Search Results (54)

Focusing on the Pārijāta Tree on the summit of Mount Sumeru, the centre of Asian cosmology, this study analyses its depictions and images. These include Chinese translations of Buddhist texts, the most notable depictions in the handscrolls from the Dūn Huáng and Harvard Art Museums, its representations in Japanese classical literature and early modern Japanese illustrations of Mount Sumeru. Finally, drawing from the discussions on trees in the Buddhist texts, A Forest of Pearls from the Dharma Garden [法苑珠林, Fǎ yuàn zhū lín], the study also addresses various issues surrounding tree felling, which are relevant to the current concerns of environmental protection. I argue that the Pārijāta Tree, positioned as the heavenly king of trees, holds significance as a core figure at the centre of the cosmos. The Pārijāta Tree can be said to serve as a metaphor for the supreme state pursued by Buddhist practitioners. Furthermore, this study suggests that issues related to Asian cosmology or worldviews should be pursued as important subjects in future research on environmental literature. Full article

This study provides a comprehensive philological analysis of ten Old Uyghur manuscript fragments of the Saddharmapuṇḍarīka-sūtra (Lotus Sutra) in the Berlin Turfan Collection, while systematically examining all extant Old Uyghur Lotus Sutra manuscripts to establish a complete corpus for comparative analysis. By collating this complete corpus with Kumārajīva’s Chinese translation, this research demonstrates a typology of Old Uyghur Lotus Sutra fragments. It identifies at least two distinct translation lineages: (1) early translations (pre-10th century) exhibiting lexical and structural divergences indicative of Sogdian mediation or hybrid source traditions, and (2) late translations (11th–14th centuries) directly derived from the Chinese version, characterized by syntactic fidelity and a standardized terminology. Through comparative textual analysis, orthographic scrutiny, and terminological cross-referencing, this paper aims to reconstruct the historical trajectory of the Lotus Sutra’s transmission. In addition, it discusses some facts indicating linguistic and cultural contact between the Sogdians and the progressive alignment of Uyghur Buddhist texts with Chinese Buddhist traditions. Full article

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

The publication of the Puhui Canon began in 1943, was interrupted in 1955, and was ultimately completed in 1998, spanning three significant historical periods: the Chinese War of Resistance Against Japan, the Chinese Civil War (1945–1949), and the early years of the People’s Republic of China. Its production was shaped by nationalism, Asian Buddhist interactions, warfare, and diplomacy. As the first Chinese Buddhist canon to incorporate Pāli texts, it reflects the legacy of Sino-Sri Lankan Buddhist exchanges since the late Qing dynasty. The Puhui Canon exemplifies a Pan-Asian vision, seeking to bridge Northern (Mahāyāna) and Southern (Theravāda) Buddhist traditions across Asia. Full article

This study offers a comparative analysis of preparatory practices in Buddhist meditation, focusing on the Tiantai tradition of medieval China and the Nyingma tradition of tenth-century Tibet. Challenging the view of meditation as solely a mental experience, it highlights the critical role of the body in shaping contemplative training. Drawing on recent Buddhist studies and cultural embodiment theory, the paper argues that preparatory practices are essential stages of psychophysical transformation, not just preliminary steps. The study explores early Chinese Tiantai texts, particularly Zhiyi’s meditation manuals, which present twenty-five preparatory practices involving posture, diet, breath control, and ethical restraint. In parallel, the paper examines Nupchen Sangye Yeshe’s bSam gtan mig sgron from the Tibetan Nyingma tradition, highlighting its emphasis on physical integrity, ritual purity, four supportive conditions, and environmental harmony. While Tiantai sources provide a structured methodology, Nyingma practices integrate these elements within broader tantric and visionary frameworks. The paper concludes that these practices are not only supportive of meditation, but also performative enactments of Buddhist cosmology and ethics, positioning the body as central to meditation’s transformative potential. Full article

This article examines four block-printed Mahāpratisarā dhāraṇī amulets from late Tang to early Song China, highlighting how Sanskrit-script texts circulated in everyday religious life. Through a philological and visual analysis, it reveals a decentralised dhāraṇī culture shaped by variant bījākṣara (seed syllable) arrangements, divergent textual recensions, and diverse ritual uses—from burial and temple consecration to daily wear and cave enshrinement. Rather than static texts, these amulets reflect dynamic interactions among sacred sound, material form, and vernacular Buddhist practice, offering rare insight into non-canonical transmission and popular engagement with Indic scripture. Full article

“Illness itself is emptiness”, says Vīmalakīrti, in a statement that appears to reflect on the nature of sickness and disease. However, Vimalakīrti’s approach of non-duality may not satisfy the rising interest in Buddhist medicine, for which philosophical ideas of emptiness seem too far removed from practical interventions with real people’s pain. Nevertheless, there may be more in Vimalakīrti’s ideas than mere sophistry, and the vision he expresses can connect to realistic practices of healing. In this article, I pursue one potent formulaic passage that appears in a number of early discourses preserved in Pāli (but not in Chinese), in order to examine some of the earlier antecedents of the idea that illness is a mental construction, and that the mind can contribute to recovery. The early discourses provide a more sober definition of the position expressed by Vimalakīrti, by showing how a variety of practitioners let go of their illness, through a change in attitude that was informed by Buddhist insight. With this these texts highlight an understanding regarding the powers of the mind over matter, which traces physical events to their mental apprehension. Not only monks, but also householders, can heal through letting go of the the inner causes that contribute to the disease. While such an understanding need not be generalized as a comprehensive statement on Buddhist medicine, it helps us understand the views and cogency of Buddhist doctrine in this context. Full article

The dialogue between Christianity and Buddhism began during the Tang dynasty (618–907) when East Syrian Christian missionaries from Persia arrived in China in 635. At this time, Buddhism was prospering under the Tang Empire, and the “Church of the East” was established, known as the “Brilliant (or Radiant) Teaching” (Jingjiao 景教). Historical records and archaeological evidence indicate that the Jingjiao church employed the method of “matching concepts” (geyi 格義). This methodology, initially utilized in the early stages of Buddhism’s dissemination from India and Central Asia to China for the translation of Buddhist texts, was similarly applied to the translation of Christian texts and concepts. These translation efforts and dissemination activities represent the earliest documented encounters between Christianity and Buddhism in premodern times. Furthermore, recent archaeological discoveries reveal that the dialogue between the two religions in China transpired through textual and visual representations (iconography) in the form of “borrowing pictures”. This study investigates these interactions across disciplines, exploring the evidence of early cultural exchange between Buddhism and Christianity while reviewing the motivations behind the missionaries’ translation and dissemination activities. It addresses pivotal questions regarding these early dialogues by examining the proselytization strategies employed and analyzing the reasons why imperial authorities sanctioned Christian activities and facilitated their propagation during the Tang dynasty. Full article

Scholarship in Buddhist Studies, particularly among philologists and philosophers, often overlooks cosmology, karma, and rebirth. This neglect is a legacy of a deep and long-standing anti-metaphysical spirit that pervades the empirical and philosophical frameworks employed in the discipline. This study engages in a philological close reading of four manuscripts of an unedited and untranslated Pali commentary on the Cha-gati-dīpanī “Light on the Six Realms”, a work on karma and rebirth composed possibly in Pagan, Myanmar, in the early second millennium. This text is particularly significant as one of the oldest Pali works from the region, drawing on now-lost Sanskrit (or possibly Prakrit) sources and offering unique insights into broader Buddhist debates, such as the ontological status of hell guardians. I examine the text’s depiction of the hell and animal realms and reassess some of our scholarly paradigms that often frame the kind of ideas the commentary presents as irrational, figurative, or “folk”. Ultimately, this study calls for greater attention to such works and their perspectival horizons to enrich our understanding of the intellectual life of medieval Buddhism beyond the constraints of modern empirical and philosophical assumptions. Full article

The illustrated books of Kōriki Enkōan (1756–1831), a samurai and amateur illustrator from Owari domain, offer a unique window into the culture of spectacle and display that flourished in late Edo-period Japan. Included in his corpus are several manuscripts that document kaichō, public exhibitions of sacred icons and temple treasures hosted by Buddhist temples and other venues. While most studies of kaichō emphasize their popularity in the capital of Edo, this article focuses on Enkōan’s illustrated manuscript of an exhibition of the famous Seiryōji Shaka that was held in Nagoya in 1819. Situating the event and its visual documentation within the statue’s legendary history as a traveling icon, the study explores how Enkōan’s careful manipulation of text and image created an immersive reading experience that allowed its readers a kind of virtual access to the exhibition. Considering the author’s position within the contemporary social hierarchy, it also addresses the role that samurai values may have played in shaping the representation of kaichō and illuminates its intersections with urban spectacle and emerging exhibition practices in early modern Japan. Full article

Pratītyasamutpāda, the doctrine of dependent origination, has a long history in Old Uyghur Buddhism. It was first articulated in the Early Old Uyghur Buddhist texts and is evident in the terminology of Maitrisimit and the Daśakarmapathāvadāna-mālā. The dependent origination is systematically illustrated in at least three Pratītyasamutpāda texts, one text with Brāhmī elements, and the other two in Dunhuang and Turfan prints. The latter two are discussed in detail in this paper. The Dunhuang print provides the most comprehensive demonstration of the Old Uyghur understanding of dependent origination. The structure of the text is largely consistent with the corresponding passages in the Abhidharmamahāvibhāṣaśāstra and other Abhidharma texts. The text offers a more comprehensive account than the Chinese text. The Turfan prints, which consist of four fragments, are derived from two distinct prints. Print U 4170 is an Abhidharma text, and it has parallels in the Abhidharmakośabhāṣya. It seems plausible to suggest that the print bearing the abbreviated titles Pratyitasamutpad in Old Uyghur and Buladi 布剌帝 in Chinese may have been translated from a Chinese text sharing the same or a similar Chinese name. However, as with the Dunhuang print, the Turfan prints may have been produced by the Old Uyghurs from some Abhidharma texts. The Dunhuang print and the Tufan prints are unique within the corpus of known Old Uyghur prints. These texts represent the first known printed examples of the Abhidharma tradition. Moreover, the illustration employed in the Dunhuang print is not known in other printed texts discovered in Dunhuang and Turfan, representing the first instance of such an illustration in printed form. Full article

In early 20th-century Korea, Buddhist magazines emerged as vital extra-canonical sources, offering a modern platform that complemented traditional Buddhist texts. These publications navigated the complexities between succeeding Buddhist tradition and embracing modernity, addressing the historical challenges of the 19th century while also contributing to the preservation of national sovereignty and the formation of a modern Korean Buddhist identity. Serving as a forum for scholarly works on Buddhist translation, doctrine, and history, as well as literature, education, and propagation, these magazines became central to both intellectual and spiritual discourse. Of the more than 30 periodicals published during the Japanese occupation, Bulgyo stood out as the longest-running and most influential magazine, with its complete archive preserved. Bulgyo brought together various members of the Buddhist community as both contributors and readers, broadening the scope of Buddhism to include a diverse range of topics such as academia, literature, art, women, and children. This article explores the role and significance of Korean Buddhist magazines during the Japanese colonial period, with a particular focus on Bulgyo, and examines how the publication helped shape Buddhist modernity within Korea’s complex political and religious landscape. Full article

This paper explores the savior narratives of the Messiah in early Judaism and Maitreya in Buddhism focusing on the structural and thematic similarities between the two savior figures. Through an analysis of the Hebrew Bible, Talmud, and Buddhist texts such as Ārya Maitreya-Vyākaranam (The Prophecy of the Superior Maitreya) and Anāgata-vaṃsa (The History of the Future), the study examines four key elements of these narratives: the bestowal of the savior’s divine identity, the tribulations of the end times, the fulfillment of the savior’s mission and the role of “virtuous individuals” in redemption. The research highlights how both saviors are portrayed as future redeemers tasked with guiding humanity to redemption, while also emphasizing the moral requirements for believers in both religions. Specifically, the analysis reveals a “dual-redemption paradigm”, wherein both the savior’s mission and the moral actions of followers are essential to achieving redemption. The study also examines the balance between the divine and secular aspects within the narrative structure, illustrating how historical figures have manipulated these narratives for political and social gains. This research aims to deepen the understanding of savior traditions in Judaism and Buddhism, foster inter-religious dialogue, and contribute to comparative religious philosophy. Full article

In the early Buddhist discourses, distressing experiences like fear and disgust are evaluated in contradictory modes. These upsetting emotions are considered both a detriment and an advantage for those seeking liberation from suffering. This ambivalence is reflective of the classical Buddhist conception of distress. The earliest scholastic Buddhist texts (i.e., Abhidharma sources) have sought to resolve the ambivalence surrounding this conception. The Abhidharma texts thus explain precisely how, when, where and for whom distress can prove favorable. By tracing this intellectual endeavor, I examine in this article the systematic and philosophical treatments of distress (saṃvega) in early Buddhist scholasticism. I outline the reasons for considering the experience of distress to be beneficial, unveiling the religious framework within which distress is rendered positive and even essential. My central claim is that early Abhidharma sources conceive of distress as a potential source of energy that facilitates one’s progress on the religious path and determines how rapidly one can understand the truth. Full article

The Shisong lü 十誦律, translated in the early 5th century, remains the only complete version of this Buddhist Vinaya text preserved to date and represents the first Vinaya text translated into Chinese. This Vinaya text introduced standardized terminology that significantly influenced subsequent translations of Vinaya texts and profoundly impacted Chinese Buddhism during the Six Dynasties period. Due to its complex translation history, the text is bifurcated into two lineages: the Northern lineage, featuring an initial 58-scroll version (without a preface), and the Southern lineage, with an expanded 61-scroll version (including a preface). This study examines the two oldest extant manuscripts of the Lüxu 律序 (Preface to the Shisong lü) from the Southern lineage—one from the Dunhuang collection currently preserved in Japan and the other from the Nara Japan. Through intensive comparisons with woodblock editions, these manuscripts from Dunhuang, and ancient Japanese manuscript Buddhist canons, this study not only traces the textual evolution of the Southern lineage of the Shisong lü from the 6th to the 13th centuries but also offers new insights into both the historical development and the relationship between these two lineages of the text. Methodologically, this paper provides inspiration for textual criticism of the Vinaya in particular and Buddhist studies in general. Full article