/2500-1523-2022-3-608-619.

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Introduction. The article examines an understudied issue of how and to what extent Buddhism had influenced the Buryat epic of Geser. Over the past two millennia, the Buddhist factor — starting from the Xiongnu era — has been to a certain degree reflected in various areas of spiritual life of Turko-Mongolian nomads and their descendants. Goals. So, the work aims to study impacts of Buddhism on such a significant monument of the Buryat oral poetic tradition as Geseriad. Results. The method of comparative analysis proves instrumental in identifying terms and concepts of Indo-Buddhist origin that constitute an ancient dimension in narrative structures of the uliger (epic). Those constants include as follows: hумбэр уула ‘Mount Sumeru’ associated with the world Mount Meru that serves to mark a center of the earth and universe in ancient Indian mythology; hун далай ‘milk sea’ that has an ancient Indian prototype in the Samudra Manthana episode. Similarly, some other cosmogonic concepts of ancient India — such as замби (Sanskr. Jambudvīpa ‘Jambu mainland’) and галаб (Sanskr. kalpa ‘aeon’) — had penetrated the Buryat folk mythological tradition through Buddhism to get completely absorbed and adapted. The Buryat Geseriad also contains traces of Indo-Buddhist mythology at the level of zoomorphic images, especially notable in the case of Khan Kherdig ‘king of birds and devourer of serpents’. Conclusions. The southern borrowings had become organically integral to the epic of Geser — its plot and images — so that nowadays tend to be perceived as quite ‘autochthonous’ and indigenous elements of the narrative. This circumstance attests to that Buddhist vestiges in the Buryat epic have a long history.

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24

Paine, Crispin. "Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia’s Museums, Monuments and Amusement Parks." Material Religion 17, no. 1 (January 1, 2021): 131–32. http://dx.doi.org/10.1080/17432200.2021.1873012.

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25

Jaffe, Richard M. "Buddhist Material Culture, "Indianism," and the Construction of Pan-Asian Buddhism in Prewar Japan." Material Religion: The Journal of Objects, Art and Belief 2, no. 3 (November 1, 2006): 266–92. http://dx.doi.org/10.2752/174322006778815126.

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26

Holcombe, Charles. "Trade-Buddhism: Maritime Trade, Immigration, and the Buddhist Landfall in Early Japan." Journal of the American Oriental Society 119, no. 2 (April 1999): 280. http://dx.doi.org/10.2307/606111.

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27

Faure, Bernard. "The Cultic World of the Blind Monks: Benzaiten, Jūzenji, and Shukujin." Journal of Religion in Japan 2, no. 2-3 (2013): 171–94. http://dx.doi.org/10.1163/22118349-12341254.

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Abstract This paper examines the complex institutional and symbolic network that developed during the medieval period, bringing together people, places, institutions, myths, legends, rituals, and deities. It focuses on the relationships between the goddess of musical arts and eloquence Benzaiten, the Hie Shrine deity Jūzenji, and itinerant performers such as the blind monks (mōsō) and the biwa hōshi, who were instrumental in bringing together traditional Buddhist teachings and the performing arts (geinō). The paper argues that these relationships formed part of a broader semantic and symbolic field, at the center of which was the Protean figure of the shukujin (whose name can mean “astral god” and “god of destiny,” but also “god of the shuku”—outcasts groups and settlements). It shows how the latter was eventually identified by the Nō playwright Konparu Zenchiku (1405-1468), in his seminal work Meishukushū, with the figure of Okina, the divine old man that is widely regarded as the symbol of Nō theater. With the slow decline of the blind monks and the growing aestheticism of Nō, however, the vital connection between esoteric Buddhism, local religious traditions, and the performing arts eventually unraveled.

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28

Lienhard, Siegfried. "The Monastery and the Secular World Saṅgha-Buddhism and Caste-Buddhism". Journal of the American Oriental Society 109, № 4 (жовтень 1989): 593. http://dx.doi.org/10.2307/604083.

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29

Mahadev, Neena. "Post-war Blood." Religion and Society 10, no. 1 (September 1, 2019): 130–50. http://dx.doi.org/10.3167/arrs.2019.100110.

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Since 2009, in the aftermath of Sri Lanka’s ethnic war, certain contingents of Sinhala Buddhists have lodged attacks against religious minorities, whom they censure for committing violence against animals in accordance with the dictates of their gods. Considering these interventions against sacrifice in spaces of shared Hindu and Buddhist religiosity, this article examines the economies of derogation, violence, and scapegoating in post-war Sri Lanka. Within Sinhala Buddhism, sacrifice is considered bio-morally impure yet politically efficacious, whereas meritorious Buddhist discipleship is sacrificial only in aspirational, bloodless terms. Nevertheless, both practices fall within the spectrum of Sinhala Buddhist religious life. Majoritarian imperatives concerning postwar blood impinge upon marginal sites of shared religiosity—spaces where the blood of animals is spilled and, ironically, where political potency can be substantively shored up. The article examines the siting of sacrifice and the purifying majoritarian interventions against it, as Buddhists strive to assert sovereignty over religious others.

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Capitanio, Joshua. "Epidemics and Plague in Premodern Chinese Buddhism." Asian Medicine 16, no. 1 (August 13, 2021): 177–92. http://dx.doi.org/10.1163/15734218-12341489.

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Abstract Buddhist scriptures describe the rise of epidemics as a cosmological inevitability and prescribe a variety of methods for preventing and treating epidemic diseases, which focus mainly on purifying negative karma and exorcizing the supernatural beings responsible for their spread. As these ideas were transmitted to China, Chinese Buddhists assimilated them to indigenous beliefs that also portrayed epidemics as retribution for nonvirtuous behavior, enacted by ghostly agents.

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Kashyap, Tripura, Anubha Doshi, and Karishma Arora. "Buddhist Psychology Intersects with Dance Movement Therapy." Creative Arts in Education and Therapy 8, no. 1 (August 23, 2022): 56–67. http://dx.doi.org/10.15212/caet/2021/7/17.

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This article highlights the potential role of the “brahmaviharas,” a Buddhist concept which emphasizes certain spiritual dimensions and have been interlinked with dance movement therapy combined with other expressive arts, in responding effectively to the unpredictable life changes during pandemic situations such as the COVID-19. A multiple therapeutic–expressive–creative movement sequence model and meditation practices were collaboratively developed by movement therapist Tripura Kashyap and expressive arts therapy practitioner Anubha Doshi to address each of the brahmaviharas: loving–kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā). This article specifically reveals how the embodiment of concepts from Buddhism through movement can help in concretizing and embedding meditative practices in the mind–body continuum. Finally, the article explores the relevance of practicing the brahmaviharas by utilizing specifically crafted movement rituals, such as body preparatory routines, mindful movement, body scans, embodiment, gratitude rituals, interspersed with visual art and the use of props to focus on enhancing people’s resilience, mental health, and well-being. All these experiences were creatively adapted to the virtual medium during the COVID-19 pandemic period.

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32

Andreyev, Alexander. "Russian Buddhists in Tibet, from the end of the nineteenth century – 1930." Journal of the Royal Asiatic Society 11, no. 3 (October 29, 2001): 349–62. http://dx.doi.org/10.1017/s1356186301000323.

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AbstractThe article offers a survey of religious contacts maintained between Tibet and Russian Buddhists, the ethnic Buryats and Kalmyks, from the late 19th C. to the 1930s. Chronologically, the story falls into two parts, the dividing point being the Bolshevik revolution of 1917. The focus in the first portion is on the Russian Buddhist colony in Lhasa centred around the Gomang Datsang (school) of the Drepung monastery, its emergence and growth in the early 20th C., in the wake of Russo-Tibetan rapprochement brought about by a Buryat scholar-monk and adviser of the 13th Dalai Lama, Agvan Dorjiev. The tsarist government tried to use their Buddhist connection with Lhasa to political ends – in January 1904, shortly after the beginning of the British military invasion of Tibet, they sent a secret Kalmyk reconnaissance mission to Lhasa under a Cossack subaltern, Naran Ulanov, assisted by a cleric (bakshi) Dambo Ulianov. The latter part of the article concentrates on the dramatic post-revolutionary period. It begins with the story of the Kalmyk refugees in Turkey and their abortive attempt to emigrate to Tibet. There's also a detailed discussion of the endeavours by Soviet leaders to win the Dalai Lama over, by employing the loyal Buryats and Kalmyks for their secret missions to the Potala. The key figures behind this scheme were the Soviet foreign minister, G. V. Chicherin, and the same Agvan Dorjiev, posing as the Dalai Lama's representative in the USSR. As a result of the Bolshevik propaganda, many of the Buryat and Kalmyk residents in Lhasa began to return to their homeland in the 1920s. The crackdown on Buddhism in Soviet Russia put an end to the Moscow–Lhasa political dialogue. Hence all connections between the Buryat and Kalmyk Buddhists and their religious “Mecca” were deliberately cut by the Soviet authorities by 1930.

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33

Zysk, Kenneth G., and Sukomal Chaudhuri. "Contemporary Buddhism in Bangladesh." Journal of the American Oriental Society 105, no. 1 (January 1985): 180. http://dx.doi.org/10.2307/601575.

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Burford, Grace G., Kenneth K. Inada, and Nolan P. Jacobson. "Buddhism and American Thinkers." Journal of the American Oriental Society 107, no. 1 (January 1987): 205. http://dx.doi.org/10.2307/603016.

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35

Hoffmann, Benjamin. "Voltaire's Understanding of Buddhism." Eighteenth-Century Studies 54, no. 2 (2021): 381–400. http://dx.doi.org/10.1353/ecs.2021.0005.

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36

Nattier, Jan, and B. N. Puri. "Buddhism in Central Asia." Journal of the American Oriental Society 110, no. 3 (July 1990): 542. http://dx.doi.org/10.2307/603211.

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37

Powell, William, and Stanley Weinstein. "Buddhism under the T'ang." Journal of the American Oriental Society 109, no. 2 (April 1989): 330. http://dx.doi.org/10.2307/604463.

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38

Waters, Virginia Skord, James H. Sanford, William R. LaFleur, and Masatoshi Nagatomi. "Flowing Traces: Buddhism in the Literary and Visual Arts of Japan." Journal of the Association of Teachers of Japanese 28, no. 1 (April 1994): 115. http://dx.doi.org/10.2307/489389.

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Childs, Margaret H., James H. Sanford, William R. LaFleur, and Masatoshi Nagatomi. "Flowing Traces: Buddhism in the Literary and Visual Arts of Japan." Journal of Japanese Studies 19, no. 2 (1993): 434. http://dx.doi.org/10.2307/132649.

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40

McFarlane, Stewart. "Buddhism and the new warriors: Eastern martial arts in western contexts." Contemporary Buddhism 2, no. 2 (September 2001): 153–68. http://dx.doi.org/10.1080/14639940108573747.

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41

Ahmed, Syed Jamil. "The Ritual of Devol Māduā: Problematizing Dharma in the Ethnic Conflicts of Sri Lanka." New Theatre Quarterly 19, no. 4 (October 8, 2003): 326–46. http://dx.doi.org/10.1017/s0266464x03000228.

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Western consciousness of Sri Lanka tends to be limited to bracketing the secessionist ‘Tamil Tigers’ among the ‘terrorist threats’ facing the world community. In truth, tensions between the Sinhalese and Tamil communities of Sri Lanka go back two millennia, and Syed Jamil Ahmed argues here that the conflict is reflected in the myths of origin of both communities and the rituals through which they are still re-enacted. He believes that one of these, the ritual of Devol Māduā, offers a possible resolution to the problematic relationship between religious and moral law, or dharma, and the pragmatics of statecraft in Sri Lanka. After examining the historical context of Buddhism in Sri Lanka and the myths of origin associated with the three key deities in the ritual, he offers an episode-by-episode description of the event, and goes on to suggest that the function of the ritual in Sinhalese–Buddhist society is revealing in terms of the dialectics of pacifism and violence that Buddhism faces in Sri Lankan ethnic conflict. Syed Jamil Ahmed is a director and designer based in Bangladesh, where he is Associate Professor at the Department of Theatre and Music in the University of Dhaka. In 2001–2 he was a visiting faculty member at King Alfred's College, Winchester. He wrote on ‘Decoding Myths in the Nepalese Festival of Indra Jātrā’ in NTQ 74, and his full-length publications – Acinpakhi Infinity: Indigenous Theatre in Bangladesh (Dhaka University Press, 2000) and In Praise of Niranjan: Islam, Theatre, and Bangladesh (Dhaka: Pathak Samabesh, 2001) – catalogue the wide variety of indigenous theatre forms in Bangladesh.

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42

Sullivan, Brenton. "The Manner in which I went to Worship Mañjuśrī’s Realm, The Five-Peaked Mountain (Wutai), by Sumba Kanbo (1704–1788)." Inner Asia 20, no. 1 (April 16, 2018): 64–106. http://dx.doi.org/10.1163/22105018-12340099.

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Abstract This essay provides a translation of the travelogue of the eminent Oirat Buddhist lama Sumba Kanbo Yeshe Baljor (1704–1788) as he made his way to the sacred Mount Wutai. Among the many details this candid account reveals is the fact that Buddhists from the Tibetan Plateau did not travel to the sacred mountain of Wutai in China for the sake of pilgrimage, but in order to foster established relationships with Mongol patrons along the way. Sumba Kanbo spent seven months on the road in 1774 en route to Wutai (compared with only one month at the mountain itself), and during that time he was received by Mongol nobility for whom, in exchange, he contributed to the creation of ‘surrogate’ pilgrimage sites in Mongolia and more generally to the ‘Buddicisation’ of Mongolia. Sumba Kanbo’s account provides a unique window into the emergence of Buddhism in Mongolia and the manner in which this phenomenon depended upon both the political and religious bonds formed between lamas such as Sumba Kanbo and Mongol nobility, commoners and landscape that these lamas encountered on their peregrinations.

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43

Handriyotopo, Handriyotopo. "Plaosan Temple Ornaments As Iconography Metaphorical Hindu-Buddhist Ideology." Harmonia: Journal of Arts Research and Education 22, no. 1 (July 1, 2022): 129–43. http://dx.doi.org/10.15294/harmonia.v22i1.33358.

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Plaosan Temple is a building structure filled with beautiful ornaments and decorations, reliefs, and statues. Therefore, this research aims to analyze the metaphorical aspect of symbolism in the Plaosan temple reliefs, which represent Hindu and Buddhist ideologies. It also aims to understand the iconographic meaning of this structure as a temple building that unites differences for a peaceful purpose. This is a qualitative descriptive and interpretative research with the “minus one” technique used to determine the effect of removing an element of the temple. The hermeneutic-metaphorical interpretive description was used to visualize the ornaments’ symbols and determine the philosophical meaning between the ideological domain of Hindu symbolism and Buddhism. The results showed that the manifestation of love from the Plaosan temple is indicated in its temple’s relief elements and decorated ornaments.

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44

ZHANG, DEWEI. "Where the Two Worlds Met: Spreading a Buddhist Canon in Wanli (1573–1620) China." Journal of the Royal Asiatic Society 26, no. 3 (February 26, 2016): 487–508. http://dx.doi.org/10.1017/s1356186315000498.

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AbstractThe imperial bestowal, as a major way of distributing the Buddhist canon, profoundly affected the contours of Buddhism in late imperial China. But why did the inner court engage in the distribution? How did it choose the recipient from the outside world? How was it possible for an aspirant to the canon to win out among the competitors? These questions concern the dynamics and mechanism behind the diffusion of the canon. They also cast new light on the relationship between Buddhism and the state and local society by revealing how the two otherwise separated worlds interacted. This paper is intended to tackle these unexplored questions by examining the extensive bestowal of the Ming Beizang during the Wanli court (1573–1620). It first makes a survey, revealing how uneven the distribution was in terms of both time and region. It then explores the motives of the imperial members as patrons in the context of court politics. Its focus, however, is on the agents and elements working behind the selection of the beneficiaries, and how their interplays conditioned the influence of the canon in local societies. In the process, the roles of the emperor, court women, eunuchs, officials, monks, and local elites are all examined.

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45

Zysk, Kenneth G., and Martin Southwold. "Buddhism in Life. The Anthropological Study of Religion and Sinhalese Practice of Buddhism." Journal of the American Oriental Society 107, no. 1 (January 1987): 206. http://dx.doi.org/10.2307/603017.

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Vermeersch Sem A C. "BUDDHISM AND POLITICAL INTEGRATION: REFLECTIONS ON THE BUDDHIST SUMMA OF WŎNHYO AND POLITICAL POWER." Acta Koreana 18, no. 1 (June 2015): 95–117. http://dx.doi.org/10.18399/acta.2015.18.1.003.

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47

GONKATSANG, TSERING, and MICHAEL WILLIS. "The Ra Mo Che Temple, Lhasa, and the Image of Mi bsKyod rDo rJe: The Narrative of Ri ‘Bur sPrul sKu." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 41–57. http://dx.doi.org/10.1017/s1356186308009097.

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Although practicing Buddhists and historians of Tibet are well aware of the Ra Mo Che Temple in Lhasa, very little about the building and its history has been published. Situated a short distance north-west of the more-famous Ra Sa gTsug Lag Khang or Jo Khang, the temple received, according to the dBa' bZhed, the Buddha image brought to Tibet in the time of the Tang princess Ong Jo. Early in the reign of Khri Srong lDe bTsan, while the king was still in his minority, anti-Buddhist factions led by Zhang Ma Zham Khrom Pa sKyes circumscribed royal power and murdered the pro-Buddhist minister Zhang sNa Nam Khri Thong rJe Thang la ‘Bar. They also arranged for the image at Ra Mo Che to be removed from the temple. The plan was to return the Buddha to China, along with the head priest and his entourage. The statue's great weight, however, thwarted the scheme. After being dragged a short distance, the Buddha was left half-buried in the earth. The state of affairs in those days is indicated by dBa' bZhed which reports that the Lhasa vihāra was turned into a workshop with sheep carcasses hung from the arms of the principal holy images and entrails wound round their necks! After Buddhism was reinstated, the Ra Mo Che was returned to worship. Subject to campaigns of refurbishment and additions through the centuries, it was the centre of a number of important developments, notably becoming the seat of the upper Tantric college (rGyud sTod) established by rJe bTsun Kun dGa' Don Drub in 1474.

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Salguero, C. Pierce. "Buddhist Healthcare in Philadelphia: An Ethnographic Experiment in Student-Centered, Engaged, and Inclusive Pedagogy." Religions 12, no. 6 (June 8, 2021): 420. http://dx.doi.org/10.3390/rel12060420.

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This essay describes the Jivaka Project, a pedagogical experiment undertaken at a public liberal arts college outside of Philadelphia. A multi-year ethnographic survey of Buddhist healthcare in the greater metropolitan area, this project has come to constitute a major part of my general education course on American Buddhism. As I argue, this project serves as a model for student-centered, engaged, and inclusive approaches to pedagogy. It is particularly notable for centering the intercultural competency of international and first-generation Asian American students. I discuss how this project was inspired by a bilingual Chinese American student; how it developed into a large-scale effort involving about a hundred students in ethnographic research in Philadelphia’s Asian American neighborhoods; how it was a transformational educational experience for a diverse group of participating students; and how in the process it pushed my pedagogy in a more relevant and personally fulfilling direction.

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Syrtypova, Surun-Khanda D. "Автопортрет и Будда Ваджрасаттва у Дзанабазара". Oriental Studies 13, № 4 (25 грудня 2020): 1045–77. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1045-1077.

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Introduction. Jebtsundamba Khutuktu Öndör Gegeen Zanabazar was Mongolia’s first ruler to hold both secular and spiritual power. In the late 17th century, the country witnessed dramatic internecine wars, and his overriding goal was to unify the nation and increase the educational level. Virtually all his self-portraits discovered depict Zanabazar as a real priest with iconographic markers of Buddha Vajrasattva. The selected Buddhist symbol is supposed to deliver a deepest nonverbal sermon and mysterious testament of the prominent Buddhist master. Goals. The paper seeks to further reveal, examine, and describe objects of artistic heritage authored by Öndör Gegeen Zanabazar and currently stored in state, public, administrative, and private collections of Mongolia and Russia. Results. The work is a first attempt to examine Zanabazar’s self-portraits — both sculptural and graphic ones (including tiny elements of different thangkas) — in their structural unity in the context of his meditative practices. The descriptions of the pictures compiled with due regard of Buddha Vajrasattva-related tantric texts and facts of Öndör Gegeen’s biography may be viewed as sources for historical and art studies in Vajrayana Buddhism. The analysis of textual and graphic materials attempts to interpret Zanabazar’s unique position as both a spiritual and Buddhist arts master.

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Florida, R. E. "Buddhism and Bioethics." Journal of Medical Ethics 22, no. 2 (April 1, 1996): 123–24. http://dx.doi.org/10.1136/jme.22.2.123-a.

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