Hasil untuk "Buddhism"

Bhadrajee Hewage

Analyses involving Anagarika Dharmapala (1864–1933) and his relationship to caste— rare enough as they are—often mirror conversations on the position of caste in Sri Lanka more generally. Despite the presence of caste and its previous significance in the island’s history, these discussions hold that caste no longer maintains a critical social purpose. Dharmapala’s formulation of Buddhism as an ethnocentric and hegemonic ideology that concealed rather than addressed social inequality within the island’s majority Sinhalese community perhaps also best summarises these narratives. Yet what is lost in these discourses is that caste remained an ever-present feature of Dharmapala’s social vocabulary and for his visions for both the Sinhalese ethnicity and for Buddhism more generally. This article tracks Dharmapala’s caste engagements and the wider societal implications of his understanding of the phenomenon for Sri Lanka today through analyses of his writings and speeches both in English and in Sinhalese. As this article demonstrates, caste became an important instrument for Dharmapala to distinguish that which was good for society from that which was bad. Of mixed-caste parentage himself, Dharmapala remained exceedingly critical of Sri Lankan caste structures yet curiously respected—if not admired—those in neighboring India. As perhaps the most high-profile Buddhist anywhere in South Asia during his time, Dharmapala had an incomparable influence on publics across the wider region. While dismissing the significance of caste in religious practice, Dharmapala nonetheless accepted its traditional social function with caste reform rather than abolition at the core of his wider societal plans.

Saif Ahmed, Ayesha Akter Sumi, N. Aziz

ABSTRACT This study examines how Christianity, Islam, Hinduism, Buddhism, and Judaism interpret and respond to AI advancements through a systematic literature review, exploring theological, ethical, and philosophical perceptions. Christianity emphasizes human dignity and divine sovereignty, advocating for AI that aligns with stewardship and love. Islam promotes judicious AI use in line with justice and societal welfare. Hinduism views AI through Dharma and Ahimsa, encouraging ethical practices. Buddhism focuses on alleviating suffering and supporting AI's positive impact. Judaism approaches AI with cautious optimism, emphasizing justice and 'Tikkun Olam,' while calling for AI development that harmonizes with spiritual values and cultural sensitivity.

Dongzhu Gadan, Zaisheng Zhang

Tibetan Buddhism, as an indigenous religion, has a significant and far-reaching influence in the Tibetan areas of China. This study, focusing on Lhasa, explores the integration of Tibetan Buddhist spiritual perceptions within urban spaces. Employing a novel approach that combines street view data and deep learning technology, the research aims to identify and map the spatial distribution of Tibetan Buddhist spiritual sites against the backdrop of the urban landscape. Our analysis reveals a notable concentration of these spiritual places near urban architectural and cultural heritage areas, highlighting the profound connection between residents' cultural life and spiritual practices. Despite challenges posed by modern urbanisation, these spiritual sites demonstrate resilience and adaptability, continuing to serve as cultural and spiritual pillars of the Tibetan Buddhist community. This study contributes to the fields of urban planning, religious studies, and digital humanities by demonstrating the potential of technology in examining the impact of urban development on cultural and religious landscapes. The research underscores the importance of protecting and integrating spaces of spiritual perception in urban development planning. It shows that safeguarding these spaces is crucial not only for cultural heritage preservation but also for achieving sustainable urban development and social harmony. This study opens new avenues for interdisciplinary research, advocating for a deeper understanding of the dynamic relationship between urban development and spiritual spaces from psychological, sociological, and environmental science perspectives. As urban landscapes evolve, the study emphasises the need to maintain a balance between material sustainability and cultural and spiritual richness in urban planning.

William Southworth

The myth of Kauṇḍinya has had a profound impact on the writing of Southeast Asian history, being used by historians in the early twentieth century to explain how the earliest kingdoms in the region were formed. However, the myth as we know it today has been constructed from fragments of information found in Sanskrit epigraphy and Chinese textual sources from three distinct time periods. Using a form of textual analysis first described by Michel Foucault under the heading of ‘archaeology’, this article attempts to isolate and examine the nature of the myth within each time period, as if uncovering distinct layers of an archaeological excavation. I have tried to show how each version of the myth is indelibly a product of its own time, drawing its significance from the religious, social and literary context in which it was recorded. In particular, while revealing elements of continuity and discontinuity in the transition of the myth, it also highlights important events in the transmission and reception of religious ideas and practice that may be connected to the wider themes of dynamics and stability in religious studies.

Xinrui Zeng

A sacred site that draws pilgrims from distant regions is a distinctive resource for studying religion. Research into a site’s relevance to pilgrims and how it came to be founded contributes to a better understanding of religious activity. To address these issues, a thorough historical analysis of a sacred site’s records is essential. Such an analysis endeavors to distinguish the historical facts of a sacred site from its narratives and further discusses the significance of each. With such intent, this study focuses on the Rujing Stupa, a sacred site of significant importance to transnational pilgrimages that has yet to receive sufficient scholarly attention. The stupa, which is located at the Jingci Monastery in Hangzhou, China, is believed to hold the relics of Tiantong Rujing 天童如浄 (1163–1228), a Song Dynasty monk. Although the modern stele inscription at this location indicates that the stupa was founded in the 13th century, shortly after the monk’s death, this paper examines the historical reinventions within the inscription and traces the influence of Japanese narratives on such a reinvention. This study demonstrates that the Rujing Stupa was established by, and for, the Japanese Sōtō Buddhists. The Chinese monk’s connection to the Sōtō pilgrims lies in Rujing’s role as the master who instructed Dōgen 道元 (1200–1253), the founder of the Sōtō tradition, making his stupa a sacred site for the Sōtō community. Concerns of commemoration and reifying doctrinal authenticity motivated two generations of Japanese pilgrims to construct the Rujing stupa in the late 19th and 20th centuries, respectively. On the other hand, Rujing’s significance and the presence of the Sōtō tradition were scarcely acknowledged in China until the early modern period. Only in the late 20th century did Chinese Buddhists begin to appreciate this stupa. Examining the site’s historical reinventions and identifying the factors that shape its narrative, this case study offers insights into the investigation of sacred sites and suggests a concern for narrative in the examination of a site’s history and significance.

Wenli Fan

Three official compilations of Buddhist encyclopedias were undertaken in China between the 1950s and 2000s. A sociological examination of these compilations reveals notable characteristics of the Buddhist knowledge system. Firstly, the production of knowledge manifests distinct regional attributes; it is not a process of standardization or objectification, but reflects local idiosyncrasies determined by its place of origination. Secondly, the majority of modern encyclopedia compilations are integral to the construction of national knowledge systems; hence, a nation’s ideological tendencies profoundly influence the articulation of knowledge. Lastly, knowledge is transferred through two mediums: texts and people. Given the immutability of classical knowledge and the consistency of knowledge producers during this period, the results of the three compilations exhibit numerous commonalities.

Apiradee Wongkitrungrueng, Panitharn Juntongjin

Mindfulness practice and mindful consumption have increasingly attracted the interests of academics and the general public worldwide. Despite the fact that mindfulness meditation has its roots in Buddhism, little empirical research has studied mindfulness and mindful consumption from the Buddhist principles and from the perspective of active Buddhists who regularly dedicate themselves to Buddhist practice with the goal of achieving liberation from suffering. This study builds on and extends previous research that established a research agenda regarding how mindfulness could transform consumer behavior and lead to higher levels of well-being. The purpose of this study is to gain an understanding of the ways in which active Buddhist consumers living in the city have disengaged from the consumerist culture and altered their lifestyle and consumption behaviors. To grasp the subtle complexity of the experience, fifteen active Buddhist practitioners were interviewed in depth. As a result of this, a Buddhist-based behavioral change model with seven stages is developed. Drawing on behavioral change models, such as the transtheoretical model (TTM) and the stepwise model of behavior change (SMBC), this model aims to demonstrate how active Buddhist consumers have transformed their consumption behavior patterns and overcome temptation without resistance. The transformative mechanism and consumer strategies were also extracted to provide lessons learned and management implications.

Delyash N. Muzraeva

Introduction. The written heritage of Kalmyk Buddhist lamas has not been sufficiently discussed in scientific literature. Most of written documents from their personal libraries have not been published, hence they remain unavailable to researchers. Importantly, the scholarly publication of such texts contributes to the source database of Buddhist studies. The present article aims to describe, transliterate and translate “The Sutra of Atonement for All Sins” (Oir. Xamuq kilince namančilaxu sudur), which was part of the astrological collection that belonged to a Kalmyk zurkhachi, i. e. to introduce the document for the attention of scholars in the field. Materials. To clarify the translation of some difficult passages in the text of the Oirat Sutra written in “todo bichig” (“Clear Script”), Tibetan texts of similar content were used. One of them, created in the framework of the “terma” tradition, was published in French by E. Schlagintweit. The other text was taken from the collection “Sundui”. Results. The translation of the Oirat Sutra clearly indicates the character of Buddhist astrological collections in terms of their composition: in addition to specific tables, diagrams, and figures, they included the texts of prayers. Also, the textual analysis of the source shows the importance of such issues as the selection of equivalents of Buddhist terms and of the names of the deities of the Buddhist pantheon in translating Buddhist texts, which is directly related to the approaches and principles of translation of Oirat and Kalmyk translators of Tibetan texts.

Nguyen Chi Hai

Cultural belief is a unique feature that has an important value in the spiritual life of the Khmer people in An Giang province. It is a bold combination of indigenous and religious colors, most of the Khmer in An Giang believe in Buddhism, taking it as one of their ways of life, as solid spiritual support to adjust behavior, and handling interpersonal, interpersonal, and social relationships. Cultural beliefs have created for the Khmer in An Giang to have a rich, unique spiritual life, bringing their own identity, contributing to diversity in the culture of the country. The article aims to highlight the manifestations of cultural belief and point out the values of cultural belief in the spiritual life of Khmer people in An Giang province, offering some solutions to contribute to preserving, preserving the cultural belief of the Khmer people. Thereby, to preserve and promote cultural beliefs in the spiritual life of the Khmer people in An Giang province in the trend of international integration.

Marina Yuryevna Neronova, Alexander Vladimirovich Neronov

The article provides a theoretical analysis of the meditative practice of Tibetan Buddhism (Gelug school) and formulates an explanatory concept that allows to understand the essence of the practice in General and its individual elements on the basis of Western rational discourse. Purpose: to propose a scientific concept explaining the essence and content of the meditative practice presented in the treatise of one of the founders of Tibetan Buddhism Je Tsongkhapa. Methodology: The method of analogy was employed. Cultural analysis is based on using axiological approach. Scientific noveltyan: original explanatory concept is proposed, which allows to understand the essence of meditative practice of Tibetan Buddhism (Gelug school) on the basis of Western rational discourse. Results: the theoretical model was formulated, which allows to explain from the standpoint of modern humanitarian knowledge, the processes taking place with the consciousness of the adept and the results achieved in the course of meditative practice of сalm abiding (zhi-gnas) and heightened insight (ihag -thong). Practical implications: the results of the study can be applied in the study of oriental spiritual practices.

Nurrohim Nurrohim, Fitri Sari Setyorini

The history of Islamic development in Indonesia has different characteristics compared to other Islamic regions such as Turkey, India, Egypt, Syria, and Morocco. The journey of Islam in Indonesia brings different colors and patterns that distinguish it from other Islamic regions. This happens because Islam is spreaded in the archipelago peacefully and in a gradual long time, unlike the other Islamic regions islamization which is not infrequently through the power of the armed forces. This article will explain the results of Islamic interaction with society who previously embraced Hinduism, Buddhism and animist beliefs dynamism in the form of Islamic Nusantara arts. The analytical method used in this paper is a combination of theories of acculturation and assimilation of Nusantara culture and Islamic culture. The combination of Nusantara culture and Islamic culture produces an Islamic art with the uniqueness of Nusantara without eliminating the elements of the old culture. The form of pre-Islamic Nusantara cultural heritage with the Islamic culture can be found in the architecture of mosques, Arabic Malay script, literary arts, painting and sculpture.

Pratuang Hassadang

This documentary research is entitled “Analytical Study of Counting the Numbers of Bhikkhupātimokkha. It has 3 objectives: 1) to study the history of Bhikkhupātimokkha 2) to study the significance of Bhikkhupātimokkha and 3) to analyze the counting on the numbers of Bhikkhupātimokkha. The research found that the meaning of the Buddha’s promulgation is the rules that were laid down by the Blessed One. Vinaya, the rules for monks are divided into 2types. The regulations composed by Buddha himself are called training rule, while other rules concern the duties and regulations.                  The results of study were also revealed that the oral recitation of pātimokkha for the first time has no evidence to identify the numbers of training rules precepts of apatti aggregate. But there were more than one hundred and fifty training rules raised for recitation. No evidence in Pāli shows what these numbers are. Someone hypothesize about these numbers and had the opinion that there were only one hundred and fifty training rules to be recited, which would be mistakes. However, this research shows that the Buddha has added more training rules later on. Up to the times he passed away, there were two hundred and twenty training rules, which composed of the four Defeats (pārājika), the thirteen Formal Meetings (samghādisesā), the two undetermined (aniyatā), the thirty Forfeitures (nissaggiyā), the ninety-two minor matters (pācittiyā), the four Confessions (pāṭidesanīyā), the seventy five Trainings (sekhiyā). In the oral recitation of Bhikkhupātimokkha, the seven rules for settling disputes (Adhikaranasamathā) were also added in recitation. Therefore, it is totally two hundred and twenty seven items as mentioned in VinayaPitakaMahavibhagkha Vol. 1 and Vols. 2 and ParivaraVinayaPitaka Vols. 8.

C. Julia Huang

Paula Arai

The prodigious stream of Japanese Buddhist women in roles of leadership and healing extends the length of Japanese Buddhist history. This article will highlight the transformative power of bowing that helped galvanize Sōtō Zen nuns on the eve of the twentieth century and feature twentieth-century leaders who institutionalized their disciplined commitments. It will also offer a window into the creative healing practices that characterizes women’s activity in the home.

Xianglong eZENG, Pui Kwan eCHIU, Rong eWANG et al.

While it has been suggested that loving-kindness meditation (LKM) is an effective practice for promoting positive emotions, the empirical evidence in the literature remains unclear. Here, we provide a systematic review of 24 empirical studies (N = 1759) on LKM with self-reported positive emotions. The effect of LKM on positive emotions was estimated with meta-analysis, and the influence of variations across LKM interventions was further explored with subgroup analysis and meta-regression. The meta-analysis showed that (1) medium effect sizes for LKM interventions on daily positive emotions in both wait-list controlled RCTs and non-RCT studies; and (2) small to large effect sizes for the on-going practice of LKM on immediate positive emotions across different comparisons. Further analysis showed that (1) interventions focused on loving-kindness had medium effect size, but interventions focused on compassion showed small effect sizes; (2) the length of interventions and the time spent on meditation did not influence the effect sizes, but the studies without didactic components in interventions had small effect sizes. A few individual studies reported that the nature of positive emotions and individual differences also influenced the results. In sum, LKM practice and interventions are effective in enhancing positive emotions, but more studies are needed to identify the active components of the interventions, to compare different psychological operations, and to explore the applicability in clinical populations.

Koichi Miyata

In "Engaged Buddhism: A Skeleton in the Closet?" (Vol. 2) Brian Daizen Victoria claims, among other things, that Tsunesaburo Makiguchi (1871-1944), founder of the Soka Kyoiku Gakkai (forebear of the Soka Gakkai and Soka Gakkai International), was an active supporter of the Japanese wars of aggression. In this response, Koichi Miyata argues that Victoria's claims rest on the highly selective use of quotes, and ignore key interpretative issues associated with Japanese imperial fascism and its underlying belief structures. Miyata discusses the significance of Makiguchi's arrest and imprisonment under a law specifically aimed at opponents of the war efforts, in his analysis of critical lapses in Victoria's article.

Victoriya Vladimirovna Demenova

The article considers the little-studied topic of reflection of the light-bearing nature of the Absolute in sacral art. The author analyzes Buddhist texts relating of light substance as an immanent quality of enlightened beings (Buddha, bodhisattva) and the visual reflection of the phenomenon in question in the iconographic and image context. Referring to the principles of analysis applied by art studies to sacral works of Buddhism, the author introduces a new notion, i. e. light-form which establishes a connection between the characteristics of the sacral world in Buddhism and their embodiment in the plastic forms of art.

Wang Xin

At the crossroads between the West and the East in ancient times, one point along the Silk Road was Gaochang (the Turpan basin in Xinjiang) which played an important role in cultural exchange and the spread of Buddhism. The bidirectional influence of Buddhism in Gaochang was achieved as Buddhism spread eastward, and through its westward transmission which resulted in Gaochang’s unique and significant position in the history of cultural interaction.

Edo eShonin, Edo eShonin, William eVan Gordon et al.

Tina Hamrin-Dahl

Friedrich von Schelling was a significant cultural influence when Henrik Ibsen lived in Germany in the 1850s. However, because of Schelling’s Naturphilosophie, which stood out as irreconcilable with the scientific philosophy of the positivists, Schelling came to be more and more neglected after the mid-nineteenth century. His pronounced idealism, belief in God, and metaphysical comments were branded ‘old-fashioned’ soon after his death. Today, Schelling is mentioned in contexts where ideas about ‘mindfulness’ are of importance. In 1979 a clinic for Mindfulness-Based Stress Reduction (MBSR) was founded and although originally articulated as an element of Buddhism, it is pointed out by committed practitioners that there is nothing inherently religious about mindfulness. It is however about integrating the healing aspects of Buddhist meditation practices with the concept of psychological awareness and healing. To a high degree in Western countries, psychotherapists have adapted and developed mindfulness techniques. When it comes to metaphysics, Schelling’s influence on the religious ideas that were accepted by Ibsen was never acknowledged. This text will throw some light upon Schelling as a source of inspiration for Ibsen and his milieu. Is it so, that Schelling’s ideas not until our ‘post-secular’ epoch have come into their own? Ibsen producers and actors are familiar with ‘New World Mindfulness’ and the history of mindfulness in the West.