Emergence Of Buddhism Research Articles

Rahul Sankrityayan on Peasant Issues: with Aspect of their Social and Economic Questions

An important contribution to the realm of Indian literature and its historical evolution has been made by Rahul Sankrityayan. Specifically, his immense contributions to Buddhism turned out to be a turning point in the growth of Buddhism in contemporary India. Rahul was a man who wrote on multidimensional topics in which philosophy, politics, history, social and cultural issues were important. He was also a great wanderer and the main purpose of his wandering was to collect more and more knowledge and information on related places. From all his contributions his socio-economic approach was also tremendous. Rahul was not an absolute religious person but an intellectual socialist. In his writings, he is more realistic than idealistic because in most of his writing he presents contemporary conditions of India. He was aware of the peasants’ issues during 20th century and he continue took part of those movements especially during the decade of 1930s. He actively participated in that movement as a writer and also as an activist. He wrote different literature on the socio-economic issues and also presented ideas for the progressive society.

Exploration the use of digital technology in the revitalisation design of Ming Dynasty’s Yingluo jewellery

Buddhist art originated with the emergence of Buddhism and has experienced continual innovation and development throughout history. Yingluo jewellery was introduced to China from India, with its form continuously incorporating ancient Chinese aesthetics in its inheritance and development. The designs of Ming Dynasty’s Yingluo jewellery exhibited a more secular and everyday trend. This article centres on the design of Ming Dynasty necklaces, using the Fahai Temple mural and the Yongxuan court statues as representative examples. The article summarises the distinct artistic features of Ming Dynasty necklaces and explores their aesthetics, focusing on three aspects: shape structure, colour matching, and pattern design. Additionally, 3D digital modelling is employed to revitalise and restore the necklaces’ beauty. Technical abbreviations will be explained upon first usage, and the text adheres to standard academic formatting and language conventions. The objective is to enhance national cultural confidence, bridge the gap between cultural heritage, appreciate the allure of traditional art treasures, and revive cultural artifacts. The infusion of rich cultural nuances into contemporary jewellery design, integration of traditional artistic components into modern aesthetics, and merging exceptional Ming Dynasty necklace works with contemporary aesthetic context, facilitates the seamless integration of outstanding culture into contemporary society.

Growth of Buddhism in Cambodia

Growth of Buddhism in Cambodia

An Analytical Study of the Kushan Rule in Kashmir

Kanishka's reign was clearly a time of unprecedented prosperity for Kashmir. There are numerous Kushan art treasures with Buddhist themes scattered throughout the valley, which proves this. The only people who can get to some of these places even now are intrepid explorers. The large number of Kanishka's coins that have been found so far in Kashmir proves this. Vasishka is also known as Vajheshka in records from the time, and it is likely that he was known by this name in Kashmir, which was called Juska until the time of Kalhana. This is another important sign that Kashmir became a famous place in the Kushan empire. In addition to writing about the building projects of the three Kushana rulers and the growth of Buddhism during their time in power, Rajatrangni also mentions Juska's time in power. As the saying goes, "that wise king Jayasvami, who built Juskapura with its Vihara, was also the founder of Jayasvamipura." In this study at attempt has been made to explore and analyse the Kushan rule in Kashmir.

An Analytical Study of the Kushan Rule in Kashmir

Kanishka's reign was clearly a time of unprecedented prosperity for Kashmir. There are numerous Kushan art treasures with Buddhist themes scattered throughout the valley, which proves this. The only people who can get to some of these places even now are intrepid explorers. The large number of Kanishka's coins that have been found so far in Kashmir proves this. Vasishka is also known as Vajheshka in records from the time, and it is likely that he was known by this name in Kashmir, which was called Juska until the time of Kalhana. This is another important sign that Kashmir became a famous place in the Kushan empire. In addition to writing about the building projects of the three Kushana rulers and the growth of Buddhism during their time in power, Rajatrangni also mentions Juska's time in power. As the saying goes, "that wise king Jayasvami, who built Juskapura with its Vihara, was also the founder of Jayasvamipura." In this study at attempt has been made to explore and analyse the Kushan rule in Kashmir.

SPREAD OF BUDDHISM IN UZBEKISTAN

The article on the emergence of Buddhism, the discovery of Buddhist monuments in Uzbekistan, also provides information on the relevance of these monuments in terms of the development of the tourist opposite edge of the country.

Buddhist Modernism in the Philippines: Emerging Localization of Humanistic Buddhism

Mahayana Buddhism is well known for being successfully implanted in various cultures. Chinese Buddhism, considered one of the three great religions of China along with Confucianism and Taoism, is a classic example. From China, Buddhism traveled further and, in the twentieth century, developed a particular way of engaging the world. Humanistic Buddhism, a particular form of engaged Buddhism that grew out of twentieth-century Chinese Buddhism, has been present in the Philippines since the 1990s and signaled a new phase in the growth of Buddhism in the country. In particular, the Philippine initiators of Foguangshan and Ciji did not limit themselves to the ethnic Chinese community from the outset, and both movements have achieved modest success in the last thirty years. By building on previous research with new inputs from key informants, this article explores the emerging localization of Foguangshan and Ciji in the predominantly Catholic Philippines, identifying the particular ways in which the two groups adapted their missions in the country.

О переводах буддийских сутр в эпоху Наньбэйчао Южных и Северных царств. 420–589 гг.

Translation of Buddhist texts from Sanskrit into Chinese was of great importance for spreading and emergence of Buddhism in China. And yet the history of these texts translation has not yet received a sufficiently complete and comprehensive coverage in the Russian literature. The relevance of studying this topic is determined by importance of studying the centuries-long process of translating Buddhist literature into Chinese for understanding the history of Buddhism in China. It was one of the most important factors in transformation and Sinification of Buddhism in the country. This article is devoted to the least known period in the history of Buddhist texts translation, i.e. the period of Nanbeichao (Southern and Northern Kingdoms, 420–589). This period is of particular importance for the history of Buddhism in China, since it was then that social, cultural, and religious fodder had developed for emergence of schools of Chinese Buddhism, which marked the definitive formation of Buddhism in China. The article is to study the translation activities of Buddhist missionaries in the Southern and Northern Kingdoms. Therefore, it sets several tasks: to analyze the process of translating Buddhist literature in both kingdoms; to determine the continuity and differences between translations of the specified period and those of the previous eras; and to assess their historical significance. The solution to these problems rests on the method of systematic and comparative analysis. The article shows that, despite the difference in political, economic, and social situations in both kingdoms, translation activities did not differ much. They followed translation traditions of the Eastern Jin period (316–420). Much attention was paid to translation of the Yogachara school literature, reflecting the development of Buddhism in India. Attention was also paid to translation of the Mahayana texts, which played a huge role in the formation of philosophical and soteriological principles of Chinese Buddhism. The research has introduced into scientific use some little-known translations of Buddhist sources and named their translators. It has been revealed that, in the period under review, the greatest importance was attached to repeated translations, which indicated the further improvement of translation technique. It has been determined that re-translations played an important role in the shaping of doctrines of the schools of Chinese Buddhism. The study concludes that the history of translation of Buddhist texts in the Nanbeichao period is a valuable source for studying not only history of Buddhism of the period, but also social and political history of medieval China. It can clarify many issues related to adaptation of the Indian Buddhism values to the Chinese cultural environment.

The Manner in which I went to Worship Mañjuśrī’s Realm, The Five-Peaked Mountain (Wutai), by Sumba Kanbo (1704–1788)

Abstract This essay provides a translation of the travelogue of the eminent Oirat Buddhist lama Sumba Kanbo Yeshe Baljor (1704–1788) as he made his way to the sacred Mount Wutai. Among the many details this candid account reveals is the fact that Buddhists from the Tibetan Plateau did not travel to the sacred mountain of Wutai in China for the sake of pilgrimage, but in order to foster established relationships with Mongol patrons along the way. Sumba Kanbo spent seven months on the road in 1774 en route to Wutai (compared with only one month at the mountain itself), and during that time he was received by Mongol nobility for whom, in exchange, he contributed to the creation of ‘surrogate’ pilgrimage sites in Mongolia and more generally to the ‘Buddicisation’ of Mongolia. Sumba Kanbo’s account provides a unique window into the emergence of Buddhism in Mongolia and the manner in which this phenomenon depended upon both the political and religious bonds formed between lamas such as Sumba Kanbo and Mongol nobility, commoners and landscape that these lamas encountered on their peregrinations.

Romantic Dharma: The Emergence of Buddhism into Nineteenth-Century Europe. By Mark Lussier.

Romantic Dharma: The Emergence of Buddhism into Nineteenth-Century Europe. By Mark Lussier.

Romantic Dharma: The Emergence of Buddhism into Nineteenth-Century Europe, by Mark S. Lussier

Romantic Dharma: The Emergence of Buddhism into Nineteenth-Century Europe, by Mark S. Lussier

Revelation and Knowledge: Romanticism and Religious Faith. Ross Woodman and Joel Faflak.

Ross Woodman with Joel Faflak, Revelation and Knowledge: Romanticism and Religious Faith (University of Toronto Press, 2011) xlix + 234 $65.00 In Revelation and Knowledge: Romanticism and Religious Ross Woodman and Joel Faflak display their vast reading, not only of Romantic-era texts, but also in theory, psychoanalysis, quantum physics, and a host of other fascinating topics. Revelation and Knowledge relates to other psychoanalytical studies on Romanticism, such as D. J. Moores' Dark Enlightenment: Jung, Romanticism, and the Repressed Other (2010), as well as recent studies on Romanticism, poetic expression, and Christian faith, such as George S. Williamson's monograph on German Romanticism, Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche (2004) and J. Robert Barth's Romanticism and Transcendence: Wordsworth, Coleridge, and the Religious Imagination (2003). Woodman's book also relates to recent works on religion and English Romanticism, such as Mark Canuel's Religion, Toleration, and British Writing, 1790-1830 (2002) and Daniel E. White's Early Romanticism and Religious Dissent (2006). However, those monographs explore the political and social context of religious themes in British Romanticism, while Woodman's examines how religious belief, or faith, related to literary composition and the psycho-spiritual goals of Romanticism. Given the considerable focus on Shia Islam in Revelation and Knowledge, though, may also be said to contribute to critical work on Romanticism and Eastern religions, such as Mark Lussier's Romantic Dharma: Emergence of Buddhism into Nineteenth-Century Europe (2011) and John G. Rudy's Romanticism and Zen Buddhism (2004). What distinguishes Woodman's study from most other scholarly works, however, its autobiographical focus. In this respect, Revelation and Knowledge virtually in a category of its own. Woodman's Sanity, Madness, Transformation (2009) provides the most apt critical context. In this work, Woodman explored the connections between sanity and madness, contemporary literary theory (such as Jacques Derrida's), and modern psychoanalytic theory and literary criticism (particularly Carl Jung, Sigmund Freud, and Northrop Frye). Working with many of the same sources and towards a similar goal, Woodman illustrates in Revelation and Knowledge that the apparent fissure between religious and poetic faith in the works of the British Romantics does not illustrate the absence of meaning or the triumph of Enlightenment materialism, but, rather, a ground-swelling of psychic activity in the poets, who grapple with the task of representing the mystical through the fallen medium of language--and sometimes because what they have discovered in themselves transcendent, forbidden psychological terrain that must remain unrepresented in order to protect the self (51). To a certain extent, then, madness haunts this study too: The challenge confronting the creative imagination, Woodman claims, is not the mind's inability to know itself as the Cogito, but rather its ability to work creatively with madness by rationally absorbing madness without reducing it to a simplified and yet unknowable quantity (140-1). Woodman a leading authority on psychoanalytic criticism, and he demonstrates his mastery of the subject in Revelation and Knowledge. In a thirty-six page introduction, Beyond Belief/ Having Faith, Joel Faflak reflects on his experiences as Woodman's student at the University of Western Ontario, beginning with an undergraduate course on Romanticism in 1979. (Although we have never met, Woodman began teaching English literature at the University of Manitoba, 1972, where I work). In Woodman's class, Faflak writes, he glimpsed how delusion might be an acceptable, even fundamental, facet of one's relationship to the world (xiv), particularly a literary scholar's understanding of Romanticism. …

The Emergence of Buddhist American Literature (review)

Reviewed by: The Emergence of Buddhist American Literature John A. McClure Whalen-Bridge, John, and Gary Storhoff, eds. The Emergence of Buddhist American Literature. Albany, NY: SUNY Press, 2009. 255 pp. The Emergence of Buddhist American Literature, a collection of essays and interviews edited by John Whalen-Bridge and Gary Storhoff, explores the impact of Buddhist ideas on the works and lives of a range of twentieth century American writers. About half of the contributions focus on figures — Allen Ginsberg, Jack Kerouac, Gary Snyder, Philip Whalen — identified with the Beat Generation and the San Francisco Renaissance. The rest focus on writers from what might be called the second generation of Buddhist American writers: Lan Cao, John Giorno, Charles Johnson, Maxine Hong Kingston, and Anne Waldman. (One misses, among this second cluster of essays and interviews, consideration of Peter Matthiessen and Thomas Pynchon, whose reputations are large and whose work is often suffused with Buddhist language and themes.) The most salient goal of the collection is announced in its title: to show that in the middle of the twentieth century Buddhist ideas came to shape important works of American literature in decisive ways. But the collection does other work as well. It deepens our understanding of the play of Buddhist ideas in specific texts, shows how American Buddhist writers were inspired by specific Buddhist traditions and teachers, and helps us understand how they transformed the Buddhist ideas they received. In focusing on this transformation of Buddhist ideas in the contemporary context, it also helps us place the writers it studies within a larger tradition of innovation sometimes called postsecularism. Thus the study will be of real interest to several audiences: students of the history of Buddhism’s migration to America; of what might best be called, following David McMahan’s The Making of Buddhist Modernism, modernist (and postmodernist) movements in Buddhism; of postsecular literature more generally, and finally, of course, of the authors under discussion. Those of us who are trying to understand the role played by Buddhism in the work of the Beats will be especially grateful for the articles on that subject. The essays collected here will be required reading for anyone interested in Kerouac’s, Ginsberg’s, and Snyder’s engagement with Buddhism. One further comment is in order, perhaps, regarding the subject of the collection. The Emergence of Buddhist American Literature is not a study of the earliest registrations of Buddhist thought in American literature. Americans began to take notice of Buddhism, as Maxine Hong Kingston notes in the foreword, in the mid-nineteenth century. It was then that Emerson and Thoreau, inspired by the European movement that Raymond Schwab called the Oriental Renaissance, [End Page 203] printed fragments of the Lotus Sutra in the Dial and awakened the imagination of writers such as Whitman and Melville to Buddhist ideas. The literary citation and exploration of Buddhist ideas continued in the early twentieth century with the work of modernist luminaries such as William James, T. S. Eliot, and Ezra Pound. These were crucial moments in the emergence of Buddhism in American literature. But what is at issue for Whalen-Bridge and Storhoff is something more: the emergence of a Buddhist American literature, a literature as clearly and deeply indebted to Buddhism as the works of Flannery O’Connor are to Christianity and those of Isaac Bashevis Singer to Judaism. The close textual studies and biographical accounts the editors have collected go a long way toward justifying their argument for the existence of a Buddhist American literature. Yet it is a central irony of the collection that the claim clearly troubles the very writers invited to identify themselves as Buddhist. “I’m not a Buddhist poet. I’m not a non-Buddhist poet. I’m just a poet,” declares John Giorno in an interview with Marcus Boon for Boon’s essay in the collection (63). And three of the literary figures who contribute to the volume — Maxine Hong Kingston, Charles Johnson, and Michael Heller — resist, in different ways, the classification of their work as “Buddhist American Literature.” Their resistance stems in part from an understanding of the artist’s work as radically dialogic or synthetic: an unsystematic putting...

Collective Identity and the Postcharismatic Fate of Shambhala International

This study examines the postcharismatic fate of Vajradhatu/Shambhala International, one of the largest Buddhist communities in North America. Throughout its thirty-year history, the Shambhala movement has experienced a number of internal and external challenges. Following the untimely death of its founder, Chögyam Trungpa Rinpoche, in 1987, the movement experienced a crisis in succession that garnered international negative exposure and threatened its stability. This analysis draws on recent theorizing on collective identity to examine the manner in which this movement has survived the crisis and gone about reconstituting itself. It is proposed that recent transformations in Shambhala International are indicative of larger changes in the organization of religion within contemporary pluralist culture. This study provides much-needed ethnographic data on an empirically neglected new religious movement and adds to a growing body of literature tracing the growth of Buddhism in the West.

The Individual in Relation to the Sangha in American Buddhism: An Examination of ''Privatized Religion''

In his celebrated book Bowling Alone (2000), Robert Putnam noted the increased level in the phenomenon of ‘‘privatized religion’’ within the previous thirty-five years. Many of the Baby Boomer generation left churches in the late 1960s and the 1970s. Some sought out new religious movements and religious therapies, but most simply ‘‘dropped out’’ of organized religion altogether. He cites Wade Clark Roof and William McKinney, specialists in American religion, who describe the outcome of this trend in American religious behavior: ‘‘[The consequence was a] tendency toward highly individualized religious psychology without the benefits of strong supportive attachments to believing communities. A major impetus in this direction in the post-1960s was the thrust toward greater personal fulfillment and quest for the ideal self. . . . In this climate of expressive individualism, religion tends to become ‘‘privatized,’’ or anchored in the personal realms.’’1 Putnam observes that although privatized religion may be ‘‘morally compelling and psychologically fulfilling,’’ it involves less social capital than environments in which individuals are connected to other individuals in shared faith commitment. Interestingly, American Buddhism may be one of the beneficiaries of this trend, for the recent growth of Buddhism in the United States is partly attributable to the climate of ‘‘privatized’’ religion. Nowhere is this symbolized more than by the so-called Nightstand Buddhists. 2 The Nightstand Buddhists derive their name from their practice of placing a Buddhist meditation book on the nightstand after reading it before they go to sleep. They get up the next morning and practice to the best of their ability the meditation they had read about the night before. Further, they may frequently attend lectures at the local university and visit a Buddhist center’s webpage or participate in an online Buddhist discussion group. And if we were to visit them, we might find their homes decorated with Buddhist artifacts. But these Nightstand Buddhists do not show up in any statistics on the

Conceptions and Misconceptions about “Western Buddhism”: Issues and Approaches for the Classroom

Abstract. This article responds to the exponential growth in academic textbooks on Western or American Buddhism by arguing that popular trade books written by Buddhist teachers in the West make more effective tools for teaching and learning about the growth of Buddhism in western societies. The use of such texts in the classroom provides students with opportunities to exercise critical thinking and permits instructors to avoid conveying misleading interpretations about the practice, thought, and identities of Buddhists in North America and Europe. The pedagogical advantages of using what could be described as primary sources on Western Buddhism include promoting active learning techniques, muting the differences drawn between convert and ethnic Buddhist communities, and encouraging students to become aware of and refrain from Orientalist approaches towards describing and knowing the religious and/or cultural Other. A list of practical suggestions for classroom exercises using trade books written by Buddhist teachers is provided at the end.

Dialectical Thought in Ancient India

When we study Indian teachings on logic, we have customarily confined ourselves to the study of its formal logic, i.e., Nyaya (zheng li, or the rectification of reason) and Hetu-vidya (yin ming, or the enlightenment of cause). We have seldom dealt with India's dialectical thought and its mode of logic. In fact, India's dialectical logical thought is even more ancient than its formal logic; it was produced before the emergence of Buddhism in the sixth century B.C. By the time of Buddhism, Indian dialectical thinking had already come to possess a rather complete theory and form, or as Engels put it in the essay Natural Dialectics, it had already reached a higher stage of development. This relatively highly developed mode of dialectical thought in ancient India was a multilayered or multilevel mode of logic-this is its unique characteristic. In this essay I propose to suggest a few exploratory viewpoints concerning the origin and the major developmental stage-i.e., the Buddhistic phase-of this multilevel I...