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Books > Religion & Spirituality > Non-Christian religions > Religions of Indic & Oriental origin > Buddhism > General
In this thesis the author firstly investigates various terms
related to tathagatagarbha in the Srimalasutra. Secondly he focuses
on the languages features of its Sanskrit fragments in the Schoyen
Collection. It turns out that none of their noticeable language
features can ultimately suggest the school-affiliation of the
Srimalasutra. Thirdly he analyzes its paleographical features.
Besides, the author conducts an initial study of textual history
the Srimalasutra, and discusses the older recension(s) of the
Srimalasutra based on the Sanskrit morphology, criteria of lectio
difficilior and lectio facilior, ascertainment of later contents in
the course of transmission, and the development of Buddhist
doctrine. Finally he provides a careful textual collation, and
makes an annotated translation.
The Sixteenth Karmapa, Rangjung Rigpe Dorje, was the first Tibetan
Buddhist leader to make extensive teaching tours to the West. His
three tours to Europe and North America from 1974 to 1980 led to
the global expansion of Tibetan Buddhist schools. This book
presents the most in-depth analysis of the Karmapa's contribution
to the preservation and transmission of Tibetan Buddhism in exile.
It is the first study to combine Tibetan life-writing and
biographical materials in English with a thorough examination of
the transformation of Tibetan Buddhism in the modern era of
globalization. Drawing on a wide range of data from written
accounts, collections of photographs, recordings of interviews, and
documentaries, the author discusses the life and activity of the
Karmapa through the lens of cross-cultural interaction between
Buddhism and the West with a particular focus on Asian agency. The
study shows that the Karmapa's transmission strategies emphasized
continuity with tradition with some openness for adaptation. His
traditionalist approach and his success on the global scale
challenge the popular assumption that the transmission of Buddhism
is primarily a matter of Westernization, which, in turn, calls for
a broader view that recognizes its complex and dynamic nature.
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