Search Results (68)

Used to mark devotion to the main propagators of Jainism, namely the Jina (arhat), the Liberated Souls (siddha), the Teachers (ācārya), the spiritual Guides (guru), the Preceptors (upādhyāya), and the monks (muṇi), the formula of homage to the five supreme entities (pañcanamaskāra) underwent a significant development in the medieval period where it became a mantra protecting against all evils and violence and symbolising Jainism in its entirety and its respect for life in all its forms amidst the various Indian religions. In the present paper, I intend to investigate how the formula was used in largely unknown romance poems composed in the Prakrit language by Jaina scholar monks in medieval North India between the 8th and 12th centuries. Particular attention will be paid to how the writer monks used the formula of homage in the narrative to avoid the use of violence. The analysis will also focus on the development of the formula in the hymns of praise of the romance poems and study its significance in the context of the spread of Jainism at the turn of the first millennium, a period that led to the advent of King Kumārapāla, who has remained famous in history not only for the imposing monuments he left behind, but also for his conversion to Jainism and his governance according to principles of non-violence. Full article

By examining the variants in the Dunhuang manuscripts and carving versions of the Guanding version of the Bhaiṣajyaguru Buddha Sutra (Guanding Bachuguozui Shengsidedu Jing, 灌頂拔除過罪生死得度經, Chapter 12 of Sutra on Abhiṣeka (Guanding Jing 灌頂經), we can categorize it into five different editions based on the names of the eight bodhisattvas and the Bhaiṣajyaguru Buddha Mantra: (1) without the names of the eight bodhisattvas and the mantra, (2) with the names from the earlier translation, but without the mantra, (3) with the names from the later translation, but without the mantra, (4) with the names from the earlier translation and with the mantra, and (5) with the names from the later translation and with the mantra. These editions reflect the diachronic evolution of the Guanding version of the Bhaiṣajyaguru Buddha Sutra. The names of the eight bodhisattvas in the earlier translation first appeared in The Eight Lucky Mystical Mantra Sutra (Bajixiang Shenzhou Jing, 八吉祥神咒經), translated by Zhiqian (支謙, dates unknown) during the Three Kingdoms period. These bodhisattvas were atypical, including laymen and heavenly kings, rather than conventional enlightened figures. In contrast, the names from the later translation include well-known figures such as Avalokitesvara and Maitreya, selected by the compilers of the Guanding version. Notably, there is no direct connection between the earlier and later translations of the eight bodhisattvas’ names. Regarding the Bhaiṣajyaguru Buddha Mantra, the Guanding version is the earliest known version, which has undergone three expansions. The names of the Buddha, including tathāgatāya (多他伽多耶), bhagavate (薄伽筏帝), arhate (阿囉𠿒帝), and saṃyaksaṃbuddhāya (三藐三勃陀也), were subsequently added to the final edition by Yijing (義浄, 635–713). Full article

Photographs of the recto side of the manuscript fragment B121:38 in Old Uighur, which was excavated from the northern section of the Dūnhuáng Mògāo Caves, were published in the second volume of The Northern Grottoes of Mògāo Caves. Because the verso side, which contains essential information, remains unpublished—despite the publication of the recto—the manuscript’s typology cannot be fully comprehended, and it has consequently not garnered substantial scholarly attention. Through site investigation, transcription, English translation, detailed annotation, and comparative analysis with parallel Tibetan texts, B121:38 is confirmed to be a balividhi fragment of Tantric Buddhist literature. This fragment comprises three parts: praise for the five ḍākas, a transference of merits, and a mantra. The findings provide compelling evidence of the prominence of Tibetan Tantrism among Old Uighurs. Full article

Among the most prominent Hindu festivals is the Rath Yatra, or Festival of Chariots, which is celebrated by parading three brightly decorated chariots containing statues of the deities Jagganath, Subhadra, and Balaram through the streets of a city on brilliantly decorated chariots. Rath Yatra is celebrated throughout India and increasingly throughout the world through such efforts as the Festival of India sponsored by the International Society of Krishna Consciousness (ISKCON), which stops in several prominent locations throughout North America. Within Krishna Consciousness, temple worship is an aesthetically vivid sensory experience in which the various art forms—music, dance, theater, and the visual arts—serve to attach the devotee’s senses to the Divine through worship practices, including darshan—the exchange of gazes, kirtan—the singing of sacred mantras, and lila—the re-creation of the pastimes of divine characters. The festival experience—and the Festival of Chariots in particular—can serve to bring the practices typically associated with temple worship to the public. This article draws on several Rath Yatra events, giving special attention to the annual Rath Yatra parade held in New York City, where devotees parade their deities down Manhattan’s Fifth Avenue, and that held in Los Angeles on Venice Beach. These prominent American Rath Yatras serve as a study of the spiritual necessity of beauty and the spiritual necessity of joy, which are both addressed by the festival experience, as music and vivid visual imagery serve to transform urban space into sacred space by allowing bypassers as well as devotees to come into sensory contact with sacred imagery and sacred sound. Full article

Companies around the world are facing global challenges, such as internationally interwoven crisis situations and conflicts, climate change, the effects of the COVID-19 pandemic, and technological disruptions. While the UN has developed a global agenda (namely, the SDGs) to drive sustainability, at a political and economic level, global players seem to have a rather heterogeneous understanding of the situation. How can companies successfully adapt to the resulting turbulent market environments? Design Thinking, a method for finding answers to complex and wicked problems, is experiencing a renaissance wherein it is being used not only as a tool for product innovation but also for organizational and strategic transformation. By incorporating the principles of Industry 5.0 into company visions and integrating Design Thinking and ecodesign at the level product innovation, Design Thinking can help strengthen the adaptability of companies and create sustainable innovations in these VUCA environments. However, the factors that are necessary to realize the full potential of Design Thinking for sustainable business transformation remain unclear in science. This paper presents a case study that shares key factors, including a company DNA that consists of a targeted orchestration of diversity and the company’s Love–Trust–Do mantra that, in combination, work transnationally in the company organization and can utilize the full potential of Design Thinking to foster sustainable innovation and thus strengthen the company’s resiliency in times of VUCA. Full article

Since 2006, the Australian Aboriginal and Torres Strait Islander Health Performance Framework (HPF) reports have provided information about Indigenous Australians’ health outcomes. The HPF was designed, in consultation with Indigenous stakeholder groups, to promote accountability and inform policy and research. This paper explores bridging the HPF as a theoretical construct and the publicly available data provided against its measures. A whole-of-framework, whole-of-system monitoring perspective was taken to summarise 289 eligible indicators at the state/territory level, organised by the HPF’s tier and group hierarchy. Data accompanying the 2017 and 2020 reports were used to compute improvement over time. Unit change and confidence indicators were developed to create an abstract but interpretable improvement score suitable for aggregation and visualisation at scale. The result is an exploratory methodology that summarises changes over time. An example dashboard visualisation is presented. The use of secondary data inevitably invites acknowledgments of what analysis cannot say, owing to methods of collection, sampling bias, or unobserved variables and the standard mantra regarding correlation not being causation (though no attempt has been made here to infer relationships between indicators, groups, or tiers). The analysis presented questions the utility of the HPF to inform healthcare reform. Full article

Music has played a central role in Indian religious experience for millennia. The origins of Indian music include the recitation of the sacred syllable OM and Sanskrit Mantras in ancient Vedic fire sacrifices. The notion of Sound Absolute, first in the Upanishads as Śabda-Brahman and later as Nāda-Brahman, formed the theological background for music, Sangīta, designed as a vehicle of liberation founded upon the worship of Hindu deities expressed in rāgas, or specific melodic formulas. Nearly all genres of music in India, classical or devotional, share this theoretical and practical understanding, extending to other Indic religions like Buddhism, Jainism, and Sikhism. What is less documented is how rāga music has been adopted by non-Indic communities in South Asia: Judaism (Bene Israel), Christianity (Catholic), and Islam (Chishti Sufi). After briefly outlining the relation between religion and the arts, the Indian aesthetics of Rasa, and the basic notions of sacred sound and music in Hinduism, this essay reveals the presence of rāga music, specifically the structure or melodic pattern of the morning rāga known as Bhairava, in compositions praising the divinity of each non-Indic tradition: Adonai, Jesus, and Allah. As similar tone patterns appear in the religious experiences of these communities, they reveal the phenomenon of “shared religious soundscapes” relevant to the comparative study of religion and music, or Musicology of Religion. Full article

I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate mantra in the Heart Sūtra. I argue for a complex genesis story where the transference of the nāga-taming function and aquatic setting from the rainmaking spell in the Great Cloud Sūtra to the Heart Sūtra Mantra, coupled with its exegetical tradition emphasizing the soteriological metaphor of crossing, created an independent cult of the Jiedi Mantra. In battling chthonic snake spirits demanding virgin sacrifice in Sichuan, a regional variation of a cosmopolitan alchemical theme, the mantra was personified into a god associated with water and warfare. The exorcistic function of the mantra was the motor behind its apotheosis in Middle-period China. While he was elevated from a mere spirit to a vidyārāja (“wisdom king”) in tantric Buddhism, his cult was also disseminated in the Song, witnessing him provide broad deliverance in diverse areas such as industry, agriculture, infrastructure, military, and civil service. In late imperial China, he further imprinted himself on sacred geography, became a special class of warrior god, made inroads into Daoism and local religion, and proliferated in vernacular fiction and drama. An exotic Indian god was born on Chinese soil. Full article

Recently, deep learning techniques have been used for low-dose CT (LDCT) reconstruction to reduce the radiation risk for patients. Despite the improvement in performance, the network models used for LDCT reconstruction are becoming increasingly complex and computationally expensive under the mantra of “deeper is better”. However, in clinical settings, lightweight models with a low computational cost and short reconstruction times are more popular. For this reason, this paper proposes a computationally efficient CNN model with a simple structure for sparse-view LDCT reconstruction. Inspired by super-resolution networks for natural images, the proposed model interpolates projection data directly in the sinogram domain with a fully convolutional neural network that consists of only four convolution layers. The proposed model can be used directly for sparse-view CT reconstruction by concatenating the classic filtered back-projection (FBP) module, or it can be incorporated into existing dual-domain reconstruction frameworks as a generic sinogram domain module. The proposed model is validated on both the 2016 NIH-AAPM-Mayo Clinic LDCT Grand Challenge dataset and The Lung Image Database Consortium dataset. It is shown that despite the computational simplicity of the proposed model, its reconstruction performance at lower sparsity levels (1/2 and 1/4 radiation dose) is comparable to that of the sophisticated baseline models and shows some advantages at higher sparsity levels (1/8 and 1/15 radiation dose). Compared to existing sinogram domain baseline models, the proposed model is computationally efficient and easy to train on small training datasets, and is thus well suited for clinical real-time reconstruction tasks. Full article

A mantra often repeated in the introductory material to psychometrics and Item Response Theory (IRT) is that a Rasch model is a probabilistic version of a Guttman scale. The idea comes from the observation that a sigmoidal item response function provides a probabilistic version of the characteristic function that models an item response in the Guttman scale. It appears, however, more difficult to reconcile the assumption of local independence, which traditionally accompanies the Rasch model, with the item dependence existing in a Guttman scale. In recent work, an alternative probabilistic version of a Guttman scale was proposed, combining Knowledge Space Theory (KST) with IRT modeling, here referred to as KST-IRT. The present work has, therefore, a two-fold aim. Firstly, the estimation of the parameters involved in KST-IRT models is discussed. More in detail, two estimation methods based on the Expectation Maximization (EM) procedure are suggested, i.e., Marginal Maximum Likelihood (MML) and Gibbs sampling, and are compared on the basis of simulation studies. Secondly, for a Guttman scale, the estimates of the KST-IRT models are compared with those of the traditional combination of the Rasch model plus local independence under the interchange of the data generation processes. Results show that the KST-IRT approach might be more effective in capturing local dependence as it appears to be more robust under misspecification of the data generation process, but it comes with the price of an increased number of parameters. Full article

This study aims to investigate the ritual of a peculiar scripture entitled Chinshō yasha-hō 鎮將夜叉法 (Ch. Zhenjiang yecha fa. “Tantric Ritual of Chinshō Yakṣa”). The Japanese deity Chinshō Yakṣa is a Tendai variation of Vaiśravaṇa (Ch. Pishamen/Jp. Bishamon 毘沙門), a heavenly king who vowed to protect Buddhism. The ritual of Chinshō Yakṣa is a major ritual in Tendai Esotericism. It has been traditionally accepted that this scripture was transmitted from China. Modern scholarship, however, suspects that this ritual is Saichō’s 最澄 (767–822) invention. This study examines the contents and characters involved in this ritual manual by comparing other ritual manuals of Vaiśravaṇa. In analysing its liturgical aspect, as well as its textual relationship with other ritual manuals, this paper illustrates how the Chinshō yasha-hō deviates from the other ritual manuals and evaluates the possible sources or origins regarding the formation of this ritual. Similar mudrās and mantras that appear in both the Chinshō yasha-hō and other texts were identified, implying that the Chinshō yasha-hō might have drawn from multiple sources. Moreover, judging from its similarity with Chinese Tiantai ritual manuals and other texts that were forged in the Tang dynasty, it is possible that Tang China and Japan saw a period of active ritual invention. Full article

The Thai forest tradition, or Thai northeastern forest tradition, which originated from King Lama IV’s religious revolution, is one of the most important meditation practice traditions in Thailand. This tradition aims to achieve final liberation through strict meditation practice. The unique meditation technique they promote is the recitation of the mantra “Buddho”. They practice the recitation of “Buddho” together with an awareness of breathing in and out. This meditation technique seems similar to the technique of Nian-fo (recitation of Buddha’s name) in the Chinese pure land school; however, this article points out that these two techniques are quite different in not only their scriptural bases but also their methods practice and the results they bring. Full article

Buddhist culture places a high priority on the eyes. The restoration of light through the treatment of eye conditions represents the dispelling of the illusion of the transmigratory worlds and the attainment of enlightenment. The treatment of eye disorders was a difficult medical issue that involved numerous prescriptions, procedures, and mantras in the Tang Dynasty medicine. It was not simply a metaphor for wisdom. The narrative of Bai Juyi’s 白居易 (772–846) fighting against eye diseases highlights the value of the golden scalpel technique (jinbi shu 金篦術) and medical texts attributed to Ngârjuna Bodhisattva (Longshu 龍樹), which profoundly affected Chinese medicine on treating the eyes throughout the Tang Dynasty. Furthermore, the tale of Li Shangyin’s 李商隱 (813–858) eyes being treated by Zhixuan 知玄 can only be fully explored within the context of the Esoteric Buddhism, where mandalas, prescriptions, rituals, and dhāraṇīs are frequently used in conjunction with eye care. The case of Qin Minghe 秦鳴鶴, however, suggests that ophthalmology practiced by Buddhists may become more popular as a result of religious competition. Full article

This paper examines the utilization of the mantra of light and its associated maṇḍala practices by Wang Hongyuan 王弘願 (1876–1937), a Chinese Buddhist during the Republican Period, and his adherents, which has not yet been noticed by previous scholars. With the import of esoteric Buddhist doctrines and practices from Japan, the mantra of light, which was a rarely used mantra in pre-modern China, gained renewed significance. This led to the widespread adoption of the ritual practices of this mantra by Wang Hongyuan and his surrounding Buddhist groups in early modern China. The rituals of this mantra were used as a supplement or substitute for near-death Pure Land practices. This paper presents Pure Land Buddhist practices intertwined with esoteric Buddhist elements or “esoteric” approaches to Pure Land rebirth in modern Chinese Buddhism which have been overlooked by previous scholars. Full article

This paper is a continuation of an earlier study published by the current author dedicated to the virtually unexplored tantric Buddhist scholar of the phyi dar period, *Jñānākara (11th century), through the textual analysis of his masterpiece, the Introduction to the [Path of] Mantra (Skt. *Mantrāvatāra), now available only in the Tibetan translation as Gsang sngags ‘jug pa. In the previous paper, I have discussed the broader historical framework of the eleventh-century Indo-Tibetan world and *Jñānākara’s role in establishing, what I called, the “orthodoxy of tantric practice”. I have also provided a critical edition of the root text, the *Mantrāvatāra, accompanied by an English translation. While the previous study focused mainly on the debatable and highly controversial issue of tantric sexual initiations adopted by the monastics and hermeneutical tools employed by *Jñānākara to refute the literal interpretation of tantric scriptures, the current paper will concentrate on the exposition of tantric practice understood as the accumulation of causes and conditions (hetu-pratyaya) leading to the status of the siddha. This paper will trace tantric and non-tantric elements in *Jñānākara’s construction of the Buddhist siddha that integrated the kāya doctrine of the Yogācāra. My analysis will be based on *Jñānākara’s auto-commentary to his root text, the Commentary to the Introduction to the [Path of] Mantra (Skt. *Mantrāvatāravṛtti, Tib. Gsang sngags ‘jug pa ‘grel pa) which has not received any scholarly attention so far. Special attention will be paid to the intertextual dimension of his discourse that integrates the Mahāyāna models of the bodhisattva path. Full article