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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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Walker, Stephen C. "Buddhist Literature as Philosophy, Buddhist Philosophy as Literature, edited by Rafal K. Stepien." Buddhist Studies Review 38, no. 1 (July 14, 2021): 105–8. http://dx.doi.org/10.1558/bsrv.43220.
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Wallace, Vesna A. "Buddhist Literature as Philosophy and Buddhist Philosophy as Literature ed. by Rafael K. Stepien." Philosophy East and West 73, no. 1 (2023): 1–5. http://dx.doi.org/10.1353/pew.2023.0018.
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Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (November 11, 2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.
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AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.
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Pang, Rachel H. "Literature, Innovation, and Buddhist Philosophy: Shabkar’s Nine Emanated Scriptures." Numen 64, no. 4 (May 26, 2017): 371–93. http://dx.doi.org/10.1163/15685276-12341471.
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This article is about the Tibetan Buddhist poet-saint Shabkar Tsokdruk Rangdrol’s (1781–1851) nine “emanated scriptures” (Tibetan,sprul pa’i glegs bam). Described by Shabkar as being “unprecedented,” the “emanated scripture” is the single largest genre represented in hisCollected Works. In this article, I examine the significance of the emanated scripture using a literary perspective that remains cognizant of the texts’ original religio-cultural background. After considering the Buddhist philosophical context in which Shabkar understood his nine emanated scriptures, I demonstrate how an analysis of simile, intertextuality, textual structure, and style: (1) illuminates facets of the texts that may have otherwise remained unnoticed in traditional Buddhist contexts, (2) modifies the prevalent notion in Buddhist and Tibetan studies that traditional Tibetan society did not value newness, and (3) represents an important step towards understanding Shabkar’s written legacy and the relationship between religion and literature in comparative religious contexts.
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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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Kragh, Ulrich Timme. "Of similes and metaphors in Buddhist philosophical literature: poetic semblance through mythic allusion." Bulletin of the School of Oriental and African Studies 73, no. 3 (October 2010): 479–502. http://dx.doi.org/10.1017/s0041977x10000418.
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AbstractIt is a common supposition that to understand a philosophical writing, knowledge of the philosophical sources on which it draws suffices. Yet, abstract subtleties are often suitably dressed in poetic comparisons, whose threads are spun from a different source. While the body of logical argument appeals to the intellect, the dress of literary tropes allures the emotions. Philosophy is not simply mathematics, for it involves a sentiment, which in Mahāyāna Buddhism means susceptibility to its religious ethos embodied in its path, bodhicitta, and bodhisattvas. Through Candrakīrti's comparison of buddhas and bodhisattvas to the king of geese, I shall here examine the use of similes and metaphors in Indian Buddhist philosophical writing. The analysis illustrates the subtle influence that popular narratives eulogizing the deeds of saints had on such texts, and proposes to revisit philosophical texts as literary works.
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Borup, Jørn. "Har en hund Buddha-natur?" Religionsvidenskabeligt Tidsskrift, no. 71 (February 10, 2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.
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ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism, reform Buddhism and con-temporary philosophy of nature. Such an ‘invented Buddhism’ is, however, genuinely authentic, and it is argued that an ecological perspective on both historical and contemporary Buddhism can legitimize other possibilities of interpretation, including the view of an ontological continuum with room for also animistic and posthuman 'nature religion', in which a dog on several levels can be said to possess Buddha nature.
DANSK RESUMÉ: Økologisering af buddhismen giver mening i både et moderne og posthumant perspektiv. Initiativer og institutioner baseret på socialt engageret buddhisme med bæredygtighed, biodiversitet og økologi som idealer har de sidste årtier bredt sig i både Øst og Vest. Der er argumenter fra både klassisk pali-buddhistisk litteratur og østasiatisk mahayana-filosofi til at godtgøre buddhistisk natur-symbiose ud fra både ontologisk, etisk og soteriologisk perspektiv. Kritisk analyse kan sagtens dekonstruere sådanne som anakronistisk konstruerede idealer, primært med afsæt i moderne naturalisme, reformbuddhisme og nutidig naturfilosofi. En sådan ’opfundet buddhisme’ er dog helt autentisk, og der argumenteres for, at netop et økologisk perspektiv på både historisk og nutidig buddhisme kan legitimere andre fortolkningsmuligheder, herunder anskuelsen af et ontologisk kontinuum med plads til også animistisk og posthuman ‘natur-religion’, i hvilken en hund på flere planer kan siges at besidde buddha-natur.
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Deepti Agarwal. "Literature as the Route of Transmission of Buddhism into Britain." Creative Launcher 5, no. 2 (June 30, 2020): 30–42. http://dx.doi.org/10.53032/tcl.2020.5.2.03.
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Literary transmission of a subject has been a perennial phenomenon through the mode of literature because literary works are not produced in vacuum. Authors transpire the spirit of an age by creative amalgamation of their external influences, which they absorb from their social consciousness, and their internal influences to create fictional literary images, style, themes and motifs for a work. In this manner, an author’s influence from a preceding text or social consciousness exports to the successive literary works incessantly across the temporal and spatial dimensions. To determine literature as an intermediary or channel of transmission of Buddhism into Britain, the methodology of Influence Study is applied to delineate the spread of Buddhism through literary works. The investigation aims to identify the junctures of contact between an influence or an author and an influencer or the Buddhist source of information. Since multitude of impressions are involved in the ongoing process of literary production, the Influence Study utilizes Auguste Comte’s philosophy of positivism and factual account of biographical details to verify the junctures of direct or indirect contact of the author with the Buddhist source of information via literary or extra-literary medium to map the route of interrelationships. For conclusive results, the tools of close reading and interpretive analysis are implemented by juxtaposing the texts imbibing the stylized Buddhist ideology with the teachings of Buddhism. In this connection, a few British texts such as Edwin Arnold’s the Light of Asia, Rudyard Kipling’s Kim, James Hilton’s Lost Horizon, and Aldous Huxley’s Island are scrutinized to investigate the literary transmission of Buddhism into Britain.
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Machado, Roberto Pinheiro. "Hagiwara Sakutarô, Buddhist realism, and the establishment of japanese modern poetry." Estudos Japoneses, no. 35 (March 7, 2015): 71–103. http://dx.doi.org/10.11606/issn.2447-7125.v0i35p71-103.
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This article approaches the works of poet Hagiwara Sakutarô (1886-1942) from a comparative perspective that engages philosophy and literature. The philosophical dimension of Sakutarô’s poetry is analyzed by means of inter-textual readings that draw on the tradition of Buddhist epistemology and on the texts of logicians Dignāga and Dharmakīrti (5th century). The comparative analysis is considered under the perspective of the influence of Naturalism and the use of description in the emergence of Japanese modern poetry. Pointing to the possibility of a Buddhist realism that shares some common characteristics with Naturalism, the article emphasizes the Buddhist dimension of Sakutarô’s poetry, which appears in spite of the poet’s turn to Western philosophy (notably to Schopenhauer, Nietzsche, and Kant), as well as to his overt rejection of Buddhism as a necessary step to the modernization of the Japanese letters.
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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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Hoffman, F. J. "Buddhist Belief ‘In’." Religious Studies 21, no. 3 (September 1985): 381–87. http://dx.doi.org/10.1017/s0034412500017467.
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Recent articles in Religious Studies have underscored the questions of whether Buddhism presents any empirical doctrines, and whether, if it does, such doctrines are false or vacuous. In what follows I want to sketch an interpretation of Buddhism according to which it does not offer doctrines which are empirically false, on the one hand, or trivially true on the other. In doing so I take my cue from an earlier, and by now classic, paper by H. H. Price. For the exposition of Buddhism I take the Pali Nikāyas, the single most significant collection of texts in the Buddhist tradition. The particular doctrine which is the focus of discussion here is the kammavāda (Pali) or ‘karma view’ of early Indian Buddhism, for it is the focus of much of the recent literature cited above and a doctrine which some have thought amenable to statement in empirical terms.
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He, Lu. "On Kumarajiva’ s Thought of Buddhist Scripture Translation and His Influence." Journal of Education and Educational Research 1, no. 2 (November 24, 2022): 29–33. http://dx.doi.org/10.54097/jeer.v1i2.3051.
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Kumarajiva is one of the "four translators" in the history of Buddhist scripture translation. He has translated many classics in his entire life. His translation has a far-reaching impact on Buddhist Scripture Translation in China and even the whole world, as well as in the fields of philosophy and literature. Therefore, the study of his theory and thoughts are of great benefit to us in learning translation theory and engaging in translation work. This paper will analyze Kumarajiva's Buddhist Scripture Translation Thought from many aspects and summarize his influence on Buddhism and future translators, with the aim to make more translation learners deepen their understanding and understanding of Kumarajiva' s translation theory.
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Locke, Jessica. "In It Together." Journal of Speculative Philosophy 35, no. 4 (November 1, 2021): 305–22. http://dx.doi.org/10.5325/jspecphil.35.4.0305.
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Abstract This article offers an exploratory exegesis of the Buddhist concept of collective karma. My aim is to provide a thicker philosophical account of what this important but rather tricky concept entails. In Buddhist philosophy, karma is a complex topic that is central to Buddhist moral psychology and soteriology. The most common unit of analysis to which karma applies is the individual, however, and it is not altogether clear in what respect karma can be applied to the scale of a community. As collective karma has been taken up in recent years by theorists of engaged Buddhism, clarifying what exactly collective karma is and entails stands to fortify the theoretical basis that underwrites its application to contemporary social and political problems. The main work of this article is, first, to provide a brief exegesis of karma simplicter, and then to analyze two appearances of collective karma in traditional Buddhist literature. To illustrate the practical ramifications of collective karma, I advance the example of the abolitionist theory of transformative justice as a practice of collective karmic self-fashioning.
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Sienaert, M. "Zen-Boeddhistiese selfloosheid as sentrale interteks van die Breytenbach-oeuvre." Literator 14, no. 1 (May 3, 1993): 25–46. http://dx.doi.org/10.4102/lit.v14i1.688.
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The aim of this article is twofold:• To postulate the Buddhist notion of selflessness as central to the art and writing of Breyten Breytenbach.• To provide an overview of the philosophy this implies and of the way in which it offers a reading of the Breytenbach-oeuvre.The Buddhist concept of selflessness as expressed in the work of Breytenbach is by way of contrast firstly set against the background of the more familiar Western philosophical tradition, and then analysed within the context of Buddhist experiences such as Sunyata, Satori, Zazen and the Taoist principle of relativity to which it is inexorably linked. In doing so an attempt is made to fulfil a need that became apparent from discussions with colleagues and (post)graduate students: Although Zen -Buddhism in general has long been accepted as a primary intertext of the Breytenbach oeuvre, and although it is common practice to refer to notions such as Satori, Zazen and the Void when studying his work, it is not always clear in which way the Buddhist philosophy is pertinent to the creative process as such, be it that of creative writing or painting. To construe the presence of Buddhist terminology in the Breytenbach text as a mere tool for the unfolding of plot or as an attempt to define his writing as moralistic or mystical is an unfortunate misconception. In addition to the focus on Buddhist selflessness and the way in which it is reflected in Breytenbach’s work, this article therefore offers some suggestions on the way in which an understanding of Buddhist principles can serve as elucidation of the nature of the Breytenbach oeuvre and the creative experience as such.
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Eltschinger, Vincent. "The Yogācārabhūmi against Allodoxies (paravāda): 2 Ritual Violence." Indo-Iranian Journal 60, no. 4 (2017): 365–411. http://dx.doi.org/10.1163/15728536-06004001.
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The Yogācārabhūmi, a massive compilation of the early Yogācāra “school(s),” contains a comparatively short section dedicated to the critical examination of sixteen “allodoxies” (paravāda), mostly non-Buddhist doctrines, practices and institutions, some of which go back to the Brahmajāla- and Śrāmaṇyaphalasūtra of the Dīrghāgama. This section, which could be dated to the late 3rd century CE, is a remarkable milestone in the history of philosophy in the Buddhist environment, in that it summarizes and updates earlier, canonical arguments, adapting them to a new polemical context, and reveals Buddhist philosophy’s profound indebtedness to sūtra literature. The present paper analyzes allodoxy no. 8 (hiṃsādharmavāda), the brahmins’ claim that ritual violence is a religious duty and, as such, no violence at all. The Yogācārabhūmi’s arguments are among the most cogent and systematic Indian Buddhists ever directed against ritual violence.
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Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.
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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.
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Marina V., Ayusheeva. "Chakhar-Gebshi ‘s Concept of a Pious Monk." Humanitarian Vector 16, no. 3 (June 2021): 184–90. http://dx.doi.org/10.21209/1996-7853-2021-16-3-184-190.
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Buddhism occupies an important place in the history of culture of the Mongolian peoples, in particular from the 16th century, which corresponds to the third stage of the spread of the Buddhist religion among the Mongols. Although Buddhist teachings have wide influence on everyday life, the philosophy of Buddhism was understandable to a very small circle of adherents. For the majority of the population, ethical and didactic literature and the authority of teachers were much more important. In this regard, the image of the clergy was to be the standard of Buddhist behavior. There are amounts of non-canonical literature on the rules and instructions for righteous behavior, addressed to both laity and clergy. The article analyzes the ideal image of a monk, according to the requirements of Chakhar-gebshi Lubsantsultim on the basis of two works: “Biography of Chakhar-gebshi”, compiled by his disciple Luvsansamduvnima in 1818, and the work of Chakhar-gebshi entitled as a “Blue Book, History of Erdeni Dushi Monastery”. The biographical method used for characterizing Chakhar-gebshi allowed to show his life and him as a strict monk as a model to be followed. The methods of source study and comparative analysis were used for constructing and estimating of a model of religious behavior. The materials from “The Blue Book” ‒ a work of a monastic charter ‒ are general for monastic education and monastic environment in Mongolian Buddhism. The importance of keeping the teachings and religion of Buddha in purity and maintaining the moral image of his followers as an authority for the laity has been emphasized many times in the works of various authors. In this regard, the definitions of a pious monk written down by Chakhar-gebshi represent a complete system that combines basic Buddhist precepts. Keywords: Chakhar-gebshi, moral prescription, biography, Mongolian Buddhism, monks, charter
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Rao, Upender. "Understanding Buddhism through Pali in India and Thailand." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (October 30, 2017): 115. http://dx.doi.org/10.25078/ijhsrs.v1i2.315.
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<p>Pali plays a vital role in the history and culture of India. It preserves the Indian culture in a systematic way. Hence an attempt of understanding the Indian culture without Pali cannot fulfil the complete purpose. In fact Pali was an important source for understanding ancient Buddhist culture and philosophy which are integral part of Indian culture. In ancient India there were Buddhist universities and people from many countries used to visit India to learn the Indian culture including Buddhist philosophical expositions. Indian languages and literatures were highly influenced by Pali language and literature.</p>
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Cheng, Fung Kei, and Samson Tse. "Thematic Research on the Vimalak?rti Nirde?a S?tra: An Integrative Review." Buddhist Studies Review 31, no. 1 (July 24, 2014): 3–52. http://dx.doi.org/10.1558/bsrv.v31i1.3.
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The current integrative review aims to do the following: first, examine the Chinese and English topical studies on the Vimalak?rti Nirde?a S?tra published from 1900 to 2011; second, analyze the characteristics of those works; third, investigate related study trends through a statistical analysis; and finally, identify research gaps. This review not only offers a comprehensive overview of the available literature on the S?tra retrieved from 25 English and Chinese electronic databases, but also categorizes the 256 selected publications (n=34 English; n=222 Chinese) into eight sub-themes: art (n=36; 14%), book reviews (n=11; 4%), philological studies (n=11; 4%), literature (n=24; 10%), philosophy (n=77; 30%), textual criticism (n=22; 9%), translation (n=56; 22%), and miscellaneous topics (n=19; 7%); thus illuminating different research foci and features between English and Chinese scholars, and also among Chinese researchers in various territories. This project illustrates how an integrative review can be employed in Buddhist studies; it reveals challenges and opportunities related to Buddhist studies, stemming from technology; it suggests collaborative research in Buddhism; and it proposes the application of the philosophy of the S?tra to practical disciplines.
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (August 10, 2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.
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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the later semantic connotations of the concept nian 念, which––in most translated literature––represents synonyms for the term sati (Pāli) or smrti (Sanskrit), from which it is translated into awareness (in most Indo-European languages) or mindfulness (in English). Based on the analysis of these two aspects the author showed the specifics of the modification of the term mindfulness in Chinese meditative practices as they were formed in the Buddhism of the Chan 禪 School. The various understandings of this concept are shown through the contrast of the interpretations of the notion of nian 念 in the North and South Schools of Chan Buddhism.
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Zalta, Anja. "“Dual awakening?”." Poligrafi 27, no. 105/106 (December 29, 2022): 149–63. http://dx.doi.org/10.35469/poligrafi.2022.353.
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The paper presents the concept of “dual awakening”, which is based on the Buddhist mindfulness appropriated by socially engaged Buddhism as a method to recognize and implement a “wholesome” paradigm on both the social and individual level. In the first half of the paper, I analyze the idea of “dual awakening” in the Southeast Asian context, especially in the case of the Sarvodaya Sramadana movement in Sri Lanka, In the second part of the paper, I review some of the research on (mindfulness) meditation in the West to critically evaluate the de-contextualization of transferring Buddhist ideas and methods (such as cultivating empathy and compassion as a basis for social action) into the Western modernist paradigm.
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Sivaraman, Mathana Amaris Fiona, and Siti Nurani Mohd Noor. "Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia." Asian Biomedicine 8, no. 1 (February 1, 2014): 43–52. http://dx.doi.org/10.5372/1905-7415.0801.260.
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Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pertaining to ESCR were examined via in-depth, semi-structured interviews while Islamic responses are collected from local writings related to the derivation of fatwa on this issue. Participants’ responses on the ethics of human stem cell research are presented as a reflection of various scriptural texts of these four religions. These are presented and supported with the help of international bioethics literature and focus on the use of ‘surplus’ embryos and ‘research’ embryos. Results: Islamic ethics deviate from Hindu and Buddhist teachings regarding saving of research embryos that have been created specifically for research and are considered as human lives only after 120 days fertilization. Hindu and Buddhists also underscore the sanctity of human life, but give priority to the alleviation of suffering in living adult humans. They generally encourage ESCR. Research is a knowledge-seeking endeavor considered noble by Islam. This is also a concept within Hindu and Buddhist philosophy; in particular, when potentially beneficial research goals are the basis. Catholicism also emphasizes sanctity of human life, but stresses also the inviolability of embryos from the moment of conception. Conclusion: Embryonic stem cell research is permissible and encouraged according to Hindu and Buddhist perspectives in view of the potential benefits of such research to society, with some reservations. This is similar to Islamic views on the ethics of ESCR. However, Catholicism differs from all the other three religions; it appears to discourage research in this field because of the likely violation of a sacred principle in Catholic teachings.
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Lozhkina, Anastasiya V. "Kathāvatthu (“Points of Controversy”) as a Primary Source of Early Buddhist Philosophy." Russian Journal of Philosophical Sciences 63, no. 12 (March 25, 2021): 81–101. http://dx.doi.org/10.30727/0235-1188-2020-63-12-81-101.
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This article focuses on the under-researched Buddhist text Kathāvatthu (“Points of Controversy”) and aims to better determine its place within Indian philosophy. We consider how the text was compiled, its contents, and main characteristics (such as its genre, its classification lists – mātika). To understand some of those characteristics, we suggest viewing them as shared with the whole Pali Canon (a large body of heterogeneous texts, of which the Kathāvatthu is part). This article also illustrates the issues of translating religious and philosophical texts from the Pāli language. Particularly, we highlight that the Kathāvatthu belongs to the part of Pāli Canon known as the Abhidhamma Piṭaka, and consider how this influences the philosophical discourse presented in this text. We analyze the historical and philosophical content of the Kathāvatthu. We argue that such content of this work is consistently revealed in the discussion of issues controversial for the schools of Early Buddhism. At the beginning of the text, there are the most significant questions for Early Buddhism (about the subject (pudgala), about the one who has reached perfection – arhat). As we get closer to the end of the text, the importance of the issues discussed diminishes. Its final part contains the latest questions. The discussion in each question depends on the logical method of the eight refutations, the use of lists (mātika), and the position of the Theravada school to which the final version of the text belongs. In the article, special attention is paid to the determination of the Kathāvatthu genre. We conclude that the genre of this work can be considered as a unique example of religious and philosophical dialogue in Early Buddhist literature.
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Kocot, Monika. "“The Only Way Out Is In”: Transcending Modernity and Embracing Interconnectedness in Gary Snyder and Kenneth White." Text Matters: A Journal of Literature, Theory and Culture, no. 12 (November 24, 2022): 249–68. http://dx.doi.org/10.18778/2083-2931.12.15.
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It seems that in order to overcome the current ecological crisis we need a new (global?) narrative. If the narrative of “progress” that has functioned as one of the Western cultural myths is linked to the notions of modernity and Enlightenment, then perhaps we need a new vision of modernity and “enlightenment.” This change might become part of a paradigm shift associated with a new view of ecology and the natural world, as proposed by Thich Nhat Hanh, the father of engaged Buddhism in the West. This paper aims to show how Gary Snyder and Kenneth White, two like-minded world-renowned poets and environmental activists, contribute to a new cultural paradigm: transmodernity. The non-dualism and Eastern philosophy that White and Snyder find valuable represent a rejection of Western modernity, and its cult of progress and telos. The emphasis will be placed on the importance of the Hua-Yen Buddhist philosophy, centred upon the metaphor of “Indra’s net,” and the ways in which it informs Snyder’s and White’s writing and Earth-centred activism. Snyder’s Buddhist anarchism is nowadays, more than ever before, intertwined with deep ecology. White’s radical geopoetics is becoming more and more popular, showing that the paradigm is shifting. As I will argue, the impact of “Indra’s net” on the dynamics of this gradual process is undeniable.
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Xiaodong, Yang. "Inscribing Scriptural Catalogs: Apropos of Two Southern Song Pagodas and Related Buddhist Monuments in the Sichuan Basin." T’oung Pao 106, no. 5-6 (December 31, 2020): 602–60. http://dx.doi.org/10.1163/15685322-10656p04.
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Abstract Commonly referred to in Chinese by the term jinglu, scriptural catalogs constitute a specific sort of Sinitic bibliographical literature that deals primarily with texts accepted in East Asian Buddhist circles as authoritative in matters of religion. The role that these catalogs played in the history of the Chinese Buddhist canon has become the subject of various important studies, but still oft-neglected are the functional places that such texts filled in the sphere of Buddhist devotional practice. To try to redress the balance, this essay brings into focus a small but significant group of Southern Song (1127-1279) Buddhist monuments in the Sichuan basin. Not only do these monuments allow us a rare glimpse into the devotional uses and symbolic functions of scriptural catalogs, but they offer a vantage point from which to view at least a part of what premodern Buddhists in the Sichuan basin actually believed and practiced.
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Babkova, Maya V., and Nadezhda N. Trubnikova. "Biographies of Monks in Japanese Buddhist Literature and Konjaku Monogatari-shū." Voprosy Filosofii, no. 1 (2023): 174–85. http://dx.doi.org/10.21146/0042-8744-2023-1-174-185.
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The tradition of “biographies of eminent monks”, kōsōden, was adopted by Japanese Buddhist masters from China and developed in various works, including collections of setsuwa tales. There are three components in monastic biographies: the path of the Buddha, retraced by his follower; the role of the monk in the history of the country; ascetic experience, which allows to assign the monk to one of the categories within the community (exegete of the Buddha teaching, miracle worker, merciful helper to the suffering living beings etс.). The genre of biographies partly overlaps with other genres: tales about miracles and about posthumous retribution; the same story, depending on the context, may shift toward one of these genres. “Genkō Era Buddhist History” (“Genkō Shakusho”, 1322) contains about 400 biographies of monks, which are divided in several categories. What categories turned out to be the most extensive in this text – in particular, the biographies of miracle workers – allows us to make some assumptions about the sources the compiler used or at least took into account. One of these sources was “Anthology of Tales from the Past” (“Konjaku monogatari-shū”, 1120s). This collection of setsuwa tales showcases the structure of biographies as they differ from texts of related genres based on several series of examples. In turn, a number of stories included in this collection trace back to “Miraculous Tales of the Lotus Sutra” (“Hokke Genki”, 1040s). A comparison of the two texts shows how, with a change in context, the tale about a miracle can become the tale about of a person who experienced a miracle, that is, acquire the features of a life story.
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Zhang, Fan. "Chinese-Buddhist Encounter." Asian Studies 7, no. 2 (June 28, 2019): 87–111. http://dx.doi.org/10.4312/as.2019.7.2.87-111.
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The standard pictorial formula of Fuxi and Nüwa, a pair of indigenous Chinese deities, started to absorb new motifs from Buddhist art during the early medieval period when Buddhism became more prominent in China. In this paper, I focus on the juxtaposition of Fuxi-Nüwa and cintamani, a magic Buddhist jewel, depicted on the ceiling of the corridor in the tomb of Lady Poduoluo, Pingcheng, Shanxi (435 CE). Through a detailed visual analysis, I explain the multiple meanings embedded in the combination of the Chinese mythological figures with the Buddhist symbol in the funerary space, thus challenging the previous studies that understand cintamani only as a substitute for the sun and moon. This paper furthers the discussion on the hybrid image by investigating the mural painting on the ceiling of Mogao Cave 285 in Dunhuang. Despite their different spatial and temporal contexts, both the tomb of Lady Poduoluo and Mogao Cave 285 present a similar pictorial formula, featuring the hybridization of cintamani and the Fuxi-Nuwa pair. This phenomenon invites us to explore the transmission of such motifs. I, therefore, situate the production of the syncretic scheme of Fuxi-Nüwa with cintamani within a broader historical context and examine the artistic exchange between Pingcheng and Dunhuang by tracing the movements of images, artisans, and patrons in early medieval China.
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Jangsiriwattana, Thamarat, Sanober Salman, and Boonthipa Jiantreeangkool. "Ethical Decision- Making Model for Thai Context." International Journal of Human Resource Studies 8, no. 2 (May 21, 2018): 337. http://dx.doi.org/10.5296/ijhrs.v8i2.13174.
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The ethics issue has been receiving massive attention of today’s managers due to the publicized scandals and cases of fraud, bankruptcy and others. For managerial convenience numerous ethical decision making models were proposed by researchers, but six models are widely accepted by ethics based practitioners (Ferrell, Fraedrich & Ferrell, 2008). Each model has unique characteristics, which enhances understanding about ethical dilemma. This paper reviewed the relevant literature and utilized seven models: (Kelly & Elm, 2003; Jones, 1991; Ferrell, Gresham & Fraedrich, 1989; Hunt & Vitell, 1986; Trevino, 1986; Ferrell & Gresham, 1985; Kohlberg, 1969) and then cultivated ethical decision-making model for Thai context. In addition, the authors also reviewed the literature on Thai culture and focused on Buddhist philosophy, beliefs, values and norms of Thai people. Finally, the Seven ethical decision making models and Buddhist philosophy were integrated together to propose a model for ethical decision making for Thai organization.
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Purnamawati, Made Sri Putri. "KAJIAN FILOSOFIS NIBANNA DALAM KITAB SUTTA PITAKA." Pangkaja: Jurnal Agama Hindu 25, no. 2 (November 23, 2022): 159–72. http://dx.doi.org/10.25078/pjah.v25i2.2025.
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Buddhist philosophy does not teach that life goal can only be achieved in life in another realm. Herein lies the main difference between the Buddhist concept of Nibbana and the Non-Buddhist (Hindu) concept, Nibbana being freedom from suffering, the destruction of egoism, greed, hatred and delusion. Based on this description, the author is very interested in researching the Philosophical Study of Nibbana in the Sutta Pitaka. This type of research is a type of qualitative research. The data collection techniques in this study are; literature review, interviews, and documentation. In this study, the raw data that had been collected were processed using descriptive and qualitative methods. The concept of Nibbana in the Sutta Pitaka is a very unique Buddhist philosophy. Nibbana is something that cannot be described in words because Nibbana can only be understood by the wise. Nibbana is a definite state after craving disappears, fire is extinguished because it runs out of fuel as well as Nibbana is the cessation of craving, attachment, passions and defilements. Nibbana is the Eternal Truth, unborn, unperishable and unchanging. The philosophical study of Nibbana in the Sutta Pitaka includes the study of Ontology, Epistemology and Axiology.
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Gomez, Luis O., and Jonathan A. Silk. "Studies in the Literature of the Great Vehicle: Three Mahayana Buddhist Texts." Philosophy East and West 43, no. 1 (January 1993): 158. http://dx.doi.org/10.2307/1399483.
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Manlowe, Jennifer L., and Liz Wilson. "Charming Cadavers: Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature." Philosophy East and West 49, no. 2 (April 1999): 227. http://dx.doi.org/10.2307/1400212.
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Desnitskaya, Evgeniya A. "Educational practices in urban spaces of Ancient India." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 516–31. http://dx.doi.org/10.21638/spbu17.2021.312.
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The urbanization of Ancient India dates back to the middle of the first millennium BCE. In the early days, urban culture was influenced by unorthodox religious movements from the East of India, and by social practices adopted from western Hellenistic states. Urban culture contributed to the genesis and spread of scripts and literacy in India. It was in urban spaces and at royal courts that Sanskrit evolved from the oral language of Brahmanic ritualism to the written language of the cosmopolis, the language of literature and philosophy. By the beginning of CE, urban spaces in India became the place of modernization of Brahmanism. Arts and theoretical disciplines blossomed in towns and at royal courts. Urban educational practices were focused on practical disciplines and on skills connected with aesthetic pleasure. The basis of education was reading and writing. Urban culture in the 1st millennium CE was multireligious. Buddhist universities at the monasteries were leading educational centers supported by kings, including the non-Buddhist ones. Buddhist philosophy was taught there along with traditional Brahmanic and lay disciplines (grammar, normative poetics, etc.). Therefore, the urban space in ancient India was the place of mutual interaction between Brahmanical, Buddhist, and secular scholarship as well as educational traditions. It was in towns, at Buddhist monasteries and royal courts that written culture and the corresponding educational practices were established.
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Keyworth, George A. "‘Study Effortless-Action’." Journal of Religion in Japan 6, no. 2 (2017): 75–106. http://dx.doi.org/10.1163/22118349-00602003.
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Today there is a distinction in Japanese Zen Buddhist monasticism between prayer temples and training centers. Zen training is typically thought to encompass either meditation training or public-case introspection, or both. Yet first-hand accounts exist from the Edo period (1603–1868) which suggest that the study of Buddhist (e.g., public case records, discourse records, sūtra literature, prayer manuals) and Chinese (poetry, philosophy, history) literature may have been equally if not more important topics for rigorous study. How much more so the case with the cultivation of the literary arts by Zen monastics? This paper first investigates the case of a network of eminent seventeenth- and eighteenth-century scholar-monks from all three modern traditions of Japanese Zen—Sōtō, Rinzai, and Ōbaku—who extolled the commentary Kakumon Kantetsu 廓門貫徹 (d. 1730) wrote to every single piece of poetry or prose in Juefan Huihong’s 覺範恵洪 (1071–1128) collected works, Chan of Words and Letters from Stone Gate Monastery (Ch. Shimen wenzichan; Jp. Sekimon mojizen). Next, it explores what the wooden engravings of Study Effortless-Action and Efficacious Vulture at Daiōji, the temple where Kantetsu was the thirteenth abbot and where he welcomed the Chinese émigré Buddhist monk Xinyue Xingchou (Shin’etsu Kōchū 心越興儔, alt. Donggao Xinyue, Tōkō Shin’etsu 東皐心越, 1639–1696), might disclose about how Zen was cultivated in practice? Finally, this paper asks how Kantetsu’s promotion of Huihong’s “scholastic” or “lettered” Chan or Zen might lead us rethink the role of Song dynasty (960–1279) literary arts within the rich historical context of Zen Buddhism in Edo Japan?
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Chen, Anran, Nicole Porter, and Yue Tang. "How Does Buddhist Contemplative Space Facilitate the Practice of Mindfulness?" Religions 13, no. 5 (May 13, 2022): 437. http://dx.doi.org/10.3390/rel13050437.
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This paper examines the spaces where Buddhist spiritual activity—specifically mindfulness practice—takes place, exploring how contemporary urban Buddhist contemplative places may benefit people’s mindful experience. Historical Buddhist contemplative places are examined through a literature review of Buddhist philosophy and Buddhist architecture and landscape. A case study of Kagyu Samye Dzong London, UK (KSDL) in the contemporary western context is then presented, drawing upon mixed methods (qualitative spatial analysis, questionnaires with mindfulness practitioners, and an in-depth interview with the director of the Buddhist center). This study investigates the relationship between the Buddhist spiritual activity of mindfulness practice and one specific physical space, exploring how the KSDL has been designed and is used to facilitate such mindfulness awareness and insight. Results suggest that quiet, solitude, and the presence of nature are three tangible spatial qualities that can facilitate mindful practice to some extent. However, additional relational or intangible qualities, namely the presence of The Three Jewels and blessings, are equally if not more important when sustaining mindfulness for Buddhist practitioners, and these contemplative qualities are more than “spatial”. Both the physical tangible qualities and intangible qualities are indispensable in the contemplative space and in influencing one’s practice. Findings evidence the importance of physical design and space for supporting contemporary mindfulness practitioners, whilst acknowledging that mindfulness emanates from—and can ultimately be discovered from—within.
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Dąbrowski, Grzegorz. "Droga Herbaty. Część I." Wrocławskie Studia Wschodnie 25 (December 30, 2022): 9–34. http://dx.doi.org/10.19195/1429-4168.25.1.
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The aim of the article is to point out that the numerous cultural behaviours — usually those of secular nature — which in Japanese culture fall into the category of chadō (its sense seems to be best conveyed precisely by the notion of the “Way of Tea”) are largely a manifestation of putting the Buddhist philosophy into practice. In this tale of Buddhism through a symbol, that is tea, an important element is also the notion of “Zen,” which should be linked to the form of Buddhism rooted in Japan and known as Zen Buddhism.
The strategy used to illustrate the problem in question is to introduce and discuss successive concepts, figures or cultural texts that are inextricably linked to Japanese tea culture and that clearly correspond to the many dimensions of Buddhist thought, which originated in India around the 6th century BC. One of the dimensions of this thought is the law of interdependent emergence, which, finding its expression in chadō, not only serves to celebrate culturally established behaviours, but sensitises those following the Way of Tea to their cognitive capacities, which — according to this law — never depend solely on the subject or the method used.
The article is divided into two parts. The first contains an introduction, information about the literature and discussion of categories associated with chadō and described by means of terms like “master,” “roji,” “emptiness” and “tokonoma.” In the second part, the categories discussed are those of “host and guest,” “four noble truths” and “suchness.” The second part of the article also includes a conclusion.
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Tähtinen, Tero. "“In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems." Journal of Chinese Literature and Culture 9, no. 2 (November 1, 2022): 338–66. http://dx.doi.org/10.1215/23290048-9965632.
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Abstract This article discusses the dialectics of subject and object in Wang Wei's short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang's Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his “Wang Stream Collection” (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang's poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang's short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.
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Silk, Jonathan A. "Indian Buddhist Attitudes toward Outcastes." Indo-Iranian Journal 63, no. 2 (June 22, 2020): 128–87. http://dx.doi.org/10.1163/15728536-06302003.
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Abstract Indian Buddhist literary sources contain both systematic and casual rejections of, broadly speaking, the caste system and caste discrimination. However, they also provide ample evidence for, possibly subconscious, discriminatory attitudes toward outcastes, prototypically caṇḍālas. The rhetoric found in Indian Buddhist literature regarding caṇḍālas is examined in this paper.
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Fredericks, James. "The Kyoto School: Modern Buddhist Philosophy and the Search for a Transcultural Theology." Horizons 15, no. 2 (1988): 299–315. http://dx.doi.org/10.1017/s0360966900039177.
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AbstractThe author argues that the Kyoto school of modern Japanese Buddhist philosophy can contribute much to Christian reflection on the problem of a transcultural theology. Starting with the work of Nishida Kitaro in the early part of this century, the Kyoto school has attempted to express Mahayana Buddhist thought in Western philosophical categories. Articulating his own “logic” based on the Mahayana notions of emptiness and nothingness, Nishida went on to advance a fully developed philosophy of religion which offers a unique interpretation of Christian theism while presenting the Mahayana tradition in a critical and systematic language accessible to a Western readership. Nishida's colleagues in the School include Tanabe Hajime, Nishitani Keiji, Takeuchi Yoshinori, and Abe Masao among others. A review of the literature available in Western languages is offered, as well as a discussion of some of the salient theological problems raised by this Mahayana critique of Christian theism and its contribution to the problem of a transcultural theological standpoint.
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Kotyk, Jeffrey. "Chinese State and Buddhist Historical Sources on Xuanzang: Historicity and the Daci’en si sanzang fashi zhuan 大慈恩寺三藏法師傳." T’oung Pao 105, no. 5-6 (January 30, 2020): 513–44. http://dx.doi.org/10.1163/15685322-10556p01.
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Abstract This paper explores the historicity of state and Buddhist accounts of the monk Xuanzang 玄奘 (602-664), arguing that in the reconstruction of Xuanzang’s life and career we ought to utilize the former to help adjudicate the latter. It is specifically argued that the Daci’en si sanzang fashi zhuan 大慈恩寺三藏法師傳 (T. no. 2053), a biography of Xuanzang sometimes cited by modern scholars, was produced as Buddhist propaganda to advance the standing of certain monks under the reign of Wu Zetian 武則天 (r. 690-705). It is further argued that the objectivity of the Buddhist account that describes Emperor Taizong 太宗 (r. 626-649) embracing Buddhism in his twilight years under the influence of Xuanzang ought to be reconsidered.
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Herwindo, Rahadhian Prajudi, and Singgih Salim. "Influence of Mahayana-Vajrayana School on the Sacred Characteristics of Theravada Vihara in Indonesia." Khazanah Theologia 4, no. 1 (May 29, 2022): 19–34. http://dx.doi.org/10.15575/kt.v4i1.17872.
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After Buddha parinibbana, difference of views between his disciples in interpreting Dhamma result in the creation of three main Buddhist schools: Theravada, Mahayana, and Vajrayana. With slightly different philosophies, these schools also have their own unique architectural characteristics to represent sacredness. However, due to the absence of any architectural literature, wide interpretations of Buddhist teachings, and acculturation with local culture, sacred characteristics of Buddhist architecture became mixed and difficult to distinguish. This research aims to study the influence of Mahayana and Vajrayana schools on the sacred characteristics of Theravada Buddhist architecture in Indonesia. Elaboration of Buddhist architecture and sacredness theory are used to analyse case study in surrounding environment, figure, mass structure, spatial planning, and ornamentation scope to obtain comprehensive acculturation picture of Mahayana and Vajrayana philosophy on Theravada vihara in Indonesia. Based on the results of the analysis, it can be seen that the circular shape that was characteristic of the early Theravada school in the architectural form of the monastery began to be abandoned and the use of anthropomorphic Buddha and iconic symbols as ornamentation elements which were only known in the development of Mahayana and Vajrayana schools.
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Adams, Namdrol Miranda, and Kevin Kecskes. "Long-Haul." Metropolitan Universities 31, no. 3 (December 18, 2020): 140–62. http://dx.doi.org/10.18060/23997.
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For decades, community engagement scholars have built a robust body of knowledge that explores multiple facets of the higher education community engagement domain. More recently, scholars and practitioners from mainly Christian affiliated faith-based institutions have begun to investigate the complex inner world of community-engaged students’ meaning-making and spiritual development. While most of this fascinating cross-domain effort has been primarily based on “Western” influenced Judeo-Christian traditions, this study explores service-learning/community engagement themes, approaches, rationale, and strategies from an “Eastern” perspective based on the rich tradition of Tibetan Buddhism. This case study research focuses on curricular approaches, influences, and impacts of Buddhist philosophy/spirituality on community engagement endeavors in the context of Maitripa College, an urban graduate higher education institution located in Portland, OR. Researchers corroborate key findings from previous faith-based institutional studies as well as extend the literature in two specific areas: 1) providing strategies for and discussing the role of spiritual formation and development in relation to community engagement; and 2) the Buddhist view of seeing obstacles as opportunities (Thubten Zopa Rinpoche & ʼjig-Med-Bstan-Paʼi-Ñi-Ma, Rdo Grub-Chen III, 2001) as a way to increase effectiveness and harmony in all aspects of life, including academic service-learning endeavors.
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Taketomi, Ria. "Reading Never Let Me Go from the Mujo Perspective of Buddhism." American, British and Canadian Studies 31, no. 1 (December 1, 2018): 114–28. http://dx.doi.org/10.2478/abcsj-2018-0019.
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Abstract This essay analyzes the children’s imaginative play in Kazuo Ishiguro’s various novels, with a special focus on Never Let Me Go. Children often engage in various types of repetitive imaginative play, acting out stories about things that do not actually exist in order to avoid the pain of confronting their problems. An exploration of children’s play and the roles performed by the guardians and Madam helps us read the novel from a new perspective – the Mujo view of Buddhism. Mujo is the Buddhist philosophy which describes “the impermanence of all phenomena.” In Never Let Me Go, shadows of death weigh heavily on the reader as an unavoidable reminder of the nature of life. This brings Mujo to the Japanese readers’ minds. The Mujo view of Buddhism has imbued Japanese literature since the Kamakura Era (1185), and a reading of Never Let Me Go from the Mujo perspective sheds light on the condition of its protagonists. My analysis aims to introduce the Mujo doctrine to anglophone literary studies by foregrounding the poignancy and resilience found in Never Let Me Go.
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Szántó, Péter-Dániel. "Buddhist Homiletics on Gambling (*Saddharmaparikathā, Ch. 12)." Indo-Iranian Journal 65, no. 4 (November 30, 2022): 340–87. http://dx.doi.org/10.1163/15728536-06504002.
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Abstract The paper focuses on the 12th chapter of the *Saddharmaparikathā, a Buddhist homileticians’ guidebook containing sample sermons, dealing with the topic of gambling (dyūta). I edit, translate, and discuss the chapter with an introduction that includes a short overview of gambling in Sanskrit literature at large. The anonymous author is dismissive of gambling in all its forms, whether it is practised for material gain, for mere pleasure, and even if studied as an art. In spite of its exiguity, his discussion of the topic is, as far as we are aware, the most comprehensive in classical Buddhist literature.
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Fan, Victor. "Cinematic Imaging and Imagining through the Lens of Buddhism." Paragraph 43, no. 3 (November 2020): 364–80. http://dx.doi.org/10.3366/para.2020.0346.
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The oft-undiscernible boundary between imaging and imagining is especially apparent in our cinematic experience. In Buddhist philosophy, imaging and imagining are neither the same nor different, neither not the same nor not different. In this article, I argue that imaging in Buddhism refers not only to the formational process of an image (external form) out there, but also the external form's interdependent relationship with the internal forms (sensory organs). Likewise, imagining refers not only to the formational process of an image in here, but also to how these imaginations constitute the body's relationship with the larger milieu out there. In the second half of this article, I analyse how the interdependent relationship between imaging and imagining is configured textually and in the overall cinematic experience in Bi Gan's Diqiu zuihou de yewan/ Long Day's Journey into Night (2018).
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Baldanmaksarova, Elizaveta E. "Hagiographic Genre in the Buryat-Mongolian Literature of 18th – Early 20th Centuries." Studia Litterarum 7, no. 2 (2022): 232–47. http://dx.doi.org/10.22455/2500-4247-2022-7-2-232-247.
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The article is devoted to the study of the hagiographic genre in the Buryat- Mongolian literature of the medieval period. The author examines origins of the genre, rooted in the Indo-Tibetan literary tradition and associated with Buddhist “hagiographic” literature. The traditions of Indo-Tibeto-Mongolian hagiography in Buryat literary criticism have not been specially studied, so this is one of the new areas of study that requires comprehensive review. The analysis of the poetic work of Aghvan Dorzhiev, “Entertaining stories about a trip around the world,” undertaken in the article, makes it possible to trace how such a unique author, who has absorbed the primordial traditions of Indo-Tibetan culture, due to the received almost twenty years of education in Tibet, then the experience of teaching Buddhist philosophy to such a student, like the XIII Dalai Lama, managed to creatively synthesize, as a citizen of Russia, who received his initial education at home, two different cultures. His work, although written in the genre of a medieval life, is evidence of the genre transformation under the influence of new historical, literary and other realities. Thus this work can be viewed as a transition from medieval traditions to the new realistic literature in Buryat- Mongolian culture.
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MARKIČ, Olga, and Urban KORDEŠ. "Parallels between Mindfulness and First-person Research into Consciousness." Asian Studies 4, no. 2 (August 10, 2016): 153–68. http://dx.doi.org/10.4312/as.2016.4.2.153-168.
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The article highlights some of the parallels encountered in the areas of mindfulness and first-person scientific approaches to research into consciousness. It thus considers the possibilities of using mindfulness as a scientific method in the area of cognitive science. We are well aware that both first-person research approaches in cognitive science and mindfulness as a type of Buddhist practice are intertwined with certain conceptual frameworks. This calls for a careful consideration of their individual characteristics, which may gain completely different meanings outside of their primary contexts. Since the concept of mindfulness has been a part of Western thinking for some time now, especially in the area of therapy, we believe it is necessary for a critical reflection on the possibilities of both of these areas to inspire each other. We touch upon some of the important epistemological and methodological questions, and point out some of the problems common to both empirical first-person research and Buddhist methods of contemplation of experience. More specifically, this work examines the problem of limited scope of insight, the subject-object split and excavation fallacy, the problem of researching everyday experience, and the issue of horizon. We also consider the question of research intention in both science and Buddhism. The conclusion gives some suggestions as to how these two areas might mutually benefit one another. We also point out the ethical aspects that Buddhism might contribute to scientific research, and the open-endedness that science could contribute to Buddhism and other spiritual practices.
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Greene, Eric M. "Reading Indian Literature in Fourth-Century China: Gleanings from a Newly Available Commentary to the Oldest Chinese Translation of the Vimalakīrti-nirdeśa." T’oung Pao 108, no. 1-2 (March 31, 2022): 36–97. http://dx.doi.org/10.1163/15685322-10801006.
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Abstract This article introduces new evidence concerning how the very earliest Chinese translations of Buddhist texts were read in early medieval China: a Turfan manuscript first made public in 2005 of an otherwise unknown interlinear commentary to the oldest Chinese translation of the Vimalakīrti Sutra. I show that the earliest (pre- ca. 350 CE) translations of Indian Buddhist texts, well known for their problematic literary forms that frequently make them very difficult to understand, sometimes circulated with interlinear commentaries that explained how to manipulate their often tortuous syntax into a more normal Chinese idiom. The earliest readers of Indian Buddhist literature in China did not always approach these texts as purely “Chinese” documents, as it has sometimes been thought. Even though few such readers were themselves learned in Indian languages, the linguistic alterity of Indian Buddhist literature was nevertheless available to them to some degree.
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Dessein, Bart. "The Heritage of Taixu." Asian Studies 8, no. 3 (September 22, 2020): 251–77. http://dx.doi.org/10.4312/as.2020.8.3.251-277.
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Much scholarly attention has been devoted to the way the Chinese intellectual world tried to formulate an answer to the challenge posed by European modernity, as well as to the way European political thinking (nationalism, socialism, communism, anarchism) impacted traditional Chinese political thinking. In contrast, very little attention has been devoted to the way these same political philosophies also influenced the Chinese Buddhist answer to European modernity. This article discusses the ways in which the ‘reform of Buddhism’ proposed by the famous Venerable Taixu (1889–1947) was shaped by both the political and military events that determined the history of China in the first half of the twentieth century, and by his genuine determination to modernize Buddhism.
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Chowdhury, Sanjoy Barua. "Buddhist Concept of Paṭiccasamuppāda Based on Pāli Manuscripts." Poligrafi 27, no. 105/106 (December 29, 2022): 3–20. http://dx.doi.org/10.35469/poligrafi.2022.336.
Full textAbstract:
The concept of Paṭiccasamuppāda is regarded as one of the most profound and subtle teachings imparted by the historical Buddha (563–483 BCE) since the inception of his teachings. In addition to its doctrinal record in the mainstream Buddhist languages of the Pāli and Sanskrit traditions, the Buddhist concept of Paṭiccasamuppāda has been evolved by numerous scholars over 2600 years and contributed to uplifting doctrinal components in many dialects in South and Southeast Asia. Prior to the Pāli tradition and Nikāya manuscripts, the paper aims to clarify the genesis of Paṭiccasamuppāda, including its meaning, annotated translation, interpretation, and doctrinal significance. An in-depth study of this research reveals why and to what degree the Pāli tradition values the thought of Paṭiccasamuppāda as articulating its insight on how to attain the path of ultimate liberation from a Buddhist perspective.