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Journal articles on the topic 'Buddhist school'
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1
Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 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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Chen, Jidong. "Rethinking the Taxonomic Category “Sect/School” (Zong 宗) in the Construction of Modern Buddhism in China—Focusing on Hešeri Rushan’s Eight Schools and Two Practices (“Ba-Zong-Er-Xing 八宗二行”)." Religions 15, no. 2 (February 19, 2024): 249. http://dx.doi.org/10.3390/rel15020249.
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This paper explores the origin and role of the Buddhist taxonomic category “zong 宗” (“sect” or “school”) in the formation of modern Buddhism in China. It does so by examining a highly significant late-Qing Buddhist text titled Ba-zong-er-xing 八宗二行 (Eight Schools and Two Practices), which the author discovered recently in Japan. Authored by the 19th-century Manchu bannerman official Hešeri Rushan 赫舍裏如山, Eight Schools and Two Practices had a direct influence on the prominent Chinese lay Buddhist Yang Wenhui (1837–1911)’s Shi-zong-lue-shuo 十宗略说 (Brief Outline of the Ten Schools) (1913), which subsequently became the most important narrative model, known as the ten-school model, for describing Chinese Buddhist history in modern times. Historians have long recognized that Yang Wenhui’s Brief Outline of the Ten Schools (1913) was influenced by the medieval Japanese text hasshū kōyō 八宗綱要 (Essentials of the Eight Schools) composed by the 13th-century Japanese monk Gyōnen. Identifying, in detail, Hešeri Rushan’s influence on Yang Wenhui sheds light on how a narrative model for Buddhism in its national form grew out of trans-national intellectual sharing and interactions, and how Chinese Buddhism emerged from the interactive and mutually enabling Sino-Japanese discursive field of the 19th century. Gyōnen, Rushan, and Yang Wenhui all used the category zong, referring to both doctrine and school/sect, to organize narratives of Buddhist history. Their uses were, however, different. Gyōnen’s conception of zong (shū in Japanese) was fixed and exclusive, whereas zong for Rushan and Yang meant more of a mobile, nonexclusive identity. Without knowledge of Japanese Buddhism, Rushan made creative use of zong for describing the history and current condition of Chinese Buddhism, thereby superseding the traditional framework of lineage, doctrine, and precept, or zong 宗, jiao 教, lu 律. Rushan’s zong provided the necessary prerequisite knowledge for Yang Wenhui to understand Gyōnen’s theories, which he studied for constructing his own historical narrative and vision for modern Buddhism.
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Andanti, Maria. "Penerapan Pembelajaran Agama Buddha Berbasis Kearifan dan Budaya Lokal di Sekolah Minggu Buddha (SMB) Adhicitta Suruh, Tengaran, dan Susukan." Scholaria: Jurnal Pendidikan dan Kebudayaan 14, no. 01 (January 25, 2024): 15–25. http://dx.doi.org/10.24246/j.js.2024.v14.i01.p15-25.
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This study was the first of the two-cycled action research. This study aimed at building teachers’ understanding of integrating local wisdom and culture content with Buddhism at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan, as the basis of the implementation of local wisdom and culture-based Buddhist learning. The first cycle of action research consisted of three stages, Look, Think, and Act. The data gathering technique employed interview, observation, and documentation. The data was analyzed through data condensation, data display, and drawing and verification conclusions. The results showed that the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan had not completely understood how to integrate local wisdom and culture content with Buddhism. The human resources limitation and the high demand of the Buddhist Sunday School Curriculum contributed as the main factors of the teachers’ poor understanding. Based on the evaluation of the latest step of Act, the next cycle focused on the intensive training towards the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan in designing local wisdom and culture-based Buddhist lesson plans.
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Đạt, Thích Nguyên. "GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN." Hue University Journal of Science: Social Sciences and Humanities 129, no. 6E (October 26, 2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.
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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Anggriani, Lika, Wilis Rengganiasih Endah Ekowati, and Suranto Suranto. "Kegiatan Seni Karawitan Buddhis untuk Meningkatan Pemahaman Pendidikan Multikultural Umat Buddha Desa Jlegong-Temanggung." Jurnal Pencerahan 11, no. 2 (November 9, 2018): 46–62. http://dx.doi.org/10.58762/jupen.v11i2.4.
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Abstract
This study aims to knowing the improvement of multicultural education of Buddhists in Jlegong Village through Buddhist. This study applies a mix method with approach of Participatory Action Research (PAR). Through this PAR approach, this research was carried out in 3 cycles, namely participation, research and action. The results show that there is an increase of understanding of multicultural education of Buddhists in Jlegong Village through a routine of Buddhist karawitan rehearsal in terms of inter-relegious harmony. Inter harmony is demonstrated through several attitudes such as mutual respect, mutual cooperation, discipline, and accepting differences. As a form of improvement, various activities have been carried out in conjunction with the holding of Buddhist karawitan rehearsal, including regular puja bakti, Sunday schools, Anjangsana, Sunday school competitions and other supporting activities that have not been carried out previously and the rehearsal and other activities continuity.
Abstrak
Penelitian ini bertujuan untuk mengetahui peningkatan pemahaman pendidikan multicultural umat Buddha di Desa Jlegong melalui seni karawitan Buddhis. Penelitian ini menggunakan mix method dengan pendekatan Participatory Action Research (PAR). Melalui pendekatan PAR, penelitian ini mencangkup tiga siklus yaitu partisipasi, riset dan aksi. Hasil penelitian menunjukkan bahwa adanya peningkatan pemahaman pendidikan multikultural umat Buddha di Desa Jlegong melalui kegiatan latihan seni karawitan Buddhis yakni kerukunan antarumat beragama. Kerukunan antarumat ditunjukkan melalui beberapa sikap seperti saling menghormati, gotong royong, kedisiplinan, dan menerima adanya perbedaan. Sebagai wujud peningkatan ini telah dilakukan berbagai kegiatan yang dilaksanakan bersamaan dengan diadakannya kegiatan latihan seni karawitan Buddhis diantaranya puja bakti rutin, sekolah minggu, anjangsana, lomba sekolah minggu dan kegiatan pendukung lain yang sebelumnya belum dilaksanakan serta tetap adanya kesinambungan.
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Lenkov, Pavel D. "Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity." Study of Religion, no. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.
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The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations
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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 135–55. http://dx.doi.org/10.1515/arege-2018-0009.
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Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.
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Senarath, Sugath Mahinda. "A Buddhist approach on Freedom of expression: An Asian Approach." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1538–44. http://dx.doi.org/10.47772/ijriss.2023.7528.
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There are three major schools within Buddhism namely, Theravada(the school of the Elders ), Mahayana(the Great Vehicle) and Vajrayana(the Diamond Vehicle). There are many similarities among these different schools. This study focuses on freedom of expression based on Theravada Buddhism. The field of communication studies has mostly been represented by Western frames of reference. Some scholars, say such studies reflect Anglo -American bias. Buddhist phenomenological approach would be new genre for studying communication. The Buddhist approach can be applied for every social, economic, political and ethical ground. This paper shows that Asian traditional, philosophical teachings can be applied for contemporary communication issues and problems.
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Et al., Phramaha Siyos Siriyaso (Chaleepriam). "A Model of Buddhist Participatory Education Management of Charity Schools in Buddhist Temples." Psychology and Education Journal 58, no. 1 (February 3, 2021): 3682–86. http://dx.doi.org/10.17762/pae.v58i1.1362.
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The purpose of this research was to propose a model of Buddhist participatory education management of charity school in Buddhist temples. The research design was mixed methods research and three steps of research was divided. Step 1: Study the condition of participatory education management. Questionnaires was used for 400 administrators and teachers, data were analyzed by descriptive statistics which were frequency, percentage, mean and standard deviation. Step 2 Develop the model by interview 10 key informants, and Step 3 proposing the model by conducting focus group discussion with 9 experts, data were analyzed using content analysis. Results showed that Buddhist participatory education management of charity schools in Buddhist temples was the implementation of the principles of education administration in a participatory manner with Buddhist principles such as Sangkhahavatthu IV such as giving polite speech and services. Consistency, the model has four main components consisted of principles, objectives, administrative processes, and evaluation. It was appropriate and feasibility to apply in the educational administration of the temple charity school in Buddhism
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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.
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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.
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Setyaningsih, Setyaningsih. "ANALYSIS OF SUNDAY BUDDHIST SCHOOL IN GRIYA SAMADHI SANTIGHOSA." Jurnal Pencerahan 12, no. 2 (November 29, 2019): 43–55. http://dx.doi.org/10.58762/jupen.v12i2.25.
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Penelitian ini bertujuan untuk menganalisis kegiatan Sekolah Minggu Buddhis (SMB) di Griya Samadhi Santighosa. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data yang digunakan yaitu wawancara, observasi, dan studi dokumentasi. Uji keabsahan data dilakukan dengan triangulasi, member check, dan ketekunan pengamatan. Adapun teknik analisis data menggunakan model Miles & Huberman yang terdiri dari pengumpulan data, reduksi data, penyajian data, serta pengambilan kesimpulan dan verifikasi. Hasil penelitian menunjukkan bahwa (1) SMB merupakan kegiatan pendidikan nonformal untuk anak-anak dan remaja Buddhis yang didalamnya diajarkan pendidikan agama Buddha yang dikolaborasikan dengan peningkatan pengetahuan umum dan ketrampilan melalui penyampaian yang menarik bagi siswa. SMB sebagai tempat belajar sambil bermain; (2) Siswa memahami SMB sebagai sarana untuk memperoleh: pengetahuan agama dan umum, keterampilan, sarana bermain, bersosialisasi, dan menambah keyakinan, serta untuk mengetahui lebih dalam tentang ajaran Agama Buddha. SMB merupakan hal yang penting dan apa yang diperoleh dari kegiatan SMB harus dipraktikkan dalam kehidupan sehari-hari; dan (3) SMB mengalami penurunan intensitas kegiatan.
This study aims to analyze the activities of the Buddhist Sunday School (SMB) at Griya Samadhi Santighosa. This type of research is a qualitative study with a case study approach. The data collection techniques used are interview, observation, and documentation study. The validity test of the data is done by triangulation, member check, and persistent observation. The data analysis technique uses the Miles & Huberman model which consists of data collection, data reduction, data presentation, conclusion and verification. The results of the study show that (1) SMB is a non-formal educational activity for Buddhist children and adolescents in which Buddhist education is taught in collaboration with the improvement of general knowledge and skills through the interesting delivery to students. SMB serves as a place to learn while playing; (2) Students understand SMB as a means of obtaining: general and religious knowledge, skills, means of playing, and socializing, increasing confidence, and finding out more about the teachings of Buddhism. SMB is important and what is obtained from SMB activities must be practiced in daily life; and (3) in reality, SMB, has decreased the intensity of activities.
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SENERU, WISTINA, WANDA ANTIKA, and MADE PARDNYA D.A. "PELATIHAN GURU SEKOLAH MINGGU: ETIKA KOMUNIKASI DENGAN MENGEMBANGKAN KETERAMPILAN MENGAJAR BERBASIS SADAR-PENUH." COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (February 13, 2024): 60–66. http://dx.doi.org/10.51878/community.v3i2.2725.
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Training for Buddhist Sunday School teachers plays a crucial role in enhancing the quality of Buddhist religious education for children. The focus of this training is on developing teaching skills based on mindful communication ethics. The training encompasses key aspects such as self-awareness, awareness of students, and effective communication techniques. Teachers are instructed to cultivate active listening skills, understand individual differences among students, and respond with full presence in every interaction. By integrating mindful communication ethics into teaching, it is hoped that Buddhist Sunday School teachers can build better relationships with students, motivate them to learn with enthusiasm, and provide a profound understanding of Buddhist values. Thus, this training contributes to the improvement of the quality of Buddhist religious education in the Buddhist Sunday School environment. ABSTRAK Pelatihan Guru Sekolah Minggu Buddhis memiliki peran penting dalam meningkatkan kualitas pendidikan Agama Buddha bagi anak-anak. Fokus pelatihan ini adalah pada pengembangan keterampilan mengajar yang berbasis etika komunikasi sadar-penuh. Pelatihan ini mencakup aspek-aspek utama seperti kesadaran diri, kesadaran terhadap siswa, dan teknik komunikasi yang efektif. Guru diajarkan untuk mengembangkan kemampuan mendengarkan yang aktif, mehamai perbedaan individual siswa, dan merespon dengan penuh kehadiran dalam setiap interaksi. Dengan pengintegrasian etika komunikasi sadar-penuh dalam pengajaran, diharapkan bahwa guru-guru Sekolah Minggu Buddhis dapat menciptakan hubungan yang lebih baik dengan siswa, memotivasi untuk belajar dengan antusiasme, dan memberikan pemahaman yang mendalam tentang nilai-nilai Buddha. Dengan demikian, pelatihan ini berkontribusi pada peningkatan kualitas pendidikan Agama Buddha di lingkungan Sekolah Minggu Buddhis.
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Wardani, Mudita, Widiyono Widiyono, and Sukodoyo Sukodoyo. "MAJJHIMA SEKHA STUDENTS’ INTEREST IN PARTICIPATING THE BUDDHIST SUNDAY SCHOOL ACTIVITIES AT DHAMMA PUTRA MONASTERY." Jurnal Pencerahan 14, no. 1 (February 27, 2021): 1–14. http://dx.doi.org/10.58762/jupen.v14i1.50.
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This study aims to find out, to provide recommendations, and to give suggestion about the interest of Majjhima Sekha students in participating the Buddhist Sunday School activities at Dhamma Putra Monastery. The research used qualitative descriptive methods. The research data was collected by interviews, observations, and documentations. The data was tested for its validity by observing, triangulating, and member checking. The Data analysis was based on the Miles & Huberman model which consisted of data collection, data reduction, data presentation, drawing conclusions, and verification. The results of this study indicate that there are two forms of Majjhima Sekha students' interest in participating Buddhist Sunday School. The Interest of participating Buddhist Sunday School activities caused be internal factors of the monastery, and external factors. The Internal factors that encourage are feeling happy without coercion. The External factors include peers, teachers, learning materials, and parents. The impact of interest in participating the Buddhist Sunday School is the increasing faith in Tri Ratna, the knowledge of Buddhism, and general knowledge, as well as the increasing self confidence. Futhermore, the impact obtained by Majjhima Sekha students in Buddhist is included in the four psychic powers (iddhipada) namely chanda, viriya, citta, and vimaṁsā.
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Zhu, Tianshu. "Reshaping the J?taka Stories: from J?takas to Avad?nas and Pra?idh?nas in Paintings at Kucha and Turfan." Buddhist Studies Review 29, no. 1 (July 13, 2012): 57–83. http://dx.doi.org/10.1558/bsrv.v29i1.57.
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Kucha was the major Buddhist center on the Northern Route of the Silk Road, and well known for being dominated by the Sarv?stiv?da school for most of its history. Replacing the j?taka story, the avad?na story (story of causation) became the major theme depicted on the ceiling of the central-pillar caves in this area (fifth–seventh centuries). Turfan is another important cultural center in Central Asia where Buddhism once flourished. The pra?idh?na (or ‘vow’) painting, which was based on the Bhai?ajyavastu, a vinaya text of the Mulasarv?stiv?da school, was a unique subject normally appearing on the walls of Buddhist caves in Turfan (ninth twelfth centuries). Both the avad?na and pra?idh?na stories are derived from j?taka stories, with significant shifts of focus, as well as of the format of the narrative. In this paper, through studying the avad?na and vow paintings at Kucha and Turfan, and comparing them with j?takas in early Buddhist art, I attempt to show how j?taka stories were transformed for different doctrinal messages of Buddhist teaching in some late ‘H?nay?na’ schools, namely Sarv?stiv?da and Mulasarv?stiv?da, and how the visual representations mirror the narrative styles in Buddhist texts.
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Junarsih, Junarsih, Widiyono Widiyono, and Suranto Suranto. "THE PERSPECTIVE OF KYAI PARAK BAMBU RUNCING ISLAMIC SCHOOL STUDENTS TO BUDDHISM AS TOLERANCE STUDYING SOURCE." Jurnal Pencerahan 13, no. 2 (November 26, 2020): 18–29. http://dx.doi.org/10.58762/jupen.v13i2.48.
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Around 4 years ago Dwipaloka Monastery in Parakan subdistrict was located in front of Kyai Parak Bambu Runcing Moslem School and their harmonious relationship was very good. That made me so interested in making a deep research about the perspective of students there about Buddhism. This Moslem school is one of the salaf Muslim schools which means the students just only study Islamic knowledge diligently while living side by side with Buddhist people. Therefore, this research is aimed to know about Muslim students' tolerance to Buddhist people and serves a tolerance learning source. This research used a qualitative method with case studies. Techniques and instruments for the data collection were done by interview, observation, and documentation. The results of this research include five things as the tolerance learning source, i.e: (a) the teachers' activities for emphasizing tolerance to the Muslim students; (b) the meaning of tolerance for teachers and Muslim students; (c) Muslim students' knowledge about Buddhism concerning on religious leaders in Buddhism, the name of the holy book in Buddhism, Vesakh, and the Buddha's teaching; (d) the range of Muslim students’' tolerance; and (e) Muslim students' tolerance base on theory, textual, and practice.
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.
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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism.
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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Translations of Buddhist Sutras in the Nanbeichao Period Southern and Northern Kingdoms, 420–589." Herald of an archivist, no. 1 (2022): 11–23. http://dx.doi.org/10.28995/2073-0101-2022-1-11-23.
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Translation of Buddhist texts from Sanskrit into Chinese was of great importance for spreading and emergence of Buddhism in China. And yet the history of these texts translation has not yet received a sufficiently complete and comprehensive coverage in the Russian literature. The relevance of studying this topic is determined by importance of studying the centuries-long process of translating Buddhist literature into Chinese for understanding the history of Buddhism in China. It was one of the most important factors in transformation and Sinification of Buddhism in the country. This article is devoted to the least known period in the history of Buddhist texts translation, i.e. the period of Nanbeichao (Southern and Northern Kingdoms, 420–589). This period is of particular importance for the history of Buddhism in China, since it was then that social, cultural, and religious fodder had developed for emergence of schools of Chinese Buddhism, which marked the definitive formation of Buddhism in China. The article is to study the translation activities of Buddhist missionaries in the Southern and Northern Kingdoms. Therefore, it sets several tasks: to analyze the process of translating Buddhist literature in both kingdoms; to determine the continuity and differences between translations of the specified period and those of the previous eras; and to assess their historical significance. The solution to these problems rests on the method of systematic and comparative analysis. The article shows that, despite the difference in political, economic, and social situations in both kingdoms, translation activities did not differ much. They followed translation traditions of the Eastern Jin period (316–420). Much attention was paid to translation of the Yogachara school literature, reflecting the development of Buddhism in India. Attention was also paid to translation of the Mahayana texts, which played a huge role in the formation of philosophical and soteriological principles of Chinese Buddhism. The research has introduced into scientific use some little-known translations of Buddhist sources and named their translators. It has been revealed that, in the period under review, the greatest importance was attached to repeated translations, which indicated the further improvement of translation technique. It has been determined that re-translations played an important role in the shaping of doctrines of the schools of Chinese Buddhism. The study concludes that the history of translation of Buddhist texts in the Nanbeichao period is a valuable source for studying not only history of Buddhism of the period, but also social and political history of medieval China. It can clarify many issues related to adaptation of the Indian Buddhism values to the Chinese cultural environment.
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Li, Xican. "Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism." Asian Culture and History 8, no. 1 (September 2, 2015): 45. http://dx.doi.org/10.5539/ach.v8n1p45.
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<p class="1Body">Guangxiao Temple is located in Guangzhou (a coastal city in Southern China), and has a long history. The present study conducted an onsite investigation of Guangxiao’s precious Buddhist relics, and combined this with a textual analysis of <em>Annals of Guangxiao Temple</em>, to discuss its history and multi-roles in Asia-Pacific Buddhism. It is argued that Guangxiao’s 1,700-year history can be seen as a microcosm of Chinese Buddhist history. As the special geographical position, Guangxiao Temple often acted as a stopover point for Asian missionary monks in the past. It also played a central role in propagating various elements of Buddhism, including precepts school, Chan (Zen), esoteric (Shingon) Buddhism, and Pure Land. Particulary, Huineng, the sixth Chinese patriarch of Chan Buddhism, made his first public Chan lecture and was tonsured in Guangxiao Temple; Esoteric Buddhist master Amoghavajra’s first teaching of esoteric Buddhism is thought to have been in Guangxiao Temple. It was also a translation center in Southern China, where Buddhist scriptures were translated by Yijing and the Shurangama-sūtra was translated by Paramitiin – these texts served to promote the establishment of Mahāyāna Buddhism as the mainstream philosophy of Chinese (even Asia-Pacific) Buddhism. With the development of globalization, Guangxiao Temple is now exerting even more positive effects on the propagation of Buddhism via international communications and Buddhist tourism. Our onsite investigation also identificated the words in the mantra pillar (826 B.C). This significant finding suggests the popularity of esoteric Buddhism in Sourthern China, and will be helpful for Buddhist study in the future.</p>
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De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 49–60. http://dx.doi.org/10.1558/isit.40150.
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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.
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Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.
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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.
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Et al., Phrakrukosolpariyattayanukij (Tharueti Rungchaiwitoon). "An Enhancement of Human Relation Integrating Buddhist Principles for Administrators of Primary Schools in Thailand." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3782–88. http://dx.doi.org/10.17762/pae.v58i1.1391.
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The purpose of the research article was to propose the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand. Mixed methods research was used for research design. Questionnaires was used for data collection from 390 administrators and teachers in primary schools. Interview form was designed for interviewing 24 key informants, including focus group discussion with 9 experts. Qualitative data was analyzed by using content analysis whereas descriptive statistics was used to analyze quantitative data analysis. Results indicated that the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand can be developed through 3 aspects consisting of 1) personal characteristics, 2) understanding others, and 3) working with others, and analysis results showed at a high level in all aspects. For the integrating of human relations with Buddhist principles for administrators in primary schools in Thailand composed of 1) the principles of human relations for school administrators. In communication, both formal and informal between the school administrators and teachers, students and the community in order to work together to achieve the objectives divided into 3 areas which were (1) personal characteristics, (2) understanding of others, and (3) working with other. 2) Buddhist principles used in school administration, it is the Buddhist Dhamma principle which is integrated with human relations principles, consisting of 7 things which are (1) Kalyanmittita, (2) Yonisomanasikara, (3) Gracing virtues II, (4) Honesty III, (5) Secular Theology IV, (6) Sangahavatthu IV, and (7) Sappurisadhamma VII. The guidelines for the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand focused on 3 aspects: 1) Principles of human relations, 2) Buddhist principles used in school administration, 3) principles of school administration. The operation enhancement can be divided into 4 aspects of the school, which were (1) academic administration, (2) budget administration, (3) human resource management, and (4) general administration. The body of knowledge from this research can be divided into 3 areas as follows: Personal characteristics by integrating Buddhist principles. In understanding others is to be able to integrate with the Buddhist principles in 3 topics which are Kanlayanamitta, Yonisomanasikara and Gracing virtues II. In working with others is able to integrate with the Buddhist principles with 2 principles which are Gharavasa Dhamma IV and Sangahavatthu IV.
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Fajar, Wahyu, Parsiyono Parsiyono, and Sukhitta Dewi. "DEVELOPMENT OF BUDDHIST SYMBOL FOR THE ADHICITTA BUDDHIST SUNDAY SCHOOL." Jurnal Pencerahan 14, no. 2 (November 27, 2021): 37–53. http://dx.doi.org/10.58762/jupen.v14i2.62.
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The limited learning media containing Buddhist symbols materials in the Buddhist Sunday Schools causes the lack of visualization in children's learning material. One alternative is to use an application creation program that utilizes Adobe Flash. Based on this problem, a learning media for Buddhist symbols was developed for the Adhicitta Buddhist Sunday School, Kenteng Village, Susukan District, Semarang Regency. This research is research and development. Data collection instruments used questionnaires and documentation and were analyzed using descriptive statistics. The data collection technique was carried out by the ADDIE process to see the level of the product validity and its development stage and to use a questionnaire for the success of the learning media. The results of the learning media validation of Buddhist symbols showed 81.176% of the Material Experts and the results of the validation of the media expert show that the learning media developed was feasible with an average acquisition of 80%. Based on the results of research conducted, it can be concluded that the learning media of Buddhist symbols can be used in the Buddhist Sunday School learning program.
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Baskind, James Matthew. "All or Nothing: Polemicizing God and the Buddhist Void in the Jesuit Mission to East Asia." Religions 15, no. 4 (March 29, 2024): 424. http://dx.doi.org/10.3390/rel15040424.
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The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.
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Lysenko, Victoria G. "The Epistemology of Yogic Perception: Dignāga – Dharmakīrti’s School." Voprosy Filosofii, no. 10 (2021): 153–65. http://dx.doi.org/10.21146/0042-8744-2021-10-153-165.
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One of the specific features of Indian philosophical thought in comparison with Western tradition is its addressing the subject of yogic and contemplative practices. The article focuses on the interpretation of yogic experience in terms of Buddhist epistemology (pramāṇavāda – the teachings on the instrument of valid cognition). The concept of yogic perception (yogipratyaksha), which dates back to the Buddhist philosopher Dignāga, later becomes the subject of pan-Indian philosophical debates. The author analyzes the Buddha’s teachings on the Four Noble Truths as an object of yogic perception. If, according to Dignāga, yogic perception grasps its object directly, beyond its verbal elucidation by teachers, while the Noble Truths are transmitted through the Buddha’s word, the question arises as to how can they constitute the object of direct apprehension? The article proposes to understand yogic perception in the light of the three stages of understanding in Buddhism: 1) śrutamayī (consisting in hearing) – the memorization from the words of teacher; 2) cintāmayī (consisting in reflection) – a critical analytical discourse about the form and meaning of what was learned at the previous stage; and finally, 3) bhāvanāmayī (consisting in contemplation) – an individual appropriation of the ideas analyzed at the previous stage in meditation. The author argues that, according to this algorithm, only the intellectual mastering of Buddha’s teachings can shape a mindset that brings forth yogic liberating insight – the goal of the Buddhist soteriological aspirations
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Sumardi, Sumardi. "Analisis kepemimpinan kepala sekolah dalam meningkatkan kualitas pembelajaran." Jurnal Pendidikan, Sains Sosial, dan Agama 8, no. 2 (December 16, 2022): 601–9. http://dx.doi.org/10.53565/pssa.v8i2.599.
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Quality learning is part of the performance of teachers who have high competence, both pedagogic, professional, personality, and social competencies. In order for the teacher's performance to be good, in learning there needs to be supervision from the principal. Teaching quality Buddhist education cannot be separated from the role of the principal in monitoring both the implementation of the learning process and administration. This research was conducted to find out how good the principal's leadership is in improving the quality of teaching Buddhist education and how the principal's leadership style can improve the quality of teaching Buddhist education at the elementary school level in Jambi City. This study uses a qualitative method with a phenomenological approach, namely looking closely and in depth by visiting schools with Buddhist education teachers descriptively and through interviews with school principals and Buddhist education teachers. The results showed that the principal's leadership through the supervision of learning and administration greatly influenced the quality of teaching Buddhist education in elementary schools in Jambi City.
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Hamar, Imre. "Syncretism in Exegesis: The Integration of Confucian Texts in Chengguan’s Huayan Commentary." Religions 15, no. 4 (March 25, 2024): 400. http://dx.doi.org/10.3390/rel15040400.
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Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the Buddhāvataṃsaka-sūtra. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the Analects, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience.
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Ayu, Tri Dian, Dwi Maryani Rispatiningsih, and Walyono Walyono. "Upaya Guru dalam Meningkatkan Motivasi Belajar Siswa di Sekolah Minggu Buddha (SMB) Dhamma Sena (Studi Kasus di Vihara Sradha Dhamma Pokoh, Wonoboyo)." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 8, no. 4 (December 8, 2022): 1593. http://dx.doi.org/10.32884/ideas.v8i4.1049.
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Motivation is a factor that must be included in the learning process so that the learning process can be successful.This article was written with the aim of describing how to increase students motivation by using strategies such as making miniatures at the Buddhist Sunday School (SMB), and to find out the obstacles and provide insight into students beliefs about Buddhism. The researcher uses case study qualitative method, data collection method uses observation, interview and documentation. The location of this research is the Budddhist Sunday School (SMB) Dhamma Sena, Vihara Sradha Dhamma, Pokoh, Wonoboyo, Wonogiri Regency. The subject of this study, namely the Buddhist Sunday School (SMB) teacher, as well as elementary school Sunday School students. The results of this study, namely the teacher s efforts in increasing student learning motivation are using gifts/reward, using interesting learning media, appropriate strategies such as using the case study method, carrying out outbound activities or outdoor activities, and a comfortable study room that is not cluttered.
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Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.
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Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.
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Mujiyanto, Mujiyanto, Sukisno Sukisno, and Eko Prasetyo. "Kacchapa Jātaka audiovisual media: effect on children’s interest in participating in the Buddhist Sunday School." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 1 (June 30, 2022): 1–10. http://dx.doi.org/10.53417/sjebs.v2i1.66.
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Buddhist Sunday School is one non-formal Buddhist religious education program held in most vihāras. The Buddhist Sunday School is considered necessary for improving children's understanding of the Buddha’s teaching. Various media for learning is needed to attract their interest in participating in Buddhist Sunday School. This research aims to determine how Kacchapa Jātaka audiovisual media affects the children’s interest in participating in the Buddhist Sunday School. This study observes interest, attention, motivation source, and enthusiasm towards Buddhist Sunday School material about the Kacchapa Jātaka story in the form of audiovisual media. This is quantitative research. The population of this research is children (9-14 years old) of Buddhist Sunday School Metta Dhamma in Samirono, Getasan, Semarang. This research uses a saturation sampling technique because of the small population: less than 30 children (aged 9-14 years). Based on the result of data analysis using simple linear regression formula, the magnitude of R Square is 0.744. It means that 74.4% of children’s interest in participating in Metta Dhamma Buddhist Sunday School activity is influenced by Kacchapa Jātaka audiovisual media. The results offer insightful information for Buddhist Sunday School teachers and stakeholders to enhance the efficacy of the teaching and learning process by developing engaging learning media. Instructional implications and research suggestions are provided based on the study's results.
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Barkovskyi, Mykyta. "Features of functioning of Theravada Buddhism in Ukraine." Scientific Yearbook "History of Religions in Ukraine", no. 33 (2023): 182–93. http://dx.doi.org/10.33294/2523-4234-2023-33-1-182-193.
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The topicality of the study is defined by the increased interest of a certain part of the population of Ukraine in the philosophy and religions of the East. One of the evidence can be the appearance and spread of dozens of Buddhist communities on the Ukrainian territory during the time of independence. Such a large number of Buddhist schools in Ukraine is explained by the consequences of the atheist era with the anti-religious policy of the Soviet authorities, which for a long time prohibited the preaching and practice of almost any religion. As a result, after the collapse of the USSR, there was an information surge, which gave rise to the formation of new religious communities, the spread of various literature and films on Buddhist themes. On the other hand, the spread of Eastern religious practices was a search for forms which were fundamentally different from traditional religious ones of improvement and spiritual rebirth. This article deals with the features formation of one of the Buddhist schools in Ukraine, namely Theravada. It proposes the concept for the functioning of Ukrainian Buddhist communities such as: the Ajan Hubert Foundation; “Vipassana Meditation as taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin”, monks Bhante Narada, Bhante Ratanasila, Bhante Saranasila, Bhante Thithidhammo. Their current form and activities, their role in the social and further development prospects are examined. Selected Buddhist texts, the basics of Theravada teaching school traditions in Ukraine, main practices, and their origins are also analyzed. The significance of retreats is defined as a cross-cultural dimension, where Buddhism of the Theravada tradition goes beyond its traditional ethno-confessional region and forms a connection between the Buddhist tradition and modern Ukrainian reality. Keywords: Theravada in Ukraine, retreat, dhamma, vipassana, Tipitaka, Satipatthana-sutta, Metta-sutta, Abhidhamma-pitaka
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (August 10, 2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.
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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the later semantic connotations of the concept nian 念, which––in most translated literature––represents synonyms for the term sati (Pāli) or smrti (Sanskrit), from which it is translated into awareness (in most Indo-European languages) or mindfulness (in English). Based on the analysis of these two aspects the author showed the specifics of the modification of the term mindfulness in Chinese meditative practices as they were formed in the Buddhism of the Chan 禪 School. The various understandings of this concept are shown through the contrast of the interpretations of the notion of nian 念 in the North and South Schools of Chan Buddhism.
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Lau, Ngar-sze. "Teaching Transnational Buddhist Meditation with Vipassanā (Neiguan 內觀) and Mindfulness (Zhengnian 正念) for Healing Depression in Contemporary China." Religions 12, no. 3 (March 20, 2021): 212. http://dx.doi.org/10.3390/rel12030212.
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This paper examines how the teaching of embodied practices of transnational Buddhist meditation has been designated for healing depression explicitly in contemporary Chinese Buddhist communities with the influences of Buddhist modernism in Southeast Asia and globalization. Despite the revival of traditional Chan school meditation practices since the Open Policy, various transnational lay meditation practices, such as vipassanā and mindfulness, have been popularized in monastic and lay communities as a trendy way to heal physical and mental suffering in mainland China. Drawing from a recent ethnographic study of a meditation retreat held at a Chinese Buddhist monastery in South China, this paper examines how Buddhist monastics have promoted a hybrid mode of embodied Buddhist meditation practices, mindfulness and psychoanalytic exercises for healing depression in lay people. With analysis of the teaching and approach of the retreat guided by well-educated Chinese meditation monastics, I argue that some young generation Buddhist communities have contributed to giving active responses towards the recent yearning for individualized bodily practices and the social trend of the “subjective turn” and self-reflexivity in contemporary Chinese society. The hybrid inclusion of mindfulness exercises from secular programs and psychoanalytic exercises into a vipassanā meditation retreat may reflect an attempt to re-contextualize meditation in Chinese Buddhism.
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Wijayanti, Fantri Agustin, and Ghanis Putra Widhanarto. "The Implementation and Improvisation of Islamic School Curriculum in Buddhist Country." Indonesian Journal of Curriculum and Educational Technology Studies 7, no. 2 (November 30, 2019): 96–103. http://dx.doi.org/10.15294/ijcets.v7i2.24567.
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Thailand is one of the greatest Buddhist country in Southeast Asia, therefore the Buddhism values and culture inevitably intervene education, including the curriculum. It is interesting to investigate how Islamic school arranges and develops its own curriculum in order to balance the national interest influenced by Buddhism and the Islamic belief, values, and culture owned by the school in Thailand. This article tries to illustrate Anuban Islam Songkhla School as one of the Islamic schools adapts the national educational policy and arranges their curriculum rooted on Islamic vision. This research found that Songkhla School does not implement all policy endorsed by the government officially due to its incompatibility with the Islamic vision of the school.
Abstrak
Thailand adalah salah satu negara Budha terbesar di Asia Tenggara, oleh karena itu nilai-nilai dan budaya Budha tak terelakkan lagi pasti mengintervensi dunia pendidikannya, termasuk kurikulumnya. Sangat menarik untuk menyelidiki bagaimana sekolah Islam di Thailand mengatur dan mengembangkan kurikulumnya sendiri untuk menyeimbangkan kepentingan nasional yang dipengaruhi oleh agama Budha dengan ajaran, nilai-nilai, dan budaya Islam yang dimiliki oleh sekolah tersebut. Artikel ini mencoba menggambarkan Sekolah Songkhla Islam Anuban sebagai salah satu sekolah Islam yang mengadaptasi kebijakan pendidikan nasional dalam upaya menyusun kurikulum mereka sendiri yang berakar pada visi-visi keislaman. Penelitian ini menemukan bahwa Sekolah Songkhla tidak menerapkan semua kebijakan yang diberlakukan oleh pemerintah secara resmi, karena memang pada dasarnya tidak semuanya kompatibel dengan visinya sebagai sekolah Islam.
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ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Et al., Suwanna Sudpruk. "Development of Buddhist Self-Defense Mechanism Model of School Administrators under Office of Secondary Educational Service Area." Psychology and Education Journal 58, no. 1 (January 16, 2021): 3875–80. http://dx.doi.org/10.17762/pae.v58i1.1424.
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The purposes of this research article were 1) to study the state of Buddhist self-defense mechanism of school administrators under office of Secondary Educational Service Area, 2) to develop a model of Buddhist self-defense mechanism of school administrators under Office of Secondary Educational Service Area, and 3) to propose a model of Buddhist self-defense mechanism of school administrators under Office of Secondary Educational Service Area. A multiphase mixed methods design was used for research design and was divided into 3 phases. Phase 1 and 2 were designed by using qualitative research and the key informants were 12 school administrators and educators, and the target group of 9 experts in focus group discussion. They were selected by purposive sampling. Phase 3 quantitative research was designed and 435 samples was selected by two-stage random sampling. Data were analyzed using descriptive statistics, and the research hypothesis was validated the causal model by LISREL program. Results showed that 1) the state of Buddhist self-defense mechanism of school administrators under office of Secondary Educational Service Area found that school administrators perform the ability of school management, being a leadership, being a good role of model both in self-practice and working, being an appropriate position. There were 3 main important components which consisted of (1) best performance of management related to good role of model in Buddhist self-defense mechanism, (2) communication language of management related to speech honesty in Buddhist self-defense mechanism, and (3) management method for ultimate goal related to public mind in Buddhist self-defense mechanism. 2) The developed model of Buddhist self-defense mechanism of school administrators under Office of Secondary Educational Service Area showed that components of important factors and was a causal relationship. Results towards to Buddhist self-defense mechanism of school administrators consisted of self-defense mechanism and urgent wisdom management. Results of model assessment showed that it was possibility, correctly, and appropriately model. 3) A causal relationship model of Buddhist self-defense mechanism of school administrators under Office of Secondary Educational Service Area was fit with empirical data. Analysis results were Chi-square = 21.25, df = 14, p = .095, GFI = .992, AGFI = .995, RMR = .011, accounting for the variations in urgent wisdom management was 84.80 percent and in Buddhist self-defense mechanism was 87.20 percent. Therefore, self-defense mechanism and urgent wisdom management can be encouraged to initiate Buddhist self-defense mechanism of school administrators.
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Keenan, John P. "Mahāyāna Emptiness or « Absolute Nothingness » ?" Thème 20, no. 1-2 (October 16, 2013): 341–63. http://dx.doi.org/10.7202/1018863ar.
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Abe Masao’s contribution to late twentieth-century Buddhist-Christian dialogue was important in opening new avenues of interfaith understanding. However, some clarity in this dialogue was sacrificed when Christian participants were given to believe that they encountered « the Buddhist view » in Abe’s presentations. The present article contends that in significant ways Abe represented only the Kyōto School philosophy that drew on earlier Japanese philosophers of Absolute Nothingness and their appropriation of Zen enlightenment as the locus for all religious understanding, a place where all negation and affirmation are simultaneously affirmed and denied. The present article contends that Abe’s Kyōto School philosophy does not represent the broad classical traditions of Mahāyāna Buddhism, wherein emptiness does not mean absolute nothingness, but the dependent arising of all places and all philosophies.
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Freschi, Elisa. "Ve?ka?an?tha’s Engagement with Buddhist Opponents in the Buddhist Texts he Reused." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 65–99. http://dx.doi.org/10.1558/bsrv.31642.
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Ve?ka?an?tha (1269—1370) was the most important systematiser of the Vi?i???dvaita school of Ved?nta. This article describes his use of Buddhist sources and shows how Ve?ka?an?tha reused Buddhist texts to a much more significant extent than his predecessors Y?muna and R?m?nuja. The reused text-passages come mostly from the epistemological school of Buddhist philosophy (Dign?ga, Dharmak?rti and his followers) but there are important exceptions, attesting that Ve?ka?an?tha was also aware of Buddhist schools such as the Vaibh??ikas, of whom only little is preserved today. Given that Buddhist philosophy was no longer an active presence in South India at the time of Ve?ka?an?tha, his interest in it must be due to factors other than his polemical agenda. Perhaps, his project of enlarging Vi?i???dvaita Ved?nta made him confront outsiders such as Buddhist thinkers and his intellectual interest in philosophy made him engage in a genuine confrontation with them.
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Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 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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Gerke, Barbara. "The Buddhist–Medical Interface in Tibet: Black Pill Traditions in Transformation." Religions 10, no. 4 (April 20, 2019): 282. http://dx.doi.org/10.3390/rel10040282.
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This paper introduces Tibetan pill traditions and examines two exceptional pill formulas that emerged from an early Buddhist–medical interface in Tibet, but followed different trajectories due to the increased specialization of religious and medical knowledge. “Black pills” are the most revered consecrated healing compound of the Karmapas (the incarnate heads of the Karma Kagyü School of Tibetan Buddhism), while the “Cold Compound Black Pill”—a precious pill known as Rinchen Drangjor—is one of Tibetan medicine’s most complex formulas still produced today. Based on both textual research and ethnographic fieldwork in India, I critically explore the principal factors that link these black pill traditions. I argue that parallels in the use of potent substances and their processing offer examples of how strongly entangled medical and religious approaches are with respect to healing practices that include blessings, protection, spiritual support, and medical treatment. My findings reveal that although there are distinct areas of medical and religious specialized practices in the black pill traditions, consecrated multi-compounds are added to both types of black pills to enhance potency and ensure the continuation of lineage affiliations to certain Buddhist schools. I also show how political and sectarian conflicts within certain Buddhist schools may affect some of these rare pill practices.
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Herwindo, Rahadhian Prajudi, and Singgih Salim. "Influence of Mahayana-Vajrayana School on the Sacred Characteristics of Theravada Vihara in Indonesia." Khazanah Theologia 4, no. 1 (May 29, 2022): 19–34. http://dx.doi.org/10.15575/kt.v4i1.17872.
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After Buddha parinibbana, difference of views between his disciples in interpreting Dhamma result in the creation of three main Buddhist schools: Theravada, Mahayana, and Vajrayana. With slightly different philosophies, these schools also have their own unique architectural characteristics to represent sacredness. However, due to the absence of any architectural literature, wide interpretations of Buddhist teachings, and acculturation with local culture, sacred characteristics of Buddhist architecture became mixed and difficult to distinguish. This research aims to study the influence of Mahayana and Vajrayana schools on the sacred characteristics of Theravada Buddhist architecture in Indonesia. Elaboration of Buddhist architecture and sacredness theory are used to analyse case study in surrounding environment, figure, mass structure, spatial planning, and ornamentation scope to obtain comprehensive acculturation picture of Mahayana and Vajrayana philosophy on Theravada vihara in Indonesia. Based on the results of the analysis, it can be seen that the circular shape that was characteristic of the early Theravada school in the architectural form of the monastery began to be abandoned and the use of anthropomorphic Buddha and iconic symbols as ornamentation elements which were only known in the development of Mahayana and Vajrayana schools.
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Steadman, James D. "Pure Land Buddhism and The Buddhist Historical Tradition." Religious Studies 23, no. 3 (September 1987): 407–21. http://dx.doi.org/10.1017/s0034412500018953.
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In this paper I will offer an analysis of what it means to be a ‘historical tradition’. My purpose in undertaking this analysis is to apply the result to a problem of modern Buddhology, namely, the important question as to whether the Sino-Japanese ‘Pure Land School’ of Buddhism is to be considered as part of the Buddhist Historical Tradition. Before defining the term ‘historical tradition’, let me remark that I shall be seeking a descriptive or ‘empiricist’ view of what constitutes a given historical tradition. I shall not deal with any particular theory of history containing non-empirical elements, such as for example the Marxist View of history. My view could also be described as the Earl‘ Buddhist View of history. One might ask, is there such a thing as ‘Early Buddhism’? I take it as having been demonstrated by Dr David J. Kalupahana that there is such a thing as ‘Early Buddhism’. His method is to compare those same suttas occurring in the Pali Nikayas and Chinese Āgamas. Since these sources are most likely the earliest historical material available to us, then it is reasonable for us to take any common and consistent doctrines we might find in them as the ‘Early Buddhist View’. As Dr Kalupahana very ably demonstrates, we do indeed find such a common doctrine, which amounts to a form of empiricist philosophy. Thus, we can label this as the Early Buddhist View.
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Puskainah, Puskainah, Martinis Yamin, and Emosda Emosda. "Development of PAIKEM-Based Buddhist Education Teaching Materials in Class IV Elementary Schools." Tekno - Pedagogi : Jurnal Teknologi Pendidikan 12, no. 2 (October 20, 2022): 38–44. http://dx.doi.org/10.22437/teknopedagogi.v12i2.32527.
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Develop teaching materials based PAIKEM (Active, Innovative, Creative, Effective and Fun Learning) Buddhist education. The purpose of this development is to produce teaching materials based PAIKEM Buddhist education can improve student learning outcomes and fit for use for educational learning Buddhism. The model of development adopted development model by Dick & Carey. Broadly speaking, this development model consists of 9 phases: 1) Identify Instructional Goals, 2) Conduct Instructional Analysis, 3) Identify Entry Behaviors and Learner Characteristics, 4) Write Performance Objectives, 5) Develop Criterion-Referenced Test Items, 6) Develop Instructional Strategy, 7) Develop and Select Instructional Materials, 8) Develop and Conduct Formative Evaluation, 9) Develop and Conduct Summative Evaluation. Product testing conducted on fourth grade students at Citra Nusantara Elementary School, Jambi. Based on the validation results of teaching materials, the overall form teaching materials can be categorized as good and fit for use in Buddhist education
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Eltschinger, Vincent. "The Yogācārabhūmi against Allodoxies (paravāda): 2 Ritual Violence." Indo-Iranian Journal 60, no. 4 (2017): 365–411. http://dx.doi.org/10.1163/15728536-06004001.
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The Yogācārabhūmi, a massive compilation of the early Yogācāra “school(s),” contains a comparatively short section dedicated to the critical examination of sixteen “allodoxies” (paravāda), mostly non-Buddhist doctrines, practices and institutions, some of which go back to the Brahmajāla- and Śrāmaṇyaphalasūtra of the Dīrghāgama. This section, which could be dated to the late 3rd century CE, is a remarkable milestone in the history of philosophy in the Buddhist environment, in that it summarizes and updates earlier, canonical arguments, adapting them to a new polemical context, and reveals Buddhist philosophy’s profound indebtedness to sūtra literature. The present paper analyzes allodoxy no. 8 (hiṃsādharmavāda), the brahmins’ claim that ritual violence is a religious duty and, as such, no violence at all. The Yogācārabhūmi’s arguments are among the most cogent and systematic Indian Buddhists ever directed against ritual violence.
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Ruegg, D. Seyfort. "Pramāṇabhūta, *pramāṇa(bhūta)-puruṣa, pratyakṣadharmanandsākṣātkṛtadharmanas epithets of theṛṣi, ācāryaandtathāgatain grammatical, epistemological and Madhyamaka texts." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 303–20. http://dx.doi.org/10.1017/s0041977x00024873.
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The expression pramāṇabhūta is attested in a number of Indian grammaticaland philosophical texts, Buddhist and non-Buddhist, its existence in texts no longer accessible inSanskrit being inferable from their translations in Tibetan where we find its standard equivalenttshad mar gyur pa. But the grammatical correctness and the interpretation of the term have given rise to a good deal of discussion and exegesis. Some commentators have taken up the grammatical question as to why we have the formpramāṇabhūtarather than the at first sight perhaps more normal formpramāṇībhūta. And in the Buddhist Pramāṇa-school a problem arises as to the precise meaning of the expressionpramāṇabhūtaemployed as an epithet of a person. For by Dignāga and Dharmakirtipramāṇahas been exhaustively divided intopratyakṣa‘(direct) perceptual knowledge’ andanumāna‘inferential knowledge’, so that in the usage of their school at least a person (puruṣa, pudgala)—as opposed to knowledge or a cognition (jñāna=šespa, ordhi/buddhi=blo)— would not strictly speaking be considered in the first instance as apramāṇa.
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Andrey A., Bazarov, and Khartayev Vladimir V. "Kensur Nawang Nima’s Treatise “The Lamp of Collected Quotations from Classical Works of the Buddhist History”: the Genesis of the Buddhist Monastic System in Northwest China." Humanitarian Vector 15, no. 6 (December 2020): 172–79. http://dx.doi.org/10.21209/1996-7853-2020-15-6-172-179.
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The article is devoted to the analysis of the Buddhist monastic history in Northwest China, described in the treatise of the Buryat scholar Kensur Nawang Nima “The lamp of collected quotations from classical works of the Buddhist history”. This work is an example of Buddhist historical thought, which was developed in the traditional culture of the Buryats in the pre-revolutionary period. The authors of the article claim that “The lamp of collected quotations” has a specificity of presentation, determined by the author’s personality, historical and cultural circumstances. This specificity is related to the post-classical period of the history of Tibetan scholasticism, within which the work was written. Buddhist historical thought tried to understand the results of the most important stages of the Buddhist history in the vast region based on the works of previous generations. The treatise can be described as a scholastic work and Nawang Nima as an outstanding scholar and theorist of his time. Analysis of the structure of the work has showed that the author focused primarily on the history of the Geluk School, which he belonged to. Due to this specificity, most of the text is devoted to the biography of the founder of the school Je Tsongkhapa. The volume of work directly related to the history of Buddhist monasteries in northwestern China is extremely small. Nawang Nima describes the Genesis of the Geluk Buddhist monasteries: Chacung (bya khyung), Kumbum (sku ‘bum byams pa gling), Gonlung (dgon lung byams pa gling), Ganden (lga ldan dam chos gling), Rongwo (rong bo dgon chen), Labrang (bla brang bkra shis ‘khyil), Chone (сone dgon chen), etc. This fragment of the work “The lamp of collected quotations from classical works of the Buddhist history” is a fundamental historical description of the most important religious and cultural processes in the territories of Inner Asia in the period from the 19th up to the 20th century. Keywords: Buddhism, history, monastery, Buryatia, Tibet, Northwest China, Nawang Nima
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Campo, Daniela. "Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns." Religions 13, no. 11 (October 26, 2022): 1020. http://dx.doi.org/10.3390/rel13111020.
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The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to other female academies, and to academies for monks? Why do nuns enroll at Dajinshan Buddhist Academy? What does this case study tell us about the gender balance in Chinese Buddhism today? This paper, based on fieldwork, will try to answer these questions by especially considering enrollment and scale, students and personnel, and curricula and schedule of the Jiangxi Dajinshan Buddhist Academy for Nuns.
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Patnaik, Sunil Kumar. "Buddhist Monuments in South-Eastern India: A Study of Forms and Patronage." International Review of Social Research 9, no. 1 (June 1, 2019): 38–48. http://dx.doi.org/10.2478/irsr-2019-0005.
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Abstract The advent of Buddhism in India is usually dated back to 6th century BCE. Siddhartha Goutama, a Sakya Prince left for quest of truth and reality of life. He was showered with the divine light of enlightenment, then, instead of keeping it to himself, Gautama preferred to enlighten others. The teachings preached and propounded by Gautama Buddha were warmly accepted by a large number of people and emerged as a new school of thought i.e. Buddhism which later turned into a major religion of the world and the Buddhist remains discovered through archaeological investigations help us to reconstruct our past. (Chakrabarti, 2006: 315) It is a well known fact that various the kings of different kingdoms like Magadha, Vaisali, the Sakayas, the Bullis, the Koliyas, the Mallas, the Moriyas and Kalinga (Ancient Odisha) sought for the relics of the Buddha after the parinirvana. (Kern, 1989: 46) The emperors, kings, traders and commoners extended patronage and built monuments, kept relics, offered gifts to pay ovation to the Master Teacher. This historical phenomenon is known from various forms of Buddhist monuments built across India. Odisha, a geographical orbit of South Eastern India, is fortunate to have received a good deal of Buddhist monuments and relics. This paper is intended to present an account of different forms of Buddhist monuments that have been discovered so far, such as Stupas, Chaitys, Monasteries under the possible patronage of Buddhism in this part of India from third century BCE to sixth-seventh century CE.
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Nesan, Pulenthiran. "A Study of Philosophical significance of the Doctrine of Emptiness of Nagarjuna’s Mūlamadhyamakakārikā." International Journal of Research and Innovation in Social Science VII, no. V (2023): 135–42. http://dx.doi.org/10.47772/ijriss.2023.70513.
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The goal of this study is to expound and present Doctrine of Emptiness in Mūlamadhyamakakārikā of Nagarjuna in as clear and concise a manner as possible. This treatise is the premier work both of Nagarjuna and of the Madhyamaka School of Buddhism as a whole. It includes all of the main themes of the school, serves as a model for the school’s method of argumentation, and it is the focus of the subsequent history of the school. The research problem is that Nagarjuna’s Emptiness is clearly not mean in the Mūlamadhyamakakārikā. The concept had fundamental implications for Indian philosophical models of causation, substance ontology, epistemology, conceptualizations of language, ethics and theories of world-liberating salvation, and proved seminal even for Buddhist philosophies in India, Tibet, China and Japan very different from Nagarjuna’s own. This study is based on the information culled out from the relevant works of Nagarjuna and Madhyamaka school of Buddhism which are cited in the footnote as well as in the bibliography. Mainly three methods are employed in preparing this study viz., analytical, comparative and critical method. The analytical method is employed in that an attempt to analyzing the concept of emptiness made in this study and these concepts are presented in a systematic manner. The method is also comparative in that incidental comparison of the sunyata concept of Madhyamika School with the other schools is made in order to have a systematic view of the problem. The method is also critical in that the study tries to show merit as well as demerits, if any, in the Buddhistic concepts cited above. Nagarjuna’s main philosophical concept is emptiness. This survey discussed about the Middle Way, and the refutation of the erroneous views as the illumination of right view and the philosophical positions of Nagarjuna.
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Song, Unsok. "Rediscovering the Monk-Sculptor Ch’ŏnsin: The Missing Link between the Ŭngwŏn-In'gyun and Saengnan Schools of the Honam Area in the Late Chosŏn Period." Sungkyun Journal of East Asian Studies 22, no. 2 (November 1, 2022): 207–31. http://dx.doi.org/10.1215/15982661-10040897.
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Abstract Of the monk-sculptor groups active in the Honam area in the southwest part of the Korean Peninsula during the late Chosŏn period, the Saengnan School was the largest, both in terms of the number of artists in the group and of the works they left behind. Studies of the group have largely focused on the sculpting activities of the Buddhist monk Saengnan (fl. late seventeenth to the early eighteenth century; 1663–1709) and his followers, while little is known about the origins of the school due to a lack of records about his formative years as an assistant. The recent discovery of four Buddhist parwŏn prayer texts has revealed that Saengnan spent the early years of his career as a sculptor assisting the monk-sculptors In'gyun and Ch’ŏnsin, who were key members of the Ŭngwŏn-In'gyun School that played a central role in the production of Buddhist sculptures in the early to late seventeenth century in the region. This study shows that the Saengnan School, the most productive group of monk-sculptors from the late seventeenth to the early eighteenth century in the Honam region, was a successor to the Ŭngwŏn-In'gyun School, through a comparative examination of these highly informative prayers and relevant Buddhist sculptures. My examination also reveals that the two schools were linked by Ch’ŏnsin, who studied sculpture under In'gyun, and in turn, taught Saengnan.
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Burnett, Richard. "Mindfulness in Schools: Learning Lessons from the Adults, Secular and Buddhist." Buddhist Studies Review 28, no. 1 (July 8, 2011): 79–120. http://dx.doi.org/10.1558/bsrv.v28i1.79.
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This paper explores the adult mindfulness landscape, secular and Buddhist, in order to inform an approach to the teaching of mindfulness in secondary schools. The Introduction explains the background to the project and the significant overlap between secular and Buddhist practices. I explain what mindfulness is and highlight a number of important practical differences between the teaching of mindfulness in the adult world and in schools. ‘Balancing Calm and Insight’ looks at mindfulness through a lens infrequently explored in the therapeutic literature, and suggests that a slight shift in the centre of gravity towards Calm might be appropriate. ‘Defining Objectives’ considers how difficult it is to clearly articulate the objective of mindfulness in schools given a new context in which it functions as neither clinical application nor spiritual practice. A range of alternatives is considered. ‘Building a Scaffolding’ explains the importance of context in both Buddhist and secular practice. To succeed, mindfulness should be nested within a broader framework of understanding, or what Kabat-Zinn calls a ‘scaffolding’. I suggest that perhaps the best ‘scaffolding’ for mindfulness in schools is its sense of possibility. ‘Ethics and Community’ describes how ethics are more important in secular mindfulness than they at first appear. The shape ethics might take in a school context is considered, then an assessment of the role of the teacher and what equivalent there might be for what Buddhists call sa?gha, or Community.