The practice of prajnaparamita(gcod in Tibetan)plays a unique role in the process of sinicization of Buddhism.The origin of prajnaparamita reflects the adaptation of the Buddhism in Tibetan in accordance with the circ...The practice of prajnaparamita(gcod in Tibetan)plays a unique role in the process of sinicization of Buddhism.The origin of prajnaparamita reflects the adaptation of the Buddhism in Tibetan in accordance with the circumstances in Tibet.This article,based on the academic research on the birthplace,the dates of birth and death,the parents,and the children,believes that her husband Thoipa Bare(thod pa vbav re in Tibetan)and relatives are native Tibetans,the Buddhist text entitled mahamudra the Object to Cut(nang chos phyag rgya chen mob dud kyi gcod yul in Tibetan)is an authentic Tibetan work.展开更多
A history of the formation of the first Buddhist Sangha in Japan in VI c. A.D. could serve as an example of the unique history of interaction between Buddhism and Japanese autochthonous religion Shinto. The first Budd...A history of the formation of the first Buddhist Sangha in Japan in VI c. A.D. could serve as an example of the unique history of interaction between Buddhism and Japanese autochthonous religion Shinto. The first Buddhist Sangha in Japan, at the same time was also a female Buddhist community of nuns in this country. It could be assumed that the choice of the women, designed to embody the Dharma in Japan, was not accidental and was driven by the perception of the Buddha image at the time of its introduction in Japan in VI century, especially to compare with the hagiographies of Tibetan yoginis （Machig LabdrSn, Yeshe Tsogyal） and Chinese nuns （＂Bikuni Zhuan＂） of V-VII cc. With a number of similarities （persecutions of the anti-Buddhists, desire to receive a full knowledge of Dharma）, the information of the first Japanese nuns still differ considerably from the hagiographies of yoginis and Chinese Buddhist nuns. The activity of first Japanese nuns, consisted in the worship of the statue of the Buddha, rather remind the shamanistic responsibilities of the Shinto priestesses, who were the intermediates between people and gods. This is reflected in the early Japanese description of Buddhist monks and nuns in Nihon ShOki, Gangoji Garan Engi and Nihon ryOiM as the Shamanistic priests and guardians of the Buddha-imase with a special magical status, rather than the preachers of Dharma, in comparison with the Tibetan and Chinese sources.展开更多
文摘The practice of prajnaparamita(gcod in Tibetan)plays a unique role in the process of sinicization of Buddhism.The origin of prajnaparamita reflects the adaptation of the Buddhism in Tibetan in accordance with the circumstances in Tibet.This article,based on the academic research on the birthplace,the dates of birth and death,the parents,and the children,believes that her husband Thoipa Bare(thod pa vbav re in Tibetan)and relatives are native Tibetans,the Buddhist text entitled mahamudra the Object to Cut(nang chos phyag rgya chen mob dud kyi gcod yul in Tibetan)is an authentic Tibetan work.
文摘A history of the formation of the first Buddhist Sangha in Japan in VI c. A.D. could serve as an example of the unique history of interaction between Buddhism and Japanese autochthonous religion Shinto. The first Buddhist Sangha in Japan, at the same time was also a female Buddhist community of nuns in this country. It could be assumed that the choice of the women, designed to embody the Dharma in Japan, was not accidental and was driven by the perception of the Buddha image at the time of its introduction in Japan in VI century, especially to compare with the hagiographies of Tibetan yoginis （Machig LabdrSn, Yeshe Tsogyal） and Chinese nuns （＂Bikuni Zhuan＂） of V-VII cc. With a number of similarities （persecutions of the anti-Buddhists, desire to receive a full knowledge of Dharma）, the information of the first Japanese nuns still differ considerably from the hagiographies of yoginis and Chinese Buddhist nuns. The activity of first Japanese nuns, consisted in the worship of the statue of the Buddha, rather remind the shamanistic responsibilities of the Shinto priestesses, who were the intermediates between people and gods. This is reflected in the early Japanese description of Buddhist monks and nuns in Nihon ShOki, Gangoji Garan Engi and Nihon ryOiM as the Shamanistic priests and guardians of the Buddha-imase with a special magical status, rather than the preachers of Dharma, in comparison with the Tibetan and Chinese sources.
