Buddhist Teachings Research Articles

Pandangan Salah Umat Maitreya Terhadap Pola Hidup Vegetarian

Religion has an important role in a person's life, setting limits on what can and cannot be done. Maitreya Buddhism teaches its people to imitate Maitreya Buddha as a vegetarian. And because of this, people often think that Maitreya Buddhists must be vegetarians. Although in reality this opinion is not always true.
 In this study, the author will discuss the wrong view of Maitreya Buddhists on the vegetarian lifestyle. Why have long been a follower of Maitreya Buddhism but not a vegetarian. The author wants to know how deep the understanding of the followers of Maitreya Buddhist teachings at the Jelambar monastery on the vegetarian lifestyle.
 The author hopes that through this research, readers can better understand the importance of vegetarianism for themselves and as followers of Maitreya Buddhism.

Scriptural Theology in the Shaivasogata Religion in Bali

Script for the Balinese people is not just a symbol of sound, but is considered a symbol of the birth of knowledge which is commemorated as Saraswati day. Deeper than that, the script is a symbol of Ida Sang Hyang Widhi Wasa and His manifestation. This study aims to reveal the theology of script in the Saiwasogata religion in Bali. The research data was collected through literature study, and analyzed by symbol theory. The result of this research is the script used to represent Saiwasogata theology in Bali. These scripts include the Pre-Nagari script and Pallawa script derivatives, namely Old Bali and New Balinese script. Currently, the New Balinese script is used more to represent Saiwasogata theology, classified into Wréastra, Swalalita, and Modré scripts. Based on the results of the analysis it can be stated that the script is used as a symbol to express the concept of divinity and the religious teachings of Shiwa and Buddha. In the Kasogatan religion in Bali, it is used to express the Tathāgata concept, using sacred scripts from éka scripts to Buddhist tenets and mantras that explain the Buddha as the true truth. The Buddha through his dharma advised that humans try to defeat māra and try to reach nirwana. In the Shiwaist religion, the script is also used as a symbol of God, including manifestations. This script is used as a medium to understand the essence of Shiwa Tattva. This concept is explained using sacred scripts from ékaksara to sodasaksara and mantras that explain Shiwa Tattva, is the philosophy of divinity and the universe. An understanding of Shiwa Tattva is needed so that Atmika Tattva tries to realize his own purity as a spark of God in order to achieve true happiness or moksha.

The Accomplishment of Individual Actions as a Duty on Moral Responsibility for the Growth of Humanism: A Comparative Study on Buddhist and Yogic Teachings

ABSTRACT Buddhist and Yogic teachings have illustrated humanistic ethical teachings related to the growth of humanism. Individual actions performed as a duty of moral responsibility is a major theme in the humanistic ethical teachings of Buddhism and Yoga. Considering this significance this study evaluates the Buddhist and Yogic concepts of moral responsibility of the individual and its utility of performing that virtue as a duty in action, and its positive impact on the growth of humanism with reference to the teachings of early Buddhism and Yoga philosophy. Buddhist teachings emphasize that every individual has free will for their moral living and the potential to avoid immoral conduct according to the teachings of the moral measurements. Moreover, Buddha highlights that individuals need to perform their moral responsibility both individually and socially. However, the Yoga philosophical viewpoint on performing moral responsibility as a duty is described in the concept of Nishkama Karma, or performing individual actions selflessly and desire less as a duty. These teachings emphasize that each tradition has highlighted the fundamental ethical teachings of other religions, but the teachings of Buddhism have directed individuals to make moral responsibility a duty with the potential of free will. In comparison to Buddhism, Yogic teachings emphasize performing moral responsibility as a duty in selfless service. Therefore, Buddhist and Yogic teachings have presented more pragmatic teachings for the growth of humanism from a moral perspective and are universally applicable.

Pelatihan Penggunaan Aplikasi Guru Buddhis Digital untuk Guru Smb Vihara Buddha Dipasasana Lampung Timur

This community service activity purposes to introduce the use of the digital Buddhist teacher application for SMB Buddhist temple teachers in Dipasasana, East Lampung, so that activities in education can be carried out properly. The target of dedication is the Buddhist monastery in Dipasasana, with a total of 5 participants. Service activities are carried out using various methods, ranging from surveys, focus group discussions, demonstrations, performances, and mentoring. The training materials provided include an introduction to digital Buddhist teacher applications. The results of the service activities show success, with indications in the form of high enthusiasm and motivation to utilize the participant's digital Buddhist teacher application at each stage of the training activity.

Filial Piety in Fluidity: The Tension between the Textual and Visual Traditions of Śyāma Jātaka in Early Medieval China

The Śyāma jātaka is renowned for its portrayal of a devoted son who cared for his blind parents. The story has been translated into various textual versions and depicted in reliefs and murals, gaining wide circulation in the Buddhist world. Previous scholarship on the story’s transmission in China has primarily focused on its representation of filial piety and its resonance with the Chinese context. However, a careful examination of surviving visual depictions of jātaka stories brings to light historical and regional disparities that have often been overlooked in relation to the reception of Śyāma jātaka’s didactic teachings in early medieval China. While the story has flourished in North China (including the Central Plain and the Hexi Corridor) from the late fifth century onwards, it was intriguingly absent from the region during the first half of the sixth century. This absence of the Śyāma jātaka stands in contrast to the popularity of other jātakas such as Sudāna and Mahasattva, which were widely circulated in China. In this article, I explore the uneven adaptation of the Śyāma jātaka within Chinese visual culture by placing the story’s textual and visual traditions within the broader historical milieu of depicting Buddhist stories and filial paragons in the sixth century. My study demonstrates that the story’s theme in multiple dimensions was simplified to filial piety during the textual translation process of the story in third- and fourth-century China. Moreover, it reveals that the story’s visual legacy faced challenges and negotiations when integrating into the local teaching of filial piety. This reluctance can be attributed to two historical factors: the revival of pre-existing visual traditions depicting Chinese filial sons, and the growing preference for other jātakas that embodied teachings on generosity in early sixth-century North China. Furthermore, this study sheds light on the tension between textual and visual traditions when incorporating Buddhist teachings into a new social context. While various rhetoric strategies were developed in text translation to integrate Buddhist teachings into existing Chinese thought, the visual tradition posed separate questions regarding its necessity, the didactic intentions of patrons, and the visual logic understood by viewers.

Mahayana Ritual Services Associates to Learning Interests of Buddhist Lay People in The Buddhist Monastery

Mahayana ritual services express respect and implementation of Buddhist teachings as a form of belief in the Three Jewels. The main purpose of devotional service is to give strength to practitioners, encourage good deeds, and bring blessings, merits and happiness to oneself and others. On the other hand, interest in learning has a big influence on concentration and learning activities. A strong interest in the material being studied can increase the concentration of students. In addition, high interest also makes it easier to understand and store the information learned. In this context, this study examines the effect of Mahayana ritual services on interest in learning Buddhist Dharma at the Maha Cetiya Prajna Buddhist Center in Medan. The research method used is descriptive quantitative. The analysis results show that mahayana ritual services significantly positively influence the interest in learning Buddhist Dharma at the Maha Cetiya Prajna Buddhist Center. This influence occurs through devotional service, which involves reverence and prayer, reverence for the Buddha's name, determination to attain Buddhahood for the benefit of all beings, introspection on one's actions, and sharing virtue with others. The statistical test results show that the coefficient of determination (R2) of 0.305 or 30.5%. This indicates that the variable Ritual Services of Mahayana explains about 30.5% of the variation in interest in learning Buddhist Dharma. Thus, it can be concluded that Mahayana ritual services significantly influence the interest in learning Buddhist Dharma at the Buddhist monastery.

The Concept of Beauty Implied in Nikāya

This Tipitaka study is motivated by the many perceptions of the notion and understanding of beauty, giving rise to various beauty standards that make people attached and compete to achieve the set beauty standards. The purpose of this study is to analyze how the concept of beauty in general is and how the concept of beauty is in the Buddhist Dhamma. implied in the nikāya. Analysis of beauty in the Buddha Dhamma is found in several suttas in the nikāya. The concept of beauty is not only limited to one meaning but rather to the breadth of the diversity of concepts and understandings. The research method used is literature by collecting library materials that are coherent with the object of discussion. The collected data will be processed by: a) editing, namely re-checking the data obtained; b) organizing, namely organizing the data obtained; and c) discovery of research results, namely conducting further analysis of the results of organizing data. In addition, the writing team also used a synthesizer checklist consisting of an introduction, continuation, and ending synthetic; by considering the elements of text, context, and discourse. After carrying out these methods, the writing team will analyze the data that has been obtained so as to produce a scientific work. The results of this study show that the current beauty standards are influenced by local culture and the role of the mass media. The role of the standard of beauty is what makes people obsessed with wanting to achieve it. Meanwhile, the Buddhist view of beauty is divided into two, namely, outer beauty and inner beauty and Buddhism is not a religion that is anti-beauty. However, the Buddha taught not to be attached to the beauty that exists
 Keywords: Beauty, Culture, Mass Media, Buddhism about Beauty.

British Buddhism, secular mindfulness, and the politics of sustainability

ABSTRACT The environment for Buddhist organisations in Britain has changed since the period of their initial establishment. As a result of the rise in popularity of secular mindfulness and the spread of Buddhist teachings, Buddhist groups in Britain are forced to consider their sustainability in a crowded spiritual marketplace. This article examines the recent growth of secular mindfulness teaching by Buddhist groups in Britain, drawing on new qualitative research with British Buddhist groups and teachers. I argue that ‘secular meditation’ approaches have been variously adopted by Buddhist groups to appeal to a wider range of people, bringing in much-needed revenue for financial sustainability as well as carving out greater cultural relevance. However, the boundaries between the ‘secular’ and the ‘Buddhist’ are not always clearly demarcated. As ideas and labels they operate in symbiosis, enabling Buddhist groups to navigate multiple audiences simultaneously, sustaining and developing their position in the public sphere.

Contemporary Mindfulness and Transreligious Learning Paths of Mental Health Professionals

In this article, we apply and assess the concept of transreligiosity in the study of formally educated and licensed psychologists and psychotherapists in Finland who integrate mindfulness practices in their professional toolkit. Our analytical focus complements the discussion on the use of religious and spiritual traditions as therapeutic resources by turning scholarly attention from individual coping tools to the professional skills of therapeutic work and from complementary and alternative medicine (CAM) practices to mainstream health care and education. In the field of mindfulness research, we add to the cumulative body of ethnographic approaches by analyzing the mindfulness-related individual learning paths of mental health professionals through qualitative interview data. Based on our analysis, we conclude that the professional skills of using mindfulness practices in secular health care and education can result from transreligious learning trajectories, in which psychologists and psychotherapists supplement science-based academic education with learning in Buddhist communities and training with Buddhist teachers. This role of Buddhist environments and resources points to a blind spot in the current understanding of adult and professional learning, in which the value and position of religious traditions as possible complementary sources of professional knowledge and skills are not sufficiently recognized.

Interconnectedness and Environmental Activism: An Exploration of Thich Nhat Hanh's Application of Buddhist Teachings

Interconnectedness and Environmental Activism: An Exploration of Thich Nhat Hanh's Application of Buddhist Teachings

Note, know, choose: A psychospiritual treatment model based on early Buddhist teachings.

Note, know, choose: A psychospiritual treatment model based on early Buddhist teachings.

Buddhism, gender, and sexualities: queer spiritualities in Thailand

PurposeThe article aims to present a new aspect of “the emergent identities” in Thailand with a correlation between morality and religiosity. The research deals with the perception of 65 Thai male-to-female transgender sex workers who are currently working in sex tourism in Pattaya and Bangkok. This article explores the role religion plays, the linkages between sexualities, and the potential for Thai Theravada Buddhist individuals to understand the way that they cope with life and interpret its meaning among these sexual minorities. Finally, the article shows how Thai marginalized Theravada Buddhists are negotiating their gendered religious spaces in Thailand.Design/methodology/approachThe study investigates perceptions of religion and its role in the lives of Thai Buddhist male-to-female transgender sex workers. Almost all the qualitative data was collected sequentially through (1) focus group discussions, (2) small group discussions, and (3) in-depth interviews. All interview sessions took place over six months in 2019. The researcher is a native Thai speaker and conducted the interviews in Thai with selected sex workers over 20 years old who have at least one year of experience engaging in sex work.FindingsThe research found three principal characteristics of “lived religion” in which emergent identities negotiate sexuality and morality: (1) Buddhist dequeering (the way Buddhism operates conservatively to reinforce heteronormativity), (2) queering Buddhism amidst multiple oppressions (how Buddhism operates to complement queer identity and empowerment), and (3) queering Buddhism as enlightenment (Buddhism with an emphasis on “practice” and “spiritual development”). The paper discusses how institutional Buddhism creates and recreates gendered identities in complex ways.Research limitations/implicationsThe article shows how Thai marginalized Theravada-Buddhism are negotiating their gendered religious spaces and “buy” the right to sexual and anatomy within their families and society by providing financial support, engaging in religion practices, donating in social charity projects base on their faith and capacity.Practical implicationsThe paper is supporting human right movements and dignity for sexual minorities gay, lesbian, bisexual, transgender questioning, intersex (LGBTQI+) in Thailand. The paper also promotes equality to all human beings and shows a struggle for the basic human rights of sexual minorities in religion. The paper is raising awareness to religion's rights for all to look beyond distinctions of gender and class which may help to shape future history.Social implicationsThis article examines how Thai transgender sex workers utilize the non-essentialist philosophy of Theravada Buddhism. The paper finds that respondents are negotiating their religious spaces through the linkages among their gender, body, embodiment, identities, and sexualities. Despite most respondents believe that being born “a kathoey” as a result of bad karma, they use the Buddhist teachings of karma to explain their identities and even to lead a meaningful life to gain more merits for a better rebirth.Originality/valueThailand still lacks research on queer spiritualities and Buddhism. The article has seen challenges to the human rights of sexual minorities in religion. The solution is to increase awareness of the concepts of sex, gender, and sexualities and broaden the understanding of “endless performativity” and “gender diversification” (Butler, 1990) for gender sensitivity and gender responsiveness in creating “social equality” for all member societies in public campaigns, and media launched by the state and NGOs.

The Value of the Diamond Sutra to the Aesthetics of Modern China

The aesthetic ideology in the Diamond Sutra and its value of it for modern Chinese society is empty in current research and is open to further discussion. Excavating the embodiment of the teachings of mindfulness in life, living, nature, and almsgiving in the Diamond Sutra is a step toward studying the aesthetic ideas in the Diamond Sutra. Mindfulness in Diamond Sutra is the way to correctly observe the outward world and thus correctly observe the inward self. In addition to righteousness, the Diamond Sutra also implies the dharma of seeing reality, which is the dharma of Vipassana. Chinese-localized Vipassana has long become the most popular Buddhist teaching in modern Chinese society because of its compatibility with traditional Chinese culture. For modern Chinese society, the way to change the status quo may be to shift from practicing the Chineseized Vipassana that focuses on inward reflection to practicing the original mindfulness method of the Diamond Sutra.

Buddhist Coast of the Caspian Sea

The article analyzes the pragmatic and textological traditions of the ritual for “neutralizing evil words” in the tantric and folk forms of Kalmykia. The popularity of the ritual in the past and present justifies the focus on this aspect. The study aims to analyze the structure and content of the texts used in performing the tantric ritual and in practicing its popular forms. It employs comparative-historical and textological methods based on the principles of historicism and objectivity. The ritual is a traditional tantric practice that seeks the help of Buddhist deities to remove obstacles to spiritual growth through visualization. The tradition includes two types of texts: tantric sutras and texts of mantras (Dharani). However, most practitioners were not prepared for this level of practice, leading to the development of popular folk forms of protection such as “cutting a black tongue” and other textual traditions. The analysis reveals that the verbal tradition of popular forms is also represented by two types of texts. The popularity of folk forms indicates that Buddhist teachings have long included an organic combination of the tantric ritual and its folk forms. The article targets specialists in Buddhist studies, religious studies, ethnologists, and historians of cultures.

Humanistic Buddhism: Noble Eightfold Path and Eight Pagodas

Master Hsing Yun advocated Humanistic Buddhism in the hope that people can apply Buddhist teachings and practice methods in real life to solve various problems in real life. The concepts of Humanistic Buddhism are embodied in the Eight Paths Pagoda of the Buddha Memorial Hall in Taiwan. The eight pagodas of the Buddha Memorial Hall in Fo Guang Shan, Taiwan are named: (1) One Teaching, (2) Two Assemblies, (3) Three Goodness, (4) Four Givings, (5) Five Harmonies, (6) Six Perfections, (7) Seven Admonishment, and (8) Eightfold Path. However, the Eight Towers in Mahaparinirvana Temple, India have different meanings. Firstly, the Tower of Birth symbolizes the birth of the Buddha. Secondly, the Bodhi Tower represents the time when the Buddha became enlightened. Thirdly, the Tower of the Wheel of Dharma indicates the time when the Buddha taught the Dharma. Fourthly, the tower of Sangha Vini stands for the time when the Buddha taught the Dharma. Fifthly, the Tower of Relics signifies the Nirvana of the Buddha. Sixthly, the Tower of Turning the Wheel of Dharma symbolizes the time when the Buddha turned the wheel of Dharma for the first time. Seventhly, the tower of the second turning of the Dharma wheel denotes the time when the Buddha turned the Dharma wheel for the second time. Finally, Tower of Nirvana symbolizes the time of Buddha's Nirvana.

Female Practitioners’ Religious Lives: The First Generation of Female Wŏn Buddhist Clerics

For Korean women, the Japanese colonial period was a transitional period in which Confucian patriarchal culture still prevailed, but some options for a social identity outside the home as “new women” were beginning to emerge. In this era, Sot’aesan, the founder of Wŏn Buddhism, put forward the teaching of “equal rights for men and women” as one of the core doctrines of Wŏn Buddhism and opened the way for many women to find their true selves through Buddhist teachings and practices. This path was that of becoming a kyomu (Wŏn Buddhist ordained clerics). By analyzing the biographies of the first 146 female kyomus, this paper sheds light on how these devotees were transformed from women with no identities outside the home into Buddhist masters or mothers of the world.

SELF MANAGEMENT IN BUDDHIST PERSPECTIVE

This research is motivated by the development of the times and advances in technology, to deal with these conditions, it is necessary to have good self-management. The purpose of this research is to find out how Self-Management in the Perspective of Buddhism. The research method used in this proposal is library research. The approach method in this scientific work uses text analysis and interpretation of the material text that will be used as a research source, namely in the form of primary sources and secondary sources. Primary sources consist of Buddhist scriptures, namely the Tripitaka, while secondary sources are taken from the opinions and writings of people who perceive self-management. Based on the literature review, it was found that self-management is very important to apply in everyday life. According to the teachings of Buddhism there are several suttas that discuss the importance of self-management, including namely; Dhammacakkappavattana Sutta, Parabhava Sutta, Cullaka Setthi Jataka, and Dhammapada Poem 103. As Buddhists, these suttas are our basis for implementing good self-management within ourselves

Adolescents’ Change in Motivation as a Result of Buddhist Education: How Does It Make a Difference in Their Learning Outcomes?

AbstractMotivation significantly influences students’ learning outcomes. Changing their learning motivation improves their performance. This study used an exploratory sequential mixed methods approach, with the participation of 140 adolescents attending retreats at three Zen monasteries belonging to the Truc Lam (Bamboo Forest) Zen sect, to examine how they changed their motivation, what made them change, and how the change improved their learning outcomes. The study also evaluated the effect of gender and age on changes in motivation. The results indicated that many teenagers had changed from extrinsic to intrinsic motivation thanks to Dharma lessons, teacher support, and leisure activities. Compared to students who maintained their extrinsic motivation unchanged, they had better learning outcomes. Age, but not gender, had a considerable effect on changes in teenagers’ motivation. These findings provide more evidence for extending Buddhist education and conducting further research on young Buddhist learners’ motivation in various contexts.

Kajian Aksiologis Upacara Tribuana Manggala Bakti

There are many kinds of Buddhist religious rituals in Indonesia. Tribuana Manggala Bakti is a Buddhist religious ritual in Kulon Progo, D.I. Yogyakarta. Tribuana Manggala Bakti is a religious cultural integration of Buddhist teachings with local wisdom Javanese culture. The Tribuana Manggala Bakti ceremony contains many meanings and values. This study aims to find the philosophical value of the Tribuana Manggala Bakti using Max Scheler's value perspective. The type of this research is descriptive qualitative research with literature review. The philosophical values of Tribuana Manggala Bakti in the perspective of Max Scheler's value hierarchy are the pleasure velue, vitality value, spirituality value and value of the holy. However, from the four values in Scheler's value hierarchy perspective, the implementation of the Tribuana Manggala Bakti ceremony is more on spiritual values and holiness, the form of human activity as spiritual and religious creatures that can be seen from the Buddhist devotion and also a real form of concern for nature conservation by planting trees, releasing birds and fish.

“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.