Buddhist Society Research Articles

'A good ending but not the end': Exploring family preparations surrounding a relative's death and the Afterlife - A qualitative study.

Adequate death preparation positively influences families' experience before death and during bereavement. However, how to prepare families in non-Western cultures has received scant attention. To explore family caregivers' experiences in preparing for a relative's death in specialist palliative care in Taiwan. A qualitative study employing reflexive thematic analysis of data collected from semi-structured interviews was conducted. Twenty-two family caregivers from seven hospitals participated. The overarching theme was 'getting everything right to have no regrets between the dead and the living'. We developed two themes to explain preparations for the time surrounding and after the death, including the deceased' afterlife: (1) 'having a good ending but not the end of the relationship', which addresses preparations for the death itself, the funeral, the afterlife and maintaining connections and (2) 'using religious beliefs and cultural norms to guide preparation', which explores perceptions of a good death, including refrain from strong emotions before and after the death. Funeral arrangements, enhancing the deceased's afterlife and maintaining connections to the deceased are crucial for families' experiences which can be impacted by actions they take as they prepare for the death. A culturally appropriate death is beneficial for the dying relative which includes preparing to not show strong emotions during and after the death. These insights inform the importance of the cultural context in death preparation in Taiwan and provide perspectives for palliative care beyond Western culture, potentially benefiting Chinese populations, predominantly East Asian and Buddhist societies.

Masks and Mantras: The COVID-19 Pandemic and Spiritual Reterritorialization Among Tibetan Buddhist Communities in Taiwan

This article examines how Tibetan Buddhist teachers’ and communities’ responses to the COVID-19 pandemic have facilitated the contemporary global transmission of this tradition. Based upon fifteen months of ethnographic research in Taiwan, I examine how one community, the Bhumang Nyiöling Buddhist Society, was introduced to and adopted practices to the deity Parṇaśavarī, a protectress against pandemic illnesses, in response to COVID-19. Drawing upon Deleuze and Guattari, I introduce the concepts of spiritual deterritorialization and reterritorialization to describe the processes whereby divinities in the Buddhist cosmos are unbound from specific geographies and expand their intercessory powers across new contexts. I argue that the introduction of Parṇaśavarī practices to the Bhumang Nyiöling community during the COVID-19 pandemic serves as a vibrant example of how processes of spiritual deterritorialization and reterritorialization can play a powerful role in the broader transmission of Tibetan Buddhism globally, particularly when catalyzed by critical moments of crisis.

Perspective from Literature and Art on Women's Social Status and Ancestral Role in Pre-Buddhist and Buddhist Era

Since women are an integral and prime part of society, their role has been of key importance in shaping society. Women have been discussed in various roles and positions in the Indo-Pak subcontinent's ancient times and were later depicted in art. Buddha thought that Women were considered equal to men in their contribution to society and could attain Nirvana to become a member of the sangha or bhikkhuni as well. Using descriptive research methods, this research analyses the ancient literary sources on Buddhist society and how it is intertwined with the Buddhist art of Gandhāra to identify women's various roles – pre-wedding and post-wedding familial standing. Based on academia's diverse opinions, this study explores Buddhist attitudes towards women in a historical context with a re-appraisal of discovered sources so that continuity can be traced. It is found that in the Buddhist period, the status of women improved educationally, religiously, and socially.

Tenets Spoken by Indra: A Translation of the Discourse on Good Judgement from the Three Seals Law

The Tenets Spoken by Indra is a discourse on good judgement from the Ayutthaya-era Three Seals Law. It has a lecture on avoiding the four wrong courses (agati), which is conventional for old legal texts in Buddhist societies, but in other ways is rather unusual. It may be unique among such old law texts in giving Indra the leading role. Its instructions to judges on reaching a good judgement employ several unusual figures of speech. It may technically still be in force. We believe this is the first full English translation of the text.

A Study Bukit Siguntang as the Sacred Heritage of the Ancestral Land of the Malay Nation: From Profane to Sacred

Bukit Siguntang is an important piece of evidence of the historical heritage of the Srivijaya Kingdom in Palembang. It is estimated to have originated in the 6th century AD. Although the system of Palembang society has changed from Buddhist society to Islamic society since the development of the Palembang Sultanate, the heritage is still considered sacred by the Malay community around the site so that the existence of the historical site is preserved. However, the condition of the site is not maintained according to its function now. This study aimed to analyse changes in the meaning of the site by the community and government and its impact on the site damage. This study used a qualitative method with a historical approach. The results of the study showed that there was a change in the meaning of the Bukit Siguntang site between the government and the community, so that there was a struggle for space utilization between the government and groups of activists to rescue the historical heritage. The local government interpreted the site as a tourism asset that had to be "sold", while the activists interpreted it as a historical heritage that had to be rescued since it kept the collective memory of the Malay nation. This resulted in different approach in utilizing the site. Since the 1980s, the government has emphasized a development approach for the people's welfare, while historical activist groups have viewed the government's actions as destroying historical heritage considered sacred by the community. Due to these differences, conflicts between the government and the community activists of the Malay heritage often occur. It is hoped that the conditions there can be returned to their original state even though they are no longer original

Buddhayana: Memahami Peran Ashin Jinarakkhita dalam Pengembangan Spiritual Umat Buddha

Spiritual development among Indonesian Buddhists has received a strong boost through the role of Ashin Jinarakkhita, in the course of his dedicated life, Ashin Jinarakkhita has become a major pillar in enriching the spiritual experience of Indonesian Buddhists. Her teachings and practices have influenced many individuals, leading them on a journey towards a deeper understanding of Buddhism. This article will review this pivotal role, exploring the various ways in which Ashin Jinarakkhita has contributed to strengthening the spiritual and religious foundation of Indonesian Buddhists. This research utilizes the library research method to collect secondary data related to Ashin Jinarakkhita's role. The results of this research show that Ashin Jinarakkhita has become an important pillar in the spiritual development of Indonesian Buddhists. Over the course of his life, Ashin Jinarakkhita has been dedicated to spreading Buddhism, providing spiritual guidance, and establishing places of worship and Buddhist education. In addition, his role in promoting peace, interfaith tolerance, and moral leadership has helped strengthen the spiritual and ethical foundation of Indonesian Buddhist society

Pandangan Masyarakat Buddha Terhadap Wawasan Buddhayana Dalam Konteks Komunikasi Sosial

Indonesia is the world's largest archipelago located in Southeast Asia. It borders some countries in Southeast Asia and Oceania. Indonesia has a diversity of cultures, races, ethnicities, beliefs, religions, and languages. The religions that exist in Indonesia are Christianity, Catholicism, Confucianism, Hinduism, Islam, and Buddhism. Buddhism in Indonesia has developed because of the Buddhayana figures who are very meritorious so we can understand the teachings of Budhayana until now. One of the most influential figures in the development of Buddhism in modern Indonesia is Bhikkhu Ashin Jinarakkhita, better known as Su Kong who was the first person in Indonesia to be ordained as a sangha member after 500 years of the collapse of the Majapahit kingdom in 1953. He brought the concept of Sang Hyang Adi Buddha or the concept of divinity to Indonesia so that Buddhism could be legally recognized in the law. One of the teaching concepts he learned was the concept of Buddhayana. In its development, Buddhayana itself has gone through various dynamics and challenges from various circles of Buddhist society in Indonesia. However, the Buddhayana Movement succeeded in uniting various patterns of Buddhist society. Some of these styles, such as Mahayana, Theravada, and Tantrayana. The view of Buddhayana must be taught to Indonesian people who still do not have a broad insight into Buddhism and the view of Buddhayana itself

How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan

Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.

The Dharma King Who Took Care of His Family: Penden Trashi and the Rise of a Clan-Based Tibetan Buddhist Society in the Fifteenth-Century Northern Sino-Tibetan Borderland

Abstract In the fifteenth century, Tibetan Buddhist monks from the northern Sino-Tibetan borderland played an important role in facilitating religious and political contacts between Ming China and the Tibetan world. With the rise of their political status and religious influence at the Ming court, these Buddhist hierarchs also projected imperial endorsements to the Sino-Tibetan borderland and reshaped the local social structure. This article examines how Penden Trashi, one of the most eminent Tibetan Buddhist monks of the fifteenth century, contributed to the rise of a clan-based Tibetan Buddhist society in early Ming Minzhou 岷州. By scrutinizing Penden Trashi’s biography and personal letters to identify his role in forging the dharma succession pattern and monastic association mode in Minzhou, this article illuminates how imperial patronage reconstructed the power dynamic in the fifteenth-century Sino-Tibetan borderland.

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

Village communities are usually homogeneous, so the presence of other groups often leads to rejection. In addition, the nature of the majority-minority relationship within the prevailing religious and ethnic background has the potential to cause conflict. However, the people of Sumber Sari village, East Lampung have successfully eluded such a conflict. This paper strives to show the interaction between religious communities that are positively intertwined. It uses a case study approach with a purposive sample. The unit of analysis remains the community of Sumber Sari village, East Lampung, consisting of Buddhists, Muslims, religious leaders, and community leaders. The archives of the Office of the Ministry of Religion of East Lampung Regency are also a source of secondary data in this study. Objectively, harmony in Buddhist and Muslim societies occurs in three forms. Firstly, internal harmony exists in the Buddhist society between assemblies, manifested in joint worship. Secondly, the harmony between the Buddhists and the Muslims is manifested in tahlilan/syukuran, kenduren suroan, and other activities. Thirdly, the relationship with the government can be maintained properly because of the belief that development can work if there is harmony in the community. This study also has certain limitations since it involves only two of the six official religions in Indonesia, namely Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism. However, a picture of harmony between the two religions is depicted in this study.

Protection of Buddhist structures under Emperor Tao-wu of the Northern Wei dynasty as a way of asserting political power

The subject of the study is the analysis of the formation of Buddhism under the Northern Wei Dynasty. The object of the study is Buddhist construction projects as a way of asserting political power. The author examines in detail such aspects of the topic as the construction of a Buddhist pagoda, a hall on Mount Sumeru, Vulture Peak and the "Great Monastery" (Dasa). When the state of Northern Wei was formed at the end of the fourth century, Buddhism became extremely widespread in their empire. Imperial patronage of Buddhist society continued throughout the dynasty until its decline in the sixth century. Powerful images of rulers, alternative ideas about the centers of power and special ways of sponsoring public monuments came from the understanding of the rulers of Northern Wei of ancient India, which, in turn, were obtained from Indian missionaries, reports of Chinese pilgrims and Buddhist scriptures translated into Chinese. Construction projects, in particular, gave the rulers the opportunity to present themselves to the people in various mythological and historical figures. The main conclusions of the study are that Emperor Tao-wu created an image legitimizing his rule, based on Indian Buddhist symbols of power, and not on Chinese Confucian traditions of government. The association of pagodas, Vulture Peak with King Ashoka was still strong in the popular imagination, which Tao-wu could not help but take advantage of. The new Buddhist construction complexes were actually intended to demonstrate political dominance in the capital. The novelty of the study lies in the fact that the author showed Emperor Tao-wu portraying himself as mytho-historical Indian authority figures such as Indra, King Bimbisara, Emperor Ashoka and Vimalakirti to assert his imperial authority.

Rationalising the Business Structure of Contemporary Buddhist Organisations in Malaysia: A Case Study of Five Buddhist Charities

Many contemporary Buddhist organisations have registered in Malaysia since the early 21st century. This article aims to analyse the issues of rationalisation in terms of the structure of organisational and the business concepts of five contemporary Buddhist organisations. In-depth interview, telephone interview, and observation were the methods used to gather qualitative data from the informants and the websites of the selected organisations. Weber’s concepts of rationalisation were employed to analyse data collected from the field as well as the secondary data. In terms of the organisational structure, our analysis revealed that two out of five selected Buddhist organisations, namely Kechara and Tzu Chi, are highly structured and formalised. In addition, their bureaucracy is in line with Weber’s rationalisation model that emphasised calculability, predictability, control, and capitalism. In terms of business, two out of five selected Buddhist organisations, namely the Buddha’s Light International Association and the Nalanda Buddhist Society do not participate in business. In other words, these two organisations showed that the Buddhist’s norm and values do not rationalise the believers into accumulating wealth as their goal and then creating the spirit of capitalism. However, the Kechara, Tzu Chi, and Buddhist Business Network do actively participate in business activities to generate their own income. The elements of calculability, predictability, control, and capitalism are significant in all the three organisations’ business involvement too. Overall, this study has indirectly highlighted the similarities and differences of the five selected contemporary Buddhist organisations in Malaysia with respect to their structure of organisation and business involvement based on Weber’s concepts of rationalisation.

“We Are Descendants of the Buddha”

Abstract Although the spread of Buddhism and the transmission of dhamma beyond its place of origins have been taking place for many centuries, these instantiations abroad are once again taking root in the homeland through a form of return globalization. Focusing on the Youth Buddhist Society of India, we examine the creative and pragmatic ways in which Indian youth are reclaiming the Shakya identity and ancestry associated with the historical Buddha for their low caste-community at the Buddhist sacred site of Sankissa. Central to these emergent forms of social and ethical self-engagement is the importance of Buddhist education and access to global and transnational religious networks as a source of cultural empowerment.

THÂN THỂ TRONG THƠ NÔM HỒ XUÂN HƯƠNG TỪ GÓC NHÌN SO SÁNH VỚI VĂN HỌC ĐÔNG Á

The issue of “body” and “sensuality” in Ho Xuan Huong's poetry has been interested by some researchers. However, there are currently no works that place her work in the system of East Asian sensual literature. This article compares Ho Xuan Huong's poetry with the sensuality poetry of some East Asian male and female poets such as Tiet Dao, Vuong Ngan Hoang, and Hwang Jin Yi to explore these poetic phenomena as a rebellion against the neglect of the “body” in medieval Confucian and Buddhist society, thereby conversing and challenging the classic poetics of medieval East Asian poetry and the repressive Confucian and Buddist culture which places the burden of virtue, social responsibility and success on the women in particular and the individual in general.

Food Insecurity in Thailand during the Coronavirus Pandemic

Food insecurity is a reality for millions of people around the world and affects even relatively affluent populations such as those found in urban Bangkok in Thailand. It is anticipated that the ongoing coronavirus pandemic will have intensified the presence of food insecurity both in the initial closedown that prevented food from entering the city but, also, in the longer term as the economic damage has intensified across the country. This raises questions about the extent to which people are experiencing food insecurity and how are they dealing with it. In particular, what level of resilience are people showing in response to the crisis? A qualitative research program of personal interviews was organized to explore these issues. Content analysis revealed that the sample was responding to these issues in a manner generally predicted by the existing research but with the addition of a non-technical form of mindful meditation we have called ‘everyday fatalism.’ The paper contributes to awareness of food insecurity in Thailand during the coronavirus period and an understanding of the adaptability of people in a Buddhist society dealing with hardship. The spiritual element of life is present in becoming resilient according to how respondents describe their experiences.

Involvement of the Buddhist Society in Various Social Activities and Social Integration

According to conventional knowledge, Buddhist practice increases empathy and mutual understanding. To verify this hypothesis, we compared the levels of participation in and integration into different social activities of practicing Buddhists and non-Buddhists in Taiwan. Social activities, presence in the community, and membership in clubs, societies, and non-governmental organizations. This indicates that religious affiliation affects how people portray themselves in their work and how they see themselves in relation to others.

Tantric Ritual and Conflict in Tibetan Buddhist Society. The Cult of Yamāntaka

Tantric Ritual and Conflict in Tibetan Buddhist Society. The Cult of Yamāntaka

What Drives? What Restrains? Hidden Dynamics of Knowledge Transfer from Buddhist Male Managers to Female Trainees

Knowledge is power; if so, what hidden dynamics interplay during the employee training process between Buddhist male managers and their female subordinates who would potentially be future peers? Using a phenomenological enquiry, we explored hidden forces driving and restraining effective knowledge transfer and managers’ underlying beliefs, attitudes, prejudices, and motives. The findings revealed the societal and individual prejudices towards women as the restraining forces, while Buddhist ideologies and values as the driving forces of knowledge transfer. The results can be interpreted at individual, national, and organizational levels, thus leading to a new conceptualization of knowledge transfer practices in similar religious and ideological contexts. The underlying contradictions between Buddhist beliefs and societal prejudices thwarted knowledge transfer effectiveness. These findings guide practitioners to innovate practical training to initiate a paradigm shift to eliminate the harmful effect of societal ideologies and gender prejudices and integrate Buddhist values’ driving forces into knowledge transfer practices. We concluded that religious doctrines play a vital role in knowledge transfer practices, attitudes, values, and workplace behaviour in native Buddhist societies; however, future research would enhance the generalizability of the findings in similar religious contexts specific to South Asian countries.

Aadivaara (Sunday) Maalai (Evening) Sermon by Pandit Iyothee Thass

Iyothee Thass Pandit established the 'South Indian Sakya Buddhist Association' (1898) in Rayapetta, Chennai and through it he did various things for Buddhist revival and social change. One of them was the evening sermon held every Sunday. From 1907 to 1914 more than twenty sermon summaries appeared in the magazine 'Tamil'. At that time, Pandit Ayodhitasa's sermons helped a lot in enlightening the people. The ideologies that had dominated the society and the common people for a long time were rendered meaningless after the preaching of Pandit Iyothee Thass. His activities were primarily to restore Buddhism at the cultural level and to eradicate politically and oppose the intrigues that surrounded the common people. Who is man? What is religion? Who is Brahmin? The sermons are based on the answers to the questions included. He preached on the truth of the Bhagavad Gita, the origin of the name India, the differences in the history of the Buddha, etc., in a rational and Buddhist context, with literary flair and satire. These are innovative and primary to today's world of knowledge. M. Singaravelar, who operated in the field of knowledge in the twentieth century, P. Lakshmi Narasu, K. Swapaneshwari Ambal and others preached at the Buddhist Society and supported the social change. Pandit has also delivered speeches along with eminent personalities with intellectual backgrounds. The sermons initiated by the Pandit were conducted in many branches of the South Indian Sakya Buddhist Association. The Buddhist association of Kolar Gold Field, Bangalore, Irangoon (Burma), Tirupattur, Nettal (South Africa) carried out the preaching very well. Youth associations which functioned as a part of the Buddhist association also gave importance to preaching. The seed of preaching planted by the Pandit through the Buddhist association grew into a huge bodhi tree during his lifetime. It is the ideological extension of the Aadivaara (Sunday) Malai (Evening) sermon that continues in today's Buddhist and rationalist movements.

An Iconographic study on the Portraits of Samyeong Yujeong

This thesis is a study on the lconic features and changing process of portraits of Samyeong Yujeong in the late Joseon Dynasty. Samyeong Yujeong is the best disciple of Cheonghe Huejeong, during the Japanese Invasion of Korea in 1592, he participated in various activities. He is a loyalist in Joseon royal family and a representative of Buddhist society in the late Joseon, and has received positive reviews from future generations. In the early 18th century, Joseon royal family supported Taeheo Nambung to rebuild Miryang Pyochoongsa shrine, a Confucian shrine given its name by the king and the place for Confucian rite to enshrine Yujeong, and distributed Shin, Yu-han’s publication 『Bunchungseonanrok』 to various places. In Miryang Pyochoongsa shrine, a portrait necessary for Yujeong’s Confucian rites was painted, which served as an opportunity for the explosive creation of Yujeong’s portraits in various temples in later generations.</br>The portraits of Samyeong Yujeong were depicted in various forms based on the records that he grew beards and moustaches In the early days, various attempts were made, such as being described as practitioner with the beards and moustaches influenced by traditional Nahando, or appearing as monk general through the beards and moustaches of heavenly kings or ten kings of hell, and wrinkles between the eyes. in the mid-term, the method of describing the beards and moustaches like heavenly kings or ten kings of hell became the mainstream, and actively emphasized the appearance of the monk general Yujeong, such as recording or exaggerating Yujeong’s position at that time in painting inscriptions. this trend continued in the late 19th century, but after the 20th century, the beards and moustaches similar to folk beliefs such as Guan-Yu or mountain gods. this aspect expressed Yujeong like a god along with various elements of folk painting, and extremely exaggerated painting inscriptions influenced by the perception of people in late Joseon Dynasty.