Kashmir has long occupied a sacred and strategic position in the Buddhist world, serving as both a sanctum of advanced learning and a dynamic center for trans-regional transmission of doctrine, art, and literature. While modern scholarship has often focused on other celebrated sites such as Nalanda or Bodh Gaya, this article argues that the geographical dissemination of Buddhism was significantly shaped by the intellectual and spiritual endeavours emerging from Kashmir. Through its monastic institutions, scriptural commentaries, and far-reaching missionary networks, Kashmir not only preserved key tenets of Sarvāstivāda and Mahāyāna traditions but also transformed them into exportable paradigms for China, Central Asia, and Tibet. This paper reconstructs the expansive role played by Kashmir from the reign of King Kaniṣka to the early second millennium CE, highlighting the works of master translators such as Kumārajīva, Saṅghadeva, and Śākyasribhadra. Drawing upon historical narratives, epigraphical sources, and cross-cultural testimonies from the Chinese Tripiṭaka, Tibetan annals, and Central Asian chronicles, the study demonstrates that Kashmir was not merely a transmitter but a generative source of Buddhist innovation, exegesis, and aesthetics.
The Dhammapada’s ancient verses, available in numerous languages and manuscripts since antiquity, continue to inspire individuals seeking a balanced and meaningful life. By presenting Buddhism as both a confirmation and a corrective to earlier Vedic teachings, it establishes a distinctive moral vision emphasizing freedom from craving, personal effort in spiritual progress, and the cultivation of wisdom and compassion. The Dhammapada is one of the most revered and widely studied texts in early Buddhist literature and ancient Indian spiritual writings. As part of the Theravāda Pāli Canon’s Khuddaka Nikāya, the Dhammapada has been recognized since ancient times as a core source conveying the essence of the Buddha’s moral philosophy in accessible language. The text’s emphasis on inner transformation rather than coercion highlights a universal moral framework grounded in compassion, mindfulness, and non-violence, which resonates profoundly in contemporary pluralistic societies. In today’s globalized world, where religious and cultural diversity is both a challenge and an opportunity, the Dhammapada offers ethical guidance that transcends sectarian boundaries. It teaches that liberation (Nibbāna), the ultimate goal of Buddhism, is attainable through the cultivation of the Noble Eightfold Path, comprising morality (Sīla), concentration (Samādhi), and wisdom (Paññā) along with the conditioned arising (paṭicca-samuppāda), and the impermanence of self (anattā) which provides a philosophical foundation for understanding human experience and moral responsibility without reliance on metaphysical dogma or rigid doctrines. Moreover, the text’s stress on moral discipline and mental cultivation remains highly relevant for addressing ethical dilemmas and fostering peace in modern life. This paper underscores how the Dhammapada remains a vital resource for understanding ethical conduct, mental wellbeing, and spiritual liberation in the contemporary world, making it a timeless guide for individuals and societies striving for harmony and enlightenment. The article further examines its ethical teachings, emphasizing their importance and relevance in the modern context. Central to the text is the Buddha’s practical vision of human behavior governed by moral causality (kamma-niyama), which underscores the principle that wholesome actions lead to beneficial outcomes, while unwholesome actions bring suffering. The teachings are not merely theoretical but are intended for lived experience, encouraging ethical conduct, mental purification, and insightful understanding to transcend ignorance and attachment.
This study examines the identity and characteristics of modern Korean Buddhist education through an analysis of the religious studies lecture notes of a student from the Buddhist Central Seminary (<i>Pulgyo Chungang Hangnim</i>, 佛敎中央學林), preserved at Songgwang-sa Temple. Established in 1915 and operating until 1919, the seminary introduced a significant shift from traditional scripture-centered monastic education to a modern academic system. Western and Japanese academic traditions, religious studies, philosophy, and the general educational system influenced its curriculum. The lecture notes provide insight into the adoption of modern academic disciplines within Korean Buddhist education, revealing the influence of Japanese religious studies and Western comparative religion. They also demonstrate the possibility of early introduction of religious studies as an educational field in Korea. The seminary played a dual role as a hub for national education and reflection of the colonial context, embodying the complexities of nationalism and colonial influence during Japanese occupation. This study underscores the need for further scholarly exploration to understand the multifaceted nature of modern Korean Buddhist education and its unique role within the broader historical context of East Asian Buddhist history.
Tarihsel süreçte farklı coğrafyalarda ve farklı zaman dilimlerinde pek çok kütür ve medeniyet ortaya çıkmış olup, bu medeniyetler çeşitli konularda benzer ve farklı görüşler ileri sürmüşlerdir. Bunlardan belki de en önemlisi “Mutlak Hakikat” ve onu elde etme yollarıdır. Yapılan araştırmalarda toplumların “Mutlak Hakikat”i ifade ederken farklı kavramlar kullanmakla birlikte, onun elde edilmesi noktasında benzer yöntemler kullandıkları görülmüştür. Bu da kültür ve medeniyetler arasında bir etkileşim olup olmadığı, varsa bunun derecesi ve nasıl gerçekleştiği şeklindeki soruları beraberinde getirmiştir. Bu anlamda Hermes, Hint, İran ve Çin düşüncelerinin tasavvuf ilmi ile, Yunan, Hıristiyan ve Yahudi düşüncelerinin ise daha çok kelam ilmi ile benzer görüşlere sahip olduğunu dile getiren bazı çalışmalar mevcuttur. Bu makale ise Hint düşüncesi ve İslam tasavvufunun Mutlak hakikati elde etme noktasındaki yaklaşımlarını ve bu konudaki benzer yönlerinden hareketle birbirlerinden etkilendiği ya da tasavvufun Hint kökenli olduğu şeklindeki iddiaların haklılık payını ele almaktadır. Bunun için ilk olarak iki sistemin ortaya çıkış saikleri ve bu saiklerin benzer yönleri tespit edilmiş, sonrasında dünyaya yaklaşım ve münzevî bir hayatın gerekliliği, ahlakın önemi gibi konulardaki ortak görüşleri ele alınmıştır. Her iki sistemde üç temel bilgi kaynağı olan duyular, akıl ve haberin önemi ve kullanılışı incelenerek, bunların sadece dünyevi konularda geçerli olduğu tespit edilmiştir. Bu konuda Hint düşüncesinin yoga/meditasyon, tasavvufun ise seyr ü sülukü devreye sokarak Mutlak Hakikate dinî tecrübe yoluyla ulaşmaya çalıştığı görülmüştür. Birbirine benzer özellikler taşıyan bu iki yöntem ile bunlar sonucu meydana gelen mokşa/nirvana, fenâ ve mârifetullah anlayışı karşılaştırılmış, bunların öznel bir tecrübe olması ve başkasına olduğu gibi aktarılamaması noktasında benzer özelliklere sahip olduğuna, fakat mahiyet açısından oldukça farklı yönlerinin bulunduğuna işaret edilmiştir. Neticede bu benzerlikler üzerinden tasavvufun Hint kökenli olduğunu iddia etmenin mümkün olmadığı, fakat belirli oranlarda olumlu ya da olumsuz bir etkilenmenin bulunduğu ifade edilmiştir. Esasen dinler ya da kültür ve medeniyetler arası alış-veriş normal olup, İslam öncesi düşünce ve medeniyetlerin her biri İslam düşüncesine belirli oranlarda katkı sağlayıp ona yön vermiş, aynı şekilde İslam düşüncesi de diğer kültür ve medeniyetleri, düşünce sistemlerini etkilemiştir. Dolayısıyla tasavvuf ilminin temelinde Kur'ân ve sünnet yer alsa da gelişim dönemlerinde çeşitli görüş ve düşüncelerden etkilenmiş, bunları dönüştürüp kendine mal etmiştir. Ancak bu durum onun İslami ilim olduğu gerçeğini değiştirmemiştir.
In the mid-seventeenth century, Chinese Chan master Yinyuan Longqi 隱元隆琦 (Jp. Ingen Ryūki, 1592–1673), accompanied by several disciples, traveled to Japan and established Ōbaku Zen, a new sect of Zen Buddhism in Tokugawa Japan. Ōbaku art, particularly portrait paintings of Ōbaku abbots and their spiritual predecessors, became critical representations of the sect and greatly influenced later Japanese Buddhist art. While much of the existing scholarship focuses on the artistic and stylistic aspects of Ōbaku portraiture, this paper emphasizes its religious context and doctrinal dimensions. Building on Elizabeth Horton Sharf’s inquiry into the “meaning and function” of Ōbaku portrait painting, the paper investigates how Ōbaku doctrine is expressed through these images. Using the <i>Triptych of Three Zen Masters: Linji, Bodhidharma, and Deshan</i> as a case study, this paper explores the role of portraiture in visually conveying Ōbaku teachings and the religious aspirations of those Chinese immigrant monks. By examining the integration of image, inscription, and seal as a unified “pictorial trinity”, the paper argues that Ōbaku portraiture embodies the sect’s distinct doctrine, rooted in Ming-era Chan practices such as beating, shouting, and strict dharma transmission. Moreover, the prominence of Bodhidharma in Ōbaku portraits, as illustrated in the triptych, reflects these Chinese immigrant monks’ desire to emulate Bodhidharma in spreading the dharma and expanding their sect’s influence in a new land.
Guan Thye Hue, Wei Kai Kui, Juhn Khai Klan Choo
et al.
This is a quantitative study of Chinese temples in Johor using temple data to show the development of Chinese religion in the state. The study finds that Chinese temples in Johor are dominated by a fusion of Confucianism, Buddhism and Daoism, with only a minority of orthodox Buddhism in existence. The broad range of Buddhist and Daoist deities shows the diversity and inclusiveness of the religion. In addition, the number of newly created temples in the state is still on the rise, contradicting the perception that they, especially Daoist ones, are on the decline. The quantitative data collation and analysis of Chinese temples in Johor not only will reflect more accurately the development of religion and beliefs of the local Chinese community, but also is an attempt to construct Malaysia Historical Geographic Information System (MHGIS). We hope that in the future, we can make use of the convenience of the data humanities system to make a more macro and holistic exploration and development of the study of Chinese temples and beliefs in Malaysia.
Commented Article: LIU, Xiaodan; XIA, Huiwen; MA,Tao, DANG, Qi. The evolution and spread of the image of “Nagas bathing Siddhartha” in Buddhism art. Trans/Form/ Ação: Unesp journal of philosophy, v. 46, Special Issue, p. 263- 284, 2023.
Rev. Dr. Razvan Tatu, Rev. Prof. Dr. Angelo Nicolaides
There are diverse living religions in the world, and they exist as they likely meet various needs including the spiritual as well as material, of the people who espouse them. The religions require a systematic study as one looks at their teachings and the religious life they embrace. This article proffers an investigation on the theme of Christianity juxtaposed with Buddhism. It
especially looks at themes including the role of religion, ethics, spirituality, prayer, grace, God, considerations of peace, salvation, good and evil and the afterlife. It is evident that there are indeed similarities and overlapping issues but there are equally many differences between these two great global religions. The article concludes that distinctive character of the religions can only be ascertained through an analysis of the fundamental concepts such as those
considered in this article.
Silvana Baró, Pablo Di Croce, Romina Gómez González
et al.
In situations such as housing or health care needs, older adults enter long-stay institutions and maintaining the bond with the family is essential for comprehensive health and psychological well-being. The objective of this article is to visualize the importance of the bond of the family with the institutionalized elderly from the workers of the homes and residences. Based on interviews with interdisciplinary teams that work in institutions for the elderly, it is concluded that the lack of the family in institutions, especially public ones, affects the health of the elderly since the social support networks so important in this stage of life.
Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people from different social backgrounds belonging to non-Mahar castes have embraced Buddhism. Now it has become the collective discourse of protest of different castes and tribes from marginalized communities. This paper, an outcome of my anthropological study, concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. Brahmanical patriarchy is the basis on which the caste system thrives, thus it is the root of women’s oppression. Women’s assertion for a gender-equal society and its actual implementation on the ground constitutes a major part of the anti-caste movement. Therefore, this study also seeks the answer to the question of how Buddhism helps to rupture the caste patriarchy and its rigid structure. A significant indicator would be to see precisely how women are breaking those age-old boundaries of castes. Therefore, this paper also addresses the issue of women’s emancipation through Buddhism and how it challenges the Brahmanical patriarchy and liberates its women followers from oppression.
Unlike cadaver donation in the West, which has to a large degree maintained the anonymity of the body used to teach medical students, the Taiwanese Tzu Chi Buddhist Silent Mentor programme at the centre of this article foregrounds the identity of the trai
The main icon at the Japanese temple of Yakushi-ji is a 254.7 cm bronze “Medicine Buddha” (Yakushi), seated cross-legged atop a 152 cm multitiered pedestal, with two flanking bodhisattvas. Visually accomplished and historically rare as is this colossal early 8th-century triad, it is the Buddha pedestal and its rare and remarkable motifs in relief on all four sides that have long fascinated scholars. The pedestal graphically demonstrates the self-expression of the Yamato rulers who commissioned the triad, situating Buddhism and right rule within an imaginary Chinese-style imperial state in the making, ca. 650-750. The pedestal figures and designs dovetail with constructs expressed in classic contemporaneous literary works. This first study devoted to Yakushi-ji in a non-Japanese language proposes a new interpretation for the pedestal as a cosmograph – a cosmology for an imperial realm imagined by its makers – combined with an omnipresent healing Buddha/righteous ruler atop such a worldview.
Basing on an analysis of social, cultural and historical contexts with bloody war and conflicts in Vietnamese medieval times in the 15th and 16th centuries, this study focuses on the discussion of the compromise as well as the implicit conflict between indigenous folklore and imported religions from China manifested from folktales to fantasy medieval literature. At the same time, we pointed out that with strong nationalism and Buddhist-Taoist colors of thought, Vietnamese Confucian writers adapted to the traditional folktales, reconciled it with the values and the aspirations of their own culture, and created a unique “anti-Confucianism” discourse in literature. The dynamics of fantasy genre and the complex textual intersection between traditional narratives and literature will be analyzed through the special regenerated process of the archetypal journey from folktales to Vietnamese medieval fantasy short stories.
The purpose of this article is to answer of question on the origin of the minaret of Al Aqsha Mosque of Kudus whether its is Hinduism-Buddhism or Islamic site. Data are collected through interview, observation and literature review by means of descriptive analytic method of analysis. This paper shows that archeological study classified the minaret as an Islamic building based on the Javanese symbols (candra sengkala) engraved in the pillars gapura rusak ewahing jagad. Gapura (gate) refers to 9, rusak means 0, ewahing is 6 and jagad means 1. Read from the last, it refers to the year 1609. The year was the era of Walisongo when Hinduism was declining in Kudus. Hindus and Buddhists people consider the minaret similar to temple based on the architecture and oral tradition. Therefore, further study incorporating history and archeology need to be conducted.
This mixed method research aimed to study the results of self-development based on Buddhist psychology principles to enhance the competency of engineering personnel. The 64 samples, using the G * Power were divided into 32 people in experimental groups and 32 people in control groups. The research tools were the competency measurement, behavior observation and self-development program. The experimental training was divided into phase I for 3 days, 2 nights, phase II for 1 month and follow-up period for 1 month. Research data were analyzed by T-test, Two-way repeated measures ANOVA and content analysis. The research found that he competency enhancing program consisted of 14 activities and IOC of the program was between 0.875 –1. The program is suitable and effective for reduction to practice. The comparison of the average scores of the competencies shown that the engineering personnel competencies after the experiment were higher than before the experiment and higher than the control group with statistical significance at the level of .05
Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli <i>imaginaire</i>, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing <i>samaṇa</i> movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?
Six decades ago, Muhammad Yamin with some other scholars actualized the dream of “indigenization” of Indonesian historiography in the Indonesian National Historical Seminar I. Yamin obtained the knowledge about Nusantara history when he attended Algemene Middelbare School (AMS) Solo in section A1, Oostersch Letterkundige (Eastern Letter) class. Under the care of Dr. W.F. Stutterheim, archaeologist, AMS students were taught about Indonesian culture. In here, students’ perspective was broadened with the point of views of Islam, Hinduism, and Buddhism since they were taught about Indonesian culture that formed from a mixed element of Islam, Hindu, and Buddhist culture. Not to forget, they also studied Javanese and Malay literature with Raden Tumenggung Yasawidagda. In the era of 1926, it is recorded that this school had more than 100 students. They came from Ambon, Batak, Padang, Aceh, Betawi, Priyangan, Madura, Sumatra, Bali, and Central Java, as well as Chinese and Dutch people. That historical fact shown that AMS Solo was the favorite school at that moment, at least was heard until outside Java. This first school in Indonesia that taught multicultural education produced many magnates at a later time like Dr. Prijono, Dr. Tjan Tjoe Siem, Armijn Pane, Amir Hamzah, Ahdiat K. Mihardja, Prof. Mr. Kusumadi, Prof. Ali Afandi, etc. This paper aims to discuss the learning model in AMS Solo based on cultural diversity, profiles of great teachers in AMS who had produced many national figures, as well as the response of Dutch colonial government and indigenous kingdom.
Enam dekade silam, Muhammad Yamin bersama kaum cerdik pandai lainnya mewujudkan impian “pribumisasi” historiografi Indonesia dalam forum Seminar Sejarah Nasional Indonesia I. Pengetahuan tentang sejarah Nusantara diperoleh Yamin tatkala duduk di Algemmene Middelbare School (AMS) Solo. Di sini pula, perspektif siswa diperluas dengan pandangan dari sudut Islam, Hindu, dan Buddha lantaran mereka dicekoki kebudayaan Indonesia yang terbentuk dari percampuran antara unsur budaya Islam, Hindu, dan Buddha. Tidak lupa mempelajari juga kesusasteraan Jawa dan Melayu dengan guru Raden Tumenggung Yasawidagda. Pada era 1926, tercatat sekolahan ini sudah memperoleh murid lebih dari 100 orang. Mereka berasal dari Ambon, Batak, Padang, Aceh, Betawi, Priyangan, Madura, Sumatra, Bali, dan Jawa bagian tengah, serta kelompok Tionghoa dan Belanda. Fakta historis tersebut menujukkan bahwa AMS Solo merupakan sekolah favorit kala itu, setidaknya terdengar sampai ke luar Jawa. Sekolah pertama di Indonesia yang mengajarkan pendidikan multikultural ini melahirkan banyak tokoh terkemuka di kemudian hari seperti Dr. Prijono, Dr Tjan Tjoe Siem, Armijn Pane, Amir Hamzah, Ahdiat K. Mihardja, Prof. Mr. Kusumadi, Prof. Ali Afandi dan lainnya. Makalah ini bertujuan untuk mendiskusikan model pembelajaran di AMS Solo yang berbasis keragaman budaya, profil para guru hebat di AMS yang berhasil menelurkan sederet tokoh bangsa, serta respon pemerintah kolonial Belanda dan kerajaan pribumi.
Seeing of emptiness and mystical experience — the case of Madhyamaka: The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the Buddhist tradition which many researchers saw as the fulfillment of such mystical aspirations in Buddhism. In this paper I specify the standard parameters of mystical experience (non‑conceptuality, ineffability, paradoxicality, silence, oneness, fullness) and I conclude that they either cannot be applied to Madhyamaka or that the application is only illusory.
The article is devoted to the analysis of the value system of the Buddhist religion in the context of current globalization trends. The author considers the stereotypes about the confrontation in the parameters “West – East” and offers the alternative view on the model of Buddhist values and its solidarization potencies. The author extrapolates her ideas on the intellectual and practical sense of a famous Buddhist philosopher Daisaku Ikeda. The author emphasizes the importance of a practical way of aesthetic and ethical projects initiated by Ikeda and justifies their humanistic social significance.
History of scholarship and learning. The humanities