Buddhist Teachings Research Articles

Buddha's Cārikā after His Enlightenment

The Buddha’s of cārikā refers to his travels from place to place, particularly to spread the Dhamma teachings aimed at liberating all sentient beings from suffering. This movement begins with the first sermon at Mr̥gadāvana and continues until the stage of Mahāparinirvāṇa at Kusinagar. This 45-year journey across Jambudvipa, or the Indian subcontinent, was one of the most significant changes in the philosophical world. This paper aims to explore the major incidents of the Buddha's movement in spreading the Dhamma around the Indian subcontinent during 563 BC. It also addresses the formation of the Bhikkhu Saṅgha and Bhikkhuni Saṅgha, as well as the tradition of vassāvāsa and the involvement of laypeople from diverse backgrounds during the Buddha's time. Research methods include descriptive techniques that reference both original and secondary sources. This research paper provides insight into the 45 years of spreading the Buddha's teachings and the establishment of his tradition after enlightenment.

Six Basic Rules of Palliative Care and Their Buddhist Counterparts.

As healthcare workers in palliative care, every day brings its share of awfulness and beauty, suffering and connection, meaning and cynicism. Without a way to support ourselves, we cannot help our patients, let alone one another. But how do we cope? Despite the unpredictability inherent in our work, we can discern certain patterns that offer an approach for dealing with these stressors. These patterns can be summarized into six simple rules of palliative care-rules that are coterminous with the teachings of Buddhism. Recognizing the synergy between our role in palliative care and ancient observations about dealing with life's difficulties can help us with the stress of providing conscientious care within a system that relentlessly tries to stop us from doing so. Such considerations offer one of many paths we might choose to cope with this challenging work.

Dharma and Modern diplomacy: Lessons on peace-building from Buddhist philosophy

Peace is the most sought after asset in today’s world. Everyone wants to be in a Harmonious relationship and environment But we are losing it to treachery, power conflicts and ego issues. In Today‘s age international conflicts and geopolitical tensions are very prevalent in the world, Buddha’s teachings can offer a profound and timeless wisdom for modern diplomacy and peace-building efforts that can provide sustainable insights and solutions to the problems. His Teachings primarily focused on individual peace and enlightenment that has now been interpreted and adapted to address the broader context of peace-building among nations and to seek valuable insights for modern diplomacy and peace-building efforts.He stated that Hatred does not cease by hatred, but only by love; this is the eternal rule . This research paper will explores the convergence of ancient wisdom of Buddha and present day cutting-edge international relations. This paper explores the principles of Dharma, particularly from Buddhist teachings, and their applicability to modern diplomatic practices. It will analyse how compassion, non-violence, and interconnectedness present in Buddhist philosophy can provide valuable insights for developing peace and resolving conflicts in today’s complex scenarios.In the linked world of today, these harmonious ties will be beneficial. It lowers the probability of war by facilitating amicable dispute settlement through discussion and negotiation. Additionally, it facilitates the formation and upkeep of multinational alliances, which promotes collaboration on world problems including trade, security, and climate change. Furthermore, modern diplomacy is more inclusive and efficient in tackling both established and new global concerns because of its flexibility in utilizing new platforms and technology to improve communication.. By analyzing the core principles of Dharma and applying as approaches by countries or organizations to manage international relations and achieve foreign policy goals. The purpose of this study is to offer a novel viewpoint on fostering peace and understanding in international relations.

Nenghai: A Perspective from Han-Tibetan Cultural Interaction

Abstract Nenghai 能海, a distinguished patriotic monk in the history of modern Chinese Buddhism, made remarkable contributions to the revitalization of Han Buddhism and the promotion of Han-Tibetan cultural exchanges. He journeyed to Xizang twice, studying under Khang Gsar Rinpoche 康萨仁波切 (1890–1941) and mastering both the exoteric and esoteric teachings of Buddhism. Upon his return to the Han regions of China, he founded “the Great Prajñāpāramitā Sect 大般若宗”, guiding disciples through Tibetan Lamrim and managing monasteries according to Han traditions, thereby adeptly propagating the integrated teachings of exoteric and esoteric Buddhism. During times of national turmoil and ethnic crises, he strove to revive the declining influence of Buddhism, fearlessly persevering against adversities. His efforts significantly contributed to preserving the integrity of Buddhist doctrines in China and fostering the diversity and prosperity of various Buddhist sects.

Chan Buddhism on the Non‐duality of Practice and Realization

AbstractThis paper introduces readers to the philosophical problems related to Chan Buddhist meditation practices. By looking at the Platform Sutra's teachings of “non‐abiding” (wuzhu) and the Hongzhou Chan Buddhist's teachings of being “without seeking” (wuqiu), I illustrate how a major problem that the Chan Buddhists were attempting to deal with was of the dualism between practice and realization. To properly understand the Chan Buddhist attitude towards meditation, we need to see them as critical of a means/ends dualism operating in human experience. Contrary to interpretations by recent scholars that believe the Hongzhou Chan Buddhists abandon meditation practices, the Hongzhou approach to meditation is to be “without seeking” or the freedom from a means/ends dualism structuring how we perceive the world.

Exploring Buddhist Literature and Philosophical Counseling Techniques: A Pathway to Social and Cultural Resilience in Strengthening Asia

Buddhism, one of the most profound philosophical systems in Asia, has historically influenced the social, cultural, and intellectual fabric of many Asian societies. This study explores the literature of Buddhism and the techniques of Buddhist philosophical counseling, investigating their contemporary relevance and impact on strengthening the socio-cultural cohesion across Asia. The motivations behind this study stem from the need to understand how ancient wisdom can address modern-day challenges such as mental health crises, social fragmentation, and ethical dilemmas. By examining canonical Buddhist texts and contemporary interpretations, this research seeks to demonstrate how Buddhist teachings—particularly those related to mindfulness, compassion, and interdependence—can be applied through counseling practices to enhance individual well-being and foster collective harmony. The methodology involves a comprehensive review of Buddhist literature, along with qualitative analysis of case studies where Buddhist philosophical counseling has been effectively integrated into modern counseling practices in Asian contexts. The major conclusions indicate that Buddhist techniques offer a unique approach to counseling, emphasizing inner transformation and ethical living, which align with the core values of many Asian societies. This study holds significant implications, as it highlights how Buddhist counseling not only addresses individual psychological needs but also promotes social solidarity, cultural continuity, and regional unity in Asia, especially in times of globalization and rapid modernization. The findings contribute to a deeper understanding of how ancient Buddhist philosophies can be effectively harnessed to address the contemporary issues facing Asia today, reinforcing both personal growth and collective resilience.

Transformation in Learning: Interactive and Lecture Methods in Buddhist Education and Ethics at Metta Maitreya Junior High School

This study aimed to evaluate the effect of varied and interactive learning methods, such as group discussions, role-playing, and multimedia tools, compared to traditional, lecture-based methods on student learning outcomes in Buddhist and Ethics Education for junior high school students. An experimental design was used with two groups: a control group that followed traditional, lecture-based instruction and an experimental group that applied these varied and interactive methods. The study involved 60 students, evenly divided between the two groups. Research instruments included questionnaires to assess student engagement and motivation, interviews to provide qualitative insights into student experiences, and essay tests to evaluate student learning outcomes. The results indicated that the experimental group achieved a higher average score (85.20) compared to the control group (74.50), with a t-test revealing a significant difference (p 0.01) and a large effect size (Cohen's d = 1.95), indicating a substantial impact of the interactive methods. The study concluded that varied and interactive learning methods demonstrate greater effectiveness in improving student learning outcomes compared to traditional, lecture-based methods. These findings support the use of more dynamic teaching strategies in educational settings, though the study's limitations include a small sample size and lack of longitudinal data. Future research should expand the sample and incorporate long-term analysis to better understand the lasting effects of these methods.

Sinitic Buddhism in Xixia: Aspects of Tangut Huayan

This paper addresses several important aspects of the historical spread of the Huayan and Chan Buddhist teachings in the Tangut state, and traces local developments of Chan and Huayan thought among the Tang-uts. These developments, as they emerge from the received texts, indicate not only local developments in Xixia, but also provide broader implications for the study of Sinitic Buddhism in Northern China and Central Asia during 11th–13th centuries. The core of the paper concerns Tangut Huayan commentaries, the Huayan lineage composed by Yixing Huijue, Tangut recensions of texts authored by Guifeng Zongmi and the Tangut texts of Hongzhou Chan Buddhism.

REBIRTH, NIRVANA AND NO-SOUL IN BUDDHISM:

The whole teaching of Buddha is mainly dependent on the four noble truths. The doctrine of Dependent Origination, or Pratityasamutpada, which is the second noble truth of Buddhism, is of great importance. The doctrine of impermanence or the doctrine of pratityasamutpada is related to the concept of no-soul, rebirth, and Nirvana. Pratityasamutpada means that everything in the world is relative, conditional, dependent, and subject to birth and death, and it is, therefore, impermanent. Buddha gave importance only to how to remove suffering from our lives. Therefore, his main aim was to focus the attention of the common people on how they could come out of these sufferings. Human beings suffer in this world because of the lack of actual understanding of the everchanging nature of the world and its objects or ignorance. The doctrine of no-soul, rebirth, and Nirvana are all based on the doctrine of dependent origination or pratityasamutpada. Generally, we believe that the soul is a permanent substance, and it is not like a material body that changes continuously. But in this world, we have seen nothing permanent. Therefore, to accept the existence of a permanent self is nothing but an illusion for Buddha. Since everything is impermanent, there cannot be any permanent self, which is believed by the common people. For Buddha, we need to focus on the reasons for which we are suffering in this world and how we can come out of it. We should not give much importance to what always escapes from us. Since everything is relative and conditional, we cannot know the existence of anything as a permanent element. But if there is no permanent soul, how can rebirth be possible? Rebirth is an important concept in the teachings of Buddhism. It is said in Buddhism that until one gets Nirvana, he has to take rebirth again and again. The circumstances into which one is reborn are dependent upon the karma performed in the previous life. In rebirth, the actions or karmas of a sentient being give rise to a new existence after death in an endless cycle called samsara. The endless death and rebirth stop only if Nirvana is achieved by insight. Though different schools of Buddhism have different views regarding rebirth, all the schools agree that rebirth depends upon the karma of the previous life. The critics of the Buddhist doctrine of rebirth say that if there is no soul, only a changing stream of mental energy, then there could be no identity, and to talk about rebirth for experiencing the results of good or bad actions done in the past would be meaningless. This is definitely the common question that arises in the minds of the common people. In the same way, the realization or attainment of Nirvana without a soul is also questionable from different perspectives. So, in my article, I would like to explain whether rebirth and Nirvana are possible without a soul. How does Buddhism explain it? Buddhism does not deny the existence of the empirical soul, which is everchanging, but denies the existence of the permanent soul. His acceptance of the individual soul is clear from his declaration when he discussed the relation between the burden and the carrier: "he who holds that there is no soul is a man with false notions."1 But here my question is, since rebirth will take place till the attainment of Nirvana, then after attaining Nirvana, what would be the status of the soul? In my article, I will try to explain it since the soul can attain Nirvana only when the person (or soul) has nothing to experience in the world (good or bad results). Will the soul be destroyed after attaining Nirvana? Or What? If the soul(empirical) will change forever, and in every moment soul(mind) is a new one, without identity, how can it realize Nirvana? So, generally, questions come to the minds of people that- Did Buddha not really believe in any reality which is permanent? Is there really nothing permanent that we can think about and discuss except impermanence, which is everchanging? How far is it justifiable to accept the Buddha's suggestion that we need not discuss these problems like the existence of any permanent reality? Is it that Buddha gave an incomplete explanation of the reality to his disciples? If it is, then why? But before giving the answers to these questions, we must remember that the Buddha's teaching is strategic. Because of which, many misunderstandings and misinterpretations come out due to the lack of understanding on the main teaching of the Buddha, on which he gave emphasis.

MANGANAN: IMPLEMENTATION OF KALYANAMITTA VALUES IN SEDEKAH BUMI TRADITION IN JEPARA

Manganan is a tradition passed down from generation to generation by the people of Tunahan village, Jepara district. This research aims to describe the transformation of Kalyanamitta values in the Manganan tradition of Sedekah Bumi in Tunahan village, Jepara district. The methods used in this research are phenomenological methods and descriptive methods. By providing meaning from the experiences that have been felt and also to describe what happened when the research was carried out according to the facts in the field. The research results state that first, the Manganan tradition carried out in Tunahan village is different from the Manganan tradition in general in terms of its implementation, place and also the process carried out; The second result is the values contained in the implementation of the Manganan tradition, including religious values, solidarity values, tolerance values, educational values; Third, there are values contained in the Manganan tradition which are related to Kalyanamitta, namely religious values, tolerance values and solidarity values. The conclusion of this research is that the Manganan tradition which is still carried out today by the Tunahan village community has meaning, values and symbols contained in it and also from the values in the Manganan tradition there is a connection with Buddhist teachings, namely kalyanamitta

Trees in Lao Myths and Beliefs: Roles and Symbolic Ecological Meanings through the Aspects of Folklore

This paper aims to analyze the roles and symbolic ecological significance of tree motifs as depicted in Lao myths and beliefs, derived from both literary and oral traditions. The study applies the concept of roles and symbolic ecological meanings within a folkloric framework for its analysis and interpretation. The findings indicate that tree motifs in Lao myths and beliefs encompass four primary roles and symbolic ecological meanings: first, as representations of the universe and life; second, as symbols of humanity and the supernatural; third, as embodiments of fertility and prosperity; and fourth, as representations of the Buddha and the principles of Buddhist teachings. We argue that the roles and symbolic ecological meanings of trees are intricately connected to the social and cultural dimensions in both profane and sacred senses, reflecting the thought systems of the people. This connection illustrates the worldview, values, and social ideology of Laos in a compelling manner.

Study on the Structuring of Music for Buddhist Folk Funeral Rituals in Bijie

I think I have made an in-depth study of folk Buddhist funeral ceremony music in Bijie area, which aims to explore the origin, development, evolution of folk Buddhist funeral ceremony music in Bijie area, as well as its position and role in society and culture, and education. This study adopts a variety of research methods such as field survey, literature study, and music analysis. A large amount of musical materials were collected through field surveys and recordings of different folk Buddhist funeral ceremony music in the Bijie area. Relevant historical documents, folklore and oral history materials were also sorted out and analyzed to understand the historical origin and cultural background of funeral ceremony music. The results of the study show that the folk Buddhist funeral ceremony music in the Bijie area has a long history and a unique style. These musical compositions usually consist of elements such as Buddhist scriptures, mantras, Buddhist music and folk music, forming a unique musical form. In funeral ceremonies, these musical compositions are used to pay homage to the deceased, transcend the spirits of the dead, and protect the living, etc., and they have both religious ceremonial and social functions (ethics and morals, Buddhist education, and rituals). In addition, the study also found that folk Buddhist funeral ritual music in the Bijie area was influenced by a variety of factors during its evolution, such as regional culture, religious sects, and social change. With the development and change of society, the funeral ceremony music also evolved and innovated, gradually forming unique local characteristics. In general, the music of BiJie folk Buddhist funeral rituals is characterized by its solemnity, solemnity, sadness, and mourning, and adds a unique atmosphere to the funeral rituals through various forms of Buddhist scripture recitation, gatha and music performance, so that people are more able to feel the presentation of cultural phenomena such as memorialization and prayers for the deceased, and expectations and teachings for the living, and so on. It reveals the historical origin, cultural background and evolution process of the music of Bijie folk Buddhist funeral ceremony, and provides theoretical and practical guidance for the protection and inheritance of this unique music culture.

The Common Orientation of Community Psychology and Wonhyo’s Thought: ‘One Mind’, ‘Harmonizing Disputes’ and ‘Non-hindrance’ in Focus

This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo’s philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo’s philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo’s philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community’s psychological characteristics and practical examples demonstrated in Wonhyo’s concepts of ‘One Mind’, ‘Harmonizing Disputes (Hwajaeng)’, and ‘Non-hindrance’, categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo’s theory and deeds. Particularly, Wonhyo’s philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology.

PHILOSOPHICAL PERSPECTIVES OF SECULAR PROGRAMS OF COMPASSION TRAINING

The article discusses key meditation-based programs aimed at nurturing and training the ability to empathize. Historically, these programs have been drawn to Buddhist teachings and traditional meditation practices, but in the process of adapting to global world and a secular context, they separate themselves from religion. In the process of research, I try to demonstrate the importance of these methods for philosophy, ethics and education, since the cultivation of compassion helps to better and more deeply understand the nature of a person, motivation and improve social interaction. Important for the modern world can be not only the therapeutic effect of the mentioned methods, but also their application in the field of philosophy. Although the vectors of Buddhism as religion and humanistic ethics may differ, they seek to improve the quality of human life, develop compassion, respect, trust to the world, and complement each other in conditions of environmental, social, and psychological crisis. For Ukraine, methods of compassion training are very important in the context of war and post-war healing of society. Education in general, and philosophical education in particular, will need a wide range of tools for healing collective trauma, returning to oneself, finding the home of being.

On The Possible Redundancy of the Third Noble Truth

Abstract: We raise and attempt to resolve the charge that the third noble truth of the core Buddhist teachings is redundant. If the second noble truth asserts a causal relation between craving and suffering, and if James Woodward’s interventionist account of causation is correct, we argue that these premises are sufficient to entail the difference-making described by the third noble truth. Thus, the third noble truth would be superfluous insofar as it merely makes explicit what must be the case, according to a plausible theory of causation, if the second noble truth is true. Having raised the possibility that the third noble truth is redundant, we consider five possible responses to the charge, the last of which we endorse. Even if the redundancy charge is found not to stick, we believe an investigation into why this is so highlights features of the third noble truth that might be suppressed under standard glosses of its meaning.

BUDDHISM AND NON-VIOLENCE: EXPLORING THE RELATIONSHIP BETWEEN BUDDHIST TEACHINGS AND CONFLICT RESOLUTION

This paper explores the profound dating between Buddhist teachings and struggle decision, inspecting how concepts of non-violence, compassion, and interconnectedness can be carried out to present day worldwide conflicts. Beginning with the historical context of Buddhism, it delves into the origins and spread of Buddhist ideals on non-violence, especially the lifestyles of Siddhartha Gautama and early Buddhist texts on Ahimsa. The center Buddhist teachings, which includes the Four Noble Truths, the Noble Eightfold Path, Karuna (compassion), and Metta (loving-kindness), are analyzed for their software in promoting non-violence. The paper also discusses the realistic applications of these teachings in current conflict resolution techniques, together with Mindfulness-Based Stress Reduction (MBSR) and mediation. Through case research of historical and present day examples, together with Ashoka’s transformation, the role of Buddhist clergymen in the Vietnam War, and the Dalai Lama’s approach to the Tibetan warfare, the paper illustrates the effectiveness of Buddhist tactics. It concludes with coverage guidelines for integrating Buddhist concepts into war resolution frameworks and a comparative evaluation with other non-violent philosophies, highlighting the customary relevance of Buddhist teachings in fostering peace and harmony.

Linguistic Landscape Analysis of Identity Representation in Public Signs at Watugong Buddhist Monastery Semarang

Public signs at Watugong Monastery in Semarang serve not only as guides for visitors but also as representations of identity, meaning, and values. This study aims to uncover the meaning and representation of identity in the public signs of Watugong Monastery by considering the cultural, religious, and social contexts in accordance with the dominant ideology in the place. This study uses a qualitative descriptive method with a Barthes (1991) semiotics approach. Research data was collected through observation and documentation methods using photography techniques. The results of this study show that there are representations of cultural, religious, and socio-religious identities in the Public signs of Watugong Monastery. Religious identity comes from the interpretation of the object label signs 福 (fú), 祿 (lù), and 壽 (shòu) which reflect Chinese cultural values. Religious identity emerges from hiolo stick sign, which contains the meaning of strong faith in Buddha and his teachings through prayer and devotion supported by morality and exemplary behavior. Finally, socio-religious identity appears on the Ashoka inscription sign, the strong religious element derived from Buddhist teachings, the inscription also shows an example of social life between people of different faiths who must always teach tolerance and moderation in religion. This research is still very open for further research in various other aspects of LL, for example, visitors' perceptions of the language used at Watugong Monastery.

Mengintegrasikan Nilai-Nilai Buddhis dalam Penggunaan Media Sosial

This research aims to explore communication ethics in the use of social media, with a focus on Buddhist values ​​that can provide guidance for individuals in using social media. Ethics, as part of the moral values ​​implemented by religion, should be a guide for wise behavior, including when using social media. However, in reality, there is negligence in the use of social media in society, which involves practices such as smear campaigns, hate speech, online bullying (cyberbullying), and the spread of fake news (hoaxes). Therefore, this research is interesting to dig deeper through analysis of Buddhist values, so that Buddhist teachings can become a filter and guide for people to communicate wisely on social media. The research method used in this research is library research. Data analysis in this study highlights that social media use should reflect kindness, teachings of truth, joy, and consistency with facts. These four values ​​must be supported by other aspects, such as subtlety of language and expression, the basis of love in speaking, as well as consideration of the purpose and appropriate time in conveying the message. Manifestations can be found in content, writing or posts that have an educational, inspiring and useful character. In addition, when receiving information on social media, it is important to be selective and critical, but remain open to constructive criticism, while upholding healthy discussions on social media.

Affective Entanglements: Human-Nonhuman Relations in Buddhist Ecologies of Feeling

This article reflects on key concepts in early South Asian Buddhism and their potential for creative dialogue with current concepts of research at the philosophical forefront of ecological thinking. It explores the role of feelings---that is, both bodily affects and culturally formed emotions---as crucial in negotiating the relations between humans and nonhumans and their environments. To this end, the concept of affective entanglement is proposed as a way of describing and analysing the condition of constitutive ecological linkage articulated through feelings and based in the fundamental interdependence of all phenomena in the world. Through careful analysis of a series of important early Buddhist Pali texts dealing with forested environments, this article explores how the early Buddhist teaching can challenge and enrich how we think of persons and bodies in relation to other beings and environments. Through a discussion of the powerful emotion of fear and the importance of vulnerability, the article develops thoughts on how Buddhist emotional practices as practices of care can inspire new approaches in today's times of escalating ecological crisis and acute vulnerability in coexisting and intersecting human and nonhuman pluriworlds.

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.