Relevant bibliographies by topics / Buddhist

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Buddhist'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 June 2025

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Journal articles on the topic "Buddhist"

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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 backgrounds. In their open-minded attitudes toward a wide range of Buddhist practices and multivalent interpretations of various Buddhist beliefs, these young adults challenge simplistic representations of Asian American Buddhists and present an inclusive vision of Buddhism that embraces nuance, ambiguity, and change.
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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 may take on their associated values and practices. Jettisoning the Buddhist merit economy has financial consequences for Buddhist groups, and those who operate without the merit economy must create new post-merit Buddhisms. A sifting process occurs, as practices, ideas, and institutions that are dependent on merit economic logic are altered or abandoned. Successful forms of Buddhism will be those that can be recast with non-merit logic.
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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 Western countries is akin to the recognition of the “outdated” real picture of Buddhism in the West, which even in its modernity demonstrates two different approaches to the implementation of Buddhist teachings. This attitude also leads to the loss of high-quality scientific tools in theoretical and methodological aspects.
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Wang, Juan, and Joan Qionglin Tan. "Towards a Holistic Buddhist Eco-Ethics." Religions 15, no. 7 (July 14, 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. Then, we address the dispute concerning the classification of Buddhist eco-ethics, proposing a typology that accommodates different perspectives. Finally, two methods are suggested to mediate the dispute over Buddhist eco-ethics and justify its holistic concept, that is, regarding Buddhist eco-ethics as a form of virtue ethics and as a product of “engaged Buddhism.” Here, it is also emphasized to include Buddhists’ perspectives when mediating the dispute. Accordingly, we put forward a holistic concept for Buddhist eco-ethics that incorporates three main macro perspectives: ecological ethics in Buddhism, Buddhism in ecological ethics, and Buddhists’ environmental activities. It is hoped that the wisdom of Buddhist eco-ethics can help us forge a path towards a more harmonious and sustainable world in the near future.
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Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (July 7, 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, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.
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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 of Theravàda, Mahàyàna, and Tibetan Buddhist traditions can be found outside of Asia often in one country and sometimes even in one major city with some forty or fifty different Buddhist groups in a single place. Buddhists of the various traditions and schools have become neighbors—a rarity in Asia itself. Additionally, Western Buddhist orders and organizations have been founded, signaling ambitious moves to create new, indigenized variations of Buddhist forms, practices, and interpretations. For a better understanding and evaluation of the current situation, a historic contextualization is of much value. Such a perspective brings to the fore the continuities of developments, interests, and experiences, as well as of the particularities and differences. It might justly be asked how much historical perspective is needed on current events and patterns in order to enhance an understanding of the settlement of Buddhists and of Buddhist traditions becoming established outside of Asia. These processes will be sketched in part two, following the outline of a categorization of periods of Buddhism's history in part one. As I shall argue in the third section, it is not only necessary to look to past events and developments in Western, non-Asian countries. Rather, the view must turn to Asia and past changes there in order to set the framework for better understanding of the main patterns of Buddhism in the so-called "West." Whereas hitherto studies have structured the appearance of Buddhism in non-Asian settings along the line of "two Buddhisms," referring to a "gulf between [Buddhist] immigrants and converts" (Seager 1999: 233), I shall suggest that the main line of difference is not only one of people and ethnic ancestry. Rather, I shall demonstrate that the religious concepts held and practices followed are of primary importance in shaping the strands. Attention needs to be drawn to the contrast between traditionalist and modernist Buddhism that is prevalent in both non-Asian and Asian settings.
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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 practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
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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 (February 18, 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 and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
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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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RAPIADI, RAPIADI, WISTINA SENERU, VIKE APRILIANIN MARWINTARIA SAPUTRI, PANNA PANNA, and ADI KRISTIANTO. "MEMPERKUAT IDENTITAS GENERASI BUDDHIS YANG UNGGUL BERLANDASKAN NILAI-NILAI BUDDHAYANA (BUDDHIS CAMP PEMUDA BUDDHAYANA SEPROVINSI NTB)." COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (February 13, 2024): 46–53. http://dx.doi.org/10.51878/community.v3i2.2726.

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The Buddhist Camp activities for Buddhayana youth throughout NTB Province which will be held on 07–09 April 2023 at Vihara Jaya Wijya, North Lombok, West Nusa Tenggara, carry the theme "Strengthening the Identity of a Superior Buddhist Generation Based on Buddhayana Values". This theme was chosen because the young generation of Buddhists is the hope for the future of Buddhism. Buddhayana Youth Buddhist Camp throughout NTB Province is an activity that aims to strengthen the identity of a superior Buddhist generation based on Buddhayana values. carried out through a series of activities, such as Dharma classes, group discussions, and meditation. Participants are given a deep understanding of Buddhist teachings and empowered to apply them in everyday life. The result is young people who are more connected to religious values and are able to use Buddhayana as a moral foundation in their actions. Buddhist Camp participants are also given the opportunity to develop themselves through various activities, such as mindfulness and art. These activities can help participants to better understand themselves and their potential. Buddhist Camp participants are encouraged to practice Buddhist teachings in their daily lives. ABSTRAKKegiatan Buddhis Camp pemuda buddhayana se-Provinsi NTB yang diselenggarakan pada tanggal 07–09 April 2023 di Vihara jaya Wijya Lombok Utara, Nusa Tenggara Barat, mengusung tema "Memperkuat Identitas Generasi Buddhis yang Unggul Berlandaskan Nilai-Nilai Buddhayana". Tema ini dipilih karena generasi muda Buddhis merupakan harapan masa depan agama Buddha. Buddhis Camp Pemuda Buddhayana se-Provinsi NTB merupakan sebuah kegiatan yang bertujuan untuk memperkuat identitas generasi Buddhis yang unggul dengan landasan pada nilai-nilai Buddhayana. dilakukan melalui serangkaian kegiatan, seperti kelas Dharma, diskusi kelompok, dan meditasi. Peserta diberikan pemahaman mendalam terhadap ajaran Buddha dan diberdayakan untuk mengaplikasikannya dalam kehidupan sehari-hari. Hasilnya adalah pemuda yang lebih terkoneksi dengan nilai-nilai agama dan mampu menjadikan Buddhayana sebagai landasan moral dalam tindakan mereka.Peserta Buddhis Camp juga diberikan kesempatan untuk mengembangkan diri melalui berbagai kegiatan, seperti mindfulness, dan seni. Kegiatan-kegiatan tersebut dapat membantu peserta untuk lebih memahami diri sendiri dan potensinya.Peserta Buddhis Camp didorong untuk mempraktikkan ajaran Buddha dalam kehidupan sehari-hari.
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Dissertations / Theses on the topic "Buddhist"

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Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.<br>This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
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Schmid, David Neil. "Yuanqi medieval Buddhist narratives from Dunhuang /." online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3043951.

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Kotas, Frederic John. "Ojoden : accounts of rebirth in the pure land /." Thesis, Connect to this title online; UW restricted, 1987. http://hdl.handle.net/1773/11074.

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Jantrasrisalai, Chanida. "Early Buddhist Dhammakāya its philosophical and soteriological significance /." Connect to full text, 2008. http://hdl.handle.net/2123/4130.

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Thesis (Ph. D.)--University of Sydney, 2008.<br>Title from title screen (viewed June 16, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Department of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Vignato, Giuseppe. "Chinese transformation of Buddhism the case of Kuan-yin /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Chiu, Angela Shih Chih. "The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.

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Liu, Yading. "Fo jiao ling yan ji yan jiu yi Jin Tang wei zhong xin /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71742325.html.

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Revision and expansion of the author's Thesis (Ph. D.--Sichuan da xue, 2003).<br>"Sichuan da xue shi wu '211 gong cheng' zhong dian jian she xue ke xiang mu." 880-07 Includes bibliographical references.
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Li, Xin Jie. "Weituo : a protective deity in Chinese Buddhism and Buddhist art." Thesis, University of Macau, 2012. http://umaclib3.umac.mo/record=b2585607.

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Smith, Buster G. Bader Christopher D. "American Buddhism a sociological perspective /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5310.

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Karmay, Samten Gyaltsen. "Origin and early development of the Tibetan religious traditions of the Great Perfection (Rdzogs Chen)." Thesis, SOAS, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368854.

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rDzogs chen, the "Great Perfection", is a philosophical and meditational system of Tibetan Buddhism. It is the counterpart of the Ch'an in Chinese Buddhism and Zen in Japan. Western writers on Tibetan Buddhism have viewed it as a survival of the Ch'an which was once known in Tibet in the eighth century A.D., but declined after the breakup of the Tibetan empire in the mid-ninth century A.D. This view is mainly derived from the attitude of the Tibetan Buddhist orthodox schools who regarded rDzogs chen as a resurrection of Ch'an the practice of which according to the Tibetan historical tradition was officially banned after the famous Sino-Indian Buddhist controversy around 790 A.D. in Tibet. The other interesting aspect of rDzogs chen is that it is a teaching adhered to by the Buddhist school, the rNying ma pa as well as by the Bonpo (followers of the Bon religion in Tibet). Although studies in Tibetan Buddhism have advanced much in recent years, the origin and historical development of rDzogs chen has remained totally unknown. The present Study therefore focuses mainly on the origin of its theories such as "Primordial Purity" which it sees as the basis for spiritual development, and its historical and literary development. The sources for this study are mainly ninth century documents from Central Asia and texts belonging to the tenth and eleventh centuries from Tibet itself. They shed new light on the origins of rDzogs chen and its philosophical conceptions.
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Books on the topic "Buddhist"

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International Conference on "the State of Buddhism, Buddhists and Buddhist Studies in India and Abroad" (2009 Banaras Hindu Univeersity). Buddhism, Buddhists, and Buddhist studies. Delhi: Buddhist World Press, 2012.

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1854-1899, Warren Henry Clarke, ed. Basic Buddhism: Buddhist writings. Springfield, Ill: Templegate Publishers, 1995.

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W, Mitchell Donald. Buddhism: Introducing the Buddhist experience. 2nd ed. New York: Oxford University Press, 2008.

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Dhammikammuni, D. P. Buddhism and democracy: Theravāda Buddhist perception. Savannakhet, Laos: Wat Obmabuddhavas, 2010.

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Hikata, Ryusho. Studies in Buddhism and buddhist culture. [Chiba-ken Narita-shi]: Naritasan Shinshōji, 1985.

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Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
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Ciolek, T. Matthew. Buddhist studies WWW virtual library: The Internet guide to Buddhism and Buddhist studies. [Canberra, ACT, Australia]: [Australian National University], 1994.

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Robert, Segall Seth, ed. Encountering Buddhism: Western psychology and Buddhist teachings. Albany: State University of New York Press, 2003.

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name, No. Encountering Buddhism: Western psychology and Buddhist teachings. Albany, NY: State University of New York Press, 2003.

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Davids, Caroline A. F. Rhys. Buddhism: A study of the Buddhist norm. New Delhi: Asian Educational Services, 2000.

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Book chapters on the topic "Buddhist"

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Neather, Robert. "Buddhism and Buddhist texts." In Routledge Encyclopedia of Translation Studies, 46–52. 3rd ed. Third edition. | London ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315678627-11.

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Long, William J. "A Buddhist Alternative." In A Buddhist Approach to International Relations, 87–103. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68042-8_6.

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AbstractThis chapter concludes with a summary of essential features of a Buddhist approach to thinking about the world, our role in it, and the type of political environments conducive to our higher nature. It notes that Buddhism has historically shaped a wide variety of societies in Asia and is adaptable to the Western world and to contemporary international challenges. Further, rather than being unscientific or otherworldly, Buddhist concepts are remarkably consistent with emerging findings in the natural and biological sciences.
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Bommarito, Nicolas. "Varieties of Buddhist Practice." In Seeing Clearly, 119–25. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887506.003.0017.

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This chapter provides an overview of the wide variety of Buddhist practices. Though people who practice Buddhism would all self-identify as Buddhist, what Buddhism means to them and the role it plays in their lives is very different. Think about the social context. For some Buddhists, Buddhism is deeply intertwined with both family life and powerful social institutions. This social context affects how practice looks for each. The role of ritual is also different for each. Moreover, there are different background assumptions about the supernatural in play. Another difference is the place of meditation in the lives of each of these Buddhists. None of this is to say that any of these people are practicing “real” or “authentic” Buddhism. It is merely to highlight the ways in which Buddhist practice varies around the world.
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Duckworth, Douglas, Abraham Vélez de Cea, and Elizabeth J. Harris. "Introduction." In Buddhist Responses to Religious Diversity: Theravāda and Tibetan Perspectives, 1–4. Equinox Publishing, 2020. http://dx.doi.org/10.1558/equinox.38388.

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This volume discusses contemporary Buddhist responses to religious diversity from Theravādin and Tibetan Buddhist perspectives. Buddhist attitudes toward other religious traditions (and its own) are unquestionably diverse, and have undergone changes throughout historical eras and geographic spaces, as Buddhists, and traditions Buddhists have encountered, continue to change (after all, all conditioned things are impermanent). The present time is a particularly dynamic moment to take stock of Buddhist attitudes toward religious others, as Buddhist identities are being renegotiated in unprecedented ways in our increasingly globalized age. Is it true that Buddhists are tolerant of other religions? To what extent are Buddhists tolerant? Is nirvana held to be attainable through Buddhism alone? If so, through which Buddhist tradition? This volume approaches these questions and others from perspectives representing Theravādin and Tibetan traditions of Buddhism. The chapters herein bring together a spectrum of views that are not often found side-by-side in a single volume or in a meaningful dialogue with each other, needless to mention with other religions. This volume seeks to remedy this situation, and break new ground to enable further dialogue, understanding, and constructive encounters across Buddhist traditions and between other religious traditions and Buddhists.
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Gleig, Ann. "Identities I." In The Oxford Handbook of American Buddhism, 54–73. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.3.

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Abstract Racism and whiteness have played a fundamental role in both the construction of the category of “American Buddhism” and the experiences of multiple North American Buddhist communities. Taking both a historical and ethnographic thick descriptive approach, this chapter demonstrates how racism and whiteness have functioned and been resisted within and across American Buddhist communities. Beginning with the experiences of Asian American heritage Buddhists before moving to Buddhists of Color in convert lineages, it identifies the themes of community, engaged Buddhist hermeneutics, intersectionality, and solidarity across marginalized Buddhists as core components of this resistance. Finally, it will reflect on emerging directions in Buddhist racial justice work across practice and academic communities and the role and responsibilities of scholars of Buddhism.
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Falcone, Jessica Marie. "The Heritage Spectrum: A More Inclusive Typology for the Age of Global Buddhism." In Interpreting Religion, edited by Erin F. Johnston and Vikash Singh, 199–227. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529211610.003.0010.

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Many extant taxonomies of Buddhists outside of Asia have stumbled over issues of race, ethnicity, class, and nationality, because they have used those identity markers to clunkily try to index what they are really attempting to represent, that is, a particular Buddhist's enculturation into a particular kind of Buddhism. This chapter explores Buddhist taxonomies of the past and present as well as their disparate strengths and shortcomings. In an effort to more accurately address differences in Buddhist enculturation and practice, the author posits a more flexible way forward through the use of a “heritage spectrum” for Buddhist persons and institutions. The chapter asserts the need for scholars to be more careful and inclusive with their terminologies in Buddhist studies, and in religious studies more generally.
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Manh Nguyen, Dat. "Reconfiguring Buddhism for Youth in Ho Chi Minh City, Vietnam." In The Oxford Handbook of Lived Buddhism. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197658697.013.22.

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Abstract Across Vietnam, since the mid-2000s, there has been a proliferation of Buddhist programs for youth. These programs, organized by monastics and/or lay Buddhists, often collaboratively, have taken place both inside and outside of temple spaces, with the aim of educating young Vietnamese in Buddhist teachings, practices, and ethics. This chapter, based on extensive fieldwork, examines Buddhist youth programs at two Buddhist temples in Ho Chi Minh City, one promoting a strong modernist interpretation of Buddhism and the other a combination of Buddhist devotionalism and modernism. These two case studies highlight the diversity of Buddhist youth programs in contemporary Vietnam, in their forms, contents, and pedagogies. More importantly, they demonstrate how in responding to the interests and lived experiences of lay youth, monastics need to reconfigure relationships and boundaries between monastics and lay followers, between devotional and modernist Buddhisms, and between tradition and modernity.
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Park, Jungnok. "Development of a Buddhist Self." In How Buddhism Acquired a Soul on the Way to China, 104–25. Equinox Publishing, 2012. http://dx.doi.org/10.1558/equinox.19537.

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I will now briefly survey the development of the later Buddhist conceptions of self in India. Since Mahāyāna and non-Mahāyāna scriptures were introduced to China almost simultaneously, and Mahāyāna Buddhism became the mainstream in China from an early stage, it is essential to examine the later Buddhist conceptions of self, in order to understand how Chinese Buddhists came to form their own ideas of self. I cannot survey the whole development of later Buddhist ideas in detail, so I will focus on how the basic premises and principles that structured the early Buddhist conception of self were maintained, revised and abandoned by later Buddhists.
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Liu, Cuilan. "Epilogue." In Buddhism in Court, 179–90. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197663332.003.0009.

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Abstract This chapter summarizes why the Buddhist campaign for clerical legal privileges was not a Chinese invention but originated in Indian Buddhism. Contrary to their Indian predecessors, Buddhists in China adopted a unique approach to collaborating with the state to build a hybrid court and form a set of hybrid laws to deal with Buddhist offenders. In so doing, the Buddhist establishment in China was able to maximize its jurisdictional control over ordained Buddhists. This chapter further situates the Chinese Buddhist approach in the wider pan-Asian context to show how Buddhists in South Asia sought a radically different approach by focusing on establishing full-fledged Buddhist monastic courts whose jurisdiction expanded to cover both ordained and lay Buddhists. By comparing the Buddhist and Christian campaigns for clerical legal privileges, this chapter reveals how Buddhists and Christians were interested in demarcating a jurisdictional boundary with the state but for achieving different goals.
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Mitchell, Scott A. "Conclusion." In The Making of American Buddhism, 163–76. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197641569.003.0007.

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Abstract The conclusion summarizes The Making of American Buddhism and examines the continuing relevance of the Berkeley Buddhist community. Following the reconstruction of the temple and the end of the Bussei’s print run, participants in the community’s programs continued to study and promote Buddhism in the United States. Some figures, such as Alan Watts, popularized Buddhism for mass audiences. Others, such as Alex Wayman, went on to successful careers in the academy. In this way, the conclusion argues, Japanese American Buddhists at midcentury played a key role in the development of American Buddhism, Buddhist modernism, and academic Buddhist studies.
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Conference papers on the topic "Buddhist"

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Thamnita, Ongart Noth, Panita Wannapiroon, and Prachyanun Nilsook. "Bibliometric Analysis of Universal Buddhism Propagation via Metaverse to enhance Buddhist Digital Empathy." In 2024 Research, Invention, and Innovation Congress: Innovative Electricals and Electronics (RI2C), 254–61. IEEE, 2024. https://doi.org/10.1109/ri2c64012.2024.10784345.

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Nguyen Thi, Toan. "BUDDHISM ETHICS AND THE PROBLEM OF BUILDING HUMAN PERSONALITY IN VIETNAM TODAY." In International Conference on Political Theory: The International Conference on Human Resources for Sustainable Development. Bach Khoa Publishing House, 2023. http://dx.doi.org/10.51316/icpt.hust.2023.37.

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Buddhism is a great religion and throughout its history of formation and development has increasingly affirmed its important role in building human personality. With its noble and close humanistic philosophies, Buddhism has penetrated the hearts of the Vietnamese people over the past 2,000 years and become a major religion of the nation. Buddhist teachings have the effect of regulating the consciousness and moral behavior of Vietnamese people. It supports and arouses love, altruism, doing good, avoiding evil... contributing to enhancing the responsibility of each existing in society. Not only applicable among Buddhists, but the ethical content of Buddhism also has a strong influence on society. This contributes to improving the morality of each individual as well as being beneficial to building good morality in Vietnamese society. Living according to Buddhist teachings helps improve individual morality, while also building a good lifestyle for the entire society. Therefore, applying the humanistic values ​​of Buddhist ethics to build Vietnamese human personality is extremely practical and meets the urgent needs of social history.
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Shmakova, Anna S., and Alina D. Kravtsova. "Sources indicating the changing status of Buddhism on the Korean Peninsula from the 4th to the 16th centuries." In ВОСТОК-ФОКУС: актуальные вопросы изучения истории, международ ных отношений и культур стран Востока: материалы VII Международной научно-практической конференции. IPC NSU, 2024. https://doi.org/10.25205/978-5-4437-1701-2-32.

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Buddhism has played a key role in the history and culture of Korea for many centuries as evidenced by written sources from the Goryeo (936–1392) and Joseon (1392–1910) periods. However, the status of Buddhist teachings and the Buddhist community has varied significantly throughout Korean history. This article presents an analysis of the materials from the sources “Remaining Records of the Three Kingdoms” (Korean: 삼국 유사, Chinese: 三國遺事), “Biographies of the Worthy Monks East of the Sea” (Korean: 해동고승정, Chinese: 海東高僧傳), as well as “History of Goryeo” (Korean: 고려사, Chinese: 高麗史) and “Verily Records of the Joseon Dynasty” (Korean: 조선 왕조 실록, Chinese: 朝鮮王朝實錄), illustrating the changing position of Buddhists and Buddhism in Korea in the specified chronological period.
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Voytishek, E. E. "Fragrant Sandalwood and Aquilaria (Agar Tree) in Buddhist Medical Practices of East Asia." In IV Международный научный форум "Наследие". SB RAS, 2023. http://dx.doi.org/10.25205/978-5-6049863-1-8-29-38.

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Burning incense occupies an important place in Buddhist rituals, alongside well-known practices such as meditation and reciting sutras. This 38 article explores a number of Buddhist practices that use the healing properties of sandalwood and aquilaria, both of which have an exceptional reputation in both religion and medicine of the East. The burning of fragrant sandalwood and aquilaria wood during meditation and religious ceremonies, the offering of incense to deities, the use of ointments, pills, decoctions in medical practices of Buddhist monasteries is aimed at strengthening physical and mental health on the path to spiritual perfection. Of no small importance is also the study of the canonical writings of Buddhism, which set out not only the religious and philosophical postulates of its teachings, but also contain recipes and methods for compiling incense and recommendations for their use in medicine.
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Berezkin, Rostislav. "SPECIAL FEATURES AND SIGNIFICANCE OF THE EARLY RECENSION OF THE BAOJUAN OF XIANGSHAN IN THE HANOI REPRINT EDITION (1772)." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.14.

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The Hanoi reprint edition of the Baojuan of Xiangshan (1772) is a rare text of Chinese popular literature preserved out of China; it reproduces the edition from Nanjing. It retells the legend of Princess Miaoshan, considered to be an earthly reincarnation of Bodhisattva Guanyin, which is one of the most popular Buddhist narrative subjects in China. This recension till recently remained almost unknown in the world sinology. Special features of form and contents of this text prove its comparatively early origins (15th — early 16th century). The unusual structure of the Baojuan of Xiangshan, which includes quotations from the chapter “Gates of Universal Salvation” in the famous Lotus Sutra, establishes its connection with this sacred book of Buddhism and the tradition of Buddhist preaching with the use of sutra subjects that developed in China in the earlier period (7th–13th centuries). This feature of text is very important for the study of origins of baojuan genre and its development in the early period (14th–16th centuries). The Baojuan of Xiangshan represents an early version of the Miaoshan legend, in which Buddhist ideas were connected with Chinese concepts and realities. This subject that formed in China ca. beginning of the 12th century represents adaptation of Buddhist teaching, primarily aimed at lay folk believers. It is symptomatic that it enjoyed popularity in the form of baojuan, designed to be recited for the broad audiences.
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Minh Hang, Nguyen Thi. "Buddhist Non-Attachment Philosophy And Psychological Well-Being In Vietnamese Buddhists." In 5th icCSBs 2017 The Annual International Conference on Cognitive - Social and Behavioural Sciences. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.01.02.14.

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Orlova, Elena. "ON THE INFLUENCE OF THE VIMALAKIRTI NIRDESA SUTRA ON WANG WEI’S POETRY." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.17.

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Wang Wei (699–759), an outstanding poet of the Tang period, was brought up in a Buddhist environment from a young age and remained a follower of Buddhist teachings throughout his life. Being a layman who chose the civil service career, he was acquainted and communicated with monks of different schools of Buddhism. He knew well canonical Mahayana scriptures that, clearly, had a certain impact on the poet’s worldview and works, and in many ways became his source of inspiration. One of these scriptures was undoubtedly the Vimalakirti Nirdesa Sutra (English: The Sutra of The Teaching of Vimalakirti; Chinese: Weimojie suo shuo jing, 維摩詰所說經). In this paper, the author, through the analysis of a number of Wang Wei’s works, makes an attempt to identify the impact of the conceptual component of the sutra on the poet’s worldview, which is transmitted in the themes and interpretations of his poems.
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Элькан, О. Б., and Н. М. Дзембак. "BUDDHIST SOUVENIRS: TYPOLOGIZATION EXPERIENCE." In Образ, знак и символ сувенира. Материалы IX Всероссийской национальной научно-практической конференции. Crossref, 2023. http://dx.doi.org/10.54874/9785605054283_205.

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В процессе исследования сформирована типология известных на сегодня буддийских сувениров. Авторы статьи называют ее базовой, поскольку выделяемые в ее рамках категории сувениров могут использоваться не только самостоятельно, но и в разных вариантах сочетаний. В целом, «сувенирная» традиция в буддийской культуре непосредственно связана с традицией гораздо более древней и фундаментальной, охватываемой понятийным полем санскритской категории «дана» («дар», «дарение», «щедрость»). Актуальность проведенного исследования обусловлена необходимостью теоретической разработки вопросов производства, продажи, маркетинга сувенирной продукции в контексте развития туристической сферы как составляющей экономики и культуры в «буддийских регионах» Российской Федерации. In the course of research, a typology of Buddhist souvenirs known today was formed. The authors of the article call it basic, since the categories of souvenirs highlighted within it can be used not only individually, but also in different combinations. In general, the “souvenir” tradition in Buddhist culture is directly related to a much older and fundamental tradition, covered by the conceptual field of the Sanskrit category “dana” (“gift”, “donation”, “generosity”). The relevance of the study is conditioned by the need for theoretical development of issues of production, sale, and marketing of souvenirs in the context of the development of the tourism sector as a component of the economy and culture in the “Buddhist regions” of the Russian Federation.
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Alekseev-Apraksin, Anatoliy M., and Boris R. Erokhin. "Network Paradigm in Buddhist Studies." In Socio-Political and Religious Ideas and Movements in the 20th – 21st Centuries. University of Latvia, 2018. http://dx.doi.org/10.22364/sprim.2018.01.

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Pornpanomchai, Chomtip, Juti Wongkorsub, Terapong Pornaudomdaj, and Pimluk Vessawasdi. "Buddhist Amulet Recognition System (BARS)." In 2010 Second International Conference on Computer and Network Technology. IEEE, 2010. http://dx.doi.org/10.1109/iccnt.2010.128.

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Reports on the topic "Buddhist"

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Seneviratne, Kalinga. Exploring the role of Buddhist monks’ and nuns’ engagement in community development as catalysts for social change and sustainable development in Lao People’s Democratic Republic: A case study of the Buddhism for Development Project at Ban Bungsanthueng, Nongbok District, Khammouane Province, by Toung Eh Synuanchanh. Unitec ePress, November 2018. http://dx.doi.org/10.34074/thes.revw4499.

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The topic of this research report is an important one in the context of Asia’s rapid economic development in recent years, and the need to rethink development policy and especially methodologies of development communications, so the mistakes of the past will not be replicated. Thus, the study is an important initiative at this period of time. The research takes as a case study the Buddhism for Development Project (BDP) implemented at Ban Bungsanthueng village in the Khammouane Province by its Buddhist Volunteer Spirit for Community network (BVSC network). The fieldwork took place at the BDP’s training centre in Vientiane and the Buddhist initiatives at Ban Bungsanthueng. The research demonstrates how the BDP and its network apply participatory approaches through interpersonal communication, such as sermon delivery, Dhamma (Buddhist teachings) talk, and daily interaction with villagers and project members.
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Delyea, Cole. Plant Growth - Buddhist Mantra - Summary. ResearchHub Technologies, Inc., May 2024. http://dx.doi.org/10.55277/researchhub.hf9jnzbi.

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Delyea, Cole. Buddhist Mantra Sound Characteristics (Om Mani Padme Hum). ResearchHub Technologies, Inc., May 2024. http://dx.doi.org/10.55277/researchhub.ywf8enf4.

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Editors, Intersections. Digital Dharma. Intersections, Social Science Research Council, April 2024. http://dx.doi.org/10.35650/int.4062.d.2024.

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Menuez, Paolo. The Downward Spiral: Postmodern Consciousness as Buddhist Metaphysics in the Dark Souls Video Game Series. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6049.

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Griffiths, Rachael. Transkribus in Practice: Improving CER. Verlag der Österreichischen Akademie der Wissenschaften, October 2022. http://dx.doi.org/10.1553/tibschol_erc_cog_101001002_griffiths_cer.

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This paper documents ongoing efforts to enhance the accuracy of Handwritten Text Recognition (HTR) models using Transkribus, focusing on the transcription of Tibetan cursive (dbu med) manuscripts from the 11th to 13th centuries within the framework of the ERC-funded project, The Dawn of Tibetan Buddhist Scholasticism (11th-13th C.) (TibSchol). It presents the steps taken to improve the Character Error Rate (CER) of the HTR models, the results achieved so far, and considerations for those working on similar projects.
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Griffiths, Rachael M. Handwritten Text Recognition (HTR) for Tibetan Manuscripts in Cursive Script. Verlag der Österreichischen Akademie der Wissenschaften, September 2024. http://dx.doi.org/10.1553/tibschol_erc_htr.

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The use of advanced computational methods for the analysis of digitised texts is becoming increasingly popular in humanities and social science research. One such technology is Handwritten Text Recognition (HTR), which generates transcripts from digitised texts with machine learning approaches, to enable full-text search and analysis. Up to now, HTR models for Tibetan manuscripts in cursive script have not been available. This paper introduces work carried out as part of the The Dawn of Tibetan Buddhist Scholasticism (11th-13th) TibSchol) project at the Austrian Academy of Sciences, which is utilising the Transkribus platform to explore possible solutions to automate the transcription of Tibetan cursive scripts. It presents our methodology and preliminary results along with a discussion of the limitations and potential of our current models.
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Editors, Intersections. Buddhism in China: A Precarious Rebirth. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4036.d.2024.

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Miller, Laura. The Let Going: Death, Buddhism and Connection. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1800.

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Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.
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