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Journal articles on the topic 'Buddhist education'
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1
Wicahyah, Diah, Alvian Kisna Asyari, Dedi Irwanto, and LR Retno Susanti. "The Relationship between Buddhist education in Sriwijaya and Buddhist education in India." Ilomata International Journal of Social Science 3, no. 3 (July 31, 2022): 303–13. http://dx.doi.org/10.52728/ijss.v3i3.483.
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Development Buddhist education on the island of Sumatra, specifically in the Srivijaya Kingdom, began in the seventh century. At the time, there was a city big a Chinese Buddhist monk I'Tsing who came see that Buddhism was very developed in life Public Srivijaya as well as he said many activity students who come to Srivijaya for study. The purpose of writing this is to have a deeper understanding of the entwined relationship between the Srivijaya Kingdom and India, particularly in the sphere of education. This article will not only analyze the relationship between education and Buddhism in South Sumatra, but will also describe Buddhist education, the relationship that exists between Kingdom Srivijaya and other countries in numerous fields, and provide proofactual links of cooperation in the sphere of Buddhist education that were previously connected The introduction of Hindu-Buddhist culture to Indonesia had a significant impact, such as the beginning of the development of religion and culture imported from India. This method of research is used in article writing to gather knowledge and resources in the form of articles, journals, books, and ebooks. As a result of the research, more detailed information about the entry and development of Buddhism in South Sumatra, as well as the types of relationships and physical evidence, is available.
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Wu, Wei. "From Monks to Educators: Venerable Zongyue and Buddhist Charitable Educational Activities in Early Twentieth-Century Beijing." Religions 15, no. 7 (June 27, 2024): 779. http://dx.doi.org/10.3390/rel15070779.
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This article explores the charitable activities of Chinese Buddhists in Beijing in the first decades of the twentieth century, with a focus on Buddhists’ efforts in building schools and promoting modern education. Specifically, the activities led by Venerable Zongyue 宗月 (1880–1941) are examined, in his role spearheading various Buddhist charitable activities in Beijing, including building several schools for commoners (pingmin xuexiao 平民學校) in the 1920s. Zongyue also established a library and a Buddhist newspaper called Fobao Xunkan 佛寶旬刊 to promote ideas about philanthropy. In the late 1920s, inspired by Zongyue’s example, as well as under pressure from the government during the anti-superstition campaigns, many other temples in Beijing began building schools to offer educational opportunities to students. This article investigates the interactions between Buddhism, education, and the government. By examining the initiatives started by Zongyue and the role of Chinese Buddhists in promoting charitable educational activities and social change, this article sheds light on the broader impact of Buddhism on Chinese society in the early twentieth century.
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.
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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism.
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Jeong, Ji-kwon. "An Analysis of the Needs of Learners on the Online Buddhist Education: Focusing on Focus Group Interview." Humanities and Meditation Research Institute 1, no. 2 (December 31, 2023): 63–82. http://dx.doi.org/10.60140/mche.2023.1.2.63.
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The purpose of this study is to examine learners’ needs related to online Buddhist education. For this purpose, focus group interviews were conducted and analyzed with seven learners who participated in online Buddhist education. Learners’ needs related to online Buddhist education were centered around ‘motivation to use online Buddhist education,’ ‘experience of participating in online Buddhist education,’ and ‘support needed to increase the field usability of online Buddhist education.’ From the ‘motivation for using online Buddhist education’, ‘desire to study Buddhism’, ‘acquiring psychological stability’, ‘communication with believers’, ‘desire to live a spiritual life’, and ‘strengthening accessibility to Buddhist content through non-face-to-face’ were derived. From the ‘experience of participating in online Buddhist education’, ‘various teaching methods through online’, ‘use of various class contents’, ‘progress-oriented classes’, ‘specific classes’, and ‘communication in non-face-to-face classes’ were derived. From ‘Support needed to increase field usability of online Buddhist education’ to ‘Need to improve system for non-face-to-face classes’, ‘Development of highly attractive non-face-to-face content’, ‘Development of communicative small group activity classes’, ‘Instructors and learners’ ‘Strengthening communication among students’, ‘Need to systematize non-face-to-face Buddhist curriculum’, ‘Need to evaluate online classes’, and ‘Need to consider non-face-to-face counseling’ were identified. This study is significant in that it contributed to deriving directions for the composition, content, and methods of online Buddhist education and diversifying Buddhism-related research methods by conducting a needs analysis of learners.
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Ashcraft, Jessica, and Isaac Calvert. "Teaching, Learning and the Buddha: Educative Principles from the Nidāna-Kathā." Religions 14, no. 9 (August 24, 2023): 1093. http://dx.doi.org/10.3390/rel14091093.
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This article investigates core ideas and principles of teaching and learning as found in the Nidāna-Kathā, a sacred Buddhist text that describes the lives and learning journeys of the Buddha. A three-tiered, exhaustive textual analysis revealed the following themes: resolve and responsibility, supererogatory effort, pabbajja, tradition, becoming, pedagogy and joy. Due in part to the noteworthy openness of a Buddhist conceptualization of canonicity, teachers have seldom drawn upon Buddhist sources (either living or written) to establish what might be termed Buddhist approaches to teaching and learning. While the purpose of this article is not to essentialize Buddhism nor its approach to education, by focusing on a single, primary source text detailing the Buddha’s teaching and learning journeys, we seek to put forth a few Buddhist educative principles that, though not representative of all Buddhisms, are at least grounded historically, mythically and archetypically. We hope this article acts as a call for future research to further explore Buddhist approaches to education based on either historical sources or the lived experiences of its generations of inheritor–practitioners.
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Sablin, Ivan. "Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia." Entangled Religions 5 (November 26, 2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.
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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”
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Đạt, Thích Nguyên. "GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN." Hue University Journal of Science: Social Sciences and Humanities 129, no. 6E (October 26, 2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.
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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Karniawan, Arya Whisnu, and Kartika Joswidjaja. "Analisis dan Implementasi Anupubbīkathā dalam Kurikulum Sekolah di Era Globalisasi." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 36–50. http://dx.doi.org/10.69607/jm.v2i1.36.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Rubiyati, Rubiyati, Yuri Kuswoyo, and Rapiadi Rapiadi. "Menuju Masyarakat Buddha yang inklusif melalui Orientasi Sejak Dini." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 30–35. http://dx.doi.org/10.69607/jm.v2i1.35.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Apriyanto, Rio, Dia Anjani, Burmansah Burmansah, and Tupari Tupari. "Buddhayana: Memahami Peran Ashin Jinarakkhita dalam Pengembangan Spiritual Umat Buddha." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 1–9. http://dx.doi.org/10.60046/jgsb.v1i1.39.
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Spiritual development among Indonesian Buddhists has received a strong boost through the role of Ashin Jinarakkhita, in the course of his dedicated life, Ashin Jinarakkhita has become a major pillar in enriching the spiritual experience of Indonesian Buddhists. Her teachings and practices have influenced many individuals, leading them on a journey towards a deeper understanding of Buddhism. This article will review this pivotal role, exploring the various ways in which Ashin Jinarakkhita has contributed to strengthening the spiritual and religious foundation of Indonesian Buddhists. This research utilizes the library research method to collect secondary data related to Ashin Jinarakkhita's role. The results of this research show that Ashin Jinarakkhita has become an important pillar in the spiritual development of Indonesian Buddhists. Over the course of his life, Ashin Jinarakkhita has been dedicated to spreading Buddhism, providing spiritual guidance, and establishing places of worship and Buddhist education. In addition, his role in promoting peace, interfaith tolerance, and moral leadership has helped strengthen the spiritual and ethical foundation of Indonesian Buddhist society
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Kim, Joonhee. "The Meaning of Spirituality in Buddhist Education in an Age of Loss of Religiosity." Korean Association for the Study of Religious Education 75 (December 31, 2023): 41–61. http://dx.doi.org/10.58601/kjre.2023.12.30.03.
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[Objective] In this paper, I diagnose the de-religionization that characterizes as a result of the loss of religiosity. I will present the concepts of religiosity and spirituality in Buddhism from the perspective of early Buddhism and propose a specific methodology for Buddhist spirituality education.
[Contents] I defined Buddhist religiosity by analyzing the Buddha's preaching declaration(傳道宣言) and the concept of kusala. Among them, the social dimension is proposed as the concept of Buddhist religiosity, and the personal dimension is proposed as the concept of spirituality. Through this, I argued that the origin of Buddhist religiosity lies in the Proclamation. And I found the specific meaning of 'Buddhist spirituality' in the concept of kusala, and revealed that 'eightfold path' is suitable as a specific method of Buddhist spiritual education.
[Conclusions] Buddhist religiosity is related to the identity of Buddhism pursued by the Buddha, and it is the 'socialization of enlightenment' shown in the 'Proclamation'. Spirituality, as a life-changing principle, is the process of enlightenment: religiosity manifests as a function of socialization and healing, while spirituality manifests as inner wholeness.
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Liu, Yifeng. "From “Sangha Forest” (叢林 Conglin) to “Buddhist Academy”: The Influence of Western Knowledge Paradigm on the Chinese Sangha Education in Modern Times." Religions 14, no. 8 (August 19, 2023): 1068. http://dx.doi.org/10.3390/rel14081068.
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Drawing on Foucault’s theoretical framework of “space and power”, this paper examines the discursive construction of “knowledge” in the context of Chinese Buddhist education. It traces the historical transformation of Chinese Buddhist education from the traditional “Sangha Forest”(the monastic community; 叢林 Conglin) style education to the Buddhist Academy, and analyzes how modern Buddhism reshaped its social image and function from a faith-based to a knowledge-based culture. Furthermore, this paper explores the reasons why modern Buddhism requires “knowledge” as a bridge between its worldly and transcendental dimensions, and the roles of elite laymen and monasteries as “Buddhist Institutes” in the new discursive practice.
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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Bhandari, Deepika. "Opportunities and Challenges of Buddhist Education." Research Nepal Journal of Development Studies 6, no. 1 (October 2, 2023): 24–37. http://dx.doi.org/10.3126/rnjds.v6i1.58917.
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A review on opportunities and challenges of Buddhists Education is a study to review the Buddhist education. It is difficult to review the challenges and opportunities of overall Buddhist education; however, the review has started its research. It is a qualitative library research based on available resources. Thus it has not tested any hypothesis and visited filed to collect data. In conclusion, there are many opportunities and challenges in Buddhist education in postmodern world. Thus everyone has to grab the opportunities and minimize the challenges as mention in the study.
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Setiawan, Panya Dama, Supartono Supartono, and Mujiyanto Mujiyanto. "Pengaruh Pendidikan Buddhis Terhadap Penguatan Moralitas Pancadharma Siswa Beragama Buddha." Academy of Education Journal 15, no. 1 (February 23, 2024): 648–56. http://dx.doi.org/10.47200/aoej.v15i1.2271.
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Buddhist education pancadarma aims to guide individuals in practicing morality. This research applies quantitative research methods and focuses on correlational research. In this particular investigation, the main method used to collect data is through the distribution of questionnaires. The results of the study indicate that Buddhist education has a significant relationship with the strengthening of Pancadharma morality in Buddhist students. Linear regression indicates that about 29% of the variance in moral strengthening can be explained by Buddhist education. Statistical tests confirm that Buddhist education significantly enhances Pancadharma morality, with a low level of significance. This study highlights the important role of Buddhist education in shaping moral values in Buddhist students and provides a deep understanding of its relationship in the context of Buddhism.
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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.
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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Syrtypova, S. Kh D. "Toward a Methodology for the Study of Buddhist Fine Art: (using an example of Zanabazar’s works)." Orientalistica 6, no. 3-4 (November 19, 2023): 534–47. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-534-547.
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The article provides a comparative analysis of different approaches to the study of Buddhist iconography and objects of religious art: scientific academic and traditional Buddhist. Their main goals and objectives, understanding of the fine art style in art history and the Buddhist tradition are considered. The possibility and necessity of using diverse sources of research, or rather, the complex and multidisciplinary principle of working with cult images of Buddhas, bodhisattvas and deities for the most profound and adequate understanding of them, as well as exhibiting them in a museum or other exhibition space, is argued. The ideal model for the development of such a research methodology, in the author's opinion, is the work of the greatest Buddhist master Gombodorjiin Zanabazar (1635–1723), who combined the qualities of both an artist, a highly educated Buddhist adept, spiritual mentor, and a ruler of the state. The types of written and other verbal sources, as well as the types of objects or visual sources that should be used to reveal the theme of Buddhist artistic creativity are considered. It was also made an attempt to formulate the most urgent tasks and promising directions for researchers of Tibeto-Mongolian Buddhists fine arts.
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Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.
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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor at St. Petersburg University, and the author of studies on the history and teachings of Tibetan Buddhism. After the revolution of 1917, he began working in Buryatia in various administrative positions, focusing on the organization of the scientific and cultural life of the Republic. Their main idea is that the modern world consists of the two equal parts - East and West, unification of which is possible and even necessary for the further development of humanity. The system-forming teaching of the East is Buddhism; and the lecture hold on those aspects of Buddhist philosophy that could be compared with the teachings of the West. Four points are highlighted: 1) Buddhism is comparable to Darwin’s theory in that both consider humans in the context of all living beings in an evolutionary manner; 2) Buddhism, like science, accepts the determinism principle; 3) the Buddhist concept of shunya is similar to the relativistic principles of physics; and 4) the system of Buddhist psychotechniques is similar to the theory of reflexology. B. Baradin concludes that Indo-Buddhist culture and European culture are complementary and their rapprochement will bring us closer to a truly universal culture. The theses mentioned here are, apparently, the first systematic exposition of the views of neo-Buddhists-renewalists on the points of convergence between Buddhist and Western cultures.
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Anggriani, Lika, Wilis Rengganiasih Endah Ekowati, and Suranto Suranto. "Kegiatan Seni Karawitan Buddhis untuk Meningkatan Pemahaman Pendidikan Multikultural Umat Buddha Desa Jlegong-Temanggung." Jurnal Pencerahan 11, no. 2 (November 9, 2018): 46–62. http://dx.doi.org/10.58762/jupen.v11i2.4.
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Abstract
This study aims to knowing the improvement of multicultural education of Buddhists in Jlegong Village through Buddhist. This study applies a mix method with approach of Participatory Action Research (PAR). Through this PAR approach, this research was carried out in 3 cycles, namely participation, research and action. The results show that there is an increase of understanding of multicultural education of Buddhists in Jlegong Village through a routine of Buddhist karawitan rehearsal in terms of inter-relegious harmony. Inter harmony is demonstrated through several attitudes such as mutual respect, mutual cooperation, discipline, and accepting differences. As a form of improvement, various activities have been carried out in conjunction with the holding of Buddhist karawitan rehearsal, including regular puja bakti, Sunday schools, Anjangsana, Sunday school competitions and other supporting activities that have not been carried out previously and the rehearsal and other activities continuity.
Abstrak
Penelitian ini bertujuan untuk mengetahui peningkatan pemahaman pendidikan multicultural umat Buddha di Desa Jlegong melalui seni karawitan Buddhis. Penelitian ini menggunakan mix method dengan pendekatan Participatory Action Research (PAR). Melalui pendekatan PAR, penelitian ini mencangkup tiga siklus yaitu partisipasi, riset dan aksi. Hasil penelitian menunjukkan bahwa adanya peningkatan pemahaman pendidikan multikultural umat Buddha di Desa Jlegong melalui kegiatan latihan seni karawitan Buddhis yakni kerukunan antarumat beragama. Kerukunan antarumat ditunjukkan melalui beberapa sikap seperti saling menghormati, gotong royong, kedisiplinan, dan menerima adanya perbedaan. Sebagai wujud peningkatan ini telah dilakukan berbagai kegiatan yang dilaksanakan bersamaan dengan diadakannya kegiatan latihan seni karawitan Buddhis diantaranya puja bakti rutin, sekolah minggu, anjangsana, lomba sekolah minggu dan kegiatan pendukung lain yang sebelumnya belum dilaksanakan serta tetap adanya kesinambungan.
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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan." Numen 66, no. 2-3 (April 10, 2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.
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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist intellectuals and try to understand their involvement in politics, education, and public discourse, their resistance to the expansion of Christianity into the country, and their call for the institutional reform of Buddhism. These activities contributed significantly to the first stage of the development of modern Buddhism.
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Yangutov, L. E., and D. D. Amogolonova. "ABOUT SOTERIOLOGY, MODERN BUDDHISM AND BUDDHIST EDUCATION." Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences, no. 3 (2023): 182–86. http://dx.doi.org/10.31554/2222-9175-2023-51-182-186.
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Kaplan, Uri. "Assembling the Laity: Standardizing Lay Buddhist Affiliation via Education in Contemporary Korea." Journal of Korean Studies 22, no. 1 (March 1, 2017): 143–76. http://dx.doi.org/10.1215/21581665-4153358.
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Abstract This paper discusses the new system of lay Buddhist education revolutionizing the Chogye Order of Korean Buddhism in the twenty-first century. Already involving over a half a million Buddhist laypeople and five hundred monasteries throughout the country, this system is now the hallmark of the Chogye Order’s propagation agenda, and it has transformed lay Buddhist activities in contemporary Korea. It is grounded upon a novel lay registration network which requires attending a basic Buddhism course at a designated temple in order to receive an official Lay ID. It now involves a lay ranking structure based on educational achievements, and culminates in the yearly Lay Propagator Exam. Besides delineating the historical construction of this system, this paper will investigate lay attitudes and motivations for joining the programs, analyze official textbook agendas, and provide ethnographic snippets from classroom rituals, in an overall attempt to paint a picture of the new Korean Buddhist lay orthodoxy the Chogye Order is currently in the process of creating.
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Et al., Phrakhrupalad Sangwan Devasaro (Srisuk). "Development of Propagation Administration according to Buddhist Educational Administration for Buddhist Temples in Bangkok." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3747–52. http://dx.doi.org/10.17762/pae.v58i1.1377.
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This research aimed 1) to study and analyze the propagation administration status according to the Buddhist educational administration of temples in Bangkok, 2) to study the propagation administration model according to the Buddhist educational administration for temples in Bangkok, and 3) to present a model of propagation administration according to Buddhist educational administration for temples in Bangkok. Action research and qualitative research were used for research design. Data were collected both qualitative data and quantitative data that related to conceptual framework by interview 10 key informants, focus group discussion with 10 experts, and survey 224 sample using questionnaires. The research results were found that 1) the status of the propagation administration according to the Buddhist educational administration of temples in Bangkok with SWOT analysis of strengths, weaknesses, opportunities and obstacles were found in the principles of (1) the development of the management model, (2) the planning model, (3) the organization model, and (4) the propagation model according to the Buddhist principles. 2) The propagation administration model according to the Buddhist educational administration for temples in Bangkok consisted of (1) the status of the propagation administration according to the Buddhist educational administration integration with Buddhist principles and the concept of propagation theory, (2) develop an integrated Buddhist administration model adhere to the principles of Buddhism and modern ideas, (3) planning by connection modern concept and principles of Buddhism, (4) administration and organization for efficiency in a holistic manner, and (5) emphasize the Buddhism guidelines for propagation. 3) A model of propagation administration according to Buddhist educational administration for temples in Bangkok consisted of 4 aspects which were (1) Santhasana clarifies and explains the reasons, (2) Samatapana gives advice to value and importance, train the mind, accept and be ready to act, (3) Samuttechana creates motivation, motivation, enthusiasm, encouragement, and build confidence in the heart to achieve success, and (4) Sampahangsana creates emotions aesthetically delight the mind by pointing out its benefits and ways to advance towards success as expected in the future.
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Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.
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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.
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Duong Thi Kim, Oanh, and Thao Nguyen Thi Phuong. "Soft Skills Education for Monastic students of Vietnam Buddhist Universities." Journal of Science Educational Science 66, no. 4 (September 2021): 27–37. http://dx.doi.org/10.18173/2354-1075.2021-0106.
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The value of Buddhism persists for more than twenty-five centuries and has a strong place in the hearts of the public. Modern Buddhism will continue the achievements that have been achieved when each monastic student cultivates the qualities and competencies to carry out the mission of spreading the Dharma Propagation. The socio-economic changes and the strong development of science, engineering and technology in the current period have brought a new breath of life to the path of religious practice, contributing to overcoming limitations. of traditional propaganda in the direction of one-way message transmission. In addition to acquiring knowledge of Buddhist teachings, scriptures, etc., to fulfill the spread of the Dharma Propagation to meet requirements of the new context, monastic students of Vietnam Buddhist Universities need to be equipped with essential soft skills. Although the meaning and type of soft skills of Buddhist preachers have been studied, the theoretical basis of soft skills education for monastic students in Vietnam Buddhist Universities is still little mentioned. The article focuses on analyzing theoretical issues about soft skills education for monastic students, such as the concept of monastic student, types of soft skills that need to be equipped for monastic students, content and form for soft skills education for monastic students. The analytical results of the article contribute to enriching the scientific basis of soft skills education for monastic students in Vietnam Buddhist Universities.
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Lin, Ruo. "Buddhist Women and Female Buddhist Education in the South China Sea: A History of the Singapore Girls’ Buddhist Institute." Religions 14, no. 3 (March 15, 2023): 392. http://dx.doi.org/10.3390/rel14030392.
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This paper studies the history of the Singapore Girls’ Buddhist Institute, the first and only modern Buddhist education institution for women in Singapore and Malaysia. This paper aims to explore a dynamic transregional Buddhist network constructed by nuns, vegetarian nuns, and laywomen, with a particular emphasis on the prominent female figures and religious women communities involved. Through an analysis of the movements and religious practices of the Buddhist women community, the author demonstrates the contributions of Buddhist women to the transmission of religious knowledge and modern experiences. It is this paper’s intention that the micro-history of the case could contribute to restaging the women-centered Buddhist community in the narrative of “South China Sea Buddhism”.
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Salim, Singgih, Rahadhian Prajudi Herwindo, and Yuswadi Saliya. "The application of sacredness in temple architecture – Buddhist museum." ARTEKS : Jurnal Teknik Arsitektur 7, no. 1 (May 14, 2022): 11–22. http://dx.doi.org/10.30822/arteks.v7i1.1087.
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Buddhism is one of the oldest religions in the world, and the development has led to a great change in the typology of Buddhist architecture, and caused a complex scope of the concept. This complexity is due to the absence of architectural literature that regulates the addition of supporting functions, such as profane and sacred value, in improving Buddhists' education. However, the addition of a profane function reduces sacred value and act of worship, opposes architectural design, and defiles ritual activities. Furthermore, one of the functions that provide education as well as a personal approach to Buddhism is the museum. This research aims to examine the contextual relationship between main and supporting functions, namely the sacred (worship building) and the profane (museum), respectively. And also, to display the sacred value through architectural characteristics. The analytical method used the theory of sacredness and contextuality. This was further elaborated in various architectural scopes to produce a relationship between temples and museums, that apply sacred values according to Buddhist philosophy. The research leads to differences in principles application, such as orientation, hierarchy, boundary scope, geometric shapes, symmetry, repetition, material appearance, shape synergy, zoning, processions, atmospheric ambiguity, symbolic objects, boundary guards, and gathering areas.
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Phuyal, Shyam Prasad. "The Relevance of Buddhist Perspectives to Political Science Education." Tribhuvan University Journal 37, no. 02 (December 31, 2022): 142–55. http://dx.doi.org/10.3126/tuj.v37i02.51750.
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Buddhism aspires to impart truthfulness, beauty, morality, kindness, contentment, and enlightenment in its believers. Buddhism's primary teachings may also provide viewpoints for political science courses. The main objective of this paper is to identify human values and social values in modern society as the essence of Buddhist teachings that are significant in Political Science Education and modern civilization. As a review paper, this paper contains a comprehensive introduction to Buddhism, its basis, teaching methods, and educational approaches. The paper extensively uses secondary data in its methodology. The data were analyzed using the content analysis method, and the findings were discussed as the themes that emerged. Then, a contemplative conclusion on Buddhist teaching and its pedagogical components is included. The major implications of Buddhism for Political Science Education have been indicated. The conclusion is then that Buddhism provides such constructs for education as personal freedom, intelligence, wisdom, moral, talent, non-violence and the secular persons, and that it can be a significant source of the curricular contents for Political Science Education.
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Et al., Phramaha Siyos Siriyaso (Chaleepriam). "A Model of Buddhist Participatory Education Management of Charity Schools in Buddhist Temples." Psychology and Education Journal 58, no. 1 (February 3, 2021): 3682–86. http://dx.doi.org/10.17762/pae.v58i1.1362.
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The purpose of this research was to propose a model of Buddhist participatory education management of charity school in Buddhist temples. The research design was mixed methods research and three steps of research was divided. Step 1: Study the condition of participatory education management. Questionnaires was used for 400 administrators and teachers, data were analyzed by descriptive statistics which were frequency, percentage, mean and standard deviation. Step 2 Develop the model by interview 10 key informants, and Step 3 proposing the model by conducting focus group discussion with 9 experts, data were analyzed using content analysis. Results showed that Buddhist participatory education management of charity schools in Buddhist temples was the implementation of the principles of education administration in a participatory manner with Buddhist principles such as Sangkhahavatthu IV such as giving polite speech and services. Consistency, the model has four main components consisted of principles, objectives, administrative processes, and evaluation. It was appropriate and feasibility to apply in the educational administration of the temple charity school in Buddhism
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Sentot, Santacitto, and Aryanto Firnadi. "Need of Education On Religious Tolerance Among The Buddhist Minority In Indonesia." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 2 (December 30, 2022): 91–98. http://dx.doi.org/10.59291/jnd.v1i2.16.
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Throughout history, Indonesia has faced several violence out of which religious issues has most likely become the trigger for such violence. In attempt on building tolerance among religious communities, there are four questioning points that need to be dealt with: 1) what is the religious tolerance? 2) what are the causes for the arising of religious intolerance? 3) what is our response in facing intolerance acts from other religious communities? 4) what are our contributions in creating tolerance, unity, peace and harmony in the midst of religious diversity. This research attempts to discuss this subject matter comprehensively with reference to Buddhist’s canonical literature, with its main aim for educating Buddhist minority in Indonesia on the importance of religious tolerance. The education is greatly needed for two main reasons. The first reason is to make Buddhists minority in Indonesia understand clearly the Buddhist attitude on religious tolerance, thereby they would behave themselves wisely towards followers of other religions. Secondly, it is an attempt to protect them from violence or harassment that might be assaulted from other parties. For, by knowing how to deal and act wisely towards other religious communities, besides that they have taken part in creating tolerance and peace, they are actually protecting themselves. The idea is that protecting others, they protect themselves. From the study it is found that the violence in the society on the name of religion often happens due to the lack of tolerance among religious communities. Education on religious tolerance should be given to Buddhists in Indonesia to prevent other religious communities from treating Buddhists with intolerance, violence or harassment.
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Et al., Phrakruwirojkanchanakhet. "Development of Educational Administration Innovation according to Buddhist Principles." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3799–805. http://dx.doi.org/10.17762/pae.v58i1.1397.
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This academic article aimed to propose educational administration model according to Buddhist principles derived from the development of educational administration innovation according to Buddhist principles. Documentary study was used and data were analyzed by using content analysis based on the consistency of Buddhist principles related to educational administration consisted of 3 principles which are the principle of self-control, principle of possession of people, and principles of occupation. Results showed that Buddhism is a religion of wisdom and the practice of all doctrines, mention the truth according to the natural law that the students must use wisdom in study and practice at the same time. The Buddhist principles in Buddhism consist of moral and ethical principles, focusing on being up to the truth of the world and the present life. Innovation or a model for educational administration according to the Buddhist principles are applied in management, both in self-administration of the executives, personnel management, and administration in educational institutions. Therefore, educational administration model was developed based on the teachings of the Lord Buddha that was being applied the management and operation for maximum benefit which composed of 2 important principles, namely 1) Four sublime states of mind (Brahma Viharn IV), and 2) Ten virtues of the King (Tasaphithrajadhamma X). These two important principles are applied for educational administration in Thai educational institutes.
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Wu, Wei. "Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva." Journal of Chinese Religions 51, no. 2 (December 2023): 279–308. http://dx.doi.org/10.1353/jcr.2023.a913658.
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Abstract: The notion "Buddhism for Human Life" ( rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.
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Sunarto. "The Impact of Hinduism and Buddhism on the Music of Indonesia." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 1–18. http://dx.doi.org/10.30819/aemr.11-1.
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The incorporation of Hinduism and Buddhism in Indonesia has given a unique characteristic to the Indonesian cultural reality. Since the Kalinga–Bali Yatra (from 320 BC to the establishment of Kalinga kingdom in Central Java around 500 AD), that is, the yearly ancient naval expedition of sailors from Orissa (Kalinga in India) to the Swarnadwipa Islands (Malacca, Sumatera, Java, Borneo, and Bali), the culture of Hinduism and Buddhism has been slowly introduced and acknowledged by the people of Indonesia. The earliest interaction between Hinduism/Buddhism and the locals could be tracked since the period of Kalinga kingdom in the central part of Java island. The influence of Hinduism and Buddhism in Indonesian traditional culture has penetrated to the people’s musical tradition in Java and Bali. On top of that, the story of Ramayana and Mahabharata has been adopted into Wayang Kulit tradition in Java. Among other Hindu–Buddhist influences in Indonesia comprise Indian drama– dance, Rasa esthetic theory, Mahayana Buddhist influence in Bedoyo, Slendro pathet (Javanese gamelan musical organization system), and Hinayana Buddhist concept of removal of nine consciousness of human beings.
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SENERU, WISTINA, WANDA ANTIKA, and MADE PARDNYA D.A. "PELATIHAN GURU SEKOLAH MINGGU: ETIKA KOMUNIKASI DENGAN MENGEMBANGKAN KETERAMPILAN MENGAJAR BERBASIS SADAR-PENUH." COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (February 13, 2024): 60–66. http://dx.doi.org/10.51878/community.v3i2.2725.
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Training for Buddhist Sunday School teachers plays a crucial role in enhancing the quality of Buddhist religious education for children. The focus of this training is on developing teaching skills based on mindful communication ethics. The training encompasses key aspects such as self-awareness, awareness of students, and effective communication techniques. Teachers are instructed to cultivate active listening skills, understand individual differences among students, and respond with full presence in every interaction. By integrating mindful communication ethics into teaching, it is hoped that Buddhist Sunday School teachers can build better relationships with students, motivate them to learn with enthusiasm, and provide a profound understanding of Buddhist values. Thus, this training contributes to the improvement of the quality of Buddhist religious education in the Buddhist Sunday School environment. ABSTRAK Pelatihan Guru Sekolah Minggu Buddhis memiliki peran penting dalam meningkatkan kualitas pendidikan Agama Buddha bagi anak-anak. Fokus pelatihan ini adalah pada pengembangan keterampilan mengajar yang berbasis etika komunikasi sadar-penuh. Pelatihan ini mencakup aspek-aspek utama seperti kesadaran diri, kesadaran terhadap siswa, dan teknik komunikasi yang efektif. Guru diajarkan untuk mengembangkan kemampuan mendengarkan yang aktif, mehamai perbedaan individual siswa, dan merespon dengan penuh kehadiran dalam setiap interaksi. Dengan pengintegrasian etika komunikasi sadar-penuh dalam pengajaran, diharapkan bahwa guru-guru Sekolah Minggu Buddhis dapat menciptakan hubungan yang lebih baik dengan siswa, memotivasi untuk belajar dengan antusiasme, dan memberikan pemahaman yang mendalam tentang nilai-nilai Buddha. Dengan demikian, pelatihan ini berkontribusi pada peningkatan kualitas pendidikan Agama Buddha di lingkungan Sekolah Minggu Buddhis.
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Tae, Sangsun. "A Qualitative Study on the Experience of Buddhist Performers' Participating in Empathy Education Program." Journal of Meditation based Psychological Counseling 29 (June 30, 2023): 47–59. http://dx.doi.org/10.12972/mpca.20230005.
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The purpose of this study was to examine the experience of Buddhist practitioners participating in empathy education programs. The research problems of this study are as follows. First, what did Buddhist practitioners experience in empathy education? Second, what effect did the experience of empathy education have on Buddhist practitioners? Third, what are the future implications of the empathy education experience for Buddhist practitioners? The research results are as follows. First, in 'Experience in empathy education,' 'Understanding me and the world','knowing the need for an empathetic attitude','knowing what real empathy is', and 'experience of learning and practicing how to express empathy' were derived. Second, in “The Influence of Empathy Education Experience,” 'Recognizing the importance of empathy', 'starting with empathy for oneself', 'increased attention and observation toward oneself', and 'willing to improve the empathic attitude through constant training' were derived. Third, in ‘What the experience of empathy education implies for practitioners in the future’, 'It becomes an opportunity to meet me', 'I realize that solving my inner problems is the priority', 'I will understand more about the friends I study with', 'I want to further develop my qualities as an expert', and 'I want to help Buddhists through empathy' were derived. This study is meaningful in that it provided basic data for the development of empathy education programs targeting Buddhist practitioners.
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Langenberg, Amy Paris. ""Perhaps I'm Not a Global Citizen but a Global Listener Now": The Ethics of Study Abroad in Buddhist Spaces." Journal of Global Buddhism 25, no. 1 (June 18, 2024): 118–34. http://dx.doi.org/10.26034/lu.jgb.2024.4228.
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The study of global Buddhism through a study abroad encounter presents invaluable opportunities for teachers and students at liberal arts institutions to contemplate the conundrum of global citizenship, a standard aim of liberal education in North America. When studying abroad, students become viscerally aware of their own positionality, which is reflected back to them constantly as they move through the social and cultural landscapes of Buddhist Asia. This reflection leaves them eager to raise, to the level of critical thinking, what is quite literally an embodied experience of difference and privilege. The essay connects the field of Buddhist studies to a larger conversation in the field of global education, arguing that Buddhist studies travel courses must interrogate concepts of global citizenship, address the legacies of colonialism, and teach the principles of ethical travel, in addition to introducing students to the living traditions of global Buddhism.
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Sukarti, Aan Ari Stepanes, and Widia Darma. "DAMPAK PEMBELAJARAN DARING DIMASA PANDEMI COVID-19 PADA PEMAHAMAN SISWA TERHADAP MATA PELAJARAN PENDIDIKAN STUDI KASUS DI SDN 2 YOSOMULYO KECAMATAN GAMBIRAN KABUPATEN BANYUWANGI." Jurnal Pendidikan, Sains Sosial, dan Agama 7, no. 2 (January 24, 2022): 126–35. http://dx.doi.org/10.53565/pssa.v7i2.368.
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Online learning of Buddhist education at SDN 2 Yosomulyo Had Various obstacles and problems arose that had an impact on students’ understanding. That was the reason for researchers to conduct resech subjects. This study aimed to (1) find out online learning process on Buddhism and (2) to analyzy the impact of online learning on Students’ understanding of Buddhism subject at SDN 2Yosomulyo Gambiran subdistrict, Banyuwangi.This studi used a qualitative method. The research approach was a case study. The location of the research wass at SDN 2 Yosomulyo. When the research was conduted from February to July 2021, the data qualitative research were collected thrugh observation, interviews and documentation, the valididy of the data used Triangulation, data analysis techniques refferring to the Miles & Huberman concept.The result of this study indicated that (1) the online learning process of Buddhist Education at SDN 2 Yosomulyo, was carried out via Whatsapp, Zoom, Google meet and various obstacles in the from of: limited facilites, lack of mastery of technology by students, material was not understood, lack parental assistance when learning online, lack of adaptation to online learning, (2) The Impact of online learning on students’ understanding of buddhist education subjects, namely students have difficulty in retell, give opinions and provide conclusions on buddhist education subjects by teachers when oline learning
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Holohan, Kevin. "Breath by Breath: Reconsidering the Project of Critical Pedagogy Through the Lens of Zen Buddhist Thought and Practice." Journal of Transformative Education 17, no. 4 (March 25, 2019): 353–70. http://dx.doi.org/10.1177/1541344619838463.
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This article examines how Zen Buddhism conceives of human suffering, the causes of suffering, and the method by which human suffering can be alleviated and compares these with similar notions within critical social theory and its educational manifestation in the critical pedagogy movement. While both Zen Buddhist and critical theories/discourses aim to uncover the roots of human suffering and offer particular methods to help alleviate it, these systems of thought differ in fundamental ways. Consideration of significant concepts within Buddhist thought and practice can address some of the criticisms that have been leveled against the foundations and project of critical pedagogy. Ultimately, the article illustrates how a Zen Buddhist–oriented critical pedagogy based upon notions of interdependence, impermanence, and “no-self” can be a more humane, inclusive, relevant, and applicable approach to working toward a more just and equitable social order.
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Lin, Pei-ying. "A Survey of the Japanese Influence on Buddhist Education in Taiwan during the Japanese Colonial Period (1895–1945)." Religions 11, no. 2 (January 28, 2020): 61. http://dx.doi.org/10.3390/rel11020061.
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This paper analyses the Japanese influence upon Taiwanese Buddhist communities during the Colonial Period. I will discuss the interplay between monasticism, education, and politics by examining the process of institutionalisation of monastics and Buddhist educational programs in Taiwan between 1895 and 1945. In accord with pertinent historical developments, this paper is divided into five sections: (1) the Sōtō Zen lineage, (2) the Rinzai Zen lineage, (3) the Pure Land (Jōdo) lineage, (4) Taiwanese monastics who studied in Japan, and (5) Taiwanese nuns. Based on the strong Japanese sectarian tradition, different sects had disparate strategies in Taiwan. The Sōtō lineage arrived first, engaged in precept ceremonies, and started up a well-run Buddhist college. The Myōshinji Sect of Rinzai took Kaiyuansi in Tainan as the main headquarters in southern Taiwan for teaching Buddhist classes as well as holding monumental precept-conferral ceremonies. As for the Pure Land lineage, they came slightly later but eventually established 37 branches across Taiwan, implementing social-educational programs actively. Finally, the nuns and monks who went abroad to study Buddhism in Japan matured and took important roles in advancing Buddhist education in Taiwan. All of these cases demonstrate a profound Japanese influence upon Taiwanese Buddhist education and monastic culture.
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Muzafarova, N. R. "Socio-political view on the modern situation of northern buddhism in Russia." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1(27) (2024): 177–92. http://dx.doi.org/10.33979/2587-7534-2024-1-177-192.
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The purpose of the study is to study and comprehend the current state of northern Buddhism in our country within the framework of the social and political situation. Research objectives: collection, systematization and analysis of information about research on this topic. The article deals with the functioning of the most numerous in terms of the number of followers and significant for the Russian society Buddhist organizations and their leaders (D.B. Ayusheev, Elo Rinpoche, Telo Rinpoche, Shivalha Rinpoche, S.O. Saryglar, D.V. Tinley, O. Nidal), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies Ch. N. Norbu), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies. The object of the study is the current position of Northern Buddhism in the country. The subject of the study is the activities of Buddhist leaders in the country. To solve the tasks set in the work, general scientific research methods were used. The research material was selected from electronic sources, published monographs and articles by Russian and foreign authors. As work with available sources has shown, the degree of knowledge of the problem is insufficient and requires modern understandin.
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Sapardi, Sapardi. "EDUCATION AND EVALUATION IN A BUDDHISM PERSPECTIVE." JISAE: Journal of Indonesian Student Assessment and Evaluation 9, no. 2 (September 5, 2023): 95–101. http://dx.doi.org/10.21009/jisae.v9i2.37918.
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In today's modern era, advances in technology and knowledge have changed the civilization of people's lives with a new global culture that cannot be stopped anymore. In creating harmony, society is faced with the challenge of self-control of passions, emotions, and others which often lead to crime. This is the reason for the profanity of problems in society. Education developed in Buddhism (based on Buddhism) teaches us to see problems, see root causes, analyze problems and at the same time provide problem-solving solutions, which aim to achieve a more enlightened life. Buddhist education is defined as the process of getting rid of the main sources of human mental depravity, namely ignorance, greed, and hatred. Education in Buddhism is the transmission of values, knowledge, abilities, attitudes, and behaviors which are life itself. The method used in this research is descriptive qualitative. To interpret text data in this study using a hermeneutic approach. Based on the study that Buddhist education is pragmatic based on love and compassion, it is one of the ways to build a harmonious social life in society. Therefore, education also aims to get rid of suffering caused by ignorance, greed, and hatred and change human behavior. The success of education can be evaluated by how far each person can lead to better and more useful thoughts, words, and actions for life.
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Puskainah, Puskainah, Martinis Yamin, and Emosda Emosda. "Development of PAIKEM-Based Buddhist Education Teaching Materials in Class IV Elementary Schools." Tekno - Pedagogi : Jurnal Teknologi Pendidikan 12, no. 2 (October 20, 2022): 38–44. http://dx.doi.org/10.22437/teknopedagogi.v12i2.32527.
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Develop teaching materials based PAIKEM (Active, Innovative, Creative, Effective and Fun Learning) Buddhist education. The purpose of this development is to produce teaching materials based PAIKEM Buddhist education can improve student learning outcomes and fit for use for educational learning Buddhism. The model of development adopted development model by Dick & Carey. Broadly speaking, this development model consists of 9 phases: 1) Identify Instructional Goals, 2) Conduct Instructional Analysis, 3) Identify Entry Behaviors and Learner Characteristics, 4) Write Performance Objectives, 5) Develop Criterion-Referenced Test Items, 6) Develop Instructional Strategy, 7) Develop and Select Instructional Materials, 8) Develop and Conduct Formative Evaluation, 9) Develop and Conduct Summative Evaluation. Product testing conducted on fourth grade students at Citra Nusantara Elementary School, Jambi. Based on the validation results of teaching materials, the overall form teaching materials can be categorized as good and fit for use in Buddhist education
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Burford, Grace G. "Believing and Seeing: The Roles of Faith, Reason, and Experience in Theravada Buddhism." Horizons 17, no. 2 (1990): 217–27. http://dx.doi.org/10.1017/s036096690002017x.
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AbstractIn early Buddhism, “seeing” means the direct apprehension of reality, when the senses operate undistorted by the mediating, corruptible influences of preconceived notions or cognitive analysis. To see in this way is to be wise, to be a buddha. Yet one reaches this ultimate achievement by cultivating analysis of one's sense perceptions, guided by preconceived notions accepted on the basis of faith. By looking at several Pāli texts that teach the fundamentals of the Buddhist path, one can see how the Theravāda Buddhists resolve this congruity between their goal (direct, unmediated seeing) and the means to reach it (faith and reason): they treat both faith and reason as useful tools to be discarded when one has outgrown the need for them.
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Campo, Daniela. "Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns." Religions 13, no. 11 (October 26, 2022): 1020. http://dx.doi.org/10.3390/rel13111020.
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The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to other female academies, and to academies for monks? Why do nuns enroll at Dajinshan Buddhist Academy? What does this case study tell us about the gender balance in Chinese Buddhism today? This paper, based on fieldwork, will try to answer these questions by especially considering enrollment and scale, students and personnel, and curricula and schedule of the Jiangxi Dajinshan Buddhist Academy for Nuns.
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Choy, Young-Ho. "Buddhist activity & personality of the Jeong Gong－Kwon(鄭公權) in the late 14th century." Institute of Korean Cultural Studies Yeungnam University 81 (August 31, 2022): 543–72. http://dx.doi.org/10.15186/ikc.2022.08.31.17.
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This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century.
A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺).
His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives.
Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek.
Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks.
His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.
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Sadtyadi, Hesti. "Evaluasi Reflektif Pengembangan Karakter Bangsa (Nasionalisme) Dalam Pendidikan Agama Buddha Tingkat Sekolah Dasar." INFERENSI: Jurnal Penelitian Sosial Keagamaan 12, no. 2 (January 31, 2019): 371–94. http://dx.doi.org/10.18326/infsl3.v12i2.371-394.
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The Objective of this Study is to a reflective evaluation of Indonesian national character in the education of Buddhism in elementary schools, which can produce a picture that poures national values character (nationalism) in the context of learning that is administered. The reflective evaluation is carried out with the CIPP evaluation model, which includes five constructs and five reflective Buddhism educational instruments wich consits of context dimensions, the teacher’s interest, the teaching materials, the learning process and the product. All instruments are valid and reliable. The result of the development of the reflective evaluation instrument of Buddhist education that has been built consists of five aspects / dimensions of evaluation with the name Context, Teachers’ Knowledge / Interest (Input), Materials (Input), Process and Product (Product). The content of the nation’s character in Buddhism is explicit in the components of History, Faith (Saddha), Behavior or Morality (Sila), Buddhist holly Books (Tipitaka), Meditation (Samadhi), and Wisdom (Panna), accumulated in context, input, process, and output, through the evaluation of the Buddha’s education refelective in the development of the nation’s character.
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Bodhi, Bhikkhu. "Aims of Buddhist Education." Teachers College Record: The Voice of Scholarship in Education 110, no. 14 (November 2008): 224–26. http://dx.doi.org/10.1177/016146810811001471.
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Long, Darui. "Buddhist Education in Sichuan." Educational Philosophy and Theory 34, no. 2 (January 2002): 185–206. http://dx.doi.org/10.1111/j.1469-5812.2002.tb00297.x.
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bodhi, bhikkhu. "Aims of Buddhist Education." Yearbook of the National Society for the Study of Education 107, no. 2 (October 2008): 224–26. http://dx.doi.org/10.1111/j.1744-7984.2008.00206_1.x.
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Finch, Andrew J. "Translating Christianity and Buddhism: Catholic Missionaries in Eighteenth- and Nineteenth-Century Burma." Studies in Church History 53 (May 26, 2017): 324–37. http://dx.doi.org/10.1017/stc.2016.19.
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Catholic mission in Burma during the eighteenth and nineteenth centuries provides evidence for the importance of translation as an element of both Christian evangelism and apologetic. In Burma missionaries were faced by a varied linguistic environment, which became more complex over time. An effective mission required Burmese and the two Karen dialects. Additionally, missionaries were pastors to existing Portuguese Christian communities. British expansion during the nineteenth century added English and Tamil to these pastoral languages. English also became a language of education, Christian debate and mediation. Those wishing to understand Buddhism through its canonical texts had to acquire, or borrow from Buddhist monks, expertise in Pali. This translation and interpretation of Buddhist texts became a tool for both evangelization and Christian defence. In this latter role, the manner in which Buddhist terms were translated or employed became significant within wider European debates concerning the relationship of Christianity to Buddhism.