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1
YongSang, Won. "Dialogue between Buddhism and Won-Buddhism: With Special Reference to Won-Buddhism`s Buddhist Reformation". International Association for Buddhist Thought and Culture 23 (15 de septiembre de 2014): 73–116. http://dx.doi.org/10.16893/ijbtc.23.3.
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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan". Numen 66, n.º 2-3 (10 de abril de 2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.
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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist intellectuals and try to understand their involvement in politics, education, and public discourse, their resistance to the expansion of Christianity into the country, and their call for the institutional reform of Buddhism. These activities contributed significantly to the first stage of the development of modern Buddhism.
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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’". Feminist Theology 21, n.º 2 (17 de diciembre de 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
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Tatiana V., Bernyukevich. "Science and Religion in the 21st Century: Buddhist Vector". Humanitarian Vector 16, n.º 2 (abril de 2021): 74–79. http://dx.doi.org/10.21209/1996-7853-2021-16-2-74-79.
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The article analyzes the relationship between Buddhism and science, presented in the works and activities of Buddhist leaders and scholars. The aim of the study is to determine the specifics of the relationship between Buddhism and science, associated with both the peculiarities of the development of modern science and the peculiarities of the religion itself. The study is based on an integrated approach that allows to identify the problem of relations between Buddhism and science at different levels: the doctrinal provisions of Buddhism, the texts of Buddhist leaders and their activities, the analysis of these relations made by representatives of science. One of the phenomena of the dialogue between Buddhism and science is the Mind and Life Institute, created in 1987, initiated by the 14th Dalai Lama, scientist and philosopher Francisco Varela, lawyer and entrepreneur Adam Engle. The creation of this Institute was based on the idea that science is not only a modern source of knowledge but also a critical means of improving the quality of life; this means can be developed by combining it with the wisdom of Buddhist teachings. Interest in the problem of interaction between Buddhism and science has noticeably intensified in the last decade in Russia. It was expressed in the publication of books of Buddhist leaders and scholars on this topic, holding meetings of researchers and Buddhist clergy for discussions on complex topics of knowledge, organizing scientific conferences on the dialogue between Buddhism and science. The intensification of the dialogue between Buddhism and science and its reflection in the research of scientists and the activities of Buddhist organizations are associated with a number of reasons: the search for new effective ways to solve global problems; the actualization of a systematic approach to solving a number of complex research problems (for example, the problem of consciousness); interest in the possibility of synthesizing Buddhist techniques and ideas and scientific approaches as a resource for the development of both Buddhism and science. Keywords: science and religion, Buddhism, Dalai Lama, Tibetan Buddhism, Buddhist studies, Buddhology
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Williams-Oerberg, Elizabeth, Brooke Schedneck y Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline". Religions 12, n.º 11 (27 de octubre de 2021): 932. http://dx.doi.org/10.3390/rel12110932.
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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Fuller, Paul. "The narratives of ethnocentric Buddhist identity". Journal of the British Association for the Study of Religion (JBASR) 20 (21 de septiembre de 2018): 19. http://dx.doi.org/10.18792/jbasr.v20i0.25.
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This article describes several narratives in Southeast Asian Buddhism. I use the term ‘ethnocentric Buddhism’ to describe these. Collectively, they contribute to the formulation of Buddhist identity, particularly in modern Myanmar. They are based upon a localized form of Buddhism which is often at odds with more universalistic understandings of Buddhism. These new and emerging Buddhist identities are often protectionist in their outlook. They also embrace forms of action which are sometimes in considerable tension with more passive forms of Buddhist behavior. The national and ethnic concerns they represent evoke a rhetoric of intolerance and discrimination which are often violent in their expression. The description of these narratives has the aim of understanding Buddhist ideas and practices that contribute to the emergence of a chauvinistic and nationalistic Buddhist identity.
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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, n.º 1 (2 de septiembre de 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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Laudere, Marika. "Women contribution to the development of Buddhism in Latvia". SHS Web of Conferences 85 (2020): 01004. http://dx.doi.org/10.1051/shsconf/20208501004.
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Buddhism is one of the fastest growing and popular religions in the West which connects people of different ages and social classes. The significant role in the historical transmission of Buddhism to the West and in shaping a distinctively Western form of Buddhism has been played by Western women. Many of these women have gained attention for challenging traditional forms of Buddhism and adapting Buddhist teaching to the contemporary Western context. Others for trying to preserve traditional Buddhist teaching in new circumstances and establishing Asian Buddhist lineages in the West. As well all these women have engaged in a range of activities from teaching to translating, charity and social activism, to promoting Buddhism in the West.
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Zhu, Qingzhi y Bohan Li. "The language of Chinese Buddhism". International Journal of Chinese Linguistics 5, n.º 1 (10 de agosto de 2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.
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Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What role did this language play in the history of Chinese language development? And what is the value of this language for the Chinese Historical Linguistics?
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Rai, Hari Dhoj. "Buddhism and Tourism: A Study of Lumbini, Nepal". Journal of Tourism and Hospitality Education 10 (3 de mayo de 2020): 22–52. http://dx.doi.org/10.3126/jthe.v10i0.28732.
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Buddhism is one of the major religions in the world. About four hundred million Buddhist people and millions of peace lovers around the globe admire to visit the holy places following the footsteps of the Buddha as the Buddha himself enshrined pilgrimage as an important act in the life of a peace seeker. Peace and happiness are the main pursuit of people longing for, but in many ways they are starving. Buddhism has been source and way forward for peace and happiness- this is how people have started realizing today. In pursuit of peace, billions of dollars worth Buddha images, Buddhist souvenirs and puja paraphernalia are sold every year in Buddhist sites of different countries that make local economy vibrant. There are many Buddhist heritage sites that have been explored, excavated, conserved, developed and promoted because of tourism activities all over the world. But very few studies have been done, so far, to understand relation between Buddhism and tourism. This study examines the relation between Buddhism and tourism in the context of Greater Lumbini Area, Nepal for planning, development, promotion and educative purpose. The findings of present study reveal that there is “complementary and positive relation between Buddhism and tourism”. It means promotion of Buddhism helps develop quality tourism in the GLA vis-à-vis development of tourism in the region promotes Buddhism and Buddhist sites.
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Hue, Guan Thye, Chang Tang y Juhn Khai Klan Choo. "The Buddhist Philanthropist: The Life and Times of Lee Choon Seng". Religions 13, n.º 2 (7 de febrero de 2022): 147. http://dx.doi.org/10.3390/rel13020147.
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This article examines the life and times of Lee Choon Seng (李俊承), exploring his role as a prominent lay Buddhist leader in Singapore and the broader Chinese Buddhist world. Lee Choon Seng’s influence in society, as well as his adherence to Chinese Mahayana Buddhism, laid an important foundation for him to carry out philanthropic activities within the Buddhist community in Singapore. Before World War II, Lee Choon Seng acted as a patron of the Dharma, sponsoring Buddhist activities and advocating for the idea of revitalizing China in the spirit of Buddhism. During the Japanese Occupation, Lee Choon Seng initiated and led the Buddhist philanthropy movement, which converged into a huge developmental trend in society. In the postwar period, Lee Choon Seng established and served as the inaugural chairman of the Singapore Buddhist Federation, making him a key figure in unifying the Buddhist community in Singapore. As this article demonstrates, Lee Choon Seng’s socio-religious model, which was comprised of a combination of Mahayana Buddhism with social charity and welfare, was an important factor for the promotion of Buddhism among the Chinese community in Singapore.
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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul". Religions 12, n.º 5 (14 de mayo de 2021): 352. http://dx.doi.org/10.3390/rel12050352.
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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in this study, shows a meaningful yet ultimately unsuccessful attempt at modernizing Korean Buddhism in the dynamics of the colonial Buddhism. Moving beyond the nationalist critique of its founder Yi Hoegwang, who has been heavily criticized for his pro-colonialist undertakings in later historiography, I reconsider the significance of this propagation space in the history of Buddhist propagation and respatialization of Seoul during the early colonial period. My analysis of Three Gates in a Single Mind commissioned for this urban Buddhist temple in 1921 not only shows the diversity of modern Korean Buddhist paintings but also reveals a new role assigned to Buddhist icons in the changing context of Pure Land practice. I also discuss the seminal contribution of the court lady Ch’ŏn Ilch’ŏng to the founding of the propagation space, thereby restoring the voice of one important laywoman in the modernization of Korean Buddhism.
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SCHONTHAL, Benjamin y Tom GINSBURG. "Setting an Agenda for the Socio-Legal Study of Contemporary Buddhism". Asian Journal of Law and Society 3, n.º 1 (2 de febrero de 2016): 1–15. http://dx.doi.org/10.1017/als.2016.3.
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AbstractThis introduction to the special issue on Buddhism and law lays out an agenda for the socio-legal study of contemporary Buddhism. We identify lacunae in the current literature and call for further work on four themes: the relations between monastic legal practice and state law; the formations of Buddhist constitutionalism; Buddhist legal activism and Buddhist-interest litigation; and Buddhist moral critiques of law. We argue that this agenda is important for advancing Buddhist studies and for the comparative study of law and legal institutions.
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JUNZHENG, WANG. "GENESIS AND MAIN TRENDS IN THE DEVELOPMENT OF BUDDHISM IN THE BOHAI STATE". Study of Religion, n.º 4 (2021): 64–77. http://dx.doi.org/10.22250/2072-8662.2021.4.64-77.
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The genesis and initial development of Bohai Buddhism is due to several factors. Firstly, the beginning of Buddhism in the Bohai State was laid by the penetration and influence of the Buddhist culture of the Sui and Tang dynasties; the carriers of this trend could be the Mohe from Yingzhou, who were part of the conglomerate of the creators of the state. Secondly, the integration of Goguryeo Buddhism and its followers who inhabited the Tumen River basin played a significant role. Later, the Buddhist culture of the Tang Dynasty exerted an ever-increasing influence on the development of Bohai Buddhism. With the development of the political system, cities and transport links in the Bohai State, Buddhism gradually became the dominant religious ideology in worldview and culture. Bohai Buddhism received its vivid expression in the construction of temples and pagodas. The architecture and decoration of Bohai's Buddhist temples and pagodas reflected their strong resemblance to the Buddhist culture of the Tang Dynasty. After the defeat of the Bohai State by the Khitan and the creation of the Liao Empire, Bohai Buddhism did not quickly disappear, its remains can be traced in the culture of the Bohai people that survived after the fall of the state, especially in the beliefs of the Bohai aristocracy.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)". Religions 12, n.º 10 (15 de octubre de 2021): 885. http://dx.doi.org/10.3390/rel12100885.
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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Yeng, Sokthan. "Irigaray’s Alternative Buddhist Practices of the Self". Journal of French and Francophone Philosophy 22, n.º 1 (19 de septiembre de 2014): 61–75. http://dx.doi.org/10.5195/jffp.2014.643.
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In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist readings of Buddhism, including those of Irigaray, back to Hegel’s influence on comparative philosophy. Indeed, her analysis of the feminine self and nature often seem more like a response to Hegel than an examination of Buddhist principles. Some scholars resist Hegel’s reading by arguing that the Buddhist Absolute manifests in the indeterminately disjunctive and alternative versions of reality and self. Others suggest that the meaning of Buddhism can be found in examining its practices rather than its logic.
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Pokorny, Lukas. "Japanese Buddhism in Austria". Journal of Religion in Japan 10, n.º 2-3 (14 de julio de 2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.
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Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Buddhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria.
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De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka". Religions 14, n.º 1 (13 de enero de 2023): 118. http://dx.doi.org/10.3390/rel14010118.
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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Samanthabhadra revolutionised the monastery space, allowing his supporters to embrace ideals and incorporate them into their everyday life. His project includes a wide range of such activities, expanding opportunities for Buddhist women to pursue their religious vocations, favouring traditional forms of meditation over farming and similar activities. The mission to reform Buddhism in Sri Lanka is not entirely modern, as it also incorporates elements of tradition, as shown in the case study at Umandawa. The modernist ideals and societal demands that define contemporary Buddhism are reflected in the transformation of Buddhism in Sri Lanka.
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Langone, Laura. "Schopenhauer's Buddhism in the Context of the Western Reception of Buddhism". History of Philosophy Quarterly 39, n.º 1 (1 de enero de 2022): 77–95. http://dx.doi.org/10.5406/21521026.39.1.05.
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Abstract In this article, I shall analyze Schopenhauer's conception of Buddhism in the context of the Western reception of Buddhism from the seventeenth century onwards. I will focus on Schopenhauer's notion of the Buddhist palingenesis and provide an overview of the Buddhist sources Schopenhauer read before the publication of the second edition of his main work The World as Will and Representation in 1844.
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WINFIELD, JORDAN CARLYLE. "Buddhism and Insurrection in Burma, 1886–1890". Journal of the Royal Asiatic Society 20, n.º 3 (4 de junio de 2010): 345–67. http://dx.doi.org/10.1017/s1356186310000076.
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AbstractThis article examines the significance of Buddhism in the insurgency that followed the annexation of the kingdom of Burma in 1886, demonstrating that Buddhism was a critically important part of the Burmese polity and identity. Moreover, it indicates that opposition to the British after the full colonisation of Burma was not only instantaneous, but also fuelled primarily by Buddhist sentiment. This challenges the prevailing notion that anti-colonialism in Burma – Buddhist-inspired or otherwise – was a twentieth century phenomenon. Beginning with the pre-colonial era, the article explores the intimate connection between Buddhism, the Burmese polity and the national psyche. The critical importance of the Buddhist king is emphasised in particular. When the kingdom of Burma was annexed in 1886, opposition to the British manifested itself instantaneously in the form of rebellions and insurgency. This period, sometimes referred to as the “pacification”, has been often ignored in studies. The article, using British colonial documents, shows clearly the importance of Buddhist sentiment in these uprisings as a response to the abolition of Burma's last Buddhist king. Buddhist themes present in translated rebel proclamations, as well as the widespread participation of Buddhist monks corroborate this.
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Yangutov, Leonid E. y Marina V. Orbodoeva. "On Translations of Buddhist Sutras in the Nanbeichao Period Southern and Northern Kingdoms, 420–589". Herald of an archivist, n.º 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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Yulianti, Yulianti. "The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959". Religions 13, n.º 3 (3 de marzo de 2022): 217. http://dx.doi.org/10.3390/rel13030217.
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In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddhist, the Java Buddhist Association, was established in 1929 by Dutch Buddhists in West Java. Five years later, Peranakan Chinese in Batavia established a second Buddhist organization. This article seeks to explore two issues, namely: the history and development of Buddhist institutions during the late colonial and early post-Independence Indonesia; and the transnational networks of these institutions in the promotion of Buddhist knowledge in modern Indonesia.
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Dunn, Samuel L. y Joshua D. Jensen. "Buddhism and Buddhist Business Practices". International Journal of Business Administration 10, n.º 2 (28 de enero de 2019): 115. http://dx.doi.org/10.5430/ijba.v10n2p115.
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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for someone to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in his or her business career. This paper examines Buddhism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Buddhist business practices. Particular focus is placed on business in Thailand, the country with the highest percentage of Buddhists. The purpose of this paper is to provide business professionals with a basic understanding of the history of Buddhism, an overview of the major beliefs of Buddhists, and to present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Buddhists in Thailand or around the world.
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Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism". Inner Asia 10, n.º 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.
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AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The subsequent labelling by these monks of 'surviving' Kalmyk Buddhist practices as superstitious, mistaken or corrupt is an initial step in the purification of alternate views, leading to religious reform. This appraisal of historical practices is encouraged by younger Kalmyks who do not find sense in surviving Buddhism but are enthused with the philosophical approach taught by visiting Buddhist teachers at Dharma centres. By discussing this post-Soviet shift in local notions of religious efficacy, I show how the social movements of both reform and revival arise as collusion between contemporary Tibetan and Kalmyk views on the nature of true Buddhism.
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D'Ambrosio, Paul J. "Brook Ziporyn’s (Chinese) Buddhist Reading of Chinese Philosophy". Buddhist Studies Review 34, n.º 2 (19 de enero de 2018): 259–67. http://dx.doi.org/10.1558/bsrv.35394.
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This review article defends Brook Ziporyn against the charge, quite common in graduate classroom discussions, if not in print, that his readings of early Chinese philosophy are ‘overly Buddhist’. These readings are found in his three most recent books: Ironies of Oneness and Difference: Coherence in Early Chinese Thought, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, and Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. His readings are clearly Buddhist-influenced, but this is not in and of itself problematic. The core issue is rather to what degree these ‘Buddhist elements’ are actually already existent in, and have subsequently been carried over from, early Chinese thought in the development of Chinese Buddhism. Indeed, some scholars of Chinese Buddhism have pointed out that much of the vocabulary, concepts, and logic used in schools such as Tiantai may owe more to Daoist influences than to Buddhist ones. Accordingly, Ziporyn’s ‘overly Buddhist’ approach might simply be an avenue of interpretation that is actually quite in line with the thinking in the early texts themselves, albeit one that is less familiar (i.e. an early Chinese Buddhist or Ziporyn’s approach). The article also aims to show how Ziporyn’s theory concerning the importance of ‘coherence’ in early and later Chinese philosophy is also quite important in his above work on Tiantai Buddhism, Emptiness and Omnipresence. While in this work Ziporyn almost entirely abstains from using the language of coherence, much of it actually rests on a strong coherence-based foundation, thereby demonstrating not Ziporyn’s own prejudice, but rather the thoroughgoing importance and versatility of his arguments on coherence. Indeed, understanding the importance of coherence in his readings of Tiantai Buddhism (despite the fact that he does not explicitly use coherence-related vocabulary) only bolsters the defense against the claims that he makes ‘overly Buddhist’ readings of early Chinese philosophy.
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Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie". Argument: Biannual Philosophical Journal 7, n.º 1 (1 de junio de 2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.
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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.
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Sun, Zhentao. "How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?" Religions 13, n.º 12 (29 de noviembre de 2022): 1162. http://dx.doi.org/10.3390/rel13121162.
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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary to their daily life experiences. It argues that Chinese-language Buddhist films need to balance the missionary aspirations of Buddhism with the popular attributes of cinema so as to enhance the appeal and influence of Buddhism among the working class.
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Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature". Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, n.º 2 (23 de diciembre de 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.
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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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Acharya, Sushma. "Buddhism and Tourism: A General Review". Journal of Tourism & Adventure 5, n.º 1 (10 de octubre de 2022): 62–78. http://dx.doi.org/10.3126/jota.v5i1.48738.
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Everyone in the world is Buddhist because every heart has love, peace, and compassion. This is a study to find out the gap in knowledge between Buddhism and tourism. Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhism, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces suffering and travelling broadens horizons and provides patience. It relieves stress and unwinds the mind to develop tolerance and empathy. Travelling helps to discover self. It helps to be open-minded, offers break from routine life, and provides patience. It relieves stress and unwinds the mind. It discovers human strengths and weaknesses. This article examines the social connectivity between Buddhism and tourism in Nepal. Methodologically, it is desk based qualitative study. It is a general review of Buddhism and tourism. The study finds a Buddhist worldview, plays a significant role in shaping attitudes toward Buddhist tourism.
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Zhang, Fan. "Remaking Ancient Virtues for the Virtual World". International Journal of Interactive Communication Systems and Technologies 5, n.º 1 (enero de 2015): 41–54. http://dx.doi.org/10.4018/ijicst.2015010104.
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This article explores the use of communication technology for the dissemination of Buddhist narratives in post-Mao China. It presents a case study of how a thousand-year old Buddhist Longquan Monastery located in the outskirts of Beijing became an avant-garde of modern Buddhism in China with the help of communication technology. The analysis focuses on online rhetoric of Master Xuecheng, the abbot of Longquan and president of China's Buddhist Association, and new media strategies used by the proponents of modern Buddhism to form connections and to create new meaning. The author seeks to determine (a) whether new identities concerning citizenship and nationalism are forged; and (b) whether technology serves as a platform to popularize Buddhism online and offline. The argument is made that by constructing rhetoric that links technology with Buddhism and utilizing new media, the monks of Longquan strive to constitute the religious authority of modern Buddhism and its spiritual leader, Master Xuecheng.
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Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand". Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.
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AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and the Human Rights Commission under the 1997 constitutional reforms is then addressed, in the context in particular of the problem of insurgency in the Southern provinces. It is concluded that the constitution-makers rightly refused to make Buddhism the state religion but that attempts to disseminate human rights understanding in Buddhist terms are justified, provided inter-faith dialogue is part of this process.
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Xing, Guang. "THE TEACHING AND PRACTICE OF FILIAL PIETY IN BUDDHISM". Journal of Law and Religion 31, n.º 2 (julio de 2016): 212–26. http://dx.doi.org/10.1017/jlr.2016.20.
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AbstractBuddhist scholars like Kenneth Ch'en have argued that the teaching of filial piety was a special feature of Chinese Buddhism as a response to the Chinese culture. Others, among them John Strong and Gregory Schopen, have shown that filial piety was also important in Indian Buddhism, but Strong does not consider it integral to the belief system and Schopen did not find evidence of it in early writings he examined. In this article, through an analysis of early Buddhist resources, the Nikāyas and Āgamas, I demonstrate that the practice of filial piety has been the chief good karma in the Buddhist moral teaching since its inception, although it is not as foundational for Buddhist ethics as it is for Confucian ethics. The Buddha advised people to honor parents as the Brahmā, the supreme god and the creator of human beings in Hinduism, as parents have done much for their children. Hence, Buddhism teaches its followers to pay their debts to parents by supporting and respecting them, actions that are considered the first of all meritorious deeds, or good karma, in Buddhist moral teachings. Moreover, according to the Buddhist teaching of karma, matricide and patricide are considered two of the five gravest bad deeds, and the consequence is immediate rebirth in hell. Mahāyāna Buddhism developed the idea of filial piety further and formulated the four debts to four groups of people—parents, sentient beings, rulers, and Buddhism—a teaching that became very popular in Chinese Buddhism and spread to other East Asian countries.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata". Post-Soviet Issues 7, n.º 2 (3 de junio de 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.
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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Yangutov, Leonid E. y Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280". Herald of an archivist, n.º 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.
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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.
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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)". Bulletin of Udmurt University. Series History and Philology 30, n.º 1 (21 de marzo de 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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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand". Religions 13, n.º 4 (12 de abril de 2022): 350. http://dx.doi.org/10.3390/rel13040350.
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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddhist Modernism, and even decried as ‘false Buddhism’, despite their canonical basis and long-term acceptance. Using ethnographic methods, this paper argues instead that the result of interactions with modernity by popular Buddhists always includes engagement with and mythologizing of traditional cosmology. That is, rather than solely involving global networks and scientific rationalism, Thai Buddhist Modernism is the product of complex patterns of interaction among local beliefs, mystical practices, and modernity. The purpose of this integration of modern and popular Buddhism in the religious practices of sex workers is to create loving-kindness (metta). Metta, in turn, is held to bring luck and attractiveness to practitioners, allowing them to earn an income to support their impoverished families and live well in modern society, as well as to accumulate good merit (bun) to improve their religious lives.
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Davidson, Ben y Alyss Thomas. "Buddhism and Group Analysis". Group Analysis 35, n.º 1 (marzo de 2002): 57–71. http://dx.doi.org/10.1177/053331602400934025.
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The disciplines of Buddhism and group analysis share some important common ground. The writers, two group analysts who have also been involved in extensive Buddhist training and practice, believe that the rich and diverse resources from Buddhist theory and practice are directly applicable to the theory and practice of group analysis. This article is the fruit of a dialogue between them, and represents an initial attempt to chart some simple comparisons and contrasts between Buddhism and group analysis.
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Kollmar-Paulenz, Karénina. "History Writing and the Making of Mongolian Buddhism". Archiv für Religionsgeschichte 20, n.º 1 (28 de marzo de 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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SCHONTHAL, BENJAMIN. "Securing the Sasana through Law: Buddhist constitutionalism and Buddhist-interest litigation in Sri Lanka". Modern Asian Studies 50, n.º 6 (1 de marzo de 2016): 1966–2008. http://dx.doi.org/10.1017/s0026749x15000426.
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AbstractThis article examines the history and effects of Buddhist constitutionalism in Sri Lanka, by which is meant the inclusion of special protections and status for Buddhism in the island's 1972 and 1978 constitutions, alongside guarantees of general religious rights and other features of liberal constitutionalism. By analysing Sri Lankan constitutional disputes that have occurred since the 1970s, this article demonstrates how the ‘Buddhism Chapter’ of Sri Lanka's constitution has given citizens potent opportunities and incentives for transforming specific disagreements and political concerns into abstract contests over the nature of Buddhism and the state's obligations to protect it. Through this process, a culture of Buddhist legal activism and Buddhist-interest litigation has taken shape. This article also augments important theories about the work of ‘theocratic’ or religiously preferential constitutions and argues for an alternative, litigant-focused method of investigating them.
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan". Religions 13, n.º 9 (13 de septiembre de 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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Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly". Journal of Asian Studies 68, n.º 4 (noviembre de 2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.
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This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography became universalized, there was less need for the long, dangerous journeys overseas to Buddhist sacred sites: instead, the geography of Buddhism became implicit within the indigenous landscape, turning Korea into the Buddha-land itself. Once this “relocalization” of Buddhism had occurred, Korean Buddhists were able to travel through the sacred geography of Buddhism from the (relative) comfort of their own locale.
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Scott, David. "Buddhism in Current China-India Diplomacy". Journal of Current Chinese Affairs 45, n.º 3 (diciembre de 2016): 139–74. http://dx.doi.org/10.1177/186810261604500305.
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Buddhism is being emphasised strongly in both Chinese and Indian public diplomacy, as they both seek to increase their soft-power attractiveness. This article finds that while Buddhism has served to draw the two countries together in their bilateral relationship, their current invocation of Buddhism as a bridge is in many ways an ahistorical reconstruction. The article also finds that Buddhism operates as a tool of diplomacy in a competitive way, as China and India both seek influence among Buddhist countries elsewhere in Asia and among international Buddhist organisations. Finally, this article finds that whereas China's use of Buddhism is straightforwardly tactical and to a degree disingenuous, India is able to incorporate genuine spiritual elements into its use of Buddhism, albeit within a setting of Hindu reinterpretation of Buddhism. In the future, China could shift from a short-term tactical to a long-term normative use of Buddhism within international socialisation scenarios.
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Kim, Seonji. "A Review of the Modern Use of Buddhist Management Principles". Korean Society of Culture and Convergence 44, n.º 12 (31 de diciembre de 2022): 793–806. http://dx.doi.org/10.33645/cnc.2022.12.44.12.793.
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Buddhist management requires special principles and techniques since it has a religious nature. Since Buddhist temples are not operated for profit, they have extremely different characteristics than firms. Nonetheless, the term “Buddhist temple management” is used. This is because the process of operating a Buddhist temple also includes management activities to obtain and efficiently use the finances, thereby implying a managerial aspect. This study focused on the teachings of Buddha that can be applied to modern business management and how they can be accepted. In particular, it analyzed the Buddhist view on and principles of economy through the scriptures of Early Buddhism and Mahayana Buddhism. In addition, it described the modern principles and cases of a practicing Buddhist economic view with a focus on Fo Guang Shan Temple in Taiwan.
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Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective". Religions 13, n.º 5 (13 de mayo de 2022): 440. http://dx.doi.org/10.3390/rel13050440.
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This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts.
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Baumann, Martin. "Culture Contact and Valuation: Early German Buddhists and the Creation of a ‘Buddhism in Protestant Shape’". Numen 44, n.º 3 (1997): 270–95. http://dx.doi.org/10.1163/1568527971655904.
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AbstractThis paper handles the question concerning the factors that control the degree of adaptability of a transplanted religion spread in a culturally alien context. It will be argued that the assumed superiority of both one's religion and one's culture are decisive factors for the willingness to adapt or to refuse adaptation. The theoretical issues will be illustrated by the adoption of Buddhism by its early German followers. Thus, the paper gives a brief survey of the historical development of the adoption of Buddhism in Germany. Characteristics of the early phases will be outlined as well as the state of affairs of Buddhism in Germany in the 1990's. Most remarkable is Buddhism's rapid growth which increased the number of Buddhist centres and groups fivefold since the mid 1970's.On the basis of this historic description a particular line of interpreting Buddhist teachings, that of a rational understanding, is outlined. The analysis of this adoption of Buddhism seeks to show that early German Buddhists interpreted and moulded Buddhist teachings in such a way as to present it as being in high conformity with Western morals and culture. This high degree of adapting Buddhist teachings led to an interpretation which can be characterized as a ‘Buddhism in Protestant shape.’ Buddhism was used as a means of protest against the dominant religion, that of Christianity, but at the same time its proponents took over many forms and characteristics of the religion criticized most heavily.
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Gazizova, Valeriya. "New Buddhists, ‘Treasure’ Discoveries and (Re)constructed Protective Deities of Kalmykia". Inner Asia 21, n.º 1 (15 de abril de 2019): 61–82. http://dx.doi.org/10.1163/22105018-12340116.
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AbstractThis article investigates how a number of Buddhist groups in Kalmykia, a republic in the southwest of Russia where Buddhism is historically practised by most of its titular population, try to create what they perceive as elements of the local form of Buddhism. Based on interviews with non-monastic Buddhist specialists, the article focuses on the introduction of the worship of two protective deities in several Kalmyk Buddhist centres. Central to the discussion is the deployment of the Tibetan practice of ‘treasure’ discoveries in this renewal.
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Salguero, C. Pierce. "Toward a Global History of Buddhism and Medicine". Buddhist Studies Review 32, n.º 1 (26 de noviembre de 2015): 35–61. http://dx.doi.org/10.1558/bsrv.v32i1.26984.
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The close relationship between Buddhism and medicine that has become so visible thanks to the contemporary ‘mindfulness revolution’ is not necessarily unique to the twenty-first century. The ubiquitous contemporary emphasis on the health benefits of Buddhist and Buddhist-inspired practice is in many ways the latest chapter in a symbiotic relationship between Buddhism and medicine that is both centuries-long and of global scope. This article represents the first steps toward writing a book that explores the global history of Buddhism and medicine ‘from Sarnath to Silicone Valley’. It identifies patterns in the transmission and reception of texts and ideas, networks of circulation, and intersections with local and regional histories that shaped the history of Buddhist ideas and practices concerning physical health and healing.
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Lepekhova, Elena S. "The Image of Rahula in Japanese Ritual Texts Koshiki". Study of Religion, n.º 2 (2019): 77–84. http://dx.doi.org/10.22250/2072-8662.2019.2.77-84.
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The main field of this study is the image of Rahula (Jp. Raun or Ragora), the son and disciple of Buddha Shakyamuni in the Japanese ritual Buddhist text “Raun koshiki” (XIII century), compiled by the Buddhist priest Yuixin. The main purpose of the koshiki texts was to strengthen the karmic connection between the adepts and the object of worship to whom this koshiki was dedicated – Buddha, bodhisattva, arhat or Buddhist patriarch. Therefore, the main content of the koshiki was: the history of the main character, the significance of his role to the Buddhist devotees, praise to his virtues and merit, and, most importantly, mention of those benefits which would gain the believers, taking part in the koshiki ritual. In this context, the creation of “Raun koshiki” and its identification as a special ritual text, which has the same sacred potential, shows the new movement in medieval Japanese Buddhism. It is characterized by the desire to return to the precepts of the original Indian Buddhism, formed in the circles of Nara Buddhism. This movement was a kind of response to the formation of the Japanese Amidaism and the spreading of Chinese Chan Buddhism in Japan
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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee y Niraj Ruangsan. "Buddhism and Thai educational system". Linguistics and Culture Review 5, S1 (28 de octubre de 2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.
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In Thailand, Buddhism has played an important role in terms cultivating morality and ethics for people in the society. Later, it has become an important part of the educational system of the country. This paper has its aims to clarify some backgrounds of Buddhist studies in Thai educational system from the early period to the present day. First, it discusses (1) some of the Buddha’s principles of teaching first, and thereafter (2) importance of Buddhist studies in Thai society, (3) management of Buddhist Studies, and (4) History of Buddhist Studies in Thailand and (5) Buddhist Studies Curriculum will be discussed. The conclusion of this study reveals that training morality and ethics to youth is the key factor making Buddhist studies exist in the educational system of Thailand.
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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex". Applied Mechanics and Materials 357-360 (agosto de 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.
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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.