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| Author |
Lopez, Donald Sewell, Jr. (著)
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| Source |
Treasures of Tibetan Art: The Collections of the Jacques Marchais Museum of Tibetan Art
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| Date | 1996.10 |
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| Pages | 19 - 30 |
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| Publisher | Oxford University Press |
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| Publisher Url |
https://corp.oup.com/
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| Location | Oxford, London, UK [牛津, 倫敦, 英國] |
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| Content type | 專題研究論文=Research Paper |
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| Language | 英文=English |
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| Keyword | Buddhism; translating; purpose; Buddhist; celibate |
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| Abstract | The influence of Buddhism on Tibet since its introduction in the seventh century has been profound, serving as a catalyst for developments in almost every facet of the Tibetan world: in art, with the development of the Tibetan painted scroll; in architecture, with the design of temples, monasteries, and stupas; in politics, with the institution of the Dalai Lama; in social structure, with a large segment of the male population becoming celibate monks; in language, with the creation of the Tibetan script for the purpose of translating Buddhist scriptures; in literature, with the composition of thousands of Buddhist texts in a vast variety of genres; and, of course, in religion. In this essay I will briefly outline the history of Buddhism in Tibet, before going on to discuss some of the fundamental doctrines of Tibetan Buddhism, doctrines reflected so vividly in the Jacques Marchais collections.It is important to understand at the outset that the majority of Tibetan Buddhist beliefs and doctrines are shared by Buddhists throughout Asia. Buddhism has both changed the cultures it has encountered and been changed by them, so that we speak of Indian Buddhism, Chinese Buddhism, Japanese Buddhism, and so on. Tibetan Buddhism is one of the major forms of Buddhism in Asia, with its influence extending far beyond the borders of Tibet, to the Kalmyk region of Russia near the Caspian Sea in the west, to Siberia in the north, to Mongolia, China, and Manchuria in the east, and to the Sherpa regions of Nepal in the south. This religious tradition is properly referred to as Tibetan Buddhism, rather than Lamaism, an anachronistic and pejorative term that mistakenly suggests that the religion of Tibet is not Buddhism. It is, therefore, perfectly acceptable to refer to the Mongols, for example, as Tibetan Buddhists, much as one might say that the Spanish are Roman Catholics.Buddhist thought, practice, and institutions were imported into Tibet beginning in the seventh century, most importantly from India. From that point, Buddhism in Tibet developed rapidly, with the early centuries marked by contacts with influential Buddhist
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| ISBN | 9780195097146; 0195097149 |
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| DOI | https://doi.org/10.1093/oso/9780195097139.003.0002 |
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| Hits | 563 |
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| Created date | 1998.04.28
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| Modified date | 2024.01.24 |
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