Pub Date : 2018-10-11DOI: 10.1080/14639947.2018.1521611
David Wharton
ABSTRACT The Tai Nuea ethnolinguistic group is found on the periphery of Theravāda Buddhist influence in parts of southwestern China, northern Myanmar, and in small communities in northwestern Laos. Their relative isolation from mainstream reform movements indicates that they may have much to contribute to the understanding of pre-modern local, and especially lay, Buddhist practices in mainland Southeast Asia. This article focuses on weekly days of lay practice during the annual rainy season retreat in a Tai Nuea village in Mueang Sing, northwestern Laos. The practice is undertaken with an awareness of ageing and approaching death by both women and men who are mainly over 50 years of age. It is distinctly lay oriented and takes place with minimal input from the monastic community. There is extensive use of litany and Pāli phrases to request and to take leave of specific activities throughout the day, and during formal meditation small kammaṭṭhāna (meditation) manuals are worn on the head and the entire body is covered with a white cloth. Within a holistic framework of devotion to the Triple Gem and the practices of generosity and morality, meditation is seen as one important component of meritorious activity rather than as a tool for personal transformation.
{"title":"MEDITATION IN TAI NUEA LAY BUDDHIST PRACTICE","authors":"David Wharton","doi":"10.1080/14639947.2018.1521611","DOIUrl":"https://doi.org/10.1080/14639947.2018.1521611","url":null,"abstract":"ABSTRACT The Tai Nuea ethnolinguistic group is found on the periphery of Theravāda Buddhist influence in parts of southwestern China, northern Myanmar, and in small communities in northwestern Laos. Their relative isolation from mainstream reform movements indicates that they may have much to contribute to the understanding of pre-modern local, and especially lay, Buddhist practices in mainland Southeast Asia. This article focuses on weekly days of lay practice during the annual rainy season retreat in a Tai Nuea village in Mueang Sing, northwestern Laos. The practice is undertaken with an awareness of ageing and approaching death by both women and men who are mainly over 50 years of age. It is distinctly lay oriented and takes place with minimal input from the monastic community. There is extensive use of litany and Pāli phrases to request and to take leave of specific activities throughout the day, and during formal meditation small kammaṭṭhāna (meditation) manuals are worn on the head and the entire body is covered with a white cloth. Within a holistic framework of devotion to the Triple Gem and the practices of generosity and morality, meditation is seen as one important component of meritorious activity rather than as a tool for personal transformation.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"20 1","pages":"292 - 313"},"PeriodicalIF":1.4,"publicationDate":"2018-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1521611","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45249713","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-10DOI: 10.1080/14639947.2018.1521606
Sarah Shaw
ABSTRACT Theravāda Buddhism has travelled. This article gives some history of the practice of samatha breathing mindfulness, in the Theravāda tradition, in the UK. It first gives some background in Britain to the arrival of the meditation in the 1960s, then summarises the life of Nai Boonman Poonyathiro, who introduced this method into the UK, a story that is not generally known. The paper describes some aspects of the development of the Samatha Trust in the UK, attempting to show ways a system that was popular in Thailand when it arrived in a new region has prospered, even while becoming markedly less prominent in its own regions. As I am a practitioner in this tradition, before the conclusion I make some personal comment. To conclude, I speculate about features which appear to characterise Buddhist groups in general in the UK, before considering ways that this specialised tradition has adapted in a new setting.
{"title":"Tradition and Experimentation: the Development of the Samatha Trust","authors":"Sarah Shaw","doi":"10.1080/14639947.2018.1521606","DOIUrl":"https://doi.org/10.1080/14639947.2018.1521606","url":null,"abstract":"ABSTRACT Theravāda Buddhism has travelled. This article gives some history of the practice of samatha breathing mindfulness, in the Theravāda tradition, in the UK. It first gives some background in Britain to the arrival of the meditation in the 1960s, then summarises the life of Nai Boonman Poonyathiro, who introduced this method into the UK, a story that is not generally known. The paper describes some aspects of the development of the Samatha Trust in the UK, attempting to show ways a system that was popular in Thailand when it arrived in a new region has prospered, even while becoming markedly less prominent in its own regions. As I am a practitioner in this tradition, before the conclusion I make some personal comment. To conclude, I speculate about features which appear to characterise Buddhist groups in general in the UK, before considering ways that this specialised tradition has adapted in a new setting.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"20 1","pages":"346 - 371"},"PeriodicalIF":1.4,"publicationDate":"2018-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1521606","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49396677","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-20DOI: 10.1080/14639947.2018.1521603
Kyungrae Kim
ABSTRACT This article examines the term kammaṭṭhāna discussed in the Visuddhimagga and the Jiĕ tuō dào lùn or *Vimuttimagga. Although these two texts provide similar lists and expositions for the kammaṭṭhāna, the Visuddhimagga also offers different views and criticisms. The first noticeable difference is in the 10 kasiṇas, which differ in relation to the last two kasiṇas. Furthermore, the Visuddhimagga systematises its own discussion by simplifying or specifying that of the Jiĕ tuō dào lùn and raises some criticisms of views found in the Jiĕ tuō dào lùn in the process. All of these features imply that the discussion of meditative practice, especially of the kammaṭṭhāna, has been diverse within the Theravāda tradition.
摘要本文考察了kamma一词ṭṭhāna在Visuddhimagga和Jiĕtuōdào lún或*Vimuttimagga中讨论。尽管这两个文本为kamma提供了相似的列表和说明ṭṭhāna，Visuddhimagga也提出了不同的观点和批评。第一个明显的区别是10个kasiṇas，与前两个kasi不同ṇ此外，Visuddhimagga通过简化或具体化Jiĕtuōdào lún的讨论来系统化自己的讨论，并在这个过程中对Ji 277 ; tu 333; dào lún中的观点提出了一些批评。所有这些特征都意味着对冥想练习的讨论，尤其是对kamma的讨论ṭṭhāna在Theravāda传统中一直是多样化的。
{"title":"A Comparison of the lists and Categorisation of Meditation Practices (KammaṬṬhĀna) in the Visuddhimagga and *Vimuttimagga","authors":"Kyungrae Kim","doi":"10.1080/14639947.2018.1521603","DOIUrl":"https://doi.org/10.1080/14639947.2018.1521603","url":null,"abstract":"ABSTRACT This article examines the term kammaṭṭhāna discussed in the Visuddhimagga and the Jiĕ tuō dào lùn or *Vimuttimagga. Although these two texts provide similar lists and expositions for the kammaṭṭhāna, the Visuddhimagga also offers different views and criticisms. The first noticeable difference is in the 10 kasiṇas, which differ in relation to the last two kasiṇas. Furthermore, the Visuddhimagga systematises its own discussion by simplifying or specifying that of the Jiĕ tuō dào lùn and raises some criticisms of views found in the Jiĕ tuō dào lùn in the process. All of these features imply that the discussion of meditative practice, especially of the kammaṭṭhāna, has been diverse within the Theravāda tradition.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"20 1","pages":"73 - 94"},"PeriodicalIF":1.4,"publicationDate":"2018-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1521603","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44501615","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-24DOI: 10.1093/obo/9780195393521-0255
A. Andreeva
Japan’s long engagement with Buddhist ideas about rebirth, the human body, and healing has resulted in diverse forms of thought and practice about these issues that have persisted throughout the ebbs and flows of Japanese history. After Buddhism was introduced to Japan from Korea in the 6th century, a wealth of Buddhist scriptures, treatises, and commentaries, translated from Sanskrit and other Central Asian languages into Chinese, began to arrive from the continent. These scholarly texts often addressed existential issues of how to achieve enlightenment and rebirth in divine buddha-lands, and what constituted karmic obstacles to doing so. Buddhist scriptures also contained prescriptions for healing with sutra or spell recitation, talismans, and drug formulas; they recommended elaborate rites to avert disasters, epidemics, or personal physical, spiritual, and mental afflictions. Added to the indigenous Chinese and Korean medical ideas that were also transmitted to Japan throughout all historical periods, Buddhist sources dealing with illness and health, including special deities and rituals, were selectively adopted for use by Japanese Buddhist scholars, monastics, and lay practitioners based at large metropolitan and small remote temples as well as private homes and facilities. Buddhist temples in particular served as hubs accumulating special kinds of knowledge about the human body, healing, medicine, and materia medica, in addition to the ritually oriented healing. A diverse array of Buddhist practitioners specialized in collecting medicinal plants and producing drugs, copying and further adopting Indian and East Asian drug formulas and prescriptions. Some individually practiced various methods of massage, moxibustion, acupuncture, surgery, midwifery, and veterinary medicine. Virtually all practitioners of Buddhism and healing in Japan had to deal with the issue of pollution (kegare穢れ), resulting from death, childbirth, and contagious diseases. This issue and the concept of pollution, as well as various methods of its purification, played a vital role in the historical formation of healing practices, medicinal and ritual curing, and avoidance of disease in Japan. Various Buddhist denominations championed intellectual, ritual, and medical traditions of their choice. This resulted in at times subtly competing, but more often peacefully coexisting, paradigms of healing that prioritized different forms of well-being: “this-worldly” physical and mental health and stability, or karmically substantiated, “other-worldly” spiritual salvation, as well as a multitude of shades in between. This conglomerate of transculturally mediated Buddhist and East Asian ideas and practices regarding health and healing remained subject to constant adoption and change throughout Japanese history. Perhaps this is what the ambiguous Japanese term “Buddhist medicine” (bukkyō igaku仏教医学) attempts to cover. This term appears to have been coined by the Japanese scholar of Bud
{"title":"Buddhism and Medicine in Japan","authors":"A. Andreeva","doi":"10.1093/obo/9780195393521-0255","DOIUrl":"https://doi.org/10.1093/obo/9780195393521-0255","url":null,"abstract":"Japan’s long engagement with Buddhist ideas about rebirth, the human body, and healing has resulted in diverse forms of thought and practice about these issues that have persisted throughout the ebbs and flows of Japanese history. After Buddhism was introduced to Japan from Korea in the 6th century, a wealth of Buddhist scriptures, treatises, and commentaries, translated from Sanskrit and other Central Asian languages into Chinese, began to arrive from the continent. These scholarly texts often addressed existential issues of how to achieve enlightenment and rebirth in divine buddha-lands, and what constituted karmic obstacles to doing so. Buddhist scriptures also contained prescriptions for healing with sutra or spell recitation, talismans, and drug formulas; they recommended elaborate rites to avert disasters, epidemics, or personal physical, spiritual, and mental afflictions. Added to the indigenous Chinese and Korean medical ideas that were also transmitted to Japan throughout all historical periods, Buddhist sources dealing with illness and health, including special deities and rituals, were selectively adopted for use by Japanese Buddhist scholars, monastics, and lay practitioners based at large metropolitan and small remote temples as well as private homes and facilities. Buddhist temples in particular served as hubs accumulating special kinds of knowledge about the human body, healing, medicine, and materia medica, in addition to the ritually oriented healing. A diverse array of Buddhist practitioners specialized in collecting medicinal plants and producing drugs, copying and further adopting Indian and East Asian drug formulas and prescriptions. Some individually practiced various methods of massage, moxibustion, acupuncture, surgery, midwifery, and veterinary medicine. Virtually all practitioners of Buddhism and healing in Japan had to deal with the issue of pollution (kegare穢れ), resulting from death, childbirth, and contagious diseases. This issue and the concept of pollution, as well as various methods of its purification, played a vital role in the historical formation of healing practices, medicinal and ritual curing, and avoidance of disease in Japan. Various Buddhist denominations championed intellectual, ritual, and medical traditions of their choice. This resulted in at times subtly competing, but more often peacefully coexisting, paradigms of healing that prioritized different forms of well-being: “this-worldly” physical and mental health and stability, or karmically substantiated, “other-worldly” spiritual salvation, as well as a multitude of shades in between. This conglomerate of transculturally mediated Buddhist and East Asian ideas and practices regarding health and healing remained subject to constant adoption and change throughout Japanese history. Perhaps this is what the ambiguous Japanese term “Buddhist medicine” (bukkyō igaku仏教医学) attempts to cover. This term appears to have been coined by the Japanese scholar of Bud","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"84 1","pages":""},"PeriodicalIF":1.4,"publicationDate":"2018-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83950640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2018.1572329
Ville Husgafvel
ABSTRACT The discussion on the Buddhist roots of contemporary mindfulness practices is dominated by a narrative which considers the Theravāda tradition and Theravāda-based ‘neo-vipassanā movement’ as the principal source of Buddhist influences in mindfulness-based stress reduction (MBSR) and related mindfulness-based programmes (MBPs). This Theravāda bias fails to acknowledge the significant Mahāyāna Buddhist influences that have informed the pioneering work of Jon Kabat-Zinn in the formation of the MBSR programme. In Kabat-Zinn’s texts, the ‘universal dharma foundation’ of mindfulness practice is grounded in pan-Buddhist teachings on the origins and cessation of suffering. While MBSR methods derive from both Theravāda-based vipassanā and non-dual Mahāyāna approaches, the philosophical foundation of MBSR differs significantly from Theravāda views. Instead, the characteristic principles and insights of MBSR practice indicate significant similarities and historical continuities with contemporary Zen/Sŏn/Thiền and Tibetan Dzogchen teachings based on doctrinal developments within Indian and East Asian Mahāyāna Buddhism.
{"title":"THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON-DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN","authors":"Ville Husgafvel","doi":"10.1080/14639947.2018.1572329","DOIUrl":"https://doi.org/10.1080/14639947.2018.1572329","url":null,"abstract":"ABSTRACT The discussion on the Buddhist roots of contemporary mindfulness practices is dominated by a narrative which considers the Theravāda tradition and Theravāda-based ‘neo-vipassanā movement’ as the principal source of Buddhist influences in mindfulness-based stress reduction (MBSR) and related mindfulness-based programmes (MBPs). This Theravāda bias fails to acknowledge the significant Mahāyāna Buddhist influences that have informed the pioneering work of Jon Kabat-Zinn in the formation of the MBSR programme. In Kabat-Zinn’s texts, the ‘universal dharma foundation’ of mindfulness practice is grounded in pan-Buddhist teachings on the origins and cessation of suffering. While MBSR methods derive from both Theravāda-based vipassanā and non-dual Mahāyāna approaches, the philosophical foundation of MBSR differs significantly from Theravāda views. Instead, the characteristic principles and insights of MBSR practice indicate significant similarities and historical continuities with contemporary Zen/Sŏn/Thiền and Tibetan Dzogchen teachings based on doctrinal developments within Indian and East Asian Mahāyāna Buddhism.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"19 1","pages":"275 - 326"},"PeriodicalIF":1.4,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1572329","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45488221","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2018.1572326
F. Cheng
ABSTRACT When heterosexuality dominates sexual culture, sexual minorities are marginalised, yielding minority stress and internalised phobia which devastate psychological well-being and raise suicide risks. A growing trend in using mindfulness-related interventions in health care shows positive signs, but there is a paucity of research on mindfulness for sexual minorities. This qualitative research, through interpretative phenomenological analysis, looks into how Buddhist sexual minorities (from various countries) interpret mindfulness from which their increased self-awareness, self-esteem and self-acceptance become prominent intrinsic resources, resulting in enhanced mental health and quality of life. Such an exploratory study extends the horizon of health care benefits for helping professionals and sexual minorities with alternative views in overcoming external and internalised phobia.
{"title":"OVERCOMING INTERNALISED PHOBIA AMONG BUDDHIST SEXUAL MINORITIES THROUGH MINDFULNESS","authors":"F. Cheng","doi":"10.1080/14639947.2018.1572326","DOIUrl":"https://doi.org/10.1080/14639947.2018.1572326","url":null,"abstract":"ABSTRACT When heterosexuality dominates sexual culture, sexual minorities are marginalised, yielding minority stress and internalised phobia which devastate psychological well-being and raise suicide risks. A growing trend in using mindfulness-related interventions in health care shows positive signs, but there is a paucity of research on mindfulness for sexual minorities. This qualitative research, through interpretative phenomenological analysis, looks into how Buddhist sexual minorities (from various countries) interpret mindfulness from which their increased self-awareness, self-esteem and self-acceptance become prominent intrinsic resources, resulting in enhanced mental health and quality of life. Such an exploratory study extends the horizon of health care benefits for helping professionals and sexual minorities with alternative views in overcoming external and internalised phobia.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"19 1","pages":"223 - 236"},"PeriodicalIF":1.4,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1572326","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48557646","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2018.1576292
Kin Cheung (George) Lee, Ong Chez Kuang
ABSTRACT In the field of counselling, an increasing number of counsellors are trying to incorporate Buddhist ideas and practices into their practice, but few pragmatic resources from the Buddhist framework are available. In response to this need, this paper focuses on the foundational Buddhist text on meditation, namely the Satipaṭṭhāna Sutta. Original Buddhist scriptures are not easily understood without guidance; thus, this paper provides a commentary for counsellors by explaining the relevant Buddhist concepts and practices, proposing a note, know and choose model based on the sutta, and providing a case study to illustrate the application of the Satipaṭṭhāna Sutta for counselling.
{"title":"THE SATIPAṬṬHĀNA SUTTA: AN APPLICATION OF BUDDHIST MINDFULNESS FOR COUNSELLORS","authors":"Kin Cheung (George) Lee, Ong Chez Kuang","doi":"10.1080/14639947.2018.1576292","DOIUrl":"https://doi.org/10.1080/14639947.2018.1576292","url":null,"abstract":"ABSTRACT In the field of counselling, an increasing number of counsellors are trying to incorporate Buddhist ideas and practices into their practice, but few pragmatic resources from the Buddhist framework are available. In response to this need, this paper focuses on the foundational Buddhist text on meditation, namely the Satipaṭṭhāna Sutta. Original Buddhist scriptures are not easily understood without guidance; thus, this paper provides a commentary for counsellors by explaining the relevant Buddhist concepts and practices, proposing a note, know and choose model based on the sutta, and providing a case study to illustrate the application of the Satipaṭṭhāna Sutta for counselling.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"19 1","pages":"327 - 341"},"PeriodicalIF":1.4,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1576292","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44267276","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2019.1572306
H. Altinyelken
ABSTRACT This qualitative study explores the potential of a mindfulness programme for providing psycho-social support to international students in higher education. The article focuses on analysing the nature of emotional distress among students, how they regulate difficult emotions, and the effects of the mindfulness programme on emotion regulation. For this purpose, in-depth interviews were conducted with students before and after the mindfulness programme, and the weekly mindfulness sessions were observed. The study identified that stress, anxiety, anger, sadness, loneliness and insecurity were among the most difficult emotions experienced by international students. Through mindfulness, students improved in awareness of their emotions, learnt to relate to difficult emotions more constructively, and regulated negative emotions more effectively. Nevertheless, many suggested that they would have welcomed more attention to emotion regulation, as it was identified as a key challenge in their lives. These findings have important implications for the psycho-social well-being and academic achievement of international students.
{"title":"PROMOTING THE PSYCHO-SOCIAL WELL-BEING OF INTERNATIONAL STUDENTS THROUGH MINDFULNESS: A FOCUS ON REGULATING DIFFICULT EMOTIONS","authors":"H. Altinyelken","doi":"10.1080/14639947.2019.1572306","DOIUrl":"https://doi.org/10.1080/14639947.2019.1572306","url":null,"abstract":"ABSTRACT This qualitative study explores the potential of a mindfulness programme for providing psycho-social support to international students in higher education. The article focuses on analysing the nature of emotional distress among students, how they regulate difficult emotions, and the effects of the mindfulness programme on emotion regulation. For this purpose, in-depth interviews were conducted with students before and after the mindfulness programme, and the weekly mindfulness sessions were observed. The study identified that stress, anxiety, anger, sadness, loneliness and insecurity were among the most difficult emotions experienced by international students. Through mindfulness, students improved in awareness of their emotions, learnt to relate to difficult emotions more constructively, and regulated negative emotions more effectively. Nevertheless, many suggested that they would have welcomed more attention to emotion regulation, as it was identified as a key challenge in their lives. These findings have important implications for the psycho-social well-being and academic achievement of international students.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"19 1","pages":"185 - 202"},"PeriodicalIF":1.4,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2019.1572306","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41898976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2018.1573851
Miao-Sheng Chen, Po-Yu Chen
ABSTRACT The acceleration of the evolution of economic culture through scientific development affords the opportunity to re-examine cross-domain dialogue and research in Buddhism and other disciplines. The concepts of threefold training in Buddhism (i.e. precepts, samadhi, and wisdom) were used as data items to generate data values and thereby convey the semantic nature of these terms. A systems analysis approach that can adequately incorporate hermeneutics into management science was employed to present the research topic. This study illustrates the relationship between a management activity (i.e. its effectiveness and efficiency, and the mechanism used) and a Buddhist activity (i.e. threefold training). This relationship was used to establish a body- and mind-transcending system comprising two subsystems: a service subsystem that adopts the perspective of management science by emphasising the ‘way of things’ and a submission subsystem that adopts a Buddhist perspective by stressing the ‘way of people’. The main finding of this study is that the two subsystems are characterised by identical Buddhist concepts.
{"title":"INCORPORATING THE BUDDHA’S THREEFOLD TRAINING WITH MANAGEMENT SCIENCE THEORIES","authors":"Miao-Sheng Chen, Po-Yu Chen","doi":"10.1080/14639947.2018.1573851","DOIUrl":"https://doi.org/10.1080/14639947.2018.1573851","url":null,"abstract":"ABSTRACT The acceleration of the evolution of economic culture through scientific development affords the opportunity to re-examine cross-domain dialogue and research in Buddhism and other disciplines. The concepts of threefold training in Buddhism (i.e. precepts, samadhi, and wisdom) were used as data items to generate data values and thereby convey the semantic nature of these terms. A systems analysis approach that can adequately incorporate hermeneutics into management science was employed to present the research topic. This study illustrates the relationship between a management activity (i.e. its effectiveness and efficiency, and the mechanism used) and a Buddhist activity (i.e. threefold training). This relationship was used to establish a body- and mind-transcending system comprising two subsystems: a service subsystem that adopts the perspective of management science by emphasising the ‘way of things’ and a submission subsystem that adopts a Buddhist perspective by stressing the ‘way of people’. The main finding of this study is that the two subsystems are characterised by identical Buddhist concepts.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"19 1","pages":"203 - 222"},"PeriodicalIF":1.4,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14639947.2018.1573851","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47165805","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/14639947.2018.1572311
R. Whitehead, G. Bates, B. Elphinstone
ABSTRACT The Buddhist concept of nonattachment refers to a flexible engagement with experience without fixation on achieving specified outcomes. The primary focus of this study was to qualitatively examine how nonattachment and attachment are experienced in individuals identified as having very high and low levels of nonattachment. Specifically, we examined individuals’ descriptions of how their levels of nonattachment and attachment developed, and how nonattachment and attachment affect their lives, their relationships, and their understanding of personal development. Twenty-four in-depth interviews were conducted with participants (18 women, six men) aged 19 to 61 (mean = 36.20, standard deviation = 11.00), drawn from a larger sample of 1191, who scored very high or very low on nonattachment. Thematic analysis revealed highly nonattached individuals were psychologically mature, and flexibly engaged with their experiences, allowing their life to flow with minimal self-obstruction. In contrast, highly attached individuals were quite fixed in their thinking and often placed unachievable expectations on themselves and others. Interestingly, transformative suffering was crucial in the development of nonattachment, whereas unresolved experiences of suffering contributed to the development of attachment.
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