Articoli di riviste sul tema "Buddha and Buddhiam"
Segui questo link per vedere altri tipi di pubblicazioni sul tema: Buddha and Buddhiam.
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Vedi i top-50 articoli di riviste per l'attività di ricerca sul tema "Buddha and Buddhiam".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Vedi gli articoli di riviste di molte aree scientifiche e compila una bibliografia corretta.
1
Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm". Institute of Middle Eastern Affairs 21, n. 2 (30 agosto 2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.
Testo completoAbstract (sommario):
This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism.
Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.
2
Twist, Rebecca L. "Images of the Crowned Buddha along the Silk Road: Iconography and Ideology". Humanities 7, n. 4 (21 settembre 2018): 92. http://dx.doi.org/10.3390/h7040092.
Testo completoAbstract (sommario):
The interpretation of early Buddha images with a crown has long been a source of debate. Many scholars have concluded that the iconography of the crown is intended to denote Śākyamuni as a cakravartin or universal Buddha. A few have suggested it represents a sambhogakāya Buddha in Mahāyāna Buddhism. This art historical and Buddhological study examines the visual record of early crowned Buddhas along the Silk Road, focusing on the iconographic signifiers of the crown, silk items, and ornaments, and interprets them within a broader framework of Buddhist theoretical principals and practice. Not only is this a visual analysis of iconography, it also considers contemporary Buddhist literary evidence that shows the development of the iconography and ideology of the crowned Buddha. As a result of this examination, I propose that the recurring iconographic evidence and the textual evidence underscore the intention to depict a form of sambhogakāya Buddha as an early esoteric meditational construct. Moreover, many Buddhas perform one of the two mudrās that are particular to the esoteric form of Vairocana Buddha. Therefore, the iconography also signifies the ideology of the archetypal Ādi Buddha as an esoteric conception.
3
Syrtypova, S. K. "Buddha Akshobhya in Mongolia". Orientalistica 2, n. 4 (16 gennaio 2020): 817–37. http://dx.doi.org/10.31696/2618-7043-2019-2-4-817-837.
Testo completoAbstract (sommario):
This is another article in the series of researches published by the present author, which deal with the iconography and the meaning of Buddhist deities of Vajrayana in particular in Mongolian Buddhism. Buddha Akshobhya is a one of the Tathagata Buddhas, the forefathers of Five Buddha families or Five Dhyani Buddhas. The article deals with the development stages of the Akshobhya cult, some specific features of its practice among Mongolian Buddhists and the visual representations by the famous master Ondor Gegen Zanabazar (1635–1723). The author publishes here images of various sculptures of Akshobhya from the collections of temples, museums, as well as private collections in Mongolia.
4
Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology". Chelovek 34, n. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.
Testo completoAbstract (sommario):
The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
5
Williams, Paul. "The Samadhi of Direct Encounter with the Buddhas of the Present: An Annotated English translation of the Tibetan version of the Pratyutpanna-Buddha-Sammukhavasthita-Samadhi-Sutra. Translated by Paul Harrison." Buddhist Studies Review 9, n. 2 (16 giugno 1992): 203–9. http://dx.doi.org/10.1558/bsrv.v9i2.15290.
Testo completoAbstract (sommario):
The Samadhi of Direct Encounter with the Buddhas of the Present: An Annotated English translation of the Tibetan version of the Pratyutpanna-Buddha-Sammukhavasthita-Samadhi-Sutra. Translated by Paul Harrison. (Studia Philologica Buddhica Monographs Series V), The International Institute for Buddhist Studies, Tokyo 1990. xxxviii, 346 pp. n.p.
6
Young-ae, Lim. "Mountaintop Stone Giants". Buddhist Studies Review 40, n. 2 (9 marzo 2024): 127–57. http://dx.doi.org/10.1558/bsrv.28560.
Testo completoAbstract (sommario):
The royal capital of Silla, presently known as Kyongju, is bordered in all directions by mountains that are the sites of giant rock-carved Buddhas. Occupying the summits of the surrounding mountains known as the “Five Sacred Mountains of the Silla Royal Capital” (wanggyong oak), the rock-carved Buddhas provided the Silla people with an accessible and convenient means of worship outside of the Buddhist temple. More importantly, the construction of Sokkuram Grotto on Mt. T’oham during the mid-eighth century was a reflection of the Silla belief that the mountain was Mt. Sumeru. The Sokkuram Buddha sculpture represented the Buddha’s residence at the summit of Mt. Sumeru, and was simultaneously the antecedent to the consecration of the Silla royal capital. Soon after, large-scale Buddha images were carved on the rock faces of neighboring mountaintops as a continuation and replication of this process, eventually resulting in a new macrocosm of Buddhism centered around the Silla royal capital.
7
Borup, Jørn. "Har en hund Buddha-natur?" Religionsvidenskabeligt Tidsskrift, n. 71 (10 febbraio 2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.
Testo completoAbstract (sommario):
ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism, reform Buddhism and con-temporary philosophy of nature. Such an ‘invented Buddhism’ is, however, genuinely authentic, and it is argued that an ecological perspective on both historical and contemporary Buddhism can legitimize other possibilities of interpretation, including the view of an ontological continuum with room for also animistic and posthuman 'nature religion', in which a dog on several levels can be said to possess Buddha nature.
DANSK RESUMÉ: Økologisering af buddhismen giver mening i både et moderne og posthumant perspektiv. Initiativer og institutioner baseret på socialt engageret buddhisme med bæredygtighed, biodiversitet og økologi som idealer har de sidste årtier bredt sig i både Øst og Vest. Der er argumenter fra både klassisk pali-buddhistisk litteratur og østasiatisk mahayana-filosofi til at godtgøre buddhistisk natur-symbiose ud fra både ontologisk, etisk og soteriologisk perspektiv. Kritisk analyse kan sagtens dekonstruere sådanne som anakronistisk konstruerede idealer, primært med afsæt i moderne naturalisme, reformbuddhisme og nutidig naturfilosofi. En sådan ’opfundet buddhisme’ er dog helt autentisk, og der argumenteres for, at netop et økologisk perspektiv på både historisk og nutidig buddhisme kan legitimere andre fortolkningsmuligheder, herunder anskuelsen af et ontologisk kontinuum med plads til også animistisk og posthuman ‘natur-religion’, i hvilken en hund på flere planer kan siges at besidde buddha-natur.
8
Chowmas, Dharmaji. "Implementasi Nilai-Nilai Karakter Buddhis pada Sekolah Minggu Buddha Mandala Maitreya Pekanbaru". Jurnal Maitreyawira 1, n. 2 (9 novembre 2020): 15–28. http://dx.doi.org/10.69607/jm.v1i2.25.
Testo completoAbstract (sommario):
The purpose of this research was to find out how Buddha Mandala Maitreya Sunday School in Pekanbaru implemented buddhist character values. What Buddhist character values which had been implemented; what method which had been implemented;what obstacles which had been faced by teachers in implementing buddhist characters. This field research was done in Buddha Mandala Maitreya Sunday School in Pekanbaru. Qualitative analysis technique was used as data analysis technique. The result showed the implementation of Buddhism character values in Buddha Mandala Maitreya Sunday School in Pekanbaru. But it was still individually done by each teacher there, there wasn't any specific program or mainly character from Buddha Sunday School or vihara assembly ; the value character which had been implemented were: honesty, mutual respect among friends,obey parents,politeness, sanitation, discipline,and serenity,fond of praying,character and principle practice in daily life, story telling method was used,by providing example in daily life activity, discussion method with student, explained described discpline method,and sharing method. The obstacles which were faced in implementing Buddhism character values were: lack of facility to support, lack of control against students,other problems were students not focus,lack of discipline and still too young, students were still not interested in reading etc.
9
King, Richard. "Is “Buddha-Nature” Buddhist?" Numen 42, n. 1 (1995): 1–20. http://dx.doi.org/10.1163/1568527952598729.
Testo completoAbstract (sommario):
AbstractRecent controversies in Japanese Buddhist scholarship have focused upon the Mahāyāna notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as anātman (no-abiding-self). This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mahāyāna sūtras which utilised the notion of tathāgatagarbha (Buddha-embryo or Buddha womb). One of the earliest Buddhist texts to discuss this notion is the Queen Śrīmālā Sūtra (Śrīmālādevīsūtra), which appears to display a transitional and revisionist attitude towards traditional Mahāyāna doctrines such as emptiness (śūnyatā) and no-abiding-self (anātman). These and related issues are examined as they occur in the Śrīmālā Sūtra and as they might relate to the issue of the place of Buddha-nature thought within the Buddhist tradition. Finally some concluding remarks are made about the quest for “true” Buddhism.
10
Dubey, Shobharam. "Buddhist Art Center of Bihar". RESEARCH HUB International Multidisciplinary Research Journal 9, n. 2 (20 febbraio 2022): 14–19. http://dx.doi.org/10.53573/rhimrj.2022.v09i02.003.
Testo completoAbstract (sommario):
Mahatma Buddha took birth in Lumbini, Nepal and spread Buddhism in Uttar Pradesh and Bihar. The remains of Buddhist architecture in the form of stupas, chaityas and Bihar are spread over the states of Uttar Pradesh, Madhya Pradesh, Bihar, Maharashtra and Andhra Pradesh in the form of Buddhist art centers of India. The state of Bihar has been the abode of Buddha. Bodh Gaya situated here is famous for the Buddha's enlightenment. Among the famous Buddhist art centers of Vihara state, Laurianandangarh, Rajgir, Nalanda, Bodh Gaya and Vaishali are the main ones.
Abstract in Hindi Language: लौरियानन्दनगढ़, राजगीर, नालन्दा, बोधगया, वैशाली।
11
Chen, Honglin. "A Study on the Formative Background and Influence of the Love Songs of Tsangyang Gyatso". SHS Web of Conferences 187 (2024): 02009. http://dx.doi.org/10.1051/shsconf/202418702009.
Testo completoAbstract (sommario):
The reincarnation system of living Buddhas in Tibetan Buddhism, as a special selection and succession mechanism based on the reincarnation theory in Buddhism, has gradually been accepted in the complex religious changes. However, in the early stage of the formation of the inheritance system, the process was not smooth due to the complicated situation. Over the centuries, there have been many victims of this system, and Tsangyang Gyatso, the sixth Dalai Lama, is one of them. Tsangyang Gyatso is known to us as a genius of writing. His poems are romantic, sincere, bold and realistic, and people often focus on the literary value of his poems. However, as Tsangyang Gyatso, whose main identity is the reincarnation of a living Buddha, his works reflect more of his perception of Buddha rather than his feelings. Most of the time, what we needs to understand is the truth in his poems rather than the depth of his love. Since the original text is in Tibetan and mixed with many Buddhist texts, many times people may like the Chinese translation of a certain text rather than the meaning of the original text. Therefore, this paper aims to analyze Tsangyang Gyatso’s historical status and the profound meaning of his writings from the perspectives of Buddhist historical background, social structure, religious belief and literary tradition.
12
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 dicembre 2022): 231–55. http://dx.doi.org/10.52557/tpsh.2022.124.231.
Testo completoAbstract (sommario):
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.
13
Dayu, Dayu dhira wintako, Suharno e Danang Try Purnomo. "AKULTURASI BUDAYA AKULTURASI BUDAYA JAWA DAN AGAMA BUDDHA DALAM PUJA BAKTI BUDDHA JAWI WISNU". Sabbhata Yatra: Jurnal Pariwisata dan Budaya 2, n. 2 (31 dicembre 2021): 102–20. http://dx.doi.org/10.53565/sabbhatayatra.v2i2.362.
Testo completoAbstract (sommario):
Abstract
The result of this research was Jawi Vishnu Buddhist in Kutorejo Hamlet first entered and developed in 1955 brought by a character named Father Resi Kusuma Dewa. Jawi Vishnu Buddhist grew rapidly throughout Kutorejo Hamlet. Jawi Wisnu Buddhist experienced a decrease in the number of followers due to the G30/SPKI incident, Jawi Vishnu Buddhists united with Buddhism until now. There was a form of acculturation of Javanese culture and Buddhism in the process of Buddhist worship of Jawi Vishnu. This form of acculturation was found in the monastery building and the clothes of the Jawi Vishnu Buddhists who still wore Javanese traditional clothes. The offerings used in the Buddhist Worship process was a set of banana that was equipped with sekar kinang and also sari or money, Javanese mantras that had been previously believed. there was an effort to maintain the Buddhist tradition of Jawi Vishnu at Vihara Jati Damaloka. It was that the elders continued to invite the younger generation to participate in the management of the monastery. In addition, the administrators of the Vihara and Buddhist Jawi elders also cooperated with the government. In this case was the Directorate General of Buddhist Guidance in the formation of the Jawi Buddhist community.
14
Sobczyk, Małgorzata. "The Concept of “Buddha-Nature” in Women’s Salvation and Its Relationship to Japanese Buddhist Teachings on Menstruation". Acta Asiatica Varsoviensia 36 (2023): 229–44. http://dx.doi.org/10.60018/acasva.zkdx1092.
Testo completoAbstract (sommario):
This paper explores one aspect in the evolution of “buddha-nature” (busshō) in Japan within the context of Buddhist teachings regarding women’s salvation. “Buddha-nature”, symbolised by the lotus throne where buddhas and bodhisattvas reside, was fused with the notion of menstrual impurity due to syncretism with Shintō beliefs. The introduction of the Bloody Pond Sutra (Ketsubon-kyō) solidified discussions on menstruation’s origin, attributing menstrual impurity to women’s “mind” poisons. Practical manifestations of this complex idea included wearing chest talismans. This research sheds light on the evolving “Buddha-nature” concept in Japan and its implications for women’s spirituality.
15
Lin, Zejie, Zhijun Li e Meizi Xie. "Narrative Integration: An In-Depth Exploration of the “Buddha Story Stele” in the Maiji Mountain Grottoes". Religions 15, n. 3 (20 febbraio 2024): 254. http://dx.doi.org/10.3390/rel15030254.
Testo completoAbstract (sommario):
This research delves into the intricacies of the “Buddha Story Stele” in Cave 133 of the Maiji Mountain Grottoes, China, examining the sculptural combinations and conceptual nuances rooted in Buddhist culture from the 5th to the 6th centuries CE. The research focuses on discerning the identities of the “Two Adjacent-Seated Buddhas” and the Cross-Legged Bodhisattva carved on the stele, concurrently delving into the embedded symbolic significance within its structural composition. Our investigation posits that the upper, middle, and lower segments of the “Buddha Story Stele” respectively symbolize the post-Nirvana Dharmakāya Shakyamuni, the Bodhisattva Shakyamuni, and the Buddha Shakyamuni of Sumedha. Advancing scholarly discourse, it reevaluates the Cross-Legged Bodhisattva’s identity and the configuration of the “Two Adjacent-Seated Buddhas”, elucidating the interplay of imagery and conceptual themes. This study provides pivotal insights into the sculptural arrangement and religious thought transmission in the Maiji Mountain Grottoes, contributing significant academic and cultural value to preserve this unique heritage.
16
RAPIADI, RAPIADI, WISTINA SENERU, VIKE APRILIANIN MARWINTARIA SAPUTRI, PANNA PANNA e ADI KRISTIANTO. "MEMPERKUAT IDENTITAS GENERASI BUDDHIS YANG UNGGUL BERLANDASKAN NILAI-NILAI BUDDHAYANA (BUDDHIS CAMP PEMUDA BUDDHAYANA SEPROVINSI NTB)". COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, n. 2 (13 febbraio 2024): 46–53. http://dx.doi.org/10.51878/community.v3i2.2726.
Testo completoAbstract (sommario):
The Buddhist Camp activities for Buddhayana youth throughout NTB Province which will be held on 07–09 April 2023 at Vihara Jaya Wijya, North Lombok, West Nusa Tenggara, carry the theme "Strengthening the Identity of a Superior Buddhist Generation Based on Buddhayana Values". This theme was chosen because the young generation of Buddhists is the hope for the future of Buddhism. Buddhayana Youth Buddhist Camp throughout NTB Province is an activity that aims to strengthen the identity of a superior Buddhist generation based on Buddhayana values. carried out through a series of activities, such as Dharma classes, group discussions, and meditation. Participants are given a deep understanding of Buddhist teachings and empowered to apply them in everyday life. The result is young people who are more connected to religious values and are able to use Buddhayana as a moral foundation in their actions. Buddhist Camp participants are also given the opportunity to develop themselves through various activities, such as mindfulness and art. These activities can help participants to better understand themselves and their potential. Buddhist Camp participants are encouraged to practice Buddhist teachings in their daily lives. ABSTRAKKegiatan Buddhis Camp pemuda buddhayana se-Provinsi NTB yang diselenggarakan pada tanggal 07–09 April 2023 di Vihara jaya Wijya Lombok Utara, Nusa Tenggara Barat, mengusung tema "Memperkuat Identitas Generasi Buddhis yang Unggul Berlandaskan Nilai-Nilai Buddhayana". Tema ini dipilih karena generasi muda Buddhis merupakan harapan masa depan agama Buddha. Buddhis Camp Pemuda Buddhayana se-Provinsi NTB merupakan sebuah kegiatan yang bertujuan untuk memperkuat identitas generasi Buddhis yang unggul dengan landasan pada nilai-nilai Buddhayana. dilakukan melalui serangkaian kegiatan, seperti kelas Dharma, diskusi kelompok, dan meditasi. Peserta diberikan pemahaman mendalam terhadap ajaran Buddha dan diberdayakan untuk mengaplikasikannya dalam kehidupan sehari-hari. Hasilnya adalah pemuda yang lebih terkoneksi dengan nilai-nilai agama dan mampu menjadikan Buddhayana sebagai landasan moral dalam tindakan mereka.Peserta Buddhis Camp juga diberikan kesempatan untuk mengembangkan diri melalui berbagai kegiatan, seperti mindfulness, dan seni. Kegiatan-kegiatan tersebut dapat membantu peserta untuk lebih memahami diri sendiri dan potensinya.Peserta Buddhis Camp didorong untuk mempraktikkan ajaran Buddha dalam kehidupan sehari-hari.
17
Rai, Hari Dhoj. "Buddhism and Tourism: A Study of Lumbini, Nepal". Journal of Tourism and Hospitality Education 10 (3 maggio 2020): 22–52. http://dx.doi.org/10.3126/jthe.v10i0.28732.
Testo completoAbstract (sommario):
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.
18
Levine, Gregory P. A. "Buddha Rush". Boom 2, n. 3 (2012): 45–61. http://dx.doi.org/10.1525/boom.2012.2.3.45.
Testo completoAbstract (sommario):
“Buddha Rush” is a profile of the artist Casey O’Connor, who in 2005 dumped hundreds of quarter-size porcelain Buddha heads into the American River near Colfax, and a portrait of the town and region's response to the discovery of these unexpected objects. What were Buddhas doing in gold country, where did they come from, and what were they worth? The press sent reporters to find out and residents imagined the town reviving with tourist revenue. Then the Bureau of Land Management got involved: the heads may have been archaeological artifacts removed illegally from federal land. An arrest was made, but the mystery remained unsolved. Then in 2006 O’Connor came forward to take responsibility; the Buddha heads were not antiques from Asia but contemporary California art. Working from interviews, media reports, and online commentary, I track the Colfax “Buddha rush” as it grew, ricocheted off histories of the Gold Rush, the Central Pacific Railroad, and Pacific-Rim immigration, and rebounded into modern understandings of Buddhism. I situate the saga in a wider history of modern-contemporary representations of and responses to the Buddha. Ultimately, this is not a story that simply reaffirms conventional notions of the cool or contemplative Buddha; the Buddha's presence and meaning may be less clear, less detached from history, power, and violence than we assume. O'Connor's work and its reception pushes us in unexpected ways toward California’s complex relationships of artistic praxis, landscape, race, class, and culture.
19
Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity". T’oung Pao 105, n. 3-4 (11 novembre 2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.
Testo completoAbstract (sommario):
AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.
20
Arimbawa, I. Komang Suastika, e G. Arya Anggriawan. "Perkembangan Ajaran Buddha dalam Trilogi Pembebasan". Sanjiwani: Jurnal Filsafat 11, n. 1 (2 luglio 2020): 24. http://dx.doi.org/10.25078/sjf.v11i1.1530.
Testo completoAbstract (sommario):
<em>Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.</em>
21
Burton, David. "Curing Diseases of Belief and Desire: Buddhist Philosophical Therapy". Royal Institute of Philosophy Supplement 66 (9 aprile 2010): 187–217. http://dx.doi.org/10.1017/s1358246109990312.
Testo completoAbstract (sommario):
It seems uncontroversial that Buddhism is therapeutic in intent. The word ‘therapy’ is often used, however, to denote methods of treating medically defined mental illnesses, while in the Buddhist context it refers to the treatment of deep-seated dissatisfaction and confusion that, it is claimed, afflict us all. The Buddha is likened to a doctor who offers a medicine to cure the spiritual ills of the suffering world. In the Pāli scriptures, one of the epithets of the Buddha is ‘the Great Physician’ and the therapeutic regimen or healing treatment is his teaching, the Dhamma. This metaphor is continued in later literature, most famously in the Saddharmapuṇḍarīka Sūtra, where the Buddha is said to be like a benevolent doctor who attempts to administer appropriate medicine to his sons. In the Mahāyāna pantheon, one of the most popular of the celestial Buddhas is Bhaiṣajyaguru, the master of healing, who is believed to offer cures for both the spiritual and more mundane ailments of sentient beings. The four truths, possibly the most pervasive of all Buddhist teachings, are expressed in the form of a medical diagnosis. The first truth, that there is suffering (dukkha), is the diagnosis of the disease. The second truth, that suffering arises from a cause (or causes), seeks to identify the root source of the disease. The third truth, that suffering can be ended, is a prognosis that the disease is curable. The fourth truth describes the path to end suffering, and is the prescription of treatment.
22
Ashcraft, Jessica, e Isaac Calvert. "Teaching, Learning and the Buddha: Educative Principles from the Nidāna-Kathā". Religions 14, n. 9 (24 agosto 2023): 1093. http://dx.doi.org/10.3390/rel14091093.
Testo completoAbstract (sommario):
This article investigates core ideas and principles of teaching and learning as found in the Nidāna-Kathā, a sacred Buddhist text that describes the lives and learning journeys of the Buddha. A three-tiered, exhaustive textual analysis revealed the following themes: resolve and responsibility, supererogatory effort, pabbajja, tradition, becoming, pedagogy and joy. Due in part to the noteworthy openness of a Buddhist conceptualization of canonicity, teachers have seldom drawn upon Buddhist sources (either living or written) to establish what might be termed Buddhist approaches to teaching and learning. While the purpose of this article is not to essentialize Buddhism nor its approach to education, by focusing on a single, primary source text detailing the Buddha’s teaching and learning journeys, we seek to put forth a few Buddhist educative principles that, though not representative of all Buddhisms, are at least grounded historically, mythically and archetypically. We hope this article acts as a call for future research to further explore Buddhist approaches to education based on either historical sources or the lived experiences of its generations of inheritor–practitioners.
23
Kim, Youn-mi. "A Comprehensive Study of the Lost Buddha Statues at Pogwangjŏn, the Main Hall of Hoeamsa". Korean Journal of Art History 311 (30 settembre 2021): 115–50. http://dx.doi.org/10.31065/kjah.311.202109.004.
Testo completoAbstract (sommario):
The main Buddha hall of Hoeamsa 檜巖寺, the monastery that received heavy royal patronages from the late Koryŏ to the early Chosŏn period, was a building known as Pogwangjŏn 普光殿 built in the 14th century. Unfortunately, little is known about the Buddhist statues that had been enshrined in Pogwangjŏn because the monastery fell into ruins two centuries later. Based on comprehensive analyses of historical records and archaeological excavations of the monastery site, this paper attempts to infer the iconography, size, shape, number, and religious meanings of these lost Buddhist statues. The Records of the Restoration of Hoeamsa on Mount Ch’ŏnbo (Ch’ŏnbosan hoeamsa sujogi 天寶山檜巖寺修造記) and archaeological remains suggest that three Buddha status as tall as fifteen ch’ŏk 尺, which would be 4.39-4.6m in modern measurement were enshrined in the monastery’s main hall. Based on the teaching and life of the monk Naong Hyegŭn 懶翁惠勤 (1320-1376) who built the hall and the iconography of embroidered Buddhist hanging scrolls donated by the Queen Wŏn’gŏyng 元敬 (1365-1420), we can infer that these three statues comprised either Amitābha-Śākyamuni-Bhaiṣajyaguru Buddhas, or Amitābha-Vairocana-Bhaiṣajyaguru Buddhas, perhaps the latter in higher chances. These threes Buddhas, as this paper suggests, were designed to embody the trikāya 三身 and the triratna 三寶 along the north-south and the east-west axes of the monastery layout.
24
Pyysiäinen, Ilkka. "BUDDHISM, RELIGION, AND THE CONCEPT OF "GOD"". Numen 50, n. 2 (2003): 147–71. http://dx.doi.org/10.1163/156852703321506141.
Testo completoAbstract (sommario):
AbstractIt is here argued that, although the Buddha and the buddhas are not regarded as gods by Buddhists, they clearly fulfill the criteria of "counter-intuitive agents" as they have been presented by Pascal Boyer. To the extent that religion can be understood as human thought, action, and experience that involve counter-intuitive representations, Buddhism does not have to be the problematic touchstone for a global concept of religion.
25
Wintrobe, Ronald. "Adam Smith and the Buddha". Rationality and Society 31, n. 1 (19 luglio 2018): 3–39. http://dx.doi.org/10.1177/1043463118787498.
Testo completoAbstract (sommario):
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.
26
Saitya, Ida Bagus Subrahmaniam, I. Komang Suastika Arimbawa e Pande Putu Puja Jagadhita. "Pelinggih Pajenengan as a Manifestation of Śiwa-Buddha Syncretism in the Pegulingan Temple Gianyar Bali". Jurnal Penelitian Agama Hindu 7, n. 4 (4 ottobre 2023): 427–38. http://dx.doi.org/10.37329/jpah.v7i4.2211.
Testo completoAbstract (sommario):
The teachings of Śiwa who dominate and are recognized as a majority and even animates most of the Hindu values in Bali do not forget to accommodate and harmonize themselves with other teachings, one of which is the Buddhist. From this, the existence of Buddhist teachings is still developing today. The reflection of the unification of the value of Śiwa-Buddha's teachings, one of which can be found at the Pura Pegulingan in Manukaya Village. The manifestation of the Śiwa-Buddha syncretism in the Pegulungan Temple is the Pajenengan Temple. Pajenengan's Pelinggih itself is a Pelinggih in the form of a Buddhist stupa which is worshiped jointly by Hindus and Buddhists who are the patrons of the temple. The influence of Buddhism in the Tampaksiring and Pejeng areas was inseparable from the policies of Masula Masuli in Bali in the śaka year 1100 (1178 AD). In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa -Buddha syncretism at Pegulungan Temple. In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa-Buddha syncretism at Pegulingan Temple. This research is qualitative research with a theological approach, while the data collection techniques used include observation, interviews, literature study, and document study. This research is qualitative research with a theological approach. The results of this study are very important because it shows the intense Pelinggih as a form of syncretism Śiwa-Buddha. Pelinggih Pajenengan was also called Padma Asta Dala in a Buddhist statue of gold with a standing attitude or Tribangga with the attitude of the waramudra hands. Thus, the existence of Pelinggih Pajenengan which contains the patterns of Śiwa and Buddha. The discovery of relief of stupa and lingga-yoni is proof that the unification of the two different teachings is very possible and as a unifying medium for Hindus and also Buddhism in the Pegulingan temple. In addition, the mantra addressed to Śiwa Raditya was also spoken by Śiwa-Buddha Raditya, this proves that the teachings of Śiwa-Buddha have been integrated in the Pegulingan temple.
27
Won, Yong Sang. "East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought". Korean Institute for Buddhist Studies 58 (28 febbraio 2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.
Testo completoAbstract (sommario):
Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. This allows all thoughts and practices in Mahāyāna Sūtras to lead up to the virtues of bodhisattvas. He insists on building true saṃgha(僧伽) that becomes one through Buddha Dharma, going beyond all sectarian ceremonies. Furthermore, he makes social practice a top priority, as seen from the fact that Rhi Ki-Young founded the Korean Institute for Buddhist Studies regarding Lay Buddhism Movement. He emphasizes that members of society become bodhisattvas and create Buddha Land in every corner of society. Also, his goal is to establish the real Pure Land through Bodhisattvas’ Way. The ultimate goal of Bodhisattva is peace. It is said that it was Wonhyo who wanted to realize peace that would remove the sufferings of the world. In the end, the ultimate aim of Lay Buddhism is to realize the Pure Land in this land where we live. Rhi Ki-Young's Lay Buddhist Movement is in line with East Asian modern and contemporary Lay Buddhist Movement. In order to demonstrate this, this study aims to examine the enlightenment movement of Lay Buddhists and the establishment of lay Buddhist groups or organizations. As for the former, it suggests Chinese Yang Wen-hui, Japanese Inoue Enryō, and Korean Han Yong-Un. As for the latter, representative examples include the Buddhist reform through Taixu's theory of Human Buddhism, Korean Lay Buddhist organizations including Won Buddhism, and Japanese Lay Buddhist organizations including the Newly Young Buddhist Alliance led by Senō Giro(妹尾義郎). Most of all, the Lay Buddhist movement awakens the importance of the role of Lay Bodhisattva in modern society. This is because it is the subject that embodies the virtues of a bodhisattva led by six paramitas. Besides, it needs to go one step further into reality and implement Engaged Buddhism. Mahāyāna Buddhism is the movement of Buddha Dharma, and the key today is Engaged Buddhism. In conclusion, this study has found that Rhi Ki-Young's Lay Buddhist thought can be a way to save us in the face of the crisis of mankind.
28
SUGATA, FERLINA. "KETERKAITAN AKTIVITAS PRADAKSINA PADA RAGAM TIPOLOGI BANGUNAN STUPA". Serat Rupa Journal of Design 1, n. 2 (19 gennaio 2018): 247. http://dx.doi.org/10.28932/srjd.v1i2.452.
Testo completoAbstract (sommario):
Circumambulation as one of the Buddhist worship activity is a pathway around the shrines clockwise, from East to the West. There are two kinds of pradaksina activity refer to schools in Buddhism, the Theravada as an honor symbol and the Mahayana as one type of meditation. Stupa as one of Buddhist worship architecture is a place to accommodate the activity itself and the worship symbol as well. Stupa is a conical monument erected over relics of the Buddhas, Arhats, Kings or other great men. Stupa as a religious architecture nowadays became the image of The Buddha as known all around the world which is also known as the symbol of the composition of robe, bowl, and walking stick from a monk. The interrelatedness between the pradaksina as an activity and the stupa as the architecture cause some effects that related to space dimension, space quality, orientation of space, and function of the building. All the effects only influence the spatial matter but not influence the meaning of pradaksina and the stupa. Keyword: pradaksina; stupa’s typology, the interrelatedness
29
Anggriani, Lika, Wilis Rengganiasih Endah Ekowati e Suranto Suranto. "Kegiatan Seni Karawitan Buddhis untuk Meningkatan Pemahaman Pendidikan Multikultural Umat Buddha Desa Jlegong-Temanggung". Jurnal Pencerahan 11, n. 2 (9 novembre 2018): 46–62. http://dx.doi.org/10.58762/jupen.v11i2.4.
Testo completoAbstract (sommario):
Abstract
This study aims to knowing the improvement of multicultural education of Buddhists in Jlegong Village through Buddhist. This study applies a mix method with approach of Participatory Action Research (PAR). Through this PAR approach, this research was carried out in 3 cycles, namely participation, research and action. The results show that there is an increase of understanding of multicultural education of Buddhists in Jlegong Village through a routine of Buddhist karawitan rehearsal in terms of inter-relegious harmony. Inter harmony is demonstrated through several attitudes such as mutual respect, mutual cooperation, discipline, and accepting differences. As a form of improvement, various activities have been carried out in conjunction with the holding of Buddhist karawitan rehearsal, including regular puja bakti, Sunday schools, Anjangsana, Sunday school competitions and other supporting activities that have not been carried out previously and the rehearsal and other activities continuity.
Abstrak
Penelitian ini bertujuan untuk mengetahui peningkatan pemahaman pendidikan multicultural umat Buddha di Desa Jlegong melalui seni karawitan Buddhis. Penelitian ini menggunakan mix method dengan pendekatan Participatory Action Research (PAR). Melalui pendekatan PAR, penelitian ini mencangkup tiga siklus yaitu partisipasi, riset dan aksi. Hasil penelitian menunjukkan bahwa adanya peningkatan pemahaman pendidikan multikultural umat Buddha di Desa Jlegong melalui kegiatan latihan seni karawitan Buddhis yakni kerukunan antarumat beragama. Kerukunan antarumat ditunjukkan melalui beberapa sikap seperti saling menghormati, gotong royong, kedisiplinan, dan menerima adanya perbedaan. Sebagai wujud peningkatan ini telah dilakukan berbagai kegiatan yang dilaksanakan bersamaan dengan diadakannya kegiatan latihan seni karawitan Buddhis diantaranya puja bakti rutin, sekolah minggu, anjangsana, lomba sekolah minggu dan kegiatan pendukung lain yang sebelumnya belum dilaksanakan serta tetap adanya kesinambungan.
30
Lu, Lung-Tan. "Contemporary Humanistic Buddhism and Chinese Commercial Spirit". International Journal of Management Studies and Social Science Research 05, n. 01 (2023): 258–67. http://dx.doi.org/10.56293/ijmsssr.2022.4567.
Testo completoAbstract (sommario):
Humanistic Buddhism is a contemporary movement within Buddhism that emphasizes the potential for individuals to generate positive change in their own lives and in society through practicing Buddhist teachings and values. Master Hsing Yun said: "The so-called Humanistic Buddhism is the Mahayana Buddhism of the bodhisattva way.... Humanistic Buddhism attaches great importance to the purification of moral thoughts in life and the sublimation of spirituality." Master Hsing Yun's thoughts of Humanistic Buddhism can be approximately summarized into the following points. Firstly, the Sakyamuni Buddha is the enlightened being in the human world, and Buddhism is in the human world; Moreover, Buddhism attaches great significance to human life. Secondly, the conception of Humanistic Buddhism comes from the Sakyamuni Buddha. Thirdly, Humanistic Buddhism is practical Buddhism. This study attempts to explore the relationship between the concept of wealth (the way of financial management) proposed by Master Hsing Yun. Moreover, we suggest that Chinese doing business to get rich is in line with the Buddhist teachings of Humanistic Buddhism. Eventually, we propose the successful business cases among Chinese doing business at home and abroad who believe in Humanistic Buddhism.
31
Budiyanto, Sigit, Ibrahim Bafadal e Burhanuddin Burhanuddin. "Kepemimpinan Religius Bhikkhu di Sekolah Tinggi Agama Buddha". Jurnal Pendidikan: Teori, Penelitian, dan Pengembangan 5, n. 7 (30 luglio 2020): 1003. http://dx.doi.org/10.17977/jptpp.v5i7.13803.
Testo completoAbstract (sommario):
<p><strong>Abstract:</strong> This research was conducted using a qualitative approach with a multi-site study design. This research was conducted at Kertaraja Buddhist College in Batu and Smaratungga Buddhist College in Ampel. This study aims to explain (1) religious values that inspire the leadership of monks in Buddhist educational institutions, (2) the type of monk’s leadership in Buddhist educational institutions, (3) the principles of monk's leadership in Buddhist education institutions. The results of this study are as follows: first, internal encouragement in the form of experience as a leader and encouragement to serve and meet academic qualifications, while external encouragement is basically appointed by the foundation to become chairman. Religious values in the leadership of monks in higher education institutions of Buddhism are values contained in the dasa raja dhamma. Second, the type of monk leadership in Buddhist religious education institutions is mixed, namely: democratic type, delegate leadership behavior and participative leadership. The way the head of higher education involves members to achieve organizational goals is by placing the right people, giving the vice chairman a big role and active participation of members. A personal figure as a monk who is a Buddhist clergyman and uses a humanistic approach, as well as an element of kinship in work culture. Third, the use of communication tools by the Head of the Buddhist College when not in place.</p><strong>Abstrak:</strong><em> </em>Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif dengan rancangan studi multi situs. Penelitian ini dilakukan di STAB Kertaraja Batu dan STIAB Smaratungga Ampel. Penelitian ini bertujuan menjelaskan (1) nilai religius yang menjiwai kepemimpinan <em>bhikkhu</em> di lembaga pendidikan agama Buddha, (2) <em>jenis </em>kepemimpinan <em>bhikkhu</em> di lembaga pendidikan agama Buddha, (3) prinsip kepemimpinan <em>bhikkhu</em> di lembaga pendidikan agama Buddha. Hasil penelitian ini adalah sebagai berikut. Pertama, yaitu dorongan internal berupa pengalaman sebagai pemimpin dan dorongan untuk mengabdi dan memenuhi syarat kualifikasi akademik, sedangkan dorongan eksternal yaitu pada dasarnya ditunjuk oleh yayasan untuk menjadi ketua. Nilai religius dalam kepemimpinan <em>bhikkhu</em> di lembaga pendidikan tinggi agama Buddha yaitu nilai yang termuat dalam dasa raja dhamma. Kedua, jenis kepemimpinan bhikkhu di lembaga pendidikan agama<strong> Buddha mix </strong>(campuran), yaitu tipe demokratis, perilaku kepemimpinan delegasi dan partisipatif. Cara ketua perguruan tinggi dalam melibatkan anggota untuk mencapai tujuan organisasi yaitu dengan melakukan penempatan orang yang tepat, memberikan peran besar wakil ketua dan partisipasi aktif anggota. Sosok personal sebagai bhikkhu yang merupakan rohaniawan buddhis dan menggunakan pendekatan humanistik, serta unsur kekeluargaan dalam budaya kerja. Ketiga, penggunaan alat komunikasi oleh Ketua Sekolah Tinggi Agama Buddha ketika tidak berada di tempat.
32
Kim, Joonhee. "The Meaning of Spirituality in Buddhist Education in an Age of Loss of Religiosity". Korean Association for the Study of Religious Education 75 (31 dicembre 2023): 41–61. http://dx.doi.org/10.58601/kjre.2023.12.30.03.
Testo completoAbstract (sommario):
[Objective] In this paper, I diagnose the de-religionization that characterizes as a result of the loss of religiosity. I will present the concepts of religiosity and spirituality in Buddhism from the perspective of early Buddhism and propose a specific methodology for Buddhist spirituality education.
[Contents] I defined Buddhist religiosity by analyzing the Buddha's preaching declaration(傳道宣言) and the concept of kusala. Among them, the social dimension is proposed as the concept of Buddhist religiosity, and the personal dimension is proposed as the concept of spirituality. Through this, I argued that the origin of Buddhist religiosity lies in the Proclamation. And I found the specific meaning of 'Buddhist spirituality' in the concept of kusala, and revealed that 'eightfold path' is suitable as a specific method of Buddhist spiritual education.
[Conclusions] Buddhist religiosity is related to the identity of Buddhism pursued by the Buddha, and it is the 'socialization of enlightenment' shown in the 'Proclamation'. Spirituality, as a life-changing principle, is the process of enlightenment: religiosity manifests as a function of socialization and healing, while spirituality manifests as inner wholeness.
33
Lepekhova, Elena S. "The Image of Rahula in Japanese Ritual Texts Koshiki". Study of Religion, n. 2 (2019): 77–84. http://dx.doi.org/10.22250/2072-8662.2019.2.77-84.
Testo completoAbstract (sommario):
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
34
Liu, Xiangyu, e Xinyi Huang. "Gold, Skin, and Body: Chinese Buddha Statues Are Constantly Being Shaped and Stripped". Religions 14, n. 2 (28 gennaio 2023): 155. http://dx.doi.org/10.3390/rel14020155.
Testo completoAbstract (sommario):
The brilliant effect of the Buddha not only strengthens Buddhist believers’ psychological effects of worship, consecration, and showing off of merits, but also becomes an important dissemination method to attract the public to join in. Starting from the golden skin of ancient Buddha statues, this paper analyzes the relevant historical documents and unearthed objects of gilded Buddha statues in ancient India, Afghanistan, Pakistan, and China and pays attention to the body decoration and technology dissemination as well as the process and influence of Chinese localization. In traditional Buddhist culture, gold technology and its application have an important impact on artistic expression, appearance protection, and the psychology of Buddhist statues. In the Late Tang Dynasty, the government and Buddhism suffered conflicts between supply and demand due to gold resources. The forced stripping of gilded Buddha statues became a historical epitome reflecting the deep social and economic problems.
35
Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY". GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, n. 3 (9 agosto 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
Testo completoAbstract (sommario):
Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
36
Schalk, Peter. "The Vallipuram Buddha Image "Rediscovered"". Scripta Instituti Donneriani Aboensis 16 (1 gennaio 1996): 295–312. http://dx.doi.org/10.30674/scripta.67235.
Testo completoAbstract (sommario):
When, at the end of the 19th century, the Visnu kovil in Vallipuram, in Vatamaracci, in northern Ilam (Lanka) was (re)built, a Buddha statue was unearthed close to this temple, 50 yardsnortheast of it. It remained in the lumber room of this temple until 1902, when it was set up in Old Park at Yalppanam under a bo-tree. In 1906, the Vallipuram Buddha image was presented by Governor Sir Henry Blake to the King of Siam, who was particularly anxious to have it, as it was supposed to be of an archaic type. This event together with the statue, was forgotten for almost 90 years. All Tamilar and Sinhalese born after 1906 have never seen the Vallipuram Buddha image, provided they have not gone to and found it in Thailand. The study of the religious significance per se, in its historical setting, of the statue is important. The Vallipuram Buddha image is a typical creation of Amaravati art, the spread of which documents the spread of Buddhism to Ilam, where it exercised a decisive influence on the first period of the development of Buddhist art in the Anuratapuram school. We get then a geographical triangle of a cultural encounter between Amaravati, Anuratapuram in its first phase, and Vallipuram. This happened at a time when Buddhism was still not identified as Sinhala Buddhism, but just as Buddhism. The study of the Vallipuram statue is thus a way of transcending or at least suspending for some time polarising ethnic identities, not ethnic identities as such.
37
Selwen, Panir. "ANALISIS KEPEMIMPINAN BUDDHIS DALAM MENATA LEMBAGA KEAGAMAAN BUDDHA (STUDI KASUS PADA ORGANISASI BUDDHIS DI MEDAN)". Jurnal Pendidikan Buddha dan Isu Sosial Kontemporer (JPBISK) 3, n. 1 (25 giugno 2021): 10–21. http://dx.doi.org/10.56325/jpbisk.v3i1.10.
Testo completoAbstract (sommario):
Terdapat banyak permasalahan yang muncul dalam sebuah kepemimpinan dalam organisasi. Persoalan bagaimana menjadi pemimpin yang baik, persoalan bagaimana menerapkan kepemimpinan yang bisa dilaksanakan semua semua pelaku organisasi dan dapat membawa organisasi mencapai tujuan organisasi. Penerapan kepemimpinan yang diteladani Buddha apakah sudah dilakukan pada lembaga keagamaan Buddha yang ada saat ini. Bagaimana melakukan penataan yang berlandaskan ajaran Buddha.
Perlunya pemahaman yang mendalam tentang konsep pemimpin, kemimpinan dan kepemimpian Buddhis. Pemahaman tentang manajemen dan organisasi. Sehingga dapat diketahui bagaimana menerapkan manajemen organisasi yang baik pada lembaga Keagamaan Buddha. Riset ini adalah sebuah studi kasus pada lembaga keadamaan Buddha dimana dilakukan dengan metoda kualitatif melalui survei untuk memperoleh data dan informasi yang diperlukan. Dengan focus penelitian adalah kepemimpinan Buddis. Dengan mengambil rujukan-rujukan otentik tentang kepemimpinan Buddhis.
Dalam penelitian ini dapat melakukan analisis kepemimpinan Buddhis dalam menata lembaga keagamaan Buddha. Hal ini ditunjukan dengan adanya penerapan kepemimpinan Buddhis dalam menjalankan organisasi keagamaan Buddha. Dari hasil riset dapat dilihat keterkaitan antara kepemimpinan dan kepemimpinan Buddhis. Dan penerapan kepemimpinan Buddhis dalam lembaga keagamaan Buddha tempat objek penelitian. Memberikan saran yang bersifat membangun untuk mencapai hasil yang maksimal.
38
Andanti, Maria. "Penerapan Pembelajaran Agama Buddha Berbasis Kearifan dan Budaya Lokal di Sekolah Minggu Buddha (SMB) Adhicitta Suruh, Tengaran, dan Susukan". Scholaria: Jurnal Pendidikan dan Kebudayaan 14, n. 01 (25 gennaio 2024): 15–25. http://dx.doi.org/10.24246/j.js.2024.v14.i01.p15-25.
Testo completoAbstract (sommario):
This study was the first of the two-cycled action research. This study aimed at building teachers’ understanding of integrating local wisdom and culture content with Buddhism at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan, as the basis of the implementation of local wisdom and culture-based Buddhist learning. The first cycle of action research consisted of three stages, Look, Think, and Act. The data gathering technique employed interview, observation, and documentation. The data was analyzed through data condensation, data display, and drawing and verification conclusions. The results showed that the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan had not completely understood how to integrate local wisdom and culture content with Buddhism. The human resources limitation and the high demand of the Buddhist Sunday School Curriculum contributed as the main factors of the teachers’ poor understanding. Based on the evaluation of the latest step of Act, the next cycle focused on the intensive training towards the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan in designing local wisdom and culture-based Buddhist lesson plans.
39
Sarwi, Sarwi, Santi Paramita e Sudarto Sudarto. "Strategi penyuluh Agama Buddha dalam mempertahankan keberlangsungan generasi muda Buddhis". Jurnal Pendidikan, Sains Sosial, dan Agama 8, n. 1 (1 luglio 2022): 29–42. http://dx.doi.org/10.53565/pssa.v8i1.421.
Testo completoAbstract (sommario):
Penelitian ini bertujuan mendeskripsikan faktor yang mempengaruhi keberlangsungan generasi muda Buddhis di Desa Jrahi dan mendeskripsikan strategi penyuluh Agama Buddha dalam mempertahankan keberlangsungan generasi muda Buddhis di Desa Jrahi. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus. Subjek penelitian adalah penyuluh Agama Buddha, tokoh Agama Buddha dan pemuda Buddhis yang ada di Desa Jrahi. Teknik pengumpulan data menggunakan wawancara, observasi, dan dokumentasi. Terdapat faktor intern yaitu kesadaran, keyakinan, motivasi. Sedangkan faktor ekstern pengaruh teman motivasi dan contoh dari orang tua, penyuluh Agama Buddha maupun tokoh Agama Buddha, subsidi traportasi kegiatan, lingkungan keluarga dan teman sebaya. Strategi yang digunakan penyuluh Agama Buddha mendorong orang tua untuk memberikan nasehat serta motivasi kepada anak, mempersingkat waktu sembahyang serta mengadakan dan diskusi, mengaktifkan kegiatan di Vihara, meningkatkan keteladanan dari penyuluh Agama Buddha, mendorong remaja Buddhis untuk berorganisasi, memberikan pembinaan pada anak dari usia dini melalui sekolah minggu Buddha.
Kata kunci: Strategi, Penyuluh Agama, Generasi Muda.
40
Revire, Nicolas. "“Intrusive Art” at Ajaṇṭā in the Late Middle Period: The Case of Bhadrāsana Buddhas". Religions 13, n. 9 (23 agosto 2022): 771. http://dx.doi.org/10.3390/rel13090771.
Testo completoAbstract (sommario):
Following the apparent chaos that ensued at Ajaṇṭā during the so-called “period of disruption” in the wake of King Hariṣeṇa’s death (ca. 478–480 CE), local monks and residents in the caves continued to sponsor the donation of what we term “intrusive” images after the late Walter Spink. These new donations consisted of hundreds of Buddha images, a few of which retain today painted or incised dedicatory inscriptions in Sanskrit. Many of these images represent the Buddha preaching and seated in the “auspicious pose” (bhadrāsana) on the conventional lion throne with his legs down. In this article, the author focuses on the images accompanied by inscriptions since they provide a better understanding of the reuse of consecrated caves, and of the nature of this new and brief iconographic development implemented by local Buddhist residents. The sudden appearance of Bhadrāsana Buddhas seems indeed to correlate with a rise to prevalence of Mahāyāna Buddhist practices at Ajaṇṭā during the late Middle Period.
41
Gunskii, Aleksei Yu. "EUGENE BURNOUF (1801–1852) AND HIS WORK “INTRODUCTION TO THE HISTORY OF INDIAN BUDDHISM”". Studia Religiosa Rossica: Russian Journal of Religion, n. 1 (2023): 90–114. http://dx.doi.org/10.28995/2658-4158-2023-1-90-114.
Testo completoAbstract (sommario):
The article examines the life and ideas of Eugene Burnouf (1801– 1852), one of the leading European Buddhologists of the 19th century. His work “Introduction to the History of Indian Buddhism” is considered the first scientific study of Indian Buddhism. The human image of the Buddha recreated in this work formed the basis of the concept of the “historical Buddha”, which prevailed at the end of the 19th century in Buddhist studies. For a long time, Burnouf’s work was considered outdated, but an English translation published in 2010 brought this research back into scientific circulation. The article briefly describes Burnouf’s biography, examines the state of European knowledge about the Buddha and Buddhism by the beginning of Burnouf’s activity. The article analyzes the image of the Buddha created by Burnouf as a preacher of morality and early Buddhism as a simple moral teaching. It is shown that such a representation is due to the classification of texts adopted by Burnouf. The author shows the shift of his research interest from the Mahayana sutras to earlier texts. The final part of the article describes some new ideas and possibilities arising from the modern reading of Burnouf’s text, in particular, the revision of the concept of the “historical Buddha” and the genesis of the terms “Mahayana” and “Hinayana”. A hypothesis is proposed about the possible influence of the “Introduction to the History of Indian Buddhism” on L.N. Tolstoy
42
Geary, David, e Manish Kumar. "“We Are Descendants of the Buddha”". Social Sciences and Missions 36, n. 1-2 (21 aprile 2023): 17–42. http://dx.doi.org/10.1163/18748945-bja10067.
Testo completoAbstract (sommario):
Abstract Although the spread of Buddhism and the transmission of dhamma beyond its place of origins have been taking place for many centuries, these instantiations abroad are once again taking root in the homeland through a form of return globalization. Focusing on the Youth Buddhist Society of India, we examine the creative and pragmatic ways in which Indian youth are reclaiming the Shakya identity and ancestry associated with the historical Buddha for their low caste-community at the Buddhist sacred site of Sankissa. Central to these emergent forms of social and ethical self-engagement is the importance of Buddhist education and access to global and transnational religious networks as a source of cultural empowerment.
43
Trubnikova, Nadezhda N., Maya V. Babkova e Maria S. Kolyada. "Konjaku Monogatari-shūin the History of Japanese Religious Philosophy". Voprosy Filosofii, n. 2 (2021): 154–64. http://dx.doi.org/10.21146/0042-8744-2021-2-154-164.
Testo completoAbstract (sommario):
The article summarizes the results of the historical and philosophical research “Collection of ancient stories” (Konjaku monogatari-shū, 1120s). This largest Japanese collection of setsuwa tales paints a picture of world history from the era of Buddha to the age of mappō, “Decline of Buddhist Teaching”, tracing the milestones in the spread of Buddhism in India, China and Japan. The two most important Buddhist attitudes – the world is impermanent and at the same time each event is embedded into a universal system of cause-and-effect relationships – are reflected not only at the level of the content of an individual story, but also at the level of connecting stories into a holistic narrative. All events have instructive educative? meaning; everyday experience always leads to the same conclusions as the teachings of Buddha. In this experience, a person inevitably makes some connections – with other people, living and dead, with animals and spirits, gods and buddhas – and these connections involving this person in the cycle of birth and death, if properly understood, provide the basis for liberation. The narrator draws a line between a proper and an inappropriate understanding of what is happening, talking about the “immeasurable” (grief, joy, fear, etc.), and thus allows the readers to find the “measure”, kagiri, in their relation to what is happening. The march of time can be understood both as a general movement from the best to the worst, and – on small intervals – as a reverse movement from grief to happiness, from misunderstanding to understanding. A person is free to choose which events to keep in memory and which to forget; people make this choice whilst instructive storytelling, and setsuwa tradition preserves it.
44
Setiawan, Panya Dama, Supartono Supartono e Mujiyanto Mujiyanto. "Pengaruh Pendidikan Buddhis Terhadap Penguatan Moralitas Pancadharma Siswa Beragama Buddha". Academy of Education Journal 15, n. 1 (23 febbraio 2024): 648–56. http://dx.doi.org/10.47200/aoej.v15i1.2271.
Testo completoAbstract (sommario):
Buddhist education pancadarma aims to guide individuals in practicing morality. This research applies quantitative research methods and focuses on correlational research. In this particular investigation, the main method used to collect data is through the distribution of questionnaires. The results of the study indicate that Buddhist education has a significant relationship with the strengthening of Pancadharma morality in Buddhist students. Linear regression indicates that about 29% of the variance in moral strengthening can be explained by Buddhist education. Statistical tests confirm that Buddhist education significantly enhances Pancadharma morality, with a low level of significance. This study highlights the important role of Buddhist education in shaping moral values in Buddhist students and provides a deep understanding of its relationship in the context of Buddhism.
45
CHAKRABORTY, SONALI. "Understanding the relevance of Dhammapada in modern mind: A conceptual study". ENSEMBLE 2, n. 2 (12 agosto 2021): 309–15. http://dx.doi.org/10.37948/ensemble-2021-0202-a032.
Testo completoAbstract (sommario):
Lord Buddha was the great preacher of non-violence and humanism. Dhammapada is an essential treatise on Buddhism. It regards as the most concise expression of Buddha's teachings from ancient to the present day. After the passing away of Lord Buddha, Arhants were accumulating to exercise his teaching. They collected some poetic speeches and many pieces of advice of Buddha, which is known as Tripitaka. We find Dhammapada as a part of Khuddaka Nikāya of the Sutta pitaka. Dhammapada is a reflective and poetical thought in Buddhist literature. Today we are facing different kinds of challenges. Especially the new generation becomes intolerant and violent because they are confused and sometimes, they are misguided. They do not have a clear path in their lives. As a result, they become frustrated. This paper attempts to show how the Dhammapada can become a significant and essential text to reduce the aggressive manifestation of intolerance from the early to modern-day. This paper also focuses on some positive teachings of Lord Buddha, such as 'Four Noble Truths, 'Eight-Fold Paths,' 'Pratitya samudpāda,' which offer definite ways to be patient and tolerant some extent.
46
Almond, Philip. "The Buddha of Christendom: A Review of The Legend of Barlaam and Josaphat". Religious Studies 23, n. 3 (settembre 1987): 391–406. http://dx.doi.org/10.1017/s0034412500018941.
Testo completoAbstract (sommario):
Through the Manichaeans, the Islamic world, and the Christian East, the story of the Buddha became known to the Christian West. If the teachings of the Buddha reached the West in an attenuated form, his life and the ascetic ideal which it symbolized were a positive force in the spiritual life of Christendom. It is one of the vicissitudes of history for which Christianity and Buddhism can both feel grateful. For the Legend of Barlaam and Josaphat demonstrates powerfully the intimate connections between these two traditions to the extent that they both pursue the spiritual life and the ascetic ideal. As Max Müller has aptly put itWhatever we may think of the sanctity of saints, let those who doubt the right of Buddha to a place among them read the story of his life as it is told in the Buddhist canon. If he lived the life which is there described, few saints have a better claim to the title than Buddha; and no one either in the Greek or in the Roman Church need be ashamed of having paid to Buddha's memory the honour that was intended for St Josaphat, the prince, the hermit, and the saint.
47
QU, Yongxian. "THE NARRATIVE OF RICE ORIGIN IN THE CREATION EPICS: EVOLUTION OF RICE ORIGIN NARRATIVES UNDER THE INFLUENCE OF THERAVADA BUDDHISM". Eposovedenie 2, n. 34 (28 giugno 2024): 19–37. http://dx.doi.org/10.25587/2782-4861-2024-2-19-37.
Testo completoAbstract (sommario):
The introduction of Theravada Buddhism has influenced the original narratives of rice origins among ethnic groups such as the Dai, De'ang, and Bulang. There are rich rice origin narratives in the creation epics from the three ethnic groups. This article aims to explore how the incoming Buddhism has enabled three distinct ethnic groups with different languages, cultures, and historical backgrounds to share some similar narratives of rice origin. Taking the ethnographic fieldwork methods, involving participant observation and individual interviews with villagers, to collect and compare both oral and written narratives for analysis, the findings reveal that they share some familiar primarily manifested in three aspects: firstly, these ethnic groups share commonalities in their rice origin narratives, incorporating numerous elements of Buddhism. Buddhism has adapted these narratives by substituting vocabulary and transforming concepts to infuse them with strong Buddhist elements. Secondly, a new type of narrative appeared, where the rice god contends with Buddha and ultimately departs to the Dark World and then be brought back by Buddha. The theme of rice god versus Buddha mirrors the historical struggle between two faiths. Meanwhile, the theme of rice god’s departure to the Dark World and return fundamentally serves as a metaphor for seed germination and growth in the soil, representing a concession made by Buddhism to the worship of the indigenous beliefs. Thirdly, Buddhism actively participates in and promotes rice cultivation, such as monks reciting the Bu Huanghao to request blessings for crop growth, and performing rituals like washing Buddha pagodas to pray for rain. In conclusion, the introduction of Buddhism has significantly influenced local rice narratives, reflecting the conflicts and eventual reconciliation between the rice god and Buddha, as well as the struggle and compromise between traditional beliefs and incoming Buddhism.
48
De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity". Interreligious Studies and Intercultural Theology 4, n. 1 (14 aprile 2020): 49–60. http://dx.doi.org/10.1558/isit.40150.
Testo completoAbstract (sommario):
This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.
49
Subrahmaniam Saitya, Ida Bagus, e Hari Harsananda. "Pura Dalem Sakenan: A Manifestation of Siwa-Buddha Syncretism". International Journal of Interreligious and Intercultural Studies 7, n. 1 (22 maggio 2024): 45–54. http://dx.doi.org/10.32795/ijiis.vol7.iss1.2024.5415.
Testo completoAbstract (sommario):
The teachings of Shiva-Buddhism are a beautiful fusion of Hinduism and Buddhism, not just a legacy of the past, but a living religion that is practiced by many Balinese people. Pura Dalem Sakenan is an example of this syncretism. The temple's main shrine, called the candi or gedong sekar kancing gelung, stands as a symbol of syncretism. It is a combination of the padmasana, a Hindu altar, with a Buddhist-style temple structure. Pura Dalem Sakenan is not just a holy place. It is a center of spiritual life, where ?iwa-Buddha rituals and practices take place. The faithful gather to pray, make offerings, and perform traditional ceremonies that are rich in Hindu-Buddhist nuances. Pura Dalem Sakenan as one of its cultural gems, invites us to open our eyes and hearts to the beauty of diversity. On this island, Hinduism and Buddhism are not two separate entities, but two sides of the same coin, complementing each other and forming a unique spiritual story.
50
Situ Asih. "KEMASYARAKATAN BUDDHIS SEBAGAI BENTUK STRUKTUR DALAM AGAMA BUDDHA". Sabbhata Yatra: Jurnal Pariwisata dan Budaya 1, n. 2 (30 dicembre 2020): 156–66. http://dx.doi.org/10.53565/sabbhatayatra.v1i2.257.
Testo completoAbstract (sommario):
Artikel ini bertujuan untuk membahas bagaimana struktur kemasyarakatan Buddhis dan bagaimana transformasi kemasyarakatan Buddhis. Sebuah penelitian kajian budaya dengan pendekatan sosial kritis, yang teknik analisisnya dengan deskriptif kualitatif. Berdasarkan hasilpenelitian menunjukkan bahwa lahirnya sosial kemasyarakatan Buddhis diawali oleh ajaran Buddha, bahwa untuk menjalani kehidupan, manusia dihadapkan pada 2 pilihan kehidupan, yakni kehidupan sebagai Pabbajita dan kehidupan Gharavasa. Berdasarkan hal tersebut, maka dapat dijelaskan bahwa secara otomatis, struktur kemasyarakatan umat Buddha telah terbentuk. Secara langsung telah lahir oposisi Binner seperti yang telah disampaikan oleh Strauss, ada kehidupan perumah tangga dan ada kehidupan Pabbajita. Pabbajita adalah para Bhikkhu dan Bhikkhuni yang menjalankan Sila dan terlatih dalam hal pengendalian diri, dengan begitu maka layak seorang Pabbajita mendapatkan penghormatan dari masyarakat.