Buddhist Research Articles

Chakhar-Gebshi ‘s Concept of a Pious Monk

Buddhism occupies an important place in the history of culture of the Mongolian peoples, in particular from the 16th century, which corresponds to the third stage of the spread of the Buddhist religion among the Mongols. Although Buddhist teachings have wide influence on everyday life, the philosophy of Buddhism was understandable to a very small circle of adherents. For the majority of the population, ethical and didactic literature and the authority of teachers were much more important. In this regard, the image of the clergy was to be the standard of Buddhist behavior. There are amounts of non-canonical literature on the rules and instructions for righteous behavior, addressed to both laity and clergy. The article analyzes the ideal image of a monk, according to the requirements of Chakhar-gebshi Lubsantsultim on the basis of two works: “Biography of Chakhar-gebshi”, compiled by his disciple Luvsansamduvnima in 1818, and the work of Chakhar-gebshi entitled as a “Blue Book, History of Erdeni Dushi Monastery”. The biographical method used for characterizing Chakhar-gebshi allowed to show his life and him as a strict monk as a model to be followed. The methods of source study and comparative analysis were used for constructing and estimating of a model of religious behavior. The materials from “The Blue Book” ‒ a work of a monastic charter ‒ are general for monastic education and monastic environment in Mongolian Buddhism. The importance of keeping the teachings and religion of Buddha in purity and maintaining the moral image of his followers as an authority for the laity has been emphasized many times in the works of various authors. In this regard, the definitions of a pious monk written down by Chakhar-gebshi represent a complete system that combines basic Buddhist precepts. Keywords: Chakhar-gebshi, moral prescription, biography, Mongolian Buddhism, monks, charter

Psychological Impacts and Post-Traumatic Stress Disorder among People under COVID-19 Quarantine and Isolation: A Global Survey.

Understanding the presence of post-traumatic stress disorder (PTSD) symptoms in quarantined/isolated individuals is essential for decreasing morbidity and mortality caused by the COVID-19 pandemic. However, there is a paucity of evidence quantifying PTSD status globally during confinement in quarantine/isolation facilities during COVID-19. Therefore, we aimed to assess the PTSD status and factors contributing to PTSD development in quarantined/isolated people during pandemic. Using the Impact of Event Scale-Revised (IES-R) scale, our multicentre, multinational, and cross-sectional online survey assessed the psychological impacts on the quarantine/isolation experience of participants suspected or confirmed to have COVID-19, their PTSD status, and various correlates with developing PTSD. We had 944 (35.33%) valid responses (51.1% from females), mostly from Asian countries (635, 71.4%), and 33.9% were healthcare workers. The number of quarantine days in the PTSD symptoms group (using the IES-R cutoff of 24 for symptomatic or full PTSD) was significantly shorter compared to the non-PTSD group (14 (range 14–40) vs. 14 (14–23.75), p = 0.031). Lower rates of PTSD symptoms were observed in participants practicing Buddhist religion than in participants having no religion (OR: 0.30; 95% CI: 0.13–0.68; p = 0.005); individuals with vocational training had a higher risk of developing PTSD symptoms (OR: 2.28 (1.04–5.15); p = 0.043) compared to university graduates. Individuals forced to be quarantined/isolated had higher odds of developing PTSD symptoms than those voluntarily quarantined/isolated (OR: 2.92 (1.84–4.74); p < 0.001). We identified several PTSD correlations among individuals quarantined/isolated during the COVID-19 pandemic, including religious practice, reason for quarantine/isolation, education level, and being a case of the infection. These findings can inform worldwide policies to minimize the adverse effects of such social control measures.

The theory of Theosophical Structure of Ilango Adigal

The gods worshipped by the three kings of The Ilango Adigal period and the deities worshipped by various tribes and the rituals performed by them without any discrimination. Kannagi worship is an expression of the attempt to build or advance a common deity in the Tamil community, which is based on different theories and principles of Jainism, Buddhist and Vaideekam religions. The purpose of this article is to bring out the theory of the divine theory that the Ilango Adigal are trying to build from the beginning to the end of the Silappadikaram. The purpose of this article is to express the theory of the sculpture spearheaded by the Ilango Adigal by attempting to build kannagi as the deity of the entire Tamil Nadu, which is the alternative to Jainism, Buddhist and Vaideekam religions, but also created kannagi as an epic in tamil land (Worshipping Kannagi in Tamil Nadu as Mari worship in Tamil Nadu, Bhagwati worship in Kerala and Kannagai).

الفيل الأبيض في التصوير الإسلامي في إيران والهند دراسة آثارية فنية

من الموضوعات التي اهتمت بتصويرها المخطوطات الإسلامية في إيران والهند الموضوعات التراثية التي تحمل في طياتها العديد من الدلالات العقائدية القديمة ويعتبر الفيل الأبيض أحد هذه الموضوعات التي عني بها التصوير الإسلامي في هذه المنطقة الجغرافية من العالم الإسلامي . وان کانت الافيال بوجه عام أحد الکائنات الحية التي تشتهر بها آسيا واعتبرت من الحيوانات التي ساهمت في ظهور الحضارات القديمة لاستخدامها في النواحي الاقتصادية والنقل والحروب والصراعات فکانت عناية التصوير بها باعتبارها أحد العناصر الطبيعية الموجودة في البيئة ، لکن موضوع الفيل الأبيض ذو دلاله خاصة فهو أحد رموز الديانة البوذية القديمة ، وکذلک أحد المعبودات الهندوسية المعروفة المتمثل في المعبود جانيشة الذي يصور على هيئة الفيل بجسد طفل له أربعة أذرع . ولذا کان الفيل الأبيض من الموروثات التي عمل التصوير الإسلامي على تصويرها وابرازها في المخطوطات الفنية التي حملت الکثير من تأثيرات الديانات القديمة التي قالت بتناسخ الأرواح؛ لذا فقد وجب العناية به وتزينه بما يلائم مکانته الدينية، وکان اهتمام المسلمين باقتنائه ليس من باب اتباع عقيدة ما؛ وانما من قبيل تملک کل نفيس والتشبه بالملوک الاسطوريين في إيران القديمة والهند الذين امتلکوا أفيالا بيضاء مزينة بالحلي والجواهر One of the topics that Islamic painting in Iran and India have been painted the heritage topics that carry with them many ancient ideological connotations, the White Elephant consider one of those topics that concerned Islamic painting in this geographical area of the Islamic world. Although elephants are generally one of the living beings to which Asia is famous and considered one of the animals that contributed to the emergence of ancient civilizations for use in economic aspects, transport, wars and conflicts, the care of painting them as one of the natural elements found in the environment, but the subject of the white elephant here is particularly significant is one of the symbols of the ancient Buddhist religion as well as one of the gods of India, which call Ganisha, who portrays as elephant with child body and have four arms. Therefore, the white elephant has been taken care and its decoration to suit his religious case, and the Muslims’ interest in white elephant not to follow a faith of Hindu, but to own the precious and legendary like the kings of ancient Iran and India who owned white elephants which decorated with jewels.

Local-Social Wisdom in the Nyadran Tradition as a Means of Gathering

Since ancient times the Javanese people have been familiar with the belief system. Before Islam came the beliefs of Animism and dynamism as well as Hindu and Buddhist religions had already developed in Javanese society. Islam is accepted in Javanese society with youth and peace, because preachers have a high tolerance for Javanese culture. One of the forms of cultural acculturation or inherent in the soul of Javanese society is the Nyadran tradition. The Nyadran tradition is a symbolic ritual that is full of meaning Nyadran traditional ceremony includes partially oral folklore because in it there is a form of oral fochlor, namely the prayers used in the ceremony and there is also a form of non-verbal folklore in the form of uba rampe in the ceremony. In socio-cultural terms, the implementation of nyadran tardisi is not only limited to ceremonial cleaning of ancestral burials , salvation (kenduri), making apem cakes, compote, sticky rice, and various snacks from the market which are used as elements of "offerings" as well as being a prerequisite for the ritual prayer procession. However, the nyadran ritual in a socio-cultural context has also become a medium of friendship between families and communities, as well as a social, cultural and religious transformation. Nyadran is an expression and expression of social piety in a society where a sense of mutual cooperation, solidarity, and togetherness is the main pattern of this tradition.

The etymology of Korean ssal ‘uncooked grain’ and pap ‘cooked grain’

Abstract In this paper, I will provide etymological explanations for the two Korean words for ‘grain’: ssal ‘uncooked grain’ and pap ‘cooked grain.’ The word ssal ‘uncooked grain’ is a loanword from Middle Chinese bu-sat ‘Bodhisattva,’ linking the Buddhist holy figure to the type of food that has a sacred status in Korean culture. The support for this claim comes from the fact that (i) grains were sometimes associated with the Buddha’s body in Korea, and (ii) certain dialects of Japanese have also referred to rice—undoubtedly the most favored type of grain—as bosatsu ‘Bodhisattva’ or buppō-sama ‘Lord Buddha Dharma.’ Moreover, pap ‘cooked grain’ is most likely derived from the baby-talk term for ‘food,’ because cross-linguistically, baby-talk terms for ‘food’ or ‘to eat’ tend to be similar to /papa/ or /mama/, some of which shifted into the adult-talk term for food or a common type of food.

Convergence Theory of Confucianism and Buddhism and its Significance of the Buddhist scholar-officials in the Eastern Jin Period – Focusing on Sun Chuo

Convergence Theory of Confucianism and Buddhism and its Significance of the Buddhist scholar-officials in the Eastern Jin Period – Focusing on Sun Chuo

Where does Whitehead's philosophy and Buddhism diverge?-The differences of philosophical categorization between Whitehead's philosophy and Buddhism

Where does Whitehead's philosophy and Buddhism diverge?-The differences of philosophical categorization between Whitehead's philosophy and Buddhism

Xiong Xhi-Li’s (熊十力) Recognition and Criticism of the Theory of Paramānu in Abhidharma Buddhism

Xiong Xhi-Li’s (熊十力) Recognition and Criticism of the Theory of Paramānu in Abhidharma Buddhism

자아는 중층 가상현실이다 : 프로이트, 라캉, 신경과학, 유식, 자아중층론

본 논문은 프로이트와 라캉이 발전시킨 자아개념을 신경과학과 유식학을 통해 심화·업그레이드하면서 ‘자아는 중층 가상현실이다’라는 다소 급진적인 자아론을 주장한다. 프로이트에 의하면, 자아는 합리, 계산, 이성을 특징으로 한 의식의 단일한 기제가 아니라 외부 세계에 대한 지각의 영향으로 이드가 분화된 중층의 정신과정들로 구성되어 있다. 외부 대상 지각은 기억과 연결되어 작동하는데, 지각과 기억이 대상의 재현이이기 때문에 자아는 가상적인 것(the virtual)이라 할 수 있다. 라캉이 말하는 자아는 거울/타자에 비쳐진 자신의 이미지를 자신으로 지각하는 인식오류(meconnaissance)에 기인한 것이기에 가상현실이다. 자아에 시각적 요소와 더불어 언어적 요소가 중층적으로 작동한다. 고무손 착각 실험에서 고무손을 자신의 손으로 인식하는 자아의 작동에는 ‘감각운동 네트워크’(SMN), ‘현저성 네트워크’(SN), ‘보상 네트워크’(RN), ‘중앙집행 네트워크’(CEN), ‘디폴트 모드네트워크’(DMN)가 관여한다고 볼 수 있다. 자아는 단일한 신경 조직이나 네트워크가 아니라 중층적인 네트워크들의 병렬식 작용이다. 신경과학적으로 볼 때도 자아가 중층 가상현실인 것이다. 유식학에 의하면, 자아는 연기(緣起에) 의해 일어나는 말나식인데, 자기중심적으로 사량하고 자신을 실체로 착각한다. 말나식은 단일한 기제가 아니라 안식, 이식, 비식, 설식, 신식, 의식, 아뢰아식이 함께 구유하여 작동한다. 말나식 자아는 많은 조건에 의해 연기적으로 작동하고 변화하는 중층적 가상현실이다. 자아는 가상현실이지만 자기보존본능, 자기성애, 충동과 연결되어 있기 때문에 강하다. 자아가 중층가상현실임을 통찰하는 것은 정신분석 임상과 이론 연구뿐만 아니라 언택트 시대의 (디지털) 주체를 이해하는 데 크게 기여할 것이다.

Mathematical proof of the first stage of the law of karma that good deeds lead to happiness and bad deeds lead to suffering. What is buddha-“God” by buddhist religion understanding?

In this paper, we will prove the Buddhist teaching that good deeds/actionlead to happiness and bad deeds lead to suffering has a scientific verification by using an optimal control theory branch of mathematics.TheBuddhist teaching considers thatBuddha is a good mind/soul with information about good deeds or good karma. Here we will prove this view has scientific evidence as a theorem.

Stress Reduction Effect of Buddhism and Mind Healing Lectures Measured by QEEG

Stress Reduction Effect of Buddhism and Mind Healing Lectures Measured by QEEG

Gratitude: Building Bridges between Buddhism andPositive Psychology

Gratitude: Building Bridges between Buddhism andPositive Psychology

Religion, Religious Textbooks and Territorialisation of Sinhala Buddhist Ethno-nationalism in Sri Lanka

Abstract The idea of ‘homelanď performed a central role in nationalist debates, and particularly majority/ minority societies exercise the concept of the homeland, religion and religious texts to shaped their nationalist discourse and claimed their rights over a given territory. In this context, nationalism and religion can be understood as contested terms, particularly in third world nation-states including countries like Sri Lanka, which has suffered from the three-decades-long civil war between Sinhala-Buddhist majoritarian government and minority-Tamil community based separatist movement of LTTE. The formation of Sinhala- Buddhist nationalism carries interesting links with the religion and religious textbooks and based on these Buddhist religious and historical claims the majoritarian political mindset of the Sinhala community believes Sri Lanka is their homeland, and other minority communities are alien for the society. The contemporary, political and security discourse of Sri Lanka has strongly brought these Buddhism and religious texts to claim rights over the territory and galvanised ‘Sinhala-Buddhist rights’ over the popular nationalist movement. In this context, the paper discusses ‘how and why Sinhala nationalist movement strongly shaped by the Buddhist religious values and books’ and the rationale behind the link between Sinhala nationalism and Buddhist religion based on the conceptual framework of “Geopiety.”

전진(前秦)­동진(東晋) 대립기(對立期)의 양양지역(襄陽地域) 불교(佛敎) -도안승단(道安僧團)을 중심(中心)으로

전진(前秦)­동진(東晋) 대립기(對立期)의 양양지역(襄陽地域) 불교(佛敎) -도안승단(道安僧團)을 중심(中心)으로

양숙(梁肅)의 ‘천태지관(天台止觀)’을 통한 유불융합(儒佛融合)

본 논문은 당대(唐代) 양숙(梁肅)이 찬술한 저술에 나타난 ‘유불융합’의 사상을 고찰하였다.BR 양숙은 어려서부터 천태종의 부흥조로 일컬어지는 형계담연(荊溪湛然)에게 천태학을 사사받아 ‘심요(心要)’를 얻은 사법제자이며, 또한 당시에 뛰어난 유학자로 손꼽히는 독고급(獨孤及)에게는 유학(儒學)을 사사받았다. 이러한 인연은 양숙이 ‘유불융합’을 제창할 수 있는 가장 기본적인 조건이라고 할 수 있다.BR 양숙은 형계담연이 입적 후에 그의 비명(碑銘)을 찬술하였다. 이후 천태종의 종요(宗要)라고 할 수 있는 『마하지관(摩訶止觀)』은 비록 “세상을 구하고 도를 밝히는 책[救世明道之書]”이지만, 세상에 널리 알려지지 않음을 슬퍼하고, 문의(⽂義)가 크고 넓어 읽는 자들이 시간을 허비하기 때문에 그는 『산정지관(刪定止觀)』을 찬술하였으며, 그에 대한 지침서인 『지관통례(止觀統例)』를 찬술하였다. 또한 『지자대사전론(智者⼤師傳論)』을 찬술하여 간략하게 지자대사의 법맥을 밝히고 있다. 그 외에 『유마경략소서(維摩經略疏序)』와 『열반경소석문(涅槃經疏釋⽂)』 등의 불교와 관련된 작품이 있으며, 『과구원부(過舊園賦)』, 『병잠(兵箴)』 등의 작품이 실린 『양숙집(梁肅集)』 6권이 『전당문(全唐⽂)』에 실려 있다.BR 양숙의 ‘유불융합’ 사상은 『지관통례』에 집중적으로 나타나는데, ‘지관(止觀)’의 논리를『중용(中庸)』에서 제시되는 ‘중도(中道)’와 ‘복성(復性)’의 이론으로 서로 융합하고 있음을 볼 수 있다. 양숙은 『중용』에서는 성인(聖人)의 경지를 설명하는 ‘중도’와 ‘지관’의 궁극적 경계를 나타내는 ‘중도’를 서로 교묘하게 ‘융합’시키고자 하는 관점을 제시하고 있다. 그에 따라 송대(宋代) 찬영(贊寧)은 유학자가 불교의 이굴(理屈)에 깊이 들어와 잘 어울렸다는 평가를 내리고 있다.BR 양숙이 제창한 ‘유불융합’은 이후 유종원(柳宗元), 유우석(劉禹錫), 이고(李翶) 등에게 영향을 미쳐 유학자들에게 ‘유불융합’의 흐름을 유행시켰다고 할 수 있다. 특히 이고는『복성서(復性書)』를 찬술하는데, 여기에서 양숙의 ‘복성명정’의 사상을 직접적으로 계승하고 있음을 볼 수 있다. 이러한 점에서 양숙이 지니는 사상사적인 의의를 찾을 수 있다.

Social Inclusion of Jyapus in Newar Community

Jpapus, one of the caste groups of Newar caste hierarchy, has been living with nears in the lalitpur city. The major population of Jyapus is found in the selected roles of city i. e. Chhayabahal, Lukhusi, Tanani and Nakabahil. This study focused on the social inclusion ofJyapus from socio-cultural and economic dimensions. To collect primary data on social inclusion of Jyapus researcher has had selected 231 households and applied data collection tolls such as Interview schedule, non-participant observation and Key- informants ‘interview. By using such data collection toll's researchers had found that major population of the Jyapus prefers to live in nuclear family. This study reveals that, among 231respondents 45 respondents were unmarried so that they are excluded from the total universe. So our universe is limited in 186 respondents. Thus, in the survey, 116 of the Jyapu respondents did love marriage. In regard with the educational status of the Jyapus majority, 150 Jyapus of the sample population were educated. In the study area, most of the Jyapus left their traditional work as agriculture and most of the Jyapus are nowadays doing services in different offices like other high caste Newars. One hundred thirty households in the study area used both Nepali and Newari language. Most of the 99 Jyapus are the followers of Buddhist religion. They also follow life cycle ceremonies as par with the other Newara in the study area. 187 Janus were not facing untouchability practiced in the study area by the other Newars. Similarly, majority, 185, Jyapus were participating in a different organization, so they are not excluded in the study area. While celebrating machinendranath jatra they also celebrate together abd there is no any other ways and places for the celebration. This indicates that they are included. In addition, during the feast they also eattogether with other Newars.

Buddhist motives in painting Garry Rokchinsky (1960–1990s)

The article analyzes the work of the artist Garry Rokchinsky, People's Artist of the RSFSR, in the context of the fine arts of Kalmykia in the 1960s – 1990s. It is noted that during this period, called the post-deportation period, the autonomy of the republic was restored, and many masters of art experienced a creative take-off. This was reflected in the appeal to the historical genre, as well as in the search for new artistic expression in Kalmyk art of the second half of the 20th century. The work of Garry Rokchinsky became a vivid expression of these tendencies. His works are marked by the desire to find and figuratively embody ethnic identity, which responded to the revival message of the post-deportation development of Kalmyk art. As one of the directions of its development, it is necessary to highlight the appeal to the philosophical and moral foundations of Buddhist teachings. The creative path of the artist from realism to the iconic symbolism of traditional art and pointless composition is shown. В статье анализируется творчество художника Гаря Рокчинского, народного художника РСФСР, в контексте изобразительного искусства Калмыкии 1960–1990-х годов. Отмечается, что в этот период, получивший название постдепортационного, была восстановлена автономия республики, и у многих мастеров искусства наблюдался творческий взлет. Это нашло отражение в обращении к историческому жанру, а также в поисках новой художественной выразительности в калмыцком искусстве второй половины XX века. Наглядным выражением этих тенденций стало творчество Гаря Рокчинского. Его произведения отмечены стремлением найти и образно воплотить этническую идентичность, что отвечало возрожденческому посылу постдепортационного развития калмыцкого изобразительного искусства. В качестве одного из направлений его развития необходимо выделить обращение к философским и нравственным основаниям буддийского учения. Показан творческий путь художника от реализма к знаковой символике традиционного искусства и беспредметной композиции.

Seeding Buddhism with Multiculturalism: The Transmission of Sri Lankan Buddhism in Toronto, by D. MITRA BARUA

Seeding Buddhism with Multiculturalism: The Transmission of Sri Lankan Buddhism in Toronto, by D. MITRA BARUA

The Victory of Islam over the Buddhist Religion (Reviewing the Inscriptions of the Shrine of Imamzadeh Mulla “Ma’sum” of Maragheh)

Research objectives: The main purpose of this article is to study the Quranic inscription of the Imamzadeh Ma’sum Temple in Maragheh. This inscription shows the evolution of religious beliefs during the Ilkhanid period in Iran which started from the se­venth century AH and continued until the eighth century AH. The main religions of the Ilkhanid rulers were Buddhism and Christianity, but they gradually adopted Islam as the official religion of government. The influence of the process of conversion has left traces in some of the inscriptions of this period. Another purpose of this study is to introduce the Imamzadeh Ma’sum temple as one of the Buddhist temples in Iran. Research materials: In this study, the authors have used two methods, namely field research and library surveys. Regarding the first method, the temple of Imamzadeh Ma’sum was examined. Regarding the second method, the historical sources of the Ilkhanid period, such as the Jami’ al-tawarikh of Khajeh Rashid al-Din Faḍlullah Hamadani, were used. These works refers to the situation of Buddhists in Iran during the Ilkhanid period (i.e. the seventh century AH). Results and novelty of the research: The results of the authors’ research in this article have demonstrated that the temple of Imamzadeh Ma’sum of Maragheh was one of the Buddhist temples in Iran. This Buddhist temple was changed to an Islamic mosque after the conversion of Ghazan Khan in 694 AH. The surviving Qur’anic inscription inside the buil­ding refers to the victory of Islam over Buddhism.