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Through an investigation of two recently discovered paper sheets of the Incantation of Wish-Fulfillment from the Silla kingdom, this paper reveals that early Korea had more diverse forms of dhāraṇī practices than previously assumed. Through analyses of these incantation sheets, this paper contributes toward filling the gap in our current understanding of the material practice pertaining to the Incantation of Wish-Fulfillment of medieval East Asia. Previously, all known traces of material dhāraṇīs from early Korea, with just a few exceptions, were related to the Sūtra of the Pure Light Incantation enshrined in the relic crypts of pagodas—a practice that has little connection to contemporaneous Chinese dhāraṇī practice. However, the newly discovered Incantation of Wish-Fulfillment sheets, whose date this paper infers to be between the eighth and ninth century, show that Unified Silla had a dhāraṇī practice closely linked to coeval Chinese practice. The Incantation of Wish-Fulfillment sheets from Silla show the modification and continuation of Chinese dhāraṇī practice. Unlike the Chinese amulet sheets of the Incantation of Wish-Fulfillment that were buried in tombs, the Silla amulet sheets were likely enshrined in one of the pagodas erected on Mount Nam in Silla's capital. At the same time, they were placed in the pagoda to wish for good afterlives of the soldiers who died at the battle, suggesting that they had a mortuary function similar to those buried in Chinese tombs. [ABSTRACT FROM AUTHOR]

The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci's erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a "void" as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the "void" within the context of a negation of "something", Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism's appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings. [ABSTRACT FROM AUTHOR]

The sudden outbreak of the COVID-19 pandemic has changed people's long-standing group life, and "less gathering" has become a popular slogan during this period. People will probably feel lonely when they are physically, socially, or mentally distanced and isolated or excluded, and they usually perceive a deficiency in the quality or quantity of their social relationships. Although loneliness is easily conflated with solitude, loneliness as an emotion is generally regarded as negative while solitude can be positive. There are various causes and effects of loneliness during the COVID-19 pandemic, and loneliness has been found to have significant impacts on poorer physical and mental health. Religiosity and spirituality are specifically proven to have a great impact on handling loneliness during the COVID-19 pandemic. When regarding belongingness as the opposite of loneliness and social isolation, religious belonging means a feeling of being "at home" and "connected". In this paper, from a comparative approach, we attempt to investigate how the three most prominent traditions in East Asia, i.e., Confucianism, Daoism, and Buddhism, can help manage the feeling of loneliness. Due to different understandings of loneliness, their coping strategies for loneliness also vary. Through a preliminary study of "benevolence and rites," "wu-wei and freedom," and "mindfulness and spiritual realization," we can learn from the ancient wisdom about how to reduce loneliness and promote spiritual well-being during the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

The Chinese monk Yixing 一行 (673–727) is unique in being an early architect of the Mantrayāna tradition (Esoteric Buddhism) in East Asia in addition to featuring as a significant individual within the history of astronomy and calendrical science in China. His legacy in the Buddhist world is well known, but the enduring appreciation of his scientific work in later centuries is less understood. The present paper will document the achievements of Yixing's work in astronomy while also discussing the perception and appreciation of his work in subsequent centuries. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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

Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhist who received empowerment (Skt. abhiṣeka) under Shingon priests in Japan in order to claim the authority to found "Zhenyan" centers in China, Hong Kong, Taiwan, Malaysia, and even the USA. Moreover, in addition to utilizing Japanese Buddhist sectarianism to root their lineage in the past, the first known architect of Neo-Zhenyan, Wuguang (1918–2000), used energeticism, the thermodynamic theory propagated by the German chemist Freidrich Wilhelm Ostwald (1853–1932; 1919 Nobel Prize for Chemistry) that was popular among early Japanese Buddhist modernists, such as Inoue Enryō (1858–1919), to portray his resurrected form of Zhenyan as the most suitable form of Buddhism for the future. Based upon the circular nature of esoteric transmission from China to Japan and back to the greater Sinosphere and the use of energeticism within Neo-Zhenyan doctrine, this paper reveals the sometimes cyclical nature of Sino-Japanese religious influence. Data were gathered by closely analyzing the writings of prominent Zhenyan leaders alongside onsite fieldwork conducted in Taiwan from 2011–2019. [ABSTRACT FROM AUTHOR]

The topic of religious and philosophical syncretization as found in East Asian gardens must begin with a discussion of the origins, development, and transmission of Chinese garden design and its culturally connected symbolism. This review is outlined in this paper's sections sub-titled 'The Chinese Framework,' 'Confucian Ethics and the Residential Quadrangle (Si-he-yuan)', and 'The Classical Chinese Garden.' The section sub-titled 'Chinese Influence on Japanese Gardens' outlines Chinese garden design transmission into Japan during the Tang Dynasty (618-906 CE), widely known as the Golden Age of the Chinese Arts. This was an a result of the journeys by Japanese imperial diplomatic delegations of envoys seeking to learn every aspect of the Chinese culture and monks who traveled as pilgrims in search of the Buddhist philosophical faith brought to China from India around the 1st century BCE to the 1st century CE. The importation of Chinese garden concepts into Japan will be presented in a comparative study of cultural Confucian and Taoist classic elements. Buddhist, Zen Buddhist, Neo-Confucian, and Shinto garden and residential complex elements illustrate the composite nature of the Chinese and Japanese cultures. This study is done in an effort to connect the material level of garden description to the symbolic associations not usually seen by the average viewer of the East Asian garden. [ABSTRACT FROM AUTHOR]

The West has been fascinated with East Asia for hundreds of years, but only over the past few decades has the region come under close cultural scrutiny as Western corporations made significant inroads into the region and realized the extent of East-West differences. This paper explores East Asia's cultural heritage and probes the religious roots that have influenced regional lifestyles for over 2000 years. Buddhist, Confucian, and Taoist principles are examined and conceptual links established with East Asian lifestyles and management behaviors, many of which conflict with prevailing globalization trends towards societal efficiency and competitiveness. Some east-to-west transfers of managerial ideas demonstrate the potency of East Asian philosophies and suggest that East-West amalgams are contributing to optimal business solutions. [ABSTRACT FROM AUTHOR]

Copyright of National Palace Museum Research Quarterly is the property of National Palace Museum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

P. 3808 records a popular sermons ceremony, which was a Buddhist folk preaching event held in the Zhongxing Palace to celebrate the birthday of Emperor Mingzong of Later Tang. Through the analysis of this text, it is possible to conduct a more comprehensive study of Buddhist popular sermons that formed and gradually developed during the mid-Tang Dynasty. Additionally, this analysis can provide a more systematic understanding of the Humane Kings Convocations (Renwang hui 仁王會), which have had a significant impact on East Asia since the late Southern Dynasty. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to summarize the important contextual influences East Asian philosophy may have on marketing strategy and consumerism. Design/methodology/approach: A qualitative approach is used to deconstruct (1) the literature on marketing as a contextual discipline, (2) East Asian philosophical underpinnings and their personal and institutional manifestations in East Asian marketing contexts, and (3) the implications for non-East Asian marketers. This essay includes a brief introduction to the manuscripts in this special issue. Findings: Ancient philosophical wisdom shared by East Asian societies can shed light on how marketing activities and consumer behavior intertwine within East Asia and beyond. Three ancient philosophies (i.e. Confucianism, Taoism, Buddhism) heavily influence East Asian societies through personal and institutional-level cultural manifestations in marketing contexts. Research limitations/implications: Although the three discussed East Asian philosophical schools are not exhaustive, they lay a foundation for future discussions about how alternative marketing-related theories and frameworks may complement ones grounded in western historical and cultural contexts. Originality/value: This essay initiates an overdue academic discussion about relying on non-western historical and cultural contexts to globalize the marketing discipline further. [ABSTRACT FROM AUTHOR]

Objectives: Buddhism, Taoism, and Confucianism have influenced societies and shaped cultures as they have spread across the span of history and ultimately across the world. However, to date, the interrelated nature of their impacts has yet to be examined largely due to the lack of a measure that comprehensively assesses their various tenets. Building on a conceptual integration of foundational texts on each ideology as well as on recent measure development work (much of which is unpublished), the current studies developed a comprehensive measure of these ideologies (the Three Teachings of East Asia Inventory; TTEA) and validated it across four languages. Methods: A combined sample of 2,091 online respondents (Study 1: 322 Chinese respondents, Study 2: 400 Japanese respondents, Study 3: 362 Taiwanese respondents, Study 4: 688 White Americans and 319 Asian Americans) completed 25–35 min online survey in their preferred language: English, Traditional Mandarin, Simplified Mandarin, or Japanese. Results: Exploratory Factor Analyses within a 122-item pool identified 18 stable dimensions across all samples. Measurement invariance analyses identified the final 61-items of the TTEA inventory (demonstrating reasonable invariance across all languages), confirming 18 individual tenet subscales that organize into four higher-order composites: Buddhism, Taoism, Restrictive Confucianism, and Empowering Confucianism. A shorter 36-item version of the TTEA inventory was also developed. The TTEA scales demonstrated (1) acceptable internal consistency, (2) discriminant validity, and (3) incremental predictive validity for current life satisfaction and vitality. Conclusions: The TTEA inventory offers one of the first comprehensive, multilingual measures that will allow cross-cultural researchers to examine the influence of three related Eastern ideologies on societies across the world. [ABSTRACT FROM AUTHOR]

Buddhism arrived in the West as a topic of scholarly investigation, colonial occupation, missionary conquest, and popular fascination in nineteenth-century Europe. The Lotus Sūtra , now as then the most widely read and recited sutra in Southeast Asian Buddhism, was unheard of in the West until translated into French by Eugène Burnouf in 1837–1841. Not until 1884 did a second European-language translation appear, this time into English by Hendrik Kern. This paper analyzes the early reception of the Lotus Sūtra in the West in two stages: from Burnouf's translation up to the 1880s and then from Kern's translation into the twentieth century. In what ways and for what contextual reasons did Burnouf's responses to the Lotus Sūtra shape the subsequent reception of it in the West, to this day? How did a range of discourses characteristic of mid-nineteenth-century Europe come to privilege the Pali canon over the Sanskrit canon and therefore Theravada over Mahāyāna? How did the responses of Christian missionaries in East Asia to the Lotus Sūtra following Kern's translation in part reverse the critical Western response to one in which Buddhism came to be seen as potentially compatible with Christianity? Crucially, what features of the Lotus Sūtra did these responses fail to recognize and why? How has cultural context determined the historical series of receptions of the Lotus Sūtra , and how has this text absorbed and transformed its own history of receptions? [ABSTRACT FROM AUTHOR]

The article is devoted to an insufficiently explored page of history of early Buddhist philosophy, namely, the formation of the Noble Truths doctrine in the work of Nāgārjuna, the famous Indian philosopher of the II-III centuries AD, who is considered the founder of the Mādhyamaka school of Mahāyāna philosophy. An important source of this branch is the Mūlamadhyamakakārikā, or the "Fundamental Verses on the Middle Way", compiled by Nāgārjuna. This book consists of 27 sections and is considered the basic text of the Mahāyāna, which had a great influence on further evolution of Buddhist philosophy in India, Tibet and East Asia. The article analyzes the 24th section "The Noble Truths Study", which consists of 40 verses devoted to various issues on the conditions for learning the truth. The purpose of this article is to analyze the substantive issues of 24th section in the context of unfolding of early Buddhist philosophical discourse. Nāgārjuna's views on the ways of achieving truth are compared with the interpretations of modern historians of Buddhist philosophy: D. Kalupahana, A. Tillakaratne, M. Siderits, S. Katsura and others. Given comparativistics allow us to understand more comprehensively Mahāyāna's process of formation, as well as to provide a meaningful explanation of what the Śūnyatā is. [ABSTRACT FROM AUTHOR]

Focuses on the Tang Buddhist monk Fazang, one of the most famous Buddhist philosophers of East Asia. Founding of the Huayan school; Founding of the Avatamsaka tradition in East Asia; Correction of misrepresentations and misinterpretations of Fazang's work.

This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss religious diversity: a hermeneutics of multiple religions and a hermeneutics of religiosity. The former analyses "religious belonging" as a "belonging to religious traditions". In the latter, "religious belonging" is understood as transcending particular religious traditions. It is argued that we need to take another look at the philosophical concept of "multiplicity" to understand religious diversity and religious belonging. We can use the Deleuzian concepts of "rhizome" and "assemblage" to describe religious belongings in East Asia specifically and also religion in general. A rhizomatic thinking about religion enables us to reimagine the concept of religious belonging as rhizomatic belonging, and also, as is argued by Haiyan Lee and Mayfair Yang, make it possible to subvert power structures inherent to religion. [ABSTRACT FROM AUTHOR]