Hasil untuk "Buddhism"

Yinyin Zhao, Luming Liu

The evolution of the theory of dependent origination in sectarian Buddhism (部派佛教) follows two logical threads: one is the debate on the ontological nature of dharmas, which drove the shift towards a “non-substantiality” (<i>Nairātmyavāda</i> 無體論) interpretation of dependent origination; the other is the discussion of the nature of dependent origination, which led to a shift towards a theory of unconditioned (<i>Asaṃskṛtavāda</i> 無為論). On the ontological nature of dharmas, the Sarvāstivāda (有部), rooted in the doctrine of “substantial existence in three times” (<i>Trikāla-dravyāstitva</i> 三世實有), established a “substantial dependent origination” (有體緣起論), arguing through three principles: self-nature inclusion (自性攝), substance without function (有體無用), and the real existence of causes and conditions (因緣實有). In contrast, schools such as the Mahāsāṃghika (大眾部), Dārṣṭāntika (譬喻師), and Sautrāntika (經量部) introduced theories like the “simultaneous arising of two minds” (二心俱生), “cognition having no object” (緣無境), and “seed-function”, propelling the shift towards a theory of non-substantialism. Concerning the nature of the law of dependent origination, the Sarvāstivāda asserted that “dependent origination is conditioned”, while the Vibhajyavāda (分別說部) pioneered the notion that “dependent origination is unconditioned”, abstracting the law of dependent origination from the phenomenal world into a transcendental existence, initiating a shift towards a theory of unconditioned and giving rise to two interpretative paths: one is the Mahāsāṃghika’s “intrinsic nature of the links of dependent origination” (緣起支性), leading to the construction of the “relational unconditioned” (關係性無為); the other is the Mahīśāsaka’s (化地部) “dependent origination as suchness” (緣起真如), leading to the construction of the “principle-based unconditioned” (理體性無為). The deep interaction of these two turns not only propelled the diverse development of sectarian Buddhism theories of dependent origination but also provided theoretical prototypes for Mahayana Buddhism’s (大乘佛教) theories, such as the theory of “dependent origination under ultimate reality” (實相緣起), “suchness-based dependent origination” (真如緣起), and “innate pure mind dependent origination” (自性清淨心緣起).

Vincent Goossaert

This essay explores the various types of spaces, primarily montane forested areas, where human access was restricted, either conditionally or entirely, during late imperial times. The range of restrictions always included felling trees, but often also encompassed other forms of extraction from local ecosystems. Based on the motivations for setting up and regulating such zones, it proposes a typology that includes imperial parks and graves, sacred sites, military exclusion zones, and certain forested commons. Based on some commonalities between these types, it concludes by reflecting on the place of notions of sacrality in local policies that directly impacted forested areas.

Huachuan Ji, Jinjian Wang

With regard to the assertion of the nature of the world, primitive Buddhism advocates “all phenomena that arise from causes” and opposes the existence of “God” or “Creator”, who created everything in the universe, which is significantly different from monotheistic beliefs such as Brahmanism, Christianity, and Islam and is therefore often called “atheism”. This paper introduces the Buddhist cosmology of Mount Sumeru and the tri-sahasra mahā-sahasra lokadhātu under the perspective of comparative religions and the first human beings who came to this world from the ābhāsvara-deva as recorded in the Buddhist scriptures and explores the question of whether Buddhism is atheistic. It is believed that the key to the debate between Chinese and Western scholars on whether Buddhism is atheistic is the difference in understanding the concept of “God”. Buddhism does not deny the supernatural power of “ghosts and gods”, so its essence is still theism.

Hasan İsi

Historical Turkic texts, starting from Orkhon Turkic and progressing on the basis of Eastern and Western Turkic until the 20th century, contain daily vocabulary on many conceptual areas, especially religious teachings. Turkic languages developed as a result of cultural and religious changes and have been represented for centuries by literatures under the influence of Manichaeism, Buddhism and Islam. The present study consists of evaluations of the verb alar- and its derivatives, which mean “to dazzle, to blush, to catch leprosy” in Eastern and Western Turkic. The verb alar-, which was first witnessed in Old Uyghur Turkic, is a cognitive verb that has taken place in the minds and literary languages of the people who speak the Turkic language from the 10th century to the present day. Alar- is a word related to the conceptual field of “seeing/looking” and has been seen in new words during historical periods by taking various morphemes in line with the derivational power of the Turkic language. In this respect, the study first traces alar- and its derivatives in historical texts, processes examples of the relevant phrase in terms of language, and reveals the appearance of the verb alar- and its derivatives on the basis of both etymology and linguistics. In addition, the study show the verb alar- to have experienced contamination in both Eastern and Western Turkic due to the influence of the verb alart-, and instead of having two different meanings in a single article, it became represented by homophonic structures. Here the study attempts to determine the boundaries of the conceptual area of the verb alar- by taking into account the meanings of the word during both historical and modern periods.

Yan Zhou, Hong Jiang, Tianyang Lu et al.

Studying the correlation between religions and cities is conducive to understanding the role of worship in shaping human settlements. Mrauk-U, the capital of the Arakan Kingdom in Southeast Asia during the 15th–18th centuries, was once a regional Buddhist center, and the pagodas distributed throughout this city demonstrate the visible influence of Buddhism. The purpose of this study is to gain a more comprehensive understanding of the significance of Buddhism in Mrauk-U by exploring the correlation between the pagodas and the urban space. Based on first-hand spatial data, historical maps, and archaeological studies, the spatial distribution characteristics of the pagodas in Mrauk-U were analyzed using the methods of spatial and literature analysis. Their relationships with the urban structure, mountains, water systems, and open space were visualized and examined using the GIS platform; then, the hidden historical mechanisms were investigated. This study concludes that Mrauk-U’s pagodas, as urban images, have shaped its sacred urban landscape system, revealing that Buddhism played an important role in shaping Mrauk-U’s physical space and social and cultural characteristics.

Jovini Jovini, Julia Surya, Sri Utami

This study aims to dissect the challenges, identify the unique characteristics, and propose viable strategies for the seamless integration of local and global dimensions in higher Buddhist education. This study used the systematic literature review method with a qualitative approach.   The research hinged on an extensive review of scholarly articles, primary texts, and reports on Buddhist education in Indonesia and internationally and then analyzed using thematic analysis. Results highlight that Indonesian Buddhist education possesses unique characteristics and mirrors global patterns, albeit with localized interpretations. The study underscored the importance of recognizing and integrating the Buddhayana spirit amidst global Buddhist sectarian diversities. The contribution of this review was twofold: first, it enriches the understanding of the specificities of Indonesian Buddhist higher education and its relation to global trends; second, it advocates for a harmonious blend of local and global in shaping the trajectory of global Buddhist pedagogy.

Michael J. Walsh

Benedetta Lomi

This article explores how different religious institutions in the Heian and Kamakura periods handled refurbishments and repurposing of their sacred icons, and tackles the issues surrounding the lack of records for “sending away” ceremonies in premodern sources. By focusing on the repeated performance of eye-opening rites, and on the deliberations surrounding the burning of the icon of Kamatari at Tōnomine, this article probes the extent to which paradigms of conservation and repurposing outweigh that of material production.本論文では、平安・鎌倉期のさまざまな宗教機関が、聖なる像の修復や転用にどう取り組んだかを論じ、前近代の文献に撥遣式・魂抜きの記録が残されていないという問題に取り組む。開眼供養が繰り返し行われたことや、多武峰の藤原鎌足像の焼損を巡る議論に注目することによって、本論文では、保存と転用の範例が実際の制作のそれよりどこまで重視されたかを論じる。

Monika Kocot

It seems that in order to overcome the current ecological crisis we need a new (global?) narrative. If the narrative of “progress” that has functioned as one of the Western cultural myths is linked to the notions of modernity and Enlightenment, then perhaps we need a new vision of modernity and “enlightenment.” This change might become part of a paradigm shift associated with a new view of ecology and the natural world, as proposed by Thich Nhat Hanh, the father of engaged Buddhism in the West. This paper aims to show how Gary Snyder and Kenneth White, two like-minded world-renowned poets and environmental activists, contribute to a new cultural paradigm: transmodernity. The non-dualism and Eastern philosophy that White and Snyder find valuable represent a rejection of Western modernity, and its cult of progress and telos. The emphasis will be placed on the importance of the Hua-Yen Buddhist philosophy, centred upon the metaphor of “Indra’s net,” and the ways in which it informs Snyder’s and White’s writing and Earth-centred activism. Snyder’s Buddhist anarchism is nowadays, more than ever before, intertwined with deep ecology. White’s radical geopoetics is becoming more and more popular, showing that the paradigm is shifting. As I will argue, the impact of “Indra’s net” on the dynamics of this gradual process is undeniable.

najaf jowkar

Despite the title "Meeting of Sheikh with Abaqa" appearing in Sa’adi's prose treatises, there is not much enthusiasm for meeting Abaqa in Sheikh’s words. Clearly, the renewal of devotion and expression of friendship to the Juvayni brothers, nonetheless, is the most momentous reason that brought Saadi to Tabriz after visiting Mecca. This article delves into the whys and wherefores of the meeting and uncovers the reasons for Sa'adi's reluctance to visit him. After Sa’adi's speechlessness and the Juvayni brothers' insistence, the meeting finally took place in a cold and dull atmosphere with Sa’adi’s biting words and admonitions indicating the Sheikh's grievances. Sa’adi portrays the Mongol sultan in the mirror of a shepherd, whose levy of taxation imposition is the wage of a shepherd, and if he disrespects his villeins, it shall be like a morsel, suffocating him in the throat as does Jizyah. The author sought historical and literary sources to find reasons, showing Sa’adi's dissatisfaction with Abaqa. These factors lie in the behavior of Abaqa and his executors. They include the imposition of heavy and various taxes, the misbehavior of the Mongol sheriffs with Persian officials and disrespect to Sa'adi's favorite scholars and Sufis, the spread of idolatry and Buddhism in Iran and the prosperity of Christianity under the Ilkhans’ protection in the Islamic realm, and the extensive efforts Holako and his son, Abaqa, to eradicate Islamic governments including the Caliphate and other local governments. In fact, all these were not far from Sa’adi's sharp and punctilious view.

Natalie Fisk Quli

Svetlana Garrievna Batyreva

The theme of article is Buddhist art of modern Kalmykia. Cult art of the Kalmyks was formed in the course of Buddhist fi ne art canon by the infl uence of traditional culture. Buddhist iconography in interpreting of nomads is syncreatic. Buddhist fi ne art represents organic receivership of artistic traditions and wholeness of the traditional culture of folk. Art is a projection of the ethnic refl ection of reality and traditional culture.

Anastasia Ivanova

In the medieval Indian mythology, based on the texts of the Pali canon of Ttipitaka and the Puranas, there are images there are images depicting eschatological religious and philosophical ideas. One of the main images is Kalki - the tenth avatar of Vishnu, the Hindu Messiah, whose coming, according to the Puranas, must put an end to the moral and religious decay in the last days of Kali-yuga. The myth of the bodhisattva Maitreya, whose worship is widespread among the various schools of Buddhism, is connected with the prophecy about the future rebirth of Maitreya, who awaits his time in Tushita Heaven. This article presents the eschatological content of myths about Maitreya and Kalki and how it realized in the sequence of the mythological plot, associated with the ultimate destiny of the world at the time of completion of the next time cycle. Comparing the myths of Maitreya and Kalki, shows the certain similarity between the images of Maitreya and Kalki, which raises the question of which of the mythological plots was primary Proceeding from the earlier origin of the myth about Maitreya, it should be noted that the image of Kalki in the literature of the Puranas was formed by the influence of the inclusivist strategies of the Vishnu tradition.Despite the unity of mythological functions and active interaction, the images of Kalki and Maitreya are contrasted in relation to each other, since they show two different scenarios of cyclic eschatology : the Kalki court and his cruel retribution, and the preaching of Maitreya, that bring salvation for all beings.

Winton Higgins

Secular Buddhism is coalescing today in response to two main factors. First, it rejects the incoherence of Buddhist modernism, a protean formation that accommodates elements as far afield as ancestral Buddhism and psychotherapies claiming the Buddhist brand. Second, it absorbs the cultural influence of modern secularity in the West. Historically understood, secularity has constituted a centuries-long religious development, not a victory of "science" over "religion." Today's secularity marks a further stage in the cultural decline of "enchanted" truth-claims and the intellectual eclipse of metaphysics, especially under the aegis of phenomenology. In Buddhism as in Christianity, secularity brings forth a new humanistic approach to ethical-spiritual life and creative this-worldly practices.

Enid Adam

Helen Waterhouse

Anuradha Singh

This paper aims to draw the religious life in Sarnath (and Varanasi) as accounted by the Chinese travellers—Fa-Hien and Hiuen-tsang. The accounts not only talk about the stupas, pillars, statues built by King Ashoka; vihars and monks (bhikshus) living in those vihars but also contain the first preachings of Lord Buddha, establishment of Sangha and the story of Mrigajataka that remain significant. With the increased popularity of Buddha dharma in China, the Chinese were attracted towards travelling to India. They came to India mainly with the intentions to visit the places related to the fond memories of Lord Buddha, to study the Buddha religion and philosophy and carry the copies of the Buddhist compositions. Fa-Hien and Hiuen-tsang occupy significant places among these Chinese travellers. These accounts can be associated with ancient history as well as with historical geography, religion and philosophy. While Fa-hien in his journey details had described about the Buddha Empire, Hiuen-tsang highlighted the civilisation of India and its cultural landscape, albeit it has been often accepted by the historians that these accounts of their journeys should be considered as significant only when they are backed by historical evidences. They opine that these travellers were mainly influenced by the Buddha dharma and therefore, their accounts are liable to containing exaggerated journey details. It is true that the journey details contain few imaginary instances; nevertheless, these accounts have been validated by the remnants, stupas and vihars at the sites.

Paisun Paisun

Throughout the history, it is well-known that the ingress and the progress of Islam in Indonesia, especially in Java and Madura, were held almost without any tension and conflict. Even in the societies with some former belief systems such as Animism and Buddhism, Islam was easily accepted as a religion that brings peace within its teachings. During periods, Islam and local cultures perform a dialectical relationship and give rise to local variances of Islam, such as Javanese Islam, Madurese Islam, Sasak Islam, Sundanese Islam, etc. Those variances of Islam are the result of an acculturation process between Islam with the local cultures. In other word, this process is also called as “inculturation”. These local variances of Islam, further termed as the “cultural Islam” in this paper, have become a characteristics of Indonesian Islamic societies phenomenon which are different from Middle-East’s Islamic society and European Islamic society. This paper discusses about the Madurese Islam, one of these cultural Islam’s variances. Dialectical process between Islam and the local culture of Madura in turn generates a unique Madurese Islam, which is distinctive and esoteric. In its further developments, Islam and Madurese tradition are seen as unity and inseparatable, though people can still distinguish one another. This study seeks to uncover and expose the Islamic cultural dynamics that exist and grow in Madura: how big is the change that occurred, in which part, and what factors underlie these changes. This study provides benefit in enriching our scientific study about Indonesian cultural heritage, especially about the dialectical relationship between Islam and Madurese local culture.

E. A. DeVido

G. Obeyesekere