Buddhist Teachings Research Articles

Literary Association in the Subject of Painting the Maya Dream: A Study of Literary Documents and Wall Paintings

After Buddha's parinirvana, the Buddha's teachings were written down in Pali. Buddhist literature has emerged from the fusion of the early Buddhist period, contemporary Brahmanism and post- Buddhist sects that later spread. The prominent subjects of Buddhist literature are the character of Buddha, Buddhist history and Jataka stories. After the Mahindagamana, Sri Lankan literary art and Wall painting were formally established with the support of the state. Buddhism was a leading proposition for the classical literature of the Anuradhapura and Polonnaru periods. Artists inspired by that literature used literary documents as motifs for murals. One of the main objectives of the research is to identify the artist's literary association and creative skills in painting the fantasy, which is an elaborate proposition in literary documents. The semantic approach was used as the philosophical communication method in the analysis of facts. In literature, an organized system of signs is built by applying literary features such as letters, words, sentences, various similes, similes. The reader perceives the idea or feeling by systematically constructing the signals obtained by reading. A set of visual images is presented to the viewer by the murals painted using the propositions of those Buddhist literary documents. They compose meanings as colors, lines, shapes as well as symbols and shapes separate from each other. It can be recognized in the observation of the paintings that the painter took the association of literary documents in the subject of painting the Maya dream. It can be concluded that different meanings are perceived by the visual signs used by the painter for the painting.

Трансформация религиозных и философских принципов буддизма в цивилизационном пространстве Китая

The article examines the process of transformation of the philosophical and sote­riological teachings of Buddhism in China as a result of the interaction of the Chinese and Indo-Buddhist civilizations. The substantiation is given that the transformation of Buddhism was a natural process of adaptation of Buddhism in China, which did not distort the original principles of maternal Buddhism. It rep­resented a logical process for the further development of Buddhism in the Far East. It is shown that Buddhism, which brought new soteriological and philo­sophical principles to this country, collided with traditional religious beliefs and a rich philosophical tradition, which necessitated its adaptation to the local men­tality and adaptation to the Chinese sociocultural bedrock. A comparative analy­sis of the religious beliefs of the Chinese and Indo-Buddhist religious principles, as well as the philosophical argumentation of Buddhism and traditional Chinese philosophy is given. The article notes the difficulties that Buddhism faced on its way, when entering the Chinese socio-cultural environment, as well as the objec­tive and subjective conditions that contributed to the spread of soteriological and philosophical attitudes in China. The canonical texts of Mahayana Buddhism are indicated, the content of which became accordant with the Chinese worldview and served for Tao Sheng to put forward his famous thesis about the instant at­tainment of Buddhahood, which served as the starting point for the development of a new soteriological trend in the Far East. The analysis of the process of adap­tation of soteriological principles to the Chinese mentality is given, the ontolo­gization of the philosophical attitudes of Buddhism as a result of its collision with the natural-philosophical teaching of Chinese philosophy is shown. It is substantiated that the formation of a new soteriological direction of Buddhism in China influenced the philosophical content of Buddhism, which determined the formation of a qualitatively new stage in the development of Buddhism in the Far East.

Conversations from the Shin Buddhist-Muslim-Christian Workshops, 2016–2019: Introduction

Conversations from the Shin Buddhist-Muslim-Christian Workshops, 2016–2019:Introduction Dennis Hirota In 2016, members of the Research Center for World Buddhist Cultures at Ryukoku University initiated a project that came to be titled "Conversations in Comparative Theology: Shin Buddhism, Christianity, Islam." The basic plan called for a small number of scholars of the three traditions to meet to present papers on shared themes and discuss vital topics in their own traditions. The hope was that participants would, through the presentations, reflect critically on issues within their own tradition in the light of the theological thinking of other traditions. The first meeting was held at Ryukoku University in 2016. The planning for the project was joined, at various stages, by Perry Schmidt-Leukel of Münster University, Peter Phan of Georgetown University, and David Matsumoto of the Institute of Buddhist Studies, all of whom hosted a meeting at their home institution. In all, four meetings were held in four consecutive years in Kyoto, Münster, Washington, D.C., and Berkeley. For the first three meetings, panels were organized around set themes, with one panelist presenting for each tradition. The themes for all the panels were largely determined at the outset of the project. They were intended to be topics of major significance with broad resonance across the traditions. It was anticipated that each topic would be viewed as harboring issues requiring current deliberation. In this respect, some of the panel topics were more fruitful than others. The panel topics for the first meeting were: (i) Buddha's teaching, revelation, truth; (ii) universality and exclusivism; (iii) myth and history; and (iv) Amida, Allah, Trinity. The panel topics for the second meeting: (i) karmic evil, sin, suffering, and predestination; (ii) practice, prayer, and transformation; (iii) repentance and forgiveness, aspiration, and hope; and (iv) human existence. The topics for the third meeting: (i) wisdom-compassion, divine love/mercy, and transcendence; (ii) shinjin, nembutsu, surrender/faith, remembrance, and the prophetic voice; (iii) Amida's directing of virtue; grace, justice, and moral life; and (iv) naturalness (jinen), fitra, spirit. [End Page 239] At the final meeting, participants presented revised or augmented papers reflecting their experience during the entire project. The eight articles gathered here were originally written as part of the project at various points during the four-year course of its proceedings. Readers will be able to determine the success of the project itself by the merits or limitations of the contributions. It may be useful, however, to offer a reflection on the meetings as a whole. Students of religion experienced in interreligious, intercultural, or comparative theological dialogue will recognize some of the difficulties surrounding the project. I will mention simply that a tension or polarity of concerns quickly emerged that might be characterized as the distance between "comparative" approaches, on the one hand, and more traditional "theological" practices, on the other hand. We learned that students of religion engage in comparison based on diverse hermeneutical presuppositions, and that theological reflection within religious communities of discourse can vary widely as well. Another challenge, at least initially, was limited knowledge of other traditions. This may have inclined presenters to focus on clarifying concepts in their own tradition or highlighting points of convergence with other traditions. This tendency seems heightened when three traditions are involved, although participants were not required to include all three in their research. The basic goal of the project was to foster work in constructive theological treatments of pressing issues in our respective traditions by means of critical engagement with another tradition. This goal may be ambitious, but we learned it is worth the effort. [End Page 240] Dennis Hirota Ryukoku University Copyright © 2022 University of Hawai'i Press

A Visionary Approach: Lynn A. De Silva and The Prospects for Buddhist-Christian Encounter ed. by Elizabeth J. Harris and Perry Schmidt-Leukel

Reviewed by: A Visionary Approach: Lynn A. De Silva and The Prospects for Buddhist-Christian Encounter ed. by Elizabeth J. Harris and Perry Schmidt-Leukel Leo D. Lefebure A VISIONARY APPROACH: LYNN A. DE SILVA AND THE PROSPECTS FOR BUDDHIST-CHRISTIAN ENCOUNTER. Edited by Elizabeth J. Harris and Perry Schmidt-Leukel. Sankt Ottilien: EOS, 2021. 390 pp. This volume presents essays exploring the legacy of Lynn A. de Silva (1919–1982), a Methodist pastor and biblical scholar in Sri Lanka who was an important pioneer of Buddhist-Christian studies. Most of the chapters are based on presentations at the conference of the European Network of Buddhist-Christian Studies that met at the Benedictine Archabbey of St. Ottilien in 2019. Some of the authors, including Wesley Ariarajah, Aloysius Pieris, and Shantha de Silva (youngest son of Lynn de Silva), knew de Silva personally and offer warm tributes to his memory. Other authors work for institutions that carry on the types of projects that de Silva pioneered: Marshal Fernando is the Director of the Ecumenical Institute for Study and Dialogue, which de Silva founded and directed from 1962–1982; Indunil J. Kodithuwakku Kankanamalage, who is from Sri Lanka, serves as the Secretary of the Pontifical Council for Interreligious Dialogue; and Peniel Rajkumar leads the Interreligious Dialogue and Cooperation Programme of the World Council of Churches. Some authors examine how de Silva developed and modified his understanding of the relationship between Buddhist and Christian perspectives. In his early work in the 1960s, de Silva responded to Buddhist misunderstandings of Christian faith and practice. In the 1970s, he explored how Buddhist teachings could be related to biblical and Christian perspectives in ways that could enhance Christian faith. Toward the end of his life de Silva pondered the degree to which Buddhist and Christian perspectives could be relativized and harmonized. Benedictine Abbot Petrus Hohensteiger traces the development of de Silva's responses to Buddhist belief in reincarnation. De Silva came to reject traditional Protestant Christian eschatology that teaches that a single lifetime will be followed by eternal heaven or hell; but he also rejected Theravada belief in rebirth. Instead, while remaining a Protestant Christian, he developed a belief in purgatory that allowed for self-purification and growth in sanctity after death. De Silva interpreted Buddhist belief in rebirth and Christian belief in resurrection as symbolic pointers toward a single, shared truth of self-negating, self-emptying love. Andreas Nehring focuses on de Silva's study of Buddhism as a popular religion combining Buddhist perspectives with folk religious practices. Drawing on the critical hermeneutics of Paul Ricoeur, Nehring emphasizes the ways in which de Silva's [End Page 403] sympathetic attention to folk Buddhism can shift the dialogue between Buddhists and Christians in positive ways. Gudrun Löwner explores how de Silva turned to visual art and aesthetics to promote mutual understanding between Buddhists and Christians. Amos Yong reflects on de Silva's pneumatological anthropology in conversation with Theravada Buddhists, mentioning the shared effort to find an alternative to eternalism or nihilism. While noting many points of convergence, Yong finds an important difference from Theravada anthropology in de Silva's eschatological interpretation of the corporate and resurrected Spiritual Body of the Apostle Paul. Kurt Gakuro Krammer reflects on how Buddhist-Christian dialogue can change one's understanding of the human being. Observing that most European Buddhists have thus far avoided dialogue, he proposes that de Silva can offer a helpful model of dialogical understanding but also poses the pointed question of whether dialogue has any soteriological impact, such as upon efforts toward social action. This volume is a very important contribution that will be of interest to all persons involved in Buddhist-Christian dialogue. Leo D. Lefebure Georgetown University Copyright © 2022 University of Hawai'i Press

«Живые образы» против «обмирщения»: альтернативные интерпретации стиля японской скульптуры эпохи Камакура

In this article, I revise some ideas that were developed by Soviet and Russian scholars in regard to sculpture of the Kamakura period (1185–1333). N. A. Vinogradova and Y. A. Kuzhel’ use in their writings such notions as “proximity to common people” and “secularization” when describing the style of this sculpture. However, from this perspective it is impossible to make sense of such common customs of the period as putting dedication materials inside the sculpture or the creation of “naked” statues. Exploring the source of such interpretation, I suggest that it derives from the circumstances of the Soviet times preventing scholars from investigating too closely the religious context of the art. On the other hand, I make a point that the dialogue or opposition of the religious (abstract) and naturalistic (secular) is a common place of the art historical discourse, probably deriving from the Vienna school of art history. I suggest revising this interpretation of Kamakura sculpture according to the latest scholarship of Buddhist imagery. In this scholarship, we can frequently see the notion of the “living images”, meaning that Buddhist cult images can be regarded as living entities not only on popular level, but also in writings of Buddhist teachers on the subject. With references to religious studies written in Russian and English, I introduce theories and ideas of Japanese Buddhist teachers relevant to the understanding of sculpture of the Kamakura period. As it turns out, the word “living” is particularly relevant to the Kamakura statues as it is precisely during these times that the cult of statues as living Buddhas (shōjin butsu) has spread. According to Japanese scholars, this cult can be the very reason of the naturalistic rendering of the statues and the way the inner space was adorned. Thus, we can hardly speak about the “secularization” of Kamakura sculpture.

The Name and the Vow: Reflections on the Name of God in Light of Buddhist Teachings

The Name and the Vow: Reflections on the Name of God in Light of Buddhist Teachings

Descolonizar la mente, sacralizar la existencia

This article examines some of the central Buddhist teachings as a contribution to a postcolonial reading. It understands Buddhism not as a religion but as a cognitive theory. From that standpoint, its non-theistic outlook, its emphasis on introspection, and the practice of mindfulness make this discipline a powerful tool for individual transformation. Thus, Buddhism can redefine any social or political praxis from the most intimate and personal to the most external reality. A key to this is to take full responsibility for the actions, words, and thoughts that give rise to the world we all share.

Editors' Introduction

Editors' Introduction Thomas Cattoi and Kristin Johnston Largen In 2018, Buddhist-Christian Studies published the proceedings of an international conference on Ippolito Desideri (1684–1733) that had been held in Pistoia in October 2017. Marking the two-hundredth anniversary of the arrival of the Tuscan Jesuit in Lhasa, the event explored from a variety of disciplinary perspectives the extraordinary contribution of a figure who effectively inaugurated the theological conversation between Tibetan Buddhism and Christianity. Desideri, however, was neither the only nor the first Catholic missionary to reach Tibet—a number of other Jesuits and a few members of other religious orders had visited the Land of Snows or even settled there before his arrival. In this issue of the journal, we are therefore glad to open this issue with the translation of another report by a missionary—this time, the author is the Capuchin Domenico da Fano, who authored his memories of his time in Tibet in 1713. The translation is by Michael J. Sweet and Leonard Zwilling—names many of our readers will recognize as the translator and the editor of Desideri's Relazione. As Luciano Petech's collection Il Nuovo Ramusio contains quite a few more reports by Italian Catholic missionaries to Asia, this may not even be the last such translation that the journal is going to publish. Continuing our long-established tradition, the first part of the issue contains a number of papers that were initially presented at the annual meeting of the Society for Buddhist-Christian Studies. For the second year in a row, because of the global health emergency, the meeting was held remotely, but the energy and the enthusiasm of both speakers and audience ensured that the sessions were both compelling and inspiring. A first set of essays touches on the relationship between Buddhist-Christian dialogue and the environmental crisis, exploring perspectives as diverse as process thought, hybridity, the interface between environmental activism and spiritual practice, and the need to listen to the environmental wisdom of the marginalized voices from the Global South. The second section explores different facets of the exchange between Japanese Buddhism and Christianity. Two contributions map the contribution of the Jesuit scholar and practitioner William Johnston, SJ (1925–2010), who played an important role in laying the foundations of dialogue between Japanese Zen and Catholic Christianity; another piece—also presented at the SBCS meeting in November 2021—addresses the fraught question of different responses to US nationalism during the Japanese-American conflict in World War II, while a final essay introduces us to the way women practitioners respond to [End Page vii] challenging aspects of Shin Buddhist teachings. The third and the last section of the first part includes four essays that sketch the contours of a number of interreligious encounters; one explores monastic obedience in Franciscan spirituality and Theravada Buddhism, one touches on the spirituality of victim souls and the Tibetan practice of gcod, and a final one brings into conversation Dignāga, Dharmakīrti, and Lonergan. In 2016, members of the Research Center for World Buddhist Cultures at Ryukoku University started an interreligious project under the title "Conversations in Comparative Theology: Shin Buddhism, Christianity, Islam." The goal was to organize a series of events where a few scholars from these three traditions would present papers on shared themes and discuss points of shared concerns. This initiative led to a series of four meetings that concluded in 2019. Thanks to Dennis Hirota and Perry Schmidt-Leukel, Buddhist-Christian Studies is glad to publish a series of eight essays that emerged from these conversations. Readers will notice that some of these essays are of an interreligious nature, but do not actually discuss the intersection of Buddhism and Christianity. In line with the policy adopted with the publication of the proceedings from the 2019 Lotus Sutra seminar organized in Tokyo by Risshō-Kōsei-Kai, the editors decided to publish all the contributions from these events, so as to make sure that the proceedings of these important interreligious exchanges would all be available in the same place. On January 22, 2022, the Vietnamese Buddhist leader Thich Nhat Hahn reached the end of his life. Thich Nhat Hahn had devoted his...

Buddhist Pragmatism or Pragmatic Buddhism: What is the relationship between Buddhism and Pragmatism?

With the rise of modernity, the Western world fell into a deep spiritual crisis which forced Comte to Dewey, and Einstein to Whitehead to synthesize a cosmic or humanistic religion. Similarly, the rise of modern science increased western interest in Eastern religions. Because of the ontological resemblance,they further enquired to Buddhism by assuming that would be a religion of their ideal. They began interpreting Buddhism through the lenses of modern philosophies. As a result, Buddhism appeared so diverse that sometimes its positioning is confusing and ambivalent- e.g. 'ethical idealism', 'atheism', 'empiricism', etc. As an attempt of resolving the contradictory positioning, both the original nikayas translated in English by PTS and commentary texts of Buddhism authored by both eastern and western scholars were carefully reviewed. These texts suggested that Buddhism is mostly close to 'ethical pragmatism. To present this closeness, the article at the first describes the cardinal principles of pragmatism, which are- multiple truths, verification of truths, changeability of truth; and then discusses how these principles are embedded in the teaching of Buddha. It also claims that Buddha’s efforts on developing new doctrine, constituting a Sangha, practicing sainthood, and defending against rival doctrines and organizations were just strategies of social reform via cultivating ethics rather than the objectives in themselves. This knowledge contributes to the understanding of both pragmatism and Buddhism from each other's perspectives, and at the same time, draws its educational implication in developing critical thinking, and ethical values.

MEDITATION AND MINDFULNESS IN THE CONTEXT OF MANAGEMENT ACTIVITIES

The problems associated with modern management activities (stress, self-awareness, etc.), in particular their impact on the efficiency of employees, are considered. We suggested the use of meditation and mindfulness practices as an effective means of overcoming these factors. A historical retrospective of the origin and spread of meditation in the countries of the Ancient East (India, China, Korea, Japan, etc.) is given. The main spread of meditation was due to the teachings of Buddhism, the essence of which is to understand the nature of man, to understand the need to get rid of everything that hinders its spiritual improvement. From the practice of Buddhist meditation in the late 80's of XX century formed a mindfulness-approach, the author of which is a professor at the University of Massachusetts John Kabat-Zinn, who sought opportunities to integrate this practice, excluding the religious aspect, in the practice of healing. This is how the secular practice of mindfulness emerges. Studies show that regular mindfulness practices help develop emotional intelligence and empathy in particular, and the positive impact of the mindfulness approach on the ability to concentrate improves memory and helps to cope more effectively with tasks. It is important to note that the practice of meditation promotes the formation of tolerance and peaceful coexistence of people with different views. We described examples of companies that have already introduced meditation practice among managers and employees (Google, McKinsey & Co, Intel) and the benefits derived from it. There is also a critique of the use of this approach, due to the fact that mindfulness "heals" the consequences rather than the causes, as well as the emergence of the concept of McMindfulness, which means the use of meditation, intentionally or unintentionally, for selfish purposes. We noted that speaking about the introduction of meditation and mindfulness in the activities of the organization, the important role of corporate culture that has developed in the company. The conclusions suggest that meditation can benefit both managers and their subordinates, but in itself, it only forms an intention that a person must further realize through real action.

Critical Reflections on Abiding-Places in the Perfection of Wisdom in Eight Thousand Lines

This article focuses on the real abiding of the mind-body complex demonstrated in the Aṣṭasāhasrikā Prajnāpāramitā with an emphasis on how Buddhist teachings explore the notion of abiding-places or temporary residences in one lifetime. The key findings of this article can be summarized in the following key points. First, any abiding-place enduring for long lifespans, including those temporary residences in one lifetime, are impermanent and devoid of own-being. Second, in terms of an abiding-place per se, none of the abiding-place is qualified to be real abiding-place for the mind-body complex due to the lack of own-being. Third, the misconception that the mind-body complex can permanently settle in a fixed abiding-place not only leads to emotional fluctuations, but also lays a preposterous emphasis on environmental surroundings. Fourth, bodhisattvas cultivate prajnāpāramitā so their mind-body complexes can abide rightly. Fifth, bodhisattvas channel sentient beings to the real abiding of the mind-body complex through helping sentient beings relieve suffering and abide in any of the Three Paths of cultivation, i.e., śrāvakayāna, pratyekabuddhayāna, and bodhisattvayāna.

«Атлас тибетской медицины» и вклад П. Б. Балданжапова в его изучение и сохранение

Introduction. The article deals with The Atlas of Tibetan Medicine and examines a history of its studies at the Buryat Institute of Social Sciences from new perspectives. Goals. To facilitate this, the work aims to 1) examine a history of the Buryat copy and attempt its attribution, 2) investigate the Orientalist P. B. Baldanzhapov’s personal contribution to the exploration and preservation of the monument, and 3) identify specific features of cultural interaction in the cross-border Buddhist region of Russia and Tibet. Materials and methods. The article analyzes archival and literary documents, field records, and electronic sources. It uses modern methods of historical science, including the concept of ‘intellectual biography’. Therein, intelligence is understood as a psychological aspect, a quality of personality that takes its complete shape on the basis of moral principles. Results. The Atlas of Tibetan Medicine is a corpus of illustrations to Vaidurya sNgon-po (Tib. ‘Blue Beryl’), a commentary to rGyud-bZhi (‘Four Tantras’). Its excellent copy dated to the late 19th and early 20th centuries was once owned by Buryat datsans (monasteries), and since 1936 has been stored at the National Museum of Buryatia. The study of the forgotten monument was initiated by Baldanzhapov in 1968 when he organized a scientific department at the Buryat Institute of Social Sciences, and the research team included both secular and clerical scholars, i. e. previously repressed Buryat Buddhist monks with expertise in Tibetan, philosophy, and medicine. Notably, the work on the study and preservation of the monument had a moral, ethical significance to Baldanzhapov psychologically motivated as an intellectual shaped by the Buddhist milieu and Buddhist teachers. Being an Orientalist scholar at an academic institution, he had the resources and opportunities to fulfill his mission and — in an atheist state — return monuments of Buddhist culture to the world. Conclusions. The authentic materials analyzed attest to that the active processes of cultural interaction in the Buddhist cross-border region of Russia and Tibet resulted in that The Atlas of Tibetan Medicine and other valuable monuments were delivered to Buryatia. The paper also stresses a uniqueness of the monument and shows the invaluable personal contribution of the prominent Orientalist Baldanzhapov to its study and preservation.

Графо-фонетические особенности имени Аюки–хана (на материале калмыцких деловых писем XVII–XVIII вв.)

Introduction. This article discusses the graphemic and phonemic features, as well as the origin of the name of the famous Kalmyk Ayuka Khan (1642–1724). Archival documents, namely, numerous official letters in the Kalmyk language indicate that in the 17th–18th centuries personal names of Sanskrit and Tibetan origin were popular among the Kalmyks of Russia. A large layer of anthroponyms associated with the names of deities, sacred symbols, philosophical concepts, ritual objects, etc. were borrowed by them via Sanskrit and Tibetan written sources, with the spread among them of Buddhist teachings; and most of these items that belong to the spiritual sphere of the people are still in active use. While the anthroponymy of the written Kalmyk language of the period in question has been little discussed, the study of a particular borrowed anthroponym, in my opinion, is of much relevance. This article aims to analyze the name ‘Ayuka’ in terms of its graphemic and phonemic composition, as well as its origin. The study’s database comprises Ayuka Khan’s official letters sent to Peter I, as well as to the officials of the Russian government in the period between 1685 and 1724; the documents are part of the collections of the Russian State Archive of Ancient Acts (Moscow) and the National Archives of the Republic of Kalmykia (Elista). Conclusions. The study shows that the Khan’s name is of Sanskrit origin; in the documents, it was transliterated using the symbols of the Galik script and was pronounced in the Kalmyk environment in its Tibetan version.

К вопросу о происхождении ламы Цонкапы

In the Mongolian-speaking world, it is widely accepted that Lama Tsongkhapa, the founder of the Gelug school of Buddhism, known for his great contribution to the maintenance and promotion of Buddhist teachings, was an ethnic Mongolian. However, the question of whether there is any factual evidence to support the claim is still open. The present article aims to examine the issue of his Mongolian background and identify the grounds for this widespread opinion. This is of relevance because the issue has not been discussed in detail so far. Both textological and historical methods were used for analysis. The major source for the study was an obscure text written by a prominent Mongolian researcher Chahar-Geshe [Tibetan: cha har dge bshes blo bzang tshul khrims, 1740–1810] «The Life of Tsongkhapa: The Source of All Boons and Fortunes» [Tibetan: tsong kha pa chen po’i rnam thar go sla bar brjod pa bde legs kun gyi ‘byung gnas]; other Tibetan sources were also examined. The article focuses on the data found in the sources that associates with Lama Tsongkhapa’s father and family, place of his birth, etc. Results. The examination of Lama Tsongkhapa’s biography shed useful light on the historical and cultural processes in Inner Asia. The author’s main conclusion is that he may have been an ethnic Mongolian on his father’s side, and the fact may have been of relevance or the promotion of Gelug in Mongolia.

Об отдельных буддийских экспонатах из Музея Калмыцкого научного центра РАН, связанных с именем Чже Цонкапы

Introduction. The Museum of Kalmyk Scientific Center (RAS) houses quite a number of sculptural and pictorial images associated with the tradition of Je Tsongkhapa (1357–1419; Tibetan Buddhist scholar to have founded the Gelug that gained widest distribution among Mongolic peoples) and delivered by different donators or from as various places. Goals. The articles analyzes several pieces of Buddhist art contained in the Museum’s collections and somewhat tied to the historical personality. Results. The analysis of one ‘altar group’ compiled from three images — those of Tsongkhapa and his two disciples — shows that the tradition of Mongolia’s Dorbets that share common ancestry with contemporary Kalmyks depicts the imagery with greater detail and semantics as compared to similar survived Kalmyk samples. However, the insight into the Kalmyk tradition attests to that the people were widely worshipping the Buddhist Teacher — founder of the Gelug.

Review of the book: Sokthan Yeng Buddhist Feminism: Transforming Anger against Patriarchy.
 London: Palgrave Macmillan, 2020, xii + 152 pp. ISBN 978-3-030-51162-3

The importance of feminist ideology for modern culture and society is well known. There are also quite a few studies devoted to the role of the religious-philosophical systems of the East in the culture of the modern West. However, as far as we know, no one has yet studied the possible significance of the cultures of the East for feminist ideology. The ideology of feminism, in order to reinforce its positions, attracts, among other things, the Buddhist teaching, rethinking it so that it becomes a means of achieving the political goals of the feminist movement from an independent phenomenon of world culture. The book under review clearly shows how the concepts of anger and oppression developed in feminism, through the prism of which Buddhism is viewed, make it just one of the elements of feminist ideology.

Living on Borrowed Identity: Negotiating the challenges of Sri Lankan <em>Pirivena</em> education and upholding the identity as Buddhist monks

The Buddhist education system was well integrated into the Sri Lankan intelligence tradition for millennia. However, its importance had been severely declined soon after the lay-focus missionary education system was established in Ceylon (Sri Lanka) during the British colonisation. Because the government of Sri Lanka mainstreamed and facilitated a lay-focused education system as a priority welfare concern, the Pirivenaeducation system has been neglected and under facilitated. However, the contribution of the Pirivenais still essential for student-Buddhist monks because their education relies on the Pirivenaeducation system substantially, but it encounters certain challenges in the modern-day. Therefore, this study seeks to identify certain challenges Buddhist monks encounter when they learn in Pirivenas while striving to establish a sound relationship with the lay society, simultaneously upholding their identity as Buddhist monks. A qualitative case study design was employed for this research, and thematic analysis was applied. The analysis indicates that the internal culture of the Pirivenaeducation institution has important implications for Bhikkhu’s education. The influence of the unique hierarchical organisation of power and authority with educational institutions is also recognised as critical for education among student Buddhist monks. Conscious behavioural changes during the transition from laity to monkhood is another crucial determinant that causes challenges in Pirivenaeducation. Overall, it is argued that there is an urgent need of revising the existing Pirivenaeducation system whilst reflecting the dynamics of changing Sri Lankan society.

Pei Xiu (791–864) and Lay Buddhism in Tang Chan

Abstract Pei Xiu 裴休 (791–864) was a literati follower of Buddhist teachers, among whom the two most eminent were Zongmi 宗密 (780–841) and Huangbo Xiyun 黃檗希運 (?–850). These two teachers had notably different spiritual orientations: one was the synthesizer of Chan and Huayan teachings, the other a member of the more radical Hongzhou 洪州 school. Rather than passively patronizing Buddhist teachers, Pei Xiu served as an active agent of his own religiosity and influenced Buddhist communities broadly. Through examining Pei Xiu’s Quanfa putixin wen 勸發菩提心文 [Essay Exhorting the Generation of Bodhicitta], Chuanxin fayao 傳心法要 [Essentials of The Transmission of Mind], which he prefaced and edited, and his various prefaces and epitaphs written for Zongmi and other monks, this study scrutinizes the transformation of early Chinese Chan communities before they were reimagined as ‘mature’ and ‘classical’ in later times.

Генезис буддизма в Японии: эпоха Нара – период Токугава

This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.

Проблемы и принципы реконструкции отдельных понятий и нарративов культуры (методологические соображения)

The article deals with the problems and principles of reconstruction of certain concepts of philosophy and cultural narratives. The reason was the discussion of N. Kanaeva's report at the Institute of Philosophy, read at a seminar on the geography of rationality. Analyzing V. Bibikhin's work "Wittgenstein: Change of Aspect", the author poses the problem of correctly (to avoid contradictions and reach an understandable logic of text interpretation) reading the narratives of a foreign culture or even the narratives of one's own culture, but belonging to a different direction of thought. Such a reading, he claims, presupposes special optics, a hermeneutic concept and a cultural-historical reconstruction. To introduce and clarify what can be understood by such concepts (optics, concept and reconstruction), an analysis of two cases is proposed: semiotic schemes and G. Oldenberg's study of the Buddha's teachings. The schemes are discussed on the basis of the works of Plato ("Feast" and "Timaeus"). The author shows that Plato in "The Feast" constructs schemes for solving problem situations and specifying ideal objects, and in "Timaeus" he discusses the nature of schemes. In turn, Oldenberg reconstructs the prehistory of Buddhism and the basic ideas proposed by the Buddha. A feature of its reconstruction is an appeal to the culture of Ancient India, an analysis of the ancient Hindu consciousness and mentality, a discussion of the features of Buddhist discourse. The author concludes that if the ideas about Buddhism outlined by Oldenberg are used for the purpose of understanding Buddhist narratives, then these ideas as optics can be summed up under the notion of a hermeneutic concept. This concept is structured in such a way that it clearly takes into account the peculiarities of the Hindu culture and mentality, as different from the European ones.