To see the other types of publications on this topic, follow the link: Faith (Buddhism).
Journal articles on the topic 'Faith (Buddhism)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Faith (Buddhism).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Tseng (曾安培), Ampere A. "Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic." Review of Religion and Chinese Society 9, no. 2 (October 24, 2022): 198–221. http://dx.doi.org/10.1163/22143955-12340006.
Full textAbstract:
Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.
2
Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly." Journal of Asian Studies 68, no. 4 (November 2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.
Full textAbstract:
This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography became universalized, there was less need for the long, dangerous journeys overseas to Buddhist sacred sites: instead, the geography of Buddhism became implicit within the indigenous landscape, turning Korea into the Buddha-land itself. Once this “relocalization” of Buddhism had occurred, Korean Buddhists were able to travel through the sacred geography of Buddhism from the (relative) comfort of their own locale.
3
Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.
Full textAbstract:
In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administration of Buddhists (CDUB) was created and were registered two parishes. The revival of Buddhism in Buryatia began in 1990. In 1995, Khambo Lama Ayusheyev reformed the CDUB, changed its name to the Traditional Buddhist Sangha of Russia (TBSR) and adopted a new Charter. In accordance with which the Hambo Lama placed datsans under his administrative and financial control, which provided the top of the TBSR with power over the Buddhist clergy. TBSR began to act as a defender of traditional religiosity (within the framework of the local school of Gelug Tibetan Buddhism) and the national identity of the Buryat people. At the same time, several alternative Buddhist associations have emerged, causing a sharp rejection of the TBSR. The leader of the TBSR, Khambo Lama Ayusheev, is constantly in conflict with local secular authorities and alternative Buddhists for the primacy and choice of the path of development of the Buryat people.
4
Burford, Grace G. "Believing and Seeing: The Roles of Faith, Reason, and Experience in Theravada Buddhism." Horizons 17, no. 2 (1990): 217–27. http://dx.doi.org/10.1017/s036096690002017x.
Full textAbstract:
AbstractIn early Buddhism, “seeing” means the direct apprehension of reality, when the senses operate undistorted by the mediating, corruptible influences of preconceived notions or cognitive analysis. To see in this way is to be wise, to be a buddha. Yet one reaches this ultimate achievement by cultivating analysis of one's sense perceptions, guided by preconceived notions accepted on the basis of faith. By looking at several Pāli texts that teach the fundamentals of the Buddhist path, one can see how the Theravāda Buddhists resolve this congruity between their goal (direct, unmediated seeing) and the means to reach it (faith and reason): they treat both faith and reason as useful tools to be discarded when one has outgrown the need for them.
5
Xu, Ting, Xiaohe Xu, Thankam Sunil, and Bangon Sirisunyaluck. "Buddhism and Depressive Symptoms among Married Women in Urban Thailand." International Journal of Environmental Research and Public Health 17, no. 3 (January 25, 2020): 761. http://dx.doi.org/10.3390/ijerph17030761.
Full textAbstract:
A growing body of research has documented salutary associations between religious involvement and poor mental health outcomes, such as depressive symptoms and psychological distress. However, little scholarly attention has been given to the association between Buddhism, a non-Western religious faith, and depressive symptomatology in Thailand. Using random survey data collected from urban Thailand, this study examines the association between religious involvement and depressive symptoms among married women in Bangkok. Findings from multiple linear regression models reveal that (1) Buddhist respondents report significantly lower levels of depressive symptoms than their non-Buddhist counterparts, (2) the frequency of participation in religious activities is significantly and inversely associated with the level of depressive symptoms, and (3) the inverse association between religious participation and depressive symptoms is more salient for Buddhists who frequently practice their faith (i.e., significant interaction effect). Research limitations and directions for future research are discussed.
6
Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement." Politics and Religion 6, no. 1 (February 6, 2013): 164–85. http://dx.doi.org/10.1017/s1755048312000752.
Full textAbstract:
AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
7
Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand." Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.
Full textAbstract:
AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and the Human Rights Commission under the 1997 constitutional reforms is then addressed, in the context in particular of the problem of insurgency in the Southern provinces. It is concluded that the constitution-makers rightly refused to make Buddhism the state religion but that attempts to disseminate human rights understanding in Buddhist terms are justified, provided inter-faith dialogue is part of this process.
8
Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.
Full textAbstract:
The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.
9
Liu, Yifeng. "From “Sangha Forest” (叢林 Conglin) to “Buddhist Academy”: The Influence of Western Knowledge Paradigm on the Chinese Sangha Education in Modern Times." Religions 14, no. 8 (August 19, 2023): 1068. http://dx.doi.org/10.3390/rel14081068.
Full textAbstract:
Drawing on Foucault’s theoretical framework of “space and power”, this paper examines the discursive construction of “knowledge” in the context of Chinese Buddhist education. It traces the historical transformation of Chinese Buddhist education from the traditional “Sangha Forest”(the monastic community; 叢林 Conglin) style education to the Buddhist Academy, and analyzes how modern Buddhism reshaped its social image and function from a faith-based to a knowledge-based culture. Furthermore, this paper explores the reasons why modern Buddhism requires “knowledge” as a bridge between its worldly and transcendental dimensions, and the roles of elite laymen and monasteries as “Buddhist Institutes” in the new discursive practice.
10
Kitiarsa, Pattana. "Faiths and Films: Countering the Crisis of Thai Buddhism from Below." Asian Journal of Social Science 34, no. 2 (2006): 264–90. http://dx.doi.org/10.1163/156853106777371265.
Full textAbstract:
AbstractThis article addresses multiple issues of how the ongoing debates of 'Thai Buddhism in crisis' (wikrit phutthasatsana) are perceived and discussed in popular films. Purposefully selecting three film stories, namely, Fun, Bar, Karaoke (1997), Mekhong Full Moon Party (2002), and Ong Bak: Muay Thai Warrior (2003), as case studies, the author argues that the contemporary state of Thai Buddhism is narrated and interpreted in remarkably different tones. There is virtually no moral crisis concerning Thai Buddhism reflected in the films, but a firm faith in Buddhist teachings and principles is presented, with some critical concerns of its religious agencies and performances in Thailand's post-1997 economic crisis context. In the turbulent decade of the 1990s and the new millennium, the Thai people have strongly expressed a desire for religious sanctuary. Faith in Buddhism is still strong and powerful, but its form and content are always plural and multi-dimensional. Everyday life religion, not the official or canonical Buddhism, has continuously posted itself as a prominent frame of reference for ordinary people to re-assess and re-define the problems of modernity in the midst of emerging threats of global capitalist challenges.
11
Wen, Jun. "Self-Determination and Absolute Dependence: A Comparison of the Relationship between the “Self” and the “Other” and Its Dimension in The Platform Sutra of the Sixth Patriarch and Schleiermacher’s Christian Philosophy." Religions 14, no. 12 (December 14, 2023): 1537. http://dx.doi.org/10.3390/rel14121537.
Full textAbstract:
As a classic of Zen Buddhism, The Platform Sutra of the Sixth Patriarch, starting from the core concept of “self-nature and self-determination”, fully demonstrates the “Self” dimension and the “self-mastery” and “self-bearing” spiritual temperament of Master Huineng, who put forward the idea that “Buddhahood is realized within the essential-nature; do not seek for it outside yourself.” 佛向性中作，莫向身外求, and the spiritual temperament of “self-mastery” and “self-responsibility”. In contrast, Schleiermacher, as “the father of modern Protestant theology”, in his philosophical reflection on religion, grasped the notion of piety centered on “the feeling of absolute dependence” and enriched it with the substance of religious self-consciousness to establish and reveal the essence of religious faith and Christianity. This sharp contrast fully demonstrates the important difference of Buddhism and Christianity in dealing with the relationship between the “Self” and the “Other”. This essential difference reflects the fact that the Zen Buddhist classics represented by The Platform Sutra of the Sixth Patriarch are both rooted in the Buddhist tradition and based on the traditional Chinese philosophical theory of mind and nature, based on which is the faith model of seeking liberation from the nature of the “Self”. In contrast, The Christian faith, as typified by Schleiermacher’s Christian philosophy, attempts to establish a model of faith that seeks salvation through devout faith in the Absolute Supreme, and to take this point as the essence and basis of religious faith and Christian faith.
12
Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Language and Linguistics in Society, no. 11 (September 21, 2021): 13–20. http://dx.doi.org/10.55529/jlls.11.13.20.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
13
Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Psychology and Political Science, no. 23 (May 28, 2022): 23–30. http://dx.doi.org/10.55529/jpps.23.23.30.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
14
Yousuf Rather, Aqib. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 2 (July 10, 2022): 299–306. http://dx.doi.org/10.54443/morfai.v2i2.288.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
15
Aqib Yousuf Rather. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 4 (January 29, 2023): 773–80. http://dx.doi.org/10.54443/morfai.v2i4.652.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
16
Chalermsripinyorat, Rungrawee. "Doing the Business of Faith: The Captalistic Dhammakaya Movement and the Spiritually-Thirsty Thai Middle Class." MANUSYA 5, no. 1 (2002): 13–28. http://dx.doi.org/10.1163/26659077-00501002.
Full textAbstract:
Dhammakaya, an active, affluent and expanding Buddhist religious movement, became a focus of public attention and media scrutiny in the last quarter of 1998 due to its controversial practice of dogged solicitation for donations to build a grand Maha Dhammakaya Jedi Structure worth nearly one billion US$, in the face of severe economic recession. Some Buddhist monks and scholars, both orthodox and radical, attacked the movement as a distortion and commercialization of Buddhism. If the Dhammakaya movement offers a novel religious package as alleged by some critics, it is worth examining why this consumer product has gained an upsurge of popularity among urban middle classes in modern Thai society. This paper argues that even though capitalistic as the Dhammakaya has been viewed, it is ironically one of the most successful resurgent Buddhist movements in contemporary Thailand. It offers the urban middle classes an alternative path to realize their novel vision of Buddhism and construct their new identity. The popularity of the movement, in turn, manifests the failure of the Sangha in coming to terms with changing Thai society. The first section of this paper discusses how Buddhism has been transformed in the process of modernization. In the second section, I examine the case of Wat Phra Dhammakaya as a new religious movement in contemporary Thailand. The last section discusses the Dhammakaya controversy and its implications.
17
Tarocco, Francesca. "Lost in translation? The Treatise on the Mahāyāna Awakening of Faith (Dasheng qixin lun) and its modern readings." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 323–43. http://dx.doi.org/10.1017/s0041977x08000566.
Full textAbstract:
AbstractThe Treatise on the Mahāyāna Awakening of Faith, an indigenous Chinese composition written in the guise of an Indian Buddhist treatise, is one of the most influential texts in the history of East Asian Buddhism. Its outline of the doctrines of buddha nature (foxing), buddha bodies (foshen), and one mind (yixin), among others, served from the medieval period onwards as one of the main foundations of East Asian Buddhist thought and practice. The Treatise is putatively attributed to the Indian writer Aśvaghoṣa, and its current Chinese version was traditionally conceived of as a translation from an original Sanskrit text. In the course of the twentieth century, however, many important scholars of Buddhism have called into question the textual history of the Treatise. Even if the specific circumstances of its creation are still largely unknown, the view that the Treatise is an original Chinese composition (not necessarily written by a native Chinese) is now prevalent among scholars. Meanwhile, and for more than one hundred years, the text has also become a source of knowledge of Buddhism in the West thanks to a number of English translations. After examining the early textual history of the two existing versions of the text, this article will offer some examples of its modern appropriation by a novel group of readers and interpreters, an appropriation that took place during the first decades of the twentieth century amidst efforts to re-envision Chinese and East Asian Buddhist history and the place of Buddhism in modern society.
18
A., Sanithabeevi. "FASCINATING STORIES ABOUT CAMBODIAN RELIGION-AN BREAKDOWN." International Journal of Advanced Research 11, no. 01 (January 31, 2023): 1079–83. http://dx.doi.org/10.21474/ijar01/16122.
Full textAbstract:
Cambodia is among the countries where people have the strongest and most absolute faith in religion in the world. Since the dawn of the nation, the holy spirit has been a crucial part of daily life. Nowadays, the imprint of traditional cults and creeds is apparent in both the lifestyle and the architecture of the Cambodian. Exploring Cambodian religion, you will step into a whole new world full of myths and legends. In general, Buddhism is the official Cambodian religion. About 97% of the Cambodian population are Buddhist followers. Most of them are Theravada Buddhist. Other popular religions include Islam (2.1%), Christianity (1.3%), and ethnic religions (0.3%). Buddhism plays such an essential part that Dhamma teachings in monasteries with Sangha (monks) developing in most of the temples in Cambodia. Over time the original beliefs of Theravada Buddhism did integrate with the local rituals to create an indigenous culture of the Cambodian.
19
Tarbastaeva, Inna S. "Modern models of Buddhism as a social institution in Buryatia, Kalmykia and Tuva." Siberian Journal of Philosophy 17, no. 4 (2019): 144–56. http://dx.doi.org/10.25205/2541-7517-2019-17-4-144-156.
Full textAbstract:
In the sociocultural space of Russia, there are three main and independent Buddhist centers: Kalmyk, Buryat and Tuvan. An analysis of geopolitical landmarks, ideological position, and large religious organizations representing this faith in the region shows that three different models of Buddhism as a social institution have developed: globally oriented (Kalmykia), ethnocentric (Buryatia), and regionally oriented (Tuva).
20
JOFUKU, Masanobu. "The Role of nen _??_ in Traditional Buddhist Faith and Modern Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 53, no. 2 (2005): 601–6. http://dx.doi.org/10.4259/ibk.53.601.
Full text
21
Balkrishna Govind Gokhale. "Theravada Buddhism and Modernization." Journal of Asian and African Studies 34, no. 1 (1999): 33–45. http://dx.doi.org/10.1163/156852199x00158.
Full textAbstract:
The twentieth century saw a revival of Buddhism in Sri Lanka and India. Though in both countries it was an instrument of choice it played different roles. The Buddhist revival in Sri Lanka led by Anagarika Dhammapala (1864-1993) though a "spin-off" from the Theosophical movement, became a basis for the Simhala renaissance involving a restatement of the faith and reaffirmation of its cultural values. In India Dr. B.R. Ambedkar (1891-1956) turned to Buddhism in his search for an alternate cultural identity for millions of untouchables (particularly the Mahar community) in his rebellion against the Hindu caste system and its ancialliary social by-product, untouchability. In both cases what was once perceived as an ascetical and renunciatory paradigm was turned into an instrument of political action and social activism.
22
Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (December 31, 2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.
Full textAbstract:
The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual development. The Buddha intended his philosophy to be a practical one, aimed at the happiness of all creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but rather to verify the insights for themselves; his emphasis was always on seeing clearly and understanding. To achieve this, however, requires a disciplined life and a clear commitment to liberation; the Buddha laid out a clear path to the goal and also observations on how to live life wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three essential areas of Buddhist practice: ethical conduct, mental discipline and wisdom. The goals are to cultivate both wisdom and compassion; then these qualities together will enable one ultimately to attain enlightenment.
23
Harris, Elizabeth. "How Buddhism has Affected my Faith." Modern Believing 57, no. 1 (January 2016): 19–32. http://dx.doi.org/10.3828/mb.2016.03.
Full text
24
Sadtyadi, Hesti. "Evaluasi Reflektif Pengembangan Karakter Bangsa (Nasionalisme) Dalam Pendidikan Agama Buddha Tingkat Sekolah Dasar." INFERENSI: Jurnal Penelitian Sosial Keagamaan 12, no. 2 (January 31, 2019): 371–94. http://dx.doi.org/10.18326/infsl3.v12i2.371-394.
Full textAbstract:
The Objective of this Study is to a reflective evaluation of Indonesian national character in the education of Buddhism in elementary schools, which can produce a picture that poures national values character (nationalism) in the context of learning that is administered. The reflective evaluation is carried out with the CIPP evaluation model, which includes five constructs and five reflective Buddhism educational instruments wich consits of context dimensions, the teacher’s interest, the teaching materials, the learning process and the product. All instruments are valid and reliable. The result of the development of the reflective evaluation instrument of Buddhist education that has been built consists of five aspects / dimensions of evaluation with the name Context, Teachers’ Knowledge / Interest (Input), Materials (Input), Process and Product (Product). The content of the nation’s character in Buddhism is explicit in the components of History, Faith (Saddha), Behavior or Morality (Sila), Buddhist holly Books (Tipitaka), Meditation (Samadhi), and Wisdom (Panna), accumulated in context, input, process, and output, through the evaluation of the Buddha’s education refelective in the development of the nation’s character.
25
Thuy, Bui Thi, Pham Thi Thanh Huyen, and Tran Thi Ha Giang. "Vietnamese and Korean Buddhism — comparative and open perspectives." OOO "Zhurnal "Voprosy Istorii" 2022, no. 8-2 (August 1, 2022): 199–207. http://dx.doi.org/10.31166/voprosyistorii202208statyi37.
Full textAbstract:
Global Buddhism in general as well as Vietnamese and Korean Buddhism in particular has undergone rapid changes with a view to completing two missions: propagation of faith and adaption to development. Case-study in this research helps us to find similarities and differences in modernization of Vietnamese and Korean Buddhism in the context of global Buddhism development.
26
Nesterkin, Sergei P. "B. Baradin on Buddhism: the History of Theses for a Failed Lecture." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 120–25. http://dx.doi.org/10.22363/2313-2302-2024-28-1-120-125.
Full textAbstract:
The study serves as an introduction to the publication of B. Baradin’s (1878-1937) theses for the lecture by A. Dorzhiev (1853-1938), which was to be read at the international Buddhist exhibition planned in Leningrad in 1927. The author dwells in detail on the biographies of the Buryat academic scientist B. Baradin, as well as his Buddhist mentor Geshe A. Dorzhiev, at whose request he compiled theses. Turning to the history of the first Buddhist exhibition, which took place during the Civil War in 1919, the author notes the contribution of academic scientists S.F. Oldenburg, B.Ya. Vladimirtsov, F.I. Shcherbatsky and O.O. Rosenberg. The role of Shcherbatsky, who sought to present Buddhism as a completely unique religion, consonant with modern science and not based on blind faith, is particularly emphasized. This was supposed to put Buddhism in a favorable light before the Bolsheviks and the Soviet government and prevent persecution against it. Shcherbatsky’s contribution to the ideology of the Buddhist renewal movement, whose leaders sought to cooperate with the atheistic authorities, was noted. The historical circumstances in which the second, already international, exhibition was being prepared and the reasons why it could not take place are discussed. Focusing on the content of Baradin’s theses, the author emphasizes that the main thing in them was the proximity of Buddhism to the ideology of the West and modern science. In conclusion, the author notes that the theme of the convergence of Buddhism and science has anticipated modern Western scientific research on Buddhist meditation practices, as well as discussions between Western scientists and the Dalai Lama about the benefits of Buddhist psychopractics for the modern world.
27
Lim, Sugiato. "The Analysis of Confucian Followers’ Understanding of Gods in Confucianism, Buddhism, and Taoism in Bangka Island - Indonesia." Humaniora 4, no. 1 (April 30, 2013): 686. http://dx.doi.org/10.21512/humaniora.v4i1.3478.
Full textAbstract:
Indonesia is a multi-ethnic, multi-culture, and multi-faith country. This piece of land combines a lot of ethnic elements into one. For example, Confucianism in Indonesia is combination of Confucianism, Buddhism, and Taoism characteristic in many ways. Aim of this paper is to find out the features of Confucianism as a religion or a belief for its followers in Bangka. In addition, this paper also focuses on finding out the followers view towards their Gods in their perspectives. In this article, classification of Gods in Confucianism, Buddhism, and Taoism is presented based on direct social observation. In this paper, analysis of Confucian followers understanding towards Gods in Confucianism, Buddhism, and Taoism in Bangka Island Indonesia is presented respectively. In conclusion, characteristics of these three religions have blended perfectly and there is no more distinction in Confucius, Buddhist or Taoism Gods in Confucian followers’ community in Bangka Island.
28
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.
Full textAbstract:
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.
29
Rinchinova, S. B. "FAITH IN RELIGIOUS CONSCIOUSNESS STUDENT YOUTH BIIK BURYATSK INSTITUTE OF INFOCOMMUNICATIONS (BIIK SibGUTI)." Scientific Notes of V.I. Vernadsky Crimean Federal University. Sociology. Pedagogy. Psychology 6(72), no. 3 (2020): 16–23. http://dx.doi.org/10.37279/2413-1709-2020-6-3-16-23.
Full textAbstract:
In modern society, there is an active process of the revival of religions, reflected in the formation of the religious consciousness of young people, including students. Youth is included in the religious system under the influence of the family, the media, advertising and the promotion of religious ideas. Faith in God is one of the indicators of the development of religious consciousness among students. In Buryatia, the religious life of society is associated with faiths that historically shape religious consciousness: shamanism, Buddhism, Christianity, accompanied by an increase in the construction of temples, datsans, the opening of shamanistic ritual places of worship, etc. In connection with the increase in the religious activity of society, a sociological study was conducted among students of students studying at the Buryat Institute of Infocommunications, a branch of the Siberian State University of Telecommunications and Informatics. The results of the analysis showed that the majority of students believe in God and have a religious consciousness, while Orthodoxy and Buddhism are dominant in determining the religiosity of respondents. Christianity in the form of Orthodoxy and Catholicism is also represented in the religious consciousness of students. At the same time, Orthodoxy is predominant among students, indicating religious identity in the unification of the peoples of Russia. Belief in Buddhism in religious consciousness is identified with the ethnicity of the Buryats. Shamanism and Buddhism as a belief in deities are separated, along with this they have common ideas in a single substrate of religious consciousness. The process of the revival of Orthodoxy, Buddhism and shamanism continues, students, on the basis of faith in God, identify themselves with religions on ethnic, social, ideological grounds, which in our opinion is associated with the growth of national identity of ethnic groups. Faith has become an indicator of ethnic and national identity, positively influencing religious self-awareness, strengthening the cultural traditional values of our state. The purpose of the study is to identify the characteristics of faith in the religious consciousness of students of the Buryat Institute of Infocommunications to obtain objective results of the development of youth religiosity.
30
Ding, Xiaowei, and Peter I. De Costa. "Faith - Based Teacher Emotional Experiences: A Case Study of a Veteran English Lecturer in China." Chinese Journal of Applied Linguistics 41, no. 4 (November 27, 2018): 532–51. http://dx.doi.org/10.1515/cjal-2018-0037.
Full textAbstract:
Abstract The exploration of links between faith and second language pedagogy has been underexplored, and the emotional experiences of English language teachers of religious faith are even less studied in applied linguistics circles. This qualitative case study is an effort to address this gap in the research by investigating the faith-based emotional experiences of May, a veteran English lecturer practicing Buddhism in China, by drawing on multiple data sources that include interviews, classroom observations, WeChat conversations, student evaluations, and researcher journals. Our findings revealed that (1) May’s emotional experiences were strongly driven by and deeply derived from her Buddhist faith and other aspects of identity in the classroom; (2) her faith-based emotional experiences were dynamic and fluid; (3) her faith-based identity occupied a central position alongside her professional identities and had a transformative influence on both her emotional experiences and her identity development; and (4) the interactions among her emotional experiences, multiple identities, and pedagogical praxis were complex and reciprocal. The research implications, limitations and future directions are also discussed.
31
Goodwin, Janet R. "Alms for Kasagi Temple." Journal of Asian Studies 46, no. 4 (November 1987): 827–41. http://dx.doi.org/10.2307/2057103.
Full textAbstract:
The popularization of Japanese Buddhism in the twelfth and thirteenth centuries is generally equated with the development of independent religious movements such as the Pure Land and Lotus schools, which emphasized salvation by faith and simple invocations. Although these movements were indeed at the heart of Buddhism's transformation from an aristocratic to a popular religion, there are problems with an approach that focuses on them alone. To begin with, such an approach ignores the considerable contribution of the older schools—Tendai, Shingon, and those centered in Nara—to the popularization of Buddhism. In addition, it becomes tempting to see the spread of Buddhism as only the result of innovations in doctrine and religious practice, the most obvious differences between new schools and old, and to ignore the role played by monasteries as social and economic institutions.
32
Nelson, Eric S. "Schopenhauer, Existential Negativity, and Buddhist Nothingness." Journal of Chinese Philosophy 49, no. 1 (March 22, 2022): 83–96. http://dx.doi.org/10.1163/15406253-12340050.
Full textAbstract:
Abstract Hegel remarked in his discussion of the nothing in the Science of Logic that: “It is well known that in oriental systems, and essentially in Buddhism, nothing, or the void, is the absolute principle.” Schopenhauer commented in a discussion of the joy of death in The World as Will and Representation: “The existence which we know he willingly gives up: what he gets instead of it is in our eyes nothing, because our existence is, with reference to that, nothing. The Buddhist faith calls it Nirvana, i.e., extinction.” It is striking how nineteenth-century German philosophical discourses (from Hegel and Schopenhauer to Mainländer, von Hartmann, and Nietzsche) concerning negativity, nihility, and nothingness explicitly refer to Buddhism, which was initially conceived by Christian missionaries as a “cult of nothingness” and became entangled with European debates concerning pessimism (the Pessimismusstreit) and nihilism. In this article, I reconsider how the interpretation of negativity and nothingness in Schopenhauer and nineteenth-century German thought informed the reception of Buddhism as a philosophical and religious discourse, and trace the ways in which Buddhist emptiness was reinterpreted in the context of the Western problematic of being and nothingness.
33
Seo, jimin. "A Study on the Background of Formation in the Avatamska Vairocana Buddha statues in Zen Buddhism temples in the Latter Part of the Silla Dynasty." Paek-San Society 124 (December 31, 2022): 231–55. http://dx.doi.org/10.52557/tpsh.2022.124.231.
Full textAbstract:
This paper was intended to explain the reason why the Zen Buddhism temples in the latter part of the Silla Dynasty that built Avatamska Vairocana Buddha statues became to believe in Avatamska Vairocana Buddha statues unlike the discipline of the Zen sect that regards the Buddhist sanctuary where Zen masters preach Buddhist teachings so that complete enlightenment can be obtained on behalf of Buddha as the most important space without building the Buddhist sanctum where the main Buddha statue is created and the rituals such as sutra chanting or prayers to Buddha are held.
According to the result of the study, although it has been vaguely assumed that the Avatamska Vairocana Buddha was enshrined in Zen Buddhism temples in the latter part of the Silla Dynasty, when the literature data and excavation investigation results were put together, no clear evidence to conclude such an assumption could be found. In addition, given that the Avatamska Vairocana Buddha statue was not enshrined in the main building of the temple, which is the central Buddhist sanctum of the Zen Buddhism temple, but was enshrined in an attached Buddhist temple or created after a considerable period of time after the temple was built, it was found that the Avatamska Vairocana Buddha statue did not play the role of the main Buddha statue, which was the main object of worship from the beginning. In particular, it was confirmed that Avatamska Vairocana Buddha was not believed as the main Buddha in Zen Buddhism temples in the latter part of the Silla Dynasty from the mention that the iron Vairocana Buddha statue in Borimsa Temple played the role of decorating the place where Chejing stayed, written in the 「Bojo Zen master Changseong stone monument」.
The Zen masters who created mountain monasteries in the latter part of the Silla Dynasty must have adapted to the Zen Buddhism temple system of the Tang age through studying abroad and thus it is thought that they followed the Buddhism temple architecture presented in the『Baizhang Qinggui (百丈淸規)』 in the Tang age. However, the Zen Buddhism temples in the latter part of the Silla Dynasty enshrined the Avatamska Vairocana Buddha statue unlike the Zen Buddhism temples of the Tang age, and it is presumed that they could not but respond to the demand from the royal family because the royal family sponsored the operation of Zen Buddhism temples with political purposes. In the latter part of the Silla Dynasty, the Avatamsaka sutra studies were popular such as the creation of the Avatamska Vairocana Buddha statue centered on the royal temple, and it is thought it affected Zen Buddhism temples.
It is understood that in the latter part of the Silla Dynasty, the Zen sect supplemented and developed its ideological system while actively developing ideological exchanges with the Huayan sect. In the atmosphere of the Buddhist world where the Zen sect and the Huayan sect communicate, the original theory of the Zen sect that Buddha statues are not the true form of the Tathagata and therefore do not need to be respected was not followed, and Zen Buddhism temples became to enshrine the Avatamska Vairocana Buddha statue, which was most familiar to Buddhists. By analyzing the mention that Buddha statues could not but be created to convey enlightenment written in the 「Dansoksa Temple Shinhaeng Zen master monument」 and the recognition of Avatamska Vairocana Buddha recorded in 「Borimsa Temple Bozo Zen master Changseong stone monument」 which is in line with the Buddha faith view in 「Avatamsaka sutra」 the reason why Zen Buddhism temples in the latter part of the Silla Dynasty became to believe in Avatamska Vairocana Buddha could be concretely understood.
34
Findly, Ellison Banks. "?nanda's hindrance: Faith (saddh?) in early Buddhism." Journal of Indian Philosophy 20, no. 3 (September 1992): 253–73. http://dx.doi.org/10.1007/bf00157758.
Full text
35
Lee,Ja-Rang. "The Practice of Lay Buddhists' Faith in Theravada Buddhism ―Based on Upāsakajanālaṅkāra―." BUL GYO HAK YEONGU-Journal of Buddhist Studies 39, no. ll (June 2014): 93–126. http://dx.doi.org/10.21482/jbs.39..201406.93.
Full text
36
Kasempholkoon, Aphilak. "Phra Sri An (Maitreya) as a Hero: A Structural Analysis of Phra Sri An Myths in Thai Society." MANUSYA 14, no. 3 (2011): 21–32. http://dx.doi.org/10.1163/26659077-01403002.
Full textAbstract:
This article aims to study “Phra Sri An” myths in Thai society as hero myths using the ideas relating to heroes of Joseph Campbell and other scholars, especially the idea of the stages of heroes of Christopher Vogler, whose ideas were developed from Campbell’s. This study shows that Phra Sri An’s character in Thai society is both that of a universal hero, in having the call for adventure, enduring tests and going pass the parameter of the profane to the sacred world; and a particular type of Thai hero, passing to, not only Tusita heaven, but also to Phra Sri An’s world, as well as in the absence of the stage of “refusal the call” according to Vogler’s stages of the hero’s journey since this concept in Buddhism states that the person who will be the future Buddha must have firm determination and strong faith. All of the stages of progress to becoming a hero express the long cycle of Phra Sri An’s journey, emphasizing the idea of the Buddhas as heroes having to overcome obstacles, gathering good deeds and finding “sacred things,” those being the four noble truths, in order to achieve enlightenment, leading Buddhists to have more faith in the Buddhas.
37
Dwivedi, Kedar Nath. "Mental cultivation (meditation) in Buddhism." Psychiatric Bulletin 18, no. 8 (August 1994): 503–4. http://dx.doi.org/10.1192/pb.18.8.503.
Full textAbstract:
Buddhism started in India in the 6th century BC. It is not a faith, but a way of life that includes maintaining virtuous and moral conduct (Sila), improving the concentration of the mind (Samadhi) and developing insight or wisdom (Panna).
38
Hale, Frederick. "Pondering Tibetan Buddhist Alterity in Peter Dickinson’s Tulku." Religion and Theology 30, no. 1-2 (August 16, 2023): 98–123. http://dx.doi.org/10.1163/15743012-bja10051.
Full textAbstract:
Abstract Peter Dickinson’s acclaimed English novel of 1979, Tulku, is primarily an exploration of the Tibetan Buddhist custom of discerning in children reincarnations of deceased spiritual leaders who are subsequently trained to assume positions of responsibility. This fascinating work also examines other dimensions of contemplative monastic Buddhism in a remote Himalayan setting, chiefly in a lamasery. On a broader scale, Dickinson addresses such themes as the supposedly peaceful nature of the national religion in question, relations between that faith and Christianity, the possibility of finding merit in religions other than one’s own, and the role of illusion in religious belief and practice. In the present article these matters are considered against the backdrop of evolving Western images of and attitudes towards Tibet generally, its form of Buddhism in particular, and the problematic practice of discovering reincarnated tulkus.
39
Chongstitvatana, Suchitra. "Modern Thai Buddhist Poetry by Women Poets: A Transformation of Wisdom." MANUSYA 8, no. 1 (2005): 38–50. http://dx.doi.org/10.1163/26659077-00801003.
Full textAbstract:
The study is an attempt to explore and explain the transformation of Thai didactic poetry, especially Buddhist poetry by women poets. The texts selected are Dawn in the Night by Chomchand, Under the Rain and Thunder by Khunying Chamnongsri Rutnin. In Thai Theravadin tradition women poets rarely hold a high position nor have authority in teaching Dharma. In the realm of didactic poetry, monk-poets or male poets are the norm. These two women poets convey the teaching of Dharma through expressing artistically their personal experience of practicing Dharma. This aspect transforms the tradition of Thai didactic poetry by emphasizing the ‘practice’ of Dharma in daily life and not only “the faith” in Dharma. These women poets are showing their readers a direct path to wisdom. The message conveyed in their works is quite universal though they are writing as practicing Buddhists. Thus, these women poets are no longer addressing the limited audience of Buddhists. They are speaking to a wider audience and propagating Buddhism not as a religion but as a message of wisdom for all mankind.
40
Veluppillai, Alvappillai. "The Hindu Confrontation with the Jaina and the Buddhist. Saint Tirunacampantar's Polemical Writings." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 335–64. http://dx.doi.org/10.30674/scripta.67219.
Full textAbstract:
The seventh century A.D. was a period of religious conflict when Hinduism, especially the Saiva Bhakti movement came to collusion with Jainism and Buddhism in Tamilnadu. Saint Tiruñanacampantamurtti (Campantar) is a dominating figure in Tamil Saivism, who seems to reflect a unique blend of Vedic tradition, Saiva faith and Tamil culture. Campantar's outbursts against the Jains and the Buddhists were one of the underlying themes throughout his career. He seems to have made admirable use of Tamil nationalism in his confrontation with Jainism and Buddhism. It was probably the most important factor that favoured the success of the Saiva bhakti movement. He was able to bring out a synthesis of the interests of his caste along with those of Saivism. The Jains and the Buddhists could not withstand the movement launched by Campantar. Islam and Christianity came to Tamilnadu later but still the main stream among the Tamils continues to be Saivite.
41
SATO, Ken. "Faith and Practice in Honen's Pure Land Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 1 (2003): 130–35. http://dx.doi.org/10.4259/ibk.52.130.
Full text
42
Phongphan, Wanlapha, and Mia Borromeo-Eballo. "REALIZING SELF-SUFFICIENCY ECONOMY THROUGH THE EIGHTFOLD PATH: A SHARED RESPONSIBILITY BETWEEN THE THAI ROYAL GOVERNMENT AND THE BUDDHIST FAITH." POLITICS AND RELIGION JOURNAL 16, no. 2 (December 5, 2022): 239–57. http://dx.doi.org/10.54561/prj1602239p.
Full textAbstract:
It can be noticed that the practice of Buddhism in Thailand goes beyond the four walls of a Buddhist temple simply because members are expected to incorporate their faith into their way of life. Such being the case, this article examines how the Eightfold Path of the Buddhist tradition is being integrated into various aspects of Thai life especially when His Royal Highness King Bhumibol Aduljadej initiated in 1997 the philosophy of Self-Sufficiency Economy and inspired His people to fulfill it. The said model puts a high premium on living and behaving for the people by considering moderation, rationality, immunity (prudence), and the use of knowledge guided by moral precepts from the family level as components necessary for surviving crises and achieving sustainability amidst social, political, economic, and environmental concerns due to the impact of globalization. This article substantiates how the Self-Sufficiency Economy has been realized in different areas of Thai society by presenting holistic efforts or concrete cases that indicate the Eightfold Path among Thais using aesthetic appreciation theory. Thus, this paper describes how the Thai Royal Government and Buddhism fulfill their shared responsibility in maintaining balanced economic forces, environmental preservation, cultural and spiritual values, and good governance.
43
Han, Hee-Sook. "The Buddhist Faith of Gwangpyeong-Daegun’s Family and Royal Buddhism in the Early Joseon." Journal for the Studies of Korean History 79 (May 31, 2020): 155–90. http://dx.doi.org/10.21490/jskh.2020.05.79.155.
Full text
44
Tarocco, Francesca. "The Politics of Buddhist Organisations in Taiwan: 1989–2003. Safeguarding the Faith, Building a Pure Land, Helping the Poor. By ANDRÉ LALIBERTÉ . [London and New York: RoutledgeCurzon, 2004. xii+178 pp. ISBN 0-415-32235-9.] Establishing a Pure Land on Earth. The Foguang Buddhist Perspective on Modernization and Globalization. By STUART CHANDLER. [Honolulu: University of Hawai‘i Press, 2004. xvii+371 pp. ISBN 0-8248-2746-5.]." China Quarterly 181 (March 2005): 195–97. http://dx.doi.org/10.1017/s0305741005360103.
Full textAbstract:
In open contrast to the abundance of studies concerning the first millennium of Chinese history, many aspects of the institutional, intellectual and cultural history of Chinese Buddhism during the past one thousand years remain, with some notable exceptions, largely unstudied. In particular, Western language scholarly accounts of Chinese Buddhism since the end of the 19th century are still rare and, with regards to the first part of the 20th century, largely limited to the efforts of one individual, the late American scholar, Holmes Welch (1921–1981). During the last ten or 15 years, however, there have been signs of a reversal of this tendency as an increasing number of researchers began to devote themselves to the study of modern and contemporary Chinese Buddhism. The lion's share of this emerging scholarly trend belongs to studies of Taiwanese rather than mainland Chinese Buddhism. This choice can partly be attributed to the increasing international visibility of Taiwanese Buddhist associations, but I also suspect that funding opportunities and a comparatively more welcoming research environment may have something to do with it!The two books under review are also concerned with contemporary Taiwanese Buddhism. Their authors adopt different but somehow complementary approaches. Whereas André Laliberté's instructive study of the attitudes towards the active political participation of Taiwanese Buddhist organizations focuses on the activities of the three main Taiwanese Buddhist organizations, namely the Buddha Light Mountain (or Foguangshan) monastic order, the Buddhist Compassion Relief Tzu Chi Association (or Ciji gongdehui), and the Buddhist Association of the Republic of China (Zhongguo fojiaohui), Stuart Chandler's engaging study focuses on Foguangshan and the views of its founder and charismatic leader, Ven. Xingyun.
45
Munisah, Munisah, and Eko Prasetyo. "Ngurisan Tradition in the View of Buddhism." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (February 11, 2023): 57–74. http://dx.doi.org/10.53417/jsb.96.
Full textAbstract:
The Ngurisan tradition is an ancestral heritage that is hereditary. The purpose of the Buddhist community carrying out the Ngurisan tradition is as a form of gratitude, thanks to parents for being blessed with a child and to pray for and cleanse the child from unwanted things. The problem to be studied is the implementation of the Buddhist Ngurisan tradition. The purpose of this research is to find out the process and meaning of Ngurisan tradition of Buddhist community in Mareje village, Lembar sub-district, West Lombok regency. This research was conducted on the Buddhist community in Mareje Village, Lembar District, West Lombok Regency. This research uses a qualitative approach, namely ethnographic study with data collection techniques including interviews, observation, and documentation. Ngurisan tradition is a celebration event in the form of a haircut tradition ceremony intended for children. The procession of the Ngurisan tradition includes activities (1) Family-level consensus (2) Bau Tomplak (taking materials) (3) Bait Jelo (determining a good day) (4) Jelo Gaur (The third day before the peak day of Ngurisan) (5) Jelo Naikan (the second day before the peak day). (6) Jelo gawe (peak day) and (7) Metun baok (activities after the event is over). The Ngurisan devotional ceremony uses offerings in the form of candles, incense, water, flowers, fruit, and food in the form of rice. The Ngurisan tradition means that children who have been drained can be given health, welfare, and in the future can live a life full of happiness. As for custom, it is an obedience or respect for the ancestors. A child has an obligation to be devoted to parents, maintain family honor and traditions, keep the inheritance well and pray for them when they have died. Religiously, it can be a way to deepen and increase faith (Saddha) for Buddhists. Buddhism also defines the Ngurisan tradition as a form of merit offering (patidana).
46
Park, Jaeyong. "A Study on the discussions about the Two Hindrances of the Fǎxiaàng Yogācāra Buddhism: Focusing on the contents of Chéng wéishì lùn and Dasheng fayuan yilin zhang." Journal of Meditation based Psychological Counseling 31 (June 30, 2024): 27–37. http://dx.doi.org/10.12972/mpca.20240003.
Full textAbstract:
The purpose of this paper is to examine the discussion of the Two Hindrances in the Fǎxiàng Yogācāra Buddhist treatise Chéng wéishì lùn(成唯識論) and Kyu-ji's Dasheng fayuan yilin zhang(大乘法苑義林章). It is through Abhidharma Buddhism and then the Yogācāra Buddhism that the concept of the relationship between affliction and awakening was formulated as the Two Hindrances. The discussion of the Two Hindrances in the Yogācārabhūmi is organized in its final form through the Fódìjīng lùn(佛地經論) and the Chéng wéishì lùn. As a result, the Two Hindrances of the Chéng wéishì lùn are associated with two kinds of attachment, two kinds of emptiness, and two kinds of achievement, and play a central role in the Affliction theory and the Practice theory of Yogācāra Buddhism. This study focuses on the discussion of the Two Hindrances interspersed within the Chéng wéishì lùn, reorienting the development of the Chéng wéishì lùn around the Two Hindrances. This reveals that the Two Hindrances play a central role not only in Yogācāra Buddhism's Affliction theory, but also in its Practice theory and Becoming Buddha. In fact, the Five stage division of the Yogâcâra path of practice also centers on when and how to eliminate and end the afflictive hindrances and obstacles to understanding rather than on specific practices. Finally, Wonhyo gave a very original interpretation in reconciling Yogācāra sūtras and śāstras with the discussion of the Two Hindrances in the Doctrine of the Two Hindrances(Ijang ui, 二障義) and the Awakening of Mahāyāna Faith(大乘起信論). But in Dasheng fayuan yilin zhang, Kyu-ji considered that the interpretation of the Two Hindrances discussed in Chéng wéishì lùn was no more than an interpretation of the Two Hindrances. Unlike Wonhyo, Kyu-ji's discussion of the Two Hindrances merely summarizes Yogācāra Buddhism's discussion of the Two Hindrances and adopts Chéng wéishì lùn's discussion as it stands, and Kyu-ji's position is confirmed by Dasheng fayuan yilin zhang's discussion of the Two Hindrances.
47
Ayazbekova, Sabina Sharipovna. "Tengrism and dual faith of the turkic-mongolian peoples." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 10, 2020): 150–65. http://dx.doi.org/10.47850/rl.2020.1.2.150-165.
Full textAbstract:
The article is dedicated to the analysis of the spread of Buddhism, Christianity and Islam among the Turkic-Mongol peoples that have originally professed Tengrism. Contemporary revival of Tengrism manifests itself both institutionally (via state and public support) and in everyday practice as the continuation of a living cultural tradition that has been passed down from generation to generation for a millennia and has been seen as a worldview, a way of life and a life guidance. The author concludes that Tengrism has ensured preservation of identity, stability and integrity of the Turkic-Mongolian world within the phenomenon of dual faith, while the spread of Buddhism, Christianity and Islam have set the dynamics of its development on the basis of intercivilizational interaction.
48
Nesterkin, Sergei. "Formation of the image of Buddhism in Russia (late XIX – early XX centuries)." SENTENTIA. European Journal of Humanities and Social Sciences, no. 1 (January 2022): 45–50. http://dx.doi.org/10.25136/1339-3057.2022.1.37082.
Full textAbstract:
The goal of this work is to examine the sources of establishment of the image of Buddhism in the Russian cultural environment, as well as determine the degree of representativeness of this image. The author outlines the three primary sources: 1) academic research works of the Western Schools of Buddhism (based on Pali and Sanskrit material); 2) research carried out within the framework of the Russian School of Buddhology (mainly based on Tibetan and Mongolian material); 3) research of the Russian Orthodox missionaries. It is determined that the key theoretical provision developed in the Anglo-Germanic School of Buddhology is the thesis on the authenticity of Theravāda Buddhism, which is considered as the "original,” and its other forms such as Mahāyāna and Vajrayāna) are its later modifications that emerged under the influence of external factors. The main features of Buddhism in Western Buddhology include: 1) Buddha Shakyamuni was not a transcendental being; 2) his nirvana is understood nihilistically, as the complete cessation of the process of existence; 3) Buddhism denies the existence of soul; 4) the existence of God alongside the idea of the transcendental are also denied. Despite the fact that the research based on Mahāyāna and Vajrayāna material demonstrate the failure of such assessments, the aforementioned theses continued to be reproduced. This is explained by the interest of certain significant social groups in such image of Buddhism. Firstly, this view was supported by many Orthodox figures. The interpretation of Buddhism as a philosophical-ethical rather than religious system propelled Buddhism beyond the boundaries of the religious search for people who find foothold in faith. Secondly, similar interpretation entailed the antagonistic attitudes of scholars and scientifically oriented society. Rational aspects of Buddhism that align it with science were uncritically overemphasized. Buddhism was viewed as an ally of the scientific way of thinking, completely alien to faith.
49
Large, Stephen S. "Buddhism, Socialism, and Protest in Prewar Japan: The Career of Seno'o Girō." Modern Asian Studies 21, no. 1 (February 1987): 153–71. http://dx.doi.org/10.1017/s0026749x00008015.
Full textAbstract:
The interplay of religion and political protest is a familiar theme in Western studies of Japanese Christians who contributed significantly to the socialist movement in their country from the late Meiji period to World War II. Less well known is the fact that a minority of Japanese Buddhists likewise applied the ideals of their faith to political dissent in the movement. Their defiance of the State and the predominantly conservative Buddhist sects which generally supported Emperor, nation, and Empire in Asia constitutes in effect a modern Japanese Buddhist tradition of protest comparable in kind if not in scale to that found in Japanese Christianity. The purpose of the article in hand is to explore this tradition through a study of the Nichiren priest and Buddhist socialist, Seno'o Girō (1889–1961) whose career provides a striking illustration of the Buddhist dimensions of socialism in prewar Japan.
50
Netland, Harold A. "Professor Hick on Religious Pluralism." Religious Studies 22, no. 2 (June 1986): 249–61. http://dx.doi.org/10.1017/s0034412500018242.
Full textAbstract:
The major religious traditions clearly seem to be making very different claims about the nature of the religious ultimate and our relation to this ultimate. For example, orthodox Christians believe in an infinite creator God who has revealed himself definitively in the Incarnation in Jesus. But while affirming that there is one God who is creator and judge, devout Muslims reject as blasphemous any suggestion thatJesus was God incarnate. Theravada Buddhists, on the other hand, do not regard the religious ultimate as an ontologically distinct creator at all. And even within, say, the Buddhist family of traditions sharp differences emerge: followers of Jodo-Shinshu (True Sect of the Pure Land) Buddhism maintain that salvation/enlightenment is attainable simply through exercising faith in the Amida Buddha and the recitation of the nembutsu, whereas Zen monks reject as illusory any worldview which implies dualism and hold that enlightenment or satori (viz, a direct, unmediated apprehension of the ultimate nature of reality which transcends all distinctions) is to be attained only through rigorous self-discipline.