Academic literature on the topic 'Compassion – Religious aspects – Buddhism'
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Journal articles on the topic "Compassion – Religious aspects – Buddhism"
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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Laurent, Li, David Sheffield, and Fiona Holland. "Exploring Buddhism as a ‘Tool’ to Support Well-Being: An Interpretative Phenomenological Analysis of Western Adopters’ Experiences." Pastoral Psychology 70, no. 5 (July 14, 2021): 471–85. http://dx.doi.org/10.1007/s11089-021-00962-5.
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AbstractBuddhism is an ancient religion and philosophy of living that is practised worldwide. More recent interest in mindfulness as a practice and intervention in the West has highlighted Buddhist-derived concepts as useful in supporting health and well-being. As a result, the desire to understand Buddhism in its more complete form has strengthened. Although research into mindfulness and compassion is growing, there is a new interest in second-generation mindfulness, i.e. interventions that draw upon a more holistic use of Buddhist practices. To date, little research has explored this in Western contexts. For the current study, Nichiren Buddhists from the United Kingdom who had been practising for at least three years were recruited. Semi-structured interviews were conducted to explore their experience of this practice and how it informed their approach to daily life and, in particular, their health and well-being. Interpretive phenomenological analysis was employed as a method to understand the participants’ experiences. Three themes were generated using an inductive approach: (1) finding meaning—“All experiences have got so much value now”— which reflected the participants’ determination to seek purpose and value in all aspects of their life; (2) Buddhism as a needed ‘tool’—“I use it all the time”—which revealed their practice as an important method to help them manage their lives; and (3) agency—“I’m in control of my destiny”—which highlighted the participants’ engagement (supported by their Buddhist practice) in taking responsibility for their actions and responses. Findings indicate the need for future studies to further explore Buddhism as a mechanism for enhancing and sustaining well-being.
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Sugiki, Tsunehiko. "Compassion, Self-Sacrifice, and Karma in Warfare: Buddhist Discourse on Warfare as an Ethical and Soteriological Instruction for Warriors." Religions 11, no. 2 (January 30, 2020): 66. http://dx.doi.org/10.3390/rel11020066.
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In premodern warrior societies, religions often provided the institutional basis for an ethics and soteriology for warriors, for whom fighting was a social role. This paper examines a Buddhist case in ancient India. I focus particularly on the discourse related to warfare in the middle-late period Mahāyāna scripture, the Satyakaparivarta, and elucidate its ethics and soteriology for kings. In the Satyakaparivarta, a king is encouraged to be a bodhisattva, who is mindful of impermanence and compassionate, who is not greedy, hateful, or delusional, and who protects sentient beings in conformity with the Ten Good Deeds. The text also teaches how a righteous king such as this, who employs warfare as a last resort to protect his people, can be saved from rebirth in hell, which occurs as a karmic retribution for his engagement in warfare. This discourse consists of elements such as compassion, self-sacrifice, and karma, which are derived from traditions both within and outside Buddhism and arranged so as to allow a king to play his role and still attain salvation. Buddhist discourse on warfare has multiple aspects. Exploring its ethical and soteriological aspect will be conducive to clarifying a form of Buddhism as a redemptive institution for warriors, which previous studies did not conduct sufficiently.
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Sharma, Netra Prasad. "Meditation Tourism, Buddhist Philosophy in Practice: A Case Study of Lumbini, Nepal." Gaze: Journal of Tourism and Hospitality 11, no. 1 (January 1, 2020): 37–59. http://dx.doi.org/10.3126/gaze.v11i1.26615.
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The dimensions of travelling and tourism have become manifold in recent decades. People love to travel with various purposes. Religious tourism, yoga tourism, peace tourism and spiritual tourism are some dimensions. Lumbini can be a best destination for meditation tourism, which could be much rewarding for individual, social and national development. The travelers and stakeholders have yet to be aware of this aspect. In Buddhism, Lumbini is a best destination for meditation tour. Exploring the importance of travelling Lumbini for meditation is the main objective of this article. Tourists and pilgrims would benefit immensely if they understand the significance of meditation tourism to Lumbini, its philosophy and practice. This article aims to explore the spiritual significance of Lumbini and it will provide visions of a purposeful development and publicity that would shape Lumbini as a best destination for meditation tourism. The government and private sectors are interested to develop Lumbini as best tourist destination. People all over the world are attracted to visit Lumbini for different reasons. Most tourists are unaware of the core aspect of visiting Lumbini. People who visit Lumbini are unaware about meditation practice or involving in charity works. Meditation and compassion are the core aspects of Buddha’s teachings, which are neither realized nor practiced. There seems a vast gap between the actual philosophy of Buddhism and the attitude of most of the visitors. This research study attempts to reveal the significance of meditation tourism in Lumbini.
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Albab, Ananda Ulul. "Interpretasi Dialog Antar Agama Dalam Berbagai Prespektif." Al-Mada: Jurnal Agama, Sosial, dan Budaya 2, no. 1 (February 14, 2019): 22–34. http://dx.doi.org/10.31538/almada.v2i1.223.
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Conflicts that occur between religious communities are often caused by small problems and misunderstandings of words or actions carried out between religious people. Though harmony is an important foundation in this nation. Therefore, dialogue is present to rebuild good relations between fellow believers. Not to look for differences then to harm it. But to look for differences that exist then embrace and love each other. Dialogue also functions to build relationships that are not only in one religion, but also outside the religion. So between Islam, Christianity, Catholicism, Buddhism, Hinduism and Confucianism can always communicate well. Remembering religion is indeed not to teach divisions but to lead every Ummah to uphold humanity. Although each religion is different in its teaching, but there are still the same aspects in terms of humanity, such as teaching love, compassion, sacrifice, mutual respect between others, giving selflessly, and many more good things taught by religion. The dialogue has different meanings and meanings depending on who interprets and gives his thoughts. It also depends on the background of the person who sparked an understanding of dialogue. In this article we will discuss dialogue according to the views of several religious leaders.
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Hettiarachchi, Shanthikumar. "Sufficiency and Material Development: A Post-secular Reflection in the Light of Buddhist Thought." European Review 20, no. 1 (January 4, 2012): 114–30. http://dx.doi.org/10.1017/s1062798711000354.
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The notion of ‘sufficiency consciousness’ is a way of life to be adopted towards attitude change in a world that craves for absolutist secularity and religious dogmatism. The paper explores aspects of sufficiency that could promote material development, and as such require a total attitude change and behaviour remodification of public life. It is obvious that performance-driven targets, accelerated growth, investment and prosperity-driven agenda by market forces alone would lead to a skewed understanding of both the notion of sufficiency and material development. Hence, a proposition for value-based sense of material development, ethical buying and consumption have all become survival strategies for civil society groups and organisations to effect change from within. In the Buddhist scheme of thought, two significant core concepts of wisdom and compassion impact on social change and behaviour. Developing non-material values generated by wisdom and compassion are proposed as a lifelong pursuit in understanding human tendencies such as greed, clinging, and craving to amass wealth and excessive indulgence. Such an approach and an analysis evoke a sense of sufficiency alongside appropriate and sustainable material development. The use of certain economic indexes and other technical data in the paper indicate and symbolise the extent to which material progress is emphasised over and above the non-material. A possible development of an index such as Gross National Happiness (GNH) as proposed by the Thai specialists is included as an alternative to the sole-material-progress-based data discourses. Cultivating oneself with compassion juxtaposed by wisdom challenges all to uphold goodness as part of being human. Opposition to such a view of life and a way of life is problematic in the light of the current phenomena of theatrical performance of violence to redress grievances as well as limitless confidence in economic growth and greedy investment plans. It is a value-laden counterpoint to the zero tolerance that can address the larger socio-political issue of the alterity1 that both help to understand what actually sufficiency means in the array material development. Wisdom becomes a guide to action with compassion, while compassion expands the capacity of wisdom to understand the part and the whole. It is in this interplay of value-tracking that one is able to realise the importance of human activity that can evolve checks and balances, which are imperative to measure material development and social progress. ‘Sufficiency consciousness’ and material development are healthy, vibrant and adaptive aspects for civil society groups as well as other institutions to participate critically in ‘religious affairs’ in a ‘secular realm’ with what life offers. The non-material basis of wisdom and compassion offers a wholesome view of ‘sufficiency consciousness’, which is fundamental to material development, economic activity, political governance, institutional arrangements and campaign strategies, for civil society groups to achieve their potential. Wisdom steers compassion while compassion transforms wisdom in those engaged in human activity, which is both about ‘here’ and the ‘not yet’.
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Ong, Yu Sing. "A Grace-Based Leadership Approach to Managing Gen A in the Digital Age." Business Ethics and Leadership 3, no. 3 (2019): 88–98. http://dx.doi.org/10.21272/bel.3(3).88-98.2019.
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This paper discusses a grace-based approach in managing the Gen A workforce in the digital age. It is a philosophical approach that covers grace, compassion, ethics, empowerment, and trust. On the basis of the conducted research the author proposes three theoretical lenses, organizational management, religious, and philosophical hybridism to conceptualize the grace-based leadership model that addresses the deterioration in ethical business behavior which gives rise to fraud, corruption, and loss of integrity. Specifically, this paper highlights the humanism aspect of organizations from the perspective of established philosophies and religions such as I Ching, Confucianism, Buddhism, Islam, and Hinduism. The methodological basis for this paper is found within the theological, philosophical, psychological, and managerial fields. This study uses both interpretative phenomenological and hermeneutics approaches to interpret and understand the divine and classical texts of I Ching, Confucian Analects, Sutras, Quran, and Bhagavad Gita. The main hypothesis of the research is the idea that qualitative inquiries in management and leadership contexts can be enriched through linkages to the study of interpretative phenomenology and hermeneutics. The practical significance of this paper lies in the potential for developing a theoretical framework in humanistic leadership. According to the findings, this paper concludes that the deciding factor for an organization’s success in the digital era will be its ability to evolve its corporate culture to not only take advantage of emerging technologies but also to embrace the principle of humanism in the workplace. Keywords: Gen A, grace-based leadership, I Ching, Islam, Confucian, Buddhism, Hinduism, phenomenology, hermeneutics, grace-based approach.
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Clark, Kelly James. "Imaginings." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 17–30. http://dx.doi.org/10.24204/ejpr.v9i3.1993.
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In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief.
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Harris, Elizabeth J. "Sleeping Next to My Coffin: Representations of the Body in Theravada Buddhism." Buddhist Studies Review 29, no. 1 (July 13, 2012): 105–20. http://dx.doi.org/10.1558/bsrv.v29i1.105.
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Therav?da Buddhism can be stereotyped as having a negative view of the body. This paper argues that this stereotype is a distortion. Recognizing that representations of the body in Therav?da text and tradition are plural, the paper draws on the Sutta Pi?aka of the P?li texts and the Visuddhimagga, together with interviews with lay Buddhists in Sri Lanka, to argue that an internally consistent and meaningful picture can be reached, suitable particularly to those teaching Buddhism, if these representations are categorised under three headings and differentiated according to function: the body as problem (to be seen and transcended); the body as teacher (to be observed and learnt from); the liberated body (to be developed). It also examines two realizations that accompany the development of a liberated body: realizing purity of body in meditation; realizing compassion. It concludes that compassion for self all embodied beings is the most truly Therav?da Buddhist response to embodiment, not pride or fear, disgust or repression.
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Rana, Rita. "Essence of Buddhism: Religious Tolerance and Love for Nature, Essential for Human Existence." Historical Journal 12, no. 1 (December 31, 2020): 29–37. http://dx.doi.org/10.3126/hj.v12i1.35433.
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This work aims to present the essence and the importance of Buddhism for human existence along with a brief introduction of the founder of Buddhism and the impact and influence of this religion on the human society. A fact that life or all that exists is dynamic or changing and that which does not exist is actually permanent or static. The focus of this work is to show that the ultimate truth is through experience, religion, the awareness of religioustolerance and its benefits to the human world. Another point of focus is on the path towards Enlightenment which is believed to be by detachment in life rather than attachment. It highlights the ‘Teachings of Buddha’ to have an open mind and sympathetic heart that gives light and warmth to wisdom and compassion.
Dissertations / Theses on the topic "Compassion – Religious aspects – Buddhism"
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Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.
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Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
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Ng, Suk-fun, and 伍淑芬. "Time and causality in Yogācāra Buddhism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206667.
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The research explores the interplay between causality and the notion of time in Yogācāra Buddhism. There has been a long debate over whether time is an objective reality with independent ontological status or, in contrast, a subjective experience that is dependent on mind. Until now, the two sides have failed to provide a clear and complete explanation of our temporal conception of things. A similar situation can be identified in the development of the notion of time in Indian philosophy. The concept of time (kāla) in the Indian tradition has evolved from cosmological speculations and the notion of divine power as developed in the Upanisads, where time is identified with Brahman (God), which is postulated as the ultimate ground of existence. On the other hand, in Buddhist philosophy our temporal conception of things is explained with our psychological experience. The limited investigation into the teachings of Yogācāra Buddhism has created a vacuum in our knowledge of the concept of time as understood by this particular Buddhist tradition. The thesis argues that concepts of time in Yogācāra are closely linked with its spiritual practice and its explanation for temporal experience as it occurs in the internal mind. It is the Vijñānavāda theory of causality that mediates between mind and spiritual practice. Here, time is defined as a nominal designation for an uninterrupted series of causal activities. When causality links with the flowing stream of time in the past, present and future, it creates the impression of a linear relation between the cause and the arising of the effect. In this thesis, primary sources in Sanskrit, Tibetan and Chinese are presented in order to show that there are doctrinal materials to support that it is around this central theme on which Yogācāra discussion on time hinger. The thesis demonstrates that the study of time in Yogācāra is divided into three strata: staring from the soteriological investigation by Maitreya and Asanga then developed into phenomenological inquiry in Vasubandhu’s idealistic position, and completed in the epistemological system of Dignāga and Dharmakīrti. This research is intended to fill a gap in the study of the Buddhist concept of time and to provide a possible resolution to the contemporary debate over the nature of temporal notions by examining it from the religious and philosophical perspectives found in Yogācāra Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Ghose, Lynken. "Emotion in Buddhism : a case study of Aśvaghoṣas Saundarananda." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36592.
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The principal subject of this thesis is the place of emotion in Buddhist practice. Asvaghos&dotbelow;a's epic poem, the Saundarananda , has served as a case study. The bulk of the information in the preliminary chapters has been presented in order to provide a background to Asvaghos&dotbelow;a's thinking. In this regard, there are two principal streams of thinking that feed into Asvaghos&dotbelow;a's work: the aesthetic and the Buddhist. A great part of this thesis has been devoted to the process of translating the concept of emotion into a corresponding concept in Asvaghos&dotbelow;a's Saundarananda. However, my primary motivating interests here have been the role of emotion in meditative attitude, and the place of emotion in the mind of the enlightened sage.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Yuen, Suk-yee Helena. "Buddhist mediation: a transformative approachto conflict resolution." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4501579X.
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Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
Full textBooks on the topic "Compassion – Religious aspects – Buddhism"
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Boriharnwanaket, Khun Sujin. Mettā: Loving kindness in Buddhism. London: Triple Gem, 1995.
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Suntharnadhammathadā, Phra. Compassion in Buddhism and Purāṇas. Delhi: Nag Publishers, 1995.
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Ocean of nectar: Wisdom and compassion in Mahayana Buddhism. London: Tharpa Publications, 1995.
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Aronson, Harvey B. Love and sympathy in Theravāda Buddhism. Delhi: Motilal Banarsidass, 1986.
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Hopkins, Jeffrey. Cultivating compassion: A Buddhist perspective. New York: Broadway Books, 2001.
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Thich, An Hue, ed. The four sublime states: Doctrine and practice in Buddhism. Monterey Park, Calif: Mitram Books, 1998.
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Rosemary, Weissman, ed. Meditation, compassion & lovingkindness: An approach to Vipassana practice. York Beach, ME: Samuel Weiser, 1996.
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Vacuité (śūnyatā) et compassion (karuṇā) dans le bouddhisme madhyamaka. Paris: Collège de France, 2002.
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Compassion: The key to great awakening : thought training and the Bodhisattva practices. Boston: Wisdom Publications, 1997.
Find full textBook chapters on the topic "Compassion – Religious aspects – Buddhism"
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Kara, György. "Uygur Verbs of Compassion." In Aspects of Research into Central Asian Buddhism, 69–76. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.srs-eb.4.2017005.
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Agrawal, Jyotsna, and Poonam Bir Kaur Sahota. "Interpersonal Aspects of Mindfulness and Concentrative Meditations." In Handbook of Research on Clinical Applications of Meditation and Mindfulness-Based Interventions in Mental Health, 237–54. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8682-2.ch015.
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The chapter discusses the interpersonal aspects of mindfulness and concentrative meditations in terms of the four Brahmavihara/bhavana, also known as four immeasureables. These are maitri/mettā (loving-kindness), muditā (empathetic, appreciative joy), karuṇā (compassion), and upeksha/upekkhā or samata (equanimity). This practice is considered pre-Buddhist (Hindu) and extra-Buddhist (Jain) in its origin, with references present in Vedas, Upanishads, Tantras, Bhagawad Gita, Yoga Vashistha, and Patanjali Yoga Sutras and further elaborated in Buddhism. This chapter will cover both conceptual and application dimension of the Brahmaviharas.
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Wong, Agnes M. F. "Is Compassion Innate? Spiritual and Eastern Perspectives." In The Art and Science of Compassion, A Primer, 45–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/med/9780197551387.003.0004.
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In this chapter, the author begins with an overview of compassion from different spiritual perspectives and develops an appreciation that although each tradition expresses it differently, compassion can be summed up aptly by the Golden Rule: “Do unto others as you would have them do unto you.” The author shows that the principle of compassion lies at the heart of all religious, ethical, and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. The chapter then dives deeper into the Eastern perspectives on compassion, with special attention given to the Buddhist view because many contemporary secular compassion training programs borrow the mind-training tools that originate from Buddhism. The author reviews the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—that are commonly practised together in the Buddhist tradition. Last, the author reviews the three different types of compassion—referential, insight-based, and nonreferential—in the Buddhist context.
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Birtalan, Ágnes. "Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora." In Sources of Mongolian Buddhism, 269–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0013.
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This chapter examines some examples from the ritual text corpora written in “Classical Mongolian” and in Oirat “Clear Script,” dedicated to the veneration of the Mongolian nature deity, the White Old Man. The deity’s mythology, iconography, and the variety of ritual genres connected to him have been extensively studied. However, the rich textual corpus, especially the newly discovered Oirat incense offering texts and the various aspects of the White Old Man’s contemporary popularity among all Mongolian ethnic groups, evokes the revision of the deity’s ethos. Being a primordial nature spirit of highest importance became integrated later into the Buddhist pantheon and returned as syncretic deity into the folk religious practice. The chapter examines the similarities and differences between the Classical Mongolian and Oirat offering text versions and provides a glimpse into the newly invented religious practices dedicated to the deity.
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Huxter, Malcolm, and Leandro Pizutti. "Principles and practices of Buddhism in relationship to mental health." In Spirituality and Mental Health Across Cultures, edited by Alexander Moreira-Almeida, Bruno Paz Mosqueiro, and Dinesh Bhugra, 219–36. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198846833.003.0014.
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This chapter explores how the Buddhist framework can assist clinicians in treating mental health suffering. It highlights the Buddha’s ‘four noble truths’ and the ‘eight-fold path’ as frameworks for clinical applications. It describes the distinguishing features of the calm and insight aspects of meditation, their indications, and how they can be used in clinical presentations. It also describes mindfulness from a Buddhist perspective and compares this ancient traditional perspective with contemporary approaches to mindfulness. It also underscores the importance of cultivating four relationship qualities, known as the ‘four divine abodes’ (loving-kindness, compassion, appreciative joy, and equanimity). These qualities help to balance mindfulness, harmonize intra- and inter-personal relationships, and support the therapeutic endeavour. Finally, it provides some reflections on the possible benefits of using a Buddhist framework and Buddhist practices in the delivery of mental health services.
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Borchert, Thomas A. "Local Monks in Sipsongpannā." In Educating Monks. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866488.003.0002.
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This chapter analyzes the conditions of Buddhism within Sipsongpannā. It describes the religious field of Sipsongpannā, aspects of village Buddhism, the monastic careers of Dai-lue men and the organization of the Sangha. While the chapter situates village Buddhism in the region as “local,” it also seeks to complicate how “local” forms of Buddhism interact with and are conditioned by national and transnational forms as well.
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Pathak, Sudha Jha. "Impact of Buddhism on Sri Lanka." In Religion and Theology, 18–34. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2457-2.ch002.
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This paper is a historical study of the mutual exchanges in the religious and cultural traditions, in the context of Buddhism between India and Sri Lanka. As a powerful medium of trans-acculturation, Buddhism enriched several countries especially of South and South-East Asia. Though Asoka used Buddhism as a unifying instrument of royal power, he was considered as the ruler par excellence who ruled as per dhamma and righteousness ensuring peace and harmony in the kingdom. He was emulated by several rulers in the Buddhist world including Sri Lanka. Royal patronage of the Buddhist Sangha in Sri Lanka was reciprocated by support for the institution of kingship. Kingship played an important role in the political unification of the country, whereas Buddhism provided the ground for ideological consolidation. The Indian impact is clearly visible in all aspects of Sri Lankan life and identity-religion (Buddhism), art architecture, literature, language. However the culture and civilization which developed in the island nation had its own distinctive variant despite retaining the Indian flavour.
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Ratnayake, Nilanthi, and Dushan Chaminda Jayawickrama. "Manifestation of Ethical Consumption Behaviour through Five Precepts of Buddhism." In Technological Solutions for Sustainable Business Practice in Asia, 83–104. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-8462-1.ch005.
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Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is considered an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite the Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This Chapter aims to conceptualise the importance of religious beliefs in ethical consumer behaviour and present the findings of a study that explored whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The content of the Chapter contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.
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Priest, Graham. "A Methodological Coda." In The Fifth Corner of Four, 147–50. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758716.003.0010.
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The book has an unusual methodology, applying techniques of contemporary formal logic to ideas drawn from ancient and medieval Buddhist philosophical texts. This chapter comments on some reservations one might have about this methodology: that it ignores relevant religious, and especially experiential, aspects of Buddhism; that it is objectionably anachronistic; that it is Orientalist. The objections are found to be without substance.
Conference papers on the topic "Compassion – Religious aspects – Buddhism"
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.