{"title":"唐古特佛教和Bodhicittotpādasamādānavidhi","authors":"K. Solonin, Haoyue Xie","doi":"10.1080/23729988.2021.1941623","DOIUrl":null,"url":null,"abstract":"ABSTRACT The paper introduces part of the Tangut textual corpus, associated with the Bodhicaryāvatāra and the ritual composition by Jitāri, Bodhicittotpādasamādānavidhi. We conclude that in Xixia (1038–1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the Bodhicittotpādasamādānavidhi appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":"7 1","pages":"267 - 278"},"PeriodicalIF":0.3000,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Tangut Buddhism and the Bodhicittotpādasamādānavidhi\",\"authors\":\"K. Solonin, Haoyue Xie\",\"doi\":\"10.1080/23729988.2021.1941623\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ABSTRACT The paper introduces part of the Tangut textual corpus, associated with the Bodhicaryāvatāra and the ritual composition by Jitāri, Bodhicittotpādasamādānavidhi. We conclude that in Xixia (1038–1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the Bodhicittotpādasamādānavidhi appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.\",\"PeriodicalId\":36684,\"journal\":{\"name\":\"Studies in Chinese Religions\",\"volume\":\"7 1\",\"pages\":\"267 - 278\"},\"PeriodicalIF\":0.3000,\"publicationDate\":\"2021-07-03\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Studies in Chinese Religions\",\"FirstCategoryId\":\"1095\",\"ListUrlMain\":\"https://doi.org/10.1080/23729988.2021.1941623\",\"RegionNum\":3,\"RegionCategory\":\"哲学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"ASIAN STUDIES\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Studies in Chinese Religions","FirstCategoryId":"1095","ListUrlMain":"https://doi.org/10.1080/23729988.2021.1941623","RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"ASIAN STUDIES","Score":null,"Total":0}
Tangut Buddhism and the Bodhicittotpādasamādānavidhi
ABSTRACT The paper introduces part of the Tangut textual corpus, associated with the Bodhicaryāvatāra and the ritual composition by Jitāri, Bodhicittotpādasamādānavidhi. We conclude that in Xixia (1038–1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the Bodhicittotpādasamādānavidhi appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.
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