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Journal articles on the topic 'Gautama Buddha'
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1
Sen, Amartya. "The Contemporary Relevance of Buddha." Ethics & International Affairs 28, no. 1 (2014): 15–27. http://dx.doi.org/10.1017/s0892679414000033.
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The great poet and novelist Rabindranath Tagore (1861–1941) once remarked that he was extremely sad that he was not alive when Gautama Buddha was still around. Tagore very much wished he could have had conversations with Buddha. I share that sentiment, but, like Rabindranath, I am also immensely grateful that, even now, we can enjoy—and learn from—the ideas and arguments that Buddha gave us twenty-five hundred years ago. Our world may be very different from what Buddha faced in the sixth century bce, but we can still benefit greatly from the reasoned approach to ethics, politics, and social relations that Gautama Buddha brought to the world of human understanding.
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Crossan, John Dominic. "Gautama the Buddha through Christian Eyes." Buddhist-Christian Studies 19, no. 1 (1999): 97–99. http://dx.doi.org/10.1353/bcs.1999.0009.
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Mishra, Nilachal. "The Buddhist Philosophy:." dianoesis 13 (May 18, 2024): 199–206. http://dx.doi.org/10.12681/dia.37791.
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The History is well-known to Lord Buddha as Gautama Buddha, Buddha Śākyamuni, Sidhārtha Gautama, and who was born in Lumbini in the Nepalese region of the near Indian border. He was the man of Asian thinkers and was a religious master of all time. His vast contributions to the field of Philosophy, metaphysics, and epistemology highlight Indian history and spiritual paths more and more. In ethics, He explains the threefold understandings of karmas mental, verbal, and physical. In metaphysics Buddha describes the criticism of souls and the real causes of rebirth. He says the ultimate stage of a liberated soul is called ‘Nirvāṇa’.The stage of Nirvāṇa is a very well-known term in Buddhist Philosophy. Buddha explains the many stages of human life and which impressed him extremely. The present paper describes, in brief, the life history of Buddha, his moral teachings to mankind, and the wise expressions of Śrila Prabhupāda on Buddhist Philosophy, etc.
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Editor, The. "Lumbini: The Birth Place of Gautama Buddha." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 14–15. http://dx.doi.org/10.3126/jpan.v3i3.11834.
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Chen, Thomas S. N., and Peter S. Y. Chen. "The Death of Buddha: A Medical Enquiry." Journal of Medical Biography 13, no. 2 (May 2005): 100–103. http://dx.doi.org/10.1177/096777200501300208.
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The death of the Buddha (Siddhartha Gautama) has been depicted widely in Buddhist iconography. The Buddha is generally shown with a serene or smiling expression, lying on his right side and resting his head on his right hand. The dates of Buddha's life traditionally are given as 566–486 BC. Buddha died from an illness, the nature of which remains unsettled. The present paper examines a variety of sources and concludes that it was tainted pork that led to his demise. He succumbed to the disease pig-bel, a necrotizing enteritis caused by the toxins of Clostridium perfringens infection.
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Elder, George R. "Psychological observations on the life of gautama buddha." Psychological Perspectives 35, no. 1 (March 1997): 24–40. http://dx.doi.org/10.1080/00332929708403308.
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Ismiagi, Eriska, and Imam Sukardi. "REKONSTRUKSI ETIKA EUDAIMONISME PERSPEKTIF AL- GHAZALI DAN SIDDHARTA GAUTAMA." SUHUF 33, no. 2 (October 1, 2021): 189–217. http://dx.doi.org/10.23917/suhuf.v33i2.16586.
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Artikel ini bertujuan untuk mendeskripsikan konsep Eudaimonisme sebagai pandangan hidup manusia. Kebahagiaan merupakan hal yang esensial bagi kehidupan manusia. Kebahagiaan yang dimaksud bukan hanya terbatas kepada perasaan subjektif seperti senang atau gembira sebagai aspek emosional, melainkan lebih mendalam dan objektif menyangkut pengembangan seluruh aspek kemanusiaan suatu individu (aspek moral, sosial, emosional, rohani). Al-Ghazali dijelaskan dalam bukunya yang berjudul Kimiya As-Sa‟adah menjelaskan tentang pengetahuan mengenai seluruh kehidupan ini melalui Ma‟rifatullah untuk mencapai kebahagiaan sejati. Siddharta Gautama tokoh berpengaruh agama Buddha juga membahas tentang pelepasan diri dari penderitaan (dukkha) menuju pencerahan (Nibbāna) dijelaskan dalam buku yang berjudul The Buddha‟s Way To Peace and Happiness yang ditulis oleh YM Chanmyay Sayādaw. Melalui studi kepustakaan, dengan pendekatan interpretasi dan deskriptif analitis. Konsep dari keduanya memberikan pemahaman baru masyarakat beragama saat ini. Bahwa baik dalam agama Islam maupun Buddha memandang etika merupakan inti dari ajaran agama, ada tuntutan bagi pemeluknya untuk senantiasa berbuat baik kepada sesamanya. Islam memandang bahwa segala perbuatan manusia baik aktivitas individual maupun kolektif dianggap sebagai bentuk ibadah kepada Allah. Sementara agama Buddha meyakini bahwa segala perbuatan baik manusia bermula dari adanya watak sejati yang sudah ada dalam diri manusia sebagai kodratnya. Kedua agama tersebut sama-sama berpandangan bahwa manusia itu sejatinya sama di hadapan Tuhan, yang membedakannya adalah tingkat kebajikannya atau dalam Islam disebut ketaqwaannya.
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Coningham, Robin. "Buddhism ‘Rematerialized’ and the Archaeology of the Gautama Buddha." Cambridge Archaeological Journal 8, no. 1 (April 1998): 121–26. http://dx.doi.org/10.1017/s0959774300001372.
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Kumar, Pintu. "Mahatma Gautama Buddha as a Pertinent Teacher : Reflections from the Vinaya Pitaka." Journal of National Development 31, no. 1 (July 1, 2018): 103–11. http://dx.doi.org/10.29070/31/57443.
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Singamurti, Mirrah megha. "PENGEMBANGAN MODUL PENDIDIKAN AGAMA BUDDHA BERBASIS GUIDED INQUIRY MATERI PASCA PENERANGAN SEMPURNA BUDDHA GAUTAMA DI TINGKAT SMP." Jurnal Pendidikan (Teori dan Praktik) 5, no. 2 (April 19, 2021): 50–54. http://dx.doi.org/10.26740/jp.v5n2.p50-54.
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Penelitian ini bertujuan untuk mengetahui kelayakan modul pendidikan agama buddha berbasis guided inquiry pada materi pasca penerangan sempurna buddha gautama. Penelitian dilakukan menggunakan metode R&D menggnakan langkah-langkah dari Borg and Gall. Lokasi penelitian dilakukan di SMP di kabupaten Temanggung. Pengumpulan data dalam penelitian ini menggunakan angket, tes dan wawancara. Berdasarkan hasil analisis data, diperoleh kesimpulan bahwa pengembangan modul yang dilakukan dengan menerapkan 10 langkah dimana tanpa menggunakan tahap diseminasi, modul pembelajaran yang dikembangkan dinilai dari aspek komponen materi, komponen bahasa, komponen penyajian dan komponen kegrafikan dengan total nilai 265,5 dan masuk dalam kategori œSangat Baik/Sangat Layak.
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Appleton, Naomi. "The Multi-life Stories of Gautama Buddha and Vardhamana Mahavira." Buddhist Studies Review 29, no. 1 (July 13, 2012): 5–16. http://dx.doi.org/10.1558/bsrv.v29i1.5.
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Like Buddhist traditions, Jain traditions preserve many stories about people’s past lives. Unlike Buddhist traditions, relatively few of these stories narrate the past lives of the tradition’s central figure, the jina. In Jainism there is no equivalent path to the bodhisatt(v)a path; the karma that guarantees jinahood is bound a mere two births before that attainment, and the person who attracts that karma cannot do so willfully, nor is he aware of it being bound. There is therefore no Jain equivalent to the ubiquitous j?taka literature. In this paper I will explore what the absence of a j?taka genre in Jain traditions tells us about the genre’s role in Buddhism. Focusing upon the multi-life stories of Gautama Buddha and Vardham?na Mah?v?ra, I will ask how these two strikingly similar narratives betray some fundamental differences between Buddhist and Jain understandings of the ultimate religious goal and the method of its attainment.
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Bista, Binod P. "Nepal's Lumbini is more than a birth place of Gautama Buddha." SIRJANĀ – A Journal on Arts and Art Education 6, no. 1 (December 1, 2019): 46–53. http://dx.doi.org/10.3126/sirjana.v6i1.39672.
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Lumbini is so far unrecognized for its importance and significance by placing all attention to it as Siddhartha Gautam’s (Buddha) birth place. It is this very place where all three schools of Buddhism — Theravada, Mahayana, and Vajrayana come together. Buddha’s message of peace and harmony is practiced in daily life by the local inhabitants professing different religions such as Buddhism, Hinduism, and Islam. Ancient Kapilvastu covers such a wide area that it has become a goldmine for archaeologists for far and wide to have an opportunity to study civilizations and cultures which date back the pre Christian Era. United Nations Secretary General U Thant spearheaded the development of present Lumbini with help from an International Committee for the Development of Lumbini which he formed and saw that the task of a Master Plan for Lumbini was given to one uniquely qualified architect Kenzo Tange, a person with a vision. With many changes and adjustments from the original Master Plan, Lumbini is fast losing its luster by the construction of physical structures that hardly conform to the bylaws written during the approval of the Master Plan. Yet by the sheer strength of Buddha himself Lumbini retains its un-parallel beauty, serenity, tranquillity, and universality. Lumbini has reached this stage of development amidst several unwarranted controversies and mismanagement, but not all is lost. Lumbini can offer three distinct services to humanity as Buddha would have wanted: Guide those who believe in Buddha as God as they can find the almighty in every inch of the Sacred Garden; Lessen the pains and sufferings of others who seek to have a better life through meditation and prayers; and create a congregation of peace lovers who are in search of peace for themselves, their communities, their countries and the whole world.
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Dewi, Muditya Ratna, and Budi Utomo. "Ajaran Buddha dalam Pengembangan Etika." JERUMI: Journal of Education Religion Humanities and Multidiciplinary 2, no. 1 (June 1, 2024): 544–51. http://dx.doi.org/10.57235/jerumi.v2i1.2019.
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Penelitian ini membahas mengenai ajaran Buddha dalam pengembangan etika dan tantangan pengembangan etika dalam kehidupan sehari-hari. Ajaran Buddha, sebuah sistem filsafat dan spiritual yang berakar pada pengalaman pencerahan Siddhartha Gautama pada abad ke-6 SM. Kecerdasan Buddhisme telah lama peduli dengan pertanyaan-pertanyaan etika dan menawarkan artikulasi rinci tentang perkembangan manusia dan perilaku moral. Namun, tantangan modern seperti teknologi, keserakahan, dan perubahan pola pikir manusia telah menyebabkan masalah dengan tekanan mental, kesehatan fisik, dan kedamaian dan harmoni.. Metode penelitian yang diterapkan dalam kajian ini yakni systematic literature review (SLR) untuk mengumpulkan dan menganalisis artikel-artikel terkait. Hasil penelitian ini menunjukkan bahwa ajaran Buddha membawa prinsip-prinsip etika yang mendalam dengan fokus pada pengembangan pribadi menuju kebijaksanaan dan pembebasan dari penderitaan. Konsep Sila, Karma, Panca Sila, dan meditasi Vipassana menjadi landasan utama dalam pengembangan etika Buddhis. Penerapan prinsip-prinsip ini diharapkan dapat membimbing penganut dalam mengembangkan karakter moral, mengurangi penderitaan, dan mencapai kebijaksanaan.
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Kanaparthy, John, and Dr T. Swarupa Rani. "Promotion of Ethics and Human Values through Teachings of Gautama Buddha." IOSR Journal of Humanities and Social Science 22, no. 02 (February 2017): 01–03. http://dx.doi.org/10.9790/0837-2202020103.
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Senécal, Bernard. "Jesus Christ Encountering Gautama Buddha: Buddhist-Christian Relations in South Korea." Journal of Korean Religions 5, no. 1 (2014): 81–107. http://dx.doi.org/10.1353/jkr.2014.0004.
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Arimbawa, I. Komang Suastika, and G. Arya Anggriawan. "Perkembangan Ajaran Buddha dalam Trilogi Pembebasan." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 24. http://dx.doi.org/10.25078/sjf.v11i1.1530.
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<em>Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.</em>
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Du, Shanshan. "Divine reconciliations: The Mother of Grain and Gautama Buddha in De'ang religion." Religion 37, no. 2 (June 2007): 133–49. http://dx.doi.org/10.1016/j.religion.2007.06.001.
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Hurvitz, Leon. "Gautama Buddha: Die vier edlen Wahrheiten. [Gautama Buddha: The Four Noble Truths]. Translated and edited by Klaus Mylius. Munich: Deutscher Taschenbuch Verlag, 1985. 435 pp. DM 23.80 (paper)." Journal of Asian Studies 47, no. 3 (August 1988): 684–86. http://dx.doi.org/10.2307/2057065.
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Hurvitz, Leon. "Gautama Buddha: Die vier edlen Wahrheiten. [Gautama Buddha: The Four Noble Truths]. Translated and edited by Klaus Mylius. Munich: Deutscher Taschenbuch Verlag, 1985. 435 pp. DM 23.80 (paper)." Journal of Asian Studies 47, no. 03 (August 1988): 684–86. http://dx.doi.org/10.1017/s0021911800055224.
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Setiawan, Dita, Waluyo Waluyo, and Parsiyono Parsiyono. "DEVELOPMENT OF THE “HISTORICAL OF THE BUDDHA CARD” AS A LEARNING MEDIA FOR GAUTAMA BUDDHA'S BIOGRAPHY MATERIAL." Jurnal Pencerahan 14, no. 1 (February 27, 2021): 35–49. http://dx.doi.org/10.58762/jupen.v14i1.56.
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This research was done for media education purposing alike card which Buddha Gautama life story material. This media was made for easily teaching and learning activity students more easily to understanding the material. This research kind is a research and development method using the ADDIE. With process details: 1) analysis, start from face studying, need analysis, and material analysis; 2) design: i.e decision the kind of card, making card design, and choose the materials; 3) development, i.e: making card component using Corel Draw application, testing the product to the members of material and members of media; 4) implementation, i.e: testing the product with limited access to the students of primary school; and evaluation, i.e: grading the product after testing. The development product had to validate by members of the material and members of the media. The percentage of media experts is 70,83 % which shows that the developing media is feasible to be applied as a learning media. Then the percentage of material experts is 86,11% means that the material on the product is proper for students. Based on this research, the writer gets the conclusion that Historical of the Buddha card from material and media is proper to use as media education
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Siswoyo, Eko. "Makna Tradisi Rejeban dalam Perspektif Buddha Dhamma di Desa Widarapayung Kulon Cilacap." Jurnal Agama Buddha dan Ilmu Pengetahuan 8, no. 2 (February 7, 2023): 147–56. http://dx.doi.org/10.53565/abip.v8i2.698.
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Penelitian ini bertujuan untuk menganalisis makna tradisi Rejeban di Desa Widarpayung Kulon dari sudut pandang agama Buddha. Tradisi Rejeban di Desa Widarapayung Kulon merupakan tradisi rutin yang dilaksanakan satu tahun sekali. Tradisi ini dilaksanakan dengan dua tahapan dan dilaksanakan di dua tempat. Di pagi hari, masyarakat meletakkan bunga dan kemenyan di batu nisan keluarga yang telah meninggal. Menjelang siang hari, masyarakat mengadakan kenduri. Semua proses yang dilakukan mempunyai makna bahwa anak harus berbakti kepada orang tua walaupun orang tua sudah meninggal dunia. Tujuan dari rangkaian rejeban yaitu mengirimkan doa kepada sanak saudara yang telah meninggal dunia agar memperoleh kebahagiaan. Hal yang sama diajarkan oleh Buddha Gautama tentang pattidana dan ullambana, yaitu seorang anak harus melimpahkan jasa dan pahala kepada orang tuanya yang telah meninggal. Buddha mengajarkan kepada Sigalo tentang kewajiban anak kepada orang tuanya bahwa setelah orang tuanya meninggal, anak harus mengadakan upacara keagamaan.
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Fauziah, Iva. "Kenabian Siddharta Gautama dalam Al-Qur’an Menurut Penafsiran Al-Qasimi." NALAR: Jurnal Peradaban dan Pemikiran Islam 2, no. 1 (August 30, 2018): 43. http://dx.doi.org/10.23971/njppi.v2i1.914.
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<p><em>Penafsiran Al-Qasimi terhadap QS. Al-Tin ayat 1-3 menuai banyak kontroversi. Beberapa pendapat ulama kontemporer yang dikutipnya mengindikasikan adanya simbolisasi Agama Buddha dalam kata al-Tin. Pemikiran semacam ini menimbulkan banyak spekulasi terutama terkait dengan status Siddharta sebagai salah satu Nabi yang tidak disebutkan namanya dalam Al-Qur’an. Ulama tanah air seperti Quraisy Shihab dan HAMKA turut membicarakannya dalam tafsirnya. Penelitian ini bertujuan untuk menemukan pandangan Al-Qasimi melalui penafsirannya terhadap ayat-ayat kenabian dalam kitab Maḥāsin al-Ta’wīl fī al-Qur’ān al-Karīm. Penafsiran-penafsiran yang ada secara tematis akan membangun sebuah konsep kenabian yang memiliki beberapa indikator sebagai standar akurasi seorang Nabi dalam Islam. Penelitian ini merupakan kajian kepustakaan, oleh karena itu metode penelitian yang digunakan adalah library research. Sumber data dalam penelitian ini adalah kitab Mahasin Al-Ta’wil dan literatur lainnya yang relevan dengan fokus penelitian. Berdasarkan analisis yang dilakukan, dapat disimpulkan bahwa merujuk pada kriteria kenabian, Al-Qasimi memandang bahwa Siddharta Gautama tidak memenuhi kriteria sebagai seorang Nabi. Selain itu implikasi penafsiran surah At-Tin ayat 1-3 oleh Al-Qasimi dalam tafsirnya dapat memberikan pandangan yang berbeda terhadap idealisme antar-umat beragama. Pada tataran ini Muhammad maupun Siddharta bahkan para Nabi di seluruh dunia menurut Al-Qasimi pada dasarnya mengajarkan nilai yang sama, yakni kebenaran universal yang diakui seluruh umat manusia. Kesadaran akan adanya kebenaran uviversal tersebut diharapkan akan mewujudkan tercapainya perdamaian dan kesatuan umat manusia tanpa ada diskriminasi apapun.</em></p><p><strong>Kata Kunci:</strong> <em>Tafsir, </em><em>Kenabian <em>Siddharta Gautama</em>, </em><em>Buddha, </em><em>Al-Qasimi.</em></p>
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Hajjari, Leila, and Zahra Soltani Sarvestani. "IMPERMANENCE / MUTABILITY: READING PERCY BYSSHE SHELLEY’S POETRY THROUGH BUDDHA." Littera Aperta. International Journal of Literary and Cultural Studies 5 (December 30, 2017): 19–37. http://dx.doi.org/10.21071/ltap.v5i5.13320.
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As an ongoing phenomenon, the impermanence of the world has been observed by many people, both in ancient and modern times, in the East and in the West. Two of these authors are Gautama Buddha (an ancient, eastern philosopher from the 6th-5th centuries B.C.) and Percy Bysshe Shelley (a modern Western poet: 1792-1822). The aim of this paper is to examine in the light of Buddhist philosophy what impermanence means or looks in a selection of Shelley’s poems, after considering that this philosophy was not alien to the Europeans of the 18th and 19th centuries. Buddhism, seeing impermanence (anicca) as the foundation of the world, both acquiesces to it and urges the individuals to sway with its ebb and flow. Shelley mainly falters in the incorporation of the phenomenon into his mindset and his poems. However, he often shows a casual acceptance of it; and even, in a few cases, he presents it with a positive assessment.
Keywords: Buddhism, Shelley, impermanence, mutability, transience, anicca
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Patnaik, Sunil Kumar. "Buddhist Monuments in South-Eastern India: A Study of Forms and Patronage." International Review of Social Research 9, no. 1 (June 1, 2019): 38–48. http://dx.doi.org/10.2478/irsr-2019-0005.
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Abstract The advent of Buddhism in India is usually dated back to 6th century BCE. Siddhartha Goutama, a Sakya Prince left for quest of truth and reality of life. He was showered with the divine light of enlightenment, then, instead of keeping it to himself, Gautama preferred to enlighten others. The teachings preached and propounded by Gautama Buddha were warmly accepted by a large number of people and emerged as a new school of thought i.e. Buddhism which later turned into a major religion of the world and the Buddhist remains discovered through archaeological investigations help us to reconstruct our past. (Chakrabarti, 2006: 315) It is a well known fact that various the kings of different kingdoms like Magadha, Vaisali, the Sakayas, the Bullis, the Koliyas, the Mallas, the Moriyas and Kalinga (Ancient Odisha) sought for the relics of the Buddha after the parinirvana. (Kern, 1989: 46) The emperors, kings, traders and commoners extended patronage and built monuments, kept relics, offered gifts to pay ovation to the Master Teacher. This historical phenomenon is known from various forms of Buddhist monuments built across India. Odisha, a geographical orbit of South Eastern India, is fortunate to have received a good deal of Buddhist monuments and relics. This paper is intended to present an account of different forms of Buddhist monuments that have been discovered so far, such as Stupas, Chaitys, Monasteries under the possible patronage of Buddhism in this part of India from third century BCE to sixth-seventh century CE.
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Boisvert, Mathieu, and Martin G. Wiltshire. "Ascetic Figures before and in Early Buddhism: The Emergence of Gautama as the Buddha." Buddhist-Christian Studies 12 (1992): 269. http://dx.doi.org/10.2307/1389981.
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Mann, Ronald. "Activation: A Process of Spiritual Awakening." International Journal of Yoga Therapy 10, no. 1 (January 1, 2000): 65–71. http://dx.doi.org/10.17761/ijyt.10.1.dg86h56741101k34.
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This article considers the dynamic that may arise between two individuals when one of them has "unconscious shadow material" surfacing during the process of spiritual growth—a phenomenon that can occur between Yoga student or client and Yoga teacher or therapist. Individuals may experience spiritual awakening in a variety of ways. Historically it has been reported that an individual, like Gautama the Buddha, can sit alone and obtain full realization. Or one can be walking down the "road to Damascus"and be struck by the power of God and realize his or her oneness with the universe.
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Trevithick, Alan. "British Archaeologists, Hindu Abbots, and Burmese Buddhists: The Mahabodhi Temple at Bodh Gaya, 1811–1877." Modern Asian Studies 33, no. 3 (July 1999): 635–56. http://dx.doi.org/10.1017/s0026749x99003406.
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The Mahabodhi Temple at Bodh Gaya represented to the British, in the nineteenth century, a conveniently ruined Indian past which could be protected, recovered and restored as both a duty and a validation of legitimacy. However, for the temple's Hindu proprietors, the shrine—aside from being a valuable estate in purely financial terms—functioned as a symbol of the triumph of ‘orthodox’ Hinduism over ‘heterodox’ Buddhism. Finally, for the Burmese Buddhists who undertook their own ‘restoration’ mission in 1874, the Mahabodhi Temple marked the site where, according to Buddhist tradition, Gautama Buddha first achieved enlightenment and thereby began the career of the religion that bears his name.
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Derrett, J. Duncan. "The Buddhist Dimension of John." Numen 51, no. 2 (2004): 182–210. http://dx.doi.org/10.1163/156852704323056661.
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AbstractMany features of the Fourth Gospel have hitherto found no source and commentators are confined to imagination. Meanwhile Buddhists' use of Greek, Roman and Jewish materials is established. It turns out, from a close examination of twelve instances, that Buddhist traditions, found in Hīnayāna and Mahāyāna sources, contemporary in essence with St John, offered the latter an opportunity to make his gospel attractive to contemporary targets of Buddhist missions, groups for whom Moses was not a commanding figure. Buddhists would recognise Jesus, already known from "synoptic" or para-synoptic materials, as a Bodhisattva, now a Buddha, who like Gautama promised a Paraclete, strongly resembling Maitreya in character and function.
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Juliarta, I. Made. "The Translation Analysis In Sentence Patterns Found In The Novel “Buddha”." International Journal of Linguistics and Discourse Analytics (ijolida) 2, no. 2 (March 31, 2021): 29–40. http://dx.doi.org/10.52232/ijolida.v2i2.34.
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This study aims to: (i) analyze the tree diagram structure of sentence patterns found in the data source, (ii) analyze the types of translation shifts of sentence patterns in the translation process from source language into target language. The novel entitled “Buddha” is a non-fiction book by Karen Armstrong. It tells about an examination of the life, times, and lasting influence of Siddharta Gautama with core tenets of Buddhism introduced throughout history. This research focuses on The Syntax Analysis and Its Translation Found on Sentence Patterns in the Novel entitled “Buddha”. This study aims at analyzing the tree diagram structure and the types of translation shifts found in the novel entitled “Buddha”. The analysis uses the theory of sentence patterns from Quirk and Greenbaum and the theory of translations shift proposed by Catford. The process of collecting data was started by reading the entire data source to understand the story in the novel entitled “Buddha” and observe the data of sentence patterns that can be taken from the story entitled “Buddha”. In the method of collecting data, the data source was read to find out complex sentences and simple sentence found in the story. The finding of the research is that there are seven sentence patterns that are translated by applying unit shift. The researcher uses the theories to support this research. Those are syntax, types of sentences, sentence pattern, tree diagram, and relevant previous studies. Syntax is stated as one of the branches that focus on the sentence structure. This research study uses theory of translation shift proposed by Catford
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Kholis, Nurman. "Vihara Avalokitesvara Serang: Arsitektur dan Peranannya dalam Relasi Buddhis-Tionghoa dengan Muslim di Banten." Jurnal Lektur Keagamaan 14, no. 2 (December 31, 2016): 327. http://dx.doi.org/10.31291/jlk.v14i2.504.
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The Vihara Avalokitesvara (a Buddhist place of worship) is located in Pama¬rican, Customs, Serang. This vihara is the oldest vihara in Banten and was built in the 16th century. Nuances of Chinese and Buddhist architecture may be seen in the dragon decoration among other things and in the menyeruapi burning paper of the pagoda and in the painting and sculpture of Kwan lm Pouw Sat, and the sculpture of Wie Tho Pou Sat. There is a large statue of the Buddha and a picture of the lotus flower. And yet there are Islamic nuances also. There is a relief depicting the wedding of Princess Ong Tin with Syarif Hidayatullah. This vihara is visited by many Muslims as well as by Buddhists.
Keywords: Vihara, Buddha, Chinese, Islam, Banten
Vihara Avalokitesvara berlokasi di Pamarican, Pabean, Serang. Vihara ini merupakan vihara yang tertua di Banten dan diperkirakan dibangun sekitar abad ke-16. Untuk mengungkapkan unsur-unsur etnis dan agama pada arsitektur vihara ini dianalisis secara semiotik. Berdasarkan analisis ini maka diketahui unsur-unsur bernuansa Tionghoa yaitu antara lain hiasan naga, tempat pembakaran kertas yang menyeruapi pagoda, lukisan dan patung Dewi Kwan Im, patung Kwan lm Pouw Sat, dan patung Wie Tho Pou Sat. Adapun unsur-unsur agama Buddha dalam vihara ini antara lain patung besar Buddha Gautama dan gambar bunga teratai. Selain itu juga terdapat unsur bernuansa Islam yaitu pada relief yang menggam¬barkan pernikahan Putri Ong Tin dengan Syarif Hidayatullah. Karena itu, vihara ini juga dikunjungi oleh banyak umat Islam.
Kata Kunci: vihara, Buddha, Tionghoa, Islam, Banten
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Badal, Bharat Prasad. "Buddhists Herminutics: An Analysis of Dhammapada in Sustainable Development." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 27–43. http://dx.doi.org/10.3126/rnjds.v4i1.38035.
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Gautama Buddha, the emblem of peace and love, pioneer of Buddhism, was born in Kapilabastu, Lumbini, Nepal. The peace and love. Compassion in Buddhism is the basic element of Sustainable development. Thus Buddha is the pioneer of sustainable development. Buddha’s text Dhammapada in the present sustainable era is more relevant than past. The paper deals with the hermeneutic analysis of Buddhist’s text Dhammapada in sustainable development. Hermeneutics generally starts from the context of the historical text and ends with the contemporary general understanding. Hermeneutics is concerned with the construction of meaning within the relationship between author/text/reader, and the overarching paradigm. It is the relationship between Buddha, Dhammapada, and sustainable development. It follows six steps as below: 1. Observation and Contextualization; 2. Structural Analysis; 3. Correlation and Interpretation; 4. Fusion of Horizons in Application; 5. Reconstruction, and 6. Generalization of Understanding of the text. The main objective of the study is to find out the contemporary contextual general understanding of Dhammapada in the sustainable development era. The final standpoint of the hermeneutic analysis of Dhammapada on sustainable development is that the peace and prosperity of the people on the planet are only possible through the meaningful partnership in environment protection and right livelihood.
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Kelland, Mark D. "Psicología, discapacidad física, y la aplicación de la consciencia plena budista a los programas de artes marciales." Revista de Artes Marciales Asiáticas 4, no. 4 (July 14, 2012): 8. http://dx.doi.org/10.18002/rama.v4i4.148.
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<p>Physical disabilities lead to difficult challenges for many people. The teachings of Siddhartha Gautama, the Buddha (“Awakened One”), including the practice of mindfulness, have been described by some as a form of cognitive psychology. Mindfulness is a means of restraining our minds and reactions so that we might be relieved of suffering. The successful cultivation of mindfulness often begins with developing a healthy body, so that we might be able to meditate for significant periods of time as we cultivate mindfulness. Spiritually-minded martial arts training can provide numerous benefits for everyone, including individuals with disabilities who may seek formal and informal programs with such emphasis.</p>
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KUMAR, Dr D. SURESH. "THE BAOBAB TREE." Hygeia J. D.Med.10 (1) August 2018 - January 2019 10, no. 1 (September 15, 2018): 1–2. http://dx.doi.org/10.15254/h.j.d.med.10.2018.16.
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Trees are known to live for many years. Gautama Buddha attained enlightenment while meditating underneath a peepal tree (Ficus religiosa). A branch of the original tree was rooted in Anuradhapura, Sri Lanka in 288 B.C. and is known as Jaya Sri Maha Bodhi. It is the oldest plant in the world. Long-living plants are found in many parts of the world. The Baobab tree is one among them. Baobab is the common name of a genus of trees (Adansonia) distributed in Madagascar, Africa, Australia and India. The Baobab is the national tree of Madagascar. The Baobab is also known as “bottle tree”, “the tree of life”, “upside-down tree”, and “monkey bread tree”.
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Chamaiah Swamy, Inchara, G. Venkatesh Kumar, and Manjunatha M.C. "Vipassana Meditation an Indigenous Approach for Good Self-Esteem and Self-Efficacy." Social Science and Humanities Journal 7, no. 07 (August 7, 2023): 3109–13. http://dx.doi.org/10.18535/sshj.v7i07.847.
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Vipassana is one of the most ancient techniques of mindful meditation found and practiced in India. History of vipassana can be traced back to 2500 years ago, when Gautama Buddha rediscovered this ancient Indian practice. Buddha taught vipassana as a universal remedy for all illness. Vipassana is self-transformation technique through self-observation that brings deep awareness about mind and body interconnection. The present study aimed to compare the level of self-esteem and self-efficacy of adults who practice vipassana and also those who do not practice vipassana. The research was conducted on 32 number of adults, among them 16 adults practiced vipassana and the rest 16 did not have awareness about the practice. Questionnaire survey and interview method was utilized in the collection of data. Generalized Self-Efficacy Scale (GSES) and Rosenberg self-esteem scale was used in the research. To analyse the data mean, SD and t-test was used. The research emphasized the relevance of vipassana in today's modern world for better mental health.
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Tamang, Deepak Dong. "A Comparative Study of Bhavacakra Painting." Historical Journal 12, no. 1 (December 31, 2020): 80–96. http://dx.doi.org/10.3126/hj.v12i1.35447.
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The Bhavacakra is a symbolic representation of Samsara, a powerful mirror for spiritual aspirants and it is often painted to the left of Tibetan monastery doors. Bhavacakra, ‘wheel of life’ consists of two Sanskrit words ‘Bhava’ and ‘Cakra’. The word bhava means birth, origin, existing etc and cakra means wheel, circle, round, etc. There are some textual materials which suggest that the Bhavacakra painting began during the Buddha lifetime. Bhavacakra is very famous for wall and cloth painting. It is believed to represent the knowledge of release from suffering gained by Gautama Buddha in the course of his meditation. This symbolic representation of Bhavacakra serves as a wonderful summary of what Buddhism is, and also reminds that every action has consequences. It can be also understood by the illiterate persons not needing high education and it shows the path of enlightenment out of suffering in samsara. Mahayana Buddhism is very popular in Asian countries like northern Nepal, India, Bhutan, China, Korean, Japan and Mongolia. So in these countries every Mahayana monastery there is wall painting and Thānkā painting of Bhavacakra. But in these countries there are various designs of Bhavacakra due to artist, culture and nation.
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Shukla, Chetna. "Hahnemann's Organon Alive in Practice." Homœopathic Links 31, no. 01 (March 2018): 054–57. http://dx.doi.org/10.1055/s-0038-1628370.
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Abstract‘When the student is ready the teacher will appear’. This saying is attributed to Buddha Siddhartha Gautama Shakyamuni and the Theosophists. This case is a proof for me for a quote I would like to formulate ‘When the sick is ready to heal the remedy will appear’. The all-wise preserver of human life works its miracles unconditionally to assist the sick to restore health. Uniqueness surrounds this case. When I treated this boy with alopecia I only had the 30th CK potency that I had potentised. This was the potency that also completed the cure. The emphasis of this article is to elicit §14 and 138 in my practice during the proving of Hippocampus kuda that I conducted in 1996. Since then during some of my provings I witnessed them come alive. The most recently was during the proving of the blood of Indian grey mongoose in July 2016.
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Lie, Bedjo. "Penderitaan menurut Agama Buddha : Sebuah Tinjauan Kritis dari Perspektif Kristen." Veritas : Jurnal Teologi dan Pelayanan 7, no. 2 (October 1, 2006): 225–39. http://dx.doi.org/10.36421/veritas.v7i2.180.
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Banjir lumpur, gempa bumi, tsunami dan kemiskinan, mungkin itulah yang kita pikirkan ketika berbicara tentang penderitaan di Indonesia. Kita hidup dalam konteks bangsa yang sedang mengalami krisis multidimensi plus tertimpa banyak bencana baik yang alami maupun ”buatan.” Dalam kondisi seperti ini, terkadang kita tergoda untuk berpikir bahwa hidup di Indonesia sungguh tidak mengenakkan. Lalu pikiran kita menerawang dan berimajinasi untuk tinggal di negara-negara maju seperti Amerika Serikat atau Jepang dan berpikir bahwa kondisi di sana akan jauh lebih baik. Tetapi, pikiran demikian tentu tidak benar. Itu adalah mitos dan bukan fakta. Yang terjadi adalah penderitaan merupakan bagian dari umat manusia di manapun ia berada, di negara maju, maupun yang kurang maju, kecil maupun besar, komunis maupun kapitalis, beragama maupun sekuler. Hanya bentuk, tingkatan dan penyebabnya saja yang berbeda-beda. Penderitaan adalah fakta universal! Penderitaan juga melampaui horison waktu, ia ada dulu, sejak zaman dahulu kala sampai sekarang dan juga di masa mendatang. Penderitaan adalah fakta yang tidak hanya universal tetapi juga “seolah-olah” abadi. Justru karena itulah, berbicara mengenai penderitaan merupakan hal yang menarik, paling tidak bagi orang yang punya keprihatinan dan mau berkontemplasi tentang kehidupan. Sidharta Gautama (563-483 SM) adalah jenis orang seperti itu. Sebagai seorang guru, pendiri agama Buddha, ia adalah orang yang dianggap memiliki banyak hikmat dan kebijaksanaan. Akan tetapi jikalau kita memperhatikan pengajarannya yang utama, maka kita akan segera menemukan tema sentral penderitaan dalam pengajarannya. Kebenaran-kebenaran mengenai penderitaan ini terangkum dalam pengajarannya yang disebut Empat Kebenaran Mulia (Four Noble Truths). Dalam tulisan ini, kita akan memberikan tinjauan kritis atas pengajaran Buddha tentang penderitaan yang terdapat dalam Empat Kebenaran Mulia. Oleh karena itu, maka tulisan ini akan mengalir sebagai berikut. Pertama, sejarah singkat kehidupan Buddha sampai dengan masa ia mengalami pencerahan. Hal ini penting untuk menyediakan konteks lahirnya pemikiran Buddha tentang penderitaan. Kedua, pemaparan mengenai konsep penderitaan dalam Empat Kebenaran Mulia. Selanjutnya, tinjauan kritis atas konsep Empat Kebenaran Mulia tersebut dari sudut pandang Kristen. Terakhir, sebuah kesimpulan dan aplikasi.
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Avezahra, Mutia, Fattah Hanurawan, and Ninik Setiyowati. "Kebahagiaan pada Bhikkhu Theravada." Flourishing Journal 1, no. 3 (August 23, 2021): 205–13. http://dx.doi.org/10.17977/um070v1i32021p205-213.
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The essence of Buddhism teaching is endowed from the core ideas of Siddhartha Gautama, or who was then called as Shakyamuni Buddha. Buddhist’s life guide is set in sila, in which it is in accordance with the group (Buddhist Parisad). In actual practice, the Theravada Bhikkhu leave their family life to have a simple life, they should not eat after the noon, they are not allowed to listen to a song, watch dance performance, not allowed to do anything that aims to fulfill sense happiness. By observing Bhikkhu’s life that is full of limitations, the researcher interested to study the happiness in Theravada Bhikkhu. The research aims at revealing the happiness in Theravada Bhikkhu in Indonesia. Qualitative is chosen as the method, with phenomenological approach model. The research subject includes three Theravada Bhikkhu in Padepokan Dhammadipa Arama Batu East Java, Indonesia. The data collected by in-depth interviews, field notes, and gathered from documents. The data were analyzed using thematic analysis and validated using participant checks. The results showed that the meaning of happiness for Theravada Bhikkhu is the creation of clean mental state; a condition in which the mind is free from things that shackle the self. In this study, happiness in Theravada Bhikkhu is reflected in three aspects: cognitive, positive relationships with others, and personality.
Hakikat ajaran Budha dapat diketemukan melalui pemikiran inti dari pemikiran Sidharta Gautama atau kemudian disebut Shakyamuni Budha. Panduan kehidupan umat Budha diatur dalam sila sesuai dengan kelompok umat Budha (Budha Parisad). Di dalam praktik yang nyata, para Bhikkhu Theravada meninggalkan kehidupan berkeluarga, menjalani kehidupan sederhana, tidak boleh makan lebih dari jam 12 siang, tidak diperbolehkan mendengarkan lagu, melihat tari-tarian dan tidak melakukan sesuatu yang bertujuan kesenangan indria semata. Melihat tata cara kehidupan Bhikkhu yang penuh batasan itulah, penulis tertarik untuk meneliti tentang kebahagiaan pada Bhikkhu Theravada. Tujuan penelitian ini adalah mengungkapkan kebahagiaan pada Bhikkhu Theravada di Indonesia. Metode dalam penelitian ini adalah penelitian kualitatif dengan model pendekatan fenomenologi. Subjek pada penelitian ini adalah tiga Bhikkhu Theravada di Padepokan Dhammadipa Arama Batu Jawa Timur Indonesia. Pengumpulan data dilakukan dengan wawancara mendalam (in depth interview), catatan lapangan (field notes) dan dokumen. Teknik analisis data menggunakan analisis tematik dan validasi data menggunakan cek partisipan. Hasil penelitian menunjukkan bahwa makna kebahagiaan pada Bhikkhu Theravada adalah terciptanya kondisi batin yang bersih, artinya sebuah kondisi di mana batin terbebas dari hal-hal yang dapat membelenggu diri. Kebahagiaan pada Bhikkhu Theravada pada penelitian ini tergambar pada tiga aspek kebahagiaan yakni aspek kognitif, aspek hubungan positif dengan orang lain dan aspek kepribadian.
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Nyaupane, Pashupati. "Intangible Cultural Heritage Practices in Sacred Garden of Lumbini." Journal of Lumbini Engineering College 6, no. 1 (May 30, 2024): 84–92. http://dx.doi.org/10.3126/lecj.v6i1.66286.
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Similar to Mecca or Bethlehem, Lumbini is a significant pilgrimage center. UNESCO World Heritage Site Maya Devi Temple, which is situated close to a holy pool. This site has the archaeological remnants of brick structures built by Ashoka in the third century BC, as well as the discovery of a timber shrine from the sixth century BC. The ancient monastic remains at Lumbini, the sacred Bodhi tree, an ancient bathing pond, the Ashokan pillar, built by King Ashoka in 249 BC, and the Maya Devi Temple encompass the holy site. The sacred Bodhi tree, the Ashokan pillar, the Mayadevi Temple which is believed to be the place of the Buddha's birth and the remains of previous monasteries may all be found at Lumbini, a holy site. At the location, pilgrims from different nations chant and meditate from early dawn till early evening. Moreover, The Lumbini monastic zone is a model of meditation and spiritual living, enclosed away during its picturesque surroundings. The lessons of the Buddha, Siddhartha Gautama, are repeated in this place by the rhythm of devotion and reflection through life. The intangible cultural heritage of Lumbini, the sacred place of Lord Buddha's birth, is a living collection of rituals, ceremonies, and traditions. Spiritual practices such as ancient meditation processes, lively folk dances, oral traditions, and sacred ceremonies are examples of these cultural intangibles. Lumbini's intangible heritage demonstrates to the vast spiritual and cultural heritage of Buddhism, connecting and encouraging gratitude among Buddhists worldwide.
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Juwarso, Tata Ananta Nur, Dwi Sagitha Febrianti, Misdayanti, and Sulaiman. "Buddhist Economic: For Student Creativity Program in Entrepreneurship by Catera Zebuart Product." International Journal of Science and Society 4, no. 2 (July 4, 2022): 299–308. http://dx.doi.org/10.54783/ijsoc.v4i2.472.
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Several sources of primary Buddhist scriptures, secondary literature, and scientific articles were examined to find out what economic system was derived from the teachings of Buddhism described by Gautama Buddha. The principles of Buddhist economics are investigated from the personal and social ethics of the Buddhists that underlie the system. An economic system that adheres to Buddhist moral norms, and attitudes towards property and wealth that inspire in economic endeavors in particular entrepreneurial behavior. The method used is systematic content analysis. Entrepreneurship based on Buddhist values is also analyzed to be applied in the Student Creativity program in the field of Entrepreneurship. Generosity which is the principle of Buddhist economics in this study is also applied. Through an institution approved by the Directorate General of Buddhist Community Guidance together with the Directorate of Taxes, the Ministry of Finance, six formal institutions similar to the Amil Zakat Agency in Islamic Religious Institutions were obtained. Meanwhile, the selected product is based on the creative economy in the form of a conscious work of art called Catera Zebuart.
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Henning, Joseph M. "“‘Very Beautiful Heathenism’: The Light of Asia in Gilded Age America”." Journal of American-East Asian Relations 26, no. 1 (February 13, 2019): 21–50. http://dx.doi.org/10.1163/18765610-02601004.
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British journalist Edwin Arnold’s The Light of Asia (1879), a book-length, blank-verse poem about the life of Siddhārtha Gautama, triggered an extensive American fascination with Buddhism. Arnold’s sympathetic portrayal of the Buddha enjoyed great popularity in Britain but attracted even more admirers in the United States, where Americans bought dozens of editions. The poem’s popularity, however, also provoked a backlash. While it attracted many Gilded Age Americans, it repelled others who attacked Arnold as a “paganizer.” His success in the United States dismayed Protestant missionaries in East Asia (especially China and Japan) and clergy at home just as they were laboring to spread Christianity abroad. The recognition that “heathenism” was tempting their compatriots came as a shock. The claim that Buddhism offered enlightenment disturbed missionaries and clergy, who attacked it as “a light that does not illumine.” Arnold’s poem triggered a vigorous public discussion of the merits of Buddhism and Christianity. This debate made manifest the spiritual confidence of some Gilded Age Americans and the spiritual uncertainties that beset others regarding the relationships among Buddhism, Christianity, salvation, and civilization.
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Jayantha, Jayantha. "The Concept of Kaizen: A Root Exploration." International Journal of Research and Innovation in Social Science VII, no. V (2023): 494–500. http://dx.doi.org/10.47772/ijriss.2023.70541.
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The Kaizen concept laid the foundation for the rapid growth of Japanese institutions. (Imaai 1986). The Kaizen concept was developed by further developing the concept of Western management, which examines organizational progress from two perspectives: maintenance and growth. Accordingly, growth is categorized as Kaizen and innovation. Of these, Kaizen means continuous growth. It refers to the growth that takes place until the arrival of an innovation. This means that Kaizen is an endless journey. Provides answers to every little problem encountered during this trip. Everyone’s support is sought for that. Second, it standardizes those answers. Nor does that standard last long. Or there is no obligation to stay that way. Breaks existing standards and adopts new ones. The journey is continuous and systematic. It is also progressive as it often moves from one standard to a higher standard. This new management thinking is intertwined with Japanese culture. It shows collective social characteristics. The purpose of this article is to analyze the ancient practice of the concept of continuous growth, called Kaizen by the Japanese. For that, the way in which Gautama Buddha solved the problems of monks 2600 years ago is being investigated. There, the manner in which the Buddha acted in imposing discipline on the vessel under the Buddhakavatthundaka of the Chullawaggapaliya in the Vinaya Pitaka is examined. 29 issues that arose from time to time regarding the bowl and the solutions given to them were examined. At first glance those problems are simple. But the Buddha did not ignore those problems. All those problems have been solved. All of those solutions were standardized at the same time. It never took long for a complete solution. The question is answered as much and as needed. The principles of the Kaizen concept are very similar to those of the Supreme Buddha’s method of problem solving. It is therefore more justifiable to regard Buddhist philosophy as the source of the Kaizen concept.
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Koch, Rolf Heinrich. "Entwicklungen in der Darstellung Buddhistischer Erzählstoffe in Sri Lanka." Asiatische Studien - Études Asiatiques 72, no. 2 (August 28, 2018): 363–74. http://dx.doi.org/10.1515/asia-2017-0086.
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Abstract With this article I would like to draw attention to Buddhist murals in the southwest of Sri Lanka where a spirited artistic scene has developed during the revival of Buddhism (18th century). The artists produced mainly murals which depict the Life of Gautama Buddha (Buddhacarita) and his previous lifes (Jātaka). The construction of these paintings changed dramatically at the end of the 19th century, when the traditional continuing and two-dimensional style was displaced by a central perspective and single framed mode of painting. As an example I introduce an episode from the Ummagga-Jātaka, which is illustrated with all details in four monasteries and thereby covering the various painting styles. To show how closely the artists followed the written sources I provide the corresponding Sinhalese text by contrast with the Pali wording. During that period the knowledge of Sinhala among the members of the Sinhalese elites was at a loss and urban artists had to consult English renderings of Buddhist sources for the proper illustration of particular narratives. Regarding our episode from the Ummagga-Jātaka an essential error has crept into Chalmers English translation which is finally reflected in all murals of the 20th century.
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Greenhill Hannum, Gillian. "Keeping the Faith." Religion and the Arts 27, no. 1-2 (April 11, 2023): 1–14. http://dx.doi.org/10.1163/15685292-02701001.
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Abstract In many cultures, women are the “keepers of the faith,” despite the fact that masculine pronouns are often used to identify deity or deities in most of the world’s major religions. In addition, many foundational leaders of these faiths were male—Abraham, Moses, Jesus, Muhammed, and Siddhartha Gautama (the Buddha). This double issue of Religion and the Arts seeks to explore the ways in which contemporary artists who identify as women or are non-binary or third gender engage with spirituality, both in the context of different faith traditions and as unaffiliated spiritual seekers. The essays include: Scholarly explorations of contemporary artists’ engagement with religion and/or spirituality in the context of cultural roots; faith, religion and/or spirituality as a source of inspiration in art making for women artists, inclusive of trans and gender non-conforming people; relationships between religious traditions and gender fluidity as explored by contemporary artists; consideration of how women and gender non-conforming artists around the world are grappling with religiosity in their cultures and personal artistic practices; and the role of contemporary art made by women and/or gender-fluid artists in encouraging dialogue around religious belief.
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Hamilton, Bernard. "Western Christian Contacts with Buddhism, c.1050–1350." Studies in Church History 51 (2015): 80–91. http://dx.doi.org/10.1017/s0424208400050129.
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The existence of Buddhism was known to some people in the Graeco-Roman world. Writing about two centuries after the birth of Christ, Clement of Alexandria recorded: ‘Some of the Indians obey the precepts of Buddha, whom, on account of his extraordinary sanctity, they have raised to divine honours.’ No Latin translation was made of this part of Clement’s work, and nothing was known of Buddhism in Western Europe in the early Middle Ages. In 1048 an anonymous Western scholar living in Constantinople made a Latin translation from the Greek of a story called Barlaam and Ioasaph, which was wrongly attributed to John of Damascus (d. c.75o).This appeared to be a saint’s life: it told how the Indian prince Ioasaph had renounced the world and embraced an austere ascetic life under the direction of the hermit Barlaam. In fact, this was a life of Prince Gautama, the Buddha. This version had originated in the kingdom of Bactria and had been translated into Arabic and later into Georgian, from which the Greek version was made in the early eleventh century. In the process of transmission the text had been Christianized. Prince Ioasaph, who renounced earthly glory to lead the contemplative life, fitted easily into the pattern of Christian hagiography, and his life proved popular because of its exotic setting in the Indies. During the Middle Ages the Latin version was translated into most Western languages, but Western people remained ignorant of Buddhism until the rise of the Mongol Empire in the thirteenth century made it possible for them to travel to central and eastern Asia.
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Hafiz, Abdul, Leli Romdaniah, Rasya Ahmad Nizar, and Syifa Mauliza. "Konsep Kenabian dan Ajaran Moral dalam Agama-Agama." Rayah Al-Islam 8, no. 1 (February 28, 2024): 66–79. http://dx.doi.org/10.37274/rais.v8i1.912.
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Kenabian merupakan konsep sentral dalam banyak agama-agama yang tersebar di seluruh dunia. Konsep ini merujuk pada wahyu ilahi yang diterima oleh individu tertentu, yang disebut sebagai nabi atau rasul, untuk menyampaikan pesan-pesan Tuhan kepada umat manusia. Artikel ini mengeksplorasi peran kenabian dalam beberapa agama utama, seperti Islam, Kristen, Yahudi, Hindu, dan Buddha. Dalam Islam, kenabian diwakili oleh serangkaian nabi, dengan Nabi Muhammad SAW dianggap sebagai nabi terakhir. Mereka dianggap sebagai utusan Tuhan yang membawa petunjuk hidup, hukum moral, dan ajaran-ajaran untuk mencapai kehidupan yang benar di dunia dan akhirat. Sementara itu, dalam Kekristenan, kenabian terfokus pada Yesus Kristus sebagai Anak Allah dan penyelamat umat manusia. Alkitab Kristen, yang mencakup Perjanjian Lama dan Baru, memuat banyak catatan kenabian yang memberikan panduan spiritual. Dalam tradisi Yahudi, kenabian terkait dengan nabi-nabi seperti Musa dan Elia, yang membawa Taurat dan tulisan-tulisan nabi lainnya. Hindu memiliki konsep Avatara, di mana Dewa turun ke dunia sebagai inkarnasi untuk melindungi dharma. Dalam Buddhisme, Siddhartha Gautama, yang kemudian dikenal sebagai Buddha, dianggap sebagai "yang tercerahkan" dan membimbing orang untuk mencapai pembebasan dari siklus kelahiran dan kematian. Meskipun terdapat perbedaan-perbedaan signifikan dalam pemahaman kenabian di antara agama-agama tersebut, konsep ini secara umum mencerminkan upaya Tuhan untuk berkomunikasi dengan umat manusia melalui utusan-utusan-Nya. Kenabian tidak hanya menjadi dasar ajaran moral dan spiritual, tetapi juga menginspirasi umat manusia untuk mencapai tujuan kehidupan yang bermakna dan mendalam. Artikel ini merinci peran dan signifikansi kenabian dalam kerangka kepercayaan beragam, memberikan pemahaman yang lebih baik tentang bagaimana agama-agama memandang hubungan antara manusia dan yang Maha Kuasa.
Prophethood is a central concept in many religions spread throughout the world. This concept refers to divine revelations received by certain individuals, referred to as prophets or apostles, to convey God's messages to humanity. This article explores the role of prophecy in several major religions, such as Islam, Christianity, Judaism, Hinduism, and Buddhism. In Islam, prophethood is represented by a series of prophets, with the Prophet Muhammad SAW considered the last prophet. They are considered as messengers of God who bring life guidance, moral laws, and teachings to achieve a right life in this world and the afterlife. Meanwhile, in Christianity, prophecy focuses on Jesus Christ as the Son of God and savior of mankind. The Christian Bible, which includes the Old and New Testaments, contains many prophetic accounts that provide spiritual guidance. In Jewish tradition, prophethood is associated with prophets such as Moses and Elijah, who brought the Torah and the writings of other prophets. Hinduism has the concept of Avatara, where Gods descend to the world as incarnations to protect dharma. In Buddhism, Siddhartha Gautama, later known as the Buddha, was considered "the enlightened one" and guided people to achieve liberation from the cycle of birth and death. Although there are significant differences in the understanding of prophecy between these religions, this concept generally reflects God's efforts to communicate with humanity through His messengers. Prophethood is not only the basis of moral and spiritual teachings, but also inspires humanity to achieve meaningful and deep life goals. This article details the role and significance of prophecy within diverse belief frameworks, providing a better understanding of how religions view the relationship between humans and the Almighty.
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Kolyada, Maria S. "Wisdom and Sages in Tales of Times Now Past." Voprosy Filosofii, no. 1 (2023): 161–73. http://dx.doi.org/10.21146/0042-8744-2023-1-161-173.
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Tales of Times Now Past (Konjaku monogatari-shū, 1120s) is the most extensive Japanese didactic tales (setsuwa) compilation, a significant source for exploration of medieval Japanese culture. This tales collection consists of more than one thousand stories, in which action takes place in India, China and Japan. The text had been created by highly educated authors mostly for unsophisticated readers, and in the same time it is positioned on the intersection of different religious and literary traditions. In this paper the way how heritage of those traditions is transformed in setsuwa is considered on the example of conception of wisdom. In Konjaku monogatari-shū this conception is multicomponent, has much in common with one in the Chinese classical philosophy and determined by Buddhist world outlook, which was intrinsic for the investigated tale collection. Great variety of characters from all social groups can be described in the Tales like people, who possess the wisdom in one its aspect or another: there are not only famous sages such as Confucius and Zhuang Zhou, prominent Buddhist saints or even Gautama Buddha himself, not only sovereigns and high officials, but also common laity, men and women, children and elderly people. There is a great similarity between concept of “wisdom” in this text and the one of modern Japanese people.
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Chapple, Christopher. "Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King, Jr., and Gautama the Buddha in the Twenty-First Century (review)." Buddhist-Christian Studies 20, no. 1 (2000): 265–67. http://dx.doi.org/10.1353/bcs.2000.0005.
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Srinivasan, Vasanthi. "Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King, Jr., and Gautama the Buddha in the Twenty-first Century (review)." Philosophy East and West 51, no. 3 (2001): 425–29. http://dx.doi.org/10.1353/pew.2001.0048.
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Ledyard, Gari K. "Review of Sasse & An (2002): Der Mond Gespiegelt in Tausend Flüsse: Das Leben des Buddha Gautama in Verse gesetzt im Jahre 1447 von König Sejong." Korean Linguistics 12 (January 1, 2004): 201–7. http://dx.doi.org/10.1075/kl.12.09gkl.
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