Hasil untuk "Buddhism"

Mevlüde Köroğlu Yetkin

Maitreya, Budizm tarihinin en önemli figürlerinden biri olarak kabul edilmekte ve gelecekte ortaya çıkacağına inanılan bir Buda olarak Budist kozmolojide önemli bir yer tutmaktadır. Maitreya hakkındaki anlatılar, Budist literatürde erken dönemlerden itibaren şekillenmiş ve Budistlerin toplumsal ve bireysel yaşamlarını etkileyen inançların bir parçası hâline gelmiştir. Maitreya, ilk dönem Budist mezheplerinden Theravada ve daha sonra ortaya çıkan Mahayana mezhebinde “geleceğin Buda’sı” olarak görülmekte, çağın sonunda dünyaya gelerek inananları kurtaracağına inanılmaktadır. Bu bağlamda, Maitreya Buda’nın Budist kozmolojideki hem zamansal hem de mekânsal yeri büyük önem taşımaktadır. Maitreya Buda’nın kozmolojideki rolünün anlaşılması, Budistlerin gelecekteki kurtuluş ve yeniden doğuş ile ilgili düşüncelerinin anlaşılmasına katkı sağlayacaktır. Budist inanç sisteminde Maitreya, belirli bir zaman döngüsünde (kalpa) bir kurtarıcı figür olarak yer almakta, bu da tarih boyunca farklı toplumlarda bu figürün nasıl algılandığına dair çeşitli yorumların ortaya çıkmasına yol açmaktadır. Maitreya Buda, sadece dini bir figür değil, aynı zamanda Budistlerin etik, sosyal düzen ve barışa dair beklentilerini de sembolize etmektedir. Bu çalışmanın amacı, Maitreya Buda’nın Budist kozmolojideki yerini belirlemekle kalmayıp, aynı zamanda Maitreya Buda’nın mekânla olan ilişkisini fenomenolojik yöntemle incelemektir. Fenomenoloji, bireylerin tecrübe ettiği gerçeklikleri ve bu tecrübelerin nasıl anlamlandırıldığını araştıran bir yaklaşım olarak, Maitreya Buda’nın inananlar üzerindeki etkisini ve onların mekân ve zaman algılarını analiz etmek için güçlü bir yöntem sunmaktadır. Maitreya Buda hakkındaki anlatılarda onun nerede yaşadığı veya nereye geleceği, nasıl bir dünya inşa edeceği gibi mekâna dair unsurlar, Budistlerin yaşamlarında ve ibadet pratiklerinde önemli bir yer tutmaktadır. Bu nedenle Maitreya’nın konumlandığı fiziksel ve ruhsal mekânların anlaşılması, Budistlerin tarih boyunca yaşadığı deneyimlerin anlaşılmasına katkı sağlayacaktır.

Ayako Edahiro, Chiaki Ura, Yoshiko Motohashi et al.

IntroductionThere is limited prior research on the physiological effects of sutra chanting.MethodsThe health effects of sutra chanting were explored by comparing the oral and respiratory functions of Buddhist priests who are experts in sutra chanting with those of general Buddhist priests. In addition to basic characteristics, lifestyle variables, and general health status, participants underwent assessment of oral function and respiratory function by two certified dentists.ResultsCompared to general priests (n = 23), expert chanters (n = 49) were significantly higher in peak expiratory flow (PEF), forced vital capacity (FVC), and hyoid displacement (⊿HD). In the two multiple regression analyses which include PEF and FVC as the dependent variables, expert group demonstrated significantly better function.DiscussionConsidering its historical and cultural background, the idea of using sutra chanting has potential in a healthcare program for older people at risk of declining oral and respiratory functions.

Jonas Faust

This article explores Beat poet Allen Ginsberg’s prophetic teleologies from a queer perspective, demonstrating the full breadth of his resistance to temporal normativities. It uses Ginsberg’s poems as examples of how modifications and critiques of normative teleologies can be used as means of queer resistance and expressions of queer desires. With the non-linear forms of Biblical sacred time as a foundation, the early Ginsberg constructed temporalities largely in line with Judeo-Christian apocalypticism and highlighted idleness, stasis and salvation through sexual liberation. In a series of “drug poems,” he explored more radical breaks with linear time, such as cyclical histories and death-centered teleologies. In the 1960s, the poet followed a poetics of presence and described “queer moments” of a continuous present in which past and future are contained. Finally, the late Ginsberg turned failure into an instrument of resistance and engaged in iterative acts of future-founding which negated the finality of normative teleologies.

Yachen ZHAO, Xiaoling XIONG

As a common Chinese word, "You Qing" usually means emotional attachment or interpersonal affection. After the introduction of Buddhism, the Sanskrit word Sattva was translated as "You Qing", specifically denoting sentient beings—those possessing consciousness and perception—as opposed to insentient entities, which together comprise all things in the world. Beginning in the Tang Dynasty, this Buddhist connotation of "You Qing"—referring to sentient beings—gradually entered the medical corpus of Traditional Chinese Medicine (TCM). By the Ming and Qing dynasties, it became widely cited in various medical formularies and pharmacopoeias, fostering new theoretical developments in TCM. These included concepts such as the principle of sentience and medicines derived from sentient beings, ultimately leading to the notion of flesh-blood sentient medicinals, which has been passed down through generations. This study also finds that in TCM surgery, You Qing was used to describe conditions containing purulent discharge—an understudied definition omitted from many major dictionaries and in need of supplementation. The concept of "flesh-blood sentient medicinals" does not merely refer to animal-derived drugs, but rather to substances that tonify human qi and blood and originate from sentient beings.

Panpan Fu, Yi-Shuai Ren, Yonggang Tian et al.

This study examines the relationship between environmental, social, and corporate governance (ESG) and firm performance, with a focus on the impact of Buddhism. Our findings suggest the following: (1) The local Buddhism environment weakens the positive relationship between ESG and firm performance, indicating that ESG practices motivated by internal altruism may not contribute to firm performance. (2) The moderating effect of Buddhism is more pronounced in firms with stronger alignment or monitoring, in which ESG practices are more likely to be motivated by the desire for profitability, i.e., privately owned firms and those with higher institutional ownership and media attention. (3) The attenuating effect of Buddhism's moderating role is observed in two categories of firms: those with heightened exposure to ESG-related risks and those operating in recent eras with a greater focus on ESG, which are more likely to benefit from ESG practices with greater external utility.

Paola Prozzillo, César Augusto Eguia Elias

The international MenteClara Foundation invites, together with the University of Flores, the Maimónides University and the Scientific University of Peru, within the framework of COIL (Collaborative Online International Learning), students who are pursuing a Bachelor's degree in Psychology, to participate in the production of bibliographic review articles that contemplate in their development the core theoretical constructs relevant to Positive Psychology: subjective well-being, psychological well-being, flourishing, perceived social support, spirituality, optimism, flow, emotional intelligence, flourishing, motivation, resilience, growth post-traumatic, self-esteem, autonomy, purpose in life, well-being, coping strategies, satisfaction with life, ability to forgive, character strengths, positive emotions.

Abdurishid Yakup

<i>Pratītyasamutpāda</i>, the doctrine of dependent origination, has a long history in Old Uyghur Buddhism. It was first articulated in the Early Old Uyghur Buddhist texts and is evident in the terminology of <i>Maitrisimit</i> and the <i>Daśakarmapathāvadāna-mālā</i>. The dependent origination is systematically illustrated in at least three <i>Pratītyasamutpāda</i> texts, one text with Brāhmī elements, and the other two in Dunhuang and Turfan prints. The latter two are discussed in detail in this paper. The Dunhuang print provides the most comprehensive demonstration of the Old Uyghur understanding of dependent origination. The structure of the text is largely consistent with the corresponding passages in the <i>Abhidharmamahāvibhāṣaśāstra</i> and other Abhidharma texts. The text offers a more comprehensive account than the Chinese text. The Turfan prints, which consist of four fragments, are derived from two distinct prints. Print U 4170 is an Abhidharma text, and it has parallels in the <i>Abhidharmakośabhāṣya</i>. It seems plausible to suggest that the print bearing the abbreviated titles <i>Pratyitasamutpad</i> in Old Uyghur and <i>Buladi</i> 布剌帝 in Chinese may have been translated from a Chinese text sharing the same or a similar Chinese name. However, as with the Dunhuang print, the Turfan prints may have been produced by the Old Uyghurs from some Abhidharma texts. The Dunhuang print and the Tufan prints are unique within the corpus of known Old Uyghur prints. These texts represent the first known printed examples of the Abhidharma tradition. Moreover, the illustration employed in the Dunhuang print is not known in other printed texts discovered in Dunhuang and Turfan, representing the first instance of such an illustration in printed form.

Sergey Pakhomov

The article reflects on the transformations that classical Tantra has undergone in the West and in Russia in the 20th – 21st centuries. The basis for the image of Tantra in the Western imagination was the model of «non-dual» Shaiva-Shakta Tantrism. The first serious interpretation and exegesis of Tantra was provided by J. Woodroffe (1865–1936). In parallel with him, the first popularizer of the new Tantra, P. Bernard (1875–1955), worked in the United States. He paid great attention to the themes of love, body and sexuality. But the soil for Neotantra was formed later, and the New Age and “sexual revolution” became its main ingredients. The first Neotantrist should be considered the Indian guru Osho Rajneesh (1931–1990). In Osho’s sermons, classical tantra was combined with Zen Buddhism, Taoism, Western psychotherapy, the teachings of Gurdjieff and Krishnamurti. Osho taught his students spontaneity, naturalness, totality, rebellion against the “slavery of the mind”. Many Neotantric teachers popular in Russia are students of Osho. The arrival of Swami Virato Nostradamus (1938–2013) in 1992 can be considered the beginning of the spread of Tantra in Russia. Among the well-known domestic Neotantric teachers are L. Teternikov, A. Lapin, P. Ostrikov, S. Slyusarev, A. Shelyakov, A. Lyubarsky, S. Knyazev and others. The article analyzes the views of Russian Neotantrists on human nature, their reflection on Tantra, attitude to yoga, religion, women, sexuality. In general, these views are dependent on Osho and his disciples. There are some similarities between Neotantra and classical Tantra (eg., syncretism, practicality, interest in the concept of energy, etc.), although the context of these traits should always be considered. There are more differences between them. In Neotantra we see: rejection of religiosity; declining value of mentoring; rejection of concepts important for classical Tantra (moksha, karma, samsara, etc.) or their remaking; emphasizing the importance of sexuality; absence of sacred texts and sacred language; psychologization. Neotantra is gradually becoming an increasingly organic part of the westernized global world.

Phrapalad Nontanat Saringkarn, Chanasith Sithsungnoen

The objectives of this research were 1) to develop the curriculum 2) to implement the curriculum, and 3) to evaluate the effectiveness of the curriculum. The theoretical and practical sections targeted 15 and 6 monks respectively, through a voluntary selection process. The instruments of the research were 1) knowledge and understanding test 2) evaluation form of designing learning and teaching activities ability 3) evaluation form of teaching ability 4) evaluation form of satisfaction towards the training curriculum. The statistics used to analyze the data were content analysis, percentage, mean, and standard deviation. The research findings were as follows: (1)According to developing the training curriculum, the training curriculum consisted of 7 components; 1) principle 2) objectives 3) content 4) structure 5) learning and teaching activities 6) instruction media, and 7) measurement and evaluation. The training curriculum consisted of 8 units; 1) knowing active learning 2) applying dharma 3) measurement and evaluation 4) media for teaching dharma 5) creative designing 6) teaching for happy learning 7) designing learning and teaching activities, and 8) teaching. The quality of the training curriculum was at the highest level. (2)According to implementing the training curriculum, it was held for 3 days. Pre-test  was conducted to evaluate knowledge and understanding before training. After training, evaluating satisfaction towards the training curriculum, doing Post-Test, supervising for 3 times, 5-7 days apart for each time were conducted to collect the data. Teachers were supervisor helpers evaluating teaching of monks teaching moral and evaluating students’ satisfaction.   (3)According to the effectiveness of the training curriculum, the results were as follows: 3.1) knowledge and understanding after training was higher than before training 3.2) the progress of designing learning and teaching activities ability was higher in all aspects 3.3) The progress of teaching ability was higher in all aspects 3.4) satisfaction towards the training curriculum was at the highest level.

Jahyun Kim

This paper focuses on the iconography of “the Listener” in Buddhist prints that was adopted in Joseon dynasty <i>Sakyamuni Preaching</i> paintings. Regarding change in the Listener iconography from bodhisattva form to monk form, diverse research has been conducted on the Listener’s identity and origin. However, existing studies are limited as they fail to consider the circumstances of the time this iconography was first adopted and trends in Joseon Buddhism. As the first Joseon print where the Listener in bodhisattva form appeared was based on a print from the Chinese Ming dynasty, and considering trends in publication of Buddhist prints in China where pictures of the Buddha preaching were used repeatedly in sutras regardless of the contents, this paper argues that the Listener should not be identified with any particular figure and examines the current state and characteristics of Joseon Buddhist paintings where the Listener appears. It also explores the possibility that the Listener’s change from bodhisattva form to monk form was driven by monk artists such as Myeongok, who were exposed to diverse iconography as they participated in creating both Buddhist paintings and prints in a situation where monks who had received systematic education gained a new awareness of iconography.

Kelsey M. Gray, Dadul Namgyal, Jeremy Purcell et al.

Development of an inclusive scientific community necessitates doing more than simply bringing science to diverse groups of people. Ideally, the sciences evolve through incorporation of diverse backgrounds, experiences, and worldviews. Efforts to promote inclusion of historically underrepresented racial, ethnic, cultural, religious, gender, and socioeconomic groups among science scholars are currently underway. Examination of these efforts yields valuable lessons to inform next steps in engaging diverse audiences with science. The Emory-Tibet Science Initiative may serve as one example of such efforts. The Dalai Lama invited Emory University to develop and teach a curriculum in Western science to Tibetan Buddhist monks and nuns. As the science curriculum has been taught and refined over the past decade, monastic scholars increasingly have taken ownership of the material. As Western scientific ideas and practices take hold in this setting, the experiences of monks and nuns offer unique insights into the process of translation, modes of communication, and long-term impacts of integrating diverse systems of knowledge. Given that the dominant language of science is English, Tibetan interpreters have been essential throughout the implementation of this project. Through the process of translating scientific terms, interpreters have considered differences in how words categorize, and therefore how people conceptualize, the world. Through comprehensive, culturally-responsive communication, scientific language is used as a tool to build and strengthen connections between monastics and their local and global communities. The intertwining of these complementary systems of knowledge iteratively informs translation, modes of communication, and broader impacts in the community.

Busakorn Watthanabut, Trakul Chiwattanakorn

This academic writing will be represented about the important of human resource development in the digital era when the believe were in the concept based on talent and ideas rather than capital that have become to the key factors affecting the growth of most large enterprises. It always drives individual , business and society forward, propelling them towards achieving company vision and sustainable development goals. Most of all serves as an additional issue to be considered, supplementing fundamental topic such as  workforce planning commensurate to business’ growth, increasing work capacity to maximize employment value. Based on the increasing level of competition, the use of technology in doing business has increased. The important thing makes quality of human resource that believes that good development of human resource ensures productive synergies in the workplace, lifts social bonding and working spirit, looks for environments that espouse this mind-set, allows for creative work and retains personnel with the organization which in turn moves an organization and its personnel and serving as a factor inaugurating in Thailand company.

N. Zhukovskaya

The article presents the history of three sacral objects of culture of Buryatia (an architectural complex of Tamchinsky datsan, a Buddhist sculpture made by outstanding master Sanzhi-Tsybik Tsybikov and also Sandal wood statue of Buddha which was stored since 1901 in Egitujsky datsan and saved for descendants in the years of the atheistic policy).

This article explores some of the understandings of “science” that are often employed in the literature on “science and Eastern religions.” These understandings crucially shape the raging debates between the avid proponents and the keen detractors of the thesis that Eastern forms of spirituality are uniquely able to subsume the sciences into their metaphysical–axiological horizons. More specifically, the author discusses some of the proposed relations between “science” and “Eastern religions” by highlighting three themes: (a) the relation between science and metaphysics, (b) the relation between science and experience, and (c) the European origins of science. The analysis of these relations requires a methodological inquiry into some of the culturally freighted valences of “science,” “metaphysics,” and “experience.”

Fernando Tola, Carmen Dragonetti

La concepción budista del mundo puede ser considerada como la filosofía budista de la naturaleza. Esta concepción es una de las principales conexiones del budismo con la ciencia. El budismo tiene una concepción dinámica de la realidad. Se manifiesta en la peculiar doctrina de los dharmas. Son los elementos, los factores constituyentes de todo lo que existe. El hombre es un conglomerado de series de dharmas. El fin del deseo es la supresión de la existencia por las reencarnaciones. Este estado se llama Nirvana. El Nirvana es un Absoluto. No pertenece a nuestra realidad empírica, es algo completamente diferentes de todo lo que existe en esta realidad, es transcendente y heterogéneo, más allá de las palabras y de la razón. La metodología budista para dirigir el espíritu hace resaltar la libertad de pensamiento y el esfuerzo personal para alcanzar la verdad. Esta regla budista supone una actitud fundada en la libertad de pensamiento. No se debería aceptar una opinión por autoridad; es necesario pensar por uno mismo sobre cualquier cuestión para alcanzar las propias conclusiones.

Jennifer Dumpert

Dr 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.

Horujy S.S.

Functions and forms, in which the verb is used in spiritual practices and practices related closely to them are analyzed systematically. The following classes of prac¬tices are considered: 1) Eastern-Orthodox hesychasm, 2) Hellenistic practices of the Self (practices of the Roman Stoicism, Cynism and Epicureanism) as they are interpreted by Michel Foucault, 3) Far-Eastern practices as they are represented in Zen-Buddhism. The problem of the sacred word in spiritual practice is discussed. A number of comparative observations and conclusions are obtained concerning, in particular, "hot" and "cool" practices and corresponding kinds of verbality, typolog¬ical distinctions of verbality in Eastern and Western anthropological practices, etc.

Wim Van Daele

Amidst the complexity of the development-religion nexus, this chapter examines desire and its varying expressions as fundamental concerns of many religions motivating both development and alternatives to development. In Sri Lanka, as people deal with social change, the neoliberal and globalised development is understood and re-interpreted through local idioms and formations of desire. The neoliberal economy cultivates desire and, as such, leads to a perceived increase in the presence of pretas (greedy, hungry ghosts) that occasionally emerge when people die. The hungry ghosts, as fetishised formations of desire, resonate with consumers and entrepreneurs, who exhibit an insatiable hunger for ever more material wealth. Hence, the ritual appeasement of hungry ghosts and the social activism of groups such as the Movement for National Land and Agricultural Reform are clearly linked by their mutual concern with the existential insecurity of fellow human and non-human beings caused by excessive and unbalanced desire. However, the explicit articulation of specific concerns regarding desire diverges between ritual action and social activism. Ritual materialises and condenses the anxiety related to desire, whereas social activism describes the fetishisation of desire in more abstract economic, political and scientific terms.

Jen-Jou Hung, Marcus Bingenheimer, Jr-Wei Shiu

台灣佛教的發展萌芽於十七世紀，迄今雖未滿五百年，但已蓬勃發展、佛法大興，無論是大小顯密，抑或是所謂南傳、漢傳、藏傳等諸宗派，皆在此土地上落地生根，成為世界佛教最為興盛的地區。為建構完整的台灣佛教數位典藏，以紀錄佛教在台灣的發展。自2001年開始，中華佛學研究所與法鼓佛教學院研究團隊就積極建立以台灣佛教為主題的數位典藏專案。歷年來，我們一共完成了「台灣佛教���獻數位資料庫」、「臺灣佛教數位博物館：蓬萊淨土遊」等重要的台灣佛教數位典藏專案。藉由這些數位專案的完成，我們得以成功典藏台灣佛教的重要文獻與相關文物，成為國際間唯一且最完整的台灣佛教歷史資料庫。 於2007年開始，本研究團隊獲得浩然基金會三年的補助，因此我們開始進行「台灣佛寺時空平台」與「《臺灣佛教》期刊數位典藏」的專案計畫，以補原有兩個台灣佛教相關數位典藏計畫之不足。在「台灣佛寺時空平台」計畫中，我們利用地理資訊系統與時間平台的建構技術，整合「台灣佛教文獻資料庫」與「臺灣佛教數位博物館」等網站資料，發展成台灣佛教地理資訊的平台，以供進階的台灣佛教史地相關研究。而在「《臺灣佛教》期刊數位典藏」專案中，我們典藏《臺灣佛教》期刊所有內容共187期，使「台灣佛教文獻資料庫」在台灣戰後時期的佛教文獻典藏能更加完整。在本論文之中，我們將詳加描述上述四個數位典藏專案的內容與相關資訊技術，以供相關研究者建構數位典藏時有所借鏡。<br>Among Buddhist organizations in Taiwan, Dharma Drum Buddhist College (DDBC) and the Chung-hwa Institute of Buddhist Studies(CHIBS) have for many years promoted the production of digital resources in the field of Buddhist culture. As part of this program a number of digital archives specifically concerning the history and development of Buddhism in Taiwan have been created. Supported at various stages by the Taiwan eLearning and Digital Archives Project, the Haoran Foundation and the National Science council these archives preserve a wide range of texts and images pertaining to Buddhism in Taiwan from its inception in the 17th century to the present day. This paper describes the creation principles and scope of these digital collections.