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Journal articles on the topic 'Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Han, Chenxing. "Diverse Practices and Flexible Beliefs among Young Adult Asian American Buddhists." Journal of Global Buddhism 18 (January 1, 2017): 1–24. https://doi.org/10.5281/zenodo.1247854.

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The increasingly criticized "two Buddhisms" dichotomy in scholarly and popular literature bifurcates American Buddhism into two separate groups: white converts who are focused on meditation, and Asian immigrants who engage in devotional practices. This paper builds on critiques of the "two Buddhisms" model by demonstrating the importance of attending to generation as a factor of analysis when studying American Buddhists. Specifically, this study analyzes the diverse practices and nuanced beliefs of twenty-six young adult Asian American Buddhists from a diverse range of ethnic and sectarian bac

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2

Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current

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3

Ayusheeva, Dulma V. "The Problem of Dichotomy in the Classification of Buddhist Communities in the West." Study of Religion, no. 4 (2020): 69–75. http://dx.doi.org/10.22250/2072-8662.2020.4.69-75.

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The article reveals the concept of “two Buddhisms”, which distinguishes two key categories among Buddhist communities in the West: “ethnic”, represented by immigrants from Asian Buddhist countries and their descendants, and “converts”, or adherents of Western origin. This division into Asian and non-Asian Buddhists is often described as one of the main features of Buddhism in the West.The author concludes that the existing concept in its current form is outdated and requires revision and updating. However, the recognition of such approach as “outdated” in the research of modern Buddhism in Wes

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4

Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm." Institute of Middle Eastern Affairs 21, no. 2 (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 pe

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5

Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imagina

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6

Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.

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Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship,

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

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

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8

Tuladhar, Milan Raj. "Buddhism in Russia and its Linkage with Nepal." Lumbini Prabha 10 (May 16, 2025): 47–60. https://doi.org/10.3126/lumbinip.v10i1.78827.

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Although Buddhism in Russia represents only 1% of the population, it has a rich history intertwined with the country’s cultural landscape. Introduced in the 17th century through Kalmyk tribes and Mongolian influence in Buryatia, Buddhism uniquely developed in Russia. Buddhism has also connected Russia’s cultural relations with Nepal. Officially recognized in 1741, Buddhism became integral to the Russian heritage. Tsarist policies varied across regions such as Kalmykia, pre-Baikal, and Transbaikalia, and the government cautiously supported Buddhism in border areas to prevent unrest. Spearheaded

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9

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

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

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10

Baumann, Martin (Author). "Global Buddhism: Developmental Periods, Regional Histories and a New Analytical Perspective." Journal of Global Buddhism 2 (January 1, 2001): 1–43. https://doi.org/10.5281/zenodo.1323520.

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For the first time in its history, Buddhism has become established on virtually every continent. During the twentieth century, Buddhists have set foot in Australia and New Zealand, in the Southern region of Africa, and in a multitude of European countries, as well as in South and North America. Just as Buddhism in no way forms a homogenous religious tradition in Asia, the appearance of Buddhism outside of Asia is likewise marked by its heterogeneity and diversity. A plurality of Buddhist schools and traditions is observable in many thus-denoted "Western" countries. The whole variety

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Kadoi, Yuka. "Revisiting Buddhism in Ilkhanid Iran: Archaeology, Toponymy and Visual Culture." Acta Mongolica 20, no. 540 (2022): 35–44. http://dx.doi.org/10.22353/am.202201.04.

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It is generally agreed that Buddhism, which already came to be known in West Asia during the Sasanian period through commercial exchanges with India, revived in Iran under the Ilkhanids. A pioneering study of Buddhist-Islamic interactions by Elverskog (Buddhism and Islam on the Silk Road, 2010) amply demonstrates the importance of the Mongol period for the understanding of the religious contacts between Buddhists and Muslims, with particular reference to the role of Tibet in this unique socio-cultural as well as scientific encounter (the latter subject is explored by several studies, notably I

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Zielke, Zoe. "Contesting Religious Boundaries with Care: Engaged Buddhism and Eco-Activism in the UK." Religions 14, no. 8 (2023): 986. http://dx.doi.org/10.3390/rel14080986.

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The word “Buddhism” conjures up a variety of images and connotations: monks meditating on hilltops, mindfulness, cheerful Buddha caricatures. It is unlikely that these depictions suggest engagement with societal issues. And yet, this is precisely what many Buddhist communities and traditions are involving themselves in around the world. Often referred to as “engaged Buddhism”, this development in the Buddhist tradition refers to the application of Buddhist principles and practices to situations of social and environmental suffering. Nevertheless, there are critics of this emerging trend who co

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Wilson, Jeff. "Blasphemy as Bhāvana." Nova Religio 22, no. 3 (2019): 8–35. http://dx.doi.org/10.1525/nr.2019.22.3.8.

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Over the course of the twentieth century, Buddhism came to be associated widely with peace, tolerance, and calm detachment in the Western popular imagination. This association was created in opposition to depictions of Christianity as violent, intolerant, and irrational. Buddhism, as the imagined perfect Other, held considerable appeal for counterculture seekers disenchanted with mainstream cultures. While many Buddhist groups played upon these stereotypes to enhance their image and support recruitment, one new Buddhist movement—the Friends of the Western Buddhist Order—went further, employing

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Borup, Jørn. "Har en hund Buddha-natur?" Religionsvidenskabeligt Tidsskrift, no. 71 (February 10, 2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.

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ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism,

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15

M K, Aadil, and Dr Satish Kumar. "Buddhism in Indian Himalayan Region." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 4 (2023): 48–57. http://dx.doi.org/10.22161/ijeel.2.4.7.

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This study explains why and how Buddhism is significant to the Indian subcontinent and the Himalayan region. It starts with the origins in the past and continues with an investigation of certain border areas. The importance of fostering Buddhism is emphasized throughout. Buddhism in the Indian Himalayas: a study groups of Buddhists, Buddhist temples, and Buddhist communities’ underneath is a condensed and relevant account of the gatherings, which discuss the current condition of Buddhist culture and its shifting patterns.

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Fisher, Gareth. "Fieldwork on East Asian Buddhism." Fieldwork in Religion 5, no. 2 (2011): 236–50. http://dx.doi.org/10.1558/firn.v5i2.236.

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Recent interest in the contemporary practice of Buddhism in East Asia has led scholars of religion to undertake firsthand fieldwork among religious professionals and lay practitioners. Using three recent studies as examples, this paper argues that scholars of religion and Buddhism sometimes fail to maximize the potential of ethnographic fieldwork due to their focus on updating genealogies of Buddhist institutions. Drawing from a field-based study of lay Buddhists in contemporary Beijing, this paper advocates a “person-centered approach” that examines lay practitioners less as participants with

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17

Wilson, Jeff. "Buddhism Without Merit: Theorizing Buddhist Religio-Economic Activity in the Contemporary World." Journal of Global Buddhism 20 (January 1, 2019): 87–104. https://doi.org/10.5281/zenodo.3238221.

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Merit is the fundamental product of the Buddhist system. Buddhists generate and distribute it through their activities, and merit economics have shaped Buddhist practices, organizations, material culture, and inter-personal relations. But what happens when merit ceases to be recognized as a valuable product? For the first time in Buddhist history, some Buddhists are operating entirely outside of the merit economy, with resulting changes in organization, ritual practice, and economic activities. When merit is devalued, it is replaced by elements from culturally dominant non-merit economies and

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Gould, Hannah, Anna Halafoff, and Ruth Fitzpatrick. "Dying ‘Buddhish’: Death, Diversity, and Worldview Complexity in and Beyond Australia." Journal of Global Buddhism 25, no. 2 (2024): 186–201. https://doi.org/10.26034/lu.jgb.2024.4861.

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Buddhism contributes significantly to spirituality and wellness practices in contemporary Australia, influencing a new way of life not just for converts, but also broader society. Less frequently observed, however, is how Buddhism and Buddhist-inspired phenomena contribute to a new way of death or “deathstyle”. This paper examines the position of Buddhism within mainstream end-of-life and death care in Australia, focusing on those phenomena we describe as “buddhish”: derived from or inspired by Buddhism, but sitting outside its institutional structures. Our research, comprising online service

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19

Badmaev, V. N. "“An Intellectual Pilgrimage to Buddhism”." Asia & Africa today, no. 12 (December 15, 2024): 73–76. https://doi.org/10.31857/s0321507524120092.

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On 12–14 August, the II International Buddhist Forum “Traditional Buddhism and Challenges of Modernity” was held in Ulan-Ude – a significant and important event for all countries of the Buddhist world. The following goals of the Forum were outlined: to update the understanding of Buddhist culture, philosophy and practice in the conditions of modern society; to strengthen international ties of Buddhists; to give new impetus to scientificeducational and cultural cooperation of Buddhist organizations of different countries. The scientific program of the Forum became a kind of “intellectual pilgri

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20

Menšíková, Tereza. "Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra." Journal of Global Buddhism 24, no. 2 (2023): 64–82. http://dx.doi.org/10.26034/lu.jgb.2023.3840.

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Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from t

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Amathabhani, Buthkande, and Nilantha Dissanayake. "Existential Buddhism: embracing life's uncertainties and finding meaning within." South Florida Journal of Development 5, no. 10 (2024): e4540. http://dx.doi.org/10.46932/sfjdv5n10-042.

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This study explores the profound questions surrounding the pursuit of Nirvana in Buddhism, examining whether it arises from the cycle of rebirth, present suffering, or future pain as depicted in early Buddhist scriptures. It also investigates the potential convergence of Buddhism with existentialism, a philosophy emphasizing individual experience, freedom, responsibility, and life’s inherent uncertainties. The primary inquiry examines whether Buddhism can harmonize with existentialist perspectives, which emphasize individuality amidst life’s enigmas. This research comprehensively investigates

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22

Ulanov, M. S. "BUDDHISM IN THE AGE OF GLOBALIZATION." BUDDHIST STUDIES 1, no. 8 (2024): 136–45. https://doi.org/10.30792/2949-5768-2024-8-136-145.

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The article examines the problem of adapting Buddhism to the modern global world. The author suggests considering Buddhism in the context of the concept of glocalization. In relation to Buddhism, glocalization can mean the adaptation of the Buddhist principle of the «Middle Way» in relation to the processes of globalization, avoiding the extremes of globalization and localization. The «flexibility», pragmatism and tolerance of Buddhism allow it to fit into modern global socio-cultural processes quite organically and painlessly, without losing its traditions and the originality of local forms.

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23

Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.

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Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill.

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Wang, Juan, and Joan Qionglin Tan. "Towards a Holistic Buddhist Eco-Ethics." Religions 15, no. 7 (2024): 844. http://dx.doi.org/10.3390/rel15070844.

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The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. The

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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.

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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally

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Vijitha, Moragaswewe. "Does Buddhism Accept the Third Sex Party? The Buddhist Notion on Different Sexual Orientations." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 2, no. 2 (2024): 1–10. http://dx.doi.org/10.60046/jgsb.v2i2.122.

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This research explores Buddhism's perspective on the third gender, intersecting religious cultural, and sexological studies. In many religions, sexual intercourse outside heterosexual norms is often viewed as sinful, especially within celibate contexts. Buddhism offers a unique view, seeing kāma taṇhā (sensual desire) as a barrier to overcoming Samsāric existence. True liberation in Buddhism transcends gender, aiming for freedom from psychological afflictions (greed, hatred, delusion). Buddhistic ethics accommodate sexual diversity, including LGBTIQA individuals, advocating non-discriminatory

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Terentyev, Andrey A. "Buddhism and War." Chelovek 33, no. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.

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Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha

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Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.

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In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administra

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

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

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Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (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

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Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (2023): 1291. http://dx.doi.org/10.3390/rel14101291.

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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus

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Suranto, Suranto, and Widiyono Widiyono. "THE COMPLEXITIES OF THE MEANING OF BHĀVANĀ AMONG THE BUDDHIST COMMUNITY." Jurnal Pencerahan 15, no. 02 (2022): 33–43. http://dx.doi.org/10.58762/jupen.v15i02.112.

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Interpretation of the teaching of Buddhism occurs among Buddhists, especially Buddhists Monastery of Dharma Surya Janggleng. This phenomenon shows the complexity that exists among Buddhists. The study of complexity among Buddhist is important because it can see how far the development of Buddhists in understanding the teaching of Buddhism. Research on the complexity of the meaning of bhāvanā as an attempt to see the understanding of Buddhist in interpreting the teaching of Buddhism. Through the theory of complexity, phenomena and conditions of the community in Janggleng hamlet, Tlogowungu vill

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TALKO, Tetiana, Iryna GRABOVSKA, and Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS." Almanac of Ukrainian Studies, no. 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.

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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last centu

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Park, Ji Suk. "The Identity and Future Prospects of Applied Buddhist Studies in the Age of Science and Technology: A Perspective from South Korea." Korean Institute for Buddhist Studies 62 (February 28, 2025): 121–51. https://doi.org/10.34275/kibs.2025.62.121.

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As 21st-century science and technology drive societal change, the role of applied Buddhist studies in engaging with society and exploring practical solutions has become increasingly important. Applied Buddhist studies is an academic discipline that interprets various fields through the lens of Buddhist thought and worldview while proposing practical alternatives. Although the term “applied Buddhism” is relatively recent, Buddhism has historically adapted to different contexts, evolving in response to regional and temporal shifts. The transformation from early Buddhism to sectarian Buddhism, th

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Won, Yong Sang. "East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought." Korean Institute for Buddhist Studies 58 (February 28, 2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.

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Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. T

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Danang Try Purnomo and Ade Sukma. "INTERNALISASI SAMMA AJIVA BAGI UMAT BUDDHA SEBAGAI DASAR PERTIMBANGAN MENCARI PENGHIDUPAN." Jurnal Pendidikan, Sains Sosial, dan Agama 6, no. 2 (2020): 57–64. http://dx.doi.org/10.53565/pssa.v6i2.225.

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This study discusses the profession reviewed from the concept of Buddhism. The purpose of this research is to describe the profession (livelihood) in accordance with Buddhism. This type of research is descriptive qualitative. The data was obtained from in-depth interviews and literature studies. Based on field surveys, Buddhists have a common livelihood that conforms to the samma ajiva concept of 'true livelihood' in Buddhism. Buddhist society also plays an important role for the continuity of the livelihood sector in villages and cities because basically Indonesian society consists of various

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

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Mishra, Manjul, and Keshav Mishra. "Salience of Buddhism as an Instrument of Soft Power in India’s Neighborhood." International Journal of Emerging Knowledge Studies 03, no. 09 (2024): 530–38. http://dx.doi.org/10.70333/ijeks-03-09-002.

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This research paper explores the salience of Buddhism as a potent instrument of soft power within India's neighborhood. Buddhism, with its profound historical and cultural roots in India, has transcended geographical boundaries to become an influential force that shapes diplomatic relationships and socio-cultural ties in the region. This study delves into the multifaceted dimensions of Buddhism's role in India's foreign policy and its impact on fostering closer relationships with neighboring countries. The paper begins by tracing the historical trajectory of Buddhism in India and its subsequen

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Zhang, Peng. "The Phenomenon of “Tao-for-Buddhism” in Dunhuang Taoist Manuscripts." Religions 16, no. 3 (2025): 357. https://doi.org/10.3390/rel16030357.

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The text Poxie lun:Daojing shijingfo wen破邪論:道經師敬佛文 (Treatise on Refuting Heresies: On the Respect of Taoist Scriptures for Buddha) records twenty-three items of “miscellaneous ancient records in Taoist scriptures” 道教古經古事雜抄. Half of these entries align with contents found in Dunhuang manuscripts and pertain to the practice of “replacing Buddhism with Taoism”. The Dunhuang manuscripts that involve the content of “replacing Buddhism with Taoism” can be categorized into five situations: First, Taoist scriptures that retain Buddhist terminology which was later replaced by later generations; Second,

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Manik, R. S. "KHASHA BUDDHIST HERITAGE: SCOPE AND CHALLENGES." BUDDHIST STUDIES 2, no. 9 (2024): 58–65. https://doi.org/10.30792/2949-5768-2024-9-58-65.

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Khasha Kingdom was famous for ancient Buddhist history and architecture. King Nagaraja, who came from Khari Province, located in China at present, established the Khasha kingdom around the 12th century. Based on the historical and archeological records existing at the place, this country was renowned for Buddhism and Buddhist heritage; however, at present, there are just a few remaining Buddhist heritages that are in critical condition; Buddhism is almost collapsed from those places. Some of the remarkable and significant Buddhist heritage of that place is Kānkre Bihar (Buddhist Monastery). Pā

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Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.

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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I

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

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

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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.

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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings

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Masatsugu, Michael K. "‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965." Journal of Global History 8, no. 1 (2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.

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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national

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Chakrabarty, Premangshu, and Rishita Biswas. "Buddhism in Agrarian Society of Rural Bengal: Perspectives of Belief Systems with a Focus on Ritual and Deities." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, no. 2 (2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.

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Buddhism was the State Religion of Bengal at least for more than four hundred years between mid of 8th century and 12th century during the Pala reign in Bengal. In the 2011 Indian census, the percentage of Buddhists in West Bengal was 0.31% while in Bangladesh less than 1% of the total population is now a follower of Buddhism. Most of the Buddhists were converted to Islam during the Sultanate rule in Bengal while Hinduism silently took over many of their shrines and deities. This paper is an attempt to revisit the cultural landscape of early Buddhism in Bengal along with a focus on the element

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Krause, Carsten. "A Comparative Perspective of “Engaged Buddhism” and “Renjian Fojiao” (“Humanistic Buddhism”) in Chinese Speaking Discourse: Exclusivism, Inclusivism, or Pragmatism?" Religions 15, no. 11 (2024): 1306. http://dx.doi.org/10.3390/rel15111306.

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The two modern concepts, “Engaged Buddhism” and renjian fojiao 人間佛教, with the variety of its English translations (such as “Humanistic Buddhism”), were developed and discussed with and without reference to each other over several decades. This article raises the question of how “Engaged Buddhism” has been portrayed in the Chinese-speaking world. It therefore reflects on a hybrid conceptual history and distinguishes between “concept-unaffected” and “concept-affected” (“concept-affirming”, “concept-negating”, and “concept-corresponding”) positionings in the Buddhist world, as well as a “concept-

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Nguyen, Dat Manh. "Professionalizing Engaged Buddhism in Contemporary Vietnam." Journal of Vietnamese Studies 19, no. 1 (2024): 109–36. http://dx.doi.org/10.1525/vs.2024.19.1.109.

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In the 1960s, Thích Nhất Hạnh formulated his vision of engaged Buddhism in war-torn Sài Gòn. His approach continues to inspire a new generation of urban Buddhists who are reshaping what engaged Buddhism can mean in contemporary Hồ Chí Minh City. Drawing on extensive fieldwork from 2016 to 2019, this article examines continuities and changes in institutionalized Vietnamese engaged Buddhism. It argues that contemporary engaged Buddhism, while continuing Thích Nhất Hạnh’s vision, must respond to a market-socialist regime of political and financial regulations, leading to the rise of more industri

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Yang, Gang. "Buddhism’s Knotted Thread (結縷法): Indian Origins and Chinese Adaptations". Religions 15, № 8 (2024): 906. http://dx.doi.org/10.3390/rel15080906.

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The Buddhist “Knotted Thread” originates from the ancient Indian practice of venerating sacred threads. In Indian culture, sacred threads symbolize identity and status and possess functions such as exorcism, healing, disaster prevention, blessing, protection, and divination. Initially, Buddhism opposed the use of sacred threads by its followers. However, as Buddhism evolved, it began to adopt this and other practices. Buddhist threads could be monochromatic or multicolored, with five-colored threads (五色縷) having significant cultural connections to China. In Buddhism, the five colors typically

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Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.

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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally,

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Tonsakulrungruang, Khemthong. "The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom." Asian Journal of Law and Society 8, no. 1 (2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.

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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings

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