Buddhist Research Articles

БУДДИЙСКИЕ ОБРАЗЫ В ПРОЗАИЧЕСКОМ И ПОЭТИЧЕСКОМ ТВОРЧЕСТВЕ Э.В. ЛИМОНОВА: МЕЖДУ ОТТОРЖЕНИЕМ И ПРИНЯТИЕМ

The aim of the work is to analyze Buddhist images, motifs, ideas present in Limonov’s novels, stories, poems and essays; as well as the features of Limonov’s perception of the Buddhist religion. E. Limonov refers to Buddhism in his work already in the early period and pays attention to it throughout the entire creative path. Buddhism for Limonov is closely connected with geographical space. It’s the religion of the East, which is ideologically opposed to the West. The same confrontation can be seen in Limonov’s stories written in the West: Buddhism is portrayed in them as a religion of peace against the backdrop of non-virtuous European fuss. Buddhism in the mature Limonov’s works is also an integral part of the large Russian world, where, being Russified, different cultures, religions and political projects are united. Buddhist motifs manifest themselves differently in Limonov’s Russian urban and communal everyday life, in the landscape – both negatively and harmoniously. Buddha Shakyamuni in Limonov’s works is not an object for veneration, but a variant of an “unearthly” superman revolutionizing the spiritual life of people. Limonov’s attitude to Buddhism ranges from acceptance to denial. Such different positions are due either to his subjective assessment of specific people who find themselves in connection with Buddhism, or to political or philosophical expediency.

Disparate Distribution of Time in the Universe: Time and Intercourse with Quantity & Intensity of Energy, Matter and Space.

Disparate Distribution of Time in the Universe: Time and Intercourse with Quantity & Intensity of Energy, Matter and Space.

Dharma Kasogatan & Padma Buwana Communities: Collaborative Rituals and Social Challenges at Mangir Lor Hamlet, Yogyakarta

This paper discusses the social challenges faced by Utiek Suprapti during her efforts to revive rituals in order to pray for ancestors under a newly-constructed lingga-yoni temple at her own house yard at Mangir Sub-village, Bantul Regency, Yogyakarta Province. She faced objection by local people supported by police chief when she was conducting collaborative ritual with Buddhist Dharma Kasogatan community in November 2019. As if local people were ignorant what kind of ritual she performed, eventhough the previous year of 2018 the similar ritual with the same intention had successfully been conducted. After the objection became viral news in the social media, in front of local apparatus at the Office of Bupati Bantul, Utiek Suprapti declared herself as adopting Hindu as her religion. In order to find solution towards the objection, Utiek Suprapti has been advocated by Gemayomi (Yogyakarta Popular Movement against Intolerance) including in mediating with local residents and apparatus. By applying participant observation and interview as data collecting methods, this article tries to answer how the two communities of different religious teachings are able to conduct collaborative rituals harmoniously and why local residents expressed their objection against the collaborative ritual. 

Prevalence and Associated Factors of Successful Ageing among People 50 Years and Older in a National Community Sample in Thailand.

The aim of the study was to assess the prevalence and associated factors of successful ageing (SA) among people 50 years and older in Thailand. We analyzed national cross-sectional data (5092 men and women 50 years or older) from the Health, Aging and Retirement in Thailand (HART) study in 2015. The SA measures included (1) life satisfaction, (2) social engagement, (3) no major illness, (4) no probable depression, and (5) absence of functional disability. The sample included 5092 participants (median age 67 years, interquartile range 60 to 78 years). The prevalence of SA was 60.0% in adults 50 years and older, ranging from 43.8% in Krabi province to 80.2% in Pathum Thani province, 58.1% (≥60 years), and 56.3% (≥65 years), and the prevalence of the components of SA was 92.3% without major illness, 96.1% without functional disability, 87.5% without probable depression, 91.3% social engagement, and 82.3% high life satisfaction. In multivariable Poisson regression analysis, Buddhist religion (adjusted Prevalence Ratio (aPR): 1.50, 95% Confidence Interval (CI): 1.25 to 1.79), high subjective economic status (aPR: 1.29, 95% CI: 1.11 to 1.49), and physical activity (≥150 min/week) (aPR: 1.11, 95% CI: 1.01 to 1.24) were positively associated and increasing age (aPR: 0.993, 95% CI: 0.989 to 0.997) was negatively associated with SA. Almost two in three older adults in Thailand were successfully ageing. Factors associated with SA included being Buddhist, younger age, higher subjective economic status, and higher engagement in physical activity. These identified factors should be incorporated into health promotion intervention programs in Thailand.

The Basic Human Nature of Someone who Brings the Buddha-Dharma into Life

The person who brings Buddhism into the world must have the qualities to learn and practice the Buddha's Dharma. The material of Buddha's dharma/ or quality of Buddha's dharma is to help sentient beings return to live with their inherent awareness or the nature of awareness and Buddha-nature. This awareness and Buddha nature in the Avatamsaka Sutra is called "the wisdom of the Tathagata." The Lotus Sutra (Suddharma-Pundarika Sutra) is "knowledge of the Buddha." In the Shurangama Sutra, it is the true mind. Zen Buddhism calls it "the original face or Buddha-nature." Phenomenologically, dharmas in the world are governed by the law of impermanence: birth, old age, illness, death, birth and death, and samsara, but in essence, the "true face – original face" of the human being hidden behind the birth and death person is a person with whole nature: permanence, happiness, ego, and purity. A person's abilities when he realizes his enlightenment and Buddha nature are also the core qualities of a person who wants to bring Buddhism into the world to transform his life.

Use and Abuse of Social Media in Myanmar between 2010 and 2022

Myanmar, or Burma as it was previously known, has been under almost most continuous military rule since 1962 except for a brief period from 2016 until 1 February 2021. The military started the transfer of power to a civilian government in 2010 until the military staged a coup on 1 February 2021. The country has essentially been in a state of various civil wars since its independence in 1948. The period from 2010 saw the opening up of the telecommunications sector and a rapid uptake in social media. The spread of smartphones has opened up communication to the masses and provided them with access to information; the Myanmar Military has also used it to spread disinformation. These campaigns are used to uphold the state, people and religion. To the military, this essentially means the Burman (Bamar) majority, the Buddhist religion and the unitary state (with the military as its guardian). In many of these endeavours, they have been supported by non-state actors such as militant Buddhist monks. Since the military takeover in 2021, the resistance has also used social media, particularly young people and the many ethnic armed groups. Keywords: Social-media, disinformation, human rights, military rule, cyber security legislation

BUDDHIST PHILOSOPHY AND ITS RELEVANCE IN DIGITAL AGE

How fast the digitalization is affecting all corners of our life and where does it leave our philosophical, ethical aspirations and cherish the ideals of democratic world, equality, privacy protection, trust and societal autonomy is a matter of social concern. Epistemologically we do understand and grasp the phenomenon,the new mediations, and the very fabric of the new processes. Buddha Dharma encompasses to balance between human life and ecology. Though the Buddhism is an ancient wisdom, the core principles and practice can solve the contemporary social, ethical, human problems and crises caused by the intensity of the digital delusion. Mahayana Buddhism believes that this world is constituted by emptiness,everything is in its becoming, which is dependent on everything else following the law of cause and effect. Buddhism advocates practicing meditation and attain wisdom to get rid of hatred, craving and delusion which are origins of Dukha. Knowing the four noble truths in depth and following the Ariya AstangaMarga, and practice of panchasila to get rid of craving, hatred and delusion which finally leads to Nirvana is the core philosophy of Buddhism.

Religion as Stateless Hegemony: Democracy and the continued Dominance of Tibetan Buddhism in Exile

Before the exodus of many people and the political leadership from the territory of Tibet, both the macro-governmental and micro everyday sociocultural existence were dominated by Buddhist religion and religious personalities. The wealth of the nation was decided and measured by the ever-increasing number of grand monasteries and religious personalities. This article argues that after more than six decades of democratic internal governance in exile, the earlier dominance of religion and religious personalities has now taken a hegemonic turn in this democracy without territory. Despite the Fourteenth Dalai Lama’s unprecedented decision to relinquish his formal governmental authority in exile, the continued dominance of religion in the polity and everyday life of Tibetans is notable and is critically examined in this article.

The Impact of Buddhist Religion on Entrepreneurial Intention

Research about the role of Eastern religion in entrepren- eurial intention is sparse. As individuals tend to integrate their religious beliefs with venturing intentions, there is a greater call on religion and entrepreneurial intention research to understand entrepreneurial activity more fully. Drawing from qualitative case studies, this study examined 13 Buddhist entrepreneurs to consider 'How does Buddhist religion impact on entrepreneurial intention?' Findings revealed that entrepreneurs applied the Noble Eightfold Path of Buddhism in terms of ethical conduct (Sīla), mental discipline (Samādhi), and wisdom (Paññā) to their venturing intentions. These findings showed Buddhist religion plays an important role in understanding how entrepreneurial action unfolds. This study, therefore, contributes to understanding how entrepreneurial intention is shaped by the interaction between the entrepreneur and Buddhist religious context.

Sustainability of Cultural Identity of Ex-Adherents Kawula Warga Naluri of 1966-1971 in Banjarnegara, Indonesia

This article describes the interaction between the structure and agency of ex-adherent of Kawula Warga Naluri in Banjarnegara District to maintain cultural identity and fight against the stereotype of "belum beragama" (does not belong to any religion) after the September 30th Movement incident in 1965. This article is a study of social history carried out through stages according to the rules of the historical method. The historical sources used are oral, namely historical actors and witnesses combined with written sources. Data obtained were analysed and interpreted using the structuration theory adopted from Giddens. This article produces an explanation of the reciprocal relationship between the structure of religious rules and socio-political conditions with the choice of Buddha Dharma as the religion of ex-adherent of Kawula Warga Naluri. The choice of Buddha Dharma is a form of rejection of the stereotype of "belum beragama" adherence to religious rules and persistence of cultural identity. In adapting to the Buddha Dharma, the ex-adherent of Kawula Warga Naluri face suspicious attitudes from the local government. The ex-adherent of Kawula Warga Naluri responds to this attitude in an accommodative and moderate manner. This article concludes that there is an interaction between structure and the act of disbanding, application of religious obligations, and the defense of cultural identity through Buddha Dharma by ex-adherent of Kawula Warga Naluri.

Efektifitas Pembacaan Ratana Sutta oleh Umat Buddha dalam Menghadapi Masa Pandemi Covid 19

This study aims to determine the activities of Buddhists at the Dharma Dwipa Temple during the Covid 19 pandemic, the psychological impact and effectiveness of Buddhist reading of the Ratana Sutta in facing the Covid 1 pandemic. The research result show that, Covid 19 pandemic caused limited activities of Buddhists at the Dharma Dwipa Temple, Ponorogo district and the general public. The psychological impact of the spread of the corona virus that is felt is the emergence of fear, anxiety and even panic buying.The quantitative data shows that the effectiveness of the reading of the Ratana Sutta by the Buddhist Dharma Dwipa monastery is very good, this is supported by percentage of 47.3% . Buddhist figures give advice and carry out the recitation of the Ratana Sutta both at the monastery and at home during the devotional service while adhering to health protocols. The reading of the ratana sutta is very effective and precise, because it conditions the mind to be calm and can be a solution to dealing with the psychological impact of the Buddhist Dharma Dwipa Buddhist monastery during the Covid 19 pandemic. Keywords: The effectiveness, Ratana Sutta, Covid 19 pandemic.

Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions

The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.

Лексические заимствования в рукописных документах фонда № 84 «Тамчинский дацан» Государственного архива Республики Бурятия (ГАРБ)

The purpose of the study is to specify features of the borrowed vocabulary of the Buryat language using the material of the documents of the State Archives of the Republic of Buryatia. The article is novel in that it is the first to identify linguistic features of the archival documents, carry out their systemisation and lexical analysis. The authors have presented information on the state project “Preservation and development of the Buryat language in the Republic of Buryatia”, the main result of which amounted to the increased availability of these documents, creation of a new source base for researchers in various fields. As a result, it is ascertained that archival documents help to reveal the history of the Buddhist religion expansion and development within Buryatia territory and to determine the great degree of foreign vocabulary influence on the Buryat language.

The Effect of Internet-Based Programs on Late-Life Immigrant Older Widows: Socio-Cultural Adaptation, Coping, and Quality of Life

This article reports a study examining the impact of an internet-based meditation program (IMP) on socio-cultural adaptation, coping and quality of life of South Asian older widows emigrating in later life to live with their adult children in the USA. Compared to the online informative games program (OIGP), results indicated that the IMP group exhibited greater adjustment (Cohen’s d range = 0.55 − 0.87; p ≤.01). Older widows with higher formal education, of Hindu and Buddhist religion, financially independent, having other kith-kin in the destination country, in fair health, who moved in with their daughters and to live with their adult children who stayed alone or only with partner, reported higher scores on intended outcomes. Immigrant adult child’s gender and family configuration were stronger predictors and IMP lessons attended and self-practice mediated the relationship between significant socio-demographics and outcomes. IMP is an effective intervention for older widows immigrating in late life to new family arrangements.

बुद्ध ते डॉ. आंबेडकर: अर्थचिंतन (Buddha to Dr. Ambedkar: Arthachintan)

Marathi Abstract: आरथिक वयवसथा ही सामाजिक विकासाची आधारशीला आह. मानवी सभयतचया उततरोततर विकासाचया मळात तयाची आरथिक वयवसथाच राहिली आह. एखादा दश, समाज किवा जातीची; सामाजिक, राजनतिक आणि सासकतिक उननती मखयतः तयाचया आरथिक वयवसथसबधी सतरोत आणि सविधाचया परगतीवर आधारित असत. जया दशात या सविधा नसतात तथील मानवी समाज आपलया सभयता आणि ससकतीचा विकास घडवन आण शकत नाही. मानवी जीवनात अरथाला विशष महततवाच सथान आह. तयामळच आता आणि परवीही अरथ हा कधी-कधी धरमापकषाही अपरतयकषपण परथम सथानी गणलया जातो. मनषय सवभावाचा हा कमकवतपणा सरवपरथम गौतम बदधान जानला. लोकशाही वयाखया करताना डा. आबडकर महणतात की, ”जया राजयपदधतीत शासन करतयाना जनतचया आरथिक व सामाजिक जीवनात मलभत बदल घडवन आणण शकय असत आणि जनताही रकतपाताचा अवलब न करता ह बदल विनातकरार सवीकारत, लोकशाहीची हीच खरी कसोटी आह.“ सवाततरयाचया तततवासारखीच बधता ह लोकशाहीच दसर नाव होय. डा. आबडकराना सफरलशाही नसल तर राजकीय लोकशाही यशसवी होव शकत नाही अस डा. आबडकराच मत होत. बदधान आपल सरव तततवजञान ‘बहजन हिताय, बहजन सखाय’ या विचारसरणीनसार सरवाचया कलयाणाकरिता माडल. बदध धममाबददल डा. आबडकर महणतात, ‘बदधाचा धमम महणज माणसाचया सतपरवततीतन उदभवणारा अतयत नयायपरधान धमम आह. धमम एक कराती आह.’ बदधाचया याच विचाराना परमाण मानन वचारिक बळावर कराती निरमाण करणार डा. आबडकर पहिल वयकती आहत. 14 आकटोबर 1956ला सकाळी आपलया 3,80,000 अनयायासोबत डा. आबडकर बदधमय झाल. इतिहासात पनहा एका नवया करातीची ती एक नवी सरवात होती. English Abstract: economic system is the cornerstone of social development. Its economic system has remained at the root of the progressive development of human civilization. One often, society or caste; Social, political and cultural upliftment is mainly based on the progress of its economic resources and facilities. In a country without these facilities, human society cannot develop its civilization and culture. Meaning has a special place in human life. That is why even now and in the past, meaning is sometimes considered indirectly more important than religion. Gautama Buddha was the first to know this weakness of human nature. While interpreting democracy, Dr. Ambedkar says, The real test of democracy is the state system in which the rulers can bring about fundamental changes in the economic and social life of the people and the people accept these changes without resorting to bloodshed. Brotherhood is another name for democracy. Dr. Political democracy cannot be successful if Ambedkar does not have euphoria. Ambedkar had an opinion. The Buddha presented all his philosophies for the welfare of all according to the ideology of 'Bahujan Hitaya, Bahujan Sukhaya'. Dr. Buddha Dhamma. Ambedkar says, ‘The Dhamma of the Buddha is the most just Dhamma arising from the good instincts of man. Dhamma is a revolution.' Ambedkar is the first person. On the morning of October 14, 1956, with his 3,80,000 followers, Dr. Ambedkar became wise. It was a new beginning of a new revolution in history.

Living Mindfully Through Crisis: Searching for Life Advice in the “Philosophy-Medicine” of Buddhism.

Living Mindfully Through Crisis: Searching for Life Advice in the “Philosophy-Medicine” of Buddhism.

Parables in Changing Contexts. Essays on the Study of Parables in Christianity, Judaism, Islam, and Buddhism, edited by Marcel Poorthuis and Eric Ottenheijm

Parables in Changing Contexts. Essays on the Study of Parables in Christianity, Judaism, Islam, and Buddhism, edited by Marcel Poorthuis and Eric Ottenheijm

Women in British Buddhism: Commitment, Connection, Community, by Caroline Starkey

Women in British Buddhism: Commitment, Connection, Community, by Caroline Starkey

Wujud Akulturasi Hindu, Budha, dan Islam dalam Seni Pertunjukan Wayang

This article deals with the form of acculturation of Hinduism, Buddhism, and Islam in wayang perfo r ming arts”, the writing of this article aims to analyze the results of Hindu-Buddhist acculturation on wayang perf or mance art and the results of Islamic acculturation in the art of wayang perfo r mance. The method used in writing this article is literary study which is used as a data source. The results of writing this article are in the form of acculturation, which means that it is a combination of two different cultures that do not eliminate elements from the old culture. In this article, we discuss acculturation in the art of wayang perfo r mance. Wayang is a puppet played by a puppeteer. Wayang has undergone acculturation based on its era, where at the beginning wayang was considered as a shadow of ancestral spirits so that the puppet show ceremony is often performed by the ancestors. Then after Hindu-Buddhist religion came, wayang was used as a medium to spread the Buddhist religion by including stories from the Mahabharata and the Ramayana. After the waning of Hindu-Buddhist influence, the nine wali also carried out the spread of religion and teachings of Islam. The guardians acculturate the values of Islamic teachings with wayang. During the Islamic period, the r e was a change in the form of wayang from before because the previous form of wayang was contrary to Islamic teachings so that the puppet was changed into a form that did not resemble humans. Keywords: acculturation, H indu Buddhist Islam, Wayang

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