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Academic literature on the topic 'Paramitas (Buddhism)'
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Journal articles on the topic "Paramitas (Buddhism)"
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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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Son, Byeong-Ook. "A Re-lighting up the Practical Virtues of Mahayana Buddhism- Focused on Six Paramitas -." Journal of Eastern-Asia Buddhism and Culture 32 (December 31, 2017): 133–68. http://dx.doi.org/10.21718/eabc.2017.32.05.
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Чандра, Л. "Paramita." Iskusstvo Evrazii [The Art of Eurasia], no. 4(23) (December 29, 2021): 276–81. http://dx.doi.org/10.46748/arteuras.2021.04.022.
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Статья посвящена иконографии парамит. Приведены известные тибетские изображения, мандалы Дхармадхату-Вагишвара Манджугоша, Махавайрочана, Ваджрахату, Гарбхадхату. Перевод статьи Локеша Чандры из «Словаря буддийской иконографии» выполнен С.М. Белокуровой. The article is devoted to the iconography of the paramitas. The well-known Tibetan images, mandalas of Dharmadhatu-Vagishvara Manjugosha, Mahavairochana, Vajrahatu, Garbhadhatu are given. The translation of Lokesh Chandra's article from the Dictionary of Buddhist Iconography was made by S.М. Belokurova.
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KATSUMOTO, Karen. "Thirty Paramis in Pali Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 352–50. http://dx.doi.org/10.4259/ibk.51.352.
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Latifah, Latifah, and Ary Budiyanto. "Fangsheng (放生) and Its Critical Discourse on Environmental Ethics in Buddhist Media." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 42–47. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.684.
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Religious views of a community group are very influential in determining their attitudes and behavior towards nature and the environment. On the one hand, there is a worldview correlation that affects attitudes that are less friendly to nature as well as human superiority among other creatures that makes it feel entitled to exploit nature. On the other hand, religious views are also a motivation for caring for and loving nature, as is the will of Buddhists to create happiness for all living things. Reflections on choosing a moderate way of life prevent greed that can cause damage to nature so that sustainable development can be realized. The media, especially digital media, represents the implementation of Buddhist environmental ethics in a variety of writing frames. This study aims to look at Fangshen (放生) ritual in critical discourse on environmental ethics perspective as represented in Indonesian Buddhist media such as Buddhazine, Kompasiana, Tionghoa.info, and etcetera. This research shows that the discourse on environmental ethics in Buddhist media is at the point of intersection between natural disasters as a result of karma (kamma), paramita funds to change karma, responsibility for protecting nature, and compassion for all beings.
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Riner, Phillip S. "East or West, the Goal Is the Same." Journal of Invitational Theory and Practice 16 (February 11, 2022): 89–105. http://dx.doi.org/10.26522/jitp.v16i.3786.
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After describing the basic tenets of Invitational Education and Buddhist psychology, this articleexplores four commonalities and their implications: The individual is in control; knowing is notdoing; others can help; and we can facilitate others’ efforts to use effective strategies to reachhappiness. The paper concludes by contrasting Invitational Education and Buddhist views onself, perception, and appropriate action. Invitational appropriate wisdom (pradjna paramita)and is totally under the control of the individual.
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Mirzaeva, Saglara V. "Об этике буддиста-мирянина (на материале ойратского перевода «Сутры о плоде»)." Бюллетень Калмыцкого научного центра Российской академии наук, no. 2 (December 23, 2023): 27–52. http://dx.doi.org/10.22162/2587-6503-2023-2-26-27-52.
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The article examines the manuscript Calm D 16 in Oirat «clear letter» «Ači üreyin sudur» («Cause and Effect Sūtra») from the manuscript collection of the Library of the Oriental Faculty of St. Petersburg State University. This sutra refers to Buddhist apocryphal (non-canonical) writings, which in some traditions of Tibetan literature were considered to be the untrue «word of the Buddha», and therefore were not always included in the Buddhist canon. Despite the fact that it was translated from Chinese, in Tibetan and Mongolian translations it entered the Kagyur (Ganjur), and was obviously used by Buddhist priests for didactic purposes to educate the lay community. According to the content, the sutra is a conversation between the Buddha and the disciple Ananda, which explains the consequences of good and evil deeds, which are built into a certain system of ethical norms for a lay Buddhist. Positive actions include cultivating compassion, practicing the six paramitas, making offerings to Buddhist temples, stupas, the Three Jewels (Buddha, Dharma and Sangha), as well as to the Teacher and parents, reading aloud, rewriting, contributing to rewriting and reflecting on the Mahayana sutras. Negative actions in the sutra are actions that lead to suffering of living beings: inflicting pain, intimidation, hunting, theft, murder, etc., showing disrespect towards the Three Jewels, the Teacher, the sacred texts of the sutras, the monastic sangha. A comparison of the Oirat translation with the Tibetan and Mongolian canonical versions as part of the Kagyur (Ganjur) shows that the Oirat text is based on either another Tibetan version or an independent revision different from the canonical Mongolian text.
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Fatu, Sorina Nicole. "Seven Calamities: Insight into the Kara-e Depicted Catastrophes of Japan." Journal of Student Research 6, no. 1 (May 23, 2017): 93–96. http://dx.doi.org/10.47611/jsr.v6i1.281.
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The Seven Calamities (1773, Cleveland Museum of Art) is an emakimono, or Japanese handscroll, created by Nijo Yana during the Edo Period of Japan depicting seven catastrophes that occurred in Japan throughout time. Buddhist Monk Nichiren used the seven calamities found in ancient sutras to explain the disasters agonizing Japan in his time and to stress the importance of following the Buddhist lifestyle. In order to keep the seven calamities at bay, the kings and rulers of Japan were required to recite and teach ancient sutras including the Prajna-Paramita sutra. As the legend tells it, Tathagata — honorific title of a Buddha — had committed this sutra to the kings and rulers because they had requisite power needed to establish the Law of the sutra, unlike the monks and nuns. Had the sutra not been extensively taught to the populace, the seven calamities would befall upon the land and punish the impudent humans that strayed away from Saddharma — Sanskrit for the Correct Law. In essence, it was up to the kings that Tathagata appointed to ensure order and balance to the lands by reciting the Prajna-Paramita. Each of the calamities were painted on paper with black ink, known as sumi-ink, contain ma, which means negative space, and use minimal color. This paper will dissect the history of the seven disasters of Japan and the reasoning behind their occurrence, analyze the use of Japanese sumi-ink combined with the kara-e Chinese style of art, and will contemplate the artist’s choice of substituting several of the seven original calamities with his or her own rendition and depiction of sequenced actions.
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Urbanaeva, Irina S., and Alexey V. Loschenkov. "Primary Sources of the Teaching about the Stages of the Path in the Indo-Tibetan Mahayana." Herald of an archivist, no. 4 (2023): 971–82. http://dx.doi.org/10.28995/2073-0101-2023-4-971-982.
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The Mahāyāna concept of gradual Dharma teaching, learning and staged realization of the Path of Enlightenment in Tibet was developed by Tsongkhapa and others as a practical guide to the stages of the Path (Lamrim). However, Lamrim is not a Tibetan teaching and expresses a more general concept of gradualness, which has an Indo-Buddhist origin. The article is to present the system of Indian primary sources of this concept. The novelty of the approach is due to the fact that the authors consider the “internal” position in the systematization and classification of the teachings of the Buddha, presented by the Madhyamikas, especially the reformer of Tibetan Buddhism, Je Tsongkhapa, to be a very significant factor in the reconstruction of the Mahāyāna concept of gradualness. The authors come to conclusions also containing novelty. First, the concept of the "Three Turns of the Wheel of the Teaching" formulated in the “Samdhinirmochana Sūtra” is the first hermeneutical scheme for ordering and classifying the many teachings of the Buddha. It was based on the principle of gradual assimilation of the ontology of emptiness by students. Within this gradualism conceptualization scheme, based on the philosophical (ontological) criteria for classifying the teachings of the Buddha, the Prajnaparamita Sūtras are the root source of the concept of gradualness. Secondly, the Mahāyāna concept of gradualness has both explicit and implicit aspects. The explicit aspect is represented by those Prajnaparamita Sūtras, in which the main subject is the doctrine of emptiness and contains the substantiation of the gradualness of the Path, depending on the depth of comprehension of emptiness and selflessness. This aspect of the Prajnaparamita is presented in Nāgārjuna's six treatises on the Madhyamaka. Chandrakirti revealed the connection of the deep view with the stages of the Path of the Bodhisattvas. Thirdly, along with the ontological scheme for substantiating gradualness, the Indian primary sources also present practical schemes for the gradual systematization of the Buddha's teachings: the concept of three chariots ("Lotus Sūtra"), as well as the doctrine of bhūmi ("Yogācārabhūmi" by Asanga) and six (ten ) paramitās ("Bodhicharyāvatāra" by Śantideva). This article is part of a larger study of the sources of the Mahāyāna concept of gradualness. Results of this analysis are significant for the correct source systematization of Buddhist doctrines and practices.
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Jodi, Jodi, Shenniwaty Vesakha Putri, Imelda Selvia Lestari Sibarani, and Sulaiman Sulaiman. "PENGEMBANGAN KREATIVITAS MAHASISWA, WAKAKA™: WAHANA KARYA KEBIJAKSANAAN." Indonesian Collaboration Journal of Community Services (ICJCS) 3, no. 1 (February 2, 2023): 7–13. http://dx.doi.org/10.53067/icjcs.v3i1.100.
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Two students of the Buddhist Business and Management Study Program and a student of the Buddhist Counseling Psychology and Education Study Program, along with a lecturer at the Sriwijaya Buddhist College (STABN), the only group representing the Sriwijaya STABN won a competitive grant for the Student Creativity Program (PKM) in Entrepreneurship, 2022. Plastic waste is a life problem in many developing countries, including Indonesia. Various sophisticated tools have been invented through science and technology to recycle plastic waste into economically valuable recycled materials. Together with producer partners, the PKM-K group obtains finished products from t-shirts and hoodies. Inspired by the simplicity and wisdom of zen manifested in the artwork and calligraphy of Catera Zebuart™ design, which has intellectual property rights, the PKM-K group uses it as a screen-printed design on t-shirts and hoodies. Thus, the resulting product is named with the WAKAKA™ trademark: Wahana Karya Wisdom. PKM-K WAKAKA aims to (1) proclaim saving the earth by reducing plastic waste (reduce) reusing items that have been used (reuse), and using items from recycled materials (recycle); (2) inspiring the community through zen wisdom; (3) and for students themselves to practice Buddhist entrepreneurship that has been studied theoretically. Using Buddhist economic principles, 8% of the income from the sale of these WAKAKA products is funded by the Indonesian Buddhist Religious Paramitha Fund Program by the Directorate General of Buddhist Community Guidance, Ministry of Religion, Republic of Indonesia. During the four months the program has been running, from September to December 2022, up to 80 pieces have been sold, with a net profit of IDR 940.80, - (Nine hundred forty thousand eight hundred rupiahs). Based on its objectives, this program has been successfully implemented properly
Dissertations / Theses on the topic "Paramitas (Buddhism)"
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Nelson, Barbara Elizabeth. "Kṣānti in the bodhisattva path of Śāntideva." Phd thesis, University of Sydney, 2021. http://hdl.handle.net/1885/229721.
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Śāntideva, an Indian Buddhist monk who flourished in the 8th century C.E., was the author of two works, the Bodhicaryāvatāra and the Śikṣāsamuccaya. These texts concern the practices of the bodhisattva and have an important place in the Mahāyāna Buddhist tradition. The Bodhicaryāvatāra has been translated from Sanskrit and Tibetan many times, but detailed study of the content of the two texts is lacking. Therefore, Śāntideva’s contribution to his tradition has not been clearly defined. This thesis investigates kṣānti in the bodhisattva path of Śāntideva and compares Śāntideva’s interpretation of kṣānti with that found in the Mahāyāna tradition. Key concepts in the description of the bodhisattva path and the models of the bodhisattva path available to Śāntideva are outlined. The bodhisattva path is presented in a variety of ways in Mahāyāna texts. Kṣānti as a pāramitā is primarily an antidote to anger, but has a number of other meanings in Mahāyāna literature. The structures of Śāntideva’s two works are examined and shown not to conform entirely to any previous models of the path. Śāntideva’s treatment of kṣānti shows his focus on the preliminary stages of the bodhisattva path and on the beginner bodhisattva. Śāntideva treats kṣānti mainly as an antidote to anger, but also as a part of developing the positive emotions of benevolence and compassion. He relies on the previous tradition, but does not draw on all aspects of kṣānti found in earlier literature.
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Chang, Shiao-Chun, and 張孝珺. "Examining Environmental Education in Taiwan from the Buddhist Prajna-paramita-hrdaya-sutra." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/86305268766033346206.
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碩士輔仁大學
宗教學系碩士在職專班
104
Abstract This study aims to explore the possibility of Prajna-paramita-hrdaya-sutra enriching the current environmental education of Taiwan. In other words, it is a pilot study of implementation of ecological education into the holistic (body-mind-soul) life education.Thus I tried to apply the concept of holistic life education into the environmental education by using Prajna-paramita-hrdaya-sutra. The concept of holistic approach is “The Tutoring System for Disadvantaged” The first chapter of this study describes the current situation of environmental protection in Taiwan. The second chapter is the concepts of environmental protection in Prajna-paramita-hrdaya-sutra and in Buddhism. The third chapter connects Biocentrism, environment and eco-system of the Earth to the concepts of cosmic in Prajna-paramita-hrdaya-sutra and its influence in Buddhism and science. The forth chapter discusses the inspiration of Prajna-paramita-hrdaya-sutra to the environmental education in Taiwan, and the result of the questionnaire surveying on the Taiwanese publics’ understanding of Prajna-paramita-hrdaya-sutra and people’s intentions in learning it or devoting in it. Lastly, I tried to find out the difficulties of the environmental education in Taiwan and make suggestions in relation to the issue. The research methods of the study predominately are observation, documentary analysis, interdisciplinary approach, and assisted with questionnaire survey. The study also involves the internal dialogue between the knowledge and my teaching experiences. The most difficult part of the study is interdisciplinary. In sum, according to the documentary analysis, the interdisciplinary researches and outcome analysis of the questionnaire, the public of Taiwanese society has limited understanding about Prajna-paramita-hrdaya-sutra, yet they have intention to learn and to share. The result of the study finds that Prajna-paramita-hrdaya-sutra can not only help the development of environmental education in Taiwan, but also the possibility in developing holistic life education for learners. In the end, further suggestions about applications of the study in future are made. Key Word：Buddhism Prajna-paramita-hrdaya-sutra Biocentrism Environmenal Education in Taiwan Tutoring System for Disadvantaged
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Hsu, Yu-Ling, and 許毓玲. "The Paramita of Special Education ―The Influence of Buddhist Faith on Special Education Teachers’ Educational Belief." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/58299469012510467159.
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碩士國立臺北教育大學
特殊教育學系碩士班
98
The purpose of this research is to investigate the influence of Buddhist faith on special education teacher’s belief, and how the two teachers interpret the overall significance of their Buddhist faith. The research adopts qualitative research methods and the data collection was based on in-depth interviews, observations, and documents. The interviews are focused on two special education teachers. After the analysis and interpretation of the data, the main findings of this research are as follows: 1. Buddhist influence on special education teachers’ educational beliefs: （1）On teacher role: Under the influence of Buddhist faith, the two teachers feel more positive about and confident in the role they play. They affirm the value of being a special education teacher and feel joyful although the work is hard. （2）On teaching practice: The conceptions of “teaching students in accordance with their ability” and “eternity” influence the teachers. When planning the curriculum, they focus on students’ needs. They teach students with great patience and flexibility. （3）On teacher-student relationship: The concept of Karma principle was used by the two teachers to explain how they were connected to their students. This interpretation makes them cherish the time of being with their students, and try to teach and learn from each other. （4）On teacher-parent communication: The teachers sympathize with the parents of exceptional students. They are willing to pay more time and effort to win the parents’ trust. （5）On colleague relationship: Buddhist teachers tend to be considerate and modest when they work with their colleagues. Instead of disputing, they use negotiation or take a step back when dealing with interpersonal problems. 2. Life meanings brought by the Buddhist faith for special education teachers: （1）Identifying life goals and values: The Buddhist faith makes the two teachers believe that the value of a person’s life resides on how much he or she can give and benefit others. （2）Awareness of and reflection on transient thoughts: They deem their teaching job as a kind of spiritual practice and use the Buddhist principles to guide their every step. They reflect a lot and repent of their wrong doing if any. （3）Transforming frustration and difficulties: Buddhist teachers tend to think from the bright side of their frustration and to see obstacles or challenges as things to uplift their spirituality. （4）Keeping and enhancing job enthusiasm: Buddhism and spiritual mentors are the supporting power behind the two teachers’ great enthusiasm about and devotion to teaching. According to the above-mentioned findings, this study, aiming at the special education teachers and administration, and the future approach, raised some suggestions.
Books on the topic "Paramitas (Buddhism)"
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Leʺ, Moṅʻ Moṅʻ. Pāramī chayʻ pā :̋: Lakʻ ṅaṅʻʺ diṭṭha thaṅʻ rhāʺ pra nuiṅʻ so ʼoṅʻ mraṅʻ reʺ lamʻʺ cañʻ. Ranʻ kunʻ: Nha luṃ L̋ha Cā pe Tuikʻ, 2001.
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596-664, Hsu an-tsang ca, T. an-hsu ta-shih 1875-1963, Lok To, and K'un Li Shih, eds. The prajna paramita heart sutra. New York: Sutra Translation Committee of the U.S. & Canada, 1995.
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Sēnānāyaka, Sōmavīra. Pāramitā. Koḷamba: Dayāvaṃśa Jayakodi saha Sahōdarayō, 2007.
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1949-, Kujime Hirofumi, ed. Hannya Shinkyō gendaigoyaku: Shaka no ikari to nisen-yonhyakunenme no shinjitsu. Tōkyō: MBC 21, 2000.
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Dkon-mchog-dar-rgyas and Ṅag-dbaṅ-blo-bzaṅ, eds. Phar phyin gyi dogs sloṅ skor gcig. Qinghai Sheng]: Mtsho-sṅon naṅ bstan rig gnas sgyu rtsal źabs źu lte gnas źabs źu khaṅ, 2007.
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Lung-rigs. Chos kyi dgongs don mdor bsdus ʼod kyi tshoms. Zi-ling: Mtsho-sngon mi rigs dpe skrun khang, 2006.
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Sbyin-pa-dar-rgyas. Phar phyin spyi don legs bśad gsal baʼ sgron me. Mondgod, N. Kanara, Karnataka State, India: Library of Gaden Jangtse Monastery, 1989.
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Bhikshu, Dharmamitra, ed. Vasubandhu's treatise on the bodhisattva vow: A discourse on the bodhisattva's vow and the practices leading to buddhahood : Treatise on the generating the bodhi resolve sutra. Seattle, WA: Kalavinka Press, 2009.
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Cai, Hong. Bo re yu Lao Zhuang. Gaoxiong Xian Dashu Xiang: Fo guang shan wen jiao ji jin hui, 2001.
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