Academic literature on the topic 'Buddhism – Discipline'
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Journal articles on the topic "Buddhism – Discipline":
1
McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
Abstract:
What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
2
Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (December 31, 2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.
Abstract:
The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual development. The Buddha intended his philosophy to be a practical one, aimed at the happiness of all creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but rather to verify the insights for themselves; his emphasis was always on seeing clearly and understanding. To achieve this, however, requires a disciplined life and a clear commitment to liberation; the Buddha laid out a clear path to the goal and also observations on how to live life wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three essential areas of Buddhist practice: ethical conduct, mental discipline and wisdom. The goals are to cultivate both wisdom and compassion; then these qualities together will enable one ultimately to attain enlightenment.
3
Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (August 2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.
Abstract:
In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifaceted impact on the bakufu government, as well as Buddhism. For Buddhism, the policies of the Tokugawa shogunate marked a period of restoration but tightly controlled by this religion in Japan. The privileges that Buddhism possesses have given great power to Buddhist temples to Japanese people from peasants to samurai. This was also a period of witness to the academic revival of the Japanese Buddhist sects. For the bakufu government, Buddhism was tightly controlled by the government, becoming an effective tool to fight against Christianity as well as managing and controlling the inhabitants, and strengthening the feudal social order.
4
Beinorius, Audrius. "Buddhism in the Early European Imagination: A Historical Perspective." Acta Orientalia Vilnensia 6, no. 2 (January 1, 2005): 7–22. http://dx.doi.org/10.15388/aov.2005.0.3975.
Abstract:
Centre of Oriental Studies, Vilnius University
The article deals with the main historical and cultural approaches of Europeans to Buddhism in various Asian areas. The intention of author is to turn to discussion of those peculiar forms in which the knowledge of Buddhism was presented. This study sets out its aim to explore the way of engagement of the West with the Buddhist tradition, emphasizing the early period of the encounter and those initial imaginative constructions and early discourses that shaped the nascency of the scholarly discipline. Conclusion is made that Buddhism has been represented in the Western imagination in a manner that reflects specifically Western concerns, interests, and aspirations. Europeans saw themselves as possessing the criteria upon which the judgement of the religious, social, and cultural value of Buddhism rests. Buddhism was constructed, essentialized and interpreted through Western images of the Oriental mind that provided ideological strategies and a hermeneutic filter.
5
van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
Abstract:
Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
6
Ching-chung, Guey, and Hui-Wei Lin. "Inter-projection Involved in between Buddhism and Psychology." Asian Journal of Interdisciplinary Research 3, no. 1 (February 16, 2020): 103–17. http://dx.doi.org/10.34256/ajir2017.
Abstract:
This paper proposes an interprojection model as a unified interface between psychology and Buddhism. The model aims to consolidate some essential concepts in Buddhism, as well as to extend and deepen the modern discipline of psychology. From the perspective of Buddhism, empirical methodology in psychology could be used to instruct about the deeper mysteries of Buddhism, help Buddhist philosophy become more objective and less metaphysical, thus offering an easier access to the general public. From the perspectives of psychology on the other hand, the precepts of Buddhism could help develop a deeper understanding of human experience, thus opening a path for psychology to explore the potential for personal transformation and finding existential meaning. This inter-projection model explains the mirror-like projection between human consciousness and external environment, from which we may obtain fresh insight from points of overlap between Buddhism and psychology. For one example, while Gestalt psychology explores relationships among various environmental stimuli at the given moment, Buddhist spiritual teachings seek to perpetuate the ultimate transcendence through increasing mindfulness on everything in the universe without time constraints. For another, according to Carl Rogers’ client-centered therapy, the therapist is, as suggested by Buddhism, required to foster his own skills on mindfulness other than demonstrating unconditional regard, genuineness, and empathetic understanding to clients, and eventually achieve self-transformation, and feel at ease in various adversities, like lotus growing from dirty muds.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.
Abstract:
Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
8
Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
Abstract:
Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
9
Lovin, Robin W. "Discipline: The Canonical Buddhism of the Vinayapitaka. John C. Holt." Journal of Religion 65, no. 4 (October 1985): 583–84. http://dx.doi.org/10.1086/487355.
10
Netland, Harold A. "Professor Hick on Religious Pluralism." Religious Studies 22, no. 2 (June 1986): 249–61. http://dx.doi.org/10.1017/s0034412500018242.
Abstract:
The major religious traditions clearly seem to be making very different claims about the nature of the religious ultimate and our relation to this ultimate. For example, orthodox Christians believe in an infinite creator God who has revealed himself definitively in the Incarnation in Jesus. But while affirming that there is one God who is creator and judge, devout Muslims reject as blasphemous any suggestion thatJesus was God incarnate. Theravada Buddhists, on the other hand, do not regard the religious ultimate as an ontologically distinct creator at all. And even within, say, the Buddhist family of traditions sharp differences emerge: followers of Jodo-Shinshu (True Sect of the Pure Land) Buddhism maintain that salvation/enlightenment is attainable simply through exercising faith in the Amida Buddha and the recitation of the nembutsu, whereas Zen monks reject as illusory any worldview which implies dualism and hold that enlightenment or satori (viz, a direct, unmediated apprehension of the ultimate nature of reality which transcends all distinctions) is to be attained only through rigorous self-discipline.
Dissertations / Theses on the topic "Buddhism – Discipline":
1
Ukosakul, Chaiyun. "A turn from the wheel to the cross crucial considerations for discipling new Thai Christians /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
2
Yu, Fang-ming, and 游芳銘. "The Buddhism discipline and the monks’ bodies." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/44154150730420351930.
Abstract:
碩士國立中央大學
中國文學系碩士在職專班
95
The present research is aiming to examine The Buddhism discipline from the western viewpoints and the theory of Michel Foucault. It is my hope to understand the source of power and the methods that The Buddhism discipline has to discipline the monks. Also to compare the different methods which were used to train monks’ bodies and minds in China and India in the 7th century. This research is divided into six chapters. Chapter 1 will be outlining the purpose of this research, the research methods and the current status of my research. Chapter 2 I will be examining the power source of discipline to train monks’ bodies and minds. Chapter 3, I will be comparing the concepts of religious ceremonies between China and India from the sacred and profane point of view. Chapter 4, I will be discussing the physical and mental influences in monks’ bodies and minds when applied the Buddhism disciplines on them. Chapter 5, I will be examining the influences of disciplines on monks’ food, clothing and transportation. Chapter 6, I will be pointing out some viewpoints in my conclusion. Here are some examples: First, the power source of disciplines is within the group of all the monks and not from the very top of the chain. And the relationship among the monks is spreaded out like a network. Second, The Buddhism disciplines are carried out in Monks’ daily lives such as food, clothing, living and transportation. Third, The Buddhism disciplines will have to be adjusted according to different cultures and customs.
3
MacBain, Abigail Ironside. "Precepts and Performances: Overseas Monks and the Emergence of Cosmopolitan Japan." Thesis, 2021. https://doi.org/10.7916/d8-1hy9-h559.
Abstract:
In 733, Japan’s ninth diplomatic mission to Tang China conveyed two Japanese Buddhist monks committed to finding a Chinese master of Buddhist precepts. The prevailing explanation for the precepts master solicitation states that Japan lacked sufficient numbers of fully ordained monks to conduct ordinations using vinaya codes of conduct. While this campaign successfully resulted in precept masters going to Japan in 736 and again in 754, there were no notable changes to monastic ordinations until after the final monk arrived. It is commonly presumed that only the latter precepts master possessed sufficient charisma, training, and followers necessary to establish a vinaya tradition. However, this explanation presumes that the later reforms matched the original expedition’s intent. Moreover, this position ignores the other monks’ activities in Japan’s political, cultural, and religious affairs between 736-754. It is also not supported by period texts. In this work, I utilize textual and physical evidence to demonstrate that these overseas monks’ activities and significance were largely unrelated to monastic precepts and ordinations. Instead, they rose to prominence due to their knowledge of Buddhist texts and rituals, familiarity with neighboring countries’ Buddhist legitimation and protection systems, fluency in overseas forms of cultural capital, and embodied otherness. Their influence can be seen in their involvement in the Ministry for Monastic Affairs, promulgation of the Avataṃsaka Sutra, and the creation and worship of the Great Buddha of Nara.
Through highlighting these understudied and highly diverse monks, I demonstrate that Japan’s overseas population was intrinsically involved with the country’s transformation into a transregionally-connected, Buddhist country. Moreover, I argue that the overseas monks affiliated with Daianji Temple (大安寺) provided the Japanese court with direct ties to foreign countries that not only expanded Japanese international awareness, but also helped establish the country’s understanding of its position within a broader Buddhist world.
4
Chang, Lee Chia, and 李佳振. "The Development and a Change of The Taiwan Buddhism Temple and the Buddhism Clergy--Focus on<< Commemorative Album Of Religious Discipline Ceremony >>(in 1949-1987)." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/31704139082515123774.
Abstract:
博士國立中正大學
歷史研究所
102
That Three Altars Religious Discipline Ceremony impart religious disciplines to the clergies is an important way for Chinese Buddhism rooted in Taiwan. The China Buddhism Association touched the local temples by the ceremony. By th ceremony,The China Buddhism Association train the next generation leaders and generation replace. In these ceremonies,the study find the temples were established increase trend from 1900 to 1960. After 1970,the temples established decrease trend. The temples were established in urbanization.A ratio of hhe monk and nun is about 1:3. The birthplace of the nuns are almost of the southern part.The birthplace of the monks are almost of the mainland China and the southern part.Finally,the nun shows youthful trend and the female followers show aged trend.
Books on the topic "Buddhism – Discipline":
1
John, Holt. Discipline, the canonical Buddhism of the Vinayapiṭaka. 2nd ed. Delhi: Motilal Banarsidass, 1995.
2
Mohr, Thea. Dignity & discipline: Reviving full ordination for Buddhist nuns. Boston: Wisdom Publications, 2009.
3
Shengyan. Pu sa jie zhi yao. 8th ed. Taibei Shi: Dong chu chu ban she, 1996.
4
Qu, Dacheng. Bi qiu ni jie zhi yan jiu. 8th ed. Taibei Shi: Wen jin chu ban seh, 2012.
5
Kieffer-Pülz, Petra. Die Sīmā: Vorschriften zur Regelung der Buddhistischen Gemeindegrenze in älteren Buddhistischen Texten. Berlin: D. Reimer, 1993.
6
Lu, Sheng-yen. Living this moment in illumination: Transcending the impurity of sexual desire. Singapore: True Buddhist Publications, 2002.
7
Yanagisawa, Keiko. Ikite shinu chie. 8th ed. Tōkyō: Shōgakkan, 2004.
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Nam, Mu-hŭi. Silla Chajang yŏn'gu. 8th ed. Sŏul: Sŏgyŏng Munhwasa, 2012.
9
Disānāyaka, Nālinī Susilā. Pin sitaka mahima. Koḷamba: Ăs. Goḍagē saha Sahōdarayō, 2009.
10
Disānāyaka, Nālinī Susilā. Pin sitaka mahima. Koḷamba: Ăs. Goḍagē saha Sahōdarayō, 2009.
Book chapters on the topic "Buddhism – Discipline":
1
Kopf, Gereon. "“Nishida, Tanabe, and Mahāyāna Buddhism: A Blueprint for a Critical Philosophy”." In Globalizing Japanese Philosophy as an Academic Discipline, 241–68. Göttingen: V&R unipress, 2017. http://dx.doi.org/10.14220/9783737006903.241.
2
Xia, Li. "Institutionalising Buddhism." In Translation Studies at the Interface of Disciplines, 147–60. Amsterdam: John Benjamins Publishing Company, 2006. http://dx.doi.org/10.1075/btl.68.14xia.
3
"The Sangha’s discipline." In Theravada Buddhism, 103–32. Routledge, 2006. http://dx.doi.org/10.4324/9780203016039-7.
4
"The Sangha’s discipline." In Theravada Buddhism, 72–93. Routledge, 2006. http://dx.doi.org/10.4324/9780203130254-10.
5
Ratnayake, Nilanthi, and Dushan Chaminda Jayawickrama. "Manifestation of Ethical Consumption Behaviour through Five Precepts of Buddhism." In Technological Solutions for Sustainable Business Practice in Asia, 83–104. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-8462-1.ch005.
Abstract:
Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is considered an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite the Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This Chapter aims to conceptualise the importance of religious beliefs in ethical consumer behaviour and present the findings of a study that explored whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The content of the Chapter contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.
6
King, Matthew W. "Zava Damdin’s Beautifying Ornament for the Mind of the Faithful: A Praise-Biography of My Root Lama Vajradhara, He Who Possesses the Three Types of Kindness, the Great Mahāpaṇḍita Endowed with Excellent Discipline and Learning Named “Sanjaa”." In Sources of Mongolian Buddhism, 99–120. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0004.
Abstract:
This chapter presents a unique devotional biography from Khalkha by Zava Damdin Luvsandamdin (1867–1937) about his beloved guru Sanjaa (1837–1906). Completed in the late summer of 1914, some three years after the collapse of the Qing and the formation of a perilous Mongolian autonomous theocracy in 1911, Beautifying Ornament provides rare details about the life of an otherwise little-known Mongolian luminary from the late imperial period. Written in Tibetan and employing literary genres shared by that time across the Tibeto-Mongolian cultural interface, Beautifying Ornament sets narrative details proper to an “outer biography” (Tib. phyi rnam) into devotional verse (Tib. bstod) joined with a concluding “seven-limb prayer” liturgy directed to the departed Sanjaa for regular recitation by his disciples. Beautifying Ornament also illuminates the understudied globalisms of nineteenth-century Mongolian Buddhist life that sustained zones of contact and exchange between Mongol, Chinese, Tibetan, Nepalese, Japanese, Russian, and Indian Buddhist communities, scholastic institutions, and pilgrimage sites.
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Chaminda, J. W. Dushan, and Nilanthi Ratnayake. "Broadening the Scope of Ethical Consumer Behaviour." In Human Rights and Ethics, 1887–900. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-6433-3.ch104.
Abstract:
Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This study conceptualises the importance of religious beliefs in ethical consumer behaviour and through researcher introspection methodology, the study empirically explore whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The study contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.
8
Cole, Alan. "Plans for the Past." In Patriarchs on Paper. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520284067.003.0003.
Abstract:
This chapter compares the oldest surviving accounts of Bodhidharma to slightly earlier narratives that sought to explain how the essence of Buddhism moved from India into the possession of certain Chinese men. The first part of the chapter looks at how two late-sixth-century masters—Zhiyi (532–597) and Xinxing (540–594)—were presented as perfect receptacles of truth; the second part then covers the earliest accounts of Bodhidharma and his teachings. The final section of the chapter looks closely at Huike, the supposed disciple of Bodhidharma, to try to make sense of the way his biography in Daoxuan's Continued Biographies of Eminent Monks was rewritten so that he appears to stand at the head of a lineage that passes on the essence of Buddhist truth in a man-to-man manner.
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"Sustainability and Spiritual Discipline." In Religious Feminism and the Future of the Planet : A Christian-Buddhist Conversation. Bloomsbury Academic, 2001. http://dx.doi.org/10.5040/9781474287166.ch-010.
10
Hickey, Wakoh Shannon. "Introduction." In Mind Cure, 1–17. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0001.
Abstract:
The introduction traces the astonishing growth of the Mindfulness movement over the past four decades and sketches the usual narrative about how it began in the 1970s, when Jon Kabat-Zinn developed the eight-week Mindfulness-Based Stress Reduction (MBSR) protocol. This book seeks to change that narrative. It traces the origins of efforts to promote meditation and yoga therapeutically back to nineteenth-century teachers of Mind Cure, a religious movement led largely by American women who had learned these methods from Buddhist and Hindu missionaries; and further back, to eighteenth-century research on magnetism, the unconscious, and psychic phenomena. The introduction offers an overview of the book: four chapters of history, two chapters offering critical analysis of the modern Mindfulness movement, an epilogue, and an appendix describing the theoretical and historical challenges of piecing this complex story together. This account draws upon multiple academic disciplines, including the histories of science, medicine, psychology, Buddhism, Hinduism, Western esotericism, and American religions.
Conference papers on the topic "Buddhism – Discipline":
1
Dan, Muzhen. "Study on the Relationship Between Tibetan Buddhist Discipline and Temple Rules." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.323.