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Although most studies of Theravada Buddhism focus on the "historical" life of the Gotama Buddha, for centuries popular Buddhist teachings centered on stories about the multiple Buddhas and their previous and future lives. These stories, known as "jātakas," were part of a broader Theravada framework in which Gotama is understood as only one in a succession of Buddhas who have appeared or will appear across multiple eons. However, the relevance of the belief in past and future lives has undergone change over time. Drawing on both textual analyses and anthropological fieldwork in Thailand, this essay is divided into five sections. After providing an overview of the evidence for the historical rise of the belief in multiple lives of multiple Buddhas, the essay argues that these stories—with their playful bawdiness, growing incorporation of female roles, and opportunities for social critique—facilitated the regional spread of Buddhism across classes and genders over the centuries. However, belief in the future Buddha, Maitreya, prompted millenarian movements. The essay concludes by reviewing evidence suggesting that although the belief in multiple Buddhas remains relevant elsewhere across the Theravada Buddhist world, because of political concerns of the Thai state, the belief has given way to an emphasis on the historical life of Gotama. [ABSTRACT FROM AUTHOR]

This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo's philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo's philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo's philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community's psychological characteristics and practical examples demonstrated in Wonhyo's concepts of 'One Mind', 'Harmonizing Disputes (Hwajaeng)', and 'Non-hindrance', categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo's theory and deeds. Particularly, Wonhyo's philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology. [ABSTRACT FROM AUTHOR]

Zen Buddhists take the bodhisattva vow to save all beings. At Clouds in Water Zen Center in St. Paul, Minnesota, this means engaging in specific activities geared toward eliminating social and systemic injustice while also working to eliminate the causes and conditions of suffering within oneself. At Ryumonji Zen Monastery in Dorchester, Iowa, the bodhisattva vow to save all beings means to wholeheartedly engage in everyday activities, such as doing the dishes, without attachment or aversion; Ryumonji sees no need to engage specifically in socio-political activities. Clouds has a robust program of workshops and retreats on social engagement and participates locally in socio-political activism as part of its Buddhist practice. On the contrary, Ryumonji does not have a distinct program for social engagement but contextualizes every activity as already having a socio-political effect. Ryumonji Zen Monastery and Clouds in Water Zen Center are less than a hundred miles away in the American Midwest and both follow the same Sōtō Zen lineage of the Japanese priest Dainin Katagiri. Yet, they offer two different ways of responding to the world’s suffering. This paper analyzes the differing views and practices for social engagement at Ryumonji and Clouds, revealing differing interpretations of the central Buddhist teachings of interdependence, the bodhisattva vow, and the inseparability of individual and social liberation. It situates the divergent interpretations in their respective rural and urban contexts, regional Midwestern context, and within the larger context of development of Buddhism in America. [ABSTRACT FROM AUTHOR]

The Caodong School (曹洞宗) advocates the integration of Buddhism, Taoism, and Confucianism (三教會通) and interprets Chan through the I Ching (以易釋禪). During the transition from the Ming to the Qing Dynasty, there was extensive interaction and mobility between the Ming loyalists (遺民) and Chan monks. This accelerated the secularization of monks and promoted the construction of temple gardens, which were expressed and preserved through literary Chan poetry. This study explores the relationship between Buddhist concepts and garden construction through a specific case, the Changshou Monastery Garden (長壽寺花園) in Canton (now Guangzhou) during the Qing Dynasty. This study examines how the Chan master Shilian Dashan 石濂大汕 (1633–1705), who journeyed to Dang Trong (Cochinchina 廣南) to spread Buddhist teachings, shaped the design and layout of the temple garden, reflecting Buddhist ideals and Caodong principles. This study analyzes the changes in landscape at the Changshou Monastery Garden, according to "the sound of tides" (潮音) from a Buddhist perspective. It also reveals how Dashan, as both a monk and a literati, blended Chan and Chinese philosophy in making the garden. The cultural resonance of tides within religious and literati traditions furnishes novel insights and prospects for the development of garden spaces. [ABSTRACT FROM AUTHOR]

This study aims to apply communication design analysis to the rear side of the Tribhumigatha Thai manuscript, known for its horizontal narrative structure. Employing "Visual Methodology" within a semiotics-based approach, the research focuses on the Tribhumigatha manuscripts, a unique cultural artifact unfolding a cosmos narrative influenced by Buddhist teachings. Selected from the National Library for its comprehensive content and format, this manuscript serves as a representative case for the study. The analysis utilizes the three core metafunctions--representational, compositional, and interpersonal--to systematically examine artisans' visual choices. The representational metafunction reveals intricate symbolism and storytelling components, seamlessly integrating mythological and real-world perspectives. The compositional metafunction elucidates deliberate design choices, showcasing a thoughtful approach of Thai artisans beyond aesthetics. The interpersonal metafunction emphasizes dynamic interaction between viewers and artwork, encouraging active participation and aligning with the manuscript's educational purpose in teaching Buddhism. Metafunctions applied to the Tribhumigatha manuscript provide insights into the unique nature of graphic design in Thai manuscripts, underscoring their role as vehicles for transmitting cultural knowledge and as storytelling devices deeply embedded in Thai culture. Beyond aesthetics, the design emerges as a conduit for cultural expression and communication, enriching our understanding of Thai graphic design traditions on both front and rear sides. [ABSTRACT FROM AUTHOR]

This paper explores the life and teachings of the renowned Chinese Buddhist monk Master Hongyi (1880–1942), focusing on his transformative encounters with impermanence and their relevance for contemporary death education. Drawing upon historical records, personal writings, and the accounts of his contemporaries, this study traces Master Hongyi's profound spiritual journey from intense grief and existential crisis to enlightened equanimity in the face of mortality. It examines how his skillful application of Buddhist practices enabled him to find meaning, purpose, and liberation amidst the challenges of aging, illness, and dying. Through an in-depth analysis of Master Hongyi's wisdom and lived experience, this paper proposes the "Hongyi Model", an innovative paradigm for integrating the spiritual, psychological, and artistic dimensions of his approach into modern death education. The findings underscore the transformative potential of Buddhist teachings for fostering a more authentic, meaningful, and spiritually grounded engagement with mortality, offering valuable insights for educators, counselors, and healthcare professionals working in end-of-life care. [ABSTRACT FROM AUTHOR]

The article focuses on the transition from oral to written traditions in early Buddhist literature, challenging the perception that Buddhist texts were solely oral compositions. It explores how writing techniques, such as repetition and narrative structures, influenced the preservation and transmission of Buddhist teachings, shedding light on the complex relationship between oral and written mediums in shaping the literary record of Buddhism.

The purpose of this research is to examine whether Buddhist ethics can improve the health and well-being of Buddhist practitioners during pandemics like COVID-19. It is hypothesized that diseases are part of suffering, and Buddhist teachings aim to eliminate the suffering of all beings. Buddhism also offers ethical codes of conduct for its practitioners to improve their health and well-being. So, the Buddha's teaching or Buddhist ethics, when practiced seriously, should be able to improve one's health, physically and mentally, enhancing the well-being of all Buddhist practitioners during the spread of all pandemics including COVID-19. The present study found that Buddhist ethical practices like the chanting of Buddhist suttas and the development of mindfulness, concentration/meditation, and insight (vipassanā) can improve both physical and mental health, which are important for dealing with any pandemic, tremendously. If the cores of Buddhist ethics (morality, meditation, and wisdom) are perfectly practiced, not only will one live with good physical and mental health but one also will be able to eliminate all the mental defilements that are the root causes of all illnesses and thus enter nibbāna, the state of mind that is beyond all sources of suffering including pandemics/epidemics. More specifically, this paper highlights a set of Buddhist practices, called four bhāvanās (types of development), that can be used to improve health and well-being during any pandemic. [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]

"Summoned by the Earth | A Story of Healing and Protection" is an article that follows Cynthia Jurs' mission to heal and protect the Earth by burying Earth Treasure Vases filled with prayers and offerings in different parts of the world. These vases have brought about positive change in places like Liberia and Congo, where they have inspired peace-building programs and tree planting initiatives. Cynthia's personal journey and connection to the Earth are explored, emphasizing the importance of protection, healing, and restoration for the planet. The article encourages readers to become Earth protectors and highlights the interconnectedness of all living beings. [Extracted from the article]

In order to achieve a competitive advantage in the market, enhance a positive brand reputation, and respond to consumers' requirement, organizations' key leaders may have to make sustainable decisions for the sake of the environment, the society and the organization simultaneously. In this study, Buddhism and compassion are proposed to extend the sustainability mindset framework in understanding key leaders' sustainable decision making to achieve a balance between concerns for environmental, societal, and economic outcomes. Data from a survey of 142 key leaders who are business owners, entrepreneurs, and managers in SMEs and startups in Vietnam provide evidence that Buddhist teaching and lifestyles are important predictors of key leaders' sustainable decision making through the mediator of compassion. Furthermore, the study also revealed that Buddhism positively and significantly influences compassion. This research, thus, makes contribution to the extant literature regarding factors influencing key leaders' sustainable decision making. Practical implications are also discussed. [ABSTRACT FROM AUTHOR]

The article discusses key meditation-based programs aimed at nurturing and training the ability to empathize. Historically, these programs have been drawn to Buddhist teachings and traditional meditation practices, but in the process of adapting to global world and a secular context, they separate themselves from religion. In the process of research, I try to demonstrate the importance of these methods for philosophy, ethics and education, since the cultivation of compassion helps to better and more deeply understand the nature of a person, motivation and improve social interaction. Important for the modern world can be not only the therapeutic effect of the mentioned methods, but also their application in the field of philosophy. Although the vectors of Buddhism as religion and humanistic ethics may differ, they seek to improve the quality of human life, develop compassion, respect, trust to the world, and complement each other in conditions of environmental, social, and psychological crisis. For Ukraine, methods of compassion training are very important in the context of war and post-war healing of society. Education in general, and philosophical education in particular, will need a wide range of tools for healing collective trauma, returning to oneself, finding the home of being. [ABSTRACT FROM AUTHOR]

This document is a teaching and learning guide for an article titled "Buddhist Environmental Ethics and Climate Change." The author explores whether Buddhism is a suitable religion for the age of climate change, concluding that it has strengths in its ethics related to nonhuman animals. However, the author argues that Buddhism's focus on animals detracts from other important ecological elements like mineral formations and bodies of water. The guide provides recommended readings on Buddhism and the environment, as well as a sample syllabus and focus questions for further study. It also suggests a seminar activity that involves giving voice to various ecological elements affected by climate change. The author, Daniel Capper, is a professor who specializes in environmental ethics and American Buddhism. [Extracted from the article]

Vows play a central role in Buddhist thought and practice. Monastics are obliged to know and conform to hundreds of vows. Although it is widely recognized that vows are important for guiding practitioners on the path to enlightenment, we argue that they have another overlooked but equally crucial role to play. A second function of the vows, we argue, is to facilitate group harmony and cohesion to ensure the perpetuation of the dhamma and the saṅgha. However, the prominence of vows in the Buddhist tradition seems at odds with another central part of the doctrine. For vows, like other promises, seem to involve representing a persisting self as the individual who undertakes the vow. And to explicitly appeal to a persisting self conflicts with one of the most important philosophical commitments of Buddhism – the no self view. We argue though that once we articulate the details of how vows generate behavior that conforms to them, we can see that no appeal to the self is required to internalize and act on vows. [ABSTRACT FROM AUTHOR]

This article discloses and analyses a selection of letters, reports, and official missives exchanged between the Holy See and the governments of Thailand during the Second World War. The collected documents are kept in the Archives of the Congregation for the Evangelisation of Peoples, in Rome, and contain evidence of the attempts made by the two diplomacies, one Christian and the other Buddhist, to establish a dialogue and find a solution to the pressing problems that were complicating the country's already difficult situation during the world conflict. A beneficial solution to these problems was found by Thai diplomacy, based on a considered interpretation of Buddhist teachings and their fundamental tolerance, and by the Vatican, which not only recognised the value of this different religious thought but also Thailand's complex position within the balance of powers in Southeast Asia in the mid-20th century. [ABSTRACT FROM AUTHOR]

In this article, I propose a new theory of "Buddhist para‐charisma" by analyzing the case of an iconoclastic monk in Vietnam. My argument draws from 20 months of ethnographic research conducted in Ho Chi Minh City between 2015 and 2019. During fieldwork, I was introduced to a highly respected monk with the extraordinary capacity to read minds and perceive karmic obstacles in the lives of his lay and monastic followers. This monk was unique for openly consuming meat and alcohol, wearing lay clothing, and using insults while preaching. These behaviors had the deliberate effect of creating an uncomfortable, tense environment among his visitors. Later, the nun who introduced us explained that his harsh language and adversarial demeanor were a rare form of compassion that urged immediate awakening to Buddhist teachings. I compare this case with previously developed theories of Buddhist charisma and moral aesthetics. While past studies analyze Buddhist charisma through the moral aesthetics of physical beauty or affective responses of tranquility, gratitude, and awe, the theory of para‐charisma shows how some monks can deliberately use repulsive behavior and negative affects to attract followers and advance spiritual goals. [ABSTRACT FROM AUTHOR]

A growing number of lay Buddhist practitioners have sought out alternative ways to incorporate Buddhist teachings in their daily practices and make positive changes in society by "doing good" for others. Sometimes recognized as part of "humanistic Buddhism," this approach emphasizes general morality and focuses on people who need help as a way to fulfill Buddhist teachings in this world. Some Chinese Buddhist practitioners who follow the Tibetan Buddhist tradition also carry out similar humanistic engagements but use more subtle space‐making processes and often "brand" these as Buddhist practices. Drawing on the ethnographic observations of lay Buddhist practitioners in urban China, this article examines how urban practitioners promote (middle‐class) morality and well‐being lifestyles through what I call "atmospheric Buddhism." Ultimately, the article argues that an alternative mode of Buddhist practice is emerging in Chinese urban environments in order to cope with politically constrained environments. [ABSTRACT FROM AUTHOR]

This article explores Hangzhou's multifaceted role in shaping Chinese Buddhist culture and contributing to knowledge production. As a vital hub of Chinese material and intellectual culture, Hangzhou's significant contributions to Buddhism are emphasized, shedding light on its key role in disseminating Buddhist teachings and preserving knowledge. The study delves into the rich history of Buddhist reference works, particularly leishu, showcasing how these compilations were pivotal in organizing and transmitting Buddhist wisdom. The article connects Hangzhou's intellectual legacy to the broader context of Chinese Buddhism, emphasizing its crucial position in the development and dissemination of Buddhist doctrines. Additionally, it highlights ongoing academic efforts to compile an Encyclopedia of Hangzhou Buddhist Culture, underscoring Hangzhou's continued importance in contemporary Buddhist scholarship. [ABSTRACT FROM AUTHOR]

The Fo yi jing 佛醫經 T793, a short text, discusses physical and mental health, presenting its content as the teachings of the Buddha. The Taishō presents the text as translated by Zhu Lüyan 竺律炎 and Zhi Qian 支謙. We survey bibliographic records to propose that this attribution is unreliable. Using computer assisted analysis, we locate passages in the text possibly borrowed from early Chinese sources, among them most notably An Shigao's 安世高 Jiu heng jing 九橫經 T150A(31). These findings indicate that T793 was probably compiled in China on the basis of various sources. We also find that some basic early Buddhist teachings, such as the four nutriments (āhāra) and rules regarding the eating of meat, are misunderstood or misrepresented in T793. Taking into account some terms and phrases in T793 that occur more frequently in translations in the Western Jin period, we suggest that T793 is likely a compilation made between the late third and early fourth centuries. It is thus probably one of the earliest extant Chinese compositions of this kind. [ABSTRACT FROM AUTHOR]

This article continues the investigation of my previous paper 'Wan Ming Qing chu dongnan yanhai gangkou Fosi de biqiuni shenying' 晚明清初東南沿海港口佛寺的比丘尼身影 ('The Historic Image of the Bhikkhuni Who Lived at Buddhist Monasteries of Seaport Cities of Southeast China during the Late Ming and Early Qing Period'). While discussing the space of port city Buddhist monasteries and their urban environment, and how they aided or hindered the bhikkhuni monastic community, or individual bhikkhuni in their practice, life, and personal achievements, I also realized that a bhikkhuni's family background and her connections with local gentry and eminent persons indeed contributed to the rise of her prestige. The publication and distribution of the recorded sayings of several women Chan monastics residing in the Buddhist monasteries of port cities during the late Ming and early Qing periods can be regarded as a commendable breakthrough in the Buddhist history of this period. To further clarify the resource structure that helped support these Chan bhikkhuni, including the multifaceted interplay between their blood ties, dharma connections, and regional connections, I aim here to particularly examine the backgrounds, dharma lineages, activity regions, and ultimate achievements of these women Chan monastics. I will consider how it is that these Chan bhikkhuni were able to use such resources to achieve the distinction of having their deeds recorded, while so many more of their fellow bhikkhuni have been forgotten. While in real life, there were a rather large number of bhikkhuni, only a few have been able to have their names passed down to posterity. Women have always faced greater challenges than men in having their voices known and receiving social recognition, and even for men, this has never been easy without a relevant support system—one's own personal cultivation, the prestige of one's family, the power of one's dharma lineage, the strength of one's personal connection, the disparity in the resources that one has access to in their urban or rural society, etc.; all these various factors affect one's achievements and performance. Especially in Chan Buddhist texts, where women are greatly underrepresented, I aim to explore in this paper how a women Chan monastic could be included in the Chan historical record, have her recorded sayings published, and have a place in Buddhism or the dharma lineages of Chan. [ABSTRACT FROM AUTHOR]

This article presents a rereading of Buddhist scriptures from the Pāli Nikāyas in the light of Christopher Beckwith's 2015 theory that Pyrrho professed early Buddhist ideas. This changes, above all, how we read one of the central terms in Buddhism, dukkha / duḥkha (usually "suffering," now "unreliable" or "precarious"). I argue that many scriptures make better sense with Pyrrho's reading and, moreover, that it reveals a depth of wisdom in many otherwise obscure passages in early Buddhist teachings. Through an exploratory, hermeneutic method, the article suggests a reconceptualization of Buddhist scriptures and philosophy in the light of Pyrrho. [ABSTRACT FROM AUTHOR]

The Chinese Buddhist anthology Zimen jingxun (Admonitions to the Black-robed Monastics 緇門警訓), a compilation believed to have originated during the Song dynasty, constitutes a Chinese Buddhist anthology containing teachings from Buddhist masters and ethical principles intended for observance by monastics. This anthology has garnered scholarly attention due to the noteworthy nature of some of its components. However, there exists a dearth of comprehensive scholarly analyses in the English language, and the precise compilers of this anthology remain shrouded in ambiguity. Nevertheless, the Zimen jingxun has exerted a profound influence on the training of monastics in China, Japan, and Korea, and has emerged as a particularly influential work on Buddhist monastic education in the Korean context. Therefore, this paper functions as an initial effort to address this scholarly gap. Utilizing the methodologies of comparative philology and historical philology, this study undertakes an analysis and comparison of the original Zimen jingxun and its foundational counterpart, the Zilin baoxun, in addition to their subsequent amended and modified versions. The primary aim of this research is to deduce its compilers and the timeframe of its compilation by examining the existing content, prefaces, citations, and any discrepancies discernible in each rendition. Furthermore, it seeks to evaluate the importance and role of each version within the broader context of the Buddhist canon. [ABSTRACT FROM AUTHOR]

This paper addresses the problem of polarization, which is considered one of the most pressing issues facing humanity, from the perspective of Mahāyāna Buddhism, specifically, the East Asian Buddhist teaching of the One Mind. The teaching is outlined in the Treatise on Awakening Mahāyāna Faith (Dasheng qixin lun), a significant text in East Asian Buddhism. The paper suggests that the One Mind teaching can help counteract the deluded and polarized mind, which seems inevitable due to the human condition but gives rise to polarization. We have the potential to move from delusion to awakening, since these two mental states are not separate from each other. By awakening to the One Mind, which is the common foundation of equality and interconnectedness of all sentient beings, we can return to our original still and pure mind that is capable of seeing the reality beyond the discriminating, prioritizing, and repressing mind, which has no intrinsic self-nature. Thus, the solution to the problem of so-called "post-truth", epistemic bubbles, and echo chambers lies in cultivating mindfulness and awareness of the mind as well as recognizing the fundamental interconnectedness of all beings through the One Mind. [ABSTRACT FROM AUTHOR]

This article investigates core ideas and principles of teaching and learning as found in the Nidāna-Kathā, a sacred Buddhist text that describes the lives and learning journeys of the Buddha. A three-tiered, exhaustive textual analysis revealed the following themes: resolve and responsibility, supererogatory effort, pabbajja, tradition, becoming, pedagogy and joy. Due in part to the noteworthy openness of a Buddhist conceptualization of canonicity, teachers have seldom drawn upon Buddhist sources (either living or written) to establish what might be termed Buddhist approaches to teaching and learning. While the purpose of this article is not to essentialize Buddhism nor its approach to education, by focusing on a single, primary source text detailing the Buddha's teaching and learning journeys, we seek to put forth a few Buddhist educative principles that, though not representative of all Buddhisms, are at least grounded historically, mythically and archetypically. We hope this article acts as a call for future research to further explore Buddhist approaches to education based on either historical sources or the lived experiences of its generations of inheritor–practitioners. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

The present paper addresses esoteric Buddhist rituals in Japan, with special focus on the changes that happened in its practice in the first couple of centuries after its initial arrival to the country. Although esotericism originated in India, it was the brief spotlight it gained in China during the Tang Dynasty (especially in the 8th century) that determined its transmission to Japan in the beginning of the 9th century, where it spread rapidly and reached a particular culmination within the same time period, i.e., the Heian Period (794 to 1185/1192). On the one hand, the Shingon school, established by the monk Kūkai (774-835), was essentially the first time the esoteric Buddhist teachings were systematised, and although the founder's person and teachings are still very much revered to this day, changes have begun right after his death in 835. On the other hand, the Tendai school, a rival for imperial recognition and support and also established (or rather introduced) in the beginning of the 9th century by the monk Saichō (767-822, a contemporary of Kūkai) included some esoteric teachings, and with the practices introduced by later Tendai monks, such as Ennin (794-864) or Enchin (814-891), this school cultivated esoteric practices that are still extant in Japan today. Firstly, the meaning and usage of the honzon (an icon of a deity) in esoteric Buddhist rituals is clarified in the paper, while later the evolution of two specific icons that were used during the Fugen Enmei rituals of both the Shingon and Tendai schools is introduced, with explanations as to why there are two different types of iconographies extant for the same kind of ritual. The paper contributes to the study of those esoteric practices that were created and developed in a locally recognized Buddhist milieu that served specific purposes in Japan and are found in no other Buddhist cultures in Asia. [ABSTRACT FROM AUTHOR]

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Current scholarship on Buddhism and trauma therapy in the United States is largely focused on insight meditation (vipassana) as taught by the Insight Meditation Society (IMS) and Spirit Rock. The scholarship has discussed how IMS/Spirit Rock vipassana teachings have been integrated into trauma therapy and how Spirit Rock has supplemented its vipassana teacher training with somatic trauma therapy theory and practice. Researchers have sought to empower Buddhist-informed psychotherapists and trauma-informed Spirit Rock vipassana teachers. This article argues that current theories can be advanced by incorporating vipassana teachings from the S. N. Goenka tradition with Somatic Experiencing® as they are strikingly similar. The article employs the methodology of mutual critical correlation based on a theoretical framework that distinguishes between early Buddhist yogic, later Buddhist scholastic, and modern scientific scholastic traditions of theory and practice. The framework evidences the similarities between Goenka vipassana and Somatic Experiencing. The article demonstrates that unlike IMS/Spirit Rock's vipassana teachings based on later Buddhist scholastic teachings, Goenka vipassana does not need to be supplemented by somatic trauma therapy because its early Buddhist yogic teachings are already very similar to Somatic Experiencing. Further, this article lays the groundwork for a revised theory of trauma-informed Buddhist spiritual care and counseling that seeks to empower trauma therapy-informed Buddhist counselors as religious workers. [ABSTRACT FROM AUTHOR]

The 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. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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". [ABSTRACT FROM AUTHOR]