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Journal articles on the topic 'Buddhism – Doctrines'
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1
Hoang, Nguyen Quy. "The Doctrine of Not-self (anattā) in Early Buddhism." International Review of Social Research 9, no. 1 (June 1, 2019): 18–27. http://dx.doi.org/10.2478/irsr-2019-0003.
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Abstract Anattā or the Not-Self is a very important concept of Buddhism, which distinguishes it from other religions. there are some ways to explain this doctrine and many debates were happened between Buddhist schools and between Buddhists and the Brahmanists on this issue. Early Buddhism analyse that self is the combination of five aggregates (skandhas), and each of them is not the self. Based on this explanation, Buddhists think wrongly that anattā is ‘No-self. Deeply understand and practice of the not-self concept will help practitioners of Buddhism to be free from all sufferings. So, one needs to have a clear understanding on this concept. The purpose of this paper is to present a comprehensive view of Not-self (anattā) doctrine in Early Buddhism. All its related aspects are presented in succession. This article investigates the doctrine of anattā, it is also examined with other related doctrines in Early Buddhism. By analyzing method, the meaning of Not-self (anattā) in Early Buddhism is proposed by the author. (//https:www.abebooks.de/buchsuchen/titel/anatta/)
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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 to their daily life experiences. It argues that Chinese-language Buddhist films need to balance the missionary aspirations of Buddhism with the popular attributes of cinema so as to enhance the appeal and influence of Buddhism among the working class.
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Sieradzan, Jacek. "Buddyzm „teistyczny” czy „ateistyczny”? Polemika B. Alana Wallace’a ze Stephenem Batchelorem." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 136–47. http://dx.doi.org/10.15290/idea.2018.30.1.10.
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The article „Is Buddhism theistic or atheistic? Polemic of B. Alan Wallace with Stephen Batchelor” discuss polemic between two Western buddhologists B. Alan Wallace and Stephen Batchelor concerning question whether nature of Buddhism is „theistic” or „atheistic”. Both are critical towards Buddhism, but if Batchelor is sceptical of value of Buddhist doctrines, including doctrine of rebirth, Wallace try to remove his doubts by looking for paralels between Buddhism and science. Buddhism is middle way between extremities, in this case between theism and atheism. Many buddhists and buddhologists regards it to be nontheistic. In this polemic Buddha Śakyamuni would probably take medium position between „theism” and „atheism”. Both conceptions are creations of a mind, and Buddhism is way of contemplation which aims to find peace of mind beyond mind.
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Hoffman, F. J. "Buddhist Belief ‘In’." Religious Studies 21, no. 3 (September 1985): 381–87. http://dx.doi.org/10.1017/s0034412500017467.
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Recent articles in Religious Studies have underscored the questions of whether Buddhism presents any empirical doctrines, and whether, if it does, such doctrines are false or vacuous. In what follows I want to sketch an interpretation of Buddhism according to which it does not offer doctrines which are empirically false, on the one hand, or trivially true on the other. In doing so I take my cue from an earlier, and by now classic, paper by H. H. Price. For the exposition of Buddhism I take the Pali Nikāyas, the single most significant collection of texts in the Buddhist tradition. The particular doctrine which is the focus of discussion here is the kammavāda (Pali) or ‘karma view’ of early Indian Buddhism, for it is the focus of much of the recent literature cited above and a doctrine which some have thought amenable to statement in empirical terms.
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Djurdjevic, Gordan. "‘Wishing You a Speedy Termination of Existence’." Aries 19, no. 2 (September 16, 2019): 212–30. http://dx.doi.org/10.1163/15700593-01902001.
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Abstract Aleister Crowley was considerably influenced by the doctrines of Theravāda Buddhism, which he studied in his youth, both theoretically and practically. He correlated its principles to the principles of scientific agnosticism and considered that its objectives could also be achieved through the practice of ceremonial magic. His eventual acceptance of Thelema’s religious philosophy led to his ultimate renunciation of Buddhism as a worldview. This essay examines Crowley’s early writings on the subject of Buddhism and suggests that the presence of Buddhist theories remains quite significant in his formulation of the doctrine of Thelema.
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Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (August 3, 2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.
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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one of the most active promoters of inter-religious dialogue in Korea. Acting as an independent partner in inter-religious dialogue strengthens Won Buddhism’s claim that it is not simply another Buddhist denomination but is a separate and distinct religion in its own right.
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Osipova, N. G. "Social aspects of main religious doctrines: Buddhism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 3 (October 4, 2021): 105–28. http://dx.doi.org/10.24290/1029-3736-2021-27-3-105-128.
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The article examines in detail the problems associated with the development of Buddhism, which introduced a personal aspect to religion and embodied the idea of the need for compassion for all living beings. A special place is occupied by the analysis of the moral and social component of this religion. Buddhism is seen as a protest movement that originated in India and is directed against the frozen hierarchy, mechanical ritualism and greed of the Brahmins. This religion challenged the Brahmin hierarchy, appealing primarily to warriors, kings, and the mass of the free population. The Buddhist community was a brotherhood of mendicant monks who did not perform any rituals, but only showed people the way to salvation by the example of their lives. Buddhism is also one of the radical reformist teachings, not only intellectually, but also socially. He called people, first of all, to inner perfection, the last stage of which can be achieved only through kindness and benevolence to all living beings. The central point of this article is devoted to the debate about the reality of the Buddha’s existence, his teaching and the transformations of this teaching. A significant place is given to the description of the way of life of Buddhist monks, the relationship within the Buddhist community and with the laity. The reasons for the attractiveness of Buddhism and its easy adaptability to other religious doctrines are substantiated. The possibilities of transformation of Buddhism, including within the framework of syncretic creeds, as well as in the activities of totalitarian and pseudo-religious sects, are shown. Examples of the politicization of this religion and its inclusion in the activities of fundamentalist organizations are given.
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Grönbold, Günter. "Heterodoxe lehren und ihre widerlegung im Kālacakra-tantra." Indo-Iranian Journal 35, no. 4 (1992): 273–97. http://dx.doi.org/10.1163/000000092790083967.
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AbstractAt the end of the second chapter of the Buddhist Kālacakra-Tantra (dated c. 10th century) we find a group of verses in which several doctrines are characterized and criticized: Brahmanism, Vaisnavism, Śaivism, materialism, Islam and Jainism. Moreover the text refers to Buddhism itself as well as the so-called heterodox Buddhist schools. It is the only old Sanskrit text known until now in which the Islam is mentioned and recognized as a doctrine.
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King, Richard. "Is “Buddha-Nature” Buddhist?" Numen 42, no. 1 (1995): 1–20. http://dx.doi.org/10.1163/1568527952598729.
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AbstractRecent controversies in Japanese Buddhist scholarship have focused upon the Mahāyāna notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as anātman (no-abiding-self). This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mahāyāna sūtras which utilised the notion of tathāgatagarbha (Buddha-embryo or Buddha womb). One of the earliest Buddhist texts to discuss this notion is the Queen Śrīmālā Sūtra (Śrīmālādevīsūtra), which appears to display a transitional and revisionist attitude towards traditional Mahāyāna doctrines such as emptiness (śūnyatā) and no-abiding-self (anātman). These and related issues are examined as they occur in the Śrīmālā Sūtra and as they might relate to the issue of the place of Buddha-nature thought within the Buddhist tradition. Finally some concluding remarks are made about the quest for “true” Buddhism.
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Chen, Huaiyu. "The Road to Redemption: Killing Snakes in Medieval Chinese Buddhism." Religions 10, no. 4 (April 4, 2019): 247. http://dx.doi.org/10.3390/rel10040247.
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In the medieval Chinese context, snakes and tigers were viewed as two dominant, threatening animals in swamps and mountains. The animal-human confrontation increased with the expansion of human communities to the wilderness. Medieval Chinese Buddhists developed new discourses, strategies, rituals, and narratives to handle the snake issue that threatened both Buddhist and local communities. These new discourses, strategies, rituals, and narratives were shaped by four conflicts between humans and animals, between canonical rules and local justifications, between male monks and feminized snakes, and between organized religions and local cultic practice. Although early Buddhist monastic doctrines and disciplines prevented Buddhists from killing snakes, medieval Chinese Buddhists developed narratives and rituals for killing snakes for responding to the challenges from the discourses of feminizing and demonizing snakes as well as the competition from Daoism. In medieval China, both Buddhism and Daoism mobilized snakes as their weapons to protect their monastic property against the invasion from each other. This study aims to shed new light on the religious and socio-cultural implications of the evolving attitudes toward snakes and the methods of handling snakes in medieval Chinese Buddhism.
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Rubiés, Joan-Pau. "From Idolatry to Religions: the Missionary Discourses on Hinduism and Buddhism and the Invention of Monotheistic Confucianism, 1550-1700." Journal of Early Modern History 24, no. 6 (November 17, 2020): 499–536. http://dx.doi.org/10.1163/15700658-12342667.
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Abstract The emergence of a European discourse to distinguish, analyze, and historicize various non-Biblical religious traditions within Asia involved a significant amplification of the concept of idolatry. The Jesuit experience of Japanese Buddhism in the second half of the sixteenth century posed a particular challenge, because of its overt atheism. The patristic models of Christian apologetics, based on distinguishing elite monotheism from popular religion in ancient paganism, had been useful in India, but in Japan had to be replaced by a system where the elite cultivated an atheistic form of esoteric monism. When focusing their dialectical firepower upon the doctrines of double truth and non-theistic monism, the Jesuits, led by Alessandro Valignano, were in fact responding to the doctrinal distinctiveness of East Asian Buddhism, notably the emphasis on provisional teachings, on the one hand, and Buddha-nature, on the other. When in China Ricci decided to classify the Confucian literati as civil philosophers rather than as a religious elite, he also transferred Valignano’s critique of Buddhist pantheism to specifically Neo-Confucian doctrines, distinct from the supposed monotheism of the original Confucians.
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Baskind, James Matthew, and Jinhui Wu. "Unveiling Hangzhou’s Intellectual Legacy: Chinese Buddhist Reference Works and Knowledge Production in the Song and Beyond." Religions 14, no. 12 (December 11, 2023): 1526. http://dx.doi.org/10.3390/rel14121526.
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This article explores Hangzhou’s multifaceted role in shaping Chinese Buddhist culture and contributing to knowledge production. As a vital hub of Chinese material and intellectual culture, Hangzhou’s significant contributions to Buddhism are emphasized, shedding light on its key role in disseminating Buddhist teachings and preserving knowledge. The study delves into the rich history of Buddhist reference works, particularly leishu, showcasing how these compilations were pivotal in organizing and transmitting Buddhist wisdom. The article connects Hangzhou’s intellectual legacy to the broader context of Chinese Buddhism, emphasizing its crucial position in the development and dissemination of Buddhist doctrines. Additionally, it highlights ongoing academic efforts to compile an Encyclopedia of Hangzhou Buddhist Culture, underscoring Hangzhou’s continued importance in contemporary Buddhist scholarship.
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Ghimire, Shurendra. "Buddhist Pragmatism or Pragmatic Buddhism: What is the relationship between Buddhism and Pragmatism?" BMC Journal of Scientific Research 4, no. 1 (December 31, 2021): 49–64. http://dx.doi.org/10.3126/bmcjsr.v4i1.42250.
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With the rise of modernity, the Western world fell into a deep spiritual crisis which forced Comte to Dewey, and Einstein to Whitehead to synthesize a cosmic or humanistic religion. Similarly, the rise of modern science increased western interest in Eastern religions. Because of the ontological resemblance,they further enquired to Buddhism by assuming that would be a religion of their ideal. They began interpreting Buddhism through the lenses of modern philosophies. As a result, Buddhism appeared so diverse that sometimes its positioning is confusing and ambivalent- e.g. 'ethical idealism', 'atheism', 'empiricism', etc. As an attempt of resolving the contradictory positioning, both the original nikayas translated in English by PTS and commentary texts of Buddhism authored by both eastern and western scholars were carefully reviewed. These texts suggested that Buddhism is mostly close to 'ethical pragmatism. To present this closeness, the article at the first describes the cardinal principles of pragmatism, which are- multiple truths, verification of truths, changeability of truth; and then discusses how these principles are embedded in the teaching of Buddha. It also claims that Buddha’s efforts on developing new doctrine, constituting a Sangha, practicing sainthood, and defending against rival doctrines and organizations were just strategies of social reform via cultivating ethics rather than the objectives in themselves. This knowledge contributes to the understanding of both pragmatism and Buddhism from each other's perspectives, and at the same time, draws its educational implication in developing critical thinking, and ethical values.
14
Gothóni, René. "Misreading and re-reading: interpretation in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 87–98. http://dx.doi.org/10.30674/scripta.67245.
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Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.
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Chong, Tian. "THE INFLUENCE OF BUDDHIST ON THE FORMATION AND DEVELOPMENT OF SHAOLIN CULTURE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 1124–32. http://dx.doi.org/10.52567/pjsr.v5i02.1224.
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The localization and development of Buddhism in China owe much to the efforts and contributions of eminent Indian monks such as Bodhidharma in propagating Indian Buddhism. Within the development of Buddhism at Shaolin Temple, the complex theoretical doctrines and strict disciplines gradually faded away, giving rise to a unique Zen culture. The emphasis on physical practice and the cultivation of both internal and external aspects in Buddhism aligns well with the philosophy of Shaolin Kungfu, ultimately forming the distinctive system of Shaolin Kungfu. The integration of the medicine concept from Buddhism with traditional Chinese medicine resulted in the theoretical framework and treatment methods of Shaolin medicine. Moreover, the influence of Buddhist culture extends to the temple culture, pagoda forest culture, and stone inscription culture of Shaolin Temple. The methodological approach of this research is the qualitative research techniques with historical analytical method. The main objective of this research is to understand the influence of Buddhist on the formation and development of Shaolin culture. Keywords: Buddhism; Shaolin culture; Chan (Zen) culture; Kungfu culture; Medical culture
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Steadman, James D. "Pure Land Buddhism and The Buddhist Historical Tradition." Religious Studies 23, no. 3 (September 1987): 407–21. http://dx.doi.org/10.1017/s0034412500018953.
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In this paper I will offer an analysis of what it means to be a ‘historical tradition’. My purpose in undertaking this analysis is to apply the result to a problem of modern Buddhology, namely, the important question as to whether the Sino-Japanese ‘Pure Land School’ of Buddhism is to be considered as part of the Buddhist Historical Tradition. Before defining the term ‘historical tradition’, let me remark that I shall be seeking a descriptive or ‘empiricist’ view of what constitutes a given historical tradition. I shall not deal with any particular theory of history containing non-empirical elements, such as for example the Marxist View of history. My view could also be described as the Earl‘ Buddhist View of history. One might ask, is there such a thing as ‘Early Buddhism’? I take it as having been demonstrated by Dr David J. Kalupahana that there is such a thing as ‘Early Buddhism’. His method is to compare those same suttas occurring in the Pali Nikayas and Chinese Āgamas. Since these sources are most likely the earliest historical material available to us, then it is reasonable for us to take any common and consistent doctrines we might find in them as the ‘Early Buddhist View’. As Dr Kalupahana very ably demonstrates, we do indeed find such a common doctrine, which amounts to a form of empiricist philosophy. Thus, we can label this as the Early Buddhist View.
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Han, Jaehee. "The Gaganagañjaparipṛcchā and the Sky as a Symbol of Mahāyāna Doctrines and Aspirations." Religions 12, no. 10 (October 9, 2021): 849. http://dx.doi.org/10.3390/rel12100849.
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The Gaganagañjaparipṛcchā is a Mahāyāna dharmaparyāya and is the eighth chapter of the great canonical collection of Mahāyāna Buddhism, the Mahāsaṃnipāta. The text is lost in the original Indic, but survives in Chinese and Tibetan translations, with several passages of the Sanskrit version preserved as quotations in later commentaries. It has been regarded as an authoritative canonical source throughout the intellectual history of Mahāyāna Buddhism, but scant scholarly attention has been paid to this important text. Thus, this paper aims to provide a concise yet comprehensive introduction of the Gaganagañjaparipṛcchā, including its textual history, its basic structure, and its reception in Indian, Tibetan, and East Asian Buddhist traditions. It also examines how the fundamental concepts of Mahāyāna Buddhism, such as emptiness, endlessness, and imperishability, are signified in the Gaganagañjaparipṛcchā by the image of the sky (Skt. gagana), the central metaphor of the text.
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Baskind, James Matthew. "All or Nothing: Polemicizing God and the Buddhist Void in the Jesuit Mission to East Asia." Religions 15, no. 4 (March 29, 2024): 424. http://dx.doi.org/10.3390/rel15040424.
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The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.
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P, Saravanan. "Buddhist Ethics in Tamil Classical Epics." International Research Journal of Tamil 4, S-8 (June 26, 2022): 23–27. http://dx.doi.org/10.34256/irjt22s84.
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The religious doctrine of the two epics is that the religions in the twin epics do not show any distinction. Doctrine is the code of ethics followed by all religions. The protocol is that when the script is great, it becomes a theory when it outlines the steps to follow. Thus, the doctrines of Buddhism in Manimekalai are present throughout the epic. In the Silapathikaram, the religion of Jainism can be seen in the manner in which it is presented with minor principles. Silappathikaram and Manimegalai which are found under the common name of Kapiyam in terms of structure, are to show the general characteristics of this concept. The look of the coffee is common to both. It can be seen that both religion and general doctrines have something in common. The subject of this article is to explore the method used by Buddhism to spread its religious doctrine, the narrative internal design of the dual epics. It has been established on the basis of evidence that the internal structure of the story mantra and the copy cell supports it.
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Rohmatika, Ratu Vina, and Kiki Muhamad Hakiki. "Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (November 12, 2018): 1–22. http://dx.doi.org/10.24042/ajsla.v13i1.2940.
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The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.
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Yun, Sung Ha. "Female Practitioners’ Religious Lives: The First Generation of Female Wŏn Buddhist Clerics." Religions 14, no. 5 (May 10, 2023): 637. http://dx.doi.org/10.3390/rel14050637.
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For Korean women, the Japanese colonial period was a transitional period in which Confucian patriarchal culture still prevailed, but some options for a social identity outside the home as “new women” were beginning to emerge. In this era, Sot’aesan, the founder of Wŏn Buddhism, put forward the teaching of “equal rights for men and women” as one of the core doctrines of Wŏn Buddhism and opened the way for many women to find their true selves through Buddhist teachings and practices. This path was that of becoming a kyomu (Wŏn Buddhist ordained clerics). By analyzing the biographies of the first 146 female kyomus, this paper sheds light on how these devotees were transformed from women with no identities outside the home into Buddhist masters or mothers of the world.
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S, Dinakaran, and Soumen Mukherjee. "Interpreting Buddhism’s Core Values in the Sri Lankan Ethnic Conflict: An Analysis of Arudpragasam’s The Story of a Brief Marriage." Journal of Language Teaching and Research 15, no. 1 (December 31, 2023): 16–23. http://dx.doi.org/10.17507/jltr.1501.03.
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The prolonged Sri Lankan conflict in Sri Lanka occurred between the majority Sinhala govt. and the minority Sri Lankan Tamils on the island. The discrimination of identity and ethnicity led to major ruins on the land. This paper emphasizes the role of Buddhist values in Sri Lanka during the ethnic conflict. The principles of Buddhism help people rehabilitate and restore peace in the war-torn nation. In particular, the paper attempts to examine the Buddhist values practiced by the people irrespective of their religious denominations during the Civil War, through the literary landscape of Anuk Arudpragasam’s The Story of a Brief Marriage. The noble precepts of Buddhism are four noble truths and the eightfold path, which teaches non-violence, selflessness, and tolerance. The doctrines of Buddhism restored humanitarian values at the height of the ethnic conflict in society. The current research paper helps to identify the influence of Buddhism on the people of the island nation in maintaining self-control, self-discipline, and morally upright behaviors. However, it proves the absence and ignorance of the Buddhist precepts which incited many ethnic clashes among the people. Further, it focuses on the causes of the major devastation and the collapse of the Sri Lankan socio-political system and the role of Buddhism in restoring peace in the war-torn nation.
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Pokaninova, Daria. "METHODOLOGICAL PRINCIPLE OF BUDDHISM AS AN ALTERNATIVE APPROACH IN MODERN ECONOMIC THEORY." Scientific Research of Faculty of Economics. Electronic Journal 9, no. 2 (June 28, 2017): 15–26. http://dx.doi.org/10.38050/2078-3809-2017-9-2-15-26.
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The article discusses the provisions of Buddhist economics as an alternative approach in modern economic theory. These provisions are derived from the basic doctrines of Buddhism such as the Four Noble Truths and the Noble Eightfold Path. The article also contains a comparison of Buddhist economics and neoclassical economics, which leads to the conclusion that Buddhist economics pays more attention to the issues of limited resources, accounting for non-economic factors of economic behavior, improving the welfare of society and externalities. These factors are relevant for the modern economics and are also considered by representatives of other alternative theories.
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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 devoted to the least known period in the history of Buddhist texts translation, i.e. the period of Nanbeichao (Southern and Northern Kingdoms, 420–589). This period is of particular importance for the history of Buddhism in China, since it was then that social, cultural, and religious fodder had developed for emergence of schools of Chinese Buddhism, which marked the definitive formation of Buddhism in China. The article is to study the translation activities of Buddhist missionaries in the Southern and Northern Kingdoms. Therefore, it sets several tasks: to analyze the process of translating Buddhist literature in both kingdoms; to determine the continuity and differences between translations of the specified period and those of the previous eras; and to assess their historical significance. The solution to these problems rests on the method of systematic and comparative analysis. The article shows that, despite the difference in political, economic, and social situations in both kingdoms, translation activities did not differ much. They followed translation traditions of the Eastern Jin period (316–420). Much attention was paid to translation of the Yogachara school literature, reflecting the development of Buddhism in India. Attention was also paid to translation of the Mahayana texts, which played a huge role in the formation of philosophical and soteriological principles of Chinese Buddhism. The research has introduced into scientific use some little-known translations of Buddhist sources and named their translators. It has been revealed that, in the period under review, the greatest importance was attached to repeated translations, which indicated the further improvement of translation technique. It has been determined that re-translations played an important role in the shaping of doctrines of the schools of Chinese Buddhism. The study concludes that the history of translation of Buddhist texts in the Nanbeichao period is a valuable source for studying not only history of Buddhism of the period, but also social and political history of medieval China. It can clarify many issues related to adaptation of the Indian Buddhism values to the Chinese cultural environment.
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Wirtz, Markus. "Emptying the Mind: Nothingness in Mahāyāna Buddhism and in the Chan Tradition." Journal of Chinese Philosophy 50, no. 2 (July 25, 2023): 141–54. http://dx.doi.org/10.1163/15406253-12340098.
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Abstract After an introductory overview of the treatment of nothingness in Western philosophy, nothingness is addressed from the perspectives of important doctrines of Mahāyāna Buddhism, espcially the ontological concept of dependent origination (pratītya-samutpāda; yuanqi 緣起) in its interpretation by Nāgārjuna as emptiness (śūnyatā; kong 空) and the five manifestations of nothingness in the saṃbhogakāya (baoshen 報身) aspect of the trikāya (sanshen 三身). In the Chan Buddhist tradition, these crucial elements of Mahāyāna teaching have been reinterpreted as meditative tools for emptying the mind. Finally, Daoist elements of the Chan Buddhist interpretation of nothingness/ emptiness are pointed out.
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Xiong, Ye. "Treatise of the Golden Lion: An Exploration of the Doctrine of the Infinite Dependent Arising of Dharmadhātu." Religions 15, no. 4 (April 12, 2024): 482. http://dx.doi.org/10.3390/rel15040482.
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Among the texts of Huayan Buddhism, the study of the Treatise of the Golden Lion remains at the level of literal translation. Neither the core doctrines of the Treatise nor the original contexts of its delivery have received much scholarly attention. This paper first contextualizes the preaching background of the Treatise and its relevant doctrines, and then conducts a section-by-section explanation of the Treatise with special consideration given to the intention of Fazang and his manner of preaching. Of its contents, the doctrines of the ten mysterious gates and the six characteristics, along with the manifestation of the distinctive teaching of one vehicle, constitute the key components of the preaching. They are the representation and revelation of the doctrine of the infinite dependent arising of dharmadhātu.
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Lepekhova, E. S. "Ganeša’s Cult and His Veneration in Japanese Buddhism." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 33–46. http://dx.doi.org/10.31696/2618-7302-2020-1-33-46.
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This research focuses on the cult of the deity Ganeša in Japanese Buddhism. Ganeša is one of the Hindu gods, also known as Vinayaka, Ganapati and Vighnesa. Like many other Hindu deities, he was included in the pantheon of Vajrayana Buddhism. Due to this fact, various hypostases of Ganeša spread in Tibet, China and Japan, where his worship turned into an esoteric cult. In the Far East were known both single and paired images of Ganeša in the form of two hugging creatures with elephant heads. In Japan, such images were called Sosin Kangiten. In local esoteric Buddhism (mikkyō) they were interpreted as the opposites, male and female, phenomenal and absolute in the form of two sacred mandalas: the “Diamond mandala” and the “Womb Mandala”. For this reason, Ganeša is sometimes considered the epitome of the main deity of mikkyō tradition — Mahavairocana Buddha (Jp.: Dainiti Nerai) and was known as a composite element of another esoteric deity, Matarajin, or Santen, a triad of deities Saraswati, Dakini, and Ganeša. The history of Ganeša’s cult in these countries has not been sufficiently studied yet, however it shows the way in which elements of Hindu religion were preserved in the traditions of tantric Buddhism. While this religious and philosophical doctrine spread in the countries of Central Asia and the Far East, they gradually became part of local religious and cultural traditions. The author stresses that in the future they influenced not only the development of philosophical doctrines in local Buddhist schools, but also the formation of popular religious beliefs.
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Huntington, Patricia. "Globalizing Feminism: Taking Refuge in the Liberated Mind." Hypatia 35, no. 2 (2020): 355–60. http://dx.doi.org/10.1017/hyp.2020.8.
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One of the most pressing and urgent academic tasks of the day is to dismantle the persistent Eurocentrism of philosophy. In the quest to remedy the white, middle-class, heteronormative, and European biases of philosophy's initial expressions, feminist theorizing has cultivated culturally and ethnically specific forms, intersectional analyses, and global articulations. Buddhism beyond Gender and Women and Buddhist Philosophy breathe new vitality into these pursuits. Both books underscore the immense potential of the core doctrines of Buddhist philosophy, such as the nonsubstantialist view of self, the nondualistic outlook, and the ontological premise of the interdependence of all beings (pratītyasamutpāda), for overcoming Western hierarchies, reified conceptions of identity, and pernicious dichotomies. The two women represented in these books—Rita Gross herself (1943–2015) and Kim Iryŏp, a Buddhist nun (1896–1971)—ground philosophy in a narrative, existential journey and in their personal practices as Buddhists. In contrast with Gross's second-wave methodology and revisionist aims, Park's contribution to comparative feminist scholarship underscores the originality of Iryŏp's attempt to rethink Buddhist ideas in a contemporary feminist context. Particularly compelling is that Park unequivocally defends existential narrative as a genre of philosophy largely through an analysis of the Buddhist nun's love letters.
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An, Saiping. "The Reception of the Mantra of Light in Republican Period Chinese Buddhism." Religions 14, no. 7 (June 21, 2023): 818. http://dx.doi.org/10.3390/rel14070818.
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This paper examines the utilization of the mantra of light and its associated maṇḍala practices by Wang Hongyuan 王弘願 (1876–1937), a Chinese Buddhist during the Republican Period, and his adherents, which has not yet been noticed by previous scholars. With the import of esoteric Buddhist doctrines and practices from Japan, the mantra of light, which was a rarely used mantra in pre-modern China, gained renewed significance. This led to the widespread adoption of the ritual practices of this mantra by Wang Hongyuan and his surrounding Buddhist groups in early modern China. The rituals of this mantra were used as a supplement or substitute for near-death Pure Land practices. This paper presents Pure Land Buddhist practices intertwined with esoteric Buddhist elements or “esoteric” approaches to Pure Land rebirth in modern Chinese Buddhism which have been overlooked by previous scholars.
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Tarocco, Francesca. "Lost in translation? The Treatise on the Mahāyāna Awakening of Faith (Dasheng qixin lun) and its modern readings." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 323–43. http://dx.doi.org/10.1017/s0041977x08000566.
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AbstractThe Treatise on the Mahāyāna Awakening of Faith, an indigenous Chinese composition written in the guise of an Indian Buddhist treatise, is one of the most influential texts in the history of East Asian Buddhism. Its outline of the doctrines of buddha nature (foxing), buddha bodies (foshen), and one mind (yixin), among others, served from the medieval period onwards as one of the main foundations of East Asian Buddhist thought and practice. The Treatise is putatively attributed to the Indian writer Aśvaghoṣa, and its current Chinese version was traditionally conceived of as a translation from an original Sanskrit text. In the course of the twentieth century, however, many important scholars of Buddhism have called into question the textual history of the Treatise. Even if the specific circumstances of its creation are still largely unknown, the view that the Treatise is an original Chinese composition (not necessarily written by a native Chinese) is now prevalent among scholars. Meanwhile, and for more than one hundred years, the text has also become a source of knowledge of Buddhism in the West thanks to a number of English translations. After examining the early textual history of the two existing versions of the text, this article will offer some examples of its modern appropriation by a novel group of readers and interpreters, an appropriation that took place during the first decades of the twentieth century amidst efforts to re-envision Chinese and East Asian Buddhist history and the place of Buddhism in modern society.
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Nurjanah, Tia Amalia, Ilim Abdul Halim, and Rika Dilawati. "Vegetarianism as religious observance: Comparative Study of Maitreya Buddhists and Adventist Christians." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (January 31, 2023): 17–38. http://dx.doi.org/10.53417/jsb.91.
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Religion is a human guide in living life. Religion regulates all aspects of life so that humans will always be good people to God and to fellow human beings. They are included in the selection of food consumed daily both in Buddhist Maitreya and Adventist Christianity. Each religion has regulations on how to choose food and become a vegetarian for each adherent. This study aims to discover the vegetarian tradition in Maitreya Buddhism and Adventist Christianity, along with the agreements and differences between the two religions. The research model used is qualitative research. While the method used is a comparative method. The comparative method is a method used to compare two data sources to find agreement and differences. The formulation of the thoughts in this study is the theory put forward by Joachim Wach regarding three religious expressions (theoretical, practical, and sociological). Based on research and discussion, it is known that the vegetarian tradition in Buddhist Maitreya and Adventist Christianity has agreements and differences. The similarity lies in how Maitreya Buddhism and Adventist Christianity both have theoretical doctrines about what they will get in the afterlife if they become vegetarians so that their adherence to religion can be seen from their lifestyle as vegetarians. While the difference lies in the selection of food, they consume daily. Maitreya Buddhists tend to avoid all forms of meat, while Adventist Christians still eat fish and tolerate meat when they are sick.
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Niziński, Rafał Sergiusz. ""Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism." Verbum Vitae 40, no. 2 (June 10, 2022): 423–45. http://dx.doi.org/10.31743/vv.13271.
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It is not seldom that some authors try to compare the doctrine of Zen Buddhism with the doctrine of Saint John of the Cross with the intention of finding some parallels. The most striking similarity seems to be the term “emptiness” (nada – John of the Cross and sunyata – Zen Buddhism). The difficulty of the comparison stems from the fact that in both cases this term has an experiential meaning, i.e. it describes subjective feelings one has while following the spiritual path. Therefore, the intent of the paper is to capture the metaphysical and epistemological meaning of this term in order to facilitate the comparison. This effort has led to the conclusion that in both doctrines the essentially different meaning of emptiness reflects their different understanding of the ultimate reality. Consequently, meditational techniques which both forms of spirituality adopted to achieve the ultimate reality exclude each other, and the semantic proximity of Zen Buddhism and John of the Cross is misleading.
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Jenks, Richard James. "A Comparison of Religiosity and Life Satisfaction among Seven Different Religious Groups." Advances in Social Science and Culture 2, no. 2 (May 31, 2020): p1. http://dx.doi.org/10.22158/assc.v2n2p1.
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The purpose of this study is to see if six widely used indicators of religiosity (self-reporting as being religious; importance of their religion to them; church membership, attendance and belonging to church groups; and praying) are related to happiness and life satisfaction. Using an on-line survey (N = 1399) I found that all except the frequency of prayer indicator were positively associated with life satisfaction and happiness. The sample was then broken into seven groups: Protestant, Catholic, Jewish, Buddhist, Unitarian, Unity and no religion. Significant ANOVAs were found among the groups on each of my four questions: Life Satisfaction, Happiness, Not Feeling Lonely, and Group Satisfaction. Overall, Unity members scored high on these questions while the non-religious, Buddhists, and Unitarians scored low. The results for Unity, Unitarianism and Buddhism were discussed in terms of their doctrines accounting for these scores. Finally, recommendations were made for future research.
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Lepekhov, Sergei Yu. "Particularities of Interpretations of the Main Provisions of Madhyamaka and Yogācāra by Buddhist Authors in Tibet and Other Countries." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 78–90. http://dx.doi.org/10.22363/2313-2302-2024-28-1-78-90.
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Various features of the interpretation of these schools main positions, the reasons for their appearance and the consequences for the development of Mahayana Buddhism have been the subject of discussion in this research. Attention is drawn to the existence of various ideas of Buddhist authors about the interpretation of fundamental philosophical ideas of these schools. The influence of the peculiarities of translation into other languages for the adequate transmission of the author’s thought is discussed. It is noted that the possibility of different interpretations was already established in the very methodology of the transmission of Buddhist doctrines, formed at the earliest stages of Buddhism. The opinions of a number of Tibetan authors are analyzed. The study presents the derivation of the existence of different interpretations of some categories central to Mahayana Buddhism due to the presence of different philosophical methodologies. A number of features were associated with the interpretation of the correlation of logical-critical knowledge, yogic methods and their priority in choosing ways to achieve an exit from the chain of rebirth. The factor of similarities in the positions of such authors as Nāgārjuna and Vasubandhu (traditionally attributed to different schools) makes it problematic to unambiguously interpret their philosophical positions; Some features of these schools were determined not only by theoretical backgrounds, but also by political struggle for a leading place in the Buddhist hierarchy of a certain country, as well as the desire to affect authorities.
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Costantini, Filippo. "La crítica de la metafísica budista en el sistema filosófico de Zhang Zai." Estudios de Asia y África 54, no. 1 (December 8, 2018): 5. http://dx.doi.org/10.24201/eaa.v54i1.2354.
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Una de las ideas principales que caracteriza el movimiento de renovación confuciana del siglo XI es la necesidad de eliminar la influencia que las doctrinas heterodoxas ejercen sobre los intelectuales. La mayoría de los filósofos confucianos tratan de volver al pensamiento original de Confucio rechazando directamente las teorías daoístas y sobre todo budistas. En este contexto, el filósofo Song Zhang Zai representa uno de los ejemplos más significativos. En este ensayo mostraré como el rechazo de la doctrina budista no sólo es un aspecto importante en el pensamiento de Zhang Zai, sino que representa el fundamento de sus teorías metafísicas y éticas. One of the main ideas of the Neo-confucian movement of the eleventh-century is the necessity to remove the heterodox doctrines influence on Chinese intellectuals. The majority of Confucian philosophers strongly believe on the necessity to restore Confucius original thought to go against Daoist and Buddhist theories. The Song philosopher Zhang Zai represents one of the main examples of this attempt. In this paper I will show that Zhang Zai’s rejection of Buddhism not only occupies an important position in his philosophy, but it can be also understood as the core of his metaphysical and ethical system.
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SCHONTHAL, Benjamin. "The Impossibility of a Buddhist State." Asian Journal of Law and Society 3, no. 1 (February 9, 2016): 29–48. http://dx.doi.org/10.1017/als.2016.4.
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AbstractThis article considers the effects of special constitutional prerogatives for Buddhism in Sri Lanka. It argues that, contrary to the expectations of both supporters and opponents, these clauses have not done what they claim to do: they have not enhanced the dominance of Buddhism on the island. Through a detailed analysis of recent legal action, this article demonstrates how special constitutional protections for Buddhism, in fact, aggravate and authorize splits among Buddhists. In making this argument, this article points towards a larger thesis: constitutional provisions designed to ensure the inter-religious dominance of one tradition may, under certain circumstances, actually amplify intra-religious conflicts over the nature, boundaries, and doctrines of that tradition. This work therefore encourages scholars to rethink the assumed polarity between secular-liberal constitutions and religiously preferential ones. Although opposed in their expressive dimensions, religiously neutral and religiously preferential constitutions may in fact generate similar church-state conundrums. The case of Sri Lanka suggests that, in the same way as perfect religious neutrality is impossible, so too is perfect religious supremacy.
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Et al., Phrakruwirojkanchanakhet. "Development of Educational Administration Innovation according to Buddhist Principles." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3799–805. http://dx.doi.org/10.17762/pae.v58i1.1397.
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This academic article aimed to propose educational administration model according to Buddhist principles derived from the development of educational administration innovation according to Buddhist principles. Documentary study was used and data were analyzed by using content analysis based on the consistency of Buddhist principles related to educational administration consisted of 3 principles which are the principle of self-control, principle of possession of people, and principles of occupation. Results showed that Buddhism is a religion of wisdom and the practice of all doctrines, mention the truth according to the natural law that the students must use wisdom in study and practice at the same time. The Buddhist principles in Buddhism consist of moral and ethical principles, focusing on being up to the truth of the world and the present life. Innovation or a model for educational administration according to the Buddhist principles are applied in management, both in self-administration of the executives, personnel management, and administration in educational institutions. Therefore, educational administration model was developed based on the teachings of the Lord Buddha that was being applied the management and operation for maximum benefit which composed of 2 important principles, namely 1) Four sublime states of mind (Brahma Viharn IV), and 2) Ten virtues of the King (Tasaphithrajadhamma X). These two important principles are applied for educational administration in Thai educational institutes.
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Wang, Junqi. "The Formation of Biaoquan and Zhequan as a Pair of Philosophical Concepts in Chinese Buddhism." Religions 14, no. 4 (April 8, 2023): 516. http://dx.doi.org/10.3390/rel14040516.
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The general consensus in the field of Buddhist studies is that the terms “biaoquan” and “zhequan” are a pair of Buddhist philosophical concepts often used to designate two diametrically opposed forms of rhetoric. The former term constitutes its affirmative statement, while the latter defines a fact in negative terms—known in Christian theology as cataphatic and apophatic uses of language, respectively. Looking at the terms for which biaoquan and zhequan initially served as translations, especially in Xuanzang’s works, it would seem that these two concepts have not always appeared as a related pair representing the above-mentioned affirmative–negative dichotomy. The former could designate both affirmation (*vidhi) as well as the general activity of speech, syllables, and words (nāma). In the case of zhequan, it corresponds, in different texts, to the three Indian Buddhist concepts of negation (*pratiṣedha, *vyāvṛtti, *nivṛtti), implicative negation (paryudāsa), and exclusion of others (anyāpoha), with each use of the term “zhequan” carrying a different set of meanings and associated doctrines. Indeed, in various texts, the concept of zhequan might be opposed to the concept of biaoquan (*vidhi *sadhana) or opposed to pure negation (prasajya), or it might be applied on its own with no opposing concept. However, as Chinese Buddhism continued to develop throughout the Tang, biaoquan and zhequan came to be firmly associated and popularized as a pair of opposites. Looking at the doctrinal as well as the translation history of these two terms, this paper focuses on how they were used as a pair of opposing philosophical concepts, followed by an analysis of the profound influence of these two concepts on Chinese Buddhism.
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ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Lepekhova, Elena. "The transformation of the wrathful deity Mahākāla into the god of happiness and good luck Daikokuten in Japanese Buddhism." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2022): 135. http://dx.doi.org/10.31857/s086919080020211-9.
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The transformation of the wrathful deity Mahākāla into the god of happiness and fortune Daikokuten in Japanese Buddhism. This study is devoted to the process of the transformation of the wrathful Hindu deity Mahākāla into the god of happiness and fortune Daikokuten in Japanese Buddhism. While in Hinduism and Vajrayāna Buddhism, Mahākāla was a wrathful deity, performing the functions of the Dharma protector, then as a result of the transference of this deity to the Japanese culture, his functions changed. The earliest examples of this process have been already marked in China, from where they later went to Japan. In the paper are traced the description of Mahākāla in the Japanese Buddhist textual tradition in the most notable Japanese text “Daikokutenjin-ho 大黒天神法” (“The Law of the Great Black God”), his iconography and the transformation in local folklore. The formation of Mahākāla iconography in Japan was influenced by a process of the Shintō-Buddhist syncretism, which combined the esoteric doctrines of the Tendai school, traditional Japanese Shintō mythology, Buddhist cosmology and related elements of Hinduism. All these trends are also well traced in Japanese folklore. As a sequence, we could come to conclusion that the process of transformation of the wrathful Hindu deity Mahākāla into one of the Japanese gods of happiness Daikokuten was influenced by the desire to rid Mahākāla of his original destructive deadly attributes, since they were not combined with the original Japanese Shintō tradition, referring to death and its manifestations as an impurity.
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Anālayo, Bhikkhu. "Situating Mindfulness, Part 2: Early Buddhist Soteriology." Mindfulness 13, no. 4 (October 2, 2021): 855–62. http://dx.doi.org/10.1007/s12671-021-01680-y.
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AbstractAs the second of three articles, the present essay continues to explore the character of selected aspects of early Buddhism in order to assess its potential relevance as a reference point for those engaged in research on mindfulness in psychology. The exploration, which proceeds in critical dialogue with suggestions made by Donald Lopez Jr. and Evan Thompson, covers the topics of the role of mindfulness as a means for progress to awakening, the path to and the realization of awakening, the implications of the doctrines of not self and of the four noble truths, and the centrality of meditation in early Buddhism. The proposed conclusion is that a deserved criticism of a tendency toward unbalanced presentations of Buddhist thought, so as to be palatable to Western preferences, has gone overboard in the opposite direction, resulting in inaccurate evaluations and exaggerated claims that call for a correction and a sober reassessment of the actual evidence. Such reassessment shows that there is considerable room for an open dialogue between contemporary psychology and Buddhist meditation practice traditions regarding their common ground in the aspiration to understand the workings of the mind with a view to alleviating unnecessary suffering.
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Yang, Linfeng. "A Mutual Act of Acceptance: Buddhism in Pre-modern and Post-Meiji Japan." Communications in Humanities Research 4, no. 1 (May 17, 2023): 390–95. http://dx.doi.org/10.54254/2753-7064/4/20220583.
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Buddhism, as a religion introduced to Japan, has gone through significant evolution as Japanese society combines it with elements that are particular to Japanese culture. Therefore, it is worth exploring how recent interpretations are different from the form of Buddhism when it was first introduced. What major changes Buddhism has undergone that make it the image nowadays in Japan would be a significant topic that is worth being pursued. The author has referred to research from scholarly articles and journals that has previously explored issues and themes related to the historical development of Buddhism in Japan. After centuries of societal evolution and progressing ideologies, Buddhism has found its way of adaption in Japan, which retains essential elements from its original doctrines while not infringing the principal qualities of traditional Japanese culture.
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FUSE, Giko. "The Fundamental Truths of the Doctrines of Nichiren Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 2 (2004): 563–66. http://dx.doi.org/10.4259/ibk.52.563.
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Hamar, Imre. "Syncretism in Exegesis: The Integration of Confucian Texts in Chengguan’s Huayan Commentary." Religions 15, no. 4 (March 25, 2024): 400. http://dx.doi.org/10.3390/rel15040400.
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Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the Buddhāvataṃsaka-sūtra. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the Analects, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience.
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Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm." Institute of Middle Eastern Affairs 21, no. 2 (August 30, 2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.
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This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism.
Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.
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Chengzhong, Pu. "Breaking Rules to be Compassionate: The ‘Skillful Means’ of Buddhist Relief after the Wenchuan Earthquake Disaster." International Journal of Mass Emergencies & Disasters 33, no. 1 (March 2015): 118–42. http://dx.doi.org/10.1177/028072701503300107.
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In the aftermath of the 2008 Great Wenchuan Earthquake, China, the ancient Buddhist Luohan Monastery became an important locus for disaster relief services. This included becoming a temporary maternity ward as the nearby hospital was badly damaged. This paper examines the monastery's relief efforts as a case of socially engaged Buddhism. It pays particular attention to the ways in which the head monk of the monastery, Shi Suquan, negotiated tensions between responding to the desperate needs of nearby residents and long-standing religious rules and taboos which, on the surface at least, stood in opposition to certain forms of relief practices. The paper argues that he used Buddhist doctrines, particularly the Mahāyāna concept of ‘skillful means,’ to renegotiate the taboos by privileging the ethical imperative of compassionate action.
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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (January 19, 2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.
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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them in writing and to draw the line between orthodox and false doctrines. Generally speaking, the first councils, both in the West and in the East, were convened due to the need to preserve original doctrines. In addition, original teachings had to be canonised and systematised. Also, the process of including religious doctrines into imperial politics is characteristic of two royal personages, namely, the Indian king Aśoka and the Roman Emperor Constantine the Great. Both were actively involved in the councils of their day and contributed decisively to the further development and consolidation of both Buddhism and Christianity respectively.
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Bhandari, Sabindra Raj. "BODHISATTVA AND MESSIAH: THE COINCIDENCES AND CONCORDANCES IN THEIR THEORIES AND DOCTRINES." International Journal of Multidisciplinary Studies and Innovative Research 6, no. 6 (October 10, 2021): 133–42. http://dx.doi.org/10.53075/ijmsirq2021114466.
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This paper explores the concordances and the coincidences in the theories and doctrines of Bodhisattva and Messiah. The doctrines of Bodhisattva dominantly prevail in Buddhism, in its scriptures, and the literature about it. Likewise, the concept of the Messiah is also equally pervasive in the Old and New Testaments of the Holy Bible. The theories and doctrines of Bodhisattva and Messiah have coincidences and concordances in their essence. They both accord in their ideals and missions to lead humankind to salvation, redemption, and Nirvana or enlightenment. Despite the differences, both Bodhisattva and Messiah have a similar primal grounding on sacrifice and renunciation to liberate and redeem humankind. To accomplish this goal, both depict themselves as the saviours. Therefore, it is essential to recognize that the fundamental doctrines of Bodhisattva and Messiah are not only just because of random development; rather the crosscurrents between the two religions enriched the theories and ideas about them. The simultaneous development of these two religions has harmonized the concepts of Bodhisattva and Messiah. By providing a new outlook, this study adds the qualitative insights of the knowledge about these two aspects from Buddhism and Christianity. The congruity in their ideas demonstrates how the different roads lead to the same destination of truth and reality. To meet the objectives, this article has applied the qualitative approach to research. So, comparative research design and thematic analysis method have been implemented to formulate new interpretations while exploring the concurrences in the theories and doctrines of Bodhisattva and Messiah.
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Rodicheva, Irina, and Olga Novikova. "Genesis of Buddhism in Japan: The Age of Nara – The Tokugawa Period." Ideas and Ideals 13, no. 4-1 (December 27, 2021): 42–56. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-42-56.
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This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.
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van Oosten, Karel. "Kamma and Forgiveness with some Thoughts on Cambodia." Exchange 37, no. 3 (2008): 237–62. http://dx.doi.org/10.1163/157254308x311974.
Full textAbstract:
AbstractIn this article, I give some notes on kamma and forgiveness. The doctrines of kamma and forgiveness or grace are central notions in Buddhism and Christianity, and contrary to what looks different at first sight, they may show similarities in terms of 'salvation'. In the first paragraph, I explain, to a very limited extent, the concept of kamma in Theravada Buddhist tradition. In the second paragraph, I maintain that comparing kamma and grace is not correct, but that a comparison between meditation and grace could be more promising. In the third paragraph, narratives from the Pali canon illustrate Buddhist notions that show similarity to forgiveness. The possibility of a royal pardon is the theme of the fourth paragraph. The last paragraph hints at the possible relevance of the thoughts developed in this article for the Khmer Rouge Tribunal and gives some additional food for further thinking.