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1
Cawley, Kevin N. « East Asian Buddhism and Korea’s Transnational Interactions and Influences ». Religions 14, no 10 (13 octobre 2023) : 1291. http://dx.doi.org/10.3390/rel14101291.
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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
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Borup, Jørn. « Galskab og hellighed : Overskridelsens logik og retorik i chan/zen-buddhismen ». Religionsvidenskabeligt Tidsskrift, no 69 (5 mars 2019) : 148–63. http://dx.doi.org/10.7146/rt.v0i69.112748.
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ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with ‘the enlightened layman’, been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions’ hermeneutic and performative logic as a contrast to the ‘religion of order’ which is also represented by Buddhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion.
DANSK RESUMÉ: Antinomiske overskridelser har spillet en væsentlig rolle i kinesisk chan-buddhisme (og i mindre udstrækning i japansk zen-buddhisme). Vilde, skøre, voldsomme og sære figurer har sammen med den ‘ordinære lægmand’ været brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Nærværende artikel undersøger disse overskridelsers hermeneutiske og performative logik som kontrast til den ‘ordensreligion’, buddhismen også repræsenterer. Jeg argumenterer for, at disse både i religionsfænomenologisk og -historisk perspektiv er udtryk for post-aksial religion.
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Schoettmer, Patrick. « Zen and the Science of American Politics : Minority Religious Traditions and Political Engagement ». Politics and Religion 6, no 1 (6 février 2013) : 164–85. http://dx.doi.org/10.1017/s1755048312000752.
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AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
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Seo, jimin. « A Study on the Background of Formation in the Avatamska Vairocana Buddha statues in Zen Buddhism temples in the Latter Part of the Silla Dynasty ». Paek-San Society 124 (31 décembre 2022) : 231–55. http://dx.doi.org/10.52557/tpsh.2022.124.231.
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This paper was intended to explain the reason why the Zen Buddhism temples in the latter part of the Silla Dynasty that built Avatamska Vairocana Buddha statues became to believe in Avatamska Vairocana Buddha statues unlike the discipline of the Zen sect that regards the Buddhist sanctuary where Zen masters preach Buddhist teachings so that complete enlightenment can be obtained on behalf of Buddha as the most important space without building the Buddhist sanctum where the main Buddha statue is created and the rituals such as sutra chanting or prayers to Buddha are held.
According to the result of the study, although it has been vaguely assumed that the Avatamska Vairocana Buddha was enshrined in Zen Buddhism temples in the latter part of the Silla Dynasty, when the literature data and excavation investigation results were put together, no clear evidence to conclude such an assumption could be found. In addition, given that the Avatamska Vairocana Buddha statue was not enshrined in the main building of the temple, which is the central Buddhist sanctum of the Zen Buddhism temple, but was enshrined in an attached Buddhist temple or created after a considerable period of time after the temple was built, it was found that the Avatamska Vairocana Buddha statue did not play the role of the main Buddha statue, which was the main object of worship from the beginning. In particular, it was confirmed that Avatamska Vairocana Buddha was not believed as the main Buddha in Zen Buddhism temples in the latter part of the Silla Dynasty from the mention that the iron Vairocana Buddha statue in Borimsa Temple played the role of decorating the place where Chejing stayed, written in the 「Bojo Zen master Changseong stone monument」.
The Zen masters who created mountain monasteries in the latter part of the Silla Dynasty must have adapted to the Zen Buddhism temple system of the Tang age through studying abroad and thus it is thought that they followed the Buddhism temple architecture presented in the『Baizhang Qinggui (百丈淸規)』 in the Tang age. However, the Zen Buddhism temples in the latter part of the Silla Dynasty enshrined the Avatamska Vairocana Buddha statue unlike the Zen Buddhism temples of the Tang age, and it is presumed that they could not but respond to the demand from the royal family because the royal family sponsored the operation of Zen Buddhism temples with political purposes. In the latter part of the Silla Dynasty, the Avatamsaka sutra studies were popular such as the creation of the Avatamska Vairocana Buddha statue centered on the royal temple, and it is thought it affected Zen Buddhism temples.
It is understood that in the latter part of the Silla Dynasty, the Zen sect supplemented and developed its ideological system while actively developing ideological exchanges with the Huayan sect. In the atmosphere of the Buddhist world where the Zen sect and the Huayan sect communicate, the original theory of the Zen sect that Buddha statues are not the true form of the Tathagata and therefore do not need to be respected was not followed, and Zen Buddhism temples became to enshrine the Avatamska Vairocana Buddha statue, which was most familiar to Buddhists. By analyzing the mention that Buddha statues could not but be created to convey enlightenment written in the 「Dansoksa Temple Shinhaeng Zen master monument」 and the recognition of Avatamska Vairocana Buddha recorded in 「Borimsa Temple Bozo Zen master Changseong stone monument」 which is in line with the Buddha faith view in 「Avatamsaka sutra」 the reason why Zen Buddhism temples in the latter part of the Silla Dynasty became to believe in Avatamska Vairocana Buddha could be concretely understood.
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Evans, Woody. « If You See a Cyborg in the Road, Kill the Buddha ». Journal of Ethics and Emerging Technologies 24, no 2 (1 septembre 2014) : 92–97. http://dx.doi.org/10.55613/jeet.v24i2.26.
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A stream in transhumanism argues that the aims of Buddhism and transhumanists are akin. It is the case that transhumanism contains religious tropes, and its parallels to Christianity are readily apparent. It does not share much, however, with Buddhism’s Zen tradition. Zen tends to focus its practitioners on becoming fully present and human, not on becoming transcendent, super-powered, or posthuman. This paper explores some of the tensions between transhumanism and Buddhism through the lens of Zen, and suggests that transhumanist Buddhists should be careful not to conflate moments of spiritual enlightenment with permanent techno-social transcendence.
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Cheng, Hsueh–Li. « Psychology, Ontology and Zen Soteriology ». Religious Studies 22, no 3-4 (septembre 1986) : 459–72. http://dx.doi.org/10.1017/s0034412500018461.
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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.
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TALKO, Tetiana, Iryna GRABOVSKA et Svitlana KAHAMLYK. « UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS ». Almanac of Ukrainian Studies, no 33 (2023) : 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Baskind, James Matthew. « All or Nothing : Polemicizing God and the Buddhist Void in the Jesuit Mission to East Asia ». Religions 15, no 4 (29 mars 2024) : 424. http://dx.doi.org/10.3390/rel15040424.
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The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.
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Swanson, Paul L. « "Zen Is Not Buddhism" Recent Japanese Critiques of Buddha-Nature ». Numen 40, no 2 (1993) : 115–49. http://dx.doi.org/10.1163/156852793x00112.
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AbstractHongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings suchs as plants and rocks-which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal-was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shiro of the Sōtō Zen sect Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.
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Dang, Thi Dong. « The educational achievements of Vietnam under the Ly - Tran dynasties : Perspective from Buddhism as the state religion on basis of education of three teachings harmonious ». Ministry of Science and Technology, Vietnam 63, no 10 (25 octobre 2021) : 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.
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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Choy, Young-Ho. « Buddhist activity & ; personality of the Jeong Gong－Kwon(鄭公權) in the late 14th century ». Institute of Korean Cultural Studies Yeungnam University 81 (31 août 2022) : 543–72. http://dx.doi.org/10.15186/ikc.2022.08.31.17.
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This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century.
A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺).
His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives.
Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek.
Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks.
His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.
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van den Muyzenberg, Laurens. « The contribution of Buddhist wisdom to management development ». Journal of Management Development 33, no 8/9 (2 septembre 2014) : 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
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Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
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Đạt, Thích Nguyên. « GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN ». Hue University Journal of Science : Social Sciences and Humanities 129, no 6E (26 octobre 2020) : 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.
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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Chong, Tian. « THE INFLUENCE OF BUDDHIST ON THE FORMATION AND DEVELOPMENT OF SHAOLIN CULTURE ». Pakistan Journal of Social Research 05, no 02 (30 juin 2023) : 1124–32. http://dx.doi.org/10.52567/pjsr.v5i02.1224.
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The localization and development of Buddhism in China owe much to the efforts and contributions of eminent Indian monks such as Bodhidharma in propagating Indian Buddhism. Within the development of Buddhism at Shaolin Temple, the complex theoretical doctrines and strict disciplines gradually faded away, giving rise to a unique Zen culture. The emphasis on physical practice and the cultivation of both internal and external aspects in Buddhism aligns well with the philosophy of Shaolin Kungfu, ultimately forming the distinctive system of Shaolin Kungfu. The integration of the medicine concept from Buddhism with traditional Chinese medicine resulted in the theoretical framework and treatment methods of Shaolin medicine. Moreover, the influence of Buddhist culture extends to the temple culture, pagoda forest culture, and stone inscription culture of Shaolin Temple. The methodological approach of this research is the qualitative research techniques with historical analytical method. The main objective of this research is to understand the influence of Buddhist on the formation and development of Shaolin culture. Keywords: Buddhism; Shaolin culture; Chan (Zen) culture; Kungfu culture; Medical culture
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Dąbrowski, Grzegorz. « Po prostu siedzieć. Wymiary siedzenia z perspektywy buddyzmu zen ». Prace Etnograficzne 48, no 1 (2020) : 57–73. http://dx.doi.org/10.4467/22999558.pe.20.004.12629.
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Just Sitting. Dimensions of Sitting from a Zen Buddhist Perspective The article deals with the subject of the sitting figure, which seems to be an important element of both practice and reflection in Buddhism. The real inspiration to write this article was the introduction of quarantine in many countries, including Poland, and this fact certainly changed the lifestyle of many people, contributing significantly to the immobilization of many of them. Looking at this situation through the prism of Buddhism, especially Zen Buddhism, to which most of the information contained in this text refers, would be best considered only as a contribution to reflection on the cultural dimensions of the „sitting figure„. This figure, at least from the Buddhist perspective, seems to be an important element conditioning the view of reality.
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Li, Xican. « Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism ». Asian Culture and History 8, no 1 (2 septembre 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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Galvan-Alvarez, Enrique. « Meditative Revolutions ? A Preliminary Approach to US Buddhist Anarchist Literature ». Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no 2 (23 décembre 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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Pokorny, Lukas. « Japanese Buddhism in Austria ». Journal of Religion in Japan 10, no 2-3 (14 juillet 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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Trenson, Steven. « Buddhism and Martial Arts in Premodern Japan : New Observations from a Religious Historical Perspective ». Religions 13, no 5 (13 mai 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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Welter, Albert. « The problem with orthodoxy in Zen Buddhism : Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror) ». Studies in Religion/Sciences Religieuses 31, no 1 (mars 2002) : 3–18. http://dx.doi.org/10.1177/000842980203100101.
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The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenzi) Chan and a key figure in articulating the "moderate" Chan position. The study suggests how the definition of contemporary Zen orthodoxy has been dominated by representatives from the "rhetorical" Zen tradition, creating a disjuncture between our intellectual understanding of Zen and the principles guiding its actual practice.
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Han, Qiaoyu. « Sessō Sōsai and the Chinese Anti-Christian Discourse ». Religions 14, no 8 (18 août 2023) : 1058. http://dx.doi.org/10.3390/rel14081058.
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The early Tokugawa period witnessed the establishment of anti-Christian policy as a significant agenda. In 1647, Sessō Sōsai, a Zen monk, undertook the task of delivering sermons in Nagasaki, aiming to convert the local population to Buddhism. Following his preaching, Sessō authored two anti-Christian texts, with the second text reflecting a pronounced influence from Chinese Buddhist anti-Christian discourse. This article seeks to explore the correlation between Sessō’s anti-Christian writings and his engagement with the Chinese Buddhist community in Nagasaki. By delving into the analysis of personal networks, this study illustrates Sessō’s familiarity with the evolution of Buddhism in China and his incorporation of ideas from the Chinese Buddhist anti-Christian movement during his time.
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Kimura, Takeshi. « Masahiro Mori’s Buddhist philosophy of robot ». Paladyn, Journal of Behavioral Robotics 9, no 1 (1 avril 2018) : 72–81. http://dx.doi.org/10.1515/pjbr-2018-0004.
Texte intégralRésumé :
Abstract Masahiro Mori is a well-known Japanese robotics scholar whose notion of Uncanny Valley is worldly famous. Mori is also an initiator of the Robot Contest and a student of Buddhism and a practitioner of Zen. He constructs his original Buddhist philosophy of robotics throughout his career. His robotics work and his learning of Buddhism develop together side by side in an interesting intertwined manner. This paper will take up the issues such as the ethical personality, quality of minds, and experiences of engineers as key components in and for an “ethical design” of robots by examining Mori’s Buddhist philosophy of robotics. This paper is divided into four sections. After an introductory part, in the second section, we will explore Mori’s view of Zen as aspiritual source for technological creativity. In Section 3, we will examine his view into a robot-contest as a location of a realized teaching of Buddhism, especially, in relationship to the Diamond Sūtra, in order to see Mori’s educational contribution. In Section 4, we will examine how Mori became engaged to learn and practice Buddhism and came to the realization of Buddhahood in relation to robotics.
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Kim, Young Jin. « Theory of Sentient Being (Sattva) and Voluntarism in Taiken Kimura's On Primitive Buddhist Thought (Genshi bukkyō shisōron) ». Korean Institute for Buddhist Studies 60 (28 février 2024) : 237–69. http://dx.doi.org/10.34275/kibs.2024.60.237.
Texte intégralRésumé :
Taiken Kimura (木村泰賢) was a distinguished Buddhist scholar active during Japan's Taisho period. As a monk affiliated with the Japanese Soto Zen, he completed his education in the Department of Indian Philosophy at Tokyo Imperial University. Subsequently, he pursued further studies in Europe, including stints in England and Germany. During his European sojourn, he authored On Primitive Buddhist Thought (Genshi bukkyō shisōron), which was published in Japan in 1922. Within this publication, Kimura posited that both Primitive Buddhism and Mahayana Buddhism were underpinned by voluntarism. He underscored Mahayana Buddhism's continuity with Primitive Buddhism. Kimura extensively employed voluntarism to analyze the Twelvefold Dependent Origination in Primitive Buddhism. Notably, he associated the concept of “ignorance”(avijjā) within the Twelvefold Origination with “blind will”, a notion articulated by Schopenhauer.
Central to Kimura's perspective was the belief that the essence of sentient beings lay in desire, constituting the driving force behind life's activities. He identified two desires within the Twelvefold Dependent Origination, “craving”(taṇhā) and “ignorance”(avijjā), understanding them as manifestations of will. According to his viewpoint, the life activities of sentient beings unfolded as expressions of desire or will.
Nevertheless, Kimura contended that desire transcended its role as a mere producer of “defilements” (kilesa), extending into an absolute “actual reality”(dharmatā). He frequently associated the concept of “nibbana without residue”(anupdisesanibbana) or absolute “actual reality” with the will, sometimes identifying it as a material or metaphysical reality. His theoretical framework could be characterized as a form of Metaphysics of Will. Drawing from the apparent reality of sentient beings as driven by desires, Kimura aimed to elucidate not only the life activities of sentient beings amid suffering but also to expound upon the absolute world that transcends suffering.
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Wintrobe, Ronald. « Adam Smith and the Buddha ». Rationality and Society 31, no 1 (19 juillet 2018) : 3–39. http://dx.doi.org/10.1177/1043463118787498.
Texte intégralRésumé :
Economics is a powerful way of thinking. While there may occasionally be major errors in its application, at its core the principles of economics remain the strongest paradigm in the social sciences. Buddhism is also a powerful way of thinking. The central question in Buddhist philosophy is the same as that in economics: what is the key to human happiness? How can human suffering be reduced? But the answer to this question in the Buddhist way of thinking is exactly the opposite of that given by economics. Can Adam Smith learn from the Buddha? Can Buddhism learn from economics? This essay explores these topics. I first present an interpretation of what I take to be the core of Buddhist thinking in economic terms, and then show how that could be incorporated into economic thinking, and how economics would change as a result. I then try to do the reverse, and show how the economic way of thinking can clarify Buddhist thinking. I apply simple economic theory to develop a model of rational Zen Buddhism.
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Ochilov, O. « CHINESE NEW POETRY AND BUDDHISM ». Builders Of The Future 02, no 02 (1 mai 2022) : 277–81. http://dx.doi.org/10.37547/builders-v2-i2-42.
Texte intégralRésumé :
The article is about the influence of Buddhism on Chinese literature, especially poetry, the uniqueness of the verses in Buddhist scriptures, their emergence as a new genre, the peculiarities of Zen poetry, which began to spread in the late and early Sung dynasties as well as about the state of poetry in the late 19th century, which promoted Buddhist ideas and culture.
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Dyadyk, Natalia. « Practices of self-knowledge in Buddhism and modern philosophical education ». Socium i vlast 4 (2020) : 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
Texte intégralRésumé :
Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Barrett, T. H. « Zen and the Art of Librarianship ». Journal of Chan Buddhism 1, no 1-2 (22 décembre 2020) : 3–16. http://dx.doi.org/10.1163/25897179-12340002.
Texte intégralRésumé :
Abstract This paper explores widely held misconceptions about the publishing of East Asian religious books, bibliographies and canons connected to a tradition that appears to foreswear books altogether – Zen Buddhism in China and Japan. Zen and East Asian Buddhist librarianship are also considered here in terms of a rich history of book collecting, printing, and distributing in China and in Europe.
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Copeliovitch, Andrea. « Dançar o Zen : Aprendizado e poéticas de um processo ». Todas as Artes Revista Luso-Brasileira de Artes e Cultura 3, no 3 (2020) : 85–99. http://dx.doi.org/10.21747/21843805/tav3n3a6.
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This article discusses an experimental creative process that relates Zen Buddhism, Antonin Artaud, Jerzy Grotowski and Brazilian dances (bumba-meu-boi, cavalo marinho, and coco), using the study of a symbolic body proposed by Graziela Rodrigues; taking as an example the choreography The Bull and the Void, based on the Buddhist tale, The Monk and the Bull (by Monja Coen Roshi and Fernando Zenshô Figueiredo). The choreography is a composition that incorporates zen buddhist rites elements, Japanese anime aesthetics and dances from Brazilian north and northeast, organized by theatre techniques, where the impulse towards physical action is the starting point of the score. This union of techniques and apprenticeships translates the history of the dancing body. The dancer, the Zen Buddhist practitioner andthe bull meet in poiesis´ circular movement, always in search of a poetic happening.
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Holohan, Kevin. « Breath by Breath : Reconsidering the Project of Critical Pedagogy Through the Lens of Zen Buddhist Thought and Practice ». Journal of Transformative Education 17, no 4 (25 mars 2019) : 353–70. http://dx.doi.org/10.1177/1541344619838463.
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This article examines how Zen Buddhism conceives of human suffering, the causes of suffering, and the method by which human suffering can be alleviated and compares these with similar notions within critical social theory and its educational manifestation in the critical pedagogy movement. While both Zen Buddhist and critical theories/discourses aim to uncover the roots of human suffering and offer particular methods to help alleviate it, these systems of thought differ in fundamental ways. Consideration of significant concepts within Buddhist thought and practice can address some of the criticisms that have been leveled against the foundations and project of critical pedagogy. Ultimately, the article illustrates how a Zen Buddhist–oriented critical pedagogy based upon notions of interdependence, impermanence, and “no-self” can be a more humane, inclusive, relevant, and applicable approach to working toward a more just and equitable social order.
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(Thich nu Vien Giac), Thi Dong Dang, Quang Hoai Le (Thich Chan Niem) et Le Hanh Dinh. « Social security activities of the Lien Tong Tinh Do Non Bong sect ». Ministry of Science and Technology, Vietnam 64, no 10 (25 octobre 2022) : 55–58. http://dx.doi.org/10.31276/vjst.64(10).55-58.
Texte intégralRésumé :
Under the leadership of the Vietnam Buddhist Sangha, the Lien Tong Tinh Do Non Bong Buddhist (LTTDNB) practices based on the Buddha’s teachings with an inclination towards the practice of the pure land method of Mahayana Buddhism. The founder of the sect is Venerable Thien Phuoc Nhat Y, founded at Linh Son Pagoda (Ba Ria - Vung Tau province) in 1957. The social welfare activities of the LTTDNB sect over the past 60 years have positively influenced people, Buddhist monks and nuns living in the Southeast region, as well as many other parts of the country, especially the multi-faceted contributions to the social security movement since its inception. The LTTDNB sect has left its own mark on Vietnamese Buddhism, focusing on Mahayana sutras and upholding the Zen way of life in the spirit of the six precepts. The contributions of the LTTDNB contributed to national security and people’s safety, and joined hands to reduce the problems of society, all are rooted in the Buddhist spirit of compassion and selflessness. This study provided a brief introduction to the LTTDNB sect and the active activities of the sect in ensuring social security, and at the same time drawing the meaning of practice and service of the sect for Vietnamese Buddhism in modern times.
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Apud, Ismael. « Modern Buddhism and its Cultural Translations. Reflections from a Qualitative Case Study of Two European Zen Monks ». Arxiu d'Etnografia de Catalunya, no 23 (21 décembre 2021) : 207–32. http://dx.doi.org/10.17345/aec23.207-232.
Texte intégralRésumé :
Buddhism has expanded around the world as a variety of schools and branches. In Western countries, the encounter between modernity and Buddhism has resulted in a heterogenic cultural product called ‘Modern Buddhism.’ For several authors, it is a recent invention, quite different from ‘Traditional Buddhism.’ But is Modern Buddhism an exception in the history of Buddhism? The current article critically reflects on this question, using the notion of ‘cultural translation’ and, to do so, presents a qualitative case study of two European Zen monks. One is a Catalan monk from Spain; the other is a German abbot living in Japan. Interpretations and cultural translations of Buddhist ideas and practices are regarded as being influenced by the background of Modern Buddhism and by the singular personal biographical trajectories of the two monks. It will be argued that the cultural translations described in Modern Buddhism are not an exception but an expected interpretation.
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Yoon, Young-Hae, et Sherwin Jones. « Ecology, Dharma and Direct Action : A Brief Survey of Contemporary Eco-Buddhist Activism in Korea ». Buddhist Studies Review 31, no 2 (15 janvier 2015) : 293–311. http://dx.doi.org/10.1558/bsrv.v31i2.293.
Texte intégralRésumé :
Over the last few decades there has emerged a small, yet influential eco-Buddhism movement in South Korea which, since the turn of the millennium, has seen several S?n (J. Zen) Buddhist clerics engage in high-profile protests and activism campaigns opposing massive development projects which threatened widespread ecological destruction. This article will survey the issues and events surrounding three such protests; the 2003 samboilbae, or ‘threesteps- one-bow’, march led by Venerable Suky?ng against the Saemangeum Reclamation Project, Venerable Jiyul’s Anti-Mt. Ch?ns?ng tunnel hunger-strike campaign between 2002 and 2006, and lastly Venerable Munsu’s self-immolation protesting the Four Rivers Project in 2010. This article will additionally analyze the attempts by these clerics to deploy innovative and distinctively Buddhist forms of protest, the effects of these protests, and how these protests have altered public perceptions of the role of Buddhist clergy in Korean society. This study will additionally highlight issues relevant to the broader discourse regarding the intersection of Buddhism and social activism, such as the appropriation of traditional Buddhist practices as protest tactics and the potential for conflict between social engagement and the pursuit of Buddhist soteriological goals.
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Kim, Jongmyung. « The Chikchi and Its Positions in Fourteenth-Century Korea ». Religions 11, no 3 (13 mars 2020) : 126. http://dx.doi.org/10.3390/rel11030126.
Texte intégralRésumé :
The purpose of this paper is to examine the historical and ideological positions of the Chikchi, a Korean Zen text. Originally composed of two fascicles, the book was published with metal type in 1377 and in woodblock print in 1378. The metal type print only remains. in its second fascicle, which is currently preserved in the La Bibliotheque nationale de France, registered in the Memory of the World by the United Nations, Educational, Scientific and Cultural Organization (UNESCO) Memory of the World list. However, the woodblock print remains in two fascicles, including the teachings of Buddhas, recorded sayings, enlightened verses, and transmission records of more than one hundred patriarchs and masters of India, China, and Korea. The role of the Chikchi shines more in modern times. As a rare book in Korea and as the oldest extant book printed with metal type in the world, it has a great significance in the world history of printing culture. The Chikchi also has originality in terms of soteriology, ideological flexibility, an open interpretation of Buddhist teachings, and an integration with Confucianism, thus suggesting its possible contribution to a better understanding of the characteristics of Korean Buddhism in particular and, by extension, East Asian Buddhism in general.
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Kang, Eun Ae. « A critical review of mindfulness-based healing culture : Focusing on MBSR ». Korean Institute for Buddhist Studies 60 (28 février 2024) : 309–44. http://dx.doi.org/10.34275/kibs.2024.60.309.
Texte intégralRésumé :
Currently, the phenomenon that is attracting the most attention in the field of Korean Buddhism can be said to be a healing culture based on mindfulness.
Inspired by the active application and use of mindfulness in Western psychology and psychiatry, the Buddhist community is almost uncritically accepting and popularizing various Western mind-body healing programs based on mindfulness. Furthermore, the Buddhist community shows great interest in research and program development that combines traditional Buddhist practice and healing.
Jon Kabat-Zinn (1944~) created and successfully popularized MBSR (Mindfulness Based on Stress Reduction), a healing program to reduce stress in patients with chronic diseases or pain. Currently, MBSR is gaining popularity around the world, and is being actively used in psychological counseling and treatment in Korea as well, especially in the psychology community. Even the K-MBSR program has been developed and is being distributed. However, in the process of spreading MBSR in the West, there is positive evaluation that it is an expedient (upāya) use of Dharma, while negative criticism that it is a transformation and distortion of Buddhist practice and spiritual commercialization in neoliberal society is also significant.
Accordingly, focusing on MBSR, which can be said to be the origin of mindfulness-based programs, we would like to critically examine the meaning of mindfulness, its correlation with sati of Vipassanā, a traditional Buddhist practice, and the phenomenon of mindfulness as a healing culture.
The encounter between Eastern and Western cultures is having a lasting impact on Korean Buddhist practice. So far, Korean Buddhism has been dominated by a Zen-centered, masculine, elitist, monastic, and authoritarian ethos. In the era of spirituality in the 21st century, healing culture is emerging as an alternative as there is a need to remodel Buddhism into a feminine, accepting, empathetic, popular, and democratic Buddhism. However, as risk factors are detected, if we recognize the importance of not only internal and personal mindfulness, but also external and social participation mindfulness, and respond in a timely manner, we can realize the fundamental purpose of Buddhism, which is achieving success, leaving suffering, and gaining joy. I look forward to opening a new chapter.
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Chatraporn, Surapeepan. « Landscape and Rhetoric : The Marriage of Native American Traditions and Zen Buddhism in Selected Poems by Gary Snyder ». MANUSYA 14, no 1 (2011) : 63–78. http://dx.doi.org/10.1163/26659077-01401004.
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This paper examines certain similarities between Native American beliefs and Zen Buddhist teachings and demonstrates how Gary Snyder fuses these two traditions in his poetry. Through the analysis it has been found that the Native American wisdom of the interrelatedness of humans and nature has an affinity with the fundamental Buddhist principle of the interpenetration and interdependence of all existence or as Thich Nhat Han calls it “the inter being nature of things.” Gary Snyder has developed his love of nature concurrently with his respect for Native American traditions and his interest in Zen Buddhism. Snyder draws on the primitive oral traditions of chants, incantations and songs to communicate his experiences. Like the shaman-poet of primitive cultures and in imitation of Buddhist teachings, Snyder seeks to restore reverence for nature and reestablish a harmonious relationship with the universe. Apart from emulating certain Native American beliefs and Zen Buddhist principles, Gary Snyder makes use of Zen Buddhist poetic techniques which bear some resemblance to the oral poetic tradition of the Native Americans that precedes the influence of the white man. The precision of tersely worded images reminiscent of imagistic poetry, conciseness, concreteness, simple and ordinary language, as well as an abundant use of nature and animal imagery, which are common characteristics of both poetic traditions, find their way into the poetry of Gary Snyder.
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Timmerman, Peter. « Boundary Matters : Buddhism and the Genetic Prospect ». Worldviews : Global Religions, Culture, and Ecology 14, no 1 (2010) : 68–82. http://dx.doi.org/10.1163/156853510x498069.
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AbstractThis paper considers genetic engineering in the context of Buddhist ethics. Rather than considering a standard set of ethical approaches, this paper instead uses the “fox koan” of Zen Buddhism to explore the dynamics and consequences of the “genetic project”. Focussing particularly on the prospect of an unbounded and unlimited dissolution of hitherto assumed boundaries, it argues that current “disembedding” of genetic information is analogous to the denial of karma as presented in the fox koan. This provides a different entry into ethical evaluation from a Buddhist perspective,
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Davies, Bronwyn. « INTERSECTIONS BETWEEN ZEN BUDDHISM AND DELEUZIAN PHILOSOPHY ». Psyke & ; Logos 32, no 1 (31 juillet 2011) : 18. http://dx.doi.org/10.7146/pl.v32i1.8792.
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This paper teases out some of the common threads between two separate traditions: zen buddhist thought as it is interpreted by Thich Nhat Hanh and by Allan Watts, and poststructuralist thought as it is interpreted by Gilles Deleuze, and by Henri Bergson. Despite some semantic differences, zen buddhism and deleuzian thought are found to have a great deal in common. Both open up new ways of thinking and of being that challenge the apparent inevitabilities of todayss neoliberal world. The inter-related areas I will etplore in this paper, in which deleuzian scholars and buddhist thinkerslpractitioners can fruitfully be put in dialogue with each other, include abandoning the self-as-entity or ego, resisting the pull of binary thinking, and the interconnectedness of being.
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ULANOV, MERGEN S. « WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN ». CASPIAN REGION : Politics, Economics, Culture 65, no 4 (2020) : 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Sin, Sun Hye. « The perception of reality and the change of the thought of the Buddha Land(佛土觀) of the Buddhist community in the Late Silla ». Korean Institute for Buddhist Studies 58 (28 février 2023) : 387–417. http://dx.doi.org/10.34275/kibs.2023.58.387.
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It is not easy to find aspects of the people's perception of realities in the ancient Korean society. The limit of historical records is thought to be the biggest factor, but fortunately, a glimpse of such aspects can be obtained since relatively many epigraph in Late Silla with which aspects of the Buddhist community can be examined, including the Zen monks’ epitaph, remain. In this paper, examples in which the Late Silla Buddhism perceived the contemporary era as the degenerate age(末法) have been examined, and although common expressions related to the degenerate age were seen, the fact that the situation perceived as the degenerate age was different depending on the subject of the Buddhist custom was able to be found. In particular, the fact that the royal family perceived the contemporary era as the degenerate age can be said as a perception deviating from the one-sided understanding that the degenerate age perception held an anti-royal feature. The background behind the spread of the degenerate age perception was due to not only the domestic situation of the proliferation of the Maitreya belief since the Jinpyo(眞表), but also the foreign situation, the return of the Zen monks by the persecution of Buddhism(破佛) of the Chinese Tang(唐) Mujong(武宗). Since the Tang’s situation of the weakening of the royal family and the rise of local power resembled the reality of Silla, Silla also perceived the degenerate age in light of the Tang which resulted in the extreme situation on the persecution of Buddhism. The Buddhist community responded actively without neglecting such reality. The thought of the Buddha Land(佛土觀), which in the previous periods had spread centering around the royal family and the royal capital, changed into a local-centered ideology, proliferated the perception of accomplishing Buddhahood(本來成佛), and attempted to overcome the crisis of chaotic reality of Late Silla. As such, the Buddhist community persistently made an effort to communicate with the society and lead the society.
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Lin, Hang. « A Sinicised Religion Under Foreign Rule : Buddhism in the Jurchen Jin Dynasty (1115–1234) ». Medieval History Journal 22, no 1 (6 décembre 2018) : 23–52. http://dx.doi.org/10.1177/0971945818806991.
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Buddhism in the Jurchen Jin (1115–234) dynasty has been regarded as a peripheral phenomenon; as such, it remains largely overlooked by traditional historiography. When placed into a broader context, however, both Buddhism under Jin rule and the dynasty itself functioned as a significant link in the long chain of Chinese cultural history. The Jin witnessed a crucial time period during which Chan (Zen) Buddhism, later the most popular Buddhist school in China, gained dominance and began its transmission of several major lines. Jin Buddhism also created a large corpus of material culture, thereby providing invaluable primary sources for the study of Buddhism in China. Based on an analysis of historical writings and archaeological evidence, this article examines the development and various characteristics of Buddhism during the Jin, its relationship with the Jurchen rulers and its influence on the Jin society as a whole. To a large extent, the Jin was at least as important to the development of Buddhism as the Southern Song (1127–276). Moreover, knowledge of Jin Buddhism is indispensable to understanding the Jin culture which, in turn, is essential to understanding the general development of the multifaceted cultural traditions in medieval China.
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Liu, Xunqian. « The Influence of Wartime Turmoil on Buddhist Monasteries and Monks in the Jiangnan Region during the Yuan-Ming Transition ». Religions 14, no 10 (16 octobre 2023) : 1294. http://dx.doi.org/10.3390/rel14101294.
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This study explores the transformation of Buddhist culture in the Jiangnan region (present-day southern Jiangsu and northern Zhejiang), driven by wartime disruptions during the transition from the Yuan Dynasty to the Ming. The Yuan Dynasty witnessed the flourishing of Buddhism, and in Jiangnan, the thriving Zen tradition carried on the legacy of the Southern Song Dynasty. Buddhism found many adherents among the affluent gentry class in Jiangnan, fostering a culture of generous charity that sustained and expanded Buddhism in the region. However, the conflicts toward the end of the Yuan Dynasty inflicted considerable damage on the temples, causing monks to flee. Temples, recognizable landmarks during conflicts, were susceptible to military occupation. Visiting Goryeo monks Muhak Jacho and Naong Hyegeun, and Japanese monks Mumon Gensen and Ginan, were forced to abandon their travels and return to their respective homelands, disrupting the once-thriving Buddhist exchange between Jiangnan and broader East Asia. The chaotic environment also fostered alliances between influential monks and regional powers, providing refuge for monks and an opportunity for both sides to forge beneficial connections. Anti-Yuan factions strategically protected revered monks, leveraging their influence to attract literati and intellectuals, who shared common ethical and spiritual values. This dynamic showcased the mutual benefits derived from such collaboration. Through an exploration of the interplay between politics, social forces, and Buddhism, this paper examines the impact of wartime turmoil on the development of Buddhism in the Jiangnan region.
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Zuber, Devin. « The Buddha of the North : Swedenborg and Transpacific Zen ». Religion and the Arts 14, no 1-2 (2010) : 1–33. http://dx.doi.org/10.1163/107992610x12598215383242.
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AbstractThe Scandinavian scientist-mystic Emanuel Swedenborg (1688-1772) has had a curious relationship to the history of how Western literature has responded to Buddhism. Since Honoré de Balzac’s claim in the 1830s that Swedenborg was “a Buddha of the north,” Swedenborg’s mystical teachings have been consistently aligned with Buddhism by authors on both sides of the pacific, from D. T. Suzuki to Philangi Dasa, the publisher of the first Buddhist journal in North America. This essay explores the different historical frames that allowed for this steady correlation, and argues that the rhetorical and aesthetic trope of “Swedenborg as Buddha” became a point of cultural translation, especially between Japanese Zen and twentieth-century Modernism. Swedenborg’s figuration in the earlier work of Ralph Waldo Emerson and William Blake, moreover, might begin to account for the peculiar ways those two Romantics have particularly affected modern Japanese literature. The transpacific flow of these ideas ultimately complicates the Orientalist critique that has read Western aesthetic contact with Buddhism as one of hegemonic misappropriation.
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Lin, Pei-ying. « A Survey of the Japanese Influence on Buddhist Education in Taiwan during the Japanese Colonial Period (1895–1945) ». Religions 11, no 2 (28 janvier 2020) : 61. http://dx.doi.org/10.3390/rel11020061.
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This paper analyses the Japanese influence upon Taiwanese Buddhist communities during the Colonial Period. I will discuss the interplay between monasticism, education, and politics by examining the process of institutionalisation of monastics and Buddhist educational programs in Taiwan between 1895 and 1945. In accord with pertinent historical developments, this paper is divided into five sections: (1) the Sōtō Zen lineage, (2) the Rinzai Zen lineage, (3) the Pure Land (Jōdo) lineage, (4) Taiwanese monastics who studied in Japan, and (5) Taiwanese nuns. Based on the strong Japanese sectarian tradition, different sects had disparate strategies in Taiwan. The Sōtō lineage arrived first, engaged in precept ceremonies, and started up a well-run Buddhist college. The Myōshinji Sect of Rinzai took Kaiyuansi in Tainan as the main headquarters in southern Taiwan for teaching Buddhist classes as well as holding monumental precept-conferral ceremonies. As for the Pure Land lineage, they came slightly later but eventually established 37 branches across Taiwan, implementing social-educational programs actively. Finally, the nuns and monks who went abroad to study Buddhism in Japan matured and took important roles in advancing Buddhist education in Taiwan. All of these cases demonstrate a profound Japanese influence upon Taiwanese Buddhist education and monastic culture.
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Netland, Harold A. « Professor Hick on Religious Pluralism ». Religious Studies 22, no 2 (juin 1986) : 249–61. http://dx.doi.org/10.1017/s0034412500018242.
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The major religious traditions clearly seem to be making very different claims about the nature of the religious ultimate and our relation to this ultimate. For example, orthodox Christians believe in an infinite creator God who has revealed himself definitively in the Incarnation in Jesus. But while affirming that there is one God who is creator and judge, devout Muslims reject as blasphemous any suggestion thatJesus was God incarnate. Theravada Buddhists, on the other hand, do not regard the religious ultimate as an ontologically distinct creator at all. And even within, say, the Buddhist family of traditions sharp differences emerge: followers of Jodo-Shinshu (True Sect of the Pure Land) Buddhism maintain that salvation/enlightenment is attainable simply through exercising faith in the Amida Buddha and the recitation of the nembutsu, whereas Zen monks reject as illusory any worldview which implies dualism and hold that enlightenment or satori (viz, a direct, unmediated apprehension of the ultimate nature of reality which transcends all distinctions) is to be attained only through rigorous self-discipline.
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Nizhnikov, Sergei, et Le Phuong. « Peculiarity of the Concept of Liberation in Vietnamese Buddhism ». Logos et Praxis, no 1 (juin 2019) : 15–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.1.2.
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One of the most important concepts of Buddhism is the idea of liberation, on the basis of which Buddhist ethical thought was built. Vietnamese monks defined the concept of liberation in their works and strove to put it into practice during a long historical time. Along with taking the "Noble Eightfold Path" of Mahayana Buddhism as the basis, the unique feature of the idea of liberation of Vietnamese Buddhism is that it is simultaneously influenced by both Chinese Buddhism and the ideas of Confucianism and Taoism. The authors analyze the concept of liberation in Vietnamese Buddhism by three main ideas: liberation as a revelation of the Buddha in self-awareness; liberation as self-reflection; release, requiring a positive incarnation in life. Peculiarity of the liberation concept in Vietnamese Buddhism is the spirit of "unconcern" (absence of the fear before samsara), unconditional (independence from writings, dogmas, words), embodiments (harmony with life, making people free from sufferings caused by war and acts of nature), "turn inside" (looking into the heart in searches of liberation) and "a direction outside" (liberation of the people, the country). The Vietnamese Zen-Buddhism asserts, that the way of liberation is an experience of acceptance by each person of absolute truth in the consciousness. The purpose of liberation is the nirvana surpassing all dualistic contradictions. Liberation is the returning to Buddha in the heart. Paying attention to a social origin of suffering, heart of the monk really released only then when people and the country do not suffer any more, do not live in misery. The unique features of the Vietnamese Buddhism in many respects define by synthesizing of three religions values: an idea on renunciation - from Taoism, spiritual practice - from Mahayana Buddhism and spirit of an embodiment through sociopolitical activity - from Confucianism. Whereupon Mahayana Zen-Buddhism keeps the forming role.
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Dąbrowski, Grzegorz. « Droga Herbaty. Część I ». Wrocławskie Studia Wschodnie 25 (30 décembre 2022) : 9–34. http://dx.doi.org/10.19195/1429-4168.25.1.
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The aim of the article is to point out that the numerous cultural behaviours — usually those of secular nature — which in Japanese culture fall into the category of chadō (its sense seems to be best conveyed precisely by the notion of the “Way of Tea”) are largely a manifestation of putting the Buddhist philosophy into practice. In this tale of Buddhism through a symbol, that is tea, an important element is also the notion of “Zen,” which should be linked to the form of Buddhism rooted in Japan and known as Zen Buddhism.
The strategy used to illustrate the problem in question is to introduce and discuss successive concepts, figures or cultural texts that are inextricably linked to Japanese tea culture and that clearly correspond to the many dimensions of Buddhist thought, which originated in India around the 6th century BC. One of the dimensions of this thought is the law of interdependent emergence, which, finding its expression in chadō, not only serves to celebrate culturally established behaviours, but sensitises those following the Way of Tea to their cognitive capacities, which — according to this law — never depend solely on the subject or the method used.
The article is divided into two parts. The first contains an introduction, information about the literature and discussion of categories associated with chadō and described by means of terms like “master,” “roji,” “emptiness” and “tokonoma.” In the second part, the categories discussed are those of “host and guest,” “four noble truths” and “suchness.” The second part of the article also includes a conclusion.
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Hung, Ha Dinh. « Zen Masters in the Ly Dynasty - Tran Dynasty in Thanh Hoa ». Journal of Humanities and Education Development 4, no 1 (2022) : 231–36. http://dx.doi.org/10.22161/jhed.4.1.23.
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Buddhism and the ideas that promote tolerance are of great significance to Vietnam's cultural history. The position and influence of Buddhism have been proven since its introduction, especially under the Ly dynasty under the Tran dynasty, an important period that was meant to shape Vietnamese cultural identity during the independence period free. Buddhism with the land of Thanh Thanh is an issue that has not been adequately evaluated by researchers due to the meager nature of documents remaining to this day. The article focuses on clarifying aspects of Buddhism's influence on various aspects of social life in the historical and cultural context of Ai Chau (Thanh land) at the time from historical documents and epitaphs. remains to this day. Gives us a full picture of a special historical-cultural period of Thanh land under the Ly-Tran dynasties.
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黃文樹, 黃文樹. « 錢穆對禪宗的論衡 ». 國立彰化師範大學文學院學報 29, no 29 (mai 2024) : 001–26. http://dx.doi.org/10.53106/230597612024050029001.
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<p>錢穆學兼四部，歷任燕京、北大、西南聯大等大學教授，著述等身，為當代傑出史學家。1915年起，即接觸、閱讀佛書，尤愛《六祖壇經》。1944年夏，於四川灌縣靈巖山寺細究《指月錄》，遂通禪學。1949年到香港創辦新亞書院，後移居臺北講學，延續中國歷史文化命脈。1968年獲選中央研究院院士。他的禪學著作，具有一定的質與量。其對禪宗的論衡，可歸納為五大點：一、從歷史地位而言，禪宗是「佛教中國化」的中心臺柱；二、從教義改造言，《六祖壇經》乃中國佛教革命之宣言書；三、從經典價值言，《六祖壇經》是國人必讀的「新七經」之一；四、從儒佛會通言，儒家思想與禪宗義理有諸多相近處；五、從儒佛區辨言，理學與禪宗在心性論上可加以判分。這些觀點，對佛學禪理抱持敬意，與過去儒者迥異；視禪宗是「佛教中國化」的柱石，以及從中國人文精神解析《六祖壇經》的創造性等，體現了錢氏「民族文化本位史觀」。</p> <p> </p><p>Chien Mu was an outstanding historian in contemporary China. In 1915, he began to read Buddhist scriptures and was particularly fond of the Altar-Sutra. In the summer of 1944, he carefully studied the Book of Moon-directing at Lingyen Mountain Temple in Guan, Sichuan, and thus became proficient in Zen. His Zen writings reflect both quantity and a certain quality. His critique of Zen can be summarized into five major points: First, from a historical perspective, Zen is the central pillar of the “Sinification of Buddhism”; second, from the perspective of doctrinal transformation, the Altar-Sutra is the manifesto of the Chinese Buddhist revolution; third, from the perspective of classical value, the Altar-Sutra is one of the "New Seven Classics" that Chinese people must read; fourth, from the perspective of the connection between Buddhism and Confucianism, Zen philosophy has many similarities with Confucianism; and, fifth, from the perspective of distinguishing Confucianism and Buddhism, Neo-Confucianism and Zen can be distinguished by their views on the Mind Nature Theory. Unlike the views of past Confucian scholars, these views show respect for Buddhist Zen theory. Ultimately, Chien Mu’s “national and cultural-oriented view of history” is reflected in his view of Zen as the pillar of the “Sinification of Buddhism” and his creative analysis of the Altar-Sutra in terms of the Chinese humanistic spirit.</p> <p> </p>
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Sienaert, M. « Zen-Boeddhistiese selfloosheid as sentrale interteks van die Breytenbach-oeuvre ». Literator 14, no 1 (3 mai 1993) : 25–46. http://dx.doi.org/10.4102/lit.v14i1.688.
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The aim of this article is twofold:• To postulate the Buddhist notion of selflessness as central to the art and writing of Breyten Breytenbach.• To provide an overview of the philosophy this implies and of the way in which it offers a reading of the Breytenbach-oeuvre.The Buddhist concept of selflessness as expressed in the work of Breytenbach is by way of contrast firstly set against the background of the more familiar Western philosophical tradition, and then analysed within the context of Buddhist experiences such as Sunyata, Satori, Zazen and the Taoist principle of relativity to which it is inexorably linked. In doing so an attempt is made to fulfil a need that became apparent from discussions with colleagues and (post)graduate students: Although Zen -Buddhism in general has long been accepted as a primary intertext of the Breytenbach oeuvre, and although it is common practice to refer to notions such as Satori, Zazen and the Void when studying his work, it is not always clear in which way the Buddhist philosophy is pertinent to the creative process as such, be it that of creative writing or painting. To construe the presence of Buddhist terminology in the Breytenbach text as a mere tool for the unfolding of plot or as an attempt to define his writing as moralistic or mystical is an unfortunate misconception. In addition to the focus on Buddhist selflessness and the way in which it is reflected in Breytenbach’s work, this article therefore offers some suggestions on the way in which an understanding of Buddhist principles can serve as elucidation of the nature of the Breytenbach oeuvre and the creative experience as such.
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Jung, Dong-lak. « The Zen monks of Silsangsanmun(實相山門) in the Late Silla period ». Institute of Korean Cultural Studies Yeungnam University 82 (31 décembre 2022) : 613–42. http://dx.doi.org/10.15186/ikc.2022.12.31.22.
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The activities of Silsangsanmun Zen monks in the Late Silla period have crucial meaning in the history of the Zen Buddhism. Hong cheok was one of the Zen monks in the period of accepting the Zen Buddhism and has been regarded as one of ‘the initial monks(初傳僧)’ along with Doui(道義) since then. Silsangsanmun was ‘the first Zen sect’ opened first among so-called Nine Zen sect. In particular, Hongcheok was a special Zen monk who achieved both the acceptance of the Zen Buddhism in Silla and the outset of Zen sect.
Hyeonuk(玄昱, 787~868) was outset of Bongrimsanmun and returned a little later than the initial monks like Doui or Hongcheok to spread the Zen Buddhism widely. Returning about 10 years later than Hongcheok, he stayed in Silsang sa Temple for three years. Presumably, Hyeonuk’s stay in Salsangsa Temple did not mean the change of religious tradition in Zen sect but was attributed to Silla’s royal family devoting to it with the mediation of Hongcheok.
After Hong cheok, Silsang sanmun was handed down to Sucheol(秀澈, 815~893) and Pyeonun(片雲, ?~910). Sucheol was the second progenitor of Silsangsanmun following Hongcheok and installed as the national monk of Silla after Hongcheok. Particularly, he had ties with Silla’s loyal family in the line of King Gyeongmun leading from King Gyeongmun to Queen Jinseong.
About Pyeonun, research was done centering around prestigious writings on stupas. He competed with Sucheol about the main line of descent and was connected to the reign of Gyeonhwon in the Post Baekje in terms of political power. Sucheol and Pyeonun were the second-generation Zennists following Hongcheok. These two were the disciples under the same master, and they were combined with Silla and Post Baekje each, which well reveals severe competition developed around the world of Buddhists then.