Northern Buddhism Research Articles

Социально-политический взгляд на современное положение северного буддизма в России

The purpose of the study is to study and comprehend the current state of northern Buddhism in our country within the framework of the social and political situation. Research objectives: collection, systematization and analysis of information about research on this topic. The article deals with the functioning of the most numerous in terms of the number of followers and significant for the Russian society Buddhist organizations and their leaders (D.B. Ayusheev, Elo Rinpoche, Telo Rinpoche, Shivalha Rinpoche, S.O. Saryglar, D.V. Tinley, O. Nidal), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies Ch. N. Norbu), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies. The object of the study is the current position of Northern Buddhism in the country. The subject of the study is the activities of Buddhist leaders in the country. To solve the tasks set in the work, general scientific research methods were used. The research material was selected from electronic sources, published monographs and articles by Russian and foreign authors. As work with available sources has shown, the degree of knowledge of the problem is insufficient and requires modern understandin.

Несколько замечаний о монгольских переводах с тибетского языка

Introduction. Translations from Tibetan had been of great importance for the making of Mongolian literature. Translation as cultural phenomenon influenced the shaping of standard Mongolian, gave rise to terminological clusters in different spheres of written language, such as philosophy, medicine, astrology, etc. The principles of translation that had emerged in the period of Buddhism’s dissemination in Mongolia still remain instrumental enough in performing translations from other foreign languages. Translations from Tibetan of historical, hagiographical, narrative and other compositions constituted an essential part in the reading agenda of Mongols to further influence the latter’s culture at large. So, Mongolian literature entered the literary zone of northern Buddhism. Goals. The study seeks to raise a question on delineation — with certain frames and peculiarities — of Mongolian national literature. We should also keep in mind that some parts of literature stay beyond this zone and were only partially influenced by the examined phenomenon — historical literature, recorded (and published) epic narratives, folk ritual literature, etc. Results. Our insight into the complex of various traditions demarcates the originality of medieval literature of Mongols. So, translations from the Tibetan language can be considered as a fact of Mongolian culture, as a special feature in the development of Mongolian written traditions — but not as part of Mongolian literature proper.

Несколько замечаний о монгольских переводах с тибетского языка

Introduction. Translations from Tibetan had been of great importance for the making of Mongolian literature. Translation as cultural phenomenon influenced the shaping of standard Mongolian, gave rise to terminological clusters in different spheres of written language, such as philosophy, medicine, astrology, etc. The principles of translation that had emerged in the period of Buddhism’s dissemination in Mongolia still remain instrumental enough in performing translations from other foreign languages. Translations from Tibetan of historical, hagiographical, narrative and other compositions constituted an essential part in the reading agenda of Mongols to further influence the latter’s culture at large. So, Mongolian literature entered the literary zone of northern Buddhism. Goals. The study seeks to raise a question on delineation — with certain frames and peculiarities — of Mongolian national literature. We should also keep in mind that some parts of literature stay beyond this zone and were only partially influenced by the examined phenomenon — historical literature, recorded (and published) epic narratives, folk ritual literature, etc. Results. Our insight into the complex of various traditions demarcates the originality of medieval literature of Mongols. So, translations from the Tibetan language can be considered as a fact of Mongolian culture, as a special feature in the development of Mongolian written traditions — but not as part of Mongolian literature proper.

Northern Buddhism in the culture of the East Siberian region of Russia (on the history of the Irkutsk Spiritual Mission of the Russian Orthodox Church).

The study of the cultural activity of the Spiritual missions of the Russian Orthodox Church in various regions of Russia is one of the urgent tasks in the context of the problematic field of the theory of regionalism, cultural studies and socio-philosophical knowledge. Russian settlements on the territory of the Yenisei River basin and the entry of ethnic groups and territories of Yakutia and Buryatia into the Russian Empire has become one of the most important stages of the integration of the ethnic groups of Siberia into a single statehood. The Irkutsk Spiritual Mission received a more perfect organization, institutionalized by increasing the number of missionary camps, which for successful Christian activities carried out among pagans allowed the formation of school educational institutions for the education and upbringing of a new Buryat generation of children in the doctrinal Orthodox canons, and Russian cultural traditions. In this regard, one of the key tasks of the missionaries was to establish a rational view of further life in new Christian-type formations, which was realized in socio-cultural activities: providing medical care to sick representatives of other ethnic groups, a friendly attitude to people of a different faith and a sincere desire to guide them on the path of righteousness, etc. It should be noted that the largest share of foreigners in this territory belonged to Buddhists, which was reflected in the influence of lamas on doctrinal issues, including economic ones. Since Buddhism in the Russian Empire belonged to the section of tolerant religions, direct (administrative) pressure on it was impossible. There remained funds of an exclusively spiritual nature, to which Orthodox missionary work was directed. Today in the Russian Federation, Buddhism, as well as Islam, Catholicism and Protestantism, as well as some other faiths belong to the category of traditional religions, which organizationally operate within the framework of the modern Russian Constitution.

A Rational Choice Analysis in Offering The Spirit of The Northern Buddhism

Offering the spirits in the ritual system of Northern Buddhism is a ritual performed daily for monks and an opportunity for Buddhists to participate in many different purposes. In it, there is an exchange between gain and loss while performing the ritual of offering the spirit. It could be said that based on the concepts and beliefs about ghosts and demons in Mong Son thi thuc - one of the important rites in the customs of Northern Buddhists - these rituals give us a deeper insight into the act of worshiping the souls. This research investigates the rational choice of Northern Buddhists in Ho Chi Minh City-based on Rational Choice Theory. Qualitative research methods such as fieldwork, in-depth interviews, qualitative analysis, and quantitative research by questionnaires have shown that there is rationality in the choice of worship the souls according to Mong Son thi thuc of Northern Buddhists among believers. In other words, there seems to be a desire to receive one or more benefits from this spirit offering. Rational Choice Theory has shown its applicability in the study of rituals, religions in particular, and in the research of the humanities and social sciences in general, which has received little attention in the past.

The integration of Buddhist Doctrinal Philosophy in the Northern Dynasties: a comparison between Dasheng Yizhang 大乘義章 and Pusa Zang Zhongjing Yao 菩薩藏眾經要

ABSTRACT The Myriad Teachings of the Bodhisattva Treasury (Pusa zang zhong jingyao 菩薩藏眾經要) in the Western Wei and Northern Zhou dynasties and the Essay on the System of Mahāyāna (Dasheng yizhang 大乘義章) in the Eastern Wei and Northern Qi dynasties both inherited the legacy of the Daśabhūmi-śāstra school (Dilun xuepai 地論學派), and yet developed separately. The former represents the latest results of the fusion of Western Wei and Northern Zhou Buddhism with the Southern Buddhism’s the Excerpts of Sūtras (Jing Chao 經抄), which formed the framework of the One Hundred Twenty Dharma Gates (Yibai ershi famen 一百二十法門) through the ‘five gates 五門’. The latter, however, provides the outline of the Buddha-dharma of Northern Buddhism in the ‘Yizhang 義章’ category–––the structural framework of its ‘five categories 五聚’ entirely corresponding to the ‘teaching, principle, practice, and reward 教理行果’ as well as the ‘five meanings of the Dharma-treasure 法寶五義’.

Influence of Southern and Northern Buddhism on Ancient Chinese Painting

Influence of Southern and Northern Buddhism on Ancient Chinese Painting

Геокультурные образы буддийского мира тувинцев: исторический контекст и современность

В статье представлен анализ геокультурных образов буддийского мира у тувинцев, которые рассматриваются как представления, сформированные в тувинской культуре для описания территорий распространения буддизма.Укрепление буддизма на территории Тувы пришлось на вторую половину XVIII — начало ХХ в. При этом колония Китайской империи оставалась замкнутой от внешнего мира. Укоренение буддизма в тувинской культуре позволило появиться тувинскому варианту буддизма. Он усложнил и обогатил мифологическую картину мира тувинцев, связывая их с буддийским миром, но пока на общем уровне космологических представлений. Постсоветское время позволило тувинцам расширить пространственную картину мира. Тува в 1992 г. принимала легендарного буддийского иерарха Далай-ламу XIV, других тибетских учителей, жители республики стали выезжать за границу на буддийские учения. Это позволило буддистам Тувы осознать свою причастность к миру буддийской конфессии и сформировать геокультурные буддийские образы.Важнейшим из них стал Тибет, колыбель северного буддизма. Однако, в связи с тем, что после 1959 г. центр тибетского буддизма переместился в индийский город Дхарамсалу, образ получился смещенным — тибетско-индийским («Тибет в изгнании»). Главным фактором этого смещения стала жизнь и деятельность Далай-ламы XIV, который стал выступать персональным центром геокультурного образа наиболее известного направления буддизма. Соответственно, буддийский мир воспринимается в связи с деятельностью его лидера, проповедника в изгнании, кочевого центра духовной жизни буддистов.Рассматриваются также геокультурные образы буддийского мира в России, которые имеют для тувинцев особую значимость.

Ideological Characteristics of Dhammapāla’s Writings: Focusing on relations with Northern Buddhism

Ideological Characteristics of Dhammapāla’s Writings: Focusing on relations with Northern Buddhism

Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century

The paper considers the problems of the Christian doctrine spread in the context of incorporation into Russia and the cultural development of the Siberian territory. The object of the research is the Orthodox missionary; the subject is the specifics of the missionary activity of Orthodox adepts in interfaith relations and contradictions. The author sets a goal to determine the role of Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century. The paper focuses on the traditional and innovative tactical methods of improving preaching, which was transformed under the influence of changes in the state course with regard to national outskirts, and the intensification of confessional rivals. In the paper on the example of changes in the religious situation at the beginning of the XX century the author characterizes reaction of the Altai spiritual missioners to the public manifestation of the Burkhanist movement, which was a regional syncretic variation of Northern Buddhism. The author concludes that as a result of its purposeful activity, Orthodox missionary actualized the ideas of monotheism and messianism in the traditional religious consciousness of the indigenous people, but they were more successfully interpreted by Buddhist adepts in the dogma of Burkhanism. This fact contributed to the transition of missionary work from predominantly flexible methods of Christianization and to more hard and intensive methods of dogma spreading.

Калмыцкие иконы из собрания Национального музея искусств имени Богдана и Варвары Ханенко: к вопросу о традициях и новациях

The article is devoted to the cultural analysis of the tradition in the study of fine arts of Buddhism. The subject of the research are Buddhist artifacts from the collection of the Kiev Museum of Western and Oriental Art named after B. and B. Khanenko which are considered as a cultural heritage of Kalmykia. It was formed during the interaction of tradition and innovation. The art shows historical destiny of the iconographic canon in the artistic culture of Northern Buddhism. Traditional psychogenetic particular worldview, ceremonial culture and folklore are projected in the iconography, defining “local” nature of art. The analysis of the Kalmyk artistic tradition revealed visible local features of graphic images of iconographic interpretation. Selectivity of pantheon deities observed in particular images of Kiev collection is explained by the history of the people who lived beyond the bounds of their ethnic homeland. It is a local variant of the Central Asian pantheon, where archaic traces of nomadic mythology preserved in a different cultural environment can be found. Inscriptions in Old Kalmyk todo bichig script (usually on the left border of the painting) and in Cyrillic script with yat on the lower edge of the images of Amitābha Buddha, Green Tārā Bodhisattva and Bhaisajyaguru Buddha are the specific features of the described religious paintings. Vertical ligatured todo bichig script (Kalmyk: Амидава, Отчи бурхн, Ноhан дәрк) written in ink faded to pale brown is the indisputable defining feature of Kalmyk painting. Kalmyk art developed gradually both in separate formal details of paintings and in general aesthetic interpretation of images. Canonization of deities involves introduction of border scenes, symbolic attributes and accented symmetrical front compositions into the painting. On the whole, concise symmetrical scenes with unelaborated plot which tend to emphasize main image’s personification that is the center of a religious painting and believers’ direct object of worship prevail in Old Kalmyk art.

中国南北朝仏教における一乗思想

中国南北朝仏教における一乗思想

The Meaning of Jala-hatthapada

Jala-hatthapada is one of the thirty-two characteristics of a great man like the Buddha. In Northern Buddhism, it implies that He had membranes/webs between the digits of His hands and feet.However, Buddhaghosa's commentaries refute this idea. Buddhaghosa argues that under the rule of the Vinaya, such a man cannot become even a monk. Moreover, the commentaries explain that the lines formed by the digits and their knots in the great man appear like nets.Some scholars argued this matter and concluded that the idea of webbed digits emanated from a misinterpretation of the sculptures of the Buddha, whose digits were connected by sculptors to prevent them from fracturing.In this paper, I attempt to demonstrate that the idea of webbed digits originates from the Sarvastivada school. The evidence is as follows. The word “hamsa-raja” (the king of ganders) appears as a simile of jalini-panipada (=jala-hatthapada) in a Sanskrit scripture, namely, the Mahavadana-sutra, and in the Chinese versions of other sutras; all of these were disseminated by the same school. Moreover, I found pictures of two sculptures with webbed digits, probably carved between the 2nd and 3rd centuries in Mathura, where the Sarvastivada school was influential.

Review of: Alice Getty, The Gods of Northern Buddhism: their history, iconography, and progressive evolution through the northern Buddhist countries

Review of: Alice Getty, The Gods of Northern Buddhism: their history, iconography, and progressive evolution through the northern Buddhist countries

The Gods of Northern Buddhism. Alice Getty

Previous articleNext article No AccessCritical ReviewsThe Gods of Northern Buddhism. Alice Getty Joseph M. KitagawaJoseph M. Kitagawa Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 44, Number 1Jan., 1964 Article DOIhttps://doi.org/10.1086/485643 Views: 3Total views on this site Copyright 1964 The University of ChicagoPDF download Crossref reports no articles citing this article.

The Gods of Northern Buddhism. By Alice Getty. Rutland, Vermont and Tokyo, Japan: Charles E. Tuttle Company, 1962. liv, 220. Illustrations. $17.50.

The Gods of Northern Buddhism. By Alice Getty. Rutland, Vermont and Tokyo, Japan: Charles E. Tuttle Company, 1962. liv, 220. Illustrations. $17.50.

Olympus in High Asia

Sometime during the first century of the Christian era, the vanguard of a new doctrine marched out of the valleys of Kashmir in Northern India, leading a movement destined to leaven the social fabric of a greater part of Asia, and to bequeath a rich heritage of art to posterity. The Cavalcade of the Gods of Northern Buddhism was under way, and gaining momentum spread fan-like in an ever-widening arc of power. Eventually their aegis extended from the Sea of Japan to the Persian border and from Siberia to Soerabaja. Even Tibet, long isolated citadel of sorcery and the genii of earth, air and water, capitulated before this alien tide. So utterly, indeed, that Lhasa is today credited with preserving unique records of Buddhist dogma and Buddhist ritual. The Gods from High Asia might be likened to a large and well-schooled company of mummers, enacting a drama whose leitmotif was a synthesis of human experiences. Panoply and pageantry, rite and ritual, paradise and purgatory, sin and salvation—all were paraded b...

The Gods of Northern Buddhism: Their history, iconography, and progressive evolution through the Northern Buddhist countries. By Alice Getty, with a general introduction on Buddhism translated from the French of J. Deniker. Illustrations from the collection of H. H. Getty. 11½ × 9, lii + 220 pp. 2nd ed.Oxford: The Clarendon Press, 1928.

The Gods of Northern Buddhism: Their history, iconography, and progressive evolution through the Northern Buddhist countries. By Alice Getty, with a general introduction on Buddhism translated from the French of J. Deniker. Illustrations from the collection of H. H. Getty. 11½ × 9, lii + 220 pp. 2nd ed.Oxford: The Clarendon Press, 1928. - Volume 61 Issue 2

The Gods of Northern Buddhism. Their History, Iconography and Progressive Evolution through the Northern Buddhist Countries

The Gods of Northern Buddhism. Their History, Iconography and Progressive Evolution through the Northern Buddhist Countries

The Gods of Northern Buddhism. By Alice Getty. General Introduction on Buddhism translated from the French of J. Deniker. Illustrations from the Collection of Henry H. Getty. Oxford: Clarendon Press. 1914.

The Gods of Northern Buddhism. By Alice Getty. General Introduction on Buddhism translated from the French of J. Deniker. Illustrations from the Collection of Henry H. Getty. Oxford: Clarendon Press. 1914. - Volume 50 Issue 3-4