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Journal articles on the topic 'Buddhism and society'
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1
Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 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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Danang Try Purnomo and Ade Sukma. "INTERNALISASI SAMMA AJIVA BAGI UMAT BUDDHA SEBAGAI DASAR PERTIMBANGAN MENCARI PENGHIDUPAN." Jurnal Pendidikan, Sains Sosial, dan Agama 6, no. 2 (December 24, 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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Wilson, Jeff. "Blasphemy as Bhāvana." Nova Religio 22, no. 3 (February 1, 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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Chakrabarty, Premangshu, and 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, no. 2 (October 1, 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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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 (February 28, 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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Tian, Yulu. "How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan." Communications in Humanities Research 6, no. 1 (September 14, 2023): 156–61. http://dx.doi.org/10.54254/2753-7064/6/20230171.
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Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.
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Park, Kwangsoo. "The Funerary Rites of Won Buddhism in Korea." Religions 11, no. 7 (June 30, 2020): 324. http://dx.doi.org/10.3390/rel11070324.
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Won Buddhism, established in 1916 by Founding Master Sot’aesan (少太山, 1891–1943), is one of the most active new religious movements in South Korea. When Korean society experienced a revolution in terms of values together with a swift transformation at the societal and national levels during the late 19th century, many novel religious movements emerged. Among these movements, Won Buddhism developed as one of Korea’s influential religions with an expanding role in society, both in performing the National funeral rites for deceased presidents and in the military religious affairs alongside Buddhism, Catholicism, and Protestantism. Unique interpretations of death underlie differences in rituals performed to pay homage to the dead. In this paper, I focus on the funerary rites of Won Buddhism. First, I will provide an introduction to Won Buddhism and subsequently give a brief overview of procedures involved in the death rituals of the religion. Finally, I will elaborate on the symbolism of the Won Buddhist funerary customs and discuss the deliverance service (K. ch’ŏndojae 薦度齋) as a practical demonstration of Won Buddhism’s teachings on birth and death.
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Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.
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The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.
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Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.
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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".
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Guo, Jing. "The Buddhist Concept of “Filial Piety” in the Context of Early Chinese Buddhist Scripture Translation." Religions 14, no. 12 (December 6, 2023): 1507. http://dx.doi.org/10.3390/rel14121507.
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Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to “filial piety”. They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of “filial piety and repayment of kindness”, in accordance with Chinese culture. With their efforts, the Chinese gradually realized that Buddhism also preached filial ethics. Buddhists were not against the value of filial piety when embracing monastic life; instead, they could accumulate merits and dedicate them to their parents and relatives, rescuing them from samsara. This introduced a fresh perspective for traditional Confucian filial piety, and highlighted the importance of “filial piety” beyond the framework of “family and state as one.” Confucianism and Buddhism were able to agree on the significance of filial piety, and Buddhism also affected and complemented the ethical cultivation of the Chinese medieval society.
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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, no. 3 (August 9, 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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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (April 12, 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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Phuyal, Shyam Prasad. "The Relevance of Buddhist Perspectives to Political Science Education." Tribhuvan University Journal 37, no. 02 (December 31, 2022): 142–55. http://dx.doi.org/10.3126/tuj.v37i02.51750.
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Buddhism aspires to impart truthfulness, beauty, morality, kindness, contentment, and enlightenment in its believers. Buddhism's primary teachings may also provide viewpoints for political science courses. The main objective of this paper is to identify human values and social values in modern society as the essence of Buddhist teachings that are significant in Political Science Education and modern civilization. As a review paper, this paper contains a comprehensive introduction to Buddhism, its basis, teaching methods, and educational approaches. The paper extensively uses secondary data in its methodology. The data were analyzed using the content analysis method, and the findings were discussed as the themes that emerged. Then, a contemplative conclusion on Buddhist teaching and its pedagogical components is included. The major implications of Buddhism for Political Science Education have been indicated. The conclusion is then that Buddhism provides such constructs for education as personal freedom, intelligence, wisdom, moral, talent, non-violence and the secular persons, and that it can be a significant source of the curricular contents for Political Science Education.
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Pranata, Joni Pranata, Hadion Wijoyo, and Julia Surya. "Akulturasi Nilai-Nilai Kearifan Lokal Mengawe Dalam Agama Buddha." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 58–64. http://dx.doi.org/10.69607/jm.v2i1.38.
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ABSTRACTCultural customs develop in the middle of society with their respective characteristics, acculturated with their beliefs. The cultural traditions that are integrated with Buddhism are complementary and in line with each area where Buddhism develops, this makes Buddhist communities have their own characteristics in each region. The purpose of writing the article Acculturation of the Local Wisdom Values of Mengawe in Buddhism will be able to provide understanding and understanding of the local values that exist in Buddhist society that have been integrated into the tradition so that Buddhists in each region have an understanding of the diversity of traditions and have their own characteristics so that they are able to mutually appreciate in diversity. This research is a qualitative research which is library research in which the research uses literature study and books as the main object. Mengawe is a custom and culture that unites people in the midst of diversity and is able to respect and support each other in the implementation process as a form of social beings that need each other, besides that Gawe also has family, social, togetherness, tolerance, and so on.
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Pokorny, Lukas. "Japanese Buddhism in Austria." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.
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Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Buddhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria.
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Apriyanto, Rio, Dia Anjani, Burmansah Burmansah, and Tupari Tupari. "Buddhayana: Memahami Peran Ashin Jinarakkhita dalam Pengembangan Spiritual Umat Buddha." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 1–9. http://dx.doi.org/10.60046/jgsb.v1i1.39.
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Spiritual development among Indonesian Buddhists has received a strong boost through the role of Ashin Jinarakkhita, in the course of his dedicated life, Ashin Jinarakkhita has become a major pillar in enriching the spiritual experience of Indonesian Buddhists. Her teachings and practices have influenced many individuals, leading them on a journey towards a deeper understanding of Buddhism. This article will review this pivotal role, exploring the various ways in which Ashin Jinarakkhita has contributed to strengthening the spiritual and religious foundation of Indonesian Buddhists. This research utilizes the library research method to collect secondary data related to Ashin Jinarakkhita's role. The results of this research show that Ashin Jinarakkhita has become an important pillar in the spiritual development of Indonesian Buddhists. Over the course of his life, Ashin Jinarakkhita has been dedicated to spreading Buddhism, providing spiritual guidance, and establishing places of worship and Buddhist education. In addition, his role in promoting peace, interfaith tolerance, and moral leadership has helped strengthen the spiritual and ethical foundation of Indonesian Buddhist society
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Hue, Guan Thye, Chang Tang, and Juhn Khai Klan Choo. "The Buddhist Philanthropist: The Life and Times of Lee Choon Seng." Religions 13, no. 2 (February 7, 2022): 147. http://dx.doi.org/10.3390/rel13020147.
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This article examines the life and times of Lee Choon Seng (李俊承), exploring his role as a prominent lay Buddhist leader in Singapore and the broader Chinese Buddhist world. Lee Choon Seng’s influence in society, as well as his adherence to Chinese Mahayana Buddhism, laid an important foundation for him to carry out philanthropic activities within the Buddhist community in Singapore. Before World War II, Lee Choon Seng acted as a patron of the Dharma, sponsoring Buddhist activities and advocating for the idea of revitalizing China in the spirit of Buddhism. During the Japanese Occupation, Lee Choon Seng initiated and led the Buddhist philanthropy movement, which converged into a huge developmental trend in society. In the postwar period, Lee Choon Seng established and served as the inaugural chairman of the Singapore Buddhist Federation, making him a key figure in unifying the Buddhist community in Singapore. As this article demonstrates, Lee Choon Seng’s socio-religious model, which was comprised of a combination of Mahayana Buddhism with social charity and welfare, was an important factor for the promotion of Buddhism among the Chinese community in Singapore.
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Wu, Wei. "From Monks to Educators: Venerable Zongyue and Buddhist Charitable Educational Activities in Early Twentieth-Century Beijing." Religions 15, no. 7 (June 27, 2024): 779. http://dx.doi.org/10.3390/rel15070779.
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This article explores the charitable activities of Chinese Buddhists in Beijing in the first decades of the twentieth century, with a focus on Buddhists’ efforts in building schools and promoting modern education. Specifically, the activities led by Venerable Zongyue 宗月 (1880–1941) are examined, in his role spearheading various Buddhist charitable activities in Beijing, including building several schools for commoners (pingmin xuexiao 平民學校) in the 1920s. Zongyue also established a library and a Buddhist newspaper called Fobao Xunkan 佛寶旬刊 to promote ideas about philanthropy. In the late 1920s, inspired by Zongyue’s example, as well as under pressure from the government during the anti-superstition campaigns, many other temples in Beijing began building schools to offer educational opportunities to students. This article investigates the interactions between Buddhism, education, and the government. By examining the initiatives started by Zongyue and the role of Chinese Buddhists in promoting charitable educational activities and social change, this article sheds light on the broader impact of Buddhism on Chinese society in the early twentieth century.
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Donnere, Alīse Eishō. "To the Brighter Side. New Tendencies in Erecting Statues of Bodhisattva Jizō in Japanese Buddhist Temples." Nowa Polityka Wschodnia 37, no. 2 (2023): 72–90. http://dx.doi.org/10.15804/npw20233703.
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Japan is a predominantly atheistic country, however, Buddhism is still keeping its influence on society. Firstly, funerals are mostly performed according to the Buddhist ritual. Secondly, several times a year the majority of Japanese families visit their relatives’s graves in cemeteries, belonging to Buddhist temples. As a result, Buddhism is associated first of all with death and funeral. Buddhist priests try to make the image of Buddhism brighter in many ways. In this article, we will look at one of these ways – erecting statues that depict simultaneously the beloved bodhisattva Jizo, the priests themselves, visitors and the dead relatives.
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Huang, Zimeng. "Examining the Successful Dissemination Buddhism along the SilkRoad into China Against the Political Backdrop ofthe Southern and Northern Dynasties." Communications in Humanities Research 6, no. 1 (September 14, 2023): 72–78. http://dx.doi.org/10.54254/2753-7064/6/20230088.
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Nowadays, it is easy to take for granted the connection between Buddhism and Chinese culture. However, Buddhism was originally from India, and passed into China as a foreign religion. One particular period that Buddhism began to blend which Chinese culture appeared to be the Southern and Northern dynasties. The active nomadic activities during this period introduced both the possibility and need of Buddhism as a part of Chinese society. After this period, Buddhism truly gained momentum in Chinese history. This paper will examine Buddhisms unique means of propagation, specifically how Buddhism managed to wield both interpretive and political power as important tools. Such observations could yield insight into the dynamics of political interactions in ancient China, as well as how such a structure incorporated religions and common culture into its reign. The paper hypothesizes that Buddhisms ability to build connection with Chinese society was due to its unique power of flexibility and persuasion, which suited the political backdrop of the Southern and Northern dynasties well. This paper will discuss and seek to validate this thesis through three lenses: royal support, governance, and translation. The discussion will involve interpreting scrolls written by the ancient Chinese, to signify the contemporary political and intellectual importance of Buddhism.
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Lu, Lung-Tan. "Contemporary Humanistic Buddhism and Chinese Commercial Spirit." International Journal of Management Studies and Social Science Research 05, no. 01 (2023): 258–67. http://dx.doi.org/10.56293/ijmsssr.2022.4567.
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Humanistic Buddhism is a contemporary movement within Buddhism that emphasizes the potential for individuals to generate positive change in their own lives and in society through practicing Buddhist teachings and values. Master Hsing Yun said: "The so-called Humanistic Buddhism is the Mahayana Buddhism of the bodhisattva way.... Humanistic Buddhism attaches great importance to the purification of moral thoughts in life and the sublimation of spirituality." Master Hsing Yun's thoughts of Humanistic Buddhism can be approximately summarized into the following points. Firstly, the Sakyamuni Buddha is the enlightened being in the human world, and Buddhism is in the human world; Moreover, Buddhism attaches great significance to human life. Secondly, the conception of Humanistic Buddhism comes from the Sakyamuni Buddha. Thirdly, Humanistic Buddhism is practical Buddhism. This study attempts to explore the relationship between the concept of wealth (the way of financial management) proposed by Master Hsing Yun. Moreover, we suggest that Chinese doing business to get rich is in line with the Buddhist teachings of Humanistic Buddhism. Eventually, we propose the successful business cases among Chinese doing business at home and abroad who believe in Humanistic Buddhism.
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De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka." Religions 14, no. 1 (January 13, 2023): 118. http://dx.doi.org/10.3390/rel14010118.
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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Samanthabhadra revolutionised the monastery space, allowing his supporters to embrace ideals and incorporate them into their everyday life. His project includes a wide range of such activities, expanding opportunities for Buddhist women to pursue their religious vocations, favouring traditional forms of meditation over farming and similar activities. The mission to reform Buddhism in Sri Lanka is not entirely modern, as it also incorporates elements of tradition, as shown in the case study at Umandawa. The modernist ideals and societal demands that define contemporary Buddhism are reflected in the transformation of Buddhism in Sri Lanka.
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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (October 28, 2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.
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In Thailand, Buddhism has played an important role in terms cultivating morality and ethics for people in the society. Later, it has become an important part of the educational system of the country. This paper has its aims to clarify some backgrounds of Buddhist studies in Thai educational system from the early period to the present day. First, it discusses (1) some of the Buddha’s principles of teaching first, and thereafter (2) importance of Buddhist studies in Thai society, (3) management of Buddhist Studies, and (4) History of Buddhist Studies in Thailand and (5) Buddhist Studies Curriculum will be discussed. The conclusion of this study reveals that training morality and ethics to youth is the key factor making Buddhist studies exist in the educational system of Thailand.
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Song, Bang-ju(Hechun). "A Study on the Buddhist View of Humanity and the Methods of Dialogue." Korean Buddhist Counselling Society 18 (December 31, 2023): 165–83. http://dx.doi.org/10.35855/kbca.2023.18.06.
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Buddhism is a human-centered religion. The Buddha emphasized coexistence, interdependent relationships, and the good nature of human beings. Knowing the reality and origin of suffering, overcoming it, and achieving happiness and enlightenment as the ultimate goal is a characteristic of Buddhism. This paper is a study on the Buddhist view of human beings and the use of dialogue methods. The possibility of communication that empathizes with the pain of the other person, the possibility of positive evolution, and the possibility of pursuing true happiness and satisfaction were examined.
The Buddhist view of humanity is based on a critique of the caste system in ancient Indian society, human values and karma, the concept of interdependence in familial relations, non-duality(自他不二, the oneness of
self and others), the idea that all sentient beings possess Buddha-nature. Buddhist dialogue focuses on the use of right language. They are the avoidance of the lies, divisive speech, harsh speech, and idle chatter. This paper analyzes these ideas and discusses the use of Buddhism's "advising method" and "dagisullbub(對機說法)." The possibility of respect and understanding of the other person was examined, and the possibility of peaceful dialogue was examined through understanding and tolerance of negative emotions and behaviors.
Buddhism teaches us to have a conversation in a state of mental calm. Teach empathy and communication with the other person's pain. Emphasizing practice and compassion, it emphasizes that adherence to ethical principles can lead to individuals and societies evolving for the better, and to find true happiness and contentment. By faithfully practicing these basic Buddhist tenets, you will be able to use the basic principles of interpersonal relationships and communication techniques. The purpose of this study is to find out that this Buddhist methodology can help solve various psychological problems in modern society.
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Fang, Xi, and Carina Pan. "The Cause of Buddha-like Mindset in the Chinese Young Generation and the Potential Impact." Lecture Notes in Education Psychology and Public Media 29, no. 1 (December 7, 2023): 282–88. http://dx.doi.org/10.54254/2753-7048/29/20231544.
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With the development of the times, there are more and more Buddhist youth, lacking motivation and goals, so conducting a research to investigate the understanding, reasons, and influence of contemporary young people on Buddhism is very important. This research focuses on the reasons that cause buddha-like mindset in the Chinese young generation and its potential impact. This research will be useful for understanding the underlying reasons causing this phenomenon and for society to tackle this problem. This study combines surveys with questionnaires and online interviews and existing literature. The research showed that young people nowadays believe that Buddhism is a state of loss of motivation and lack of ambition. Most young people become Buddhist due to family reasons, as well as peer pressure, psychological state, and cultural differences. The Buddhists best influence on teenagers is inner tranquility. Future research can focus on exploring the relationship between the economic situation and peoples adoption of this mindset.
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Dang, Phuong Minh Thi, Dung Tien Nguyen, Huyen Thi Bui, and Tuy Thi Nguyen. "The Role of Buddhism In the Social Development of Vietnam: Past, Present, and Future." Revista de Gestão Social e Ambiental 18, no. 6 (April 1, 2024): e05867. http://dx.doi.org/10.24857/rgsa.v18n6-061.
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Purpose: This research aims to analyze the role of Vietnamese Buddhism during the Ly and Tran dynasties in shaping the prosperous and peaceful society of Dai Viet, alongside the Vietnamese people during the 30 years of national liberation (1945-1975).
Methods: The article utilizes various research methods, including analysis, synthesis, inductive and deductive approaches, as well as comparative and contrastive methods. The historical method is employed to explore Buddhism's role during the Ly-Tran period and its contemporary impact on Vietnam. This approach provides an objective assessment of Buddhism's historical significance. The logical method is used to analyze socio-political issues, highlighting Buddhism's integration and humanitarian values throughout Vietnam's history. The data in this article is synthesized from books, articles, and websites published and released between 1942 and 2023.
Results and discussion: Research findings indicate that during the Ly-Tran dynasties, Buddhism flourished and held the status of the state religion, shaping the nation's political orientation and emphasizing the spirit of national unity to safeguard independence, sovereignty, and territorial integrity. Throughout Vietnam's national liberation struggle (1945-1975), Buddhism maintained a patriotic spirit, standing alongside the people to acquire and retain political power, achieve peace, and unify the country. Since the initiation of Doi Moi (Renovation) in 1986, Buddhism has continued to adapt, leveraging its patriotic tradition, promoting devotion, and actively participating in international integration to strengthen the prosperous Vietnamese nation.
Implications of the research: The research highlights the significant role of Buddhism in Vietnamese society across history and into the present. Initially established as the national religion during the Ly-Tran dynasties, Buddhism has been integral in fostering national unity and promoting patriotic values. It has endured through challenging times, including wars and external threats, continuing to uphold its teachings and engage in social and charitable activities.
Originality/value: Throughout Vietnamese history, Buddhism has played a significant role alongside indigenous religions and beliefs in defending the nation and ensuring the well-being of its people. From the Dynasties of Dinh, Early Le, Ly, and Tran to the struggles for political power, national liberation, and the construction and defense of the socialist Vietnamese homeland, Buddhist monks, nuns, ascetics, and practitioners have consistently upheld virtue and morality, playing pivotal roles in assisting both the people and the country.
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Garrison, Jim. "Hickman, Buddhism, and Algorithmic Technology." Contemporary Pragmatism 20, no. 1-2 (February 22, 2023): 118–39. http://dx.doi.org/10.1163/18758185-bja10064.
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Abstract This paper is a further reflection on my dialogue with Larry Hickman, director emeritus of the Center for Dewey Studies, and Daisaku Ikeda, president of the lay Buddhist organization Soka Gakkai International (sgi). One surprising outcome of this dialogue is how similar Deweyan pragmatism is to many forms of Mahayana Buddhism such as sgi. Here I survey some similarities between Hickman’s philosophy of technology and Buddhism by emphasizing value creation and criticism. (Soka Gakkai means value creating society.) I then explore Peter D. Herschock’s, Buddhism and Intelligent Technology relying on Hickman to rectify Herschock’s philosophy of technology before discussing how Herschock’s insightful application of Buddhist ethics to ai and the internet accord with Hickman.
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Lasiyo, Lasiyo. "PENGARUH BUDDHISME TERHADAP NEO-KONFUSIANISME DI CINA." Jurnal Filsafat 28, no. 1 (February 28, 2018): 92. http://dx.doi.org/10.22146/jf.32215.
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This paper aims to examine the influence of Indian Buddhism toward Chinese Neo-Confucianism through philosophical perspective. This study uses library research; hermeneutical philosophical method which consists of three elements: descriptive, historical continuity and reflective. Based on data analysis, conclusion can be made such as: Firstly, the influence of Buddhism from India is acceptable and growth rapidly in China because people in China were unsatisfied toward Confucianism and Taoism. Secondly, Neo-Confusianism was a new development, borrowing much from Buddhim and Taoism, it appear as the reaction from the Confuciansim againts the development of Buddhism in China. Thirdly, the Confucianists realized that to compete with Buddhism, they have to give a philosophical thougths from the classics Chinese philosophy and adjust it to nowdays situation and people condition. Fourthly Neo-Confusianism’s thought emphasis on Metaphysics and Ethics in theoritically, therefore it have not fix the Economic and the prosperty in society. Fiftly, Neo-Confusianism reconstructed philosophical thought which the society believe and some from Buddhism
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Channuwong, Sukhumpong, Panita Chaetnaloa, Kirati Wongsutthirat, Pechlada Weerachareonchai, and Pusit Pupapassiri. "Good Governance Principles in Buddhism for Business and Politics Administration." Migration Letters 21, S1 (December 22, 2023): 818–27. http://dx.doi.org/10.59670/ml.v21is1.6409.
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The objectives of this research were: 1) to study the principles of good governance in accordance with the rules and regulations of the office of the Thai Prime Minister; 2) to analyze Buddhist teachings related to the principles of good governance; and 3) to analyze the benefits of good governance principles in Buddhism for business and politics administration. This is a qualitative research. The researchers have studied and discovered the principles of good governance from Buddhist texts, books, documents, journals and related researches. The data were analyzed, discussed and presented in descriptive details along with analysis and recommendation per each aspect. The results of the research were found that: 1. The principles of good governance comprised of 6 important components: 1) Rule of law: enacting law, rule and regulation which are update, fair and just to everyone with equal implementation without discrimination. 2) Merit: praising virtue and merit; adhering to the rightness and goodness; and encouraging government officials and people to have honesty, sincerity, diligence, patience, discipline, and perform trustworthy occupations and professions. 3) Transparency: creating trust among each other by improving working mechanism of each person and organization to be transparent by revealing information straightforwardly, and providing ease to people in accessing the information. 4) Participation: Providing opportunities to people to participate, express ideas, set up plan and policy, and make decision on important issues. 5) Accountability: paying attention to public problems; placing importance on right, duty and social responsibility as well as having braveness to accept the results of his or her own conduct. 6) Economy: using limited resources for the great benefits; encouraging people not to spend luxurious life, and knowing to save and use resources worthily. 2. The principles of good governance in Buddhism can be presented as follows: 1) Rule of law: The Buddha enacted discipline with equity and fairness without discrimination; all Buddhist people have to practice in the same rule and discipline equally. 2) Merit: Buddhism praises merit and virtue more than other things. There are many Buddhist teachings related to good governance which can be presented as Dasarajadhamma or the tenfold code of the king or virtues of the ruler. 3) Transparency: Buddhism encourages Buddhist people to practice in the rule and discipline to be transparent by having good conduct in action, good conduct in word, and good conduct in thought. 4) Participation: Buddhism places great importance on participation; this can be seen in Aparihaniyadhamma, which means the principles leading never to decline but only to prosperity. 5) Accountability: Buddhism teaches that everyone is born with duty and responsibility to themselves, to their relatives and society; everyone has to be responsible for his or her own conduct. 6) Economy: Buddhism teaches people to use resources with saving and worthiness such as the principle of moderation (Mattannuta) which suggests people to have moderation, temperance, and sense of proportion in spending resources. 3. Good governance principles in Buddhism have great benefits for business and politics administration as follows: in terms of governance, good governance principles in Buddhism can help to improve the governance to have good discipline and regularity, eliminate misconduct and corruption. In terms of economy, good governance principles in Buddhism can generate fairness and equity in carrying on an occupation, and improve right and freedom in doing business with knowledge and capability. In terms of society, good governance principles in Buddhism can support and encourage the society to live with happiness and peace, create social equity and integrity, improve human right, and build society to have harmony and unity.
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FINDIK, Ayşe Şeyma. "BUDDHISM EFFECTS IN URIANKHAI TEXTS OF KATANOV." Journal of Turkic Language and Literature Surveys (TULLIS) 8, no. 1 (April 30, 2023): 1–22. http://dx.doi.org/10.30568/tullis.1242361.
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Buddhism is the name of the religious and philosophical system that is put forward by Siddhārta Guatama who lived in the northeast of India between BC 563-483. Although the date of the Turks’ first encounter with Buddhism is not known clearly, the meeting of the Turkish ruling class with Buddhism is dated to the 6th century in Mongolia. In this way, Tatar Khan was tergiversated his religion by a captive Chinese monk. After that, he built a Buddhist temple and thought that Buddhism had a magical power to expand the borders of the empire. The entry of Buddhism into Tuva lands was in the 18th century through Mongolia and Tibetan Buddhism was accepted. Tuva tribes were involved in the traditions of monastic life, Buddhist ideas, rituals, and the process of spreading rituals. Buddhism has been practiced by all layers of society in Tuva. The number of Buddhist temples increased from the end of the 18th to the second half of the 19th century. The spread of Buddhism in all areas of life has also been reflected in literature and folk compilations. The language examples which were collected by Wilhelm Radlov from Altai and West Siberia since 1860 were published in 10 volumes under the name of Proben der Volkslitterature. The texts of Uriankhai (Tuva), Abaqan, Qaragas are included in the 9th volume of this work. This volume was prepared by N. Katanov with Radlov’s notes. (St. Petersburg, 1907) Reflections of Buddhism in Tuvan texts compiled by Katanov in this study; Katanov's diary has also been taken into account.
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Agustin, Drian, Ananda Kosasih, Yanuar Linardy, Albert Enrico, and Sidartha Adi Gautama. "Pandangan Masyarakat Buddha Terhadap Wawasan Buddhayana Dalam Konteks Komunikasi Sosial." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 24–30. http://dx.doi.org/10.60046/jgsb.v1i1.33.
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Indonesia is the world's largest archipelago located in Southeast Asia. It borders some countries in Southeast Asia and Oceania. Indonesia has a diversity of cultures, races, ethnicities, beliefs, religions, and languages. The religions that exist in Indonesia are Christianity, Catholicism, Confucianism, Hinduism, Islam, and Buddhism. Buddhism in Indonesia has developed because of the Buddhayana figures who are very meritorious so we can understand the teachings of Budhayana until now. One of the most influential figures in the development of Buddhism in modern Indonesia is Bhikkhu Ashin Jinarakkhita, better known as Su Kong who was the first person in Indonesia to be ordained as a sangha member after 500 years of the collapse of the Majapahit kingdom in 1953. He brought the concept of Sang Hyang Adi Buddha or the concept of divinity to Indonesia so that Buddhism could be legally recognized in the law. One of the teaching concepts he learned was the concept of Buddhayana. In its development, Buddhayana itself has gone through various dynamics and challenges from various circles of Buddhist society in Indonesia. However, the Buddhayana Movement succeeded in uniting various patterns of Buddhist society. Some of these styles, such as Mahayana, Theravada, and Tantrayana. The view of Buddhayana must be taught to Indonesian people who still do not have a broad insight into Buddhism and the view of Buddhayana itself
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Mills, Laurence C. R. "King Asoka and Buddhism. Historical and Literary Studies. Edited by Anuradha Seneviratna." Buddhist Studies Review 13, no. 2 (June 16, 1996): 188–94. http://dx.doi.org/10.1558/bsrv.v13i2.14934.
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Kumar, Sudhamayee. "Contemporary Applications of Buddhist Idealistic Thought and Ethics: A Critical Assessment." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 6 (June 30, 2023): 01–05. http://dx.doi.org/10.53573/rhimrj.2023.v10n06.001.
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In a perfect society, Buddhist ethics would uphold the Buddha's teachings of harmony and peace. Unfortunately, greed, hatred, and illusion are what drive humans, including Buddhists. expansion of technology, language, and communication; misunderstandings of Buddhism; lack of institutions for academic and practical study; shift in human thought patterns from ethical to ones that are continually based on dominance, power, and authority. As a result, problems with mental stress, physical health, housing, and peace and harmony are all on the rise. Many people are driven by money and use it to improve their life. Buddhism has undergone reconstruction and reformulation with a focus on reason, meditation, and harmony with contemporary body and mind sciences. Buddhist practises are detraditionalized in the modernistic presentations because they are frequently presented in a way that obscures how they were created historically. Buddhism must be modified while yet preserving its core principles in order to meet modern difficulties. Buddhist views on the modern world should be positive and enthusiastic rather than looking for the negative effects of technology. Hiriyanna said, "When we call the teaching of the Buddha pessimistic, it must not be understood as a creed of hopelessness." It does not guarantee happiness on Earth or in a world to come, as some other systems claim. The potential of immediate peace is acknowledged, nevertheless, in which case man would no longer be the object of pain but its survivor.
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Wu, Wei. "Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva." Journal of Chinese Religions 51, no. 2 (December 2023): 279–308. http://dx.doi.org/10.1353/jcr.2023.a913658.
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Abstract: The notion "Buddhism for Human Life" ( rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.
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Lin, Xiaoyu. "Buddhist Revitalization and Tai Xus Buddhist Modernist Movement in China." Communications in Humanities Research 4, no. 1 (May 17, 2023): 198–203. http://dx.doi.org/10.54254/2753-7064/4/20220414.
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China gradually got rid of the influence of feudalism at the beginning of the 20th Century and stepped on its long and winding path of modernization". During the same period, a Buddhist Revival in the 1920s aimed at reforming Chinese Buddhism to cope with modern society and the modern mind. One of the most important figures of Buddhist Revival is Master Tai Xu. He advocated Three Revolutions Towards Chinese Buddhism in 1913, two years after the Revolution of 1911, which signified the beginning of The Republican China. This paper will analyze why Tai Xus reform was defined as a Buddhist Modernist Movement by discussing the term "modernization in Religious History.
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Kim, Hwansoo. "Buddhism during the Chosŏn Dynasty (1392–1910): A Collective Trauma?" Journal of Korean Studies 22, no. 1 (March 1, 2017): 101–42. http://dx.doi.org/10.1215/21581665-4153349.
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Abstract An increasing number of recent scholars have challenged the narrative of Korean Buddhism as persecuted, isolated, and debased under the Neo-Confucian orthodoxy of the Chosŏn dynasty (1392–1910). These scholars have revealed the continued support from both the state and Confucian aristocrats afforded to Buddhism; the friendship between yangbans and monastics; and the recognition of monastics’ role in Chosŏn society. While these insights provide a welcome nuance to a consideration of the period, it should be also recognized that the anti-Buddhist paradigm was a pervasive norm at the state and local levels throughout the Chosŏn era. The perception that Buddhism was heretical and that monastics were socially inferior was so deeply ingrained in the minds of aristocrats and the populace for so long that monastics developed a sense of collective trauma. This article revisits the vicissitudes of Chosŏn Buddhism by considering an incident that took place in the 1930s in colonial Korea. This case will help scholars of Korean history and Buddhism understand how colonial-period monastics acted from the trauma of the anti-Buddhist paradigm of the Chosŏn dynasty.
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Shmushko, Kai. "Digital Footprints of Buddhism in Chinese-Speaking Cyberspace: Ethnography, Developments, and Challenges." Asiascape: Digital Asia 10, no. 1-2 (June 7, 2023): 53–73. http://dx.doi.org/10.1163/22142312-bja10042.
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Abstract This article explores the state of the field of research on digital Buddhism, contextualizing the field within a broader scope. It discusses the present and future digital ethnographic study of Buddhism in the Chinese-speaking community by presenting the methodological approaches taken so far to study this phenomenon, the kinds of case studies explored, and the epistemological problems that are facing the scholars in this new field. Because of the particular historical, social, and political factors that comprise the Buddhist community in Chinese society (both in the PRC and ROC), Buddhist cyberspace should not be reviewed as an isolated phenomenon. Instead, Buddhist cyberspace should be considered part of three intersecting domains: religion, technology, and the market economy. These three domains have become increasingly central in Chinese society, as they rapidly change, evolve, and influence both the Chinese-speaking community and the ways in which scholars study it.
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Swanson, Paul L. ""Zen Is Not Buddhism" Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://dx.doi.org/10.1163/156852793x00112.
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AbstractHongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings suchs as plants and rocks-which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal-was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shiro of the Sōtō Zen sect Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.
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Sapardi, Sapardi. "EDUCATION AND EVALUATION IN A BUDDHISM PERSPECTIVE." JISAE: Journal of Indonesian Student Assessment and Evaluation 9, no. 2 (September 5, 2023): 95–101. http://dx.doi.org/10.21009/jisae.v9i2.37918.
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In today's modern era, advances in technology and knowledge have changed the civilization of people's lives with a new global culture that cannot be stopped anymore. In creating harmony, society is faced with the challenge of self-control of passions, emotions, and others which often lead to crime. This is the reason for the profanity of problems in society. Education developed in Buddhism (based on Buddhism) teaches us to see problems, see root causes, analyze problems and at the same time provide problem-solving solutions, which aim to achieve a more enlightened life. Buddhist education is defined as the process of getting rid of the main sources of human mental depravity, namely ignorance, greed, and hatred. Education in Buddhism is the transmission of values, knowledge, abilities, attitudes, and behaviors which are life itself. The method used in this research is descriptive qualitative. To interpret text data in this study using a hermeneutic approach. Based on the study that Buddhist education is pragmatic based on love and compassion, it is one of the ways to build a harmonious social life in society. Therefore, education also aims to get rid of suffering caused by ignorance, greed, and hatred and change human behavior. The success of education can be evaluated by how far each person can lead to better and more useful thoughts, words, and actions for life.
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Nesterkin, Sergei. "The Main Principles and Directions of the Activity of Socially Engaged Buddhism." Философская мысль, no. 12 (December 2022): 23–32. http://dx.doi.org/10.25136/2409-8728.2022.12.39181.
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The work deals with the history, main principles and areas of activity of "Socially Engaged Buddhism" - an influential trend of modern Buddhist social activism that is especially popular in Western countries. It is noted that its relevance is caused by the need to develop new forms of interaction between Buddhism and society, brought about by a clash with the ideology and social practices of modernity as well as by the consequences of the globalization process; according to the ideologists of "Socially Engaged Buddhism," the traditional forms of Sangha social activity had ceased to meet the challenges of modernity. The main areas of activity of the movement are: 1) environmental issues; 2) racism and ethno-cultural diversity; 3) volunteer and educational work with prisoners; and 4) the women's movement and gender issues. The movement of Engaged Buddhism rather quickly acquired institutionalized forms in the West. Moreover, if initially its activity developed within the framework of Asian Buddhist organizations that have branches in the countries of the West, subsequently new forms and organizations developed within Western communities. These structures quite actively conduct publishing, educational and training activities, so that at present the "Engaged Buddhism" movement is one of the most influential forms of social activity of Buddhism in the countries of the West.
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Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (August 2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.
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In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifaceted impact on the bakufu government, as well as Buddhism. For Buddhism, the policies of the Tokugawa shogunate marked a period of restoration but tightly controlled by this religion in Japan. The privileges that Buddhism possesses have given great power to Buddhist temples to Japanese people from peasants to samurai. This was also a period of witness to the academic revival of the Japanese Buddhist sects. For the bakufu government, Buddhism was tightly controlled by the government, becoming an effective tool to fight against Christianity as well as managing and controlling the inhabitants, and strengthening the feudal social order.
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Khantipalo, Phra. "The World of Buddhism, Buddhist Monks and Nuns in Society and Culture. Ed. Heinz Bechert and Richard Gombrich." Buddhist Studies Review 3, no. 1 (March 14, 1986): 49–54. http://dx.doi.org/10.1558/bsrv.v3i1.16148.
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The World of Buddhism, Buddhist Monks and Nuns in Society and Culture. Ed. Heinz Bechert and Richard Gombrich. Thames and Hudson, London 1984. 308 pp. with 297 illustrations, 82 in colour, 215 photographs, drawings and maps. £20.00.
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S, Dinakaran, and Soumen Mukherjee. "Interpreting Buddhism’s Core Values in the Sri Lankan Ethnic Conflict: An Analysis of Arudpragasam’s The Story of a Brief Marriage." Journal of Language Teaching and Research 15, no. 1 (December 31, 2023): 16–23. http://dx.doi.org/10.17507/jltr.1501.03.
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The prolonged Sri Lankan conflict in Sri Lanka occurred between the majority Sinhala govt. and the minority Sri Lankan Tamils on the island. The discrimination of identity and ethnicity led to major ruins on the land. This paper emphasizes the role of Buddhist values in Sri Lanka during the ethnic conflict. The principles of Buddhism help people rehabilitate and restore peace in the war-torn nation. In particular, the paper attempts to examine the Buddhist values practiced by the people irrespective of their religious denominations during the Civil War, through the literary landscape of Anuk Arudpragasam’s The Story of a Brief Marriage. The noble precepts of Buddhism are four noble truths and the eightfold path, which teaches non-violence, selflessness, and tolerance. The doctrines of Buddhism restored humanitarian values at the height of the ethnic conflict in society. The current research paper helps to identify the influence of Buddhism on the people of the island nation in maintaining self-control, self-discipline, and morally upright behaviors. However, it proves the absence and ignorance of the Buddhist precepts which incited many ethnic clashes among the people. Further, it focuses on the causes of the major devastation and the collapse of the Sri Lankan socio-political system and the role of Buddhism in restoring peace in the war-torn nation.
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Kim, Yong Tae. "Monks’ Militia and the Spread of the Buddhist Yŏnghŏm (Wonder) during the Japanese Invasion in the Sixteenth Century." Religions 15, no. 6 (June 6, 2024): 707. http://dx.doi.org/10.3390/rel15060707.
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This paper explores the influence and significance of the activities of the monks’ militia during the Japanese invasion of Chosŏn, from the perspective of the religious efficacy of Buddhism and the spread of the Buddhist concept of wonder. After examining the concept that the monks’ militia played an important part in the war, fighting against enemies in major battles and constructing and defending fortresses, this paper proposes that the religious efficacy of Buddhism was revealed through the performance of burial and guiding ceremonies. Restoring the religious wonder of Buddhism, which had been criticized by the Confucian literati, Buddhist rituals for consoling the bereaved and praying for the welfare of the dead came to thrive. A dilemma existed between the principle of keeping the Buddhist precepts and the reality of fulfilling the demands of loyalty since the activities of the monks’ militia greatly damaged the Buddhist community. While killing was a direct infringement of the values of the sangha, the monks violated this precept in the cause of protecting the state and practicing loyalty. In this situation, where there was such a dilemma between the Buddhist and secular worlds, these monks’ prioritization of loyalty not only indicated the desperate national situation of the time but also reflected the social, cultural, and political context of the Confucian society of Chosŏn. This paper also explores how renowned generals of the monks’ militia, including Samyŏng Yujŏng, emerged as heroes among the people, and memories of their deeds were transmitted through wonder stories. Yujŏng was highly praised as a symbol of Buddhist loyalty, and his heroic story was expanded and reproduced among the population through folk tales and novels. While the intellectuals of Chosŏn who followed Confucian values did not believe those wonder stories, the trauma that the war left behind demanded the appearance of wondrous heroes who helped people overcome that trauma, and this demand enabled Yujŏng to emerge as one of these heroic figures. The activities of the monks’ militia, the religious efficacy of Buddhism, and the creation of the heroic narratives of the monks’ militia generals prove that Buddhism had a firm foundation in late Chosŏn society.
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Yao, Yu-Shuang. "Masculinity and Femininity: Comparing and Contrasting Two Modern Buddhist Movements in Taiwan, Foguang Shan and Ci Ji." Alternative Spirituality and Religion Review 11, no. 1 (2020): 34–50. http://dx.doi.org/10.5840/asrr202011167.
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This article examines how modern Chinese Buddhism has been influenced by its interactions with the modern world. For our purposes, ‘modern Chinese Buddhism’ refers to a form of what has become known in the West as ‘Engaged Buddhism,’ but in Chinese is known by titles that can be translated as ‘Humanistic Buddhism’ or ‘Buddhism for Human Life.’ This tradition was initiated on the Chinese mainland between the two World Wars by the monk Tai Xu (1890–1947). Its main branches have flourished in Taiwan, whence two of them have spread worldwide. The most successful, at least in numerical terms, has been Fo Guang Shan (the Buddha’s Light Mountain) and Ci Ji (the Buddhist Compassion and Relief Society), the former founded by a personal disciple of Tai Xu, Xing Yun, the latter founded by Zheng Yan. Both of them are now very old but remain powerful charismatic leaders.
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Kim, Taesoo, and Dugsam Kim. "The Common Orientation of Community Psychology and Wonhyo’s Thought: ‘One Mind’, ‘Harmonizing Disputes’ and ‘Non-hindrance’ in Focus." Religions 15, no. 7 (July 16, 2024): 857. http://dx.doi.org/10.3390/rel15070857.
Full textAbstract:
This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo’s philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo’s philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo’s philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community’s psychological characteristics and practical examples demonstrated in Wonhyo’s concepts of ‘One Mind’, ‘Harmonizing Disputes (Hwajaeng)’, and ‘Non-hindrance’, categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo’s theory and deeds. Particularly, Wonhyo’s philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology.
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Lin, Hang. "A Sinicised Religion Under Foreign Rule: Buddhism in the Jurchen Jin Dynasty (1115–1234)." Medieval History Journal 22, no. 1 (December 6, 2018): 23–52. http://dx.doi.org/10.1177/0971945818806991.
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Buddhism in the Jurchen Jin (1115–234) dynasty has been regarded as a peripheral phenomenon; as such, it remains largely overlooked by traditional historiography. When placed into a broader context, however, both Buddhism under Jin rule and the dynasty itself functioned as a significant link in the long chain of Chinese cultural history. The Jin witnessed a crucial time period during which Chan (Zen) Buddhism, later the most popular Buddhist school in China, gained dominance and began its transmission of several major lines. Jin Buddhism also created a large corpus of material culture, thereby providing invaluable primary sources for the study of Buddhism in China. Based on an analysis of historical writings and archaeological evidence, this article examines the development and various characteristics of Buddhism during the Jin, its relationship with the Jurchen rulers and its influence on the Jin society as a whole. To a large extent, the Jin was at least as important to the development of Buddhism as the Southern Song (1127–276). Moreover, knowledge of Jin Buddhism is indispensable to understanding the Jin culture which, in turn, is essential to understanding the general development of the multifaceted cultural traditions in medieval China.
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Yun, Woncheol, and Beom Park. "Responses of Korean Buddhism to the Ethos of Contemporary Korea: Three Discourses in the Wake of Modernization." Religions 10, no. 1 (December 24, 2018): 6. http://dx.doi.org/10.3390/rel10010006.
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The revival of Buddhism in Korea began in the 20th century as the nation suffered a downfall from the colonization of the Japanese Imperialists. In this chaotic time of social turmoil, transformation into a modern nation resulted not from a natural flow of events but rather from an articulation through a series of discourses on Korean identity. The modernization process in Korea was precipitated by the Japanese colonialism, thereby adding to the complexity during the time of social transformation. In this paper, we have reviewed the three major discourses of Korean Buddhism in the wake of modernization. The following discourses were attempts to deal with the problems faced by the Buddhist community during modernization: the discourse on secularity and social participation, the discourse on modernity centering on the issue of modifying precepts, and the discourse on identity contemplating the originality of Korean Buddhism. The fact that the old controversies concerning precepts continue even to this day in Korea might be regarded as a proof of the vibrant dynamics of contemporary Korean Buddhism. Accordingly, the next unavoidable discourse regarding Korean Buddhism would be on whether and how it can adapt itself to contemporary society, along with what part it will play in the forthcoming society.
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Mansheev, D. M., and G. P. Dondukova. "The Influence of Buddhism on the Traditional Rituals of the Buryats of the Eastern Sayan Region." Concept: philosophy, religion, culture 8, no. 1 (March 27, 2024): 44–54. http://dx.doi.org/10.24833/2541-8831-2024-1-29-44-54.
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The article, based on field materials, examines the transformation of the worldview of the Buryats of the Eastern Sayan region under the influence of Buddhism. The relevance of the study comes from the need to clarify the value matrices of the traditional society of this region nowadays. The purpose of the study is to identify the key features of the interaction of traditional rituals with later beliefs among the bearers of these values. To achieve this goal, it was necessary to solve several problems: modern scientific ideas about the influence of Buddhism on traditional beliefs were systematized; the specific relationships of Buddhism, traditional shamanism and beliefs are highlighted; the dominant values of Buddhism reinterpreting the heritage of religious practices combined with it are clarified. Further, based on the analysis of field research, the most significant differences in the interpretations of such reinterpreted values were revealed, distinguishing them from traditional Buddhism. Using examples of existing customs, the modern development of the process of integration of the Buddhist worldview into the already existing ritual culture of the Sayan Buryats is traced. The research methodology includes comparative historical and religious studies and hermeneutical approaches. The field study used the method of interview. As a result, the role of Buddhism was confirmed as a way of adaptively rethinking the heritage of traditional culture in light of the modern crisis of values, associated, among other things, with the forgetting of traditions, consumer attitudes towards the environment, nature, society and even loved ones. Turning to Buddhism in the Eastern Sayan region today, as in the past, is becoming one of the ways to overcome such negative phenomena. Buddhism in the region not only absorbed beliefs that existed at different stages of the history of ethnic Buryatia, but also adapted them to its religious practice. A Buddhist worldview of this type corresponds to the concepts of vernacular religion accepted in modern religious studies. Forming a syncretical holistic picture of the world that corresponds to local conditions and the historical period, vernacular Buddhism defines a wide range of existing values that ideologically and practically incorporate the ritual culture that has developed over centuries.
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Bajracharya, Birat Raj. "A Study of Middle Age Sanskrit Poṣadha Palm-leaf Manual." Historical Journal 14, no. 1 (March 7, 2023): 12–20. http://dx.doi.org/10.3126/hj.v14i1.52955.
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The Poṣadha, or observing of eight Buddhist precepts by lay and monastic people in Buddhism starts inthe lifetime of Buddha. With the growth of time, many Buddhist sects developed and they developed their Poṣadha methods (I.-Tsing, 1896). Among them is the tradition of the Sanskrit Mahayana monks. This article is about a palm-leaf manuscript [RAS Hudgson MS 70] from the Hudgson collection which is now in the South Asian society collection. This Poṣadha manual written by a novice has great significance as it takes us back to the time when the monks following Sanskrit tradition were still functioning. Interestingly this Poṣadha text is based largely on the Mahayana context and has very little Sravakayana influence. Directions for forming puṣpamaṇḍala has significant difference which hasn't been revealed before. This Vrata manual can be looked at as the initial ritualistic development of a now surviving Sanskrit Buddhism, this is Newar Buddhism.