Buddhist Teachings Research Articles

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.

Time and Change in Chinese Buddhist Philosophy: From Sengzhao to Chan Buddhism

AbstractThe philosophy of time and change in Chinese Buddhism originated in a short treatise written by an early Chinese monk, Sengzhao (c. 384‐414 CE). In this treatise, “On the Immutability of Things (wubuqianlun),” Sengzhao proposed a revolutionary theory of time and change that opposed the traditional Chinese notion of change established by Confucianism and Daoism. His thesis of the immutability of things also seemingly defies a fundamental Buddhist teaching about the impermanence of things. More than a thousand years after Sengzhao, a monk in the Ming dynasty, Kongyin Zhencheng (1546–1617) published the “Logical Investigation of the Thesis of No‐Motion of Things (Wubuqian zhengliang lun) to refute Sengzhao's theory of the immutability of things. Because of Sengzhao's esteemed status as one of the early founders of Chinese Buddhism, Zhencheng's critique of Sengzhao caused an uproar among his contemporaries. The ensuing exchange constituted one of the major debates in the history of Chinese Buddhism (Lin 2018; Liu et al., 2020; Fang 1998; Zhu 2012) and was considered a significant event in the “rise of Buddhist scholasticism” (Liu et al., 2020: 7). This entry will carefully analyze Sengzhao's treatise on time and the immutability of things, highlighting the philosophical disagreements between him and Zhencheng. It will also place Sengzhao in his philosophical lineage to examine how he derived insights from Kumarajiva and Nāgārjuna, and how he might have influenced Chan Buddhism's conception of time. This entry will present the uniqueness of Sengzhao's conception of time that marks his departure from the Chinese tradition.

A Buddhist's guide to self-destruction: Jñānaśrīmitra on the structure of yogic perception

AbstractThis article explores the structure of cultivated religious experience. For the Buddhist philosopher Jñānaśrīmitra (c. 980–1040), the religious experience of the Buddhist yogin (yogipratyakṣa) is not spontaneous or sporadic but must be intentionally and rationally cultivated. I argue that Jñānaśrīmitra's picture parallels certain contemporary constructivist accounts of religious experience, according to which the prejudices, expectations, and interpretative structures of the practitioner shape the character of the experience in question. Despite this, however, Jñānaśrīmitra maintains that religious experience is direct, non-conceptual, and ineffable. Even though cultivation begins by focusing on rationally understood, effable conceptual content (the Buddha's teaching of the Four Nobles' Truths, for instance), the yogin's relation to that content is transformed through cultivation (bhāvanā). Cultivation makes awareness-events with conceptual content vivid (spaṣṭa) in such a way that they lose their conceptual character, coming to affect the practitioner's mind as if they were external to it. In this way, precisely in virtue of beginning the process of cultivation with certain expectations about the Buddha's teaching, Buddhist yogins come to have a direct and non-conceptual experience of the breakdown of their own mental streams and the dissolution of the sense of self.

India, Korea and Buddhism

India and Korea share a long-standing cultural and religious connection through Buddhism. Buddhism originated in ancient India, where it was founded by Siddhartha Gautama, also known as the Buddha. It then spread to many parts of Asia, including Korea, through a combination of trade, missionary activity, and cultural exchange. The first recorded introduction of Buddhism to Korea was in the 4th century CE, when Chinese monks arrived in the country to spread Buddhist teachings. From that time on, Buddhism played a significant role in Korean culture and society, and has continued to be an important part of Korean life up to the present day. Indian Buddhist philosophy and teachings are rooted in the teachings of Buddha. Buddhism originated in India over 2,500 years ago and has since spread to other parts of the world.

Oneself as Another: Yantraputraka Metaphors in Buddhist Literature

While Buddhist teachings deny the presence of a stable, unchanging self, they must still make sense of human agency. In this article, I look through metaphors of mechanical men in Buddhist literature, which inform us of attempts to tackle the problem by resorting to figurative speech. With a selection of examples, we shall see not only a basic rationale of these metaphors, as well as the dynamics of their usage in Buddhist texts against different doctrinal backgrounds, but also their meta-philosophical role in penetrating through the agent-oriented “universe of discourse”.

Penerapan Media Interaktif dalam Meningkatkan Hasil Belajar Pendidikan Agama Buddha Siswa Kelas III SD Maitreyawira Dumai

The purpose of this action research is to determine the implementation of learning and the application of interactive media in improving the learning outcomes of Buddhist education for third grade students of SD Maitreyawira Dumai. The results ofthe research with the procedures for planning, implementing, observing, and reflecting. It has been implemented well, as indicated by the increase in learning outcomes, the average score of students shows an increase in learning outcomes from 44 in the pre-cycle increasing to 73 in the first cycle, increasing to 87 in the second cycle until all students complete (≥73 KKM) in the first cycle. received Buddhist Education lessons with the application of interactive learning media, in the percentage there was an increase in learning outcomes by 52% in the first cycle and 48% in the second cycle to 100%. This shows that the application of interactive learning media is successfully understood by students, Buddhist teachers are more involved in student activity inthe learning process by applying interactive learning media based on interactive PPT which is fun and interesting.

Two Letters from the Correspondence of V.E. Sesemann and B.D. Dandaron

This work presents the two surviving letters preserved from the extensive correspondence of V.E. Sesemann, a professor of philosophy at Vilnius University at the time (1961), and B.D. Dandaron, a Buddhist teacher who was a researcher at the Buryat Integrated Research Institute at that time. The letters discuss the authors’ current work and creative plans, as well as everyday life and resettling after release from prison in 1956. In his letter, B.D. Dandaron devotes significant attention to a list of literature that he was using in writing a study on aesthetics and/or that was mentioned in the records of the lectures of V.E. Sesemann in the prison camp. The letters give some idea of the nature of the relations between the correspondents and the areas of their research interests. The publication is preceded by a preface, which offers reflections on the context of the appearance of lectures on aesthetics that formed the basis of B.D. Dandaron’s research interest in this issue. The preface also provides context on the prison camp “seminar” on philosophy, in which the correspondents were active participants. V.E. Sesemann lectured on a wide range of areas in Western philosophy, including aesthetics, the history of philosophy, and philosophical anthropology. B.D. Dandaron lectured on the philosophy and practice of Buddhism. B.D. Dandaron’s particular interest in aesthetic issues was due to the fact that in the system of Buddhist teachings he developed, he paid great attention to the development of emotional intuition (associated with aesthetic perception) as an intermediate link between the rational intuition inherent in every person and the emotional-mystical intuition developed during yogic practice.

Penguatan Moderasi Umat Buddha dalam Perspektif Nilai Simbol Relief Gandawyuha Candi Borobudur

This article aims to describe a model of strengthening Buddhist moderation through the symbolic value of the Gandavyuha reliefs at Borobudur Temple. The problem focused on Buddhist teachings manifested in various cultures. Buddhist adherents have ideologies until sectarian classes emerge. Buddhists believe that Borobudur Temple is a local wisdom that is sacred of values and religious values as a guide for behavior. To approach this problem, the theory of symbolic interaction is used. The method used to analyze descriptive holistic analysis. The results stated that first, the Gandavyuha Relief of Borobudur Temple contains the values of religiosity, openness, tolerance, love, equality, and patience. Second, the diversity of Buddhist ritual culture can be seen from the differences in symbols, including differences in symbol systems, artifact symbols, and language symbols. Buddhists in Indonesia live side by side and uphold the diversity of ritual cultures. Third, public space built by Buddhists as a model of moderation that is formed and mutually agreed upon. Fourth, moderation built through public spaces is in harmony with the Gandavyuha reliefs of the Borobudur Temple, the actions of Buddhists as a representation of the value of the Borobudur symbol. Relief Gandawyuha as a representation of religious moderation upholds the values of tolerance and the universality of the law of truth.

Buddhist Women and Female Buddhist Education in the South China Sea: A History of the Singapore Girls’ Buddhist Institute

This paper studies the history of the Singapore Girls’ Buddhist Institute, the first and only modern Buddhist education institution for women in Singapore and Malaysia. This paper aims to explore a dynamic transregional Buddhist network constructed by nuns, vegetarian nuns, and laywomen, with a particular emphasis on the prominent female figures and religious women communities involved. Through an analysis of the movements and religious practices of the Buddhist women community, the author demonstrates the contributions of Buddhist women to the transmission of religious knowledge and modern experiences. It is this paper’s intention that the micro-history of the case could contribute to restaging the women-centered Buddhist community in the narrative of “South China Sea Buddhism”.

From Courtesan to Wŏn Buddhist Teacher: The Life of Yi Ch’ŏngch’un

This study examines the life of Yi Ch’ŏngch’un 李靑春 (1886–1955), one of the first female disciples of Wŏn Buddhism, a 20th-century Korean religious movement. Her story shows modernity’s impact on Korean women’s psyche and social roles, and the progressive initiative of male teachers who advanced gender equality in new Korean religious movements. A range of data, including periodicals, letters, and newspaper articles, enable us to understand the changing face of women during the process of modernization in Korea. This paper gives voice to the significant role of Yi Ch’ŏngch’un, an exceptional financial sponsor in the formative years of Wŏn Buddhism and an advocate for women’s rights. By highlighting her contributions, it becomes clear that the progressive males who pushed for gender equality relied on the support of female-ordained devotees to actualize the doctrine’s ideal.

Postulant Education within the Jogye Order of Korean Buddhism: A Critical Examination of Its Past, Its Present, and the Issues Facing Its Future

Over the last three decades of evolution, the Jogye Order’s postulant education system has made considerable progress in standardizing, centralizing, and modernizing Buddhist education for aspiring monastics. As celebrated by the order’s 2022 publication The 30-year History of Buddhist Monastic Postulant Education, the order’s program has successfully seen over 9800 ordained novices graduate since its launch in 1991. However, there is a broad consensus within Korea’s Buddhist community that the religion is in crisis and, within the order in particular, that its future is in peril. Unless it is reversed, the trend portends the very real possibility of the order’s demise by the end of the century, if not sooner. The order recently vowed to reverse the downward trend in monastic recruitment and raise the annual number of ordained novices to 150 by 2025 through a multifaceted plan involving greater youth outreach efforts, an increased social media presence, and online Buddhist educational materials, along with an expansion of the order’s international missionary efforts. Given that postulant recruitment is critical to the order’s survival, this paper examines the past, present, and future of the Jogye Order’s postulant education system in light of the current membership crisis, as well as the order’s recent publication of The 30-year History of Buddhist Monastic Postulant Education.

Person-Centered Mindfulness: A Culturally and Spiritually Sensitive Approach to Clinical Practice.

Mindfulness meditation is rapidly being integrated into many different forms of counseling and psychotherapy, and there is a growing evidence base for its effectiveness. It is important to understand the spiritual roots of mindfulness, and to apply it in a patient-centered manner, sensitive to the patient's own faith tradition rather than taking a one-size-fits-all approach, assuming that mindfulness-based practice is a purely secular approach. The philosophical underpinning of mindfulness lies squarely in the Buddhist faith tradition. Indeed, mindfulness is the 7th step on the Eightfold Path, which is the heart of Buddhist teachings. Many practitioners, however, may not realize that there are Western meditative techniques that are very similar to mindfulness and that have deep roots within Christian, Jewish, and Muslim faith traditions. Patient-centered mindfulness involves the use of mindfulness and other meditation methods that are based on the patient's own faith tradition, rather than applying Eastern forms of mindfulness claiming these are a secular approach appropriate for everyone regardless of religious beliefs, even if those beliefs are not consistent with the Buddhist religious or philosophical approach. In this article, I briefly examine the evidence for the clinical effectiveness of mindfulness meditation, and then go into greater depth on Hindu, Buddhist, Christian, Jewish, and Muslim forms of mindfulness or similar meditative practices, providing resources that will better equip clinicians and researchers to provide patient-centered culturally-sensitive care.

The Development and Dissemination of Pro-Environmental Dharma among Taiwan’s Humanistic Buddhists

In the early 1990s, two of Taiwan’s humanistic Buddhist groups—Buddhist Tzu Chi Compassionate Relief Foundation (Tzu Chi) and Dharma Drum Mountain (DDM)—began incorporating modern environmentalism as a major component in their religious teachings, practices, and behavioral norms. Neither group had been clearly pro-environmental before the 1990s, but Venerable Cheng Yen, the founding master of Tzu Chi, and Venerable Sheng Yen, the founding master of DDM, redefined and expanded Buddhist teachings and practices to include modern concepts and practices of environmental sustainability as central components of their dharmas. This comparative ethnographic study contributes to scholarship with findings regarding how and why the two groups developed and disseminated pro-environmental dharma: (1) both groups began promoting environmentalism as a moral, religious response to Taiwan’s waste management crisis of the early 1990s; (2) both groups tied their pro-environmental teachings to two of the most popular elements of Buddhist dharma among Chinese humanistic Buddhists—the bodhisattva path and pure land teachings; (3) both groups fully integrated environmental teachings, practices, and behavioral norms into all aspects of their organizations; and (4) both groups adjusted the framing of their pro-environmental messages to match specific audiences in their work in order to promote environmentalism in Taiwan’s society.

Impact of Buddhist thoughts on Cultural Nationalism of India

The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.

Learning from Buddhist Teachings and Ethical Practices in Qualitative Research

This paper aims at conceptualizing research ethics in qualitative research with Buddhist teachings. As a Buddhist, I first introduce how Buddhism came to be central in my life and eventually influenced me as a qualitative researcher. I exemplify how the concepts of all-beings-are-equal, karma, the five precepts, and repentance might inspire a qualitative practice that centers ethics and informs a researcher’s interactions with participants. I suggest that researchers not only work on reflecting on their body (actions), speech (talk), and mind (thoughts) but more importantly, move beyond just reflection and reflexivity to facing and resolving “unwholesome” moments that may arise during the research process. I thus demonstrate how to repent in regard to one’s research-related actions, speech, and thoughts, with a particular focus on doing-no-harm and truthfulness. To illustrate, I offer an example from my own research that highlights how Buddhist teachings might be relevant in practice. My arguments aim to contribute to the literature on research ethics by introducing repentance by the researchers, alongside the Buddhist precepts, as central to ethical qualitative research practice.

Meditation as a Path to Inner Calm in the Life of Buddhists

The purpose of this research is to find out how to prepare, the form of implementation in Theravada Buddhist meditation, and the most important thing about this research is to find out the psychological condition of Theravada Buddhists who have practiced meditation regularly and correctly. This study uses a qualitative descriptive method, namely research that is directed to conditions and facts that occur in a systematic and accurate manner regarding research and analyzes the truth of these facts based on the data obtained. Data collection techniques in this study used observation techniques, interviews, and a literature study. The discussion is through analysis of the results of observations and interviews. Based on the analysis of the literature and interviews with several sources, Buddhism is teaching contains a lot of ways of life, especially about morality. Meditation, which is one of the teachings of Buddhism, is a path to the final attainment of releasing suffering, and meditation has many benefits for the lives of Buddhists themselves because meditation provides inner peace for those who do it. This meditation requires preparation, such as carrying out moral discipline and also self-control, so that in carrying out this meditation, a person will be able to concentrate. And in the form of practice, this meditation is done by sitting, lying down, standing, and walking. Meditation for Theravada Buddhists is something that must be done in order to attain Nibbana. Followers who regularly meditate will make themselves calm, able to face problems with a cool mind, and most importantly, meditation can also make a person calm by cleaning dirty thoughts from within, where dirty thoughts tend to be negative, and being able to place a position on the present life, not stuck in the past and not expecting a future that has not yet happened. Apart from that, meditation is not only a religious activity, but meditation is also a tool for healing various diseases, which many non-Buddhists can use because they have faith in using this meditation and using the chosen object. This way, our mind will be focused, and mind will not go wild, giving us peace of mind.

A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR

Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.

Pendidikan Multikultural: Membangun Harmonisasi dan Kerukunan Melalui Penguatan Nilai Toleransi Di Desa Mojorejo Kota Batu Jawa Timur

Religious tolerance is evidenced by the unification of society through togetherness. This indicates that the religious phenomenon that exists as a reality in the midst of society gets a positive response so it is interesting to study. Meanwhile, on the other hand, the discourse of strengthening the harmonization of plural society which is manifested in the attitude of religious tolerance, was born and proclaimed by various parties. Mojorejo Village, Batu City managed to get appreciation from the Batu City government in the form of giving an award as "Village of Awareness of Religious Community Harmony and Village of Peace". This success is a proud achievement, considering that the heterogeneous typology of the people in Mojorejo village is quite high. Methodologically, this research uses a qualitative approach with the type of case study. Data collection techniques in this study include: interviews. observation and documentation through the media, archival records. Data Validity Test Extended observations, Increases persistence, and Triangulation The results and conclusions are the ideological dimensions, the values ​​of Islamic religious teachings, Taswasut, Tasamuh, Ta'adul, the values ​​of Buddhist teachings, love of metta, sympathy mudita, balanced mind upekkha, values ​​of Christian teachings, love, patience, responsibility. ideological dimensions: the value of Islamic religious teachings taswasut, tasamuh, ta'adul, the value of Buddhist teachings of love metta, sympathy mudita, balanced mind upekkha, Christian religious values ​​of love, patience, responsibility, dimensions of knowledge, tolerance, awareness, togetherness, mutual cooperation. dimensions of experience, interfaith prayer together, village salvation, village clean, dance studio. dimensions of consequences/effects, agro-agricultural economics which accommodates and buys and sells farmers' income, social work together to build villages, clean villages, religious friendship between communities, takziah, interfaith prayer together, village salvation. politics (honest, fair, clean and transparent. dance studio culture

Protecting Environment through the Teachings of Buddha

Recently, the word ‘environment’ is actively being used because it needs attention more than anything else. The rush to protect the environment is the minimum move one can do for oneself. Many ways of protecting the environment are discussed but until and unless people don't realise themselves to be an integral part of the environment nothing will work. Buddhism is a religion that has long recognized the interconnectedness of all things, including humans and the natural world. The paper aims to build a framework for understanding the possibilities of Buddhism in order to protect the environment. As such, Buddhism has a lot to offer in terms of promoting environmental awareness and sustainability. The paper explores the ways in which Buddhist teachings and practices can be applied to environmental issues. For example, the practice of mindfulness can help us develop a deeper awareness of the natural world and our impact on it. Buddhist concepts such as non-attachment and non-harming can help cultivate a more sustainable relationship with the environment. The study concludes by offering a foundation to develop a new way for protecting the environment with inner self involvement. Buddhist path of moral action, mindfulness and meditation, and wisdom, the figure of the bodhisattva, who is dedicated to working to lessen the suffering of all sentient beings, serves as a model for sustaining a commitment to working toward what may seem like an impossibly lofty goal. The study demonstrates the potential for Buddhism to play a role in fostering environmental awareness and sustainability by examining the ways in which Buddhist teachings and practices can be applied to environmental challenges.