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Central Asia in Xuanzang's Great Tang Dynasty Record of the Western
Recording the West: Central Asia in Xuanzang’s Great Tang Dynasty Record of the Western Regions Master’s Thesis Presented in Partial Fulfilment of the Requirements for the Degree of Master Arts in the Graduate School of the Ohio State University By Laura Pearce Graduate Program in East Asian Studies Ohio State University 2018 Committee: Morgan Liu (Advisor), Ying Zhang, and Mark Bender Copyrighted by Laura Elizabeth Pearce 2018 Abstract In 626 C.E., the Buddhist monk Xuanzang left the Tang Empire for India in a quest to deepen his religious understanding. In order to reach India, and in order to return, Xuanzang journeyed through areas in what is now called Central Asia. After he came home to China in 645 C.E., his work included writing an account of the countries he had visited: The Great Tang Dynasty Record of the Western Regions (Da Tang Xi You Ji 大唐西域記). The book is not a narrative travelogue, but rather presented as a collection of facts about the various countries he visited. Nevertheless, the Record is full of moral judgments, both stated and implied. Xuanzang’s judgment was frequently connected both to his Buddhist beliefs and a conviction that China represented the pinnacle of culture and good governance. Xuanzang’s portrayal of Central Asia at a crucial time when the Tang Empire was expanding westward is both inclusive and marginalizing, shaped by the overall framing of Central Asia in the Record and by the selection of local legends from individual nations. The tension in the Record between Buddhist concerns and secular political ones, and between an inclusive worldview and one centered on certain locations, creates an approach to Central Asia unlike that of many similar sources. -
Asian Religious Traditions Spring 2015 MWF 1:00 - 2:05 PM Kenna Hall 308
RSOC 10: Asian Religious Traditions Spring 2015 MWF 1:00 - 2:05 PM Kenna Hall 308 Instructor: Prof. David Gray Office: Kenna Hall 300F Phone: x4343 email: [email protected] Office Hours: Wed. 2:15-3:15 PM, and Fri. 11 AM-12 noon, or by appointment COURSE DESCRIPTION This course, which fulfills the RTC 1 requirement for the core curriculum, will introduce students to the history, major teachings, and practices of the major Asian Religious traditions of South, Central, East, and Southeast Asia, namely Hinduism, Jainism, Buddhism, Sikhism, Confucianism, Daoism, and Shintoism. It will do so from an historical perspective, and will also explore the development of key theological and religious/philosophical doctrines as well as associated practices. COURSE GOALS 1. Students will gain a basic understanding of the Asian Religious Traditions. 2. Students will engage in critical and comparative reflection on these traditions, and will seek to understand the relevance of their teachings and practices to the practitioners of these traditions. DEPARTMENT GOALS 1. Students will be introduced to diverse materials and perspectives. 2. Students will demonstrate the use of formal practices of inquiry and reflection that enable them to go beyond simple typologies to fuller engagement. The Religious Studies departmental learning goals are embedded in the course goals. CORE CURRICULUM LEARNING GOALS AND OBJECTIVES This course fulfills Santa Clara’s Core Requirement Religion, Theology, and Culture 1. Core Learning Goals: Knowledge of Global Cultures and Habits of Mind and Heart: Complexity, Critical Thinking, Religious Reflection Core Learning Objectives: 1. Students will be able to describe and compare the central religious ideas and practices from several traditions or within one, and from at least two globally distinct regions. -
The Buddhist World of Southeast Asia
PART 1 THE POPULAR TRADITION ll too often a textbook picture of Theravada Buddhism bears little Aresemblance to the actual practice of Buddhism in Southeast Asia. The lived traditions of Myanmar,1 Thailand, Laos, Cambodia, and Sri Lanka seem to distort and sometimes subvert the cardinal teachings of nibbana, the Four Noble Truths, or the Noble Eightfold Path familiar to the Western student of Buddhism.2 The observer enters a Theravada Buddhist culture to discover that ordination into the monastic order (sangha) may be motivated more by cultural convention or a young man’s sense of social obligation to his parents rather than the pursuit of transforming wisdom; that the peace and quiet sought by a meditating monk may be overwhelmed by the amplified rock music of a temple festival; that somewhat unkempt village temples outnum- ber tidy, well-organized monasteries; and that the Buddha, austerely imaged in the posture of meditation (hVbVY]^) or dispelling Mara’s powerful army (bVgVk^_VnV) is venerated more in the hope of gaining privilege and prestige, material gain, and protection on journeys than in the hope of nibbana. The apparent contradiction between the highest ideals and goals of Theravada Buddhism and the actual lived tradition in Southeast Asia has long perplexed Western scholars. In his study of Indian religions, Max Weber made a sharp distinction between what he characterized as the “otherworldly mystical” aim of early Indian Buddhism and the world-affirming, practical goals of popular, institutional Buddhism that flourished in -
MBS Course Outline 20-21 (Updated on August 13, 2020) 1
MBS Course Outline 20-21 (Updated on August 13, 2020) Centre of Buddhist Studies The University of Hong Kong Master of Buddhist Studies Course Outline 2020-2021 (Course details laid out in this course outline is only for reference. Please refer to the version provided by the teachers in class for confirmation.) Total Foundation Course Elective Course Capstone Programme requirements Credits (9 credits each) (6 credits each) experience Students admitted in 2019 or after 60 2 courses 5 courses 12 credits Students admitted in 2018 or before 63 2 courses 6 courses 9 credits Contents Part I Foundation Courses ....................................................................................... 2 BSTC6079 Early Buddhism: a doctrinal exposition .............................................. 2 BSTC6002 Mahayana Buddhism .......................................................................... 12 Part II Elective Courses .......................................................................................... 14 BSTC6006 Counselling and pastoral practice ...................................................... 14 BSTC6011 Buddhist mediation ............................................................................ 16 BSTC6012 Japanese Buddhism: history and doctrines ........................................ 19 BSTC6013 Buddhism in Tibetan contexts: history and doctrines ....................... 21 BSTC6032 History of Indian Buddhism: a general survey ................................. 27 BSTC6044 History of Chinese Buddhism ........................................................... -
MASTER of BUDDHIST STUDIES (Mbuddhstud)
REGULATIONS FOR THE DEGREE OF MASTER OF BUDDHIST STUDIES (MBuddhStud) These Regulations apply to candidates admitted to the Master of Buddhist Studies curriculum in the academic year 2020-21 and thereafter. (See also General Regulations and Regulations for Taught Postgraduate Curricula) Any publication based on work approved for a higher degree should contain a reference to the effect that the work was submitted to The University of Hong Kong for the award of the degree. Admission requirements MBS 1. To be eligible for admission to the courses leading to the Master of Buddhist Studies, candidates (a) shall comply with the General Regulations; (b) shall comply with the Regulations for Taught Postgraduate Curricula; (c) shall hold (i) a Bachelor’s degree of this University; or (ii) a qualification of equivalent standard from this University or another comparable institution accepted for this purpose; and (d) shall satisfy the examiners in a qualifying examination if required. Qualifying examination MBS 2. (a) A qualifying examination may be set to test the candidates’ formal academic ability or their ability to follow the courses of study prescribed. It shall consist of one or more written papers or their equivalent, and may include a project report or dissertation. (b) Candidates who are required to satisfy the examiners in a qualifying examination shall not be permitted to register until they have satisfied the examiners in the examination. Advanced standing MBS 3. In accordance with TPG 3 of the Regulations for Taught Postgraduate Curricula, Advanced Standing may be granted to candidates in recognition of studies completed successfully before admission to the curriculum. -
A Newar Buddhist Liturgy: Śrāvakayānist Ritual in Kwā Bāhāḥ
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES o>l-* I **1<T- ••-"•Vs w III EDITOR-IN-CHIEF \ \ Roger Jackson 0 3. Dept. of Religion Carleton College Northfield, MN 55057 USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald JikidO Takasaki University de Paris X University of Tokyo Nanterre, France Tokyo, Japan Steven Collins Robert Thurman University of Chicago Columbia University Chicago, Illinois, USA New York, New York, USA Volume 14 1991 Number 2 CONTENTS I. ARTICLES 1. Reflections on the Mahesvara Subjugation Myth: Indie Materials, Sa-skya-pa Apologetics, and the Birth of Heruka,x by Ronald M. Davidson 197 2. A Newar Buddhist Liturgy: Sravakayanist Ritual in Kwa Bahah, Lalitpur, Nepal, by D.N. Gellner 236 3. Chinese Reliquary Inscriptions and the San-chieh-chao, by Jamie Hubbard 253 4. An Old Inscription from AmaravatI and the Cult of the Local Monastic Dead in Indian Buddhist Monasteries, by Gregory Schopen 281 II. BOOK REVIEWS 1. Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka, by John Clifford Holt (Vijitha Rajapakse) 331 2. High Religion: A Cultural and Political History of Sherpa Religion, by Sherry Ortner (Alexander W. Macdonald) 341 3. Mddhyamika and Yogacara: A Study ofMahayana Philosophies, by Gadjin M. Nagao (Paul J. Griffiths) 345 LIST OF CONTRIBUTORS 349 A Newar Buddhist Liturgy: Sravakayanist Ritual in Kwa Bahah, Lalitpur, Nepal by David N. Gellner 1. Introduction1 The rituals and other practices of the Buddhist Newars of the Kathmandu Valley, Nepal, should be of particular interest to Buddhologists, since the Newars are the last surviving north Indian Mahayana Buddhists.2 There have been several inter esting discussions of the symbolism and functions of Newar Buddhist ritual (e.g., Allen 1973, 1982) but the detailed analysis of Newar Buddhist liturgy is still in its early stages. -
Dharma Realm Buddhist University CATALOG July 1, 2013 - December 31, 2014 Table of Contents
Dharma Realm Buddhist University General Catalog 2013 - 2014 Phone/FAX/Message: (707)(707) 462-5486462-5486 (707) 468-9112 Website: www.drbu.org 4951 Bodhi Way Ukiah, California 95482, USA Dharma Realm Buddhist University CATALOG July 1, 2013 - December 31, 2014 Table of Contents DRBU MISSION & GOALS ............................................................................ 2 DRBU FOUNDING GUIDELINES ..................................................................... 3 DRBU TODAY ............................................................................................... 4 THE FOUNDER, VENERABLE MASTER HUA .................................................... 6 THE CAMPUS: CITY OF TEN THOUSAND BUDDHAS ........................................ 9 PROGRAMS AFFILIATED WITH THE UNIVERSITY ............................................. 10 DRBU BOARD OF TRUSTEES, CHANCELLORS, AND ADMINISTRATIVE OFFICERS ............................................................... 13 UNIVERSITY FACULTY .................................................................................... 14 STUDENT CONDUCT ........................................................................................ 19 Student Apparel Rules for Residents STUDENT SERVICES: The University Library ..................................................................... 20 Student Advising Housing Meals ................................................................................................ 21 Health Facilities Medical Insurance ACADEMIC STANDARDS & POLICIES .............................................................. -
The Huayan/Kegon/Hwaŏm Paintings in East Asia
DOROTHY WONG THE HUAYAN/KEGON/HWAŎM PAINTINGS IN EAST ASIA Introduction Huayan (J. Kegon; K. Hwaŏm) Buddhism, whose teachings are based on the Huayan jing, the Avataṃsaka-sūtra or Flower Garland Sūtra, is one of the most important schools of East Asian Buddhism.1 The Huayan jing has provided inspiration for the creation of numerous artworks, ritual objects, and architectural complexes.2 We are familiar with the portrayals of Vairocana (Ch. Darirulai 大日如來, or Piluzhenafo 毘廬遮那佛), Mañjuśrī (Ch. Wenshu 文殊), and Samantabhadra (Ch. Puxian 普賢) – the “Three Holy Ones” of Huayan Buddhism. The Gaṇḍavyūha, or Rufajiepin 入法界品, the last chapter of the Tang translation of the Huayan jing, recounts the young boy Sudhana’s (Ch. Shancai tongzi 善財童子) pilgrimage to visit fifty-three spiritual friends (kalyāṇamitra) in search of enlightenment. This originally independ- ent text has inspired a variety of popular pictorial narratives and sculptural reliefs. In this study I discuss a group of Huayan paintings that hitherto has received relatively little attention. These are the so-called Huayan bian 華嚴變, or “trans- formation tableaux” (referring to bian 變, bianxiang 變相, or jingbian 經變), that are intended to embody, or make manifest, the entirety of the sūtra’s teaching in a pictorial format. I examine the Chinese examples from Dunhuang, of ninth- to eleventh-century dates, and the slightly later Japanese ones dating to the Kamakura 1 Early versions of this chapter were presented at the 2004 Association for Asian Studies annual meeting in San Diego, and at the Chinese Buddhism Conference held at Hsi Lai Temple, Los Angeles, in June 2005. -
Written Traces of the Buddhist Past Arlo Griffiths
Written traces of the Buddhist past Arlo Griffiths To cite this version: Arlo Griffiths. Written traces of the Buddhist past: mantras and dhāraṇīs in Indonesian inscriptions. Bulletin of the School of Oriental and African Studies, Cambridge University Press (CUP), 2014, 77 (01), pp.137-194. 10.1017/S0041977X14000056. halshs-01910105 HAL Id: halshs-01910105 https://halshs.archives-ouvertes.fr/halshs-01910105 Submitted on 1 Nov 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Bulletin of the School of Oriental and African Studies http://journals.cambridge.org/BSO Additional services for Bulletin of the School of Oriental and African Studies: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Written traces of the Buddhist past: Mantras and Dhāraīs in Indonesian inscriptions Arlo Grifths Bulletin of the School of Oriental and African Studies / Volume 77 / Issue 01 / February 2014, pp 137 - 194 DOI: 10.1017/S0041977X14000056, Published online: 15 May 2014 Link to this article: http://journals.cambridge.org/abstract_S0041977X14000056 How to cite this article: Arlo Grifths (2014). Written traces of the Buddhist past: Mantras and Dhāraīs in Indonesian inscriptions . -
Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand
Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand Dissertation zur Erlangung des Doktorgrades der Philosophie (Dr. Phil.) vorgelegt der Philosophischen Fakulät der Martin-Luther-Universität Halle-Wittenberg, Fachbereich Musikwissenschaft/Musikethnologie von Frau Rewadee Ungpho geb. am 07.06.2010 CONTENT ZUSAMMENFASSUNG i THAI ORTHOGRAPHY: CONSONANTS 1 1 INTRODUCTION 3 2 THAI-CHINESE IN SOUTHERN THAILAND: AN OVERVIEW 8 2.1 Chinese Society 8 2.2 Buddhism in Thailand 10 2.3 Buddhist Temple and Chinese Life 13 2.4 The Teaching of Buddha in Sutras 15 3 BUDDHISM IN SOUTHERN THAILAND 22 3.1 The Dvaravati Period 22 3.2 The Srivijaya Period 23 3.3 The Sukhothai Period 24 3.4 The Ayutthaya Period 26 3.5 The Thonburi Period 27 3.6 The Rattanakosin Period 28 3.7 Mahayana Buddhism in Thailand Today 31 4 CHINESE CEREMONIES AND MAHAYANA BUDDHISM 33 4.1 The Chinese Calendar System 33 4.2 Ceremonies in the Cycle of the Year 34 4.2.1 Chinese New Year 35 4.2.2 Dispelling Misfortune Ceremony 36 4.2.3 Ancestor Worship 37 4.2.4 Paying the Respect to the Deity Ceremony 38 4.2.5 The Festival of Leaving the Basket for Charity 45 4.2.6 The Moon Festival 52 4.3 Ceremonies in the Cycle of Life 52 4.3.1 Ordination Ritual 53 4.3.2 Funeral Ceremony 55 4.3.3 Merit-Transferring Ceremony 55 5 THETSAKAN KIN CHE (fl∏…¢”∆¢’∫fl©): THE VEGETARIAN 63 ۿ FESTIVAL 5.1 The Character Symbol of Thetsakan kin che 65 5.2 Five Pungent Herbs 67 5.3 Pak Tao: The Northern Dipper 69 5.3.1 The Incarnation of Nine Stars in a Buddhist Sutra 74 5.3.2 The Incarnation of Nine Stars -
Mahayana Buddhism: the Doctrinal Foundations
9780203428474_1_pre.qxd 16/6/08 11:54 AM Page v To all my dear colleagues past and present at the University of Bristol’s Department of Theology and Religious Studies 9780203428474_1_pre.qxd 18/6/08 3:04 PM Page i MahÖyÖna Buddhism ‘The publication of Paul Williams’ MahAyAna Buddhism: The Doctrinal Foundations in 1989 was a milestone in the development of Buddhist Studies, being the first truly comprehen- sive and authoritative attempt to chart the doctrinal landscape of Mahayana Buddhism in its entirety. Previous scholars like Edward Conze and Etienne Lamotte had set themselves this daunting task, but it had proved beyond them. Williams not only succeeded in finish- ing the job, but did it so well that his book has remained the primary work on the subject, and the textbook of choice for teachers of university courses on Buddhism, for 20 years. It is still unrivalled. This makes a second edition all the more welcome. Williams has extens- ively revised and updated the book in the light of the considerable scholarship published in this area since 1989, at the same time enlarging many of his thoughtful discussions of Mahayana Buddhist philosophical issues. The result is a tour de force of breadth and depth combined. I confidently expect that Williams’ richly detailed map of this field will remain for decades to come an indispensable guide to all those who venture into it.’ Paul Harrison, George Edwin Burnell Professor of Religious Studies, Stanford University Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. -
NEW TRADITIONS in EAST ASIAN BUDDHISM Professor Russell Kirkland Department of Religion University of Georgia
NEW TRADITIONS IN EAST ASIAN BUDDHISM Professor Russell Kirkland Department of Religion University of Georgia CH'AN BUDDHISM ("ZEN") Name: Chinese Ch'an; Japanese Zen (from Sanskrit dhyāna). Origins: Arose in China ca. 6th century CE. Traditionally said to have been brought from India to China by Bodhidharma. A much later story (from the 11th century) traces Ch'an back to the Buddha himself ("the Flower Sermon"). Actually, Ch'an simply arose in China as a result of arguments among Chinese Buddhists about the relationship of "enlightenment" and "practice." One approach to those issues was recorded in a text called The Platform Sutra of the Sixth Patriarch. Composed sometime in the eighth century, it presents teachings of Hui-neng (638- 713), and stories about him intended to arouse the reader's admiration. Those stories are unreliable (e.g., they portray Hui-neng as an illiterate, which was likely quite untrue). Teachings: Ch'an can be understood as an attempt to find Buddhist answers to Chinese questions. Some of its roots lay in indigenous Chinese thought, especially the teachings of the Taoist Chuang-tzu, but also in other Confucian and Taoist ideals. (See below.) Yet, Ch'an arose among Chinese Buddhists, who wanted to be Buddhist. They found precedents for most of their basic ideas in certain Indian Buddhist ideas, particularly (1) the concept of buddhatā ("Buddha-nature") and (2) the doctrine of Śunyatā ("Emptiness") – the teaching that all dualities are ultimately illusory. That doctrine had been expressed in the Indian Prajñā-pāramitā scriptures, as well as in the brief Heart Sutra (a Prajñā-pāramitā text assembled in China from Indian parts).