Doktrína a politika lhaské debaty: obraz samjáské tradice v kronice Baže
Public debates of religious specialists could be used as a study example of relations between dogmatic and political aspects of religions. However, as the nature of scriptural sources is socio-economic, the interactions must be primarily studied not on the religious debates per se, but rather on int...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Czech |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Masarykova Univ.
2012
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| In: |
Sacra
Year: 2012, Volume: 10, Issue: 1, Pages: 5-32 |
| Further subjects: | B
dBa' bzhed
B škola postupného vstupu B politika B Samjá B lhaská debata B samjáská tradice B Tibet B che-šang Mahájána B buddhismus B Kamalašíla B škola okamžikového vstupu B tibetský buddhismus B doktrína B Dunwu dasheng zhengli jue |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 245 | 1 | 0 | |a Doktrína a politika lhaské debaty: obraz samjáské tradice v kronice Baže |
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| 520 | |a Public debates of religious specialists could be used as a study example of relations between dogmatic and political aspects of religions. However, as the nature of scriptural sources is socio-economic, the interactions must be primarily studied not on the religious debates per se, but rather on interpretation of such events in historie and dogmatic sources. The aim of the present work is to demonstrate this thesis on the case of Lhasa debate, which took place in the 8th century Tibet and which has left enduring traces in the Tibetan religious consciousness. Based on methodological principles derived from Luther H. Martin's essay History, Historiography and Christian Origins (2000: 69-89) and analysis of dBa'bzhed (2000), one of the earliest "propaganda" texts written about Lhasa debate, of the present work seeks to define hypothetic Samye tradition, as a socio-religious group responsible for the creation and transmitting the chronicle. The tradition is then placed in the cultural and political context of its time and situated in the contemporary doctrinal spectrum. While this method seems to be appropriate for the study of the circles responsible for the creation of the text, about the event deseribed we learn practically nothing. This conclusion seems to be confirmed by a short comparison with Dunhuang document Dunwu dasheng zhengli jue, offering an alternative view of the controversy. Thus, not the actions of the participants of the historie event, but the creative act of the Tibetan and Chinese chronicles authors' constitute the res gestae of the student of religion investigating Lhasa debate. | ||
| 650 | 4 | |a Dunwu dasheng zhengli jue | |
| 650 | 4 | |a Kamalašíla | |
| 650 | 4 | |a Samjá | |
| 650 | 4 | |a Tibet | |
| 650 | 4 | |a buddhismus | |
| 650 | 4 | |a che-šang Mahájána | |
| 650 | 4 | |a dBa' bzhed | |
| 650 | 4 | |a doktrína | |
| 650 | 4 | |a lhaská debata | |
| 650 | 4 | |a politika | |
| 650 | 4 | |a samjáská tradice | |
| 650 | 4 | |a tibetský buddhismus | |
| 650 | 4 | |a škola okamžikového vstupu | |
| 650 | 4 | |a škola postupného vstupu | |
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