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Most cited

This page lists all time most cited articles for this title. Please use the publication date filters on the left if you would like to restrict this list to recently published content, for example to articles published in the last three years. The number of times each article was cited is displayed to the right of its title and can be clicked to access a list of all titles this article has been cited by.

Contents

Page 106 of 118

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  • Śākyamuni's final nirvāṇa

  • David L. Snellgrove
  • Published online by Cambridge University Press:
    24 December 2009, pp. 399-411

  • Despite the admonitions of responsible scholars, writers of books on Buddhism still tend to assume that a reasonably historical account of the life and personal teachings of Śākyamuni Buddha may be extracted from the earliest available canonical accounts. This quest of the historical Buddha began as a Western nineteenth-century interest, imitating both in its pre-suppositions and its methods of inquiry the parallel quest of the historical Jesus of Nazareth. The general principle of operation is set forth succinctly by Hermann Oldenberg in his impressive work, Buddha, sein Leben, seine Lehre, seine Gemeinde, Berlin, 1881, 92:

    ‘Abstrahiren wir nun von den Traditionen der bezeichneten Kategorien, welche sämmtlich unhistorisch oder doch des unhistorischen Characters verdachtig sind, so behalten wir als festen Kern der Erzählungen von Buddha eine Reihe positiver Thatsaohen iibrig, die wir als einen zwar sehr bescheidenen, aber vollkommen gesicherten Besitz für die Geschichte in Anspruch nehmen dürfen’.

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  • Mahādibbamanta: a paritta manuscript from Cambodia

  • Padmanabh S. Jaini
  • Published online by Cambridge University Press:
    24 December 2009, pp. 61-80

  • In 1961, while on a visit to Cambodia, I first came to know of this work from the chief Abbot of Vat Unālom of Phnom Penh. I was informed by the learned Abbot of the existence of a ‘Mahāyānist’ work known as Dibbamanta.The work was not available there but subsequently a palm-leaf MS of this work was found in the National Museum of Bangkok, a microfilm copy of which was made available to me through the courtesy of the curator of that Museum. The MS consists of 48 folios1, written in Cambodian characters. It is not dated and does not carry any information regarding the author or the scribe. As it was a common practice in Siam to copy Buddhist texts in Cambodian script, and as the work is not in use at the present day either in Siam or in Cambodia, it is hard to locate the original place of this MS. But on the basis of certain internal evidence which will be noted below I am inclined to believe that it could be of Cambodian origin.

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  • The nature and contents of the Yüeh-fu hung-shan

  • P. D. Hanan
  • Published online by Cambridge University Press:
    24 December 2009, pp. 346-361

  • The Yüeh-fu hung-shan is a Ming dynasty work which is generally thought to have been lost. What little is known of it is entirely dependent on one man's description. On the strength of this, however, the work has come to occupy a fairly important position in histories of Chinese oral literature. The purpose of this article is to call attention to a surviving copy of the Yüeh-fu hung-shan, and to show that the nature of its contents has been completely misunderstood.

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  • Bauddha Brahmins in Bali

  • C. Hooykaas
  • Published online by Cambridge University Press:
    24 December 2009, pp. 544-550

  • ‘Shaman, Saiva and Sufi’ in 1925 urged R. 0. Winstedt, M.A., D.Litt. (Oxon.), Malayan Civil Service, to write ‘a study of the evolution of Malay magic’. Hoping that Sir Richard Winstedt, K.B.E., C.M.G., M.A., D.Litt., LL.D., F.B.A., might be interested in the non-brahmin bhujangga of Bali, these exorcist priests of the sĕngguhu cast

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  • Mīrzā Muḥammad Ḥaydar Dughlāt on the Harāt School of Painters

  • T. W. Arnold
  • Published online by Cambridge University Press:
    24 December 2009, pp. 671-674

  • Muslim historians have put on record such scanty and insufficient materials for the biographies of painters that any fresh information deserves attention, especially if it is provided by a contemporary of the painters in question. The following extracts from the Ta'rīkh-i- Rashīdī have hitherto escaped notice; the Persian text of this interesting work has not yet been printed, and these passages were not included in the abbreviated translation which Sir E. Denison Ross published in 1895. But he recently drew my attention to them, and kindly placed at my disposal two MSS. of the text in his private possession, and, further, revised and amended my translation; to his erudition are due whatever merits it may possess.

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  • Studies In Islamic Metal Work—V

  • D.S. Rice
  • Published online by Cambridge University Press:
    24 December 2009, pp. 206-231

  • The middle of the 14th century offers a convenient dividing-line in the study of Islamic metal work. Few distinguished works were produced after that date and practically no new motifs were added to the artists' repertoire. In a passage of his Topography of Cairo, Maqrizi exposes the decadence of inlaid metal work in the latter half of the 14th century and explains some of the reasons which led to it. In view of the importance of this contemporary account, I am translating it in full in an appendix to this paper (pp. 228–31).

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