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Journal articles on the topic 'Buddhism/Buddhist'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

YongSang, Won. "Dialogue between Buddhism and Won-Buddhism: With Special Reference to Won-Buddhism`s Buddhist Reformation." International Association for Buddhist Thought and Culture 23 (September 15, 2014): 73–116. http://dx.doi.org/10.16893/ijbtc.23.3.

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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan." Numen 66, no. 2-3 (April 10, 2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.

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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist int

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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.

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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the

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Tatiana V., Bernyukevich. "Science and Religion in the 21st Century: Buddhist Vector." Humanitarian Vector 16, no. 2 (April 2021): 74–79. http://dx.doi.org/10.21209/1996-7853-2021-16-2-74-79.

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The article analyzes the relationship between Buddhism and science, presented in the works and activities of Buddhist leaders and scholars. The aim of the study is to determine the specifics of the relationship between Buddhism and science, associated with both the peculiarities of the development of modern science and the peculiarities of the religion itself. The study is based on an integrated approach that allows to identify the problem of relations between Buddhism and science at different levels: the doctrinal provisions of Buddhism, the texts of Buddhist leaders and their activities, the

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Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.

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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monas

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Fuller, Paul. "The narratives of ethnocentric Buddhist identity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 19. http://dx.doi.org/10.18792/jbasr.v20i0.25.

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This article describes several narratives in Southeast Asian Buddhism. I use the term ‘ethnocentric Buddhism’ to describe these. Collectively, they contribute to the formulation of Buddhist identity, particularly in modern Myanmar. They are based upon a localized form of Buddhism which is often at odds with more universalistic understandings of Buddhism. These new and emerging Buddhist identities are often protectionist in their outlook. They also embrace forms of action which are sometimes in considerable tension with more passive forms of Buddhist behavior. The national and ethnic concerns t

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Li, Xican. "Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism." Asian Culture and History 8, no. 1 (September 2, 2015): 45. http://dx.doi.org/10.5539/ach.v8n1p45.

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<p class="1Body">Guangxiao Temple is located in Guangzhou (a coastal city in Southern China), and has a long history. The present study conducted an onsite investigation of Guangxiao’s precious Buddhist relics, and combined this with a textual analysis of <em>Annals of Guangxiao Temple</em>, to discuss its history and multi-roles in Asia-Pacific Buddhism. It is argued that Guangxiao’s 1,700-year history can be seen as a microcosm of Chinese Buddhist history. As the special geographical position, Guangxiao Temple often acted as a stopover point for Asian missionary monks in th

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Laudere, Marika. "Women contribution to the development of Buddhism in Latvia." SHS Web of Conferences 85 (2020): 01004. http://dx.doi.org/10.1051/shsconf/20208501004.

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Buddhism is one of the fastest growing and popular religions in the West which connects people of different ages and social classes. The significant role in the historical transmission of Buddhism to the West and in shaping a distinctively Western form of Buddhism has been played by Western women. Many of these women have gained attention for challenging traditional forms of Buddhism and adapting Buddhist teaching to the contemporary Western context. Others for trying to preserve traditional Buddhist teaching in new circumstances and establishing Asian Buddhist lineages in the West. As well al

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Zhu, Qingzhi, and Bohan Li. "The language of Chinese Buddhism." International Journal of Chinese Linguistics 5, no. 1 (August 10, 2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.

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Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What

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Rai, Hari Dhoj. "Buddhism and Tourism: A Study of Lumbini, Nepal." Journal of Tourism and Hospitality Education 10 (May 3, 2020): 22–52. http://dx.doi.org/10.3126/jthe.v10i0.28732.

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Buddhism is one of the major religions in the world. About four hundred million Buddhist people and millions of peace lovers around the globe admire to visit the holy places following the footsteps of the Buddha as the Buddha himself enshrined pilgrimage as an important act in the life of a peace seeker. Peace and happiness are the main pursuit of people longing for, but in many ways they are starving. Buddhism has been source and way forward for peace and happiness- this is how people have started realizing today. In pursuit of peace, billions of dollars worth Buddha images, Buddhist souvenir

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Hue, Guan Thye, Chang Tang, and Juhn Khai Klan Choo. "The Buddhist Philanthropist: The Life and Times of Lee Choon Seng." Religions 13, no. 2 (February 7, 2022): 147. http://dx.doi.org/10.3390/rel13020147.

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This article examines the life and times of Lee Choon Seng (李俊承), exploring his role as a prominent lay Buddhist leader in Singapore and the broader Chinese Buddhist world. Lee Choon Seng’s influence in society, as well as his adherence to Chinese Mahayana Buddhism, laid an important foundation for him to carry out philanthropic activities within the Buddhist community in Singapore. Before World War II, Lee Choon Seng acted as a patron of the Dharma, sponsoring Buddhist activities and advocating for the idea of revitalizing China in the spirit of Buddhism. During the Japanese Occupation, Lee C

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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul." Religions 12, no. 5 (May 14, 2021): 352. http://dx.doi.org/10.3390/rel12050352.

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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in t

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SCHONTHAL, Benjamin, and Tom GINSBURG. "Setting an Agenda for the Socio-Legal Study of Contemporary Buddhism." Asian Journal of Law and Society 3, no. 1 (February 2, 2016): 1–15. http://dx.doi.org/10.1017/als.2016.3.

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AbstractThis introduction to the special issue on Buddhism and law lays out an agenda for the socio-legal study of contemporary Buddhism. We identify lacunae in the current literature and call for further work on four themes: the relations between monastic legal practice and state law; the formations of Buddhist constitutionalism; Buddhist legal activism and Buddhist-interest litigation; and Buddhist moral critiques of law. We argue that this agenda is important for advancing Buddhist studies and for the comparative study of law and legal institutions.

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JUNZHENG, WANG. "GENESIS AND MAIN TRENDS IN THE DEVELOPMENT OF BUDDHISM IN THE BOHAI STATE." Study of Religion, no. 4 (2021): 64–77. http://dx.doi.org/10.22250/2072-8662.2021.4.64-77.

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The genesis and initial development of Bohai Buddhism is due to several factors. Firstly, the beginning of Buddhism in the Bohai State was laid by the penetration and influence of the Buddhist culture of the Sui and Tang dynasties; the carriers of this trend could be the Mohe from Yingzhou, who were part of the conglomerate of the creators of the state. Secondly, the integration of Goguryeo Buddhism and its followers who inhabited the Tumen River basin played a significant role. Later, the Buddhist culture of the Tang Dynasty exerted an ever-increasing influence on the development of Bohai Bud

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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.

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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the constru

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Yeng, Sokthan. "Irigaray’s Alternative Buddhist Practices of the Self." Journal of French and Francophone Philosophy 22, no. 1 (September 19, 2014): 61–75. http://dx.doi.org/10.5195/jffp.2014.643.

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In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist r

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Pokorny, Lukas. "Japanese Buddhism in Austria." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.

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Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hen

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De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka." Religions 14, no. 1 (January 13, 2023): 118. http://dx.doi.org/10.3390/rel14010118.

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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Saman

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Langone, Laura. "Schopenhauer's Buddhism in the Context of the Western Reception of Buddhism." History of Philosophy Quarterly 39, no. 1 (January 1, 2022): 77–95. http://dx.doi.org/10.5406/21521026.39.1.05.

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Abstract In this article, I shall analyze Schopenhauer's conception of Buddhism in the context of the Western reception of Buddhism from the seventeenth century onwards. I will focus on Schopenhauer's notion of the Buddhist palingenesis and provide an overview of the Buddhist sources Schopenhauer read before the publication of the second edition of his main work The World as Will and Representation in 1844.

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WINFIELD, JORDAN CARLYLE. "Buddhism and Insurrection in Burma, 1886–1890." Journal of the Royal Asiatic Society 20, no. 3 (June 4, 2010): 345–67. http://dx.doi.org/10.1017/s1356186310000076.

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AbstractThis article examines the significance of Buddhism in the insurgency that followed the annexation of the kingdom of Burma in 1886, demonstrating that Buddhism was a critically important part of the Burmese polity and identity. Moreover, it indicates that opposition to the British after the full colonisation of Burma was not only instantaneous, but also fuelled primarily by Buddhist sentiment. This challenges the prevailing notion that anti-colonialism in Burma – Buddhist-inspired or otherwise – was a twentieth century phenomenon. Beginning with the pre-colonial era, the article explore

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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Translations of Buddhist Sutras in the Nanbeichao Period Southern and Northern Kingdoms, 420–589." Herald of an archivist, no. 1 (2022): 11–23. http://dx.doi.org/10.28995/2073-0101-2022-1-11-23.

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Translation of Buddhist texts from Sanskrit into Chinese was of great importance for spreading and emergence of Buddhism in China. And yet the history of these texts translation has not yet received a sufficiently complete and comprehensive coverage in the Russian literature. The relevance of studying this topic is determined by importance of studying the centuries-long process of translating Buddhist literature into Chinese for understanding the history of Buddhism in China. It was one of the most important factors in transformation and Sinification of Buddhism in the country. This article is

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Yulianti, Yulianti. "The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959." Religions 13, no. 3 (March 3, 2022): 217. http://dx.doi.org/10.3390/rel13030217.

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In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddh

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Dunn, Samuel L., and Joshua D. Jensen. "Buddhism and Buddhist Business Practices." International Journal of Business Administration 10, no. 2 (January 28, 2019): 115. http://dx.doi.org/10.5430/ijba.v10n2p115.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for someone to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in his or her busin

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Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism." Inner Asia 10, no. 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.

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AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The su

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D'Ambrosio, Paul J. "Brook Ziporyn’s (Chinese) Buddhist Reading of Chinese Philosophy." Buddhist Studies Review 34, no. 2 (January 19, 2018): 259–67. http://dx.doi.org/10.1558/bsrv.35394.

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This review article defends Brook Ziporyn against the charge, quite common in graduate classroom discussions, if not in print, that his readings of early Chinese philosophy are ‘overly Buddhist’. These readings are found in his three most recent books: Ironies of Oneness and Difference: Coherence in Early Chinese Thought, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, and Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. His readings are clearly Buddhist-influenced, but this is not in and of itself problematic. The core

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Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.

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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a compara

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Sun, Zhentao. "How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?" Religions 13, no. 12 (November 29, 2022): 1162. http://dx.doi.org/10.3390/rel13121162.

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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary

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Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (December 23, 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.

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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional

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Acharya, Sushma. "Buddhism and Tourism: A General Review." Journal of Tourism & Adventure 5, no. 1 (October 10, 2022): 62–78. http://dx.doi.org/10.3126/jota.v5i1.48738.

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Everyone in the world is Buddhist because every heart has love, peace, and compassion. This is a study to find out the gap in knowledge between Buddhism and tourism. Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhism, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces suffering and travelling broadens horizons and provides patience. It relieves stress and unwinds the mind to develop tolerance and empathy. Travelling helps to discover self. It helps to be open-minded, offers break from routine

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Zhang, Fan. "Remaking Ancient Virtues for the Virtual World." International Journal of Interactive Communication Systems and Technologies 5, no. 1 (January 2015): 41–54. http://dx.doi.org/10.4018/ijicst.2015010104.

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This article explores the use of communication technology for the dissemination of Buddhist narratives in post-Mao China. It presents a case study of how a thousand-year old Buddhist Longquan Monastery located in the outskirts of Beijing became an avant-garde of modern Buddhism in China with the help of communication technology. The analysis focuses on online rhetoric of Master Xuecheng, the abbot of Longquan and president of China's Buddhist Association, and new media strategies used by the proponents of modern Buddhism to form connections and to create new meaning. The author seeks to determ

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Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand." Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.

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AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and

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Xing, Guang. "THE TEACHING AND PRACTICE OF FILIAL PIETY IN BUDDHISM." Journal of Law and Religion 31, no. 2 (July 2016): 212–26. http://dx.doi.org/10.1017/jlr.2016.20.

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AbstractBuddhist scholars like Kenneth Ch'en have argued that the teaching of filial piety was a special feature of Chinese Buddhism as a response to the Chinese culture. Others, among them John Strong and Gregory Schopen, have shown that filial piety was also important in Indian Buddhism, but Strong does not consider it integral to the belief system and Schopen did not find evidence of it in early writings he examined. In this article, through an analysis of early Buddhist resources, the Nikāyas and Āgamas, I demonstrate that the practice of filial piety has been the chief good karma in the B

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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata." Post-Soviet Issues 7, no. 2 (June 3, 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.

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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the

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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.

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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) durin

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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship w

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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (April 12, 2022): 350. http://dx.doi.org/10.3390/rel13040350.

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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddh

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Davidson, Ben, and Alyss Thomas. "Buddhism and Group Analysis." Group Analysis 35, no. 1 (March 2002): 57–71. http://dx.doi.org/10.1177/053331602400934025.

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The disciplines of Buddhism and group analysis share some important common ground. The writers, two group analysts who have also been involved in extensive Buddhist training and practice, believe that the rich and diverse resources from Buddhist theory and practice are directly applicable to the theory and practice of group analysis. This article is the fruit of a dialogue between them, and represents an initial attempt to chart some simple comparisons and contrasts between Buddhism and group analysis.

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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.

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Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious

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SCHONTHAL, BENJAMIN. "Securing the Sasana through Law: Buddhist constitutionalism and Buddhist-interest litigation in Sri Lanka." Modern Asian Studies 50, no. 6 (March 1, 2016): 1966–2008. http://dx.doi.org/10.1017/s0026749x15000426.

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AbstractThis article examines the history and effects of Buddhist constitutionalism in Sri Lanka, by which is meant the inclusion of special protections and status for Buddhism in the island's 1972 and 1978 constitutions, alongside guarantees of general religious rights and other features of liberal constitutionalism. By analysing Sri Lankan constitutional disputes that have occurred since the 1970s, this article demonstrates how the ‘Buddhism Chapter’ of Sri Lanka's constitution has given citizens potent opportunities and incentives for transforming specific disagreements and political concer

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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.

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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted you

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Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly." Journal of Asian Studies 68, no. 4 (November 2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.

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This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography be

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Scott, David. "Buddhism in Current China-India Diplomacy." Journal of Current Chinese Affairs 45, no. 3 (December 2016): 139–74. http://dx.doi.org/10.1177/186810261604500305.

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Buddhism is being emphasised strongly in both Chinese and Indian public diplomacy, as they both seek to increase their soft-power attractiveness. This article finds that while Buddhism has served to draw the two countries together in their bilateral relationship, their current invocation of Buddhism as a bridge is in many ways an ahistorical reconstruction. The article also finds that Buddhism operates as a tool of diplomacy in a competitive way, as China and India both seek influence among Buddhist countries elsewhere in Asia and among international Buddhist organisations. Finally, this artic

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Kim, Seonji. "A Review of the Modern Use of Buddhist Management Principles." Korean Society of Culture and Convergence 44, no. 12 (December 31, 2022): 793–806. http://dx.doi.org/10.33645/cnc.2022.12.44.12.793.

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Buddhist management requires special principles and techniques since it has a religious nature. Since Buddhist temples are not operated for profit, they have extremely different characteristics than firms. Nonetheless, the term “Buddhist temple management” is used. This is because the process of operating a Buddhist temple also includes management activities to obtain and efficiently use the finances, thereby implying a managerial aspect. This study focused on the teachings of Buddha that can be applied to modern business management and how they can be accepted. In particular, it analyzed the

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Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective." Religions 13, no. 5 (May 13, 2022): 440. http://dx.doi.org/10.3390/rel13050440.

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This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence

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Baumann, Martin. "Culture Contact and Valuation: Early German Buddhists and the Creation of a ‘Buddhism in Protestant Shape’." Numen 44, no. 3 (1997): 270–95. http://dx.doi.org/10.1163/1568527971655904.

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AbstractThis paper handles the question concerning the factors that control the degree of adaptability of a transplanted religion spread in a culturally alien context. It will be argued that the assumed superiority of both one's religion and one's culture are decisive factors for the willingness to adapt or to refuse adaptation. The theoretical issues will be illustrated by the adoption of Buddhism by its early German followers. Thus, the paper gives a brief survey of the historical development of the adoption of Buddhism in Germany. Characteristics of the early phases will be outlined as well

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Gazizova, Valeriya. "New Buddhists, ‘Treasure’ Discoveries and (Re)constructed Protective Deities of Kalmykia." Inner Asia 21, no. 1 (April 15, 2019): 61–82. http://dx.doi.org/10.1163/22105018-12340116.

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AbstractThis article investigates how a number of Buddhist groups in Kalmykia, a republic in the southwest of Russia where Buddhism is historically practised by most of its titular population, try to create what they perceive as elements of the local form of Buddhism. Based on interviews with non-monastic Buddhist specialists, the article focuses on the introduction of the worship of two protective deities in several Kalmyk Buddhist centres. Central to the discussion is the deployment of the Tibetan practice of ‘treasure’ discoveries in this renewal.

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Salguero, C. Pierce. "Toward a Global History of Buddhism and Medicine." Buddhist Studies Review 32, no. 1 (November 26, 2015): 35–61. http://dx.doi.org/10.1558/bsrv.v32i1.26984.

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The close relationship between Buddhism and medicine that has become so visible thanks to the contemporary ‘mindfulness revolution’ is not necessarily unique to the twenty-first century. The ubiquitous contemporary emphasis on the health benefits of Buddhist and Buddhist-inspired practice is in many ways the latest chapter in a symbiotic relationship between Buddhism and medicine that is both centuries-long and of global scope. This article represents the first steps toward writing a book that explores the global history of Buddhism and medicine ‘from Sarnath to Silicone Valley’. It identifies

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Lepekhova, Elena S. "The Image of Rahula in Japanese Ritual Texts Koshiki." Study of Religion, no. 2 (2019): 77–84. http://dx.doi.org/10.22250/2072-8662.2019.2.77-84.

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The main field of this study is the image of Rahula (Jp. Raun or Ragora), the son and disciple of Buddha Shakyamuni in the Japanese ritual Buddhist text “Raun koshiki” (XIII century), compiled by the Buddhist priest Yuixin. The main purpose of the koshiki texts was to strengthen the karmic connection between the adepts and the object of worship to whom this koshiki was dedicated – Buddha, bodhisattva, arhat or Buddhist patriarch. Therefore, the main content of the koshiki was: the history of the main character, the significance of his role to the Buddhist devotees, praise to his virtues and me

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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (October 28, 2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.

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In Thailand, Buddhism has played an important role in terms cultivating morality and ethics for people in the society. Later, it has become an important part of the educational system of the country. This paper has its aims to clarify some backgrounds of Buddhist studies in Thai educational system from the early period to the present day. First, it discusses (1) some of the Buddha’s principles of teaching first, and thereafter (2) importance of Buddhist studies in Thai society, (3) management of Buddhist Studies, and (4) History of Buddhist Studies in Thailand and (5) Buddhist Studies Curricul

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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.

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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Archite

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