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2021, Academia Letters
2008 •
Dhammadinnā Bhikkhunī (eds.) Research on the Madhyama-āgama (Dharma Drum Institute of Liberal Arts Research Series 5), Taipei: Dharma Drum Publishing Co.
The Indic versions of the *Dakṣiṇāvibhaṅgasūtra: some thoughts about the early transmission of Buddhist Āgama texts2017 •
Vijjavimutti
The Sarvatathāgata-tattvasamgraha Sūtra and Its Circulation in the Buddhist Countries during the Medieval Period2013 •
This article is a description on the Sarvatathagatatattvasamgra and its circulation in Buddhist countries in the mediaeval period. Basically, this is a part of my PhD thesis and later published in Vijjavimutti Academic Volume, Singapore, in 2013.
The Mūlamadhyamakakārikā is generally regarded as the masterwork of the 2nd- to 3rd-century Indian Buddhist master Nāgārjuna and has been used by scholars as the test case against which other texts are judged to be authentic compositions of Nāgārjuna. Its subject matter consists of a series of examinations of Buddhist doctrinal concepts. In every case, the concept under consideration is revealed to be without reality at the ultimate level and thoroughly lacking in any unique substantial existence. To put it in Nāgārjuna’s own terms, everything is empty (śūnya) of inherent existence (svabhāva) because everything has arisen dependently (pratītysamutpāda). The world appears to the senses and the mind as composed of real, independent entities, but while this might be true from the conventional perspective (samvrtti), it is revealed to be ultimately (paramārtha) false. Nāgārjuna states that distinguishing between these two levels of knowing is crucial to understanding the teachings of the Buddha and for understanding what Nāgārjuna is doing in the Mūlamadhyamakakārikā. Realizing ultimate truth is what brings the attainment of nirvana. The Mūlamadhyamakakārikā consists of 447 verses in twenty-seven chapters. Typical of the kārikā genre, the subject matter is presented in a concise style. Like other such texts, numerous commentaries were composed to elucidate the Mūlamadhyamakakārikā. By the end of the 12th century, at which time Buddhism’s popularity was beginning to fade in India, there were numerous commentaries by Indian masters on the text, including one attributed to Nāgārjuna himself. Chinese and subsequent Japanese traditions also accept a commentary by Piṅgala and one by Asaṅga. Several of the early commentaries were by important masters traditionally understood to belong to the Yogācāra school, so the very idea of exclusive, discrete philosophical schools should be treated cautiously. Only a few of the commentaries, however, endured and influenced the development of Madhyamaka schools of thought in China and Tibet. The text exists in Sanskrit, embedded in Candrakīrti’s 7th-century commentary, the Prasannapadā, which was translated into Tibetan in the 11th century. In Tibet, and in much of Western scholarship, Nāgārjuna’s text has been seen through the lens of Candrakīrti’s interpretation and frequently through the further interpretive lens of the commentaries of the Geluk sect of Tibetan Buddhism. In China, however, the Mūlamadhyamakakārikā is found embedded in the commentary attributed to the early-5th-century Indian master Piṅgala. This version and its legacy have been much less studied.
2006 •
Kūkai’s (774–835) curriculum for the education of Shingon monks broke away from Japanese religious orthodoxy by rejecting the Dharmaguptaka Vinaya or Vinaya in Four Parts (四分律) traditionally studied in East Asia in favor of another Indian tradition that had only just been introduced into China a century earlier: the Mūlasarvāstivāda Vinaya. Kūkai’s admonitions, however, appear to have fallen on deaf ears, at least until the Tokugawa period. In the Tokugawa period two Shingon scholar-monks—Myōzui 妙瑞 (1696–1764) and Gakunyo 學如 (1716–1773)—turned their attention back to Kūkai, the founder of their tradition. When Myōzui and Gakunyo realised that their lineage had been ignoring Kūkai’s instructions on monastic discipline for nearly one thousand years, these monks advocated a revival of Kūkai’s monastic curriculum. Revival attempts, however, were to meet with erce opposition, and a series of monastic debates ensued, debates which continued well into the Meiji period. e present paper is an attempt to survey the sources for this revival movement, tracing the Mūlasarvāstivāda tradition down through the Tokugawa and Meiji periods and beyond, reaching the somewhat unexpected conclusion that this monastic tradition is still alive in present-day Japan.
Education Materialised, edited by Stefanie Brinkmann, Giovanni Ciotti, Stefano Valente and Eva Maria Wilden, Berlin, Boston: De Gruyter
The 'Vanaratna Codex': A Rare Document of Buddhist Text Transmission (London, Royal Asiatic Society, Hodgson MS 35)2021 •
The present article deals with a palm-leaf manuscript that contains multiple texts in Sanskrit language (and one text in Apabhraṃśa) and is written in Old Bengali script. It is an autograph of - or at least closely associated with - the Indian Buddhist Tantric master Vanaratna (1384-1468 CE). The manuscript contains not only texts copied from other manuscripts but also Vanaratna's Sanskrit translations of seemingly orally transmitted texts in Tibetan language, which the Indian master must have received during one of his travels to Tibet. Because hardly any cases are known of translation of Tibetan texts into Sanskrit, the present manuscript is a document of unique historical value. The article gives an overview of the contents of the manuscript, tries to identify the Tibetan master of Vanaratna and provides an introductory discussion of the processes and purposes of adaptation at work here.
2020 •
The Prajñāpāramitā (‘Perfection of Wisdom’) sūtras are a large corpus of Mahāyāna Buddhist texts composed and redacted within the Indian subcontinent for over a thousand year period. The late Edward Conze, the leading modern authority on the Prajñāpāramitā texts, divides the development of this literature into four phases: 1. the elaboration of a basic text (ca. 100 B.C. to 100 A.D.), which constitutes the original impulse; 2. the expansion of that text (ca. 100 A.D. to 300); 3. the restatement of the doctrine in short texts and versified summaries (ca. 300 A.D. to 500); 4. the period of Tantric influence and the absorption into magic (600 A.D. to 1200). Conze identifies the Perfection of Wisdom in 8,000 Lines (Aṣṭasahaśrikā-prajñāpāramitā) and its verse summary (the Ratnaguṇa-saṃcaya-gāthā) as representing the earliest strata. While Conze’s assertion of the Aṣṭa’s antiquity has had lasting impact on studies into the origins of the Mahāyāna, modern scholarship’s obsession with origins has caused most contemporary theorists to overlook or ignore the later phases of the Prajñāpāramitā literature’s development in India. By approaching these texts in a more synoptic fashion, I hope to demonstrate in the following pages important thematic continuities within the Perfection of Wisdom sūtras. In order to do this, I treat these texts as literature, which existed within a larger textual and social system (Indian Buddhism). Specifically, I investigate how dialogue is used in the sūtras to establish a particular type of textual authority and how certain commonly occurring characters in the dialogues, such as Śāriputra, Subhuti, and Ānanda, are employed to align the Prajñāpāramitā sūtras more closely to mainstream Buddhist literature. A primary conclusion of this investigation is that the Prajñāpāramitā sūtras to a large extent demonstrate a particular brand of Indian Mahāyāna religious conservatism. Moreover, because this conservatism spans numerous texts within the corpus throughout several centuries, its appearance can not be analyzed solely in terms of a relative chronology vis-à-vis other Mahāyāna sūtras, but must be considered as one particular ideological posture in relation to a spectrum of religious orientations existing (both synchronically and diachronically) within Indian Buddhism.
International Journal of Community Medicine and Public Health
Macro-nutrient intake of reproductive age group women: findings of a community based study from rural Varanasi2016 •
2021 •
2008 •
Realidad: Revista de Ciencias Sociales y Humanidades
Teoría y praxis en las instituciones educativas2014 •
Revista Portuguesa de Saúde Pública
Alterações climáticas na Europa: efeito nas doenças parasitárias humanas2009 •
Collegium Antropologicum
Revisiting the question of Neandertal regional variability: a view from the Rhône valley corridor2010 •
Clinical cancer …
Serum osteoprotegerin levels are increased in patients with advanced prostate cancer2001 •
2012 •
European Journal of Endocrinology
Bovine granulosa cell culture for assessment of potency and specificity of antibodies to pregnant mares' serum gonadotrophin1996 •
Ingenium Revista de la facultad de ingeniería
Metodologías psicoacústicas en la determinación de desórdenes psicológicos2013 •
INTERNATIONAL JOURNAL OF INSTITUTIONAL PHARMACY AND LIFE SCIENCES
IN VITRO ANTIOXIDANT ACTIVITY OF METHANOLIC EXTRACTS OF LEAVES OF INDIGOFERA INDICA AND STEMS OF STEREOSPERMUM SUAVEOLENS GROWN IN SRI LANKA2015 •
2013 IEEE/RSJ International Conference on Intelligent Robots and Systems
Exploration of adaptive gait patterns with a reconfigurable linkage mechanism2013 •
Panorama Numismatico nr. 376
LE EMISSIONI COMMEMORATIVE DEL RE SOLE PER LA CONQUISTA DI PIOMBINO E PORTOLONGONE2021 •
2019 •
BMC Research Notes
Does short inter-pregnancy interval predicts the risk of preterm birth in Northern Ethiopia?2019 •
Nature Sustainability
Impacts of poverty alleviation on national and global carbon emissions2022 •
Journal of Cosmology and Astroparticle Physics
Primordial gravitational wave signals in modified cosmologies2020 •
Journal of Colloid and Interface Science
A novel nanocomposite based on NiOx-incorporated P3HT as hole transport material for Sb2S3 solar cells with enhanced device performance2019 •
Research Square (Research Square)
The use of negative-pressure wound therapy after total knee arthroplasty is effective for reducing complications and the need for reintervention2020 •
Borneo International Journal of Islamic Studies
The Challenge of Islamic Education Teaching in Inclusive Schools in Samarinda City2019 •