Hasil untuk "Buddhism"

Marcelo R. Ceberio, María Alejandra González Monzó

La infidelidad es la ruptura de un acuerdo de exclusividad sexual o afectiva, dentro de una relación de pareja monógama. La presente investigación desarrolló una Revisión Sistemática que tuvo por objetivo examinar y sintetizar la evidencia científica acerca de las principales características individuales y relacionales de las relaciones extradiádicas. Se utilizó el método PRISMA con búsqueda de artículos en bases de datos como Scielo, Redalyc, PubMed, Dialnet, y Science Direct, publicados entre los años 2005 y 2025.  Se presentaron los resultados de 19 unidades de análisis (n = 2399 UF) que mencionan características de la infidelidad en hombres y mujeres. Un hallazgo importante es que las infidelidades deben ocurrir en un contexto relacional negativo, pero también puede entenderse como expresión de libertad y empoderamiento. A su vez se discute el vacío empírico sobre las características del o la amante que sostienen relaciones con personas casadas.

CELALETTİN BULUT

The period of Old Uyghur is undoubtedly the era when the Turks had the most intensive contact with Buddhism. During this time, the Uyghurs, who adopted Buddhism, engaged in various translation activities to learn and implement the principles of the religion. Consequently, Buddhist religious terminology and elements are found extensively in works belonging to the Buddhist canon in Old Uyghur. Apart from the Buddhist canon, elements of Buddhism are also found in legal documents, one of the non-religious works of the Uyghurs. In this study, the elements reflecting Buddhism in the Old Uyghur law documents were identified and the position of these elements in Buddhism was emphasized. In line with this aim, the following elements of Buddhism in Old Uyghur law documents were identified: EUyg. abita ~ amita = Skr. amitābha; EUyg. açari = Skr. ācārya; EUyg. bakçan = Skr. bhaktacchinnaka; EUyg. burhan, buda = Skr. buddha; EUyg. burhan uluşı = Skr. buddhakṣetra; EUyg. bursoŋ = Skr. saṃgha ~ saṅgha; EUyg. edgü kılınç, buyan = Skr. puṇya; EUyg. darm(a) = Skr. dharmā; EUyg. m(a)haraç = Skr. mahārāja; EUyg. tört maharaç teŋriler = Skr. caturmahārāja; EUyg. mantal = Skr. maṇḍala; EUyg. sadu = Skr. sādhu; EUyg. saŋik = Skr. sāṅghika; EUyg. seŋrem = Skr. vihāra; EUyg. şazın = Skr. śāsana; EUyg. v(i)rh(a)r = Skr. vihāra; EUyg. toyın = Skr. bhikṣu; EUyg. patir = Skr. pātra. The presence of Buddhist elements and terminology in nonreligious and original legal documents can be attributed to the following reasons: 1. The Uyghurs’ interaction with various languages, particularly Sanskrit, following their adoption of Buddhism; 2. The significant influence of Buddhist culture on the settled lifestyle and broader culture of the Uyghurs; 3. The likelihood that the Uyghurs adhered to Buddhism during the period when the legal documents were composed.

Peng Zhang

The text <i>Poxie lun:Daojing shijingfo wen</i>破邪論:道經師敬佛文 (<i>Treatise on Refuting Heresies: On the Respect of Taoist Scriptures for Buddha</i>) records twenty-three items of “miscellaneous ancient records in Taoist scriptures” 道教古經古事雜抄. Half of these entries align with contents found in Dunhuang manuscripts and pertain to the practice of “replacing Buddhism with Taoism”. The Dunhuang manuscripts that involve the content of “replacing Buddhism with Taoism” can be categorized into five situations: First, Taoist scriptures that retain Buddhist terminology which was later replaced by later generations; Second, instances where traces of Buddhist terminology remain, showing signs of having been altered or replaced; Third, cases where the replacement of Buddhist terminology has already been completed in the manuscripts; Fourth, instances where, after replacing Buddhist terminology, the sentence structure was also revised; Fifth, sections that were preserved which, in later generations, were deleted due to their content relating to the blending of Buddhism and Taoism. These instances of “replacing Buddhism with Taoism” may reflect efforts by Taoism to remove Buddhist elements amid criticism or an attempt by Buddhist monks to preserve Buddhism’s sanctity by altering Taoist texts. The Dunhuang Taoist manuscripts offer vibrant historical material for discussing interactions between Buddhism and Taoism in medieval China.

Cameron David Warner

Following the re-opening of the Rasa Trulnang Tsuklhakhang, the central temple in Lhasa, all of the new images of Buddhas, bodhisattvas, and famous lamas were placed behind glass except for those in the <i>sancta sanctorum</i>, the “Jokhang”. When a pilgrim approaches the central figure, the Jowo Śākyamuni, she climbs a ladder on his right side, lays a ceremonial scarf across his lap, and then lays her head there, like a child seeking solace from her mother. A wealthy pilgrim might return in the late afternoon, when the temple is closed to visitors, to sponsor a regilding ceremony, in which the sponsor can spend up to an hour nearly alone with the Jowo watching his whole body be repainted in gold. Based on participant observation, pilgrimage guides, and verses of praise offered to the Jowo, this paper considers how the cult of the Jowo uses moments of private intimacy to bridge the distance, both physically and historically, between a devotee and the Buddha.

Benhua Yang

Historical transmission and other controversies related to Sengzhao’s <i>Things Do Not Shift</i> have long been a subject of scholarly attention. However, his essay <i>Emptiness of the Nonabsolute</i> has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of <i>Mādhyamaka</i> philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that <i>Emptiness of the Nonabsolute</i> expresses the <i>Mādhyamaka</i> philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the “thing-in-itself” into conditional emergence. Nevertheless, Sengzhao’s essay evoked the two markedly distinct construals of <i>Buzhengukong</i> 不真故空 and <i>Bushizhenkong</i> 不是真空 as <i>Tathāgatagarbha</i> and Buddha-nature philosophy within Chinese Buddhism. <i>Bushizhenkong</i> directly aligned Sengzhao’s ostensibly representative theory of <i>Mādhyamaka</i> emptiness in China with the doctrinal framework of <i>Tathāgatagarbha</i> and Buddha-nature, triggering almost a millennium-long period of discussions and controversies.

Yung-Jong Shiah, Yung-Jong Shiah

Anna V. Mazarchuk

Introduction. The article deals with semantics and etymology of several basic terms of Mongolian culture vocabulary relating to education and science. Goals. The study shall primarily describe how the lexical layer in question was formed, and trace the sources of such borrowings. Materials and methods. The materials were collected from Mongolian-Russian and Mongolian explanatory dictionaries via continuous sampling. The identified lexemes were checked against corresponding entries to Mongolic / Turkic etymological dictionaries and bilingual dictionaries of Sanskrit, Chinese, and Tibetan. Results. Some of the analyzed words happen to have been borrowed into Mongolian from Uighur, but Uighur was not the ultimate source of the lexemes: Mong. шавь ‘disciple, pupil’ < Uig. šabï had come to Uighur from Sanskrit via Chinese; Mong. багш ‘teacher’ < Uig. baqšı and Mong. бичиг ‘writings’ < Uig. bitig are originally Chinese; Mong. ном ‘book’ < Uig. nom had come to Uighur from Greek via Sogdian. Some other words, such as Mong. боловсрол ‘education’, эрдэмтэн ‘scientist’, ухаан ‘intelligence’ (in шинжлэх ухаан ‘science’), оюутан ‘student’ ― have common Turko-Mongolic (bol- ‘become’, uqa- ‘comprehend’) or even common Altaic (ere- ‘male’, oyu- ‘mind’) stems, but their new semantics referring to various phenomena of education and science appeared comparatively recently, to a large extent, as a result of attempts to find new words for the notions introduced by Chinese culture and Uighur Buddhism. The words зүй and судлал, as well as derivatives from the stem sur- belong to common Mongolic lexis. Conclusions. Most of the analyzed words were borrowed into Mongolian from Uighur as part of religious vocabulary. Some of these terms originally derive from Chinese, Sanskrit or even Greek. Indigenous Mongolic lexemes are derivatives from sur- ‘to study’, and the terms зүй ‘theory’ and судлал ‘study’ that are used as parts of science names.

Baazr A. Bicheev, Urnukhdelger Dashzeveg

Introduction. The article is devoted to the study of the religious and mythological tradition of the Oirats, which underlies their ethnic worldview. The purpose of the study is to identify the relationship of different stages in the structure of archaic myths that appeared after the Oirats adopted the Buddhism. Materials and methods. The main material of the study are samples of the Oirats’ myths of Xinjiang, published in folklore collections and periodicals in “clear writing” in the second half of the last century. The analysis of such samples of oral creativity necessitates the use of not only traditional methods of studying oral literature, but also an interdisciplinary approach that allows us to identify the regular processes that ensures the selection and preservation of certain plots and the stability of the religious and mythological tradition. Results. Historical and cultural ties of the Oirats go deep into the ancient history of the Turco-Mongol peoples of Central Asia. As a result, in their mythology and fairy-tale folklore we can see different layers of archaic myths, ancient religious views and Buddhist mythology. In the content of a number of mythological and fairy-tale plots, in which the intersection of moral and religious principles of Buddhism with oral tradition is observed, the characters are both Buddha himself and other deities of the Buddhist pantheon. Analysis of the texts of Oirat myths shows that the coexistence of the oral artistic system with Buddhist literature led to the natural introduction of the Buddhist view of the world into all aspects of the spiritual life of the Oirat ethnic group, including the structure and content of archaic myths.

Katja Triplett

Buddhist ritual healing and medical therapies included care for domestic animals, such as the horse. In pre-modern Japan, equine medicine (ba’i 馬医) was not restricted to the treatment of military horses; it was also practiced in a religious context. The Scroll of Equine Medicine (Ba’i sōshi emaki 馬医草紙絵 巻, 1267) is an enigmatic picture scroll held by the Tokyo National Museum. It extends to more than six meters and contains images of ten divine figures related to the healing of horses, followed by seventeen pictures of plants, and a postscript emphasizing that the content of the scroll should be kept secret. Many of the plants listed in the scroll are either associated with the world of Buddhism, e.g. Yakushi-sō 薬 師草, ‘Medicine Buddha plant,’ or with horses, e.g. metsu-sō 馬頭草, ‘horsehead plant.’ Previous analyses of the scroll largely focused on the botanical identification of the sketches of the plants. This article reviews current interpretations of the scroll and explores the question of whether the plant names were thought to empower the plants to be used as potent materia medica for veterinary purposes. Based on earlier analyses, I suggest a new interpretation of the scroll from a study of religions perspective taking into consideration that some of the plant names in the scroll indicate both health-related and salvific potency. I also address the possible use of the scroll. The scarcity of textual information and the choice of textual detail and imagery in this ‘secret’ scroll suggests that it was used in the context of an oral transmission and empowerment ritual. The scroll itself seems to have been an object of ritual empowerment, rather than a compendium of materia medica for practical daily use when caring for horses.

James Taylor

This paper considers the political, geo-philosophical musings of Deleuze and Guattari on spatialisation, place and movement in relation to the religious nomad (wandering ascetics and reclusive forest monks) inhabiting the borderlands of Thailand. A nomadic science involves improvised ascetic practices between the molar lines striated by modern state apparatuses. The wandering ascetics, inhabiting a frontier political ecology, stand in contrast to the appropriating, sedentary metaphysics and sanctifying arborescence of statism and its corollary place-making, embedded in rootedness and territorialisation. It is argued that the religious nomads, residing on the endo-exteriorities of the state, came to represent a rhizomatic and politico-ontological threat to centre-nation and its apparatus of capture. The paper also theorises transitions and movement at the borderlands in the context of the state’s monastic reforms. These reforms, and its pervasive royal science, problematised the interstitial zones of the early ascetic wanderers in their radical cross-cutting networks and lines, moving within and across demarcated frontiers. Indeed, the ascetic wanderers and their allegorical war machine were seen as a source of wild, free-floating charisma and mystical power, eventually appropriated by the centre-nation in it’s becoming unitary and fixed.

Galina V. Makhachkeeva

Introduction. The article provides a first insight into local and regional folk medicine traditions of Alar Buryats (once a part of Balagansk Buryats) nowadays inhabiting Alarsky District of Ust-Orda Buryat Autonomous Okrug (Irkutsk Oblast, Russia) and clustering with Buryats from the western coast of Lake Baikal, the latter therefore referred to as ‘western’ or ‘Cis-Baikalia’ (sometimes ‘northern’) Buryats. Healing practices of present-day Alar Buryats include richest experiences of previous generations, the former largely determined by a number of natural and geographic factors and conditions of the forest-steppe zone that resulted in consistent combinations of economic patterns, such as arable farming, semi-sedentary livestock breeding, seasonal hunting and fishing. Folk medicine of this sub-ethnic group retains strong ties to shamanic beliefs to have survived the long decades and centuries of persecution. The research topic proves interesting enough since the region under consideration — like the entire Baikal Region — is characterized by a lack of Tibetan medicine influence to have resulted from Orthodox Christianity’s resistance to the expansion of Buddhism. This factor made it possible to preserve the unique ancient traditional treatment techniques, while shamanic healing patterns based on a mythological worldview also constitute a large unexplored area of Baikalia at large. So, local healing traditions remain somewhat understudied. There are only fragmentary data in some works on this subject. Goals. The study aims to analyze the available data on traditional healing practices of Alar Buryats — publications, archival materials, and field notes. Results. The article classifies a set of animal and plant medicines, methods of psychological impact, irrational practices, preventive healthcare approaches and shamanic healing methods. Special attention is paid to etymologies of names of certain diseases and dialect medical terms. An effort is made to analyze the nature of some diseases and phenomena in comparison to healing traditions of other ethnic groups with due regard of modern medical knowledge.

Erika Erzsébet Vörös

Several places around the world have been identified as Potalaka, which was originally thought to be located in South India. The most well-known among these places are Mount Putuo in China and Naksan Temple in Korea. Geographically speaking, Korea is connected to China by sea, which acted as a source of cultural and material resources for a long time. For this reason, throughout history the sea became the stage of cultural exchanges between these two regions. The sea was the channel through which faith in Avalokiteśvara entered Korea from China, and where the traditions of Buddhism merged with beliefs in indigenous sea gods. The present paper focuses on the cultural exchanges between Korea and China, with special emphasis on the role that the sea played in this process examined through the faith in Potalaka.

Anastasia Strelkova

The paper analyses the three main concepts of Buddhist philosophy of consciousness and considers the problem of their translation into Ukrainian. The author shows that it is necessary to compare the terms related to different Buddhist traditions’ (Pali, Sanskrit, Chinese and al.) in order to adequately translate them into modern languages. The analysis of a passage (II.34) from Vasubandhu’s Abhidharmakośa in various translations points out the necessity to translate a whole system of Buddhist terminology, but not the separate terms taken individually, in order to avoid the incompatibility of translated terms with each other.   The study uses the author’s original approach to the Buddhist «philosophy of emptiness». The Author interprets it in a wider sense as a union of three constituents: «emptiness of things», «emptiness of concepts» and «emptiness of consciousness». The paper demonstrates that all three terms, in their primary meaning, refer to the «thought-mind-consciousness» as substance, whose ontological substratum is «emptiness»-ākāśa. At the same time every one of these terms has a range of its own meanings and nuances which either do not overlap or even are antonymous by sense.

Patricia Snell Herzog, David P. King, Rafia A. Khader et al.

This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studies, to include publications investigating other world religious traditions, such as African spirituality, African witchcraft, Afro-Caribbean religious traditions, Buddhism, Confucianism, folk religions, Hinduism, Islam, Judaism, Mormonism, Neo-paganism, New Religious Movements (NRMs), Shamanism, Sikhism, Spiritism, Taoism, and spirituality generally. A total of 530 publications were reviewed, and the studies are categorized by unit of analysis into: Macro, micro, and meso-level. Measurement constructs include religious demography, culture, belonging, behaving, believing, bonding, religious salience, spiritual identities, religious networks, occupations, congregations, denominations, and faith-based organizations. Non-Western sources and approaches are analyzed toward furthering future research in under-studied world regions. Implications are drawn for the field, such as the need to geo-code publications at the country level.

Jørn Borup

Anmeldelse af Brill’s Encyclopedia of Buddhism og The Oxford Handbook of Contemporary Buddhism

Sudarnoto Abdul Hakim

the book which was written by Fred. R. Vonder Mehden, an Albert Thomas Professor of Political Science, at Rice University, Houston, is actually a result of efforts to understand the nature of th interrelationship of religion and modernization in Southeast Asia in the light of the theoritical assumptions presented by postwar social  scientists. It is no doubt that where as religions like Islam and Buddhism in countries such as Malaysia, Indonesia, and Thailand have acted both as inhibutors and agents of change, the social science literature spoke primarily to the negative role of rligion from the more possitive perspective. Mehden demonstrates the weakness of the theories developed by Social scientists in Western Europe and the U.S. without adequate field research and embodying major biases and misconception about indigenous cultures and religions.

Bénédicte Brac de la Perrière

In Buddhist Burma, a variety of ritual has been found pertaining to quite differentiated aspects of religion. This rich ritual landscape remains under-examined due partly to the Buddhist-studies bias of most of the scholars looking at religion in Burma. In this paper, I develop comparative analysis of a class of ritual, namely that of initiation, in three components of Burmese religion: Buddhist monasticism, Buddhist esotericism, and spirit worship. At least from the present analytic perspective, the three components considered could be taken as encompassing the entire Buddhist religious sphere in Burma. Looking at initiation rituals in these three ‘paths’ is a means of understanding how they frame contrasting kinds of differently valued religious practice, and of showing that, although not often discussed, rituals do matter in Burma because they help distinguish categories of action according to their relative religiosity. By doing so, I aim to give a sense of the real diversity of the Burmese ritual landscape, which until recently was rarely taken into account, and to contribute to the on-going debate in the field of Buddhist studies on what could be encapsulated as the question of Buddhism and spirit cults in Southeast Asian Theravada.

Hari Lelono

The establishment of temple as sacred buildings of Shivaism/Buddhism in Ancient Javanese Period aimed to worship gods. Temples are, decorated by reliefs contain moraleducational message to support their aim. Stories or non stories depicted on the relief functioned as information/publication medium for adult as well as children. This article examines why relief was used in Hinduism-Buddhism Period to deliver moral-educational message to them. Methods used is observation on the relief stories carved on temples in Central and East Jav, analysis, and interpretation based on literature study.

Eva K. Neumaier

G V Ozhiganova

The necessity of research on higher spiritual and self-regulative capacities in the context of ancient oriental system of knowledge is expressed. The historical and psychological methods of studying ancient knowledge are described. The methods of the history of psychology, proposed by the author, are used: such as the method of revealing scientific knowledge reserves, aimed at restoring and practical mastering the psychological heritage of ancient times, as well as the experimental method, involving the verification of psychological facts, phenomena and laws described in ancient texts, with the help of modern scientific research methods (observation, experiment, statistical data). Meditative practices and philosophical concepts of Buddhism are considered from the standpoint of modern psychology. The ancient Buddhist meditative practices “Contemplation of the mind”, linked to the concept of “mindfulness” is described. It is concluded that the concept of the mind is the key in the Buddhist system of knowledge. The understanding of the mind in the ancient Buddhist doctrine is compared with a modern interpretation of the concept of “mind” in psychological science, as well as its content is revealed due to psychological terms “higher self-regulative capacities” and “moral-value aspect of spiritual capacities”. It is revealed that in the Buddhist system of knowledge there can be seen close links between higher self-regulative capacities and moral-value aspect of spiritual capacities. The results of empirical studies of the ancient meditative practices and their positive impact on self-regulation of the modern people are submitted.