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Buddhist</title> <meta name="description" content="Search results for: Buddhist"> <meta name="keywords" content="Buddhist"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler ml-auto" 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Buddhist"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 90</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Buddhist</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">90</span> Buddhism and Society: The History and Contribution of Buddhist Education in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meilee%20Shen">Meilee Shen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhist monks and nuns have changed within the dynamic culture of Taiwan that they find themselves in. The diverse cultures, economic development, and advanced educational levels of the island are all part of this. Buddhist education has become an interesting aspect in the history of Taiwanese Buddhism. In recent years, Buddhists in Taiwan have made significant contributions to both academic and religious studies. This paper will focus on the following questions: What is Buddhist education? How does a Buddhist education change monastic role in Taiwanese Buddhism? Finally, how has Buddhist education benefited Taiwanese society? Research indicates that Buddhist education in Taiwan possesses four features: 1. Master teaching disciple: Buddhist masters teach monastic rules to monastic disciples only. 2. Monastic education: It is mainly focused on Buddhist doctrines and sangha rules. 3. From Buddhist education to secular education: Buddhist studies were introduced into secular educational environments that were the beginning for outsiders to study Buddhism. It also opened a door to recruit young college students to enter the monastery. 4. Academic Buddhist training: Buddhist monks and nuns have begun to study at secular colleges in various programs besides Buddhist studies. In recent years, Buddhist colleges and secular universities’ religious studies programs have begun to admit overseas students due to the low birth-rate in Taiwan. Therefore, the relationship between Buddhism and Taiwanese society is dynamic. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20college%20and%20university%20in%20Taiwan" title="Buddhist college and university in Taiwan">Buddhist college and university in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20education" title=" Buddhist education"> Buddhist education</a>, <a href="https://publications.waset.org/abstracts/search?q=institutionalization%20in%20Taiwanese%20Buddhism" title=" institutionalization in Taiwanese Buddhism"> institutionalization in Taiwanese Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=monastic%20and%20secular%20education" title=" monastic and secular education"> monastic and secular education</a>, <a href="https://publications.waset.org/abstracts/search?q=Taiwanese%20Buddhist%20monks%20and%20nuns" title=" Taiwanese Buddhist monks and nuns"> Taiwanese Buddhist monks and nuns</a> </p> <a href="https://publications.waset.org/abstracts/94537/buddhism-and-society-the-history-and-contribution-of-buddhist-education-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/94537.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">171</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">89</span> The Soundscape of Contemporary Buddhist Music in Taiwan: Tzu Chi Vesak Ceremony</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sylvia%20Huang">Sylvia Huang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Contemporary Buddhist music has been emerged at the new forms of large-scale public Buddhist ritual ceremonies that may involve up to 10,000 participants at a time. Since 2007, the Buddha’s Birthday ceremony (Sanskrit, Vesak) by the Buddhist Tzu Chi Foundation has being held at major cities in Taiwan and many affiliated Tzu Chi offices around the world. Analysis of this modern and technologically-dependent ceremony sheds new light on the significance of music in contemporary Buddhist ritual, and also on recently enhanced and increasingly intimate connections between music and Buddhism. Through extensive ethnographic research of ten years (2007-2017), the research explores how the form of contemporary Buddhist music relates to the role of music in participants’ experience of the ritual and the way in which they construct meaning. The theoretical approach draws on both ethnomusicology and Buddhist teachings, Dharma. As soundscape is defined as the entire sonic energy produced by a landscape, the concept of soundscape is utilised to examine the contemporary ritual music in the Tzu Chi Vesak ceremony. The analysis opens new territory in exploring how analysis of Buddhist music can benefit from incorporating Buddhist philosophy within the methodological approach. Main findings are: 1) music becomes a method for Buddhist understanding through a focus in particular on how the ceremonial program is followed by music, and 2) participants engage with each other and entrain with music in the Vesak ceremony. As Buddhist sounding, such as scripture reading, liturgical chanting, and ceremonial music singing, is a sonic epistemological knowing of the conditions in which Buddhism is practiced, experienced, and transmigrated, the research concludes by showing that studies of Buddhist music have the potential to reveal distinctively Buddhist concepts, meaning, and values. Certain principles of Buddhist philosophy are adopted within ethnomusicological analysis to further enhance understandings of the crucial function of music within such a ritual context. Finally, the contemporary Buddhist music performance in the ceremony is possessed as a means of direct access to the spiritual experience in Buddhism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=buddhist%20music" title="buddhist music">buddhist music</a>, <a href="https://publications.waset.org/abstracts/search?q=Taiwan" title=" Taiwan"> Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=soundscape" title=" soundscape"> soundscape</a>, <a href="https://publications.waset.org/abstracts/search?q=Vesak%20ceremony" title=" Vesak ceremony"> Vesak ceremony</a> </p> <a href="https://publications.waset.org/abstracts/96502/the-soundscape-of-contemporary-buddhist-music-in-taiwan-tzu-chi-vesak-ceremony" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/96502.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">137</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">88</span> Gender and Religion: The Organization and Recognition of Buddhist Nuns in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meilee%20Shen">Meilee Shen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhist nuns in Taiwan have shouldered various responsibilities in educational, cultural, economic, and social aspects that transforms and transcends Chinese Buddhism to a higher level in Taiwan and overseas. In the recent years, Nuns in Taiwan have formed various associations to reach their goals and satisfy their needs. This research will focus on the following: 1. How to distinguish a Buddhist organization from temple? 2. Whether the forming of female Buddhist organizations reveals religious purpose or gender conflict in Buddhism? 3. How can nuns in Taiwan be unified together to establish their identification? This paper will mainly study on the Chinese Buddhist Bhikkhuni Association (CBBA) because they have gained allies together to work for religious causes and social needs since 1996. However, with a mission to promote female practitioners’ role in Buddhist circle, CBBA did not contribute much to the gender issue in Buddhism. The research found that CBBA did not achieve their goal to unite nuns in Taiwan because they failed to support nuns' education and did not recruit young and highly educated ones as CBBA's faculties. In conclusion, the research suggests i) to connect with other Buddhist organizations in order to achieve the dream of unity, ii) to fill the generation gap by overturn hierarchical system in Buddhist community and create a new environment for new generation to grow, iii) to shift financial contribution from social charity to nuns’ education to promote female role in Buddhism in the future. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bhikkhuni%20in%20Taiwan" title="Bhikkhuni in Taiwan">Bhikkhuni in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Bhikkhuni%20population%20and%20education" title=" Bhikkhuni population and education"> Bhikkhuni population and education</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism%20in%20Taiwan" title=" Buddhism in Taiwan"> Buddhism in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhist%20Bhikkhuni%20Association" title=" Chinese Buddhist Bhikkhuni Association"> Chinese Buddhist Bhikkhuni Association</a> </p> <a href="https://publications.waset.org/abstracts/78607/gender-and-religion-the-organization-and-recognition-of-buddhist-nuns-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/78607.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">205</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">87</span> Introduction to Buddhist Archaeology of Haryana, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chander%20Shekhar">Chander Shekhar</a>, <a href="https://publications.waset.org/abstracts/search?q=Manoj%20Kumar"> Manoj Kumar</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The present research paper is based on the explorations and excavations of Buddhist sites of the Indian state Haryana. It is a small state in north India. Earlier it was part of greater Punjab. Haryana has a very rich ancient history right from the Stone Age. It is known as the cradle of civilization. During the Buddha period, Haryana was very prosperous. Buddha also visited this region during the travel of the northwest province of British India. In this research work, the authors describe the Buddhist trail in Haryana and the tangible heritage of Buddhism, which were built in the respect and memory of the Buddha's journey like Stupa, Monasteries, Pillar, sculptures, etc. Several stupas like Chaneti Stupa, Thanesar Stupa, Agroha stupa, Adibadri, Katrawali, Assandh Stupa, and many monasteries were come into light during the excavation and exploration in Haryana as well as a lot of Buddhist sculptures also found. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=archaeology" title="archaeology">archaeology</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=exploration" title=" exploration"> exploration</a>, <a href="https://publications.waset.org/abstracts/search?q=excavations" title=" excavations"> excavations</a>, <a href="https://publications.waset.org/abstracts/search?q=stupa" title=" stupa"> stupa</a> </p> <a href="https://publications.waset.org/abstracts/145976/introduction-to-buddhist-archaeology-of-haryana-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/145976.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">246</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">86</span> Nyaya, Buddhist School Controversy regarding the Laksana of Pratyaksa: Causal versus Conceptual Analysis</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maitreyee%20Datta">Maitreyee Datta</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhist lakṣaņa of pratyakṣa pramā is not the result of the causal analysis of the genesis of it. Naiyāyikas, on the other hand, has provided the lakṣaņa of pratyakṣa in terms of the causal analysis of it. Thus, though in these two philosophical systems philosophers have discussed in detail the nature of pratyakṣa pramā (perception), yet their treatments and understanding of it vary according to their respective understanding of pramā and prmāņa and their relationship. In Nyāya school, the definition (lakṣņa) of perception (pratyakṣa) has been given in terms of the process by virtue of which it has been generated. Thus, Naiyāyikas were found to provide a causal account of perception (pratyakṣa) by virtue of their lakṣaņa of it. But in Buddhist epistemology perception has been defined by virtue of the nature of perceptual knowledge (pratyakṣa pramā) which is devoid of any vikalpa or cognition. These two schools differed due to their different metaphysical presuppositions which determine their epistemological pursuits. The Naiyāyikas admitted pramā and pramāņa as separate events and they have taken pramāņa to be the cause of pramā. These presuppositions enabled them to provide a lakṣaņa of pratyakṣa pramā in terms of the causes by which it is generated. Why did the Buddhist epistemologists define perception by the unique nature of perceptual knowledge instead of the process by which it is generated? This question will be addressed and dealt with in the present paper. In doing so, the unique purpose of Buddhist philosophy will be identified which will enable us to find out an answer to the above question. This enterprise will also reveal the close relationship among some basic Buddhist presuppositions like pratityasamutpādavāda and kṣaņikavāda with Buddhist epistemological positions. In other words, their distinctive notion of pramā (knowledge) indicates their unique epistemological position which is found to comply with their basic philosophical presuppositions. The first section of the paper will present the Buddhist epistemologists’ lakṣaņa of pratyakṣa. The analysis of the lakṣaņa will be given in clear terms to reveal the nature of pratyakṣa as an instance of pramā. In the second section, an effort will be made to identify the uniqueness of such a definition. Here an articulation will be made in which the relationship among basic Buddhist presuppositions and their unique epistemological positions are determined. In the third section of the paper, an effort will be made to compare Nyāya epistemologist’s position regarding pratyakṣa with that of the Buddhist epistemologist. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=laksana" title="laksana">laksana</a>, <a href="https://publications.waset.org/abstracts/search?q=prama" title=" prama"> prama</a>, <a href="https://publications.waset.org/abstracts/search?q=pramana" title=" pramana"> pramana</a>, <a href="https://publications.waset.org/abstracts/search?q=pratyksa" title=" pratyksa"> pratyksa</a> </p> <a href="https://publications.waset.org/abstracts/98528/nyaya-buddhist-school-controversy-regarding-the-laksana-of-pratyaksa-causal-versus-conceptual-analysis" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/98528.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">150</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">85</span> The Contribution of Buddhist-Based Mindfulness Practices on Ethical Leadership: A Qualitative Study of Organizational Leaders in Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kunkanit%20Sutamchai">Kunkanit Sutamchai</a>, <a href="https://publications.waset.org/abstracts/search?q=Kate%20E.%20Rowlands"> Kate E. Rowlands</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Recent public ethical scandals in many organizations around the world have raised concern about organizational ethics, which have, in turn, made ethical behaviors and conducts on the part of leaders become more critical topics in organizational studies. However, current research on the benefits of mindfulness within the workplace contexts has predominantly focused on stress reduction and work performance enhancement, while the aspects of ethical behavior development have been far less investigated in mindfulness research in the organizational and management fields. Only recently has there been an emerging call for organizational researchers and practitioners to study mindfulness concepts and practices from the original Buddhist perspectives given that ethics is regarded as a foundation for Buddhist mindfulness. Yet little, if any, empirical research on the contributions of mindfulness practices to ethical leadership has been done in Eastern Buddhist contexts. Therefore, this study aims to explore the extent to which and how Buddhist-based mindfulness practices can influence organizational leaders’ ethical values and practices. On this basis, Thailand was selected as a context of study due to a predominantly Buddhist society and culture. Qualitative data were gathered through in-depth semi-structured interviews with twenty executive leaders from various private organizations in Thailand, who practice Buddhist-based mindfulness meditation regularly. The findings from this study shed light on the role Buddhist-based mindfulness practices can play in promoting ethical behavior among executive leaders in Thailand. The results also suggest that ethical values and practices influenced by Buddhist-based mindfulness practices are well aligned with the elements appeared in the inter-disciplinary and cross-cultural ethical leadership framework, namely: humane, justice, sustainability and responsibility, and moderation. This study concludes that the integration of ethical dimensions to mindfulness practices may provide promising opportunities for ethical leadership development, particularly in the context of Thailand. This could contribute significantly to the future development of both organizations and society at large. The study also suggests that mindfulness interventions in organizational contexts should place more explicit emphasis on ethics. This may be done by relating the ethical principles underlying Buddhist-based mindfulness to other ethical systems in different contexts and cultures where they can be aligned. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=ethical%20leadership" title=" ethical leadership"> ethical leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=leadership%20development" title=" leadership development"> leadership development</a>, <a href="https://publications.waset.org/abstracts/search?q=mindfulness" title=" mindfulness"> mindfulness</a>, <a href="https://publications.waset.org/abstracts/search?q=Thailand" title=" Thailand"> Thailand</a>, <a href="https://publications.waset.org/abstracts/search?q=training" title=" training"> training</a> </p> <a href="https://publications.waset.org/abstracts/112860/the-contribution-of-buddhist-based-mindfulness-practices-on-ethical-leadership-a-qualitative-study-of-organizational-leaders-in-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/112860.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">171</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">84</span> Historico-Cultural Study of the Royal Palace Architecture of the Former Buddhist Kingdom of Mustang, Nepal</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Umesh%20Regmi">Umesh Regmi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research briefly covers the historical, cultural, and religious significance of the palaces of Mustang. The research forwards an introduction of the five palaces of Mustang located in Lo Monthang, Tsarang, Thinkar, Ghami, and Dhagmar. These five palaces have survived for centuries till date in different forms of physical condition, though there were originally eight palaces as recorded in the historical sources. The palaces of Mustang are deeply connected to the Buddhist religious practices exhibited through the intangible cultural practices taking place in and around the palaces. The architectural plan and location of religious shrines and halls in certain sections of the palaces are common in all the palaces of the Mustang. The palace of Lo Monthang works as the center of rule, and the other four palaces function as satellite palaces located in the surrounding areas of Lo Monthang. The architectural ensemble of the Palace of Mustang is the symbol of the cultural, administrative, social, and religious authority of the royal family of Mustang. The palace performed the role of unifier of the political and cultural geography of the former independent Buddhist Kingdom of Lo (Mustang). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20heritage" title="cultural heritage">cultural heritage</a>, <a href="https://publications.waset.org/abstracts/search?q=royal%20palace" title=" royal palace"> royal palace</a>, <a href="https://publications.waset.org/abstracts/search?q=mustang" title=" mustang"> mustang</a>, <a href="https://publications.waset.org/abstracts/search?q=buddhist%20kingdom" title=" buddhist kingdom"> buddhist kingdom</a>, <a href="https://publications.waset.org/abstracts/search?q=palace%20architecture" title=" palace architecture"> palace architecture</a> </p> <a href="https://publications.waset.org/abstracts/154493/historico-cultural-study-of-the-royal-palace-architecture-of-the-former-buddhist-kingdom-of-mustang-nepal" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154493.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">112</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">83</span> The Human Resources Management for the Temple in Northeastern Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Routsukol%20Sunalai">Routsukol Sunalai</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research purpose is to study and compare the administration of Buddhist monks at northeastern Thailand. The samples used in the study are the priest in the Northeast by simple random sampling for 190 sampling. The tools used in this study is questioner were created in the 40 question items. The statistics used for data analysis were percentage, average, and standard deviation. The research found that the human resources management for the Buddhist monks as a whole is moderate. But it was found that the highest average is the policy followed by the management information. The Buddhist monks aged less than 25 years old with the overall difference was not significant. The priests who are less than 10 years in the monk experience and the priest has long held in the position for 10 years are not different in the significant level. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=employee%20job-related%20outcomes" title="employee job-related outcomes">employee job-related outcomes</a>, <a href="https://publications.waset.org/abstracts/search?q=ethical%20institutionalization" title=" ethical institutionalization"> ethical institutionalization</a>, <a href="https://publications.waset.org/abstracts/search?q=quality%20of%20work%20life" title=" quality of work life"> quality of work life</a>, <a href="https://publications.waset.org/abstracts/search?q=stock%20exchange%20of%20Thailand" title=" stock exchange of Thailand"> stock exchange of Thailand</a> </p> <a href="https://publications.waset.org/abstracts/55292/the-human-resources-management-for-the-temple-in-northeastern-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/55292.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">210</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">82</span> An Ecological Grandeur: Environmental Ethics in Buddhist Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Merina%20Islam">Merina Islam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> There are many environmental problems. Various counter measures have been taken for environmental problems. Philosophy is an important contributor to environmental studies as it takes deep interest in meaning analysis of the concept environment and other related concepts. The Buddhist frame, which is virtue ethical, remains a better alternative to the traditional environmental outlook. Granting the unique role of man in immoral deliberations, the Buddhist approach, however, maintains a holistic concept of ecological harmony. Buddhist environmental ethics is more concerned about the complete moral community, the total ecosystem, than any particular species within the community. The moral reorientation proposed here has resemblance to the concept of 'deep ecology. Given the present day prominence of virtue ethics, we need to explore further into the Buddhist virtue theory, so that a better framework to treat the natural world would be ensured. Environment has turned out to be one of the most widely discussed issues in the recent times. Buddhist concepts such as Pratityasamutpadavada, Samvrit Satya, Paramartha Satya, Shunyata, Sanghatvada, Bodhisattva, Santanvada and others deal with interdependence in terms of both internal as well external ecology. The internal ecology aims at mental well-being whereas external ecology deals with physical well-being. The fundamental Buddhist concepts for dealing with environmental Problems are where the environment has the same value as humans as from the two Buddhist doctrines of the Non-duality of Life and its Environment and the Origination in Dependence; and the inevitability of overcoming environmental problems through the practice of the way of the Bodhisattva, because environmental problems are evil for people and nature. Buddhism establishes that there is a relationship among all the constituents of the world. There is nothing in the world which is independent from any other thing. Everything is dependent on others. The realization that everything in the universe is mutually interdependent also shows that the man cannot keep itself unaffected from ecology. This paper would like to focus how the Buddhist’s identification of nature and the Dhamma can contribute toward transforming our understanding, attitudes, and actions regarding the care of the earth. Environmental Ethics in Buddhism presents a logical and thorough examination of the metaphysical and ethical dimensions of early Buddhist literature. From the Buddhist viewpoint, humans are not in a category that is distinct and separate from other sentient beings, nor are they intrinsically superior. All sentient beings are considered to have the Buddha-nature, that is, the potential to become fully enlightened. Buddhists do not believe in treating of non-human sentient beings as objects for human consumption. The significance of Buddhist theory of interdependence can be understood from the fact that it shows that one’s happiness or suffering originates from ones realization or non-realization respectively of the dependent nature of everything. It is obvious, even without emphasis, which in the context of deep ecological crisis of today there is a need to infuse the consciousness of interdependence. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=deep%20ecology" title=" deep ecology"> deep ecology</a>, <a href="https://publications.waset.org/abstracts/search?q=environmental%20problems" title=" environmental problems"> environmental problems</a>, <a href="https://publications.waset.org/abstracts/search?q=Pratityasamutpadavada" title=" Pratityasamutpadavada"> Pratityasamutpadavada</a> </p> <a href="https://publications.waset.org/abstracts/51392/an-ecological-grandeur-environmental-ethics-in-buddhist-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/51392.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">315</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">81</span> Mapping Early Buddhist History Through Architecture before Sui Era</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yin%20Ruoxi">Yin Ruoxi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhism, originating in ancient India, saw its most profound development in China. Similarly, Buddhist architecture, though derived from Indian prototypes, evolved distinctively as the religion reached new regions. The interaction with local traditions led to architectural forms that mirrored the unique cultural and ethnic identities of each area. Before the Sui and Tang dynasties, three prominent styles could be observed: Indian, Central Asian, and those of the northern Central Plains. This paper aims to analyze the spatial distribution of temples and the evolution of temple layouts， which means the general layout and floor plans in architecture study, with the innovation of the Pagoda in China. Through examining these transformations and their underlying causes, this paper seeks to unravel the early stages of Buddhism's adaptation to Chinese cultural contexts before the Sui dynasty. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20architecture" title="Buddhist architecture">Buddhist architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=early%20Buddhism%20in%20China" title=" early Buddhism in China"> early Buddhism in China</a>, <a href="https://publications.waset.org/abstracts/search?q=change%20in%20Buddhism%20with%20developing%20in%20architecture" title=" change in Buddhism with developing in architecture"> change in Buddhism with developing in architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=temple" title=" temple"> temple</a>, <a href="https://publications.waset.org/abstracts/search?q=pagoda" title=" pagoda"> pagoda</a> </p> <a href="https://publications.waset.org/abstracts/195233/mapping-early-buddhist-history-through-architecture-before-sui-era" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/195233.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">2</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">80</span> An Analytical Study of the Concept of Emptiness Doctrine and Its Connection with Dependent Origination</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sanjoy%20Barua%20Chowdhury">Sanjoy Barua Chowdhury </a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this paper is an attempt to analyze the concept of emptiness from the early Buddhist teachings to subsequent Buddhist developmental schools, namely, Madhyamaka and Yogācāra Schools, along with attempting to examine an insightful bridge between the Buddha’s major teaching on dependent origination and the notion of emptiness. The initial part of this qualitative research focuses on the etymological term of emptiness (śūnyatā) and the Buddha’s teaching of emptiness from the Early Buddhist standpoint. Next, this research will seek to explain the concept of emptiness in the Madhyamaka School and Yogācāra School. This study further demonstrates the eradication of suffering is meant of understanding the concept emptiness from an ultimate standpoint with special concerning to focus the connection to the Buddha’s central teaching Dependent Origination. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=emptiness" title="emptiness">emptiness</a>, <a href="https://publications.waset.org/abstracts/search?q=Madhyamaka" title=" Madhyamaka"> Madhyamaka</a>, <a href="https://publications.waset.org/abstracts/search?q=dependent%20origination" title=" dependent origination"> dependent origination</a>, <a href="https://publications.waset.org/abstracts/search?q=early%20Buddhism" title=" early Buddhism"> early Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Yogacara" title=" Yogacara "> Yogacara </a> </p> <a href="https://publications.waset.org/abstracts/77715/an-analytical-study-of-the-concept-of-emptiness-doctrine-and-its-connection-with-dependent-origination" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/77715.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">178</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">79</span> Between Buddha and Tsar: Kalmyk Buddhist Sangha in Late Russian Empire</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Elzyata%20Kuberlinova">Elzyata Kuberlinova</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study explores how the Kalmyk Buddhist sangha responded to the Russian empire’s administrative integration and how the Buddhist clerical institutions were shaped in the process of interaction with representatives of the predominantly Orthodox state. The eighteenth-nineteenth century Russian imperial regime adhered to a religion-centred framework to govern its diverse subjects. Within this framework, any form of religious authority was considered a useful tool in the imperial quest for legibility. As such, rather than imposing religious homogeneity, the Russian administration engineered a framework of religious toleration and integrated the non-Orthodox clerical institutions in the empire’s administration. In its attempt to govern the large body of Kalmyk Buddhist sangha, the Russian government had to incorporate the sangha into the imperial institutional establishment. To this end, the Russian government founded the Lamaist Spiritual Governing Board in 1834, which became a part of the civil administration, where the Kalmyk Buddhist affairs were managed under the supervision of the Russian secular authorities. In 1847 the Lamaist Spiritual Board was abolished and Buddhist religious authority was transferred to the Lama of the Kalmyk people. From 1847 until the end of the empire in 1917 the Lama was the manager and intermediary figure between the Russian authorities and the Kalmyks where religious affairs were concerned. Substantial evidence collected in archives in Elista, Astrakhan, Stavropol and St.Petersburg show that despite being on the government’s payroll, first the Lamaist Spiritual Governing Board and later on the Lama did not always serve the interests of the state, and did not always comply with the Russian authorities’ orders. Although being incorporated into the state administrative system the Lama often found ways to manoeuvre the web of the Russian imperial bureaucracy in order to achieve his own goals. The Lama often used ‘every-day forms of resistance’ such as feigned misinterpretation, evasion, false compliance, feigned ignorance, and sabotage in order to resist without directly confronting or challenging the state orders. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20Sangha" title="Buddhist Sangha">Buddhist Sangha</a>, <a href="https://publications.waset.org/abstracts/search?q=intermediary" title=" intermediary"> intermediary</a>, <a href="https://publications.waset.org/abstracts/search?q=Kalmyks" title=" Kalmyks"> Kalmyks</a>, <a href="https://publications.waset.org/abstracts/search?q=Lama" title=" Lama"> Lama</a>, <a href="https://publications.waset.org/abstracts/search?q=legibility" title=" legibility"> legibility</a>, <a href="https://publications.waset.org/abstracts/search?q=resistance" title=" resistance"> resistance</a>, <a href="https://publications.waset.org/abstracts/search?q=reform" title=" reform"> reform</a>, <a href="https://publications.waset.org/abstracts/search?q=Russian%20empire" title=" Russian empire"> Russian empire</a> </p> <a href="https://publications.waset.org/abstracts/69271/between-buddha-and-tsar-kalmyk-buddhist-sangha-in-late-russian-empire" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/69271.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">222</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">78</span> A Comparative Study of Costumes for Religious Festivals in ASEAN Countries</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jaruphan%20Supprung">Jaruphan Supprung</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Aims of this research were to study the major religious festivals of merit making and joyful celebrations (nationwide) in each country of ASEAN countries and to compare the costumes for these major religious festivals among these countries. This documentary research employed qualitative research methodology. The findings of the research disclosed that there are 28 main religious festivals in ASEAN countries: 3 Islamic festivals in Brunei Darussalam such as Hari Raya Aidiladha Festival, Mauludin Nabi Festival and Hari Raya Aidilfitri Festival; 2 Buddhist festivals in Cambodia such as Pchum Ben Festival and Khmer New Year Festival; 3 Islamic festivals in Indonesia such as Eid al-Adha Festival, Maulid Nabi Festival and Eid ul-Fitr Festival; 5 Buddhist festivals in Laos such as Boun Awk Pansa Festival, Boun Pha Vet Festival, Boun Pi Mai Festival, Boun Khao Pradabdin Festival and Boun Khao Salak Festival; 3 Islamic festivals in Malaysia such as Hari Raya Aidil Adha Festival, Maulidur Rasul Festival and Hari Raya Aidilfitri Festival; 4 Buddhist festivals in Myanmar such as Thadingyut Festival, Tazaungmon Full Moon Festival, Htamane Festival, and Thingyan Festival; 2 Christian festivals in Philippines such as Christmas Festival and Feast of the Santo Niño; Only 1 Buddhist festival in Singapore: Festival of Vesak Day; 4 Buddhist festivals in Thailand such as Songkran Festival (Thai New Year), Sart Thai Festival, Khao Pansa Festival and Awk Pansa Festival; and only 1 Buddhist festival in Vietnam: Tet Nguyen Dan Festival. For the comparison of the costumes for these major religious festivals, it can be concluded that the most popular style of male costume for religious festivals in ASEAN countries consists of stand-up collar (100%), long sleeves (100%), shirt (90%), and long pants (100%), and the most popular style of male costume for religious festivals in ASEAN countries consists of round neck (90%), long sleeves (80%), blouse (60%), and maxi tube skirt (80%). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=costume" title="costume">costume</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20festival" title=" religious festival"> religious festival</a>, <a href="https://publications.waset.org/abstracts/search?q=ASEAN%20countries" title=" ASEAN countries"> ASEAN countries</a>, <a href="https://publications.waset.org/abstracts/search?q=visual%20and%20performing%20arts" title=" visual and performing arts"> visual and performing arts</a> </p> <a href="https://publications.waset.org/abstracts/5496/a-comparative-study-of-costumes-for-religious-festivals-in-asean-countries" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/5496.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">300</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">77</span> Recovery from Relational Trauma through the Practice of the Four Noble Truths in Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yi-You%20Hung">Yi-You Hung</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Relational trauma has garnered significant attention recently, as it can create barriers in the personal, interpersonal, and professional realms. Without proper intervention, its psychological impact can be profound. In psychotherapy, the demand for culturally adaptive intervention models is growing. This article compares two therapeutic approaches focused on ‘self’ and ‘non-self’. It then incorporates Buddhist concepts of ‘dukkha’ (suffering), ‘samudaya’ (origin), ‘nirodha’ (cessation), and ‘magga’ (path) to develop culturally sensitive psychological interventions. Unlike Western psychotherapy, which often focuses on self, symptom relief, and restoring self-functioning, the ‘non-self’ approach encourages therapists to embody the principles of the Four Noble Truths. This perspective aims to help individuals reconstruct their internal relational state through shared suffering, compassion, wisdom, mindfulness, and righteous conduct. By understanding these concepts, therapists can guide individuals to ‘return to their inherent emptiness and non-self,’ resonating with the Buddhist belief that realizing this emptiness is a fundamental human goal. However, the model's limitations include individuals' need to embrace this cultural discourse and for therapists to learn Buddhist concepts deeply. Further research is essential to validate the effectiveness of this model in treating relational trauma cases. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=buddhism" title="buddhism">buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=buddhist%20principles" title=" buddhist principles"> buddhist principles</a>, <a href="https://publications.waset.org/abstracts/search?q=culturally%20adaptive%20interventions" title=" culturally adaptive interventions"> culturally adaptive interventions</a>, <a href="https://publications.waset.org/abstracts/search?q=relational%20trauma" title=" relational trauma"> relational trauma</a> </p> <a href="https://publications.waset.org/abstracts/192997/recovery-from-relational-trauma-through-the-practice-of-the-four-noble-truths-in-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/192997.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">23</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">76</span> The Buddha in Sophocles’ Tragedy, King Oedipus: An Intertextual Analysis</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Newton%20Rathnasiri%20Ranaweera%20Kalu%20Arachchige">Newton Rathnasiri Ranaweera Kalu Arachchige</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Academics argue that Greek myths and legends have had an influence on Buddhist stories: Jataka tales, Theri Gata (Psalms of older Buddhist nuns), and even Mahavansa (a Sri Lankan historical chronicle). However, this article asserts that there is evidence in Sophocles King Oedipus to argue that the Buddha’s life story and key Buddhist concepts have influenced pre-Christian Greek philosophy and literature, especially Sophocles’ King Oedipus. When reading the text with the notion that there could be intertextual relationships or new texts are built on the existing texts and discourses, the reader may see that Sophocles’ play contains incidents that remind them of the special occasions of the Buddha’s life, his utterances and the key Buddhist concepts such as the truth of suffering, cessation of suffering, the three poisons (greed, hatred, and delusion), and finding the truth within one’s own self. The present intertextual study explored only the special occasions of the Buddha’s life to make it more focused and found that Sophocles alludes to the Buddha’s life story in his attempt to raise a moral culprit to a moral hero with higher moral values. This article, however, acknowledges that one needs to cross-check the other historical and philosophical references when claiming that Sophocles has had influence from the Buddha’s life story in King Oedipus. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=the%20Buddha%E2%80%99s%20life%20story" title=" the Buddha’s life story"> the Buddha’s life story</a>, <a href="https://publications.waset.org/abstracts/search?q=King%20Oedipus" title=" King Oedipus"> King Oedipus</a>, <a href="https://publications.waset.org/abstracts/search?q=Greece" title=" Greece"> Greece</a>, <a href="https://publications.waset.org/abstracts/search?q=tragedy" title=" tragedy"> tragedy</a>, <a href="https://publications.waset.org/abstracts/search?q=Sri%20Lanka" title=" Sri Lanka"> Sri Lanka</a> </p> <a href="https://publications.waset.org/abstracts/152775/the-buddha-in-sophocles-tragedy-king-oedipus-an-intertextual-analysis" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/152775.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">111</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">75</span> The Impact of the Adittapariyaya Sutta in the Meaning-making of T.S. Eliot’s The Waste Land: A critical Analysis</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ven%20Pothupitiye%20Thilakasiri">Ven Pothupitiye Thilakasiri</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Ādittapariyāya Sutta, also known as the Fire Sermon is an important Buddhist text that addresses the nature of sensual pleasures and attachment through the metaphor of fire. Eliot makes use of this in his epic poem The Waste Land. Though scholars have studied Eliot‘s long poem for traces of eastern philosophy, no scholars have touched upon the idea of how the Adittapariyaya Sutta has enabled the meaning making endeavor of the poem. The present study attempts to address this research gap by undertaking a critical analysis of the Fire Sermon of The Waste Land by undertaking an interdisciplinary study of the poem using two methods—a literary and Buddhist reading methods, namely objective corelative and the three-pillared Buddhist ideas of Anicca (impermanence), Dukkha (suffering) and Anatha (No-self). Thus, the study explores the Ādittapariyāya Sutta’s thematic concerns of impermanence, suffering and no-self within the context of The Waste Land. The setting of the poem symbolizes spiritual desolation and existential crisis. By comparing Sutta‘s teachings with modern existential concerns, which is depicted in T.S. Eliot‘s The Waste Land, the analysis emphasizes the relevance of Buddhist insights to contemporary issues of meaning and disillusio <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Adittapariyaya%20Sutta" title="Adittapariyaya Sutta">Adittapariyaya Sutta</a>, <a href="https://publications.waset.org/abstracts/search?q=Objective%20correlative" title=" Objective correlative"> Objective correlative</a>, <a href="https://publications.waset.org/abstracts/search?q=Eastern%20Philosophy" title=" Eastern Philosophy"> Eastern Philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=Sensual%20pleasures" title=" Sensual pleasures"> Sensual pleasures</a> </p> <a href="https://publications.waset.org/abstracts/189219/the-impact-of-the-adittapariyaya-sutta-in-the-meaning-making-of-ts-eliots-the-waste-land-a-critical-analysis" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/189219.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">27</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">74</span> Eradication of Mental Illness through Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Deshar%20Bashu%20Dev">Deshar Bashu Dev</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In this modern age, most people in developed and developing countries are affected by mental illness. There are many mental illnesses, and their differing symptoms impact peoples’ lives in different ways. These illnesses affect the way people think and feel, as well as how they behave with others. Mental illness results from compound interactions between the mind, body, and environment. New technologies and sciences make the world a better place. These technologies are becoming smarter and are being developed every day to help make daily life easier However, people suffer from mental illness in every part of the world. The philosophy propounded by the Buddha, Buddhism, teaches that all life is connected, from the microcosm to macrocosm. In the 2,500 years that elapsed since the death of the Buddha, his disciples have spread his teachings and developed sophisticated psycho-therapeutic methodologies. We can find many examples in Buddhist texts and in the modern age where Buddhist philosophy modern science could not solve. The Noble Eightfold Path, which is one of the main philosophies of Buddhism; it eradicates hatred and ill will and cultivates good deeds, kindness, and compassion. Buddhism, as a practice of dialectic conversation and mindfulness training, is full of rich therapeutic tools that the mental health community has adopted to help people. Similarly, Buddhist meditation is very necessary; it purifies thoughts and avoids unnecessary thinking. This research aims to study different causes of mental illness; analyzes the different approaches to eradicate mental illness problems and provides conclusions and recommendations present solutions through Buddhism in this modern age. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=mental%20illness" title="mental illness">mental illness</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=mindfulness" title=" mindfulness"> mindfulness</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20practices" title=" Buddhist practices"> Buddhist practices</a> </p> <a href="https://publications.waset.org/abstracts/57189/eradication-of-mental-illness-through-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/57189.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">253</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">73</span> Early Buddhist History in Architecture before Sui Dynasty</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yin%20Ruoxi">Yin Ruoxi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> During the Eastern Han to Three Kingdoms period, Buddhism had not yet received comprehensive support from the ruling class, and its dissemination remained relatively limited. Based on existing evidence, Buddhist architecture was primarily concentrated in regions central to scripture translation and cultural exchange with the Western Regions, such as Luoyang, Pengcheng, and Guangling. The earliest Buddhist structures largely adhered to the traditional forms of ancient Indian architecture. The frequent wars of the late Western Jin and Sixteen Kingdoms periods compelled the Central Plains culture to interact with other civilizations. As a result, Buddhist architecture gradually integrated characteristics of Central Asian, ancient Indian, and native Chinese styles. In the Northern and Southern Dynasties, Buddhism gained formal support from rulers, leading to the establishment of numerous temples across the Central Plains. The prevalence of warfare, combined with the emergence of Wei-Jin reclusive thought and Buddhism’s own ascetic philosophy, gave rise to mountain temples. Additionally, the eastward spread of rock-cut cave architecture along the Silk Road accelerated the development of such mountain temples. Temple layouts also became increasingly complex with the deeper translation of Buddhist scriptures and the influence of traditional Chinese architectural concepts. From the earliest temples, where the only Buddhist structure was the temple itself, to layouts centered on the stupa with a "front stupa, rear hall" arrangement, and finally to Mahavira Halls becoming the sacred focal point, temple design evolved significantly. The grand halls eventually matched the scale of the central halls in imperial palaces, reflecting the growing deification of the Buddha in the public imagination. The multi-storied wooden pagoda exemplifies Buddhism’s remarkable adaptability during its early introduction to the Central Plains, while the dense- eaved pagoda represents a synthesis of Gandharan stupas, Central Asian temple shrines, ancient Indian devalaya, and Chinese multi-storied pavilions. This form demonstrates Buddhism’s ability to absorb features from diverse cultures during its dissemination. Through its continuous interaction with various cultures, Buddhist architecture achieved sustained development in both form and meaning, laying a solid foundation for the establishment and growth of Buddhism across different regions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=buddhist%20architecture" title=" buddhist architecture"> buddhist architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=pagoda" title=" pagoda"> pagoda</a>, <a href="https://publications.waset.org/abstracts/search?q=temple" title=" temple"> temple</a>, <a href="https://publications.waset.org/abstracts/search?q=South%20Asian%20Buddhism" title=" South Asian Buddhism"> South Asian Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhism" title=" Chinese Buddhism"> Chinese Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/195272/early-buddhist-history-in-architecture-before-sui-dynasty" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/195272.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">2</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">72</span> A Study of Tibetan Buddhism in Kalmykia: Reform or Revival</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dawa%20Wangmo">Dawa Wangmo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following Perestroika, the Kalmyks retained a sense of being essentially Buddhist people. Nevertheless, since the collapse of the Soviet Communist regime, Kalmykia has been going through vigorous ethnic and cultural revitalization. The new Kalmyk government is reviving the religion with the building of Buddhist temples and the attempted training of Kalymk monks. Kalmykia, officially an autonomous republic within the Federation of Russia, is situated in the European part of Russia in the steppe region bordering the Caspian Sea in its southeast. According to the 2010 census, the Kalmyks, a people of Mongolian origin, constitute over 57 percent of the Republic’s population of less than 290000. Russians living in Kalmykia comprise around 30 percent, the remainder being various Slavic and Asian groups. Since the Kalmyks historically adhere to Buddhism, Kalmykia is often described in tourist brochures and proudly by the Kalmyks themselves as one of the three “traditional Buddhist republics” of Russia and “the only Buddhist region” in Europe. According to traditional Kalmyk Gelug Buddhism, monasticism is the central aspect; hence monastic Tibetans from India have been invited to the Republic to help revive Buddhism and their Buddhist identity in Russia as a whole. However, for the young post-soviets, the monastic way of life is proving too alien, and the subsequent labeling by these monks of ‘surviving’ Kalmyk Buddhist practices as superstitious, mistaken, or corrupt is an initial step in the purification of alternate views, leading to religious reform. This sentiment is also felt by younger Kalmyks who do not find sense in surviving Buddhism but believe more in the philosophical approach of Buddhism taught by the visiting Buddhist teachers at Dharma centers. By discussing this post-soviet shift in local notions of religious efficacy, an attempt will be made to shed light on how the social movements of both reform and revival arise as a collusion between contemporary Tibetan and Kalmyk views on the nature of true Buddhism. This work explores aspects of religious innovation that have developed since the early 1990s in the process of reconstitution of ethnic and religious identity in Kalmykia, a Republic in the southwest of Russia. Any attempts to study the history of Buddhism in Kalmykia would surely mean studying the “History of the most northern Dharma community in the World.” <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kalmykia" title="Kalmykia">Kalmykia</a>, <a href="https://publications.waset.org/abstracts/search?q=Tibetan%20Buddhism" title=" Tibetan Buddhism"> Tibetan Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=reform" title=" reform"> reform</a>, <a href="https://publications.waset.org/abstracts/search?q=revival" title=" revival"> revival</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a> </p> <a href="https://publications.waset.org/abstracts/162925/a-study-of-tibetan-buddhism-in-kalmykia-reform-or-revival" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/162925.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">76</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">71</span> Healing to Be a Man or Living in the Truth: Comparison on the Concept of Healing between Foucault and Chan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jing%20Li%20Hong">Jing Li Hong</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study compared Michel Foucault’s thoughts and the Chan School’s thoughts on the idea of healing. Healing is not an unfamiliar idea in Buddhist thoughts. The paired concepts of illness and medicine are often used as a metaphor to describe the relationship between people and truth. Foucault investigated the topic of care of self in his later studies and dedicated a large portion of his final semester course at the Collège de France in 1984 to discuss the meaning of Socrates’s offering of a sacrifice to the god of medicine in Phaedo. Foucault indicated a key preposition in ancient philosophy, namely healing. His idea of healing also addressed the relationship between subject and truth. From this relationship, Foucault unraveled his novel study on truth, namely the technologies of the self, with an emphasis on the care of self. Whereas numerous philosophers ask obvious questions such as ‘what is truth’ and ‘how to learn about truth,’ Foucault proposed distinct questions such as ‘what is our relationship to truth’ and ‘how does our relationship with truth turn us into who we are now?’ Thus, healing in both Buddhist and Foucault’s thoughts is related to the relationship between being and truth. This study first reviews Buddhist and Foucault’s ideas of healing to explicate what is illness and what is medicine. Because Buddhist thoughts cover an extensive scope, this study focuses on the thoughts of the Chan School. The second part is a discussion on medicine (treatment), specifically what is used as the medicine for the illness in both thoughts, and how can this medicine treat the illness. This part includes a description and comparison of the use of concepts of negation in these two thought groups. Finally, the subjects that practice the technologies of the self in both groups are compared from the idea of care of self; in other words, the differences between the subjects formed by the different relationships between being and truth are analyzed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chan" title="Chan">Chan</a>, <a href="https://publications.waset.org/abstracts/search?q=heterogeneous" title=" heterogeneous"> heterogeneous</a>, <a href="https://publications.waset.org/abstracts/search?q=living%20style" title=" living style"> living style</a>, <a href="https://publications.waset.org/abstracts/search?q=language%20of%20paradox" title=" language of paradox"> language of paradox</a>, <a href="https://publications.waset.org/abstracts/search?q=Michel%20Foucault" title=" Michel Foucault"> Michel Foucault</a>, <a href="https://publications.waset.org/abstracts/search?q=negation" title=" negation"> negation</a>, <a href="https://publications.waset.org/abstracts/search?q=parrhesia" title=" parrhesia"> parrhesia</a>, <a href="https://publications.waset.org/abstracts/search?q=the%20care%20of%20self" title=" the care of self"> the care of self</a> </p> <a href="https://publications.waset.org/abstracts/99548/healing-to-be-a-man-or-living-in-the-truth-comparison-on-the-concept-of-healing-between-foucault-and-chan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/99548.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">181</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">70</span> Buddhist Cognitive Behavioral Therapy to Address Depression Among Elderly Population: Multi-cultural Model of Buddhist Based Cognitive Behavioral Therapy to Address Depression Among Elderly Population</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ashoke%20Priyadarshana%20Premananda">Ashoke Priyadarshana Premananda</a> </p> <p class="card-text"><strong>Abstract:</strong></p> As per the suggestions of previously conducted research in Counseling Psychology, the necessity of forming culture- friendly approaches has been strongly emphasized by a number of scholars in the field. In response to that, Multicultural-model of Buddhist Based Cognitive Behavioral Therapy (MMBCBT) has been formed as a culture-friendly therapeutic approach to address psychological disturbances (depression) in late adulthood. Elderly population in the world is on the rise by leaps and bounds, and forming a culture-based therapeutic model which is blended with Buddhist teachings has been the major objective of the study. Buddhist teachings and cultural applications, which were mapped onto Cognitive Behavioral Therapy (CBT) in the West, ultimately resulted in MMBCBT. Therefore, MMBCBT is a blend of cultural therapeutic techniques and the essence of certain Buddhist teachings extracted from five crucial suttas, which include CBT principles. In the process of mapping, MeghiyaSutta, GirimānandaSutta, SallekhaSutta, DvedhāvitakkaSutta, and Vitakka- SaṇṭhānaSutta have been taken into consideration mainly because of their cognitive behavioral content. The practical components of Vitakka- Saṇṭhānasutta (Aññanimittapabbaṃ) and Sallekhasutta (SallekhaPariyāya and CittuppādaPariyāya) have been used in the model while mindfulness of breathing was also carried out with the participants. Basically, multi-cultural therapeutic approaches of MMBCBT aim at modifying behavior (behavioral modification), whereas the rest is centered to the cognitive restructuring process. Therefore, MMBCBT is endowed with Behavioral Therapy (BT) and Cognitive Therapy(CT). In order to find out the validation of MMBCBT as a newly formed approach, it was then followed by mixed research (quantitative and qualitative research) with a sample selected from the elderly population following the purposive sampling technique. 40 individuals were selected from three elderly homes as per the purposive sampling technique. Elderly people identified to be depressed via Geriatric Depression Scale underwent MMBCBT for two weeks continuously while action research was being conducted simultaneously. Additionally, a Focus Group interview was carried out to support the action research. As per the research findings, people who identified depressed prior to the exposure to MMBCBT were found to be showing positive changes after they were exposed to the model. “Paired Sample t test” showed that the Multicultural Model of Buddhist based Cognitive Behavioral Therapy reduced depression of elderly people (The mean value (x̄) of the sample (level of depression) before the model was 10.7 whereas the mean value after the model was 7.5.). Most importantly, MMBCBT has been found to be effectively used with people from all walks of life despite religious diversities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=buddhist%20psychotherapy" title="buddhist psychotherapy">buddhist psychotherapy</a>, <a href="https://publications.waset.org/abstracts/search?q=cognitive%20behavioral%20therapy%20in%20buddhism" title=" cognitive behavioral therapy in buddhism"> cognitive behavioral therapy in buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=counseling%20in%20cultural%20context" title=" counseling in cultural context"> counseling in cultural context</a>, <a href="https://publications.waset.org/abstracts/search?q=gerontology" title=" gerontology"> gerontology</a>, <a href="https://publications.waset.org/abstracts/search?q=and%20buddhism" title=" and buddhism"> and buddhism</a> </p> <a href="https://publications.waset.org/abstracts/149663/buddhist-cognitive-behavioral-therapy-to-address-depression-among-elderly-population-multi-cultural-model-of-buddhist-based-cognitive-behavioral-therapy-to-address-depression-among-elderly-population" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/149663.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">108</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">69</span> Discovery the Relics of Buddhist Stupa at Thanesar, Kurukshetra</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chander%20Shekhar">Chander Shekhar</a>, <a href="https://publications.waset.org/abstracts/search?q=Manoj%20Kumar"> Manoj Kumar</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Present paper deal with the discovery of the stupa’s relics which belongs to the Kushana period. These remains were found during the scientific clearance work at a mound near Brahma-SarovarThanesar, Kurukshetra. This archaeological work was done by Department of Archaeology & Museums Haryana Government. The relics of stupa show that it would have been similar to Assandh and Damekhstupa. As per-Buddhist literature, GoutamBudhha reached Thanesar. In memory of Buddh’s Journey, King Ashoka built a big Stupa at Thanesar on the bank of Sarasvati River. Chinese pilgrim Yuan Chuang also referred a Monastery and stupa near Aujas-ghatof Brahma-sarovar. It may be part of that settlement which was mentioned by Yuan Chuang. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=archaeology" title="archaeology">archaeology</a>, <a href="https://publications.waset.org/abstracts/search?q=stupa" title=" stupa"> stupa</a>, <a href="https://publications.waset.org/abstracts/search?q=buddhism" title=" buddhism"> buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=excavtoin" title=" excavtoin"> excavtoin</a> </p> <a href="https://publications.waset.org/abstracts/145977/discovery-the-relics-of-buddhist-stupa-at-thanesar-kurukshetra" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/145977.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">193</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">68</span> Buddhism and Innovative Sustainable Development</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sraman%20Sree%20Mattananda">Sraman Sree Mattananda</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This present article is an analytical research on ‘Buddhism and Innovative Sustainable Development.' The main purpose of researching is to the better understanding of many social science theories both in politics and in economics. And the understanding of both Buddhism and science is complementary in order to enable any individual to live a full and meaningful human life. How people can avoid conflict, socially, economically, politically and spiritually using Buddhist teachings for a sustainable development. The aim of studying is also to comprehend every human to be aware that peoples’ happiness and sorrow depends on the choices that they had taken to do what was perceptional right and wrong. Everything that happens does have a reason. This study will be supported by the supply of environmental knowledge, philosophy, and experience. Within the domestic and international cultures, this knowledge might provide a significant basis for the contemporary and the future world. Happiness and unsatisfactoriness of mind depend on the consequences of what we had already done. This is to give deep sense to adjust the nature of all that exists and desire not to attach to them and to liberate oneself leaving the reality as it is. An implicit of references will be drawn from the primary sources, secondary sources, internet sources, and other Scholar’s diamond writings, to prove the investigation of philosophical and theoretical analysis. After the investigation of philosophical and theoretical analysis, the article will demonstrate about, what Buddha advised the follows to stop over-exploitation and how to eradicate conflicts to gain a peaceful society. This will be a lively awareness in the approach to the understanding of the Buddhist view of reality and adopt with middle path. The last part of the article will concern with the Buddhist Challenge of sustaining the society and how Buddhist contemporary scholars interpret sustainable development issues. Mahatma Gandhi’s emphasize to use Buddhist Non-Violence will be demonstrating to gain peace, freedom, and security. Twelve things that concern us when we want to explore the issues of sustainability, demonstrated by A Little Book of Hope will be cleared. How individual hearts can implicate to the contemporary globe will be demonstrated to obtain healthy and practical environment. Finally, generating new awareness and care by minimizing the negative impact on earth resources will reduce the degradation of the planet which would pose a challenge to sustain Development. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=economic" title=" economic"> economic</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainable%20development" title=" sustainable development"> sustainable development</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20ethics" title=" Buddhist ethics"> Buddhist ethics</a> </p> <a href="https://publications.waset.org/abstracts/65843/buddhism-and-innovative-sustainable-development" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/65843.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">217</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">67</span> Ecological Crisis: A Buddhist Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jaharlal%20Debbarma">Jaharlal Debbarma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The ecological crisis has become a threat to earth’s well-being. Man’s ambitious desire of wealth, pleasure, fame, longevity and happiness has extracted natural resources so vastly that it is unable to sustain a healthy life. Man’s greed for wealth and power has caused the setting up of vast factories which further created the problem of air, water and noise pollution, which have adversely affected both fauna and flora.It is no secret that man uses his inherent powers of reason, intelligence and creativity to change his environment for his advantage. But man is not aware that the moral force he himself creates brings about corresponding changes in his environment to his weal or woe whether he likes it or not. As we are facing the global warming and the nature’s gift such as air and water has been so drastically polluted with disastrous consequences that man seek for a ways and means to overcome all this pollution problem as his health and life sustainability has been threaten and that is where man try to question about the moral ethics and value.It is where Buddhist philosophy has been emphasized deeply which gives us hope for overcoming this entire problem as Buddha himself emphasized in eradicating human suffering and Buddhism is the strongest form of humanism we have. It helps us to learn to live with responsibility, compassion, and loving kindness.It teaches us to be mindful in our action and thought as the environment unites every human being. If we fail to save it we will perish. If we can rise to meet the need to all which ecology binds us - humans, other species, other everything will survive together.My paper will look into the theory of Dependent Origination (Pratītyasamutpāda), Buddhist understanding of suffering (collective suffering), and Non-violence (Ahimsa) and an effort will be made to provide a new vision to Buddhist ecological perspective. The above Buddhist philosophy will be applied to ethical values and belief systems of modern society. The challenge will be substantially to transform the modern individualistic and consumeristic values. The stress will be made on the interconnectedness of the nature and the relation between human and planetary sustainability. In a way environmental crisis will be referred to “spiritual crisis” as A. Gore (1992) has pointed out. The paper will also give important to global consciousness, as well as to self-actualization and self-fulfillment. In the words of Melvin McLeod “Only when we combine environmentalism with spiritual practice, will we find the tools to make the profound personal transformations needed to address the planetary crisis?” <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=dependent%20arising" title="dependent arising">dependent arising</a>, <a href="https://publications.waset.org/abstracts/search?q=collective%20ecological%20suffering" title=" collective ecological suffering"> collective ecological suffering</a>, <a href="https://publications.waset.org/abstracts/search?q=remediation" title=" remediation"> remediation</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20approach" title=" Buddhist approach"> Buddhist approach</a> </p> <a href="https://publications.waset.org/abstracts/16713/ecological-crisis-a-buddhist-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/16713.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">266</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">66</span> World Peace and Conflict Resolution: A Solution from a Buddhist Point of View</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Samitharathana%20R.%20Wadigala">Samitharathana R. Wadigala</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The peace will not be established until the self-consciousness would reveal in the human beings. In this nuclear age, the establishment of a lasting peace on the earth represents the primary condition for the preservation of human civilization and survival of human beings. Nothing perhaps is so important and indispensable as the achievement and maintenance of peace in the modern world today. Peace in today’s world implies much more than the mere absence of war and violence. In the interdependent world of today the United Nations needs to be representative of the modern world and democratic in its functioning because it came into existence to save the generations from the scourge of war and conflict. Buddhism is the religion of peaceful co-existence and philosophy of enlightenment. Violence and conflict from the perspective of the Buddhist theory of interdependent origination (Paṭiccasamuppāda) are same with everything else in the world a product of causes and conditions. Buddhism is totally compatible with the congenial and peaceful global order. The canonical literature, doctrines, and philosophy of Buddhism are the best suited for inter-faith dialogue, harmony, and universal peace. Even today Buddhism can resurrect the universal brotherhood, peaceful co-existence and harmonious surroundings in the comity of nations. With its increasing vitality in regions around the world, many people today turn to Buddhism for relief and guidance at the time when peace seems to be a deferred dream more than ever. From a Buddhist point of view the roots of all unwholesome actions (Conflict) i. e. greed, hatred and delusion are viewed as the root cause of all human conflicts. Conflict often emanates from attachment to material things: pleasures, property, territory, wealth, economic dominance or political superiority. Buddhism has some particularly rich resources for deployment in dissolving conflict. Buddhism addresses the Buddhist perspective on the causes of conflict and ways to resolve conflict to realize world peace. The world has enough to satisfy every body’s needs but not every body’s greed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict-violence" title=" conflict-violence"> conflict-violence</a>, <a href="https://publications.waset.org/abstracts/search?q=peace" title=" peace"> peace</a>, <a href="https://publications.waset.org/abstracts/search?q=self-consciousness" title=" self-consciousness"> self-consciousness</a> </p> <a href="https://publications.waset.org/abstracts/84470/world-peace-and-conflict-resolution-a-solution-from-a-buddhist-point-of-view" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/84470.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">208</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">65</span> The Expansion of Buddhism from India to Nepal Himalaya and Beyond</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Umesh%20Regmi">Umesh Regmi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the expansion of Buddhism from India geographically to the Himalayan region of Nepal, Tibet, India, and Bhutan in chronological historical sequence. The Buddhism practiced in Tibet is the spread of the Mahayana-Vajrayana form appropriately designed by Indian Mahasiddhas, who were the practitioners of the highest form of tantra and meditation. Vajrayana Buddhism roots in the esoteric practices incorporating the teachings of Buddha, mantras, dharanis, rituals, and sadhana for attaining enlightenment. This form of Buddhism spread from India to Nepal after the 5th Century AD and Tibet after the 7th century AD and made a return journey to the Himalayan region of Nepal, India, and Bhutan after the 8th century. The first diffusion of this form of Buddhism from India to Nepal and Tibet is partially proven through Buddhist texts and the archaeological existence of monasteries historically and at times relied on mythological traditions. The second diffusion of Buddhism in Tibet was institutionalized through the textual translations and interpretations of Indian Buddhist masters and their Tibetan disciples and the establishment of different monasteries in various parts of Tibet, later resulting in different schools and their traditions: Nyingma, Kagyu, Sakya, Gelug, and their sub-schools. The first return journey of Buddhism from Tibet to the Himalayan region of Nepal, India, and Bhutan in the 8th century is mythologically recorded in local legends of the arrival of Padmasambhava, and the second journey in the 11th century and afterward flourished by many Indian masters who practiced continuously till date. This return journey of Tibetan Buddhism has been intensified after 1959 with the Chinese occupation of Tibet, resulting in the Tibetan Buddhist masters living in exile in major locations like Kathmandu, Dharmasala, Dehradun, Sikkim, Kalimpong, and beyond. The historic-cultural-critical methodology for the recognition of the qualities of cultural expressions analysis presents the Buddhist practices of the Himalayan region, explaining the concepts of Ri (mountain as spiritual symbols), yul-lha (village deities), dhar-lha (spiritual concept of mountain passes), dharchhog-lungdhar (prayer flags), rig-sum gonpo (small stupas), Chenresig, asura (demi gods), etc. Tibetan Buddhist history has preserved important textual and practical aspects of Vajrayana from Buddhism historically in the form of arrival, advent, and development, including rising and fall. Currently, Tibetan Buddhism has influenced a great deal in the contemporary Buddhist practices of the world. The exploratory findings conducted over seven years of field visits and research in the Himalayan regions of Nepal, India, and Bhutan have demonstrated the fact that Buddhism in the Himalayan region is a return journey from Tibet and lately been popularized globally after 1959 by major monasteries and their Buddhist masters, lamas, nuns and other professionals, who have contributed in different periods of time. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=expansion" title=" expansion"> expansion</a>, <a href="https://publications.waset.org/abstracts/search?q=Himalayan%20region" title=" Himalayan region"> Himalayan region</a>, <a href="https://publications.waset.org/abstracts/search?q=India" title=" India"> India</a>, <a href="https://publications.waset.org/abstracts/search?q=Nepal" title=" Nepal"> Nepal</a>, <a href="https://publications.waset.org/abstracts/search?q=Bhutan" title=" Bhutan"> Bhutan</a>, <a href="https://publications.waset.org/abstracts/search?q=return" title=" return"> return</a>, <a href="https://publications.waset.org/abstracts/search?q=Tibet" title=" Tibet"> Tibet</a>, <a href="https://publications.waset.org/abstracts/search?q=Vajrayana%20Buddhism" title=" Vajrayana Buddhism"> Vajrayana Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/154497/the-expansion-of-buddhism-from-india-to-nepal-himalaya-and-beyond" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154497.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">108</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">64</span> Teaching Buddhist Meditation: An Investigation into Self-Learning Methods</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Petcharat%20Lovichakorntikul">Petcharat Lovichakorntikul</a>, <a href="https://publications.waset.org/abstracts/search?q=John%20Walsh"> John Walsh</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Meditation is in the process of becoming a globalized practice and its benefits have been widely acknowledged. The first wave of internationalized meditation techniques and practices was represented by Chan and Zen Buddhism and a new wave of practice has arisen in Thailand as part of the Phra Dhammakaya temple movement. This form of meditation is intended to be simple and straightforward so that it can easily be taught to people unfamiliar with the basic procedures and philosophy. This has made Phra Dhammakaya an important means of outreach to the international community. One notable aspect is to encourage adults to become like children to perform it – that is, to return to a naïve state prior to the adoption of ideology as a means of understanding the world. It is said that the Lord Buddha achieved the point of awakening at the age of seven and Phra Dhammakaya has a program to teach meditation to both children and adults. This brings about the research question of how practitioners respond to the practice of meditation and how should they be taught? If a careful understanding of how children behave can be achieved, then it will help in teaching adults how to become like children (albeit idealized children) in their approach to meditation. This paper reports on action research in this regard. Personal interviews and focus groups are held with a view to understanding self-learning methods with respect to Buddhist meditation and understanding and appreciation of the practices involved. The findings are considered in the context of existing knowledge about different learning techniques among people of different ages. The implications for pedagogical practice are discussed and learning methods are outlined. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20meditation" title="Buddhist meditation">Buddhist meditation</a>, <a href="https://publications.waset.org/abstracts/search?q=Dhammakaya" title=" Dhammakaya"> Dhammakaya</a>, <a href="https://publications.waset.org/abstracts/search?q=meditation%20technique" title=" meditation technique"> meditation technique</a>, <a href="https://publications.waset.org/abstracts/search?q=pedagogy" title=" pedagogy"> pedagogy</a>, <a href="https://publications.waset.org/abstracts/search?q=self-learning" title=" self-learning"> self-learning</a> </p> <a href="https://publications.waset.org/abstracts/30591/teaching-buddhist-meditation-an-investigation-into-self-learning-methods" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30591.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">479</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">63</span> Bestination: A Sustainable Approach to Conflict Management for Buddhist Entrepreneurs</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Navarat%20Sachayansrisakul">Navarat Sachayansrisakul</a>, <a href="https://publications.waset.org/abstracts/search?q=Nattawat%20Ponnara"> Nattawat Ponnara</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Human beings are driving forces for any unit of societies, whether it would be in a family, communities, industries or even organizations. However, as our humanity progresses, the reliance has shifted from human to machineries and technologies. One main challenge when dealing with more than one person is conflict often resulted. If the conflict is properly managed, then economic development also follows. In order to achieve positive outcome of conflict, it is believed that the management comes from within individual entrepreneurs. As such, this is a unique study as it looks into the spiritual side of humans as business people and applies to the business environment with the focus on moral and ethical framework in order for sustainable development. This study aims to provide a model of how to positively manage conflict without compromising the ethical and moral standards of the businesses. Sustainability in this study is achieved through the Buddhists’ aim for liberation in which it works on the balanced approach to solving conflict. Buddhists’ livelihood is established on simplicity and non-violence while contributing not to only one’s self but those around them such as the stake holders of the businesses and the communities. According to Buddhist principles and some findings, a model called ‘The Bestination Conflict Management’ was developed. Bestination model offers an alternative approach for entrepreneurs to achieve sustainability along with intrinsic and extrinsic rewards that benefit the well-beings of the owners, the stakeholders and the communities involved. This research study identifies ‘Conflict Management’ model as having goodwill and wisdom as a base, then moral motivation as the next level up to have a disciplines in order to keep a unit well cooperated. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=sustainable" title="sustainable">sustainable</a>, <a href="https://publications.waset.org/abstracts/search?q=entrepreneurs" title=" entrepreneurs"> entrepreneurs</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist" title=" Buddhist"> Buddhist</a>, <a href="https://publications.waset.org/abstracts/search?q=moral" title=" moral"> moral</a>, <a href="https://publications.waset.org/abstracts/search?q=ethics" title=" ethics"> ethics</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict" title=" conflict"> conflict</a> </p> <a href="https://publications.waset.org/abstracts/74014/bestination-a-sustainable-approach-to-conflict-management-for-buddhist-entrepreneurs" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74014.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">169</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">62</span> Philosophical Interpretations of Spells in the Imperial Chinese Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saiping%20An">Saiping An</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The spells in Chinese Buddhism are often regarded by current scholarship as syllables with mystical power, as a ritual and practice of oral chanting, or as texts engraved on cultural relics. This study hopes to point out that the spell as a kind of behavior and material also provokes the believers to interpret its soteriology with various Buddhist doctrines and philosophies. It will analyze Mahāvairocana Tantra which is the main classic of the tradition regarded by the academic circles as 'Esoteric Buddhism', two annotations of these scriptures composed in the Tang and Liao Dynasty respectively, as well as some works of monks and lay Buddhists in the late Ming and early Qing dynasties. It aims to illustrate that spells in Chinese Buddhism are not simply magical voices and the words engraved on the cultural relics; they have also enriched the doctrines and thoughts of Chinese Buddhism. Their nature and soteriological methods are far more abundant than current academic circles have revealed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=spell" title="spell">spell</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhism" title=" Chinese Buddhism"> Chinese Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20doctrines" title=" Buddhist doctrines"> Buddhist doctrines</a> </p> <a href="https://publications.waset.org/abstracts/108168/philosophical-interpretations-of-spells-in-the-imperial-chinese-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/108168.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">179</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">61</span> The New Contemporary Cross-Cultural Buddhist Woman and Her Attitude and Perception toward Motherhood </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Szerena%20Vajkovszki">Szerena Vajkovszki</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Among the relatively large volume of literature, the role and perception of women in Buddhism have been examined from various perspectives such as theology, history, anthropology, and feminism. When Buddhism spread to the West, women had a major role in its adaption and development. The meeting of different cultures and social structures had the fruit of a necessity to change. As Buddhism gained attention in the West, it produced a Buddhist feminist identity across national and ethnic boundaries. So globalization produced a contemporary cross-cultural Buddhist Women. The aim of the research is to find out the new role of such a Buddhist woman in aging societies. More precisely to understand what effect this contemporary Buddhist religion may have, direct or indirect, on fertility. Our worldwide aging society, especially in developed countries, including members of EU, raise sophisticated sociological and economic issues and challenges to be met. As declining fertility has outstanding influence underlying this trend, numerous studies have attempted to identify, describe, measure and interpret contributing factors of the fertility rate, out of which relatively few revealed the impact of religion. Among many religious guidelines, we can separate two major categories: direct and indirect. The aim of this research was to understand what are the most crucial identified (family values, gender related behaviors, religious sentiments) and not yet identified most influential contributing contemporary Buddhist religious factors. Above identifying these direct or indirect factors, it is also important to understand to what extent and how do they influence fertility, which requires a wider (inter-discipline) perspective. As proved by previous studies religion has also an influential role in health, mental state, well-being, working activity and many other components that are also related to fertility rates. All these components are inter-related, hence direct and indirect religious effects can only be well understood, if we figure out all necessary fields and their interaction. With the help of semi-structured opened interviews taking place in different countries, it was showed that indeed Buddhism has significant direct and indirect effect on fertility, hence the initial hypothesis was proved. However, the interviews showed an overall positive effect, the results could only serve for a general understanding about how Buddhism affects fertility. Evolution of Buddhism’s direct and indirect influence may vary in different nations and circumstances according to their specific environmental attributes. According to the local patterns, with special regard to women’s position and role in the society, outstandingly indirect influences could show diversifications. So it is advisory to investigate more for a deeper and clearer understanding of how Buddhism function in different socioeconomic circumstances. For example, in Hungary after the period of secularization more and more people tended to be attracted toward some transcendent values which could be an explanation for the rising number of Buddhists in the country. The present research could serve as a general starting point or a common basis for further specific national investigations how contemporary Buddhism affects fertility. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=contemporary%20Buddhism" title="contemporary Buddhism">contemporary Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=cross-cultural%20woman" title=" cross-cultural woman"> cross-cultural woman</a>, <a href="https://publications.waset.org/abstracts/search?q=fertility" title=" fertility"> fertility</a>, <a href="https://publications.waset.org/abstracts/search?q=gender%20roles" title=" gender roles"> gender roles</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/77285/the-new-contemporary-cross-cultural-buddhist-woman-and-her-attitude-and-perception-toward-motherhood" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/77285.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">153</span> </span> </div> </div> <ul class="pagination"> <li class="page-item disabled"><span class="page-link">&lsaquo;</span></li> <li class="page-item active"><span class="page-link">1</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Buddhist&page=2">2</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Buddhist&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Buddhist&page=2" rel="next">&rsaquo;</a></li> </ul> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> 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