Buddhist Research Articles

Religious Freedom in Theory and Practice in Sri Lanka

Sri Lanka is a small Island in South Asia and most of its inhabitants are Buddhists. Hindus, Muslims, and Christians live as minority communities in Sri Lanka. The Sri Lankan Constitution guarantees religious freedom for all minority communities, but the religion of Buddhism is given a prominent place as 74% of inhabitants are Buddhists. The primary objective of this paper is to examine, evaluate and gauge the scope and leverage of religious freedom in Sri Lanka with the focus on the recent deterioration inter-communal tensions and violence among different communities. Does the government of Sri Lanka promote the notion of religious freedom impartially? Do the minority communities enjoy religious freedom in Sri Lanka? If so, what extent do they do so ? If not what are the main causes of religious discrimination in Sri Lanka? We have recently noticed a rapid increase of the religious tension and conflict between different religious groups in Sri Lanka. Ultra nationalist political parties and some Buddhist extremist groups with the approval of some segments of Buddhist religious leaders have been attacking minority communities verbally and physically in recent times. This has put the question of religious freedom and human rights into jeopardy in Sri Lanka. Some sections of Hindu, Muslim and Christian communities believe that their religious identities are under threat in Sri Lanka. How far is such a contentious claim justifiable? What could minority communities do to protect their cultural and religious identity within the limits of Sri Lankan constitutional rights? The ethno-religious discriminations are deliberately created by some political and religious groups for political and religious reasons and yet, 95% of Sri Lankans are peace loving people. The socio-political and religious hierarchical orders of the Sri Lankan communities have helped these radical groups to violate religious freedom of people. The notion of religious freedom is inherently related to politics in Sri Lanka. Therefore, it is imperative to understand the political culture in Sri Lanka to gauge the degree of religious freedom in Sri Lanka. This paper examines these questions objectively from an academic perspective without any prejudice for any communities. The main contention of paper is that neither Buddhist religious leadership nor Buddhist public violate religious freedom of minority communities, but some Buddhist politicians exploit religious differences and sentiments for their political gains and benefits. They play politics with religious freedom in Sri Lanka against all democratic and religious rights of minority communities. I will substantiate this claim with some evidences throughout this paper. What Sri Lanka needs is a political correctness to protect the religious freedom of minority communities. This paper examines the notion of religious freedom in this following structures. 1) What does the Sri Lankan Constitution say about religious freedom? 2) What does Buddhism say about religious freedom? 3) What does Islamic texts say about religious freedom? 4) A relative religious freedom in practice and application in Sri Lanka. 5) Some nationalists and extremist Buddhist groups challenge religious freedom in Sri Lanka? 6) Some viable mechanisms and strategies to promote religious freedom in Sri Lanka.

Considering Pluralism Reality in Christian Religious Education

The study aims to consider pluralism reality in Christian religious education. Pluralism in Indonesia is experienced every day by the people in a concrete and close way. On the diversity of cultures, ethnicities, races, languages, groups, customs, religions, and lifestyles, people can learn from one another, thereby enriching one another. We can learn from Islam about obedience in carrying out religious laws, from Buddhism the writer can learn about simplicity is emptying yourself as a servant. In Hinduism, we can learn about self-awareness, from Catholicism, we can learn about submission to church leaders, then from Christianity, we learn about love.

Rituals for Rain in the Korean Buddhism

Rituals for Rain in the Korean Buddhism

Nord-Oriented Burial on the Muslim Burial Ground in Bulgar and the Issue of Interpretation of Iron Cones

The burial of a nomad woman with the northern orientation on a Moslem burial ground of the second half of the 14th and early 15th centuries was found in Bulgar (burial 4, excavation CXXXIV). The findings from this burial are analyzed in the paper. Four beads of multicolored pasta, a knife, a bronze mirror and eight iron hollow cones were found in the grave. 37 burials with cones are taken into account as belonged to the Golden Horde population. Most of them were buried according to the Mongolian burial tradition with the northern orientation. These objects were found in burials with orientations of the northern direction (65%), as well as western (22%) and eastern ones (13%). Usually, the cones have been revealed within the vessels, flats or near them. The cones are associated with Buddhist religion and are used for making tsatsa. Tsatsa was made in rituals during funeral rites. The vessels might contain sacred ingredients in order to add them into the clay. The flats and fragments of metal vessels were used for aromatic smoking scars or as stands in the manufacture of tsatsa. On the author’s opinion, appearance of the iron cones in the Golden Horde burial complexes may be associated with the spread of Buddhism among the Mongols.

The Educational Implications of Awakening from a Perspectives of Existential Philosophy and Buddhism

The Educational Implications of Awakening from a Perspectives of Existential Philosophy and Buddhism

PENERAPAN KONSEP MAHĀYĀNA, VAJRAYĀNA, MĀNASĀRA PADA KUIL BUDDHA MATARAM ŚAILENDRA

Abstrak- Berbagai prinsip dan tradisi arsitektur klasik India telah dikumpulkan dan dilestarikan dalam kajian yang dikenal sebagai Vāstuśāstra. Cabang keilmuan klasik India ini merupakan perwujudan arsitektural dari nilai-nilai Hindu ideal, dan karena itulah ide-ide di dalamnya memiliki pengaruh signifikan terhadap arsitektur keagamaan dalam wilayah budaya India Raya yang mencapai Pulau Jawa kuno. Pengaruh India dapat dikenali dalam desain candi Hindu di Jawa era Dinasti Śailendra meskipun terdapat sejumlah elemen arsitektural yang tidak ditemukan dalam vāstuśāstra. Namun, berbeda dengan agama Hindu yang memiliki kajian vāstuśāstra, agama Buddha tidak memiliki kajian seperti vāstuśāstra ataupun kuil Buddha yang berdiri sendiri sehingga, sumber yang dipakai sebagai panduan dalam membangun bangunan arsitektur Buddha dipertanyakan dalam Candi Buddha di Indonesia, khususnya Candi Buddha di Jawa Tengah era Mataram Kuno Dinasti Śailendra. Meskipun ajaran Buddha dan beberapa bagian dalam kajian vāstuśāstra diketahui turut berperan dalam pembangunan Candi Buddha di Indonesia, seberapa jauh aliran Buddha dan vāstuśāstra India diterapkan dalam candi sulit untuk diamati, mengingat tidak adanya kajian khusus dan referensi kuil Buddha yang berdiri sendiri untuk membangun Candi Buddha, dan narasumbernya yang sudah tidak ada. Dengan mencari informasi mengenai teori arsitektur ajaran-ajaran Buddha yang masuk ke Indonesia dan mengidentifikasi serta membandingkan bagian-bagian vāstuśāstra yang relevan, maka dapat terlihat elemen arsitektural apa saja yang merupakan bagian dari konsep ajaran Buddha tertentu serta yang merupakan bagian dari kajian vāstuśāstra. Dalam penelitian, metode deskriptif dan pendekatan kualitatif digunakan oleh penulis. Penulis berfokus pada sosok dan ornamen serta tata massa dan ruang. Penelitian ini mengumpulkan dan membandingkan berbagai bagian vāstuśāstra yang relevan serta beberapa konsep ajaran Buddha untuk dibandingkan dengan data dari duabelas sampel candi era Mataram Kuno Dinasti Śailendra. Perbandingan oleh penulis menunjukkan sejumlah hasil. Pertama, terdapat penerapan konsep mahāyāna, vajrayāna, dan kitab mānasāra pada elemen sosok, ornamen, tata massa, dan ruang candi Buddha di Jawa Tengah. Namun begitu, sejumlah detil arsitektural dari elemen-elemen tersebut memiliki perbedaan yang kentara dengan penuturan dalam vāstuśāstra. Sebagai contoh, beberapa penempatan Kala-Makara yang tidak mengikuti kitab mānasāra. Kedua, dengan adanya penerapan konsep mānasāra pada candi Buddha di Jawa Tengah membuktikan bahwa adanya pengaruh Hindu dikarenakan hubungan harmonis antara Buddha dan Hindu pada jaman tersebut. Ketiga, kuil Buddha free-standing pertama adalah Candi Batujaya 5/Blandongan (abad 2-3 M dan 7-10 M) karena kuil Mahabodhi di India baru dibangun seperti yang kita lihat sekarang pada restorasi fase 6 (tahun 700-800 M/abad 8 M).

The Changes in Choi Chi-won’s Understanding of Confucianism and Buddhism

The Changes in Choi Chi-won’s Understanding of Confucianism and Buddhism

WUJUD KEBUDAYAAN JAWA DALAM BENTUK RUMAH LIMASAN

This research discusses the limas house of Javanese society. One of the Javanese traditional houses. The purpose of this research is to describe the Javanese people's view of life towards the limasan house shape, to describe the Javanese norms towards the limasan house shape, to describe the harmonization principle of Javanese society towards the limasan house shape, to describe the Javanese people's respect for the limasan house shape, to describe the physical dimensions. Javanese society towards the shape of the limasan house, describes the metaphysical dimension of the Javanese society towards the shape of the limasan house. The research method uses descriptive qualitative research with data collection techniques in the form of observation. The results of the research on the Limasan traditional house building based on the Javanese view of life based on their beliefs can be seen from the Javanese house buildings in the Yogyakarta and Surakarta areas which are close to the Keraton that the house building faces south based on the location of Ratu Nyai Roro Kidul. Based on the duality and centrality category of Javanese house buildings. Based on the religious norms adopted by the Javanese, the house buildings are more similar to the Hindu religious buildings, although not all Javanese people embrace the Hindu and Buddhist religions. The form of the building which is simple and has similarities between one house and another is a symbol that the Javanese people uphold the value of harmony. The construction of the Limasan house is based on the principle of respect for the Javanese people which is shown from the front of the house which is commonly called the emper. The empire in the limasan house is made shorter than the first inner building of the limasan house. The simple personality of the people can be seen clearly from the limasan house building. Each part of the house has a metaphysical value which is believed to be the true meaning of the part of the limasan house.

Pali Grammar: The Language of the Canonical Texts of Theravada Buddhism (Volume I), by Thomas Oberlies

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Vision and Visuality in Buddhism and Beyond: an Introduction

Vision and Visuality in Buddhism and Beyond: an Introduction

What Factors Predispose Households in Trans-Himalaya (Central Nepal) to Livestock Predation by Snow Leopards?

Simple SummaryConflict between snow leopards and humans across the trans-Himalaya is a pressing conservation concern. Conflict severely impacts the socio-economy of the local pastoralist community and threatens snow leopard survival. We investigated the socio-economic factors influencing such conflict and pastoralist attitudes towards snow leopard conservation using semi-structured interviews for a better understanding of what factors influence the variability in losses among the households in the Narphu valley, Nepal. While snow leopards caused significant losses to impoverished pastoralist households, respondents were generally accepting of their presence due to religious reasons and strict law enforcement. We observed poor herding and guarding practices with households owning larger numbers of total livestock (especially large bodied animals like yak (Bos mutus f. grunniens) and cattle (B. primigenius f. taurus)), which resulted in the higher loss. Further, compensation and insurance schemes were dysfunctional, with few households insuring their livestock and receiving compensation for depredated livestock over the past two years. We recommend improving herding practices and the implementation of compensation and insurance schemes to lower the economic loss faced by herders due to predation and creating positive avenues for the co-existence of snow leopards and humans.Livestock depredation across the trans-Himalaya causes significant economic losses to pastoralist communities. Quantification of livestock predation and the assessment of variables associated with depredation are crucial for designing effective long-term mitigation measures. We investigated the patterns and factors of livestock depredation by snow leopards (Panthera uncia) using semi-structured questionnaires targeting herders in the Narphu valley of the Annapurna Conservation Area, Nepal. During the two years (2017/18 and 2018/19), 73.9% of the households interviewed (n = 65) lost livestock to snow leopards, with an annual average loss of two livestock per household. Of the total depredation attributed to snow leopards, 55.4% were yak (mainly female: 79%), 31.7% goat, 6.8% sheep, 3.2% horse and 2.8% cattle. Results from applying Generalized Linear Mixed Models (GLMMs) revealed the total number of livestock owned and the number of larger bodied livestock species as the main explanatory covariates explaining livestock depredation. Forty-one (41%) of all herders considered snow leopard’s preference for domestic livestock as the main factor in livestock predation, whereas only 5% perceived poor herding practice as the main reason for the loss. Our study found poor and changing herding practices in the valley, whereby 71% herders reported careful herding as a solution to snow leopard depredation, and 15% of herders considered the complete extermination of snow leopards as the best solution to the problem. Tolerance levels and awareness among herders towards snow leopard conservation is increasing, mainly due to the Buddhist religion and strict law enforcement within this protected area. We recommend the effective implementation of a community-based livestock insurance scheme to compensate the economic loss of herders due to predation and improved herding practices as the recommended mitigation measures for ensuring livestock security and snow leopards’ conservation in the valley.

American Dharma: Buddhism Beyond Modernity, By Ann Gleig

American Dharma: Buddhism Beyond Modernity, By Ann Gleig

Buddhism after Mao: Negotiations, Continuities, and Reinventions, edited by Ji Zhe, Gareth Fisher, and André Laliberté

Buddhism after Mao: Negotiations, Continuities, and Reinventions, edited by Ji Zhe, Gareth Fisher, and André Laliberté

BUDDHA, BIHAR AND BRONZE: A CURIOUS TRINITY IN THE AXIAL AGE

One of the most intertwined relationships in Indian history between a region, a religion and its reverence in form of art is explored in this article. Buddha, the founder of the famous religion of Buddhism gained enlightenment in Bihar, a state in India .Perhaps unsurprisingly, hordes of bronze statues were casted, after His life time in this part of India. The article attempts to highlight the different places where these bronze artefacts were found in Bihar. The article emphasises briefly on the salient feature of Buddhas birth place and His journey from a man of prominence to an enlightened being. It also focuses on the development of bronze art and casting techniques of different bronze devices that were produced by the artists of that era. It concludes by presenting the results of chemical analysis, which was done to prove the artists own skills and experiences that was applied in order to achieve superior results for casting.

The Pride as Chosen People in Won Buddhism and Edification for Multi-cultural Society

The Pride as Chosen People in Won Buddhism and Edification for Multi-cultural Society

Ann Gleig. American Dharma: Buddhism beyond Modernity.

Ann Gleig. American Dharma: Buddhism beyond Modernity.

Review: Mind Beyond Brain: Buddhism, Science, and the Paranormal, by David E. Presti

Review: Mind Beyond Brain: Buddhism, Science, and the Paranormal, by David E. Presti

Buddhist Protectionism, Political Imaginaries of Belonging, and Prospects for Covenantal Pluralism in Myanmar

After decades of military rule in Myanmar, civil society organizations and the National League for Democracy (NLD) have used the opening public space to mount inter-religious dialogue and to raise sensibility for religious freedom in an ethnically and religiously diverse nation. At the same time, the new democratic space is also used by well-resourced Buddhist and nationalist organizations and the military in the name of protecting race and Buddhist religion (sasana). The article argues that it is not clear what democracy in Myanmar means and that its contents are highly contested. However, the promotion of covenantal pluralism seems to be a crucial step towards reconciliation, constitutional protection of religious minorities, and long-lasting peace.

The sea voyage to China attempted by Indian Buddhist monks during the years from 305 to 435

ABSTRACT This article aims to give a brief survey of the voyages undertaken by Buddhist monks who travelled between India and China during the early period (305–435) when Buddhism spread via the maritime Silk Road from India and Sri Lanka towards China. These maritime routes concern a large number of Chinese pilgrims traveling to India searching for Buddhist Dharma as well as some learned Indian monks who were invited by Chinese monasteries to be teachers. Other aspects examined here include the motivation of those monks for such a venture, the danger and difficulties they had to deal with, and their relationship to the merchants and lay followers (dānapati). Furthermore, it tries to capture and reconstruct the recorded seafaring route including some important survival bases on the voyage, the nationality of merchants using the maritime silk route in the early fifth century as well as their shipbuilding and seafaring technology.

“Mongүol čaүajin-u bičig” as a source on Mongolian Buddhism

The subject of this research is the chapter on Buddhist clergy from the ““Mongүol čaүajin-u bičig”, the Mongolian version of the “Code of the Chinese Chamber of External Relations”. The object of this research is the Manchurian policy with regards to Mongolian Buddhism. The article provides historiographical characteristics of the source in the old written Mongolian language, preserved in the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. The author conducts a detailed overview of the five books of the compilation of laws; and based on the content of the articles, examines the position the Buddhist Church in accordance to the Qing legislation. It is underlined that the manuscript version of “Mongүol čaүajin-u bičig” reflects the traditional legal norms of the XIX century with regards to Buddhist religion. The author indicates the dynamic structure of the source and its evolution in terms of requirements of the time. Special attention is given to the restrictive policy of the Qing Empire in relation to Buddhist religion, as well as the interaction between religion and secular government, development of legal norms based on the “Truthful Record of the Mongols under the Qing Dynasty”. The main conclusion consists in the statement that the vertical of secular government subordinated the religious organization. The novelty is defined by involvement of the new source for analyzing the state of Mongolian Buddhism.