In the last half of the nineteenth century, a Chinese-character language was created in East Asia to synchronize East Asian cultures with the “new knowledge” being produced by Western modernity. Like Buddhism and other forms of Western learning that took root in China, this new vocabulary has been sinicized to express an indigenous worldview captured in the distinction between classical Greek ontological thinking as the science of being, and zoetological thinking as the art of living. While the language of Western modernity was being domesticated in East Asia, at the same time, beginning in the latter part of the nineteenth century, the Western philosophical narrative took a zoetological turn captured in Nietzsche’s proclamation that “God is dead”, and in different philosophical movements, has repudiated its own traditional commitment to onto-theological thinking. In this essay I use a holistic conception of justice as a specific case to illustrate an incremental convergence between the contemporary Chinese and Western philosophical worldviews.
Social sciences and state - Asia (Asian studies only)
The origin of the states has been viewed differently ranging from social contract theories to divine creation. This research article explores the concept of the origin of the state in Buddhist philosophy, particularly as outlined in the Aggañña Sutta of the Dīgha Nikāya. It reviews existing scholarship associated with Buddhist political concepts against the divine theory and the social contract theory presented in the thoughts of John Locke, Thomas Hobbes and Jean-Jacques Rousseau. The paper conducts an in-depth evaluation of the Buddhist evolutionary perspective toward developing human communities alongside property management systems, family systems, and state institutions. It also conducts an in-depth evaluation using both primary and secondary resources to demonstrate how Buddhist theory about state development assists political philosophy and identify research gap so as to unfold point of departure in this article that differs from previous studies. Buddhist thought disagrees with divine theory because it explains creation by natural evolution. The Buddhist concept of governance exhibits close similarity to social contract theory because it promotes the idea that people have sovereignty rights.
This study explores how Buddhist mindfulness principles can effectively reduce stress and enhance overall well-being in the modern world. By examining the impact of mindfulness practices rooted in Buddhist teachings, the research demonstrates their significant benefits for stress management, emotional regulation, and general health. Through both quantitative and qualitative methods, the study presents evidence that individuals who engaged in mindfulness practices experienced notable reductions in anxiety and depression, improved emotional control, and greater feelings of calm and relaxation. The findings underscore the relevance of Buddhist mindfulness in contemporary society and highlight its potential to support mental health. They also illustrate the practical applications of applied Buddhism in everyday life, particularly for individuals, healthcare professionals, and organizations seeking to improve mental well-being through accessible and holistic approaches. Moreover, this research emphasizes the importance of cultural and spiritual contexts when applying mindfulness techniques. It suggests that a deeper understanding of the Buddhist origins of mindfulness can enrich its application and effectiveness across diverse populations and settings. The study also points to the need for further exploration into the limitations and potential adaptations of Buddhist mindfulness for various contexts. Overall, this study contributes to the growing field of mindfulness-based interventions and supports the integration of applied Buddhist principles into modern health and wellness practices.
This paper examines the glass pagodas produced in the Qing imperial palace for Tibetan Buddhist rituals. Drawing from archival and material evidence, it explores the innovative techniques of the Imperial Glass Workshops in creating these intricate, multi-component objects. Combining glassblowing, casting, and cold-working methods, the pagodas showcase exquisite craftsmanship and the symbolic significance of glass in Buddhism. The study situates these artifacts within the broader context of Qing Buddhist culture, revealing the esteem for glass as one of the Seven Treasures in Buddhism and its multifaceted roles. By analyzing their production, decoration, and contexts, the research illuminates the intersections of art, religion, and imperial patronage embodied in these artifacts. It contributes insights into Qing material culture and the esteem for glass in Buddhist practice.
In this article, we have evaluated the status of medical articles related to religion and spirituality published in the last 50 years in the literature to determine the distribution of studies on religion and spirituality by the major religions in the world and decades. There was a continuous increase in the number of articles related to “religion, religious, spiritual, or spirituality,” and the major religions including Islam, Christianity, Judaism, Buddhism, and Hinduism except for Sikhism from 1971-1980 to 2011-2020. A continued increase was also noted in the number of articles on the Quran and the Bible, but not on “Hebrew Bible.” Furthermore, the articles related to Islam and Buddhism showed the highest increase among the major religions. In conclusion, religion and spirituality have been linked to medicine for centuries. Religion and medicine are inseparable because religion is the very life of life, its light, and its basis. We believe that medical articles on religion and spirituality will increase significantly over the next decade as faith is on the rise around the world.
The research examines the features of the Mahayana world of Chinese Buddhism in the system of worlds of Mahayana Buddhism. A definition is given of the concept of “worlds of Mahayana Buddhism” as divergent constructs formed in the areas of distribution of Buddhism, as well as the world of Chinese Mahayana Buddhism. The specific features of Mahayana Buddhism in China, formed as a result of its assimilation on traditional religious and sociocultural grounds, are shown. The factors that prevented the entry of Buddhism into the civilizational space of China and determined its formation there over the course of several centuries are indicated. The role of the Prajnaparamita texts, the Lotus Sutra, the Nirvana Sutra and the Avatamsaka Sutra in the formation of schools of Chinese Buddhism is revealed. The role of the Mahaparinirvana Sutra in the formation of the idea of an instant path to salvation in China is especially emphasized. The importance of the idea of an instant way of salvation for the formation of Chinese schools itself is shown. An analysis is given of the formation of the philosophical and soteriological direction in China, which took a different direction than in India, where the development of Madhyamaka ideas led to an emphasis on the epistemological aspects of the doctrine of emptiness, while in China attention was focused on its ontological aspects. The significance of the problem of truly existing is indicated as one of the main problems of philosophical research of the Tiantai, Chan, Huayan schools of Chinese Buddhism, as well as the idea of instantly achieving Buddhahood, which became the main soteriological guideline of these schools. It is indicated that in Tibet the development of philosophical and soteriological directions was developed in line with Indian Buddhism. The reasons for the Tibetans' choice of the soteriological path of the gradual movement of nirvana, which determined the development of Buddhism in their country, are considered. The role of Atisha in choosing the gradual path to nirvana is revealed. The difference between the worlds of Mahayana Buddhism, formed in China and Tibet, is shown.
Abstract Historically, China’s religious culture centered on the triumvirate of Confucianism, Taoism, and Buddhism, fostering a diverse, multi-ethnic, and multi-faceted communication model. Whether through grand narratives of official diplomacy, subtle and organic grassroots interactions, or the catalytic efforts of scholars, these exchanges consistently promoted interaction, exchange, and integration among numerous ethnic groups in China. The harmonious coexistence and vibrant interactions of multiple ethnicities and diverse religious beliefs not only enriched and expanded the mainstreams of traditional Chinese culture, namely Confucianism, Taoism, and Buddhism—developing flourishing branches and generating new innovations—but also infused fresh vitality into each ethnicity’s cultural practices. Together, these exchanges formed the profound, enduring, diverse and unified Chinese culture. This article primarily examines the types and characteristics of Interaction-Exchange-Integration History among diverse religious cultures of ethnic groups such as the Han, Tibetan, and Mongolian in Chinese history and derives insights from them for the contemporary era.
Anthropology, Ethnology. Social and cultural anthropology
Aydınlanma, Japon Budizmi’ndeki adıyla Satori, bütün Budist okulları için ulaşılması gereken nihai hedefi belirten doktrin olarak merkezi öneme sahiptir. Zen Budizmi kendini Sakyamuni Buddha’nın yaşadığı aydınlanma deneyiminin zihinden zihne nesiller boyunca aktarılması olarak tanımlayarak aydınlanmayı özüne yerleştirir. Bu önemi ile birlikte doğası gereği aydınlanma doktrininin üzerinde konsensüs sağlanmış bir tanımı, yöntemi ve özelliği bulunmamaktadır. Aydınlanma doktrini ile ilgili anlatıların üzerinde durduğu temel nokta bu deneyimin kelimelerle anlatılamayacağı, dilin ötesinde bir deneyim olduğu yönündedir. Zen geleneği de aydınlanma ile ilgili geniş bir literatüre sahip olmasına rağmen temelde aydınlanmanın dil ötesi/dil üstü bir deneyim olduğunu kabul eder. Aydınlanmanın Zen geleneğinin özü olarak kabul edilmesine rağmen tanımlanamaz oluşu onun yaşanılan fakat anlatılamayan aşkın bir deneyim olarak anlaşılmasına neden olmuştur.Aydınlanma Budist okullarının genelinde ve Zen’de aşkın ve soyut bir deneyim olarak anlaşılmasına rağmen Budizm tarihine baktığımızda aydınlanmanın somut ifadelerini ve dünyevi yansımalarını görmek mümkündür. Budist ve Zen literatürü sıkça aydınlanmanın ideal tanımları/tanımlanamazlığı üzerinde dururken yaşanılan Zen’de aydınlanmanın keşişlerin gündelik hayatında bir görünürlüğünün, somut bir karşılığının bulunduğu çoğu zaman göz ardı edilmektedir. Bu makale bu bağlamda Zen geleneğinin aydınlanma anlayışını ele almaktadır. Makalenin temel iddiası, Japon Zen üstatları aydınlanmayı temelde tanımlanamaz, aşkın, dil ötesi bir deneyim olarak tanımlamış ve Budist gelenekteki ideal aydınlanma anlatılarına yoğunlaşmış olmakla birlikte Ortaçağ Japon Zen okulunda aydınlanmanın keşişlerin hayatında somut olarak karşılık bulduğu ve yaşanılan Zen’de aydınlanmanın manevi otorite yanında dünyevi menfaatler elde etme aracı olarak da işlev gördüğüdür. Konu ve iddia Japon Sōtō Zen okulunun ikinci önemli ismi olarak kabul edilen Keizan Jōkin’in Denkōroku, Keizan Shingi ve Zazen Yojinki eserleri temelinde ele alınmaktadır.Aydınlanma, Japon Budizmi’ndeki adıyla Satori, bütün Budist okulları için ulaşılması gereken nihai hedefi belirten doktrin olarak merkezi öneme sahiptir. Zen Budizmi kendini Sakyamuni Buddha’nın yaşadığı aydınlanma deneyiminin zihinden zihne nesiller boyunca aktarılması olarak tanımlayarak aydınlanmayı özüne yerleştirir. Bu önemi ile birlikte doğası gereği aydınlanma doktrininin üzerinde konsensüs sağlanmış bir tanımı, yöntemi ve özelliği bulunmamaktadır. Aydınlanma doktrini ile ilgili anlatıların üzerinde durduğu temel nokta bu deneyimin kelimelerle anlatılamayacağı, dilin ötesinde bir deneyim olduğu yönündedir. Zen geleneği de aydınlanma ile ilgili geniş bir literatüre sahip olmasına rağmen temelde aydınlanmanın dil ötesi/dil üstü bir deneyim olduğunu kabul eder. Aydınlanmanın Zen geleneğinin özü olarak kabul edilmesine rağmen tanımlanamaz oluşu onun yaşanılan fakat anlatılamayan aşkın bir deneyim olarak anlaşılmasına neden olmuştur.Aydınlanma Budist okullarının genelinde ve Zen’de aşkın ve soyut bir deneyim olarak anlaşılmasına rağmen Budizm tarihine baktığımızda aydınlanmanın somut ifadelerini ve dünyevi yansımalarını görmek mümkündür. Budist ve Zen literatürü sıkça aydınlanmanın ideal tanımları/tanımlanamazlığı üzerinde dururken yaşanılan Zen’de aydınlanmanın keşişlerin gündelik hayatında bir görünürlüğünün, somut bir karşılığının bulunduğu çoğu zaman göz ardı edilmektedir. Bu makale bu bağlamda Zen geleneğinin aydınlanma anlayışını ele almaktadır. Makalenin temel iddiası, Japon Zen üstatları aydınlanmayı temelde tanımlanamaz, aşkın, dil ötesi bir deneyim olarak tanımlamış ve Budist gelenekteki ideal aydınlanma anlatılarına yoğunlaşmış olmakla birlikte Ortaçağ Japon Zen okulunda aydınlanmanın keşişlerin hayatında somut olarak karşılık bulduğu ve yaşanılan Zen’de aydınlanmanın manevi otorite yanında dünyevi menfaatler elde etme aracı olarak da işlev gördüğüdür. Konu ve iddia Japon Sōtō Zen okulunun ikinci önemli ismi olarak kabul edilen Keizan Jōkin’in Denkōroku, Keizan Shingi ve Zazen Yojinki eserleri temelinde ele alınmaktadır.
Goals. The purpose of the publication is to introduce into scientific circulation previously unknown documentary sources connected with the organization of the Museum of Oriental Cultures at the Buryat Institute of Social Sciences of the Siberian Branch of the USSR Academy of Sciences. Materials and Methods. A frontal search was carried out in the personal archive fund of Purbo B. Baldanzhapov, kept at the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies, SB RAS.The classification and systematization of the identified array of office-work materials was carried out, the types of documents have been identified, their thematic and chronological spectrum was determined. Results. It was determined that the F29 collection contained Purbo Baldanzhapov`s memoranda, reference materials, personal letters to the leaders of the Buryat ASSR about the urgent need to expand the USSR’s ties with the countries of the East, Buddhist organizations and individual figures, about the necessity of formation of a specialized department — the Museum of Oriental Cultures.The article also analyzes the block of administrative office documentation, containing orders of the Buryat Institute of Social Sciences on the formation of the Museum, the Regulations on the Museum, staffing, work reports. Conclusions. As a result of the study, a unique documentary array has been revealed showing, on the one hand the history of one of the stages of the formation of oriental studies in Transbaikalia, on the other — a little-known page in the history of museum affairs in the region.It is emphasized that these materials reflect the mechanisms, forms and methods of organizing scientific and museum activities in the second half of the 1960s. — the period of reforms and reorganizations in Soviet science. The identified sources will become the basis for further research by historians, orientalists, museologists, etc.
History of Asia, Political institutions and public administration - Asia (Asian studies only)
To understand every religion, it is vital to study the main sources, the specific religious scriptures of a particular religion. In order to draw a conclusion about the core message of religion, it is not scientific to observe only the practices of the adherents of a certain religion. Although Buddhism and Islam have been considered as religions of peace, the meeting of Buddhists and Muslims is most often imagined as one of violent confrontation in the modern world. There should be an understanding between Buddhism and Islam to ensure peaceful coexistence among the adherents. Based on the arguments,this study aims to analyze peaceful coexistence through two different concepts, Brahmavihārās from Buddhism and Maqāṣidh al-Sharīʿa from Islam. Primarily it seeks to analyze these two concepts within their respective religions for a better comparison. It uses a library-based qualitative method. For this purpose, the research adopts the content analysis method, which focuses on the materials from journals, books, written reports, and other materials. The study highlights that even though Buddhism and Islam have different doctrinal foundations, the basic teachings promote peaceful coexistence from different points of view. This research concludes that both religions share similar concepts of peaceful coexistence which denote and declare human dignity as a right that should be paid attention. Both religions prioritize love and justice as the main standard in discussing peaceful coexistence. Hopefully, this conceptual study will be able to show that these two ideas are very significant and valuable when dealing with religious conflicts, to make a better inter-religious understanding among Buddhists and Muslims and to succeed in a process of reconciliation and for peaceful coexistence among diverse religious people.
Recently there has been a debate on whether Pyrrho’s philosophy could be influenced by Indian Buddhist philosophy. Discussions revealing striking similarities between them often point out Pyrrho’s complicated sentence, referred to as tetralemma, as one of the most striking similarities. The central question of this paper is whether Pyrrho’s sentence is of the tetralemmatic kind. Authors argue that if Pyrrho’s sentence is not fourfold in structure it could scarcely be classified as similar to the Buddhist tetralemma. A careful analysis of the question is provided, arguing that the approach to the problem of tetralemmatic structure cannot be carried out solely on syntactic grounds. An aspect of a deeper philosophical meaning of the formula is applied, which alone enables us (if at all) to link Pyrrho’s philosophy to Buddhism.
Sanskritçe Buddhāvataṁsaka-sūtra ‘çiçek bezeme sūtrası’ ve Çince tercümesiyle Huayan jing Budizmin en hacimli eserlerinden biridir. Buddhāvataṁsaka-sūtra Budizmin Çin’de oluşum gösteren ve daha sonra Doğu Asya’ya yayılan Huayan ekolünün de yazınsal temelini oluşturur. Bu ekol dünyadaki bütün olguların birbiriyle karşılıklı iç içe geçmiş olduğu düşüncesini temel alır. Bu çalışma daha önce yayımlanmamış Eski Uygurca Buddhāvataṁsaka-sūtra tefsirine ait metin parçaları hakkındadır. Bugün bu fragmanlar Berlin Brandenburg Bilimler Akademisi Turfan Koleksiyonu’nda sırasıyla U 1320 ([T I L] 3), U 1309 ([T I] 7), U 1307 ([T I] 8) ve U 1305 ([T I] 9) envanter numaralarıyla korunmaktadır. Mevzubahis bu fragmanlar Budizmin Yogācāra ekolünden gelişen Faxiang ekolüne ilişkin metin/metin parçalarının yer aldığı en az otuz bölümden oluşan bir derleme eser niteliğindeki Eski Uygurca yazma eserin 20. bölümünün 20, 27, 28 ve 29. yapraklarını oluşturmaktadır. Bu çalışmada bahsi geçen fragmanların çeviri yazıları ve harf çevirileri, Türkiye Türkçesine aktarmaları, metne ilişkin açıklamaları ve analitik dizini de ihtiva eden sözlüğü sunulacaktır.
Since the late 1990s, the expression “Jewish Mindfulness” has become ubiquitous in Jewish community centers (JCCs) and synagogues in America, in Israel, and in the Western diaspora. “Mindfulness”, a secular meditation technique originating from Buddhism which has been popularized in Western culture through its recontextualization within the Western therapeutic culture, has been increasingly used in Jewish Religious settings, including Modern Orthodox. How do Modern Orthodox rabbis describe their use of “Mindfulness” in their religious teachings? Why do they refer to Mindfulness Meditation rather than to Jewish Meditation? In this article, I comparatively analyze the discourses spoken—online, and in print—of American rabbis from various Modern Orthodox trends as a case to study strategies of adaptation in the current context of globalization. By identifying three types of use of Mindfulness—<i>through,</i> <i>and</i> or <i>as</i> Judaism—I seek to highlight the various ways in which today’s Orthodox educators use “Mindfulness”, both as a meditation technique and as a spiritual mindset, and how this is reshaping the way they teach Jewish religion. Observing contemporary Orthodox discourses on Mindfulness within Jewish religious pedagogy can help us better understand the processes of cultural appropriation and translation as well as religious change in the making, as part of a boundary maintenance work within today’s cosmopolitan cultures.
This article presents the difficulties encountered by an evangelist, later converted into an anthropologist, when conducting an academic study of the Pirahá ethnic group living in the Amazon rainforest. Following twenty years of cohabitation with the Pirahá, this evangelist/anthropologist was able to confirm what previous missionaries had reported: the Pirahá were entertained by the biblical account and they were even interested in it but only as a mere story. The author examines the linguistic difficulties that prevent the Pirahá, subjected to an almost unique language contrasting Chomsky's universal grammar, from assigning any spiritual or salvific category to the Word of God. The author also describes the evangelist/anthropologist’s return, a few years later, to the jungle and the way he is reunited with the Pirahá but this time without his faith and god.
This paper analyzes studies of mindfulness and the self, with the aim of deepening our understanding of the potential benefits of mindfulness and meditation for mental health and well-being. Our review of empirical research reveals that positive changes in attitudes toward the self and others as a result of mindfulness-enabled practices can play an important role in modulating many mental and physical health problems. Accordingly, we introduce a new concept—the “mindful self”—and compare it with related psychological constructs to describe the positive changes in self-attitude associated with mindfulness meditation practices or interventions. The mindful self is conceptualized as a mindfulness-enlightened self-view and attitude developed by internalizing and integrating the essence of Buddhist psychology into one’s self-system. We further posit that the mindful self will be an important intermediary between mindfulness intervention and mental health problems, and an important moderator in promoting well-being. More generally, we suggest that the mindful self may also be an applicable concept with which to describe and predict the higher level of self-development of those who grow up in the culture of Buddhism or regularly engage in meditation over a long period of time.
Since the ancient time Bali has witnessed the harmony of Siva-Buddha religion, as can be seen from numerous cultural artifacts, including the Pegulingan Buddha ?iwa di Pura Pagulingan. This research was aimed at finding the form of the Buddhism artefacts in Pegulingan Temple, the structure of Pegulingan Temple, and the perception of the villager of Desa Pakraman Basangambu upon the, Tampaksiring district, Gianyar regency upon the the harmony of Buddha ?iwa di Pura Pagulingan. The research data is compiled through observation, literature study, and interview; the analysis was done through data reduction and data display, followed by conclusion drawin. The findings of this research was the Siva_buddha artefacts in the temple in form of Buddhism Stupa, and several Siva shrines. These artefacts shows the harmony and similarities of goals, which must be preserved in celebrating the oneness of God.
Kebersamaan Agama Siwa-Budha di Bali telah ada sejak jaman dahulu, dibuktikan dengan berbagai tinggalan budayanya, salah satunya di Pura Pegulingan. Penelitian ini bertujuan untuk mengetahui wujud tinggalan dari Agama Budha di Pura Pegulingan, struktur Pura Pagulingan dan persepsi masyarakat Desa Pakraman Basangambu, Kecamatan Tampaksiring, Kabupaten Gianyar terhadap kebersamaan Buddha ?iwa di Pura Pagulingan. Data penelitian ini dikumpulkan melalui observasi, studi pustaka dan wawancara, kemudian dianalisis dengan langkah reduksi data, display data dan conclusion rawin/verification. Hasil penelitian ini berupa tinggalan yang bersifat Siwa-Budha di pura tersebut. Tinggalah tersebut berdasarkan penelitian berupa stupa Agama Budha, beberapa palinggih dari Agama Siwa, dan persepsi masyarakat berhubungan dengan kebersamaan Siwa-Budha di Pura tersebut. Keberadaan bangunan suci dari kedua agama tersebut menyiratkan adanya kerukunan dan kesamaan tujuan, yang perlu dijaga melalui kesucian lahir dan batin. Pura tersebut merupakan sarana pemersatu umat, dengan dasar keyakinan bahwa Tuhan itu satu.
This article seeks to explore the mystical approaches to suffering characteristic of both Buddhism and Christianity. Through the analysis of the meanings, the two traditions in question ascribe to suffering as a ‘component’ of mystical experience; it challenges the somewhat oversimplified understanding of the dichotomy ’sage-the-robot versus saint-the-sufferer’. Thus it contributes to the ongoing discussion on the theological–spiritual dimensions of the human predicament, as interpreted by various religious traditions. It also illustrates (though only implicitly) in what sense – to use the Kantian distinction – the mystical experience offers boundaries (Schranken) without imposing limits (Grenzen) to interfaith encounter and dialogue.
Man [sic] is ready and willing to shoulder any suffering, as soon and as long as he can see a meaning in it. (Frankl 1967:56)