Search Results (22)

In Hungary, the monastic orders were dissolved in 1950 during the harshest communist dictatorship. A total of 11,538 people were affected by the ban. The consequences of the dissolution of the monastic orders not only affected the people who were directly involved but also practically the whole society. The orders had an important role on the education, society and culture of the country, and their banning for ideological reasons had enormous consequences. The question is how dissolved monks and nuns managed to integrate into a society where they were marginalized. Through the life story of a nun, named Speravia (1914–2009), I present the behavioral patterns which helped to survive the persecution of religion during communism and then in socialism. I found that she maintained her religious identity through change and resilient means. Identity maintenance in modern society is a dynamic process in which there is room for change through constant adaptation to the environment. Her obedience was transformed into accommodation to the political system by making deals with the system. This behavior can be called resilience. Resilient behavior is characterized by both resistance and accommodation. To do this, she had to be active and have the support of her environment. In this study, I used the principles of Grounded Theory, which is a specific content analysis method. I analyzed the interview using the Grounded Theory approach, at least some of its techniques. I coded some parts of the interview line by line and other parts only as units of thought. Then, I aggregated the codes and I formulated categories. After this process, I compared the meanings of the categories and it became clear to me that my interviewee’s behavior could be understood as resilient. This is why I emphasized the role of resilience in identity maintenance in the title of the study. My conclusion is that while Sperávia flexibly adapted to the new political system, she could also preserve her identity as a nun. I call this survival strategy religious resilience. Full article

This study examines the identity and characteristics of modern Korean Buddhist education through an analysis of the religious studies lecture notes of a student from the Buddhist Central Seminary (Pulgyo Chungang Hangnim, 佛敎中央學林), preserved at Songgwang-sa Temple. Established in 1915 and operating until 1919, the seminary introduced a significant shift from traditional scripture-centered monastic education to a modern academic system. Western and Japanese academic traditions, religious studies, philosophy, and the general educational system influenced its curriculum. The lecture notes provide insight into the adoption of modern academic disciplines within Korean Buddhist education, revealing the influence of Japanese religious studies and Western comparative religion. They also demonstrate the possibility of early introduction of religious studies as an educational field in Korea. The seminary played a dual role as a hub for national education and reflection of the colonial context, embodying the complexities of nationalism and colonial influence during Japanese occupation. This study underscores the need for further scholarly exploration to understand the multifaceted nature of modern Korean Buddhist education and its unique role within the broader historical context of East Asian Buddhist history. Full article

Under the influence of “Using the Temple Property for Schools”(UTPSs) movement, the monastic education of Han Buddhism 漢傳佛教僧教育 in modern China, as a whole, has gradually moved towards the mode of Buddhist colleges, through the establishment of the Buddhist Educational Affairs Public Office (BEAPO) 佛教學務公所, the Institution of Monastic Education (IME) 僧教育會, and the institution of Buddhist education 佛教教育機構 with international outlook and has become the prototype of the educational institution of Han Buddhism in contemporary China. The attempts to run schools during the period of the BEAPO at the late Qing Dynasty objectively stimulated the awakening of the consciousness of the Buddhist community to establish schools and to promote education 辦學興教 and became the precursor of the rise of the wave of monastic education after the Xinhai Revolution, especially since the 1920s. The goal of “uniting the national Buddhism” proposed by the BEAPO became the direction for the development of subsequent Buddhist organizations. The BEAPO also accumulated experiences for the construction of later Buddhist organizations and stimulated the awakening of the monks’ sense of subjectivity. The organizational structure and many ideas of the BEAPO were later inherited by the IME; most of the contents of the constitution of it were also inherited and improved by the IME. As a Buddhist organization, the BEAPO made positive efforts to reconcile the tensions between monks and laypeople under the context of UTPS at that time. After the Xinhai Revolution, the Han Buddhist community focused on interacting with secular society, and the practice of Buddhist education reflected the awakening of self-consciousness to “establish schools to promote education”. In terms of the school operation mode, the diversified curriculum and modernized academic system reflect the characteristic of a balance between internal and external studies. During this period, the establishment of Buddhist educational institutions with an international outlook provided a guarantee of talent for the path of the “universalization” of Han Buddhism, as well as provided continuity for the sustainable development of it. Under the influence of the two UTPS movements, the tortuous development of Han Buddhist monastic education in modern China is, in fact, the epitome of the situation of the whole Chinese Buddhism in modern society. At the same time, it also reflects the proactive adaptation of Chinese Buddhism, in modern times, to external pressures and its self-remodeling in the struggle for survival space. Full article

Although there have been concerted efforts to integrate Tibetan Buddhist monastic education into the Indian university system since the 1960s, the attainment of academic accreditation has tended to require significant curricular trade-offs. The majority of Tibetan Buddhist monastic colleges have therefore eschewed the potential advantages of academic accreditation—including greater opportunities for monastic graduates in universities and other secular contexts—in order to preserve the rigour of traditional scholastic programmes. However, through its affiliation to the University of Mysore in 2022, the Geluk monastery of Sera Je is now able to award accredited Bachelor of Arts (BA) degrees even without making significant changes in practice to its traditional curriculum and pedagogy. This article examines the structure and content of Sera Je’s new programmes and contextualises what may prove to be a landmark development against the backdrop of previous attempts to negotiate the boundary between Tibetan Buddhist monastic education and university education in India. It suggests that the accreditation of research programmes raises further challenges in addition to those associated with the accreditation of taught programmes. Nonetheless, the urgency of solving these longstanding issues appears to have been heightened by a developing crisis in Tibetan Buddhist monastic recruitment. In investigating the topic of academic accreditation, this article throws light on an issue that has driven notable evolutions in Tibetan Buddhist monastic education in India but has previously received little scholarly attention. Full article

During the operation of the Myeongjin School, it not only employed many leading Buddhist progressives, but graduated key Buddhist reformers. Overcoming conservative opposition within the Korean Buddhist community, during its brief operation the Myeongjin School would open dozens of branches at temples throughout Korea, prompting a proliferating modern education throughout its Buddhist community. Over the century, the institute founded as the Myeongjin School suffered repeated closures during Korea’s Japanese Annexation only to emerge from the Korean War as Dongguk University Seoul. As Korea’s oldest and largest Buddhist university, Dongguk has produced over 350,000 graduates and, despite transitioning to a more secular approach to education, it remains a leading center for monastic education, Buddhist studies, and intellectual culture. This article examines, in detail, the origins, founding, and operation of the Myeongjin School within the dynamic political and religious context of Korea’s early modern period, in addition to the school’s impact, subsequent history, and legacy. Full article

Monastic life begins with the ordination of novice monks, who start their formal training at this stage. The education of a novice involves both general cultural studies and specialized Buddhist training. However, the focus during the novice stage is predominantly on Buddhist education, which encompasses learning monastic discipline and studying Buddhist scriptures. The Dunhuang manuscripts offer a wealth of information, providing valuable insights into the training and education of novice monks in Dunhuang during the periods of Tibetan Occupation (787–848) and Guiyi Army (851–1036). Full article

Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the Buddhāvataṃsaka-sūtra. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the Analects, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience. Full article

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

Drawing on Foucault’s theoretical framework of “space and power”, this paper examines the discursive construction of “knowledge” in the context of Chinese Buddhist education. It traces the historical transformation of Chinese Buddhist education from the traditional “Sangha Forest”(the monastic community; 叢林 Conglin) style education to the Buddhist Academy, and analyzes how modern Buddhism reshaped its social image and function from a faith-based to a knowledge-based culture. Furthermore, this paper explores the reasons why modern Buddhism requires “knowledge” as a bridge between its worldly and transcendental dimensions, and the roles of elite laymen and monasteries as “Buddhist Institutes” in the new discursive practice. Full article

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

Bhutan is one of the few countries in the world to take unprecedented steps to control the spread of COVID-19 in the country. This study aimed to investigate knowledge, attitude, and practice (KAP) and their associated covariates among patients attending Phuentsholing Hospital, Bhutan. Therefore, a cross-sectional study was conducted among patients attending Phuentsholing Hospital in Bhutan between March 17 and April 9, 2021, using an interview-administered questionnaire. The multivariable logistic regression was used to identify statistically significant covariates of good KAP. Further, the association between levels of KAP scores was assessed using Pearson’s correlation coefficient. Of the 441 participants, 54.6% (241) were female. Knowledge, attitude, and practice score were reported by 55.3%, 51.8%, and 83.7% of participants, respectively. Higher education, secondary education, monastic education, and non-formal education were 9 [adjusted odds ratio (AOR) = 9.23; 95% confidence interval (CI) 3.438, 24.797], 3.5 (AOR = 3.5; 95% CI 1.425, 8.619), and 4 (AOR = 3.8; 95% CI 1.199, 12.141) times more likely to report good knowledge than illiterates. A positive attitude was associated with higher (AOR = 2.97; 95% CI 1.154, 7.66) and secondary (AOR = 3.53; 95% CI 1.454, 8.55) education compared to illiteracy. The good practice was associated with higher (AOR = 12.31; 95% CI 2.952, 51.318) and secondary (AOR = 11.5; 95% CI 3.439, 38.476) education compared to illiteracy. Participants in the age groups 26–35 years (AOR = 0.11; 95% CI 0.026, 0.484) and >45 years (AOR = 0.12; 95% CI 0.026, 0.588) were less likely to exhibit good practice compared to those aged 18–25 years. Those working in the private or business sectors were 9 (AOR = 8.81; 95% CI 1.165, 41.455) times more likely to have good practice compared to civil servants. There was a weak but positive correlation between knowledge-attitude (r = 0.228), knowledge-practice (r = 0.220), and attitude-practice scores (r = 0.338). The need for health education on COVID-19 to increase knowledge and attitude is highly recommended, and should be focused on the less educated and other vulnerable groups such as farmers and students, as well as those older than 25 years. Full article

In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism. Full article

In the past, Tibetan nuns had no access to formal monastic education and thus could not obtain the two main diplomas and titles that are common in Tibetan Buddhism: the khenpo (mkhan po) degree in the more practice-oriented Nyingmapa school and the geshe (dge bshes) degree in the scholastic curriculum of the Gelukpa school; this essay traces the introduction of the Gelukpa study program in different nunneries based in India and Nepal in recent times; it addresses the question of gender asymmetry by showing the different hurdles that had to be overcome and the solutions, which have been found to allow nuns to become geshemas—the female form of geshe. Finally, I propose the first glimpse into the impact that the opening of higher Buddhist education to nuns has had and what this means for the future of the position of women in the religious sphere, as well as for Tibetan monasticism more generally. Full article

Mahāyāna and Theravāda are the two major traditions of Buddhism in contemporary Asia. Although they share many similar teachings, there are long-standing disputes between their respective sets of adherents, touching on doctrine, ritual, religious practices, and the ultimate goal, among other matters. Drawing on fieldwork conducted in Yangon and Mandalay, this study explores gender’s role in the position of Sino-Burmese Mahāyāna bhikṣuṇīs in the sociocultural context of Theravāda-majority Myanmar, where the full bhikṣuṇī lineage of Theravāda Buddhism has died out. Its findings, firstly, shed light on how the local Theravāda ethos inevitably affects Sino-Burmese Mahāyāna nuns’ positions and experiences of religious- and ethnic-minority status. Secondly, they demonstrate the gender dynamics of Sino-Burmese nuns’ interactions both with indigenous Burmese monks and Myanmar’s ethnic-Chinese laity. As such, this research opens up a fresh perspective on these nuns’ monastic lives, to which scant scholarly attention has hitherto been paid. Specifically, it argues that while Sino-Burmese nuns are subjected to “double suffering” on both gender and ethnoreligious minority grounds, they play an important role in shaping the future of Chinese Mahāyāna Buddhism by educating the next generation of monastics and serving the religious needs of the wider Sino-Burmese community in Myanmar. Full article

Recent studies on the Buddhist threefold wisdom model and its suggested potentialities have warranted a rediscovery of the model in different historical and cultural contexts. Saichō (最澄, 766/7–822), founder of Japanese Tendai Buddhism, references the three wisdoms in his documents outlining the Tendai monastic education curriculum. Through modification of translation and analysis of related original texts by Saichō, and an interview with the current dean of the Tendai monastic education institution, this paper aims to (1) uncover Sino-Japanese history of expressions of threefold wisdom and Buddhist education, (2) clarify the content of Saichō’s curriculum, and (3) examine the role of compassion in said curriculum. This paper argues that the threefold wisdom served as a foundational framework of Saichō’s education; he envisioned that his graduates would develop into religious leaders of the nation who would benefit all sentient beings through their own training, preaching the Dharma, and contributing to social work. At the same time, it became clear that compassionate attitudes were considered to be fundamental to all practices of the three wisdoms at Mount Hiei, which makes Saichō’s curriculum a captivating case of a theological application of the threefold wisdom. Full article