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1
Johnston, Lucas. „The "Nature" of Buddhism: A Survey of Relevant Literature and Themes“. Worldviews: Global Religions, Culture, and Ecology 10, Nr. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.
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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
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Ayusheeva, Dulma V. „The Problem of Dichotomy in the Classification of Buddhist Communities in the West“. Study of Religion, Nr. 4 (2020): 69–75. http://dx.doi.org/10.22250/2072-8662.2020.4.69-75.
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The article reveals the concept of “two Buddhisms”, which distinguishes two key categories among Buddhist communities in the West: “ethnic”, represented by immigrants from Asian Buddhist countries and their descendants, and “converts”, or adherents of Western origin. This division into Asian and non-Asian Buddhists is often described as one of the main features of Buddhism in the West.The author concludes that the existing concept in its current form is outdated and requires revision and updating. However, the recognition of such approach as “outdated” in the research of modern Buddhism in Western countries is akin to the recognition of the “outdated” real picture of Buddhism in the West, which even in its modernity demonstrates two different approaches to the implementation of Buddhist teachings. This attitude also leads to the loss of high-quality scientific tools in theoretical and methodological aspects.
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Kim, Seong-Hwan. „Buddhism in al-Fihrist of Ibn al-Nadīm“. Institute of Middle Eastern Affairs 21, Nr. 2 (30.08.2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.
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This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism.
Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.
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Narasimhan, Shrinidhi. „Between the Global and Regional: Asia in the Tamil Buddhist Imagination“. CASTE / A Global Journal on Social Exclusion 3, Nr. 1 (06.05.2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.
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At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imaginaire of Dalits as indigenous Buddhists intersected with the political concerns that drove Asian Buddhist revivalist movements in important ways. I also show that the movement created a distinctly Tamil tradition of Buddhism for Dalits and attempted to reorient them towards the broader Buddhist world even as they had a notionally marginal presence within this landscape. In doing so, I propose the category of ‘pararegional’ as a way of thinking about seemingly uneven or unidirectional interactions between different spatial scales such as ‘global’ and ‘regional'.
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Hsu, Alexander O. „Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept“. Journal of Global Buddhism 23, Nr. 1 (07.07.2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.
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Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.
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Williams-Oerberg, Elizabeth, Brooke Schedneck und Ann Gleig. „Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline“. Religions 12, Nr. 11 (27.10.2021): 932. http://dx.doi.org/10.3390/rel12110932.
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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Baumann, Martin. „Culture Contact and Valuation: Early German Buddhists and the Creation of a ‘Buddhism in Protestant Shape’“. Numen 44, Nr. 3 (1997): 270–95. http://dx.doi.org/10.1163/1568527971655904.
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AbstractThis paper handles the question concerning the factors that control the degree of adaptability of a transplanted religion spread in a culturally alien context. It will be argued that the assumed superiority of both one's religion and one's culture are decisive factors for the willingness to adapt or to refuse adaptation. The theoretical issues will be illustrated by the adoption of Buddhism by its early German followers. Thus, the paper gives a brief survey of the historical development of the adoption of Buddhism in Germany. Characteristics of the early phases will be outlined as well as the state of affairs of Buddhism in Germany in the 1990's. Most remarkable is Buddhism's rapid growth which increased the number of Buddhist centres and groups fivefold since the mid 1970's.On the basis of this historic description a particular line of interpreting Buddhist teachings, that of a rational understanding, is outlined. The analysis of this adoption of Buddhism seeks to show that early German Buddhists interpreted and moulded Buddhist teachings in such a way as to present it as being in high conformity with Western morals and culture. This high degree of adapting Buddhist teachings led to an interpretation which can be characterized as a ‘Buddhism in Protestant shape.’ Buddhism was used as a means of protest against the dominant religion, that of Christianity, but at the same time its proponents took over many forms and characteristics of the religion criticized most heavily.
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Kadoi, Yuka. „Revisiting Buddhism in Ilkhanid Iran: Archaeology, Toponymy and Visual Culture“. Acta Mongolica 20, Nr. 540 (01.09.2022): 35–44. http://dx.doi.org/10.22353/am.202201.04.
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It is generally agreed that Buddhism, which already came to be known in West Asia during the Sasanian period through commercial exchanges with India, revived in Iran under the Ilkhanids. A pioneering study of Buddhist-Islamic interactions by Elverskog (Buddhism and Islam on the Silk Road, 2010) amply demonstrates the importance of the Mongol period for the understanding of the religious contacts between Buddhists and Muslims, with particular reference to the role of Tibet in this unique socio-cultural as well as scientific encounter (the latter subject is explored by several studies, notably Islam and Tibet – Interactions along the Musk Routes, 2016). On the other hand, it remains a challenging task as to how the impact of Buddhism on the visual and material culture of Ilkhanid Iran should be reassessed, apart from attributions of unusual architectural remains to former Buddhist sites or interpretations of Buddhis iconographical elements found in manuscript paintings and decorative objects.
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Zielke, Zoe. „Contesting Religious Boundaries with Care: Engaged Buddhism and Eco-Activism in the UK“. Religions 14, Nr. 8 (31.07.2023): 986. http://dx.doi.org/10.3390/rel14080986.
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The word “Buddhism” conjures up a variety of images and connotations: monks meditating on hilltops, mindfulness, cheerful Buddha caricatures. It is unlikely that these depictions suggest engagement with societal issues. And yet, this is precisely what many Buddhist communities and traditions are involving themselves in around the world. Often referred to as “engaged Buddhism”, this development in the Buddhist tradition refers to the application of Buddhist principles and practices to situations of social and environmental suffering. Nevertheless, there are critics of this emerging trend who contend that Buddhists should refrain from engaging in societal issues, believing that such involvement contradicts the teachings of the Buddha and distracts from the ultimate goal of liberation. Built on two years of ethnographic research, this paper explores the ways in which a particular environmentally engaged Buddhist group known as “Extinction Rebellion Buddhists” adapt their religious beliefs and practices in response to the challenges posed by the Anthropocene, where concerns for our collective world have resulted in increasing interest in the ways in which humans actively care for the environment. In reformulating Buddhist principles and meditation as a “politics of care”, care becomes a tool for change, with the group not only confronting the pressing issues of the Anthropocene but also disrupting Buddhism’s traditionally inward-looking, other-worldly tendencies, carving out space for autonomy and transformation within the broader landscape of UK Buddhism.
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Wilson, Jeff. „Blasphemy as Bhāvana“. Nova Religio 22, Nr. 3 (01.02.2019): 8–35. http://dx.doi.org/10.1525/nr.2019.22.3.8.
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Over the course of the twentieth century, Buddhism came to be associated widely with peace, tolerance, and calm detachment in the Western popular imagination. This association was created in opposition to depictions of Christianity as violent, intolerant, and irrational. Buddhism, as the imagined perfect Other, held considerable appeal for counterculture seekers disenchanted with mainstream cultures. While many Buddhist groups played upon these stereotypes to enhance their image and support recruitment, one new Buddhist movement—the Friends of the Western Buddhist Order—went further, employing ritualized “therapeutic blasphemy” to eradicate Christian conditioning in their members and critique mainstream society. Such actions baffled many other Buddhists, but make sense when seen as efforts to heighten in-group solidarity, proclaim distinctive identity, and take the assumption of Buddhism’s superiority over Christianity to its ultimate conclusion. This article attempts to explain why Buddhists might develop intolerant practices, and to assess the costs and benefits of such practices.
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Borup, Jørn. „Har en hund Buddha-natur?“ Religionsvidenskabeligt Tidsskrift, Nr. 71 (10.02.2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.
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ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism, reform Buddhism and con-temporary philosophy of nature. Such an ‘invented Buddhism’ is, however, genuinely authentic, and it is argued that an ecological perspective on both historical and contemporary Buddhism can legitimize other possibilities of interpretation, including the view of an ontological continuum with room for also animistic and posthuman 'nature religion', in which a dog on several levels can be said to possess Buddha nature.
DANSK RESUMÉ: Økologisering af buddhismen giver mening i både et moderne og posthumant perspektiv. Initiativer og institutioner baseret på socialt engageret buddhisme med bæredygtighed, biodiversitet og økologi som idealer har de sidste årtier bredt sig i både Øst og Vest. Der er argumenter fra både klassisk pali-buddhistisk litteratur og østasiatisk mahayana-filosofi til at godtgøre buddhistisk natur-symbiose ud fra både ontologisk, etisk og soteriologisk perspektiv. Kritisk analyse kan sagtens dekonstruere sådanne som anakronistisk konstruerede idealer, primært med afsæt i moderne naturalisme, reformbuddhisme og nutidig naturfilosofi. En sådan ’opfundet buddhisme’ er dog helt autentisk, og der argumenteres for, at netop et økologisk perspektiv på både historisk og nutidig buddhisme kan legitimere andre fortolkningsmuligheder, herunder anskuelsen af et ontologisk kontinuum med plads til også animistisk og posthuman ‘natur-religion’, i hvilken en hund på flere planer kan siges at besidde buddha-natur.
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M K, Aadil, und Dr Satish Kumar. „Buddhism in Indian Himalayan Region“. International Journal of English Language, Education and Literature Studies (IJEEL) 2, Nr. 4 (2023): 48–57. http://dx.doi.org/10.22161/ijeel.2.4.7.
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This study explains why and how Buddhism is significant to the Indian subcontinent and the Himalayan region. It starts with the origins in the past and continues with an investigation of certain border areas. The importance of fostering Buddhism is emphasized throughout. Buddhism in the Indian Himalayas: a study groups of Buddhists, Buddhist temples, and Buddhist communities’ underneath is a condensed and relevant account of the gatherings, which discuss the current condition of Buddhist culture and its shifting patterns.
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Fisher, Gareth. „Fieldwork on East Asian Buddhism“. Fieldwork in Religion 5, Nr. 2 (14.07.2011): 236–50. http://dx.doi.org/10.1558/firn.v5i2.236.
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Recent interest in the contemporary practice of Buddhism in East Asia has led scholars of religion to undertake firsthand fieldwork among religious professionals and lay practitioners. Using three recent studies as examples, this paper argues that scholars of religion and Buddhism sometimes fail to maximize the potential of ethnographic fieldwork due to their focus on updating genealogies of Buddhist institutions. Drawing from a field-based study of lay Buddhists in contemporary Beijing, this paper advocates a “person-centered approach” that examines lay practitioners less as participants within a connected, institutionally-recognized narrative of Buddhism’s evolution in China and more as persons who use the social space of temples to find their place within a rapidly changing world, often in very different ways
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Menšíková, Tereza. „Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra“. Journal of Global Buddhism 24, Nr. 2 (20.12.2023): 64–82. http://dx.doi.org/10.26034/lu.jgb.2023.3840.
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Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from the perspective of young Ambedkarite Buddhists in Mumbai. The ethnographic study primarily focuses on interpreting the Ambedkarite Buddhist tradition and its position within the broader Buddhist framework and delves into the divergence in efforts to emplace Buddhism on the "religious-secular" spectrum among practitioners. The article aims to provide an interpretation of the challenges faced by the Ambedkarite Buddhists in pursuing a unified front for effecting social change in contemporary India.
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Gillberg, Christina. „Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective“. Scripta Instituti Donneriani Aboensis 19 (01.01.2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.
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Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill. Sometimes they also kill each other. The history as well as the present of Buddhist Asia is bloodstained. How do Buddhists justify approving of and using violence? How do they legitimise their pro-violent utterances and actions when such actions ought to result in excommunication? What are they saying? There are several answers to this, some of which are presented in this article, with the primary focus on Buddhist Tibet.
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Terentyev, Andrey A. „Buddhism and War“. Chelovek 33, Nr. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.
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Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha. Such studies, of course, were made both abroad and in Russia. The most important publications on this topic are cited in this article. However, all of them are built on the material of individual areas of Buddhism. In this work an attempt is made to reconsider the available data in order to clearly formulate the position or positions of Buddhism regarding murder and wars on the basis of its general principles and the relevant texts of both main trends of Buddhism — early (Theravada) and Mahayana. This seems to be important for an adequate understanding of the contradictory attitudes of the Buddhists of Russia towards this issue.
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Wang, Juan, und Joan Qionglin Tan. „Towards a Holistic Buddhist Eco-Ethics“. Religions 15, Nr. 7 (14.07.2024): 844. http://dx.doi.org/10.3390/rel15070844.
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The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. Then, we address the dispute concerning the classification of Buddhist eco-ethics, proposing a typology that accommodates different perspectives. Finally, two methods are suggested to mediate the dispute over Buddhist eco-ethics and justify its holistic concept, that is, regarding Buddhist eco-ethics as a form of virtue ethics and as a product of “engaged Buddhism.” Here, it is also emphasized to include Buddhists’ perspectives when mediating the dispute. Accordingly, we put forward a holistic concept for Buddhist eco-ethics that incorporates three main macro perspectives: ecological ethics in Buddhism, Buddhism in ecological ethics, and Buddhists’ environmental activities. It is hoped that the wisdom of Buddhist eco-ethics can help us forge a path towards a more harmonious and sustainable world in the near future.
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Barman, Rup Kumar. „Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)“. SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, Nr. 2 (31.12.2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.
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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally in the early twentieth century. However, the ‘Partition of Bengal Province (in 1947) appeared as a serious setback for the fate of Buddhism in this region. The East Bengali Buddhists had started a new episode of the struggle for survival in India more precisely in West Bengal as ‘refugees’ or as ‘asylum seekers. After their migration to West Bengal, the Bengali-speaking Buddhists have aspired to build up several Viharas (monasteries), Sanghasrams (spiritual hermitage), temples, and institutions in Kolkata, Sub-Himalayan Bengal, and certain other districts of West Bengal. They have preserved and maintained the Buddhist socio-cultural traditions that they have inherited from the southeastern corner of former East Bengal. This paper highlights all these aspects of the Buddhist culture of West Bengal with a fresh outlook.
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Filatov, Sergei B. „Buryatia: Is a Buddhist Vertical Possible?“ Oriental Courier, Nr. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.
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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.
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Zhu, Qingzhi, und Bohan Li. „The language of Chinese Buddhism“. International Journal of Chinese Linguistics 5, Nr. 1 (10.08.2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.
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Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What role did this language play in the history of Chinese language development? And what is the value of this language for the Chinese Historical Linguistics?
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Baker, Don. „Constructing Korea’s Won Buddhism as a New Religion“. International Journal for the Study of New Religions 3, Nr. 1 (03.08.2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.
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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one of the most active promoters of inter-religious dialogue in Korea. Acting as an independent partner in inter-religious dialogue strengthens Won Buddhism’s claim that it is not simply another Buddhist denomination but is a separate and distinct religion in its own right.
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YongSang, Won. „Dialogue between Buddhism and Won-Buddhism: With Special Reference to Won-Buddhism`s Buddhist Reformation“. International Association for Buddhist Thought and Culture 23 (15.09.2014): 73–116. http://dx.doi.org/10.16893/ijbtc.23.3.
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Cawley, Kevin N. „East Asian Buddhism and Korea’s Transnational Interactions and Influences“. Religions 14, Nr. 10 (13.10.2023): 1291. http://dx.doi.org/10.3390/rel14101291.
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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
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Suranto, Suranto, und Widiyono Widiyono. „THE COMPLEXITIES OF THE MEANING OF BHĀVANĀ AMONG THE BUDDHIST COMMUNITY“. Jurnal Pencerahan 15, Nr. 02 (30.11.2022): 33–43. http://dx.doi.org/10.58762/jupen.v15i02.112.
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Interpretation of the teaching of Buddhism occurs among Buddhists, especially Buddhists Monastery of Dharma Surya Janggleng. This phenomenon shows the complexity that exists among Buddhists. The study of complexity among Buddhist is important because it can see how far the development of Buddhists in understanding the teaching of Buddhism. Research on the complexity of the meaning of bhāvanā as an attempt to see the understanding of Buddhist in interpreting the teaching of Buddhism. Through the theory of complexity, phenomena and conditions of the community in Janggleng hamlet, Tlogowungu village. Based on the theory of complexity and social analysis with the theory of meaning construction system. It can be concluded that this study explains that there is a complex meaning of bhāvanā among Buddhists. This form of complexity can be seen from the meaning of bhāvanā which is interpreted as Tirakat, bhāvanā for inner calm and self-control, bhāvanā for peaceful life and health, and bhāvanā for attaining supranatural powers. This complexity is a part of the diversity of community understanding that can be a source of contextual knowledge.
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TALKO, Tetiana, Iryna GRABOVSKA und Svitlana KAHAMLYK. „UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS“. Almanac of Ukrainian Studies, Nr. 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Won, Yong Sang. „East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought“. Korean Institute for Buddhist Studies 58 (28.02.2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.
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Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. This allows all thoughts and practices in Mahāyāna Sūtras to lead up to the virtues of bodhisattvas. He insists on building true saṃgha(僧伽) that becomes one through Buddha Dharma, going beyond all sectarian ceremonies. Furthermore, he makes social practice a top priority, as seen from the fact that Rhi Ki-Young founded the Korean Institute for Buddhist Studies regarding Lay Buddhism Movement. He emphasizes that members of society become bodhisattvas and create Buddha Land in every corner of society. Also, his goal is to establish the real Pure Land through Bodhisattvas’ Way. The ultimate goal of Bodhisattva is peace. It is said that it was Wonhyo who wanted to realize peace that would remove the sufferings of the world. In the end, the ultimate aim of Lay Buddhism is to realize the Pure Land in this land where we live. Rhi Ki-Young's Lay Buddhist Movement is in line with East Asian modern and contemporary Lay Buddhist Movement. In order to demonstrate this, this study aims to examine the enlightenment movement of Lay Buddhists and the establishment of lay Buddhist groups or organizations. As for the former, it suggests Chinese Yang Wen-hui, Japanese Inoue Enryō, and Korean Han Yong-Un. As for the latter, representative examples include the Buddhist reform through Taixu's theory of Human Buddhism, Korean Lay Buddhist organizations including Won Buddhism, and Japanese Lay Buddhist organizations including the Newly Young Buddhist Alliance led by Senō Giro(妹尾義郎). Most of all, the Lay Buddhist movement awakens the importance of the role of Lay Bodhisattva in modern society. This is because it is the subject that embodies the virtues of a bodhisattva led by six paramitas. Besides, it needs to go one step further into reality and implement Engaged Buddhism. Mahāyāna Buddhism is the movement of Buddha Dharma, and the key today is Engaged Buddhism. In conclusion, this study has found that Rhi Ki-Young's Lay Buddhist thought can be a way to save us in the face of the crisis of mankind.
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Danang Try Purnomo und Ade Sukma. „INTERNALISASI SAMMA AJIVA BAGI UMAT BUDDHA SEBAGAI DASAR PERTIMBANGAN MENCARI PENGHIDUPAN“. Jurnal Pendidikan, Sains Sosial, dan Agama 6, Nr. 2 (24.12.2020): 57–64. http://dx.doi.org/10.53565/pssa.v6i2.225.
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This study discusses the profession reviewed from the concept of Buddhism. The purpose of this research is to describe the profession (livelihood) in accordance with Buddhism. This type of research is descriptive qualitative. The data was obtained from in-depth interviews and literature studies. Based on field surveys, Buddhists have a common livelihood that conforms to the samma ajiva concept of 'true livelihood' in Buddhism. Buddhist society also plays an important role for the continuity of the livelihood sector in villages and cities because basically Indonesian society consists of various religions that become their own beliefs. Therefore, there is no difference in doing a work related to belief, which is emphasized more is the worth of a livelihood in the View of Buddhism.
Keywords: profession, livelihood, Buddhist society
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Yulianti, Yulianti. „The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959“. Religions 13, Nr. 3 (03.03.2022): 217. http://dx.doi.org/10.3390/rel13030217.
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In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddhist, the Java Buddhist Association, was established in 1929 by Dutch Buddhists in West Java. Five years later, Peranakan Chinese in Batavia established a second Buddhist organization. This article seeks to explore two issues, namely: the history and development of Buddhist institutions during the late colonial and early post-Independence Indonesia; and the transnational networks of these institutions in the promotion of Buddhist knowledge in modern Indonesia.
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Schertenleib, Dimitri. „A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy“. Asiatische Studien - Études Asiatiques 75, Nr. 4 (01.11.2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.
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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.
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Oza, Preeti. „ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY“. GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, Nr. 3 (09.08.2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
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Masatsugu, Michael K. „‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965“. Journal of Global History 8, Nr. 1 (18.02.2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.
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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
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Chakrabarty, Premangshu, und Rishita Biswas. „Buddhism in Agrarian Society of Rural Bengal: Perspectives of Belief Systems with a Focus on Ritual and Deities“. SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, Nr. 2 (01.10.2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.
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Buddhism was the State Religion of Bengal at least for more than four hundred years between mid of 8th century and 12th century during the Pala reign in Bengal. In the 2011 Indian census, the percentage of Buddhists in West Bengal was 0.31% while in Bangladesh less than 1% of the total population is now a follower of Buddhism. Most of the Buddhists were converted to Islam during the Sultanate rule in Bengal while Hinduism silently took over many of their shrines and deities. This paper is an attempt to revisit the cultural landscape of early Buddhism in Bengal along with a focus on the elements of Buddhist culture in folk life applying cultural geographical methodologies and examining the presence of Buddhist rituals and deities in agrarian society in sublime form. A literature review was followed by extensive fieldwork during festivities of the shrines of Hindu deities having a connection with early Buddhism of Bengal. Along with participant observation during ritualistic practices, interviews, and focus group discussion methods have been applied involving stakeholders to obtain qualitative data for analysis. The results reveal the various manifestations of the interplay between the process of universalization and parochialization in the dynamism of the evolving belief system of an apparently Non-Buddhist folk society of the present day, the root of the culture of which was exclusively Buddhist.
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Lu, Lianghao. „The Bodily Discourse in Modern Chinese Buddhism—Asceticism and Its Presentation in Buddhist Periodicals“. Religions 11, Nr. 8 (04.08.2020): 400. http://dx.doi.org/10.3390/rel11080400.
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This article focuses on accounts of bodily asceticism published in Buddhist periodicals in Republican China (1912–1949) in order to explore the mentality and motivation of publicly presenting this seemingly fanatic and backward tradition in an era marked by modernization. By zeroing in on practices of self-immolation, bodily mutilation, and blood writing, as presented in periodicals advocating either reform or preservation of Buddhist tradition, the article reveals that Buddhists with different visions for the modern form of Chinese Buddhism, despite their multifaceted responses, reached a consensus: ascetic practices were part of the tradition worthy of preservation and a strong testament of Buddhist morality. Arguments and eulogies about specific cases, preserved in these periodicals, made Buddhist asceticism an integral part of Chinese Buddhism’s modern transformation, which contributes to the rethinking of religion and modernity discourse.
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Nguyen, Dat Manh. „Professionalizing Engaged Buddhism in Contemporary Vietnam“. Journal of Vietnamese Studies 19, Nr. 1 (2024): 109–36. http://dx.doi.org/10.1525/vs.2024.19.1.109.
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In the 1960s, Thích Nhất Hạnh formulated his vision of engaged Buddhism in war-torn Sài Gòn. His approach continues to inspire a new generation of urban Buddhists who are reshaping what engaged Buddhism can mean in contemporary Hồ Chí Minh City. Drawing on extensive fieldwork from 2016 to 2019, this article examines continuities and changes in institutionalized Vietnamese engaged Buddhism. It argues that contemporary engaged Buddhism, while continuing Thích Nhất Hạnh’s vision, must respond to a market-socialist regime of political and financial regulations, leading to the rise of more industrialized and professionalized forms of Buddhist social engagement.
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Yang, Gang. „Buddhism’s Knotted Thread (結縷法): Indian Origins and Chinese Adaptations“. Religions 15, Nr. 8 (26.07.2024): 906. http://dx.doi.org/10.3390/rel15080906.
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The Buddhist “Knotted Thread” originates from the ancient Indian practice of venerating sacred threads. In Indian culture, sacred threads symbolize identity and status and possess functions such as exorcism, healing, disaster prevention, blessing, protection, and divination. Initially, Buddhism opposed the use of sacred threads by its followers. However, as Buddhism evolved, it began to adopt this and other practices. Buddhist threads could be monochromatic or multicolored, with five-colored threads (五色縷) having significant cultural connections to China. In Buddhism, the five colors typically consist of four primary colors (四本色; blue, yellow, red, and white) plus an additional color. The difference between the Buddhist and traditional Chinese five colors lies in the selection of the fifth color. The five-colored threads in Buddhism have various combinations, such as blue, yellow, red, white, and black; blue, yellow, red, white, and purple; and blue, yellow, red, white and green. With Buddhism’s spread into China, to align with traditional Chinese notions of five colors, the Buddhist five-colored threads gradually standardized to blue, yellow, red, white, and black. The evolution of the Buddhist five-colored threads reflects the cultural exchange between India and China.
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Tonsakulrungruang, Khemthong. „The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom“. Asian Journal of Law and Society 8, Nr. 1 (Februar 2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.
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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings the two entities closer to a full establishment. They also target both religious minorities as well as non-mainstream Buddhists. The revival of Buddhist nationalism foretells rising tension as well as diminishing religious freedom.
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Mathé, Thierry. „Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie“. Social Compass 57, Nr. 4 (Dezember 2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.
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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally, he analyzes the social and religious specificity of the Italian context, and its effect on the emergence of new Buddhist communities.
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Hoang, Nguyen Quy. „The Doctrine of Not-self (anattā) in Early Buddhism“. International Review of Social Research 9, Nr. 1 (01.06.2019): 18–27. http://dx.doi.org/10.2478/irsr-2019-0003.
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Abstract Anattā or the Not-Self is a very important concept of Buddhism, which distinguishes it from other religions. there are some ways to explain this doctrine and many debates were happened between Buddhist schools and between Buddhists and the Brahmanists on this issue. Early Buddhism analyse that self is the combination of five aggregates (skandhas), and each of them is not the self. Based on this explanation, Buddhists think wrongly that anattā is ‘No-self. Deeply understand and practice of the not-self concept will help practitioners of Buddhism to be free from all sufferings. So, one needs to have a clear understanding on this concept. The purpose of this paper is to present a comprehensive view of Not-self (anattā) doctrine in Early Buddhism. All its related aspects are presented in succession. This article investigates the doctrine of anattā, it is also examined with other related doctrines in Early Buddhism. By analyzing method, the meaning of Not-self (anattā) in Early Buddhism is proposed by the author. (//https:www.abebooks.de/buchsuchen/titel/anatta/)
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Buswell, Robert E. „Korean Buddhist Journeys to Lands Worldly and Otherworldly“. Journal of Asian Studies 68, Nr. 4 (November 2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.
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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.
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Sieradzan, Jacek. „Buddyzm „teistyczny” czy „ateistyczny”? Polemika B. Alana Wallace’a ze Stephenem Batchelorem“. Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, Nr. 1 (2018): 136–47. http://dx.doi.org/10.15290/idea.2018.30.1.10.
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The article „Is Buddhism theistic or atheistic? Polemic of B. Alan Wallace with Stephen Batchelor” discuss polemic between two Western buddhologists B. Alan Wallace and Stephen Batchelor concerning question whether nature of Buddhism is „theistic” or „atheistic”. Both are critical towards Buddhism, but if Batchelor is sceptical of value of Buddhist doctrines, including doctrine of rebirth, Wallace try to remove his doubts by looking for paralels between Buddhism and science. Buddhism is middle way between extremities, in this case between theism and atheism. Many buddhists and buddhologists regards it to be nontheistic. In this polemic Buddha Śakyamuni would probably take medium position between „theism” and „atheism”. Both conceptions are creations of a mind, and Buddhism is way of contemplation which aims to find peace of mind beyond mind.
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Gunsky, Aleksey. „Brian Houghton Hodgson. At the origins of European Buddhology“. Chelovek 34, Nr. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.
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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
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Borup, Jørn. „Analogi og genealogi: protestantiske reformbuddhismer“. Religionsvidenskabeligt Tidsskrift, Nr. 68 (14.09.2018): 24–38. http://dx.doi.org/10.7146/rt.v0i68.109103.
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ENGLISH ABSTRACT: Buddhism's history can be seen as a succession of reformisms. To focus the relevance of the concept, it is understood in this article as a concept measuring significant change within the religion itself and the surrounding community. With three examples from different contexts: ‘Protestant Buddhism' in the 19th century Sri Lanka, the Shin Buddhist reform movement in the Japanese Middle Ages, and Japanese diaspora Buddhism in Hawaii, the relevance of the term is investigated in relation to both genealogical and analogical reference to the Christian Protestant Reformation.
DANSK RESUME: Buddhismens historie kan ses som en lang række af reformismer. For at afgrænse begrebets relevans anvendes det i denne artikel om markante forandringstiltag med betydning for religionen selv og det omkringliggende samfund. Med tre eksempler fra forskellige kontekster: ‘Protestantisk buddhisme' i det 19. årh-. på Sri Lanka, shin-buddhistisk reformbevægelse i den japanske middelalder samt japansk diasporabuddhisme i Hawaii, undersøges begrebets relevans med genealogisk og analogisk reference til den kristne, protestantiske reformation.
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Riasat, Mariam, Faiza Raees und Gull-i. Hina. „BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE“. Pakistan Journal of Social Research 05, Nr. 02 (30.06.2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1125.
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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
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Riasat, Mariam, Faiza Raees und Gull-i. Hina. „BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE“. Pakistan Journal of Social Research 05, Nr. 02 (30.06.2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1180.
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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
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Borchert, Thomas. „Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism“. Journal of Asian Studies 67, Nr. 1 (Februar 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.
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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Sun, Zhentao. „How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?“ Religions 13, Nr. 12 (29.11.2022): 1162. http://dx.doi.org/10.3390/rel13121162.
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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary to their daily life experiences. It argues that Chinese-language Buddhist films need to balance the missionary aspirations of Buddhism with the popular attributes of cinema so as to enhance the appeal and influence of Buddhism among the working class.
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Kidpromma, Amnuaypond. „Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand“. Religions 13, Nr. 4 (12.04.2022): 350. http://dx.doi.org/10.3390/rel13040350.
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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddhist Modernism, and even decried as ‘false Buddhism’, despite their canonical basis and long-term acceptance. Using ethnographic methods, this paper argues instead that the result of interactions with modernity by popular Buddhists always includes engagement with and mythologizing of traditional cosmology. That is, rather than solely involving global networks and scientific rationalism, Thai Buddhist Modernism is the product of complex patterns of interaction among local beliefs, mystical practices, and modernity. The purpose of this integration of modern and popular Buddhism in the religious practices of sex workers is to create loving-kindness (metta). Metta, in turn, is held to bring luck and attractiveness to practitioners, allowing them to earn an income to support their impoverished families and live well in modern society, as well as to accumulate good merit (bun) to improve their religious lives.
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Syrtypova, S. K. „Buddha Akshobhya in Mongolia“. Orientalistica 2, Nr. 4 (16.01.2020): 817–37. http://dx.doi.org/10.31696/2618-7043-2019-2-4-817-837.
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This is another article in the series of researches published by the present author, which deal with the iconography and the meaning of Buddhist deities of Vajrayana in particular in Mongolian Buddhism. Buddha Akshobhya is a one of the Tathagata Buddhas, the forefathers of Five Buddha families or Five Dhyani Buddhas. The article deals with the development stages of the Akshobhya cult, some specific features of its practice among Mongolian Buddhists and the visual representations by the famous master Ondor Gegen Zanabazar (1635–1723). The author publishes here images of various sculptures of Akshobhya from the collections of temples, museums, as well as private collections in Mongolia.
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Van, Vu Hong. „THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE“. Humanities & Social Sciences Reviews 8, Nr. 3 (14.06.2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.
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Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people.
Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion.
Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people.
Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam.
Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.
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Sablin, Ivan. „Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia“. Entangled Religions 5 (26.11.2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.
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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”