Search Results (67)

In the 19th century, the British archaeologist Sir Alexander Cunningham identified the remains of an unidentified Buddhist monastery at Jamāl Gaṛhī, an ancient site located approximately 13 km from present-day Mardān, Pakistan. Subsequent excavations by the Archaeological Survey of India between 1920 and 1921 unearthed a schist inscription dated to the year “359”. Heinrich Lüders, the renowned German Indologist and epigraphist, attributed this inscription to the Dharmaguptaka sect/school. Despite this early attribution, the Monastery’s precise sectarian characteristics have remained largely unexplored in later scholarship. This article reevaluates the site’s sectarian identity by employing a “ground-to-text” methodology that integrates archaeological evidence with textual analysis, with a particular focus on the Chinese translation of the Dharmaguptaka Vinaya. Through this comparative framework, this study seeks to elucidate the religious ideas reflected in the site’s material culture and their relationship with Dharmaguptaka disciplinary thought. The analysis encompasses the architectural remnants of the stūpa excavated by Cunningham and the “Fasting Buddha” statuary, now preserved in the National Museum of Pakistan, the British Museum, and other sites, situating these artifacts within the distinctive visual and contemplative traditions linked to the Dharmaguptaka Vinaya. By integrating architectural, sculptural, textual, and epigraphic materials, this article provides a nuanced understanding of sectarian developments at Jamāl Gaṛhī and argues that an explicit emphasis on the ‘Middle Way’ ideology constituted a defining feature of the Dharmaguptaka tradition during this period. Full article

In the 15th year of the Shunzhi reign (1658), Hengming Xingmei, the abbot of Guangji Monastery in Beijing, brought a letter issued by Zhang Jiamo, the Seal-holding official of the Personnel Department 司吏院掌印, to the Jiangning Weaving Bureau, requesting the printing of the Yongle Nanzang. Before Hengming’s departure, Guangji Monastery and the former Ming eunuchs in the Qing Palace, such as Ma Hualong and Cao Huachun, maintained close contact. Cao was recommended as a keeper of imperial brushes 秉筆, by the Personnel Department, a Yamen of the Thirteen Yamen 十三衙門. Hengming probably obtained the letter through the eunuchs’ connections. The chief of the Jiangning Weaving Bureau was dispatched from the Thirteen Yamen, and the content of the letter stated that the Thirteen Yamen handled its internal affairs. The Personnel Department managed the Yongle Nanzang, while the chief of the Jiangning Weaving Bureau hosted the actual printing. The Thirteen Yamen was deeply involved in the printing of the Yongle Nanzang. Combined with the fact that Wudenghuiyuan Zuanxu 五燈會元纘續 and Miyun Yuanwu Chanshi Yulu 密雲圓悟禪師語錄 were canonized into the Yongle Nanzang by imperial decree, the Yongle Nanzang was identified as one of the Imperial Buddhist Canons in the Shunzhi Reign. Therefore, the involvement of the Thirteen Yamen in the printing of the Yongle Nanzang implicitly embodied the imperial order. Full article

In late imperial China, a type of painting known as “panoramic maps” (shengjing tu 聖境圖, literally “sacred realm maps”) depicted Buddhist sacred sites. Often surviving as woodblock prints, examples from Mount Wutai and Mount Putuo are particularly representative. Previous research has often viewed these images as pilgrimage guides or focused on the relationship between pictorial perspectives and actual geography. This study centers on panoramic maps of Mount Wutai and Mount Putuo, examining both vertical and horizontal layouts, to offer a preliminary understanding of this genre. This study argues that: (1) Unlike urban maps, panoramic maps emphasize significant monasteries and landscape features, incorporating local legends and historical narratives, thus possessing strong narrative qualities. (2) These images likely functioned as pilgrimage souvenirs. Diverging from practical roadmaps, their primary goal was not strict realism but rather to convey the site’s sacredness and associated information through landscape painting conventions, allowing viewers to perceive its sacredness. (3) The woodblock print medium facilitated affordable reproduction, accelerating the circulation of the sacred site’s significance among the populace and aiding in its promotion. This research contends that the panoramic maps primarily function as folk landscape paintings reflecting the sacred site, capable only of approximating the relative positions of features. The widespread adoption of late-period woodblock printing enabled the low-cost reproduction and dissemination of the sacredness inherent in these Buddhist landscapes, constructing idealized spatial representations shaped by religious belief and geomantic principles. Full article

This article explores the maritime connections relating to Buddhism and diplomacy between polities in Sumatra, the Malay Peninsula, the Indian subcontinent, and China from the beginning of the 11th century up to the 12th century CE. It focuses on new epigraphic evidence from Muara Jambi in the form of two inscribed strips of copper mentioning the Cūḍāmaṇivarmavihāra, a monastery funded by the king of Śrīvijaya in Nagapattinam (South India), and the Bālādityavihāra, probably located in Nālandā (Northeastern India). These new findings are compared to archaeological and textual materials from elsewhere in the Buddhist world that cast light on the web of transregional connections between Nusantara, China, and India in the early centuries of the second millennium. Full article

(1) Background: Meditation, originally stemming from the Buddhist tradition, has been the subject of extensive psychological research, with a growing body of literature exploring its effects on various mental and physical health aspects. (2) Methods: This article consists of two studies conducted in two Vietnamese Buddhist Monasteries. Study 1 investigated brain activity during Zen meditation among monks and nuns (N = 16) and a control group of non-practitioners (N = 3). Study 2, conducted on nuns (N = 13), explored the effects of meditation experience and essential oil inhalation on brainwave activity, with two measurements taken during short meditation sessions separated by inhalation. (3) Results: Study 1 showed that monks had higher alpha and theta activity during meditation compared to non-meditators. Moreover, advanced practitioners could transition from beta waves during mind-wandering to alpha waves within short 5-min sessions, indicating their ability to dynamically regulate brain activity even in brief meditative states. Study 2 found no significant differences between nuns with varying meditation experiences but revealed a significant decrease in theta wave amplitude after inhalation. (4) Conclusions: Together, these studies deepen our understanding of neural activity in advanced meditation. Full article

This paper examines the regional diversity in Buddhist heritage and its use for tourism in Asia, more specifically, South Asia and Southeast Asia. Based on an analysis of secondary sources and data from national tourism organisations, it illustrates inter-regional and intra-regional aspects of tourism related to Buddhist heritage. It is found that in spite of their archaeological nature, Buddhist sites in South Asia are converging points for Buddhist tourism, as these are directly related to the Buddha, and many international Buddhist monasteries enliven them with transnational Buddhist practice. Whereas in Southeast Asia, Buddhism is more of a cultural landscape that pervades from the village-level practice of Buddhism to monumental places dedicated to Buddha, which collectively form a major resource for cultural tourism. This paper argues that regional connections and religious and cultural similarities of Buddhist heritage in countries of Southeast Asia contribute to the cultural distinctiveness in the Asian paradigm that can foster sustainable development of tourism in the region. Full article

The existence of Buddhist nuns (bhikṣuṇīs) in Kucha is documented in Chinese Buddhist literature and further validated by the fragments of the Bhikṣuṇīprātimokṣasūtra recovered from sites in the region. Through the analysis of archaeological remains, this paper explores whether it is possible to identify the nunneries where bhikṣuṇīs resided. While the emphasis is placed on the rock monasteries of Kucha, contemporary material from other areas of China will be examined to facilitate a better understanding of the role, form and functionality of these Kuchean nunneries. Through an examination of the location and degree of concealment within the sites, as well as pictorial representation, this paper provides a tentative identification of the nunnery sites in Kucha. By locating women within the archaeological record, this identification adds a crucial dimension to the already complex archaeological picture of Kucha. Although the role of women in Kucha has previously been overlooked, a clear acknowledgement of their presence and a focus on their location within the archaeological landscape will allow for a better understanding of the Buddhist remains in Kucha. Currently, differences among rock monasteries are interpreted only in terms of chronological or doctrinal variations. However, as this paper highlights, some of these variations are due to the gender of the site’s occupant, essentially whether the site was a monastery or a nunnery. Full article

The once-dominant view that architectural developments in mediaeval Southeast Asia closely followed Indian ‘influence’ is now largely rejected. Recent scholarship has shifted its focus onto the agency of local artists and architects in driving architectural innovations across the region. However, specific cases of transregional exchanges in architectural ideas and practices remain underexplored. This study examines three geographically distant Buddhist sites—Paharpur in northern Bangladesh, Candi Sewu in Central Java, Indonesia, and Samye Monastery in central Tibet—active in the late 8th century. I consider the significance of specific similarities and their temporal correlations within a broader range of styles, materials, and technologies. I argue that the activity at these sites reveals a shared architectural agenda transmitted over vast distances by religious experts, including Buddhist monks, in the last decades of the 8th century. Central to the network of three temple-monasteries proposed is the role that a specific architectural type was understood to play in protecting the kingdom and extending a king’s sovereignty while manifesting his spiritual aspirations. By distinguishing between architectural forms, architectural agendas, and modes of production, this study clarifies the complex nature of transregional architectural exchange in the premodern world. Full article

Fayun Monastery (法雲寺), a prominent Chan Buddhist monastery in Bianjing (汴京) during the Northern Song Dynasty, thrived for about half a century under the reigns of emperors Shenzong (神宗), Zhezong (哲宗), and Huizong (徽宗). Led by four generations of abbots—Yuantong Faxiu (圓通法秀), Datong Shanben (大通善本), Foguo Weibai (佛國惟白), and Fozhao Gao (佛照杲)—the monastery was esteemed by the royal family and influential in the development of the Yunmen School. This paper examines the monastery’s history through the tenures of its abbots, providing insights into the monastery’s significance in Northern Song Buddhism and its broader cultural and political context. Full article

Although there have been concerted efforts to integrate Tibetan Buddhist monastic education into the Indian university system since the 1960s, the attainment of academic accreditation has tended to require significant curricular trade-offs. The majority of Tibetan Buddhist monastic colleges have therefore eschewed the potential advantages of academic accreditation—including greater opportunities for monastic graduates in universities and other secular contexts—in order to preserve the rigour of traditional scholastic programmes. However, through its affiliation to the University of Mysore in 2022, the Geluk monastery of Sera Je is now able to award accredited Bachelor of Arts (BA) degrees even without making significant changes in practice to its traditional curriculum and pedagogy. This article examines the structure and content of Sera Je’s new programmes and contextualises what may prove to be a landmark development against the backdrop of previous attempts to negotiate the boundary between Tibetan Buddhist monastic education and university education in India. It suggests that the accreditation of research programmes raises further challenges in addition to those associated with the accreditation of taught programmes. Nonetheless, the urgency of solving these longstanding issues appears to have been heightened by a developing crisis in Tibetan Buddhist monastic recruitment. In investigating the topic of academic accreditation, this article throws light on an issue that has driven notable evolutions in Tibetan Buddhist monastic education in India but has previously received little scholarly attention. Full article

Contemplative technologies in the form of Buddhist practices that challenge the sense of self and thereby enhance the experience of interrelationality are viable strategies for addressing existential concerns such as the environmental crisis. Much of the existing research on Buddhism and ecology neglects to measure environmentally sustainable behavior or engage with empirical research. Likewise, experiments measuring the effects of contemplative practice on oxytocin, a neuropeptide hormone often implicated in interrelational contexts, are scarce. This study explores the existential relevance of Chan and Huayan practices for oxytocin and environmentally sustainable behavior. Using empirical methods, it reports on an experimental fieldwork study among international participants in a one-month retreat at a Buddhist monastery in Taiwan. Salivary oxytocin, recycling, and food waste were measured, while phenomenological reports of experiences during contemplative practice were also obtained. Results of enzyme-linked immunosorbent assay indicate a marginal increase in oxytocin following Chan practice of the huatou “Who recites the Buddha’s name?” which targets the sense of self, consistent with phenomenological reports reflecting an interrelational, ecological sense of self through huatou. Results also indicate increased recycling and decreased food waste by mass as a function of time on retreat. While the precise mechanisms explaining why participants exhibited more environmentally sustainable behaviors are currently unclear, the discussion proposes an empirically testable framework for bridging ecologies that links emotion, sense of self, and behavior. Contemplative practices may contribute to changes in oxytocin and environmentally sustainable behavior through activation of existential, aesthetic emotions such as doubt and awe, thereby inducing changes in the practitioner’s sense of self, which they may then experience as interrelated with broader ecologies, a possibility awaiting further research. The huatou fieldwork and proposed follow-up study on the Huayan sanmei men thus shed light on the relevance of contemplative technologies from Chinese Buddhism for bridging ecologies in the existentially relational sense. Full article

In this paper, by comparing the archaeological remains of meditation caves in Kucha and Termez and by referring to Buddhist literature, we aim at gaining a better understanding of how meditation was practiced in both regions. In Kucha and Termez the arid climate shifted between extreme summer heat and extreme winter cold, making the caves ideal choices for meditation. In Kucha, various types of meditation caves have been recorded. These include small cells for seated meditation, single corridors, and corridors that intersect to form a cross or an inverted U plan. The latter type is associated with a residence and a courtyard, which show many similarities with the complexes located in the mounds south and west of the monastery of Kara Tepe. Two possible uses of the corridor-shaped caves have been proposed based on various factors, such as the distance of the caves from the surface monastery, the similarity of the type, the presence of a courtyard in front of the caves, and the existence of a cell where a person could repose. Buddhist accounts remark on the importance of mindful pacing (Skt. caṅkrama; Chi. jingxing 經行) along with sitting meditation in the daily practice of bhikṣus. According to descriptions in the vinaya, we can infer the possibility of having several types of pathways for mindful pacing, besides the most common straight path. Note also that various ancient records of Buddhist monks mention monuments associated with mindful pacing. Drawing on both architectural remains of the investigated areas and textual evidence, we suggest that the carved corridors, both single and intersecting, might have been specifically designed for mindful pacing. In the better-preserved complexes, the length of the courtyard’s sides corresponds with that of the corridors. While the courtyard could have been utilized for various activities, the similarity in size between corridors and the courtyard hints at its potential use for mindful pacing in mild weather. Furthermore, because the Kara Tepe monastery could accommodate less than fifteen monks, the presence of several meditation complexes, each consisting of four intersecting corridors and a small cell, implies that these units were intended for a monk to live in seclusion for a period. Full article

Buddhist architecture plays a crucial role in traditional Chinese architecture, representing the localized adaptation of Buddhism, a foreign religion, in China. Historically, abundant materials, including paintings, photographs, and texts, demonstrate the longstanding interest of visiting Christian missionaries in Chinese Buddhist architecture. As their understanding deepens, Buddhist architecture becomes a valuable reference for the Sinicization of Christian venues in China. Unlike the “Chinese Roof with Western walls style” or “mixed Easten and Western façade style”, Tao Fong Shan represents a “Buddhist-Christian style”, with its success rooted in the similarity of life and spatial modes between Buddhist and Christian monasteries. Using Tao Fong Shan Christian Centre as a case study, this article examines the localization construction of Christian architecture. It explores how Norwegian missionary Karl Ludvig Reichelt (1877–1952) and Danish Christian architect Johannes Prip-Møller (1889–1943) collaborated to establish a Christian center targeting Buddhists. Through an in-depth study of Prip-Møller’s field research in the 1930s, especially his analysis of Longchang Si, the article investigates how Tao Fong Shan learned from it and transformed its spatial characteristics to achieve a localized sense of space perception through site selection, layout, and spatial design. It ultimately aims to influence the beliefs of Buddhists within the local context. Full article

The Caodong School (曹洞宗) advocates the integration of Buddhism, Taoism, and Confucianism (三教會通) and interprets Chan through the I Ching (以易釋禪). During the transition from the Ming to the Qing Dynasty, there was extensive interaction and mobility between the Ming loyalists (遺民) and Chan monks. This accelerated the secularization of monks and promoted the construction of temple gardens, which were expressed and preserved through literary Chan poetry. This study explores the relationship between Buddhist concepts and garden construction through a specific case, the Changshou Monastery Garden (長壽寺花園) in Canton (now Guangzhou) during the Qing Dynasty. This study examines how the Chan master Shilian Dashan 石濂大汕 (1633–1705), who journeyed to Dang Trong (Cochinchina 廣南) to spread Buddhist teachings, shaped the design and layout of the temple garden, reflecting Buddhist ideals and Caodong principles. This study analyzes the changes in landscape at the Changshou Monastery Garden, according to “the sound of tides” (潮音) from a Buddhist perspective. It also reveals how Dashan, as both a monk and a literati, blended Chan and Chinese philosophy in making the garden. The cultural resonance of tides within religious and literati traditions furnishes novel insights and prospects for the development of garden spaces. Full article

This paper examines the construction and maintenance of Chinese Han Buddhist temples in modern China against the backdrop of societal transformation. Initially, it analyzes the profound impact of social changes since the mid-19th century on Buddhist monasteries, including political turmoil, economic development, and urbanization. Furthermore, the paper explores how temples were reconstructed and revitalized within this historical context, highlighting the monastic community’s unwavering commitment to protecting the Dharma and ensuring its enduring presence. Additionally, this paper also explores the role of charismatic monks in enhancing the sanctity of temples and the influence of Buddhist institutional frameworks on the dynamics of state and society. The study employs a multifaceted analysis to understand the complex interplay between temple construction, economic development, and the cultural heritage of Buddhism in China. Full article