Indian Buddhist Research Articles

Exchange and Accuracy between Vietnamese Buddhism and Indian Buddhism, Chinese Buddhism and Local Belief Culture

Due to the geographical location, Vietnam locates in the middle of Indo-China, which is affected by two Eastern cultures - ancient civilizations called India and China. Although Vietnam is far from India but it connects with Indian Buddhism and culture earlier than Chinese Buddhism and culture. This study will research more about the exchanging relationship between Vietnamese Buddhism, Indian Buddhism – Culture as well as Chinese one and traditional culture – beliefs through a specific historical era: Ly – Tran Dynasty. This is considered the peak time and the essence of the history of Buddhism in Vietnam.

Le Ton beau de Xuanzang: Translation as Epistemological Journey

ABSTRACTThis essay shows how one professor teaching “Introduction to Buddhism” sought to counteract his students' view that Chinese and Tibetan forms of Buddhism represented a deviation from a “pure” Indian Buddhism rather than worthwhile forms of creativity and religiosity in themselves. A simple comparative assignment that asked a group of primarily monolingual students from Minnesota to translate a 500‐year‐old French ditty into English helped illustrate the inextricability of form and content, that all translation is interpretation, that translations target specific audiences, and that religious systems that might be intuitively conceptualized as perversions of a pure original can be more charitably understood as valuable systems of thought and practice in their own right. The assignment shows that linguistic translation can be a valuable form of comparative pedagogy in the undergraduate classroom beyond language classes, especially as a proxy for simulating the challenges and possibilities of intercultural translation.

Salience of Buddhism as an Instrument of Soft Power in India’s Neighborhood

This research paper explores the salience of Buddhism as a potent instrument of soft power within India's neighborhood. Buddhism, with its profound historical and cultural roots in India, has transcended geographical boundaries to become an influential force that shapes diplomatic relationships and socio-cultural ties in the region. This study delves into the multifaceted dimensions of Buddhism's role in India's foreign policy and its impact on fostering closer relationships with neighboring countries. The paper begins by tracing the historical trajectory of Buddhism in India and its subsequent diffusion to neighboring nations. It examines how Buddhism has not only endured as a spiritual and philosophical tradition but has also evolved into a dynamic tool for international engagement. In this context, it delves into the significance of Buddhism as a cultural bridge that connects India with its neighboring countries, transcending linguistic and religious differences. The study also evaluates the geopolitical implications of Buddhism's resurgence in India's neighborhood. It assesses the impact of India's Buddhist diplomacy on regional stability, security, and economic cooperation. Special attention is given to India's relations with countries like China, Nepal, Sri Lanka, Bhutan, and Myanmar, where Buddhism holds particular significance. In conclusion, this research underscores the enduring relevance of Buddhism as an instrument of soft power in India's neighborhood. It emphasizes the need for India to harness its rich Buddhist heritage and promote intercultural dialogues as essential components of its foreign policy toolkit, furthering its diplomatic objectives and fostering enduring bonds with its neighbors.

The Stoicism of Śāntideva: Comparisons between Stoic and Buddhist philosophy

AbstractRecently, due to various geopolitical events, a movement for 'decolonisation' has taken shape. In essence, this movements seeks to right the wrongs of Western colonialism. This desire has been expressed in many diverse ways depending on the context. Within academia, it has found expression in the idea of 'decolonising the curriculum' ‐ redesigning university courses to include more authors, texts, perspectives and more ‐ from those outside of the Western world and/or cultural sphere. Due to its prominence within academia, philosophy is one of the disciplines being scrutinised through the eyes of this current zeitgiest, and for good reason. Many philosophers have begun to take note and adapt accordingly, including those who specialise in non‐Western philosophical traditions already. There are growing realisations, not only about the pressing need to learn about other traditions of philosophy, given the geopolitical rise of such Eastern nations as India and China, but also that non‐Western philosophy has been unjustly 'othered' by Western academia. The issue of decolonisation is not going away and will only intensify with time. As such, this paper aims to make a contribution to these ongoing debates. It is a comparison of the Indian Buddhist philosopher, Śāntideva and the Greco‐Roman Stoic tradition. The paper hopes to demonstrate conclusively that diverse traditions of world philosophy, despite geographical, conceptual and cultural distances, are able to converse fruitfully—and contain much more that unites them than differentiates them. It is also hoped that this paper will encourage non‐specialists in non‐Western traditions to become aware of the complexity, sophistication and philosophical worth of non‐Western, in this case Asian, forms of thought. Lastly, it is desired, if nothing else, that this paper increases and contributes towards, inter‐cultural dialogue and understanding.

The Evolution of Worship Space in the Yungang Grottoes under the Influence of the Silk Road

With the spread of Buddhism, cave temples, originated from India, were introduced to Central Asia via the Silk Road, and then to mainland China. This foreign religious architecture took root in China and completed the process of gradual Sinicisation. The worship space defines the core of the cave temples architectural space. This article takes the Yungang Grottoes as an example to explore the evolution of Buddhist worship spaces. Indian Buddhist architecture has produced two most basic forms of worship spaceright-hand space and prostration spacewhereas in Central Asia, Buddhist architecture has undergone great changes in style, but the basic prototype of the worship space is still composed of Indian Buddhist principles: it still follows the two worship spaces of right rotation and prostration. In the Yungang Grottoes, the two worship space have been influenced by both native India and Western Central Asia, combining with the characteristics of the Han Dynasty to develop and evolve.

舍利器에 사용된 도자기에 관한 검토: 붓다의 장례법과 한국의 舍利莊嚴을 중심으로

Pottery is one of the greatest human cultural heritages invented by East Asia. With the development of pottery, it must have been natural that the pottery became a receptacle for Buddha’s śarīra. However, the encounter between the śarīra, the most sacred relic of Buddhism, and the pottery, an East Asian invention, was by no means simple. In this paper, first is examined Buddha’s funeral manner, which became the origin of śarīra. Through this, we can check the method of enshrining the śarīra and the characteristics of the śarīra receptacle, which were different from the traditional ones of India. In addition, this paper also describes the appearance and structure of early Indian Buddhist pagodas. Based on this, Chapter Ⅲ presents the conventional methods to decorate the śarīra in East Asia, focusing on Korean case. And, through the record of <Front and back of śarīra shrine(前後所將舍利)> in 『Samguk Yusa』, it explains the decoration method and śarīra receptacle of the Goryeo royal family. Finally, Chapter Ⅳ reviews the examples of celadon and white porcelains included in Korean śarīra receptacles and their changes. Through this, we can learn that the pottery was initially accepted as an external container of śarīra for storage, but gradually came to have an important position.

Minimal Subjectivity and Reflexive Awareness

This paper sketches a phenomenological-structural account of consciousness that distinguishes phenomenal consciousness, subjectivity, and the self. On this account, minimal subjectivity is an inherent feature of human phenomenal consciousness. This minimal subjectivity is then understood as, in Indian Buddhist terms, mere reflexive awareness (svasamvedanamātra), or in Western phenomenological terms, minimal pre-reflective self-awareness. This minimal subjectivity is also distinguished from the richer phenomenon of the sense of self. It is possible to have consciousness without a sense of self, but that consciousness would still be minimally subjective.

From Stupa to Pagoda: Re-Examining the Sinification and Transformation of Buddhist Monuments from Indian Origins

This study conducts a comparative analysis of Buddhist sacred structures throughout Asia, focusing on the historical development, regional disparities, and the cultural sinification process of stūpas, caityas, and pagodas. Specifically, it delves into the origins, definitions, and terminologies of early Buddhist monuments, such as stūpas/mahācetiyas and caityas/cetiyas, emphasizing their Indian origins. The research further explores the adaptation and reinterpretation of these original Indian concepts as they spread to East Asia, morphing into new forms, such as pagodas and Buddha halls. It examines the subtle shifts in terminology and the altered meanings and functions of these monuments, from their Indian origins to their sinified representations in East Asia. The transformation of Indian Buddhist monuments through local culture and technology into East Asian architectural forms is investigated, offering a detailed perspective on the dynamic transformation of sacred spaces in Buddhism. This illustrates the religion’s adaptability and integration with the local cultures of ancient East Asia. By analyzing the terminologies and symbolic meanings associated with the architectural transition from stūpa to pagoda, the study argues that sinicized ritual spaces in East Asia have adopted architectural types from pre-Buddhist traditions to represent Indian spaces, thereby highlighting the nuanced changes and the continuous adaptation of sacred Buddhist architecture.

Narrative Visions and Visual Narratives in Indian Buddhism

Narrative Visions and Visual Narratives in Indian Buddhism

Syncretism in Exegesis: The Integration of Confucian Texts in Chengguan’s Huayan Commentary

Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the Buddhāvataṃsaka-sūtra. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the Analects, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience.

Chinese Buddhism in the System of Worlds of Mahayana Buddhism

The research examines the features of the Mahayana world of Chinese Buddhism in the system of worlds of Mahayana Buddhism. A definition is given of the concept of “worlds of Mahayana Buddhism” as divergent constructs formed in the areas of distribution of Buddhism, as well as the world of Chinese Mahayana Buddhism. The specific features of Mahayana Buddhism in China, formed as a result of its assimilation on traditional religious and sociocultural grounds, are shown. The factors that prevented the entry of Buddhism into the civilizational space of China and determined its formation there over the course of several centuries are indicated. The role of the Prajnaparamita texts, the Lotus Sutra, the Nirvana Sutra and the Avatamsaka Sutra in the formation of schools of Chinese Buddhism is revealed. The role of the Mahaparinirvana Sutra in the formation of the idea of an instant path to salvation in China is especially emphasized. The importance of the idea of an instant way of salvation for the formation of Chinese schools itself is shown. An analysis is given of the formation of the philosophical and soteriological direction in China, which took a different direction than in India, where the development of Madhyamaka ideas led to an emphasis on the epistemological aspects of the doctrine of emptiness, while in China attention was focused on its ontological aspects. The significance of the problem of truly existing is indicated as one of the main problems of philosophical research of the Tiantai, Chan, Huayan schools of Chinese Buddhism, as well as the idea of instantly achieving Buddhahood, which became the main soteriological guideline of these schools. It is indicated that in Tibet the development of philosophical and soteriological directions was developed in line with Indian Buddhism. The reasons for the Tibetans' choice of the soteriological path of the gradual movement of nirvana, which determined the development of Buddhism in their country, are considered. The role of Atisha in choosing the gradual path to nirvana is revealed. The difference between the worlds of Mahayana Buddhism, formed in China and Tibet, is shown.

Vietnamese Buddhist encounters with South Asia in the 1950s

AbstractThis article presents a comparison of two Vietnamese Buddhist monks who travelled to and spent time in South Asia in the 1950s. The first, Thích Tố Liên (1903–1977), travelled to Calcutta and then on to Sri Lanka in May 1950 to participate in the First General Conference of the World Fellowship of Buddhists. Though his encounter was relatively brief, it left a lasting impression. Tố Liên returned as an ardent advocate for the World Fellowship and for an internationalist view of Buddhism more generally. The second, Thích Minh Chàu (1918–2012), had a very different encounter with Sri Lanka and India. He spent most of the 1950s studying Pali manuscripts and earning his doctoral degree from the Nalanda Institute (then a part of the University of Bihar, now Nalanda University). During this time, he became an important popularizer of contemporary Indian ideas. While in South Asia, he contributed many articles to Buddhist journals back in Vietnam. He recounted his pilgrimage to major Buddhist sites, considered the contemporary influence of Buddhism in India, and analysed the works of everyone from Tagore to the Dalai Lama. This article will compare the South Asian experiences of these two Vietnamese Buddhist monks and analyse their impact on Buddhist unification and the Vietnamese Buddhist movement in the 1960s.

Tirukkural, Quran and Old Testament: The Relationship between Greek Hippolytus, Hebrew Joseph, Arabic Yūsuf and Buddha with Chastity, Orphic and Sobriety

Hippolytus is a tale seen in ancient Greek literature. It deals primarily with the sexual desire of a stepmother towards her stepson. Euripides also wrote a play on this theme with the similar name. In this he mentioned familiarity in which the poet also can sing. Ancient Greek Historian Pausanias mentioned that the alien who has learnt Greek, knows about this tale. So it is a need to search, how far this tale could travel. Ancient Greeks traded with Tamil Nadu, India. The same tale is also seen in Indian Buddhist text, with other proper names, that mentioned the same is related with the former birth of Buddha. A similar story of Hippolytus is also found in the Hebrew Old Testament and the Arabic Qur'an. These also need comparison. So this study considered the religious value of this Greek tale ‘Hippolytus’. The chastity and vegetarianism of Hippolytus are mentioned as the best morals in an ancient book called Tirukkuṟaḷ, which is on par with Buddhist philosophy. This paper outcomes the concept of chastity and vegetarianism, mingled in the tale, which is the philosopy of Buddhism and how the Greek philosophy admired and induced the Indians to worship the Grecian Deities. Keywords: Tirukkuṟaḷ, Hippolytus, Tamil Nadu, Buddhism, Chastity, Quran, Old Testament

Resident’s perceptions towards tourism development in Buddha’s footsteps in India

Tourism experts have considered the local perspective as an important area of research involving the tourist sector. Residents of places where sharing and preserving their culture are essential can experience both positive and negative effects from tourism. This study examined how Indian Buddhist circuit residents felt about tourism using a benefits-based approach. The paper's primary goal is to investigate residents' perceptions of tourism development in the Buddhist circuit in India. Data were collected using a five-point Likert scale from 175 Buddhist circuit residents in India, who had 31 statements. The researcher used a convenience sampling approach. The study took place over 24 weeks from January to July 2022. According to the results, people living in Buddhist circuits are more sensitive to tourism's economic effects than its cultural and social aspects. The local community will support tourism growth if it brings about considerable personal benefits.

MKhas-pa lDe’u, A History of Buddhism in India and Tibet. An Expanded Version of the Dharma’s Origins Made by the Learned Scholar Deyu, translated by Dan Martin

mKhas-pa lDe’u, A History of Buddhism in India and Tibet. An Expanded Version of the Dharma’s Origins Made by the Learned Scholar Deyu, translated by Dan Martin

A study on intergenerational communication using medication: focused on intuition and deductive reasoning

In contemporary Korean society, which contains diverse thoughts, ideologies, and philosophies, the intuition-first principle needs to be reconsidered. Korean society has already shifted from a collective agricultural society to an individualistic commercial society. People over their 60s tend to suppress personal independence while encouraging dependency inside the group. However, those under their 50s emphasize one’s independence and self-control, and encourage individuals to make their own choices. Particularly, younger generation under 30s, who shows strong individualistic tendencies, are familiar with the concept of deductive reasoning. They tend to understand and judge based on realistic proof, and are not persuaded by intuitive, implicit logics, especially if the explanation for essence and reality is not guaranteed enough. Korean Buddhism, which places enlightenment through intuition at the center of its practice system, needs to contemplate the spirit of the times. The concern about losing its persuasiveness to deduction-familiar generations is based on this point. The Indian epistemology of deductive reasoning has disappeared in Chinese Buddhism, while idealizing intuitive enlightenment is crucial in modern Korean Buddhism. This paper focuses on the comparison between deductive and intuitive reasoning and concludes that the exclusion of discrimination has resulted in Korean Buddhism being perceived mystical religion among young generations. The emphasis on intuitive enlightenment will fortify the compressive image of force-feeding the faith for those aged under 40s. This is a problem that modern Korean Buddhism must address in terms of its religious philosophy. This study presents some limitations. Future research will be devoted to discovering Gyohak of Tang Dynasty in China and the sprit of Seon, which encompasses diverse practice systems. The early first and second Seon masters of Korean Seon schools, who brought Seon practice to Korea, emphasized that two concepts are not seperated but integrated and are in complementary relation. Also, this study was originally intended to but failed to conduct a deep study on the comparison between the meditation practices of Indian Buddhism and the Seon practices of China and Korea. This is because “Sati,” the core of the logical system of meditation, is translated superficially only as "mind" in Chinese. This seems to be a limitation of China's intuitive reasoning logic system and needs further research. Finally, I would like to firmly insist upon Korean Buddhism as a Korean Buddhist. With narrow and closed perspective only inside Korean buddhism while not trying to look beyond boundaries, Korean Buddhism will fail to solve any problem. An optimistic perspective that lacks critical awareness will not be able to provide any significant solution to crumbling Korean Buddhism.

Review of Narrative Visions and Visual Narratives in Indian Buddhism


 
 
 Narrative Visions and Visual Narratives in Indian Buddhism. Edited by Naomi Appleton. Sheffield, UK: Equinox Publishing Ltd., 2022. Pp. 292. $40.95 (cloth); $35 (paper).
 
 

The Wrong of Bullshit

ABSTRACT It may be hard to imagine how bullshit, or being strategically indifferent to the veracity of one’s assertions, might ever be morally permissible. Yet to categorically denounce it is to find oneself burdened with defending the impossibility of justifiable bullshit, the indefeasibility of truthfulness and the inculpability of inveterate bullshitters. A much more tenable position is to expand one’s notion of bullshit to include unintentional indifference to veracity while also characterizing bullshit (whether strategic or unintentional) as wrong only when it constitutes negligence. Once bullshit is redefined in this fashion it becomes apparent that its preponderance in contemporary society is the work not of those who bullshit intentionally, but of those who uncritically consume and transmit the bullshit of others. Any attempt to disrupt the spread of negligent bullshit thus does well to consider our epistemic obligations not only as perceived experts, but as listeners. It is in this respect that the early Indian Buddhist critique of testimony proves quite helpful in reducing gullibility and, thereby, the likelihood of unintentional, yet negligent, bullshit.

The historical significance of the formation of Buddhist schools during the Sui and Tang Dynasties

ABSTRACT The formation of Buddhist schools during the Sui and Tang Dynasties is the most significant achievement in the Sinification of Buddhism and holds profound significance in the history of civilization. This article takes ‘Fulfilling the Threefold Training’ as the core of the sectarian concept and explores the Sui and Tang Dynasty Buddhist schools within the three major dimensions of truth, sanctity and daily life. It discusses various elements such as the Division of the Buddha’s teaching, Dependent Arising, meditative contemplation, patriarchal tradition and monastic discipline. The formation of Buddhist schools was based on a methodology of inheritance, interpretation and innovation, representing a civilization exchange of ‘difference and unity.’ Simultaneously, the formation of these schools signifies the central role of Mahāyāna Buddhism in China, contrasting with the peripheral position of Mahāyāna Buddhism in India, presenting a mutual civilizational learning of ‘periphery and center.’

Learning Social Justice From Ambedkar's Short Animation Video

The life and work of Dr. Bhimrao Ambedkar, a prominent Buddhist activist and scholar, have not only left behind a lasting legacy of ideas and access to social justice for the Indian people, but also served as a source of inspiration for citizens across the globe. Regrettably, many young Indonesians, particularly those in the Buddhist community, are unfamiliar with his life story. Consequently, this study seeks to describe the use of a short biographical animation video about Ambedkar's life in the Religious Studies curriculum at Kertarajasa Buddhist College (STAB Kertarajasa). This short biographical animation video will be employed as a teaching tool to explore topics related to religious diversity around the world and the role of religion as a driving force for social change. Through this case study, the objective of this lesson is to enhance students' understanding of the various expressions of religion worldwide, with a particular emphasis on Hinduism and Buddhism in India. Additionally, Ambedkar's powerful vision for achieving social justice provides guidance for prospective teachers in cultivating a critical mindset. The ability to think critically is crucial for aspiring educators, as they must be proactive agents of change. By fostering a critical mindset, these prospective teachers will be better equipped to embrace change and develop innovative and creative solutions. This paper outlines a learning best practice that utilizes a case study of Ambedkar's life struggle as a means of promoting social equality, religious freedom, and critical education for student-teachers at a Buddhist college through digital storytelling.
 Key words: Ambedkar, Buddhism, Philosphy of Education, Religious Studies, Religious Dialog, Social Justice.