Hasil untuk "Buddhism"

Erland Cahyo Saputro, Farida Nur Hidayah, Triningsih Triningsih

The State Religious College Library plays a significant role in shaping students' reading material preferences. This study aims to explain the influence of the State Religious College Library on the reading book preferences of students at the Raden Mas Said State Islamic University of Surakarta, the Raden Wijaya State Buddhist College of Wonogiri, Central Java, and the I Gusti Bagus Sugriwa State Hindu University of Denpasar, Bali. This study uses a quantitative explanatory method by taking a sample of 83 students through accidental sampling techniques. Data collection using a literature study questionnaire and observation. As well as data analysis techniques using the help of statistical tools, SPSS IBM V25. The results of the study indicate that there is an influence between the State Religious College Library represented by the Raden Mas Said State Islamic University Library of Surakarta, the Raden Wijaya State Buddhist College of Wonogiri, and the I Gusti Bagus Sugriwa State Hindu University of Denpasar, Bali on students' reading book preferences with a significance value of 0.000 <0.005 and has an influence value of 24.2%. Reading materials that are often borrowed at each university are books on Islamic themes such as Fiqh Muamalah at UIN Raden Mas Said Surakarta, books on Buddhism such as the Philosophy of Buddhism at the Raden Wijaya State Buddhist College in Wonogiri, and books on Hinduism such as the Philosophy of Hinduism at the I Gusti Bagus Sugriwa State Hindu University in Bali.

Bo Yang, Phuntsok Wangden

This article explores the concept of ‘Tibetan Buddhist plant-hood’ within the doctrinal and ethnographic contexts of Tibetan Buddhism, proposing it as a framework to understand the <i>karma</i>-intricate relationships between plants, sentient beings, and spiritual entities. By drawing on canonical Tibetan Buddhist texts, this article examines <i>sentience</i> in Tibetan terms, then introduces the notion of <i>procedural sentiency</i>, an extended Buddhist conceptual tool that reveals the dynamic processes through which insentient forms acquire ethical and spiritual significance. Examining specific cases, such as sacred trees, Tibetan highland barley, and Yartsa Gunbu (caterpillar fungus), plants are conceived as embedded within more-than-human Tibetan societies that span the material, spiritual, and ecological worlds. This study also addresses the ethical tensions and relational reconfigurations arising from plant–human interactions, as informed by Buddhist practices and cosmological perspectives. This endeavour aspires to establish Himalayan conceptual frameworks that engage in meaningful dialogues with broader environmental discourses, fostering an integrative perspective on the interplay between local practices, cosmologies, and global theoretical paradigms.

Ayako Edahiro, Chiaki Ura, Yoshiko Motohashi et al.

David Goldberg, George Poppitz, Sayli Sonsurkar et al.

Abstract Emory University has had a long relationship with His Holiness the Dalai Lama through the Emory-Tibet Science Initiative. Recently the Tenzin Gyatso Science Scholars, who are Tibetan Buddhist monastics that reside and take courses on Emory’s campus, were enrolled in a novel science research course designed and taught by undergraduate students at Emory. The goal of this study was to build a research community of Buddhist monastics who worked alongside undergraduate and graduate mentors to complete projects in R1 research laboratories, and the course was designed as preparation for these efforts. The course covered aspects of the scientific method and focused on enhancing engagement and motivation of the Scholars to pursue science research. Knowledge acquisition was assessed through quizzes, affect changes were assessed through focus group interviews, and overall course success was measured through Principal Investigator surveys. Conceptual knowledge and overall average improvement increased significantly week-to-week. Changes in affect for self-efficacy, belonging, knowledge, and future applications/drive trended towards improvement in each respective category. Finally, all seven Monastic Scholars who participated in the research curriculum were enrolled in R1 research experiences after conclusion of the course, and their principal investigators positively evaluated the preparedness and motivation of the monastics. The curriculum detailed here and its implementation facilitated cross-cultural education and successfully transitioned students from the classroom into research laboratories.

Matthew King

Reflecting on the implications of Dipesh Chakrabarty's "The Climate of History" for a critical Buddhist Studies of/for the Anthropocene, this article introduces a seven-hundred-years-old reflection among Inner Asian Buddhist scholastics about the perspectival tangle of worlds and beings. Rooted in canonical Indian Abhidharma literature and then the Tibetan Pakpa Chökyi Lodrö's didactic compositions meant for the princelings of the 13th century Mongolian Empire, Tibetan and Mongolian authors have long considered the ontological and epistemic nature of environments, beings, and perceiving minds in relation. Tracing an intellectual history leading into the Mongolian revolutionary period and Tibetan refugee diaspora in the twentieth century, this article shows that Inner Asian Buddhist have never been burdened by the tyranny of Nature and Culture, whose conceptual blurring in the Anthropocene Chakrabarty cites as imperiling the Humanities. Let the Humanities, as such, die. Finding resonances with earlier perspectival constructions of nature in the work of Alexander von Humboldt, the 19th century father of ecological studies, as well as critiques of nature/nurture in body and disability studies, this article argues for using Inner Asian perspectives as new methodological resources in the ruins of liberal humanism and the normative human sciences.

James Matthew Baskind

The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.

Hacer Tokyürek

The Old Uyghur literature is a translation literature in which texts have been translated from many languages. The majority of these are texts with religious content. Even though these religious texts are related to Buddhism, Manichaeism, and other religions, concepts and conceptual areas can be seen in these texts that reflect the Turkish mental structure. One of these conceptual areas involves anima-related vocabulary. This paper compares the animal names mentioned in the Old Uyghur Altun Yaruk Sudur text with the T0663 and T0665 versions of the Sutra of Golden Light, which has three versions in Chinese. When examined in general terms, the Old Uyghur Altun Yaruk Sudur text and the Chinese texts do not coincide exactly with one another, because while the Chinese texts are shorter, the Old Uyghur text is longer. This shows that translators had made some omissions while translating, and as a result, the Old Uyghur text has acquired the identity of a translation copyright rather than a translation. In addition, 39 animal names with Chinese equivalents have been identified in the Altun Yaruk Sudur text, and comparing them with the Chinese text reveals how many of the words are semantically equivalent or not. Thus, the article reveals how much the Uyghur translator adhered to or deviated from the text while translating, as well as how animal names were reflected in the Old Uyghur mental structure.

Xiaotong Wang

Thoughts on the relationship between Buddhism and Tibetans permeate Pema Tseden’s films. His early films focused on whether the Buddhist spirit, such as feelings, dedication, and self-sacrifice, was recognized in modern Tibet. Identity is a problem that Tibetans have always faced in the process of modernization. People in economically disadvantaged positions often face difficult choices between self-survival and maintaining moral and cultural traditions. Pema Tseden’s films, however, focus more on the philosophy of Buddhism and use an ethnic internal perspective to examine the problems in ethnic modernization, which provides his stories with a strong allegorical color.

Ratan Lal Basu

We publish the following document by Dr. Ratan Basu as a jewel worth preserving to have a clearer vision of the history of India and how the social, political and economic forms developed. Based on the ancient Indian traditions of the indigenous sources of the story that are scattered in the Vedas, Puranas, the epics -Rāmāyana and Mahābhārata-, Buddhist texts, Jains and rock excavations and inscriptions as sources of information, it broadens the focus of his research since when it comes to chronological history - as we generally understand by the term "history" - the ancient Indian texts hardly provide a coherent idea. That is why it includes in this document foreign authors from Escílax de Carianda through Greek, Chinese, Christian authors up to the beginning of the 20th century. This systematic and in-depth investigation is essential to understand the origins and sources of the first manuscript found of the Pancha Tantra dated at the dawn of the 11th century, which give a complete account of the society, economy and politics of ancient India so that scholars in tantric philosophy they can establish with greater precision and scientific rigor the category "tantrism" as a source of the emancipatory movements that culminated in the constitution of 1949 and article 15 motorized among others by B.R. Ambedkar.

Małgorzata Czerny

Purpose: The aim of the article is to present the principles of Buddhist ethical educa-tion in the context of their usefulness for the study of ethics in accounting in Poland. Methodology/approach: a critical and comparative literature analysis was used. Findings: Buddhist ethics offers a significant development of Mele’s model, which is largely based on Catholic ethics and has great potential for application in the Polish cultural circle. The model expanded in this way illustrates the impact and importance of developing the right view on developing practical knowledge and virtues, meditating practice on cultivating the right view, and the conditioning between effective (right) meditation and the ability to concentrate properly. Finally, this model emphasizes the continuity and repetition of the processes leading to “moral behavior”. Research limitations/implications: The model presented in the article can be used to develop new educational techniques in teaching accounting ethics. Originality/value: The article fills the cognitive gap regarding the Buddhist model of teaching the ethics of accounting, which is a potential supplement to educational theo-ries and techniques in this field, and indicates the directions of research that may con-firm the possible usefulness of its application in combination with Mele’s model.

Dr. Arnab Dasgupta

Kyoto Animation can rightly be called one of the leading studios of Japanese animation, and its works have been at the forefront of anime production in terms of both techniques and aesthetics. This is why it has been subjected to academic scrutiny by several notable anime scholars. However, no significant studies have been conducted on the works of Kyoto Animation from the perspective of the studio as a whole, or identified consistent themes and patterns flowing throughout them. This paper aims to rectify that gap by studying four works by the most prolific directors of Kyoto Animation (the Haruhi Suzumiya series (2006-2010), Beyond the Boundary (2013-15), A Silent Voice (2016) and Miss Kobayashi’s Maid Dragon (2017)) from the perspective of the Japanese Buddhist conception of tariki (Other-power) in order to tease out the central theme that lies at the heart of the studio’s work, and argues that Other-power (redefined as affective transformation) and the presence of a community of peers to nurture it offers powerful interpretive frameworks through which to understand these, and other, works by the studio.

Peng Feng

To discern the indiscernibles is the main purpose of Danto’s philosophy of art. Influenced by analytical philosophy, Zen Buddhism, and symbolism, three ways of discernment can be identified in Danto’s text: the external discernment, the internal discernment, and the middle discernment, which, roughly speaking, mean a discernment by means of examining the object, self-reflection or enlightenment, and the relation between experience and expression, in Danto’s terms, the aboutness and embodiment, respectively. However, neither analytic philosophy and its external discernment nor Zen and its internal discernment can distinguish the indiscernible indeed, only symbolism and its middle discernment have the potential to do so. Unfortunately, Danto was so indulged in analytical philosophy and Zen that he could not see this promise from symbolism.

Aiqing Wang

The 2010s has witnessed the visibility of literature based on China’s Northeast (Dongbei), exemplified by literary works composed by Zheng Zhi, Ban Yu and Shuang Xuetao, viz. the ‘three masters of Dongbei Renaissance’. In a 2020 novella anthology, Zheng Zhi expatiates upon a veritable cornucopia of representations of folk religion (aka popular religion) and established religions via depictions concerning shamanism, Buddhism and Christianity. In a narrative entitled Xian Zheng ‘Divine Illness’, Zheng Zhi manifests animal worship as a form of folk religion, by means of painting a vivid portrait of shamanic practices pertaining to ‘five major deity families’ that denotes fox, weasel, hedgehog, snake and rat spirits. In a narrative entitled Taxintong ‘Telepathy’, Zheng Zhi depicts Buddhist practices, the preponderant motivations for which are analogous to those for folk religion in contemporary Dongbei, namely, physical wellbeing and psychological solace.

Rae Dachille

This article explores a Buddhist text in which numbers set the very stakes for liberation. In 1404, Ngor chen Kun dga’ bzang po (1382–1456), who was to become one of the most esteemed tantric commentators of the Tibetan Sakya tradition, composed his first polemical text, <i>Dispelling Evil Misunderstandings of the Explanation of the Ground of Zung ‘jug Vajradhara</i>. In this early work, Ngor chen grapples with the relationship between the path of perfections and of secret mantra as conduits to liberation. I illuminate the ways in which ritual, exegesis, and pedagogy converge in Ngor chen’s text to reveal larger implications for distinguishing the eleventh and thirteenth grounds (<i>bhūmi</i>) of Buddhahood in fifteenth-century Tibet. In concluding, I highlight the art of differentiation as a fundamental Tibetan scholastic enterprise and briefly engage Ngor chen’s acts of distinguishing sūtra and tantra in conversation with those of key Tibetan predecessors and contemporaries.

Marcus Bingenheimer

The Historical Social Network of Chinese Buddhism is a large dataset consisting of c. 17,500 actors and c. 25,000 links. The data was collected between 2007 and 2020 as part of various projects at Dharma Drum, a Buddhist organization in Taiwan. It is based on two main sources: marked-up biographical literature, and the Buddhist Person Authority Database. The main component of the network begins in the late 3rd century and ends with actors in the early 20th. The network serves as a research tool for various levels of historical reflection. On the micro-level, researchers can explore the ego-networks of persons of interest as they were embedded within the larger Buddhist networks of their time. On the meso-level, researchers can focus on certain periods and discern relevant communities and the communication lines between them. On the macro-level, the network can reveal long-term historical structures and provide quantitative evidence to corroborate or refute previous assumptions about longue durée trends within Chinese Buddhism This article relates how and why the data was collected, addresses its problems and limitations, as well as its potential for future research. The Historical Network of Chinese Buddhism is extensible, e.g. by including Korean and Japanese actors, or by importing data from the China Biographical Database Project or Wikidata. The dataset, as well as its sources, is published with documentation on GitHub under a Creative Commons Attribution-Share Alike 4.0 license and is ready for use in open-source social network analysis tools such as Gephi or Cytoscape.

Любовь Владимировна Даржинова

In today’s digitalized world, discovering approaches to enhance written language processing is crucial for successful non-native language acquisition. Whereas psycholinguistic literature suggests that background knowledge generally facilitates written language processing,  hardly anything is known about whether religious affiliation as a part of language learner’s background affects non-native written language processing. Consequently, the current paper addresses the gap by conducting a small-scale web-based self-paced reading study. It explores whether English language learners  with Buddhist background process the Buddhist-related and religiously neutral texts similarly to those with the same proficiency level but with no religious affiliation. Thus, the experiment involved 20 Buddhist and non-religious learners of English from Russia’s regions of Kalmykia, Tuva, and Buryatia. The results of the experiment suggest that the Buddhist background of English language learners  contributes to faster processing and better recall of Buddhist-related texts in the target language. The paper argues for the need to supply written materials related to religion in a target language with notes and glossaries in order to hasten processing and improve recall in non-religious language learners.

Ahmet Güç, Ekrem Sert

Budizm, M.Ö. VI. yüzyılda Kuzey Hindistan’da dünyaya gelen Buda’nın ortaya koymuş olduğu inanç sistemi ve öğretiye dayanan bir dindir. Kısaca “Buda’nın Hindistan’da kurduğu din ve felsefe sistemi” diye de ifade edilen bu din, insan mutluluğunu aramakta ve insanı ıstıraptan kurtarmayı hedeflemektedir.Lüks içerisinde ve endişeden uzak bir hayat yaşayan Buda, babasının yasağına uymayarak bir gün saraydan dışarı çıkmış ve gerçek hayatın saraydakinden ibaret olmadığını anlamıştır. Çünkü o, ilk gün bir ihtiyara, ikinci gün bir hastaya, üçüncü gün bir cenazeye ve dördüncü gün de dilenci bir keşişe rastlamıştır. Gördükleri onu sarsmış; her şeyin boş olduğunu anlamış ve dünya nimetlerine sırt çevirmiştir. Bu düşünce onu evini, ailesini ve sarayı terk etme kararına ulaştırmıştır.Yirmi dokuz yaşında sarayı terk eden Buda’nın zihni, altı yıl süren zühd ve çile dolu bir yaşamı da tecrübe ettikten sonra otuz beş yaşında aydınlanmıştır. O, keşfetmiş olduğu hakikati dört temel gerçek, sekiz dilimli yol ve bu yolun tabiî sonucu olan Nirvana kavramı ile açıklamıştır. Bu makale Buda’nın kurtuluş öğretisinin özünü ve temelini teşkil eden bu hakikati ayrıntılı bir şekilde ele almaktadır.Anahtar Kelimeler: Buda, Budizm, Dört Temel Gerçek, Sekiz Dilimli Yol, Nirvana.

Otto Chen, Dawei Han

After a long-standing debate of pluralism in heritage conservation, the global practice has just started to broaden its view from material to people and even to nature, leading to the potential of a more comprehensive understanding and harmony between these spheres. Notwithstanding that the shift from material to people and then to nature seemingly looks like the only path in the modern heritage conservation movement to achieve the foregoing goals, in fact, there exist some regional cultures that originally featured particular views on human&#8722;nature harmony. This paper hence highlights the regional difference in heritage with a focus on China of ancient times, which unfolds the particular perspective emphasising the unity of human and nature. With a case study of Huaqing Palace of the Tang Dynasty (618&#8722;907 CE), the research is expected to be the first attempt to rediscover that the four schools of thought, Buddhism, Taoism, Confucianism and <i>I Ching</i>, had jointly formed a &#8220;wisdom&#8221; system of the ancient Han Chinese in shaping the idea of cultural heritage, as well as the idea of heritage conservation, which were inherited by modern Chinese without knowing and recognising it. The paper, therefore, argues that without understanding and acknowledging the significance of the ancient Han Chinese&#8217;s particular view on nature and the universe formed by the four schools of thought behind the material, it is not likely to protect and promote comprehensively their heritage value, such that the importance of cultural diversity will be just rhetoric.

Klairung Iso

The Kathin ceremony is generally known as a ceremony of the Buddhist laypeople to make an offering of new robes to the monks. The joyfulness of people in the contemporary Thai Kathin festival reflects a fusion of the traditional ritual and the modern socioeconomic context in the Thai society, which can be explained in three points. Firstly, since there is a strong incorporation between Animism, Buddhism and Brahmanism-Hinduism.  Kathina reflects a combination of all the three beliefs, conducting good deeds to some sacred things in exchange of the protection from them as in the Animism theme, giving new robes to the monk as the traditional Buddhist scripture allows them to conduct, and putting a great deal of effort to create richness of rituals and processes as the Brahmanism-Hinduism heritage. Secondly, capitalism has trained people heavily on investing for gaining something. Apparently, there are many laypeople who conduct meritorious practices for gaining some instant happiness. Since Kathina is a ceremony recognized to provide a great amount of good result manifestation regarding the Law of Kamma, it is therefore not unusual to find the Thai laypeople who are enjoying enclosing some banknotes into the white envelopes or to attach some banknotes on to the money tree. However, the Law of Kamma is complex. Sometime, it seems a person will spend more than a lifetime to see the results of what one sowed. Being generous or gaining merit acquired by giving, therefore, seems to becomes something to heal people from the everyday traumas of life. In other words, giving is a way to help them emotionally not a way to purify their mind.

Rui Zhong

The article is devoted to the study of the special situation concerning Tawang region (is a part of the Indian state of Arunachal Pradesh, otherwise - Southern Tibet) in the Sino-Indian relations. In addition to its strategic positioning, and also because of demand of the PRC leadership to return China this region of the Tibet (TAR), Tawang gets the important place in the system of Tibetan Buddhism: it is the birthplace of the sixth Dalai Lama, and the current, Fourteenth leader of Tibetan Buddhism, who fled in 1959 from Lhasa into India via this area. According to the author, such combination of politics and religion is fraught with dangerous potential for conflict, which, in spite of the ongoing development of Sino-Indian relations and generally stable situation on the border, can in the shortest time create a real threat to the peaceful development of the border areas, and impact on the search of the new incarnation of the Dalai Lama.