Dalai Lama and Religious Diversity

2020 ◽  
Vol 4 (1) ◽  
pp. 49-60
Author(s):  
Abraham Vélez De Cea
Keyword(s):  
Religious Diversity ◽  
Spiritual Life ◽  
Dalai Lama ◽  
Main Thesis ◽  
Final Goal ◽  
History Of ◽  
The Buddha

This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.

Religious Diversity and Dialogue

2020 ◽  
Vol 4 (1) ◽  
pp. 61-75
Author(s):  
Asanga Tilakaratne
Keyword(s):  
Sri Lanka ◽  
Religious Diversity ◽  
Interreligious Dialogue ◽  
The Other ◽  
Recent History ◽  
Local Context ◽  
Buddhist Practice ◽  
History Of ◽  
The Buddha ◽  
Roman Catholics

With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this article I try to articulate how the Buddha perceived the phenomenon of religious diversity and then to discuss how this perception could inform the Buddhist practice of interreligious dialogue. I begin this discussion with reference to the diversity of views held by the Roman Catholics themselves on interreligious dialogue and the Colonial and more recent history of dialogue in the local context of Sri Lanka. Next I move on to discuss Buddhism’s own self-understanding as a non-theistic system. In order to support the non-theistic claim of Buddhism I produce two arguments, one philosophical and the other experiential, both derived from the discourses of the Buddha. Having supported the non-theist stance of Buddhism, I propose that the Buddhist attitude is to be open to religious diversity while upholding the position that nirvana is the ultimate goal irreducible to any other similar goals. The discussion shows that to accept diversity is not necessarily to accept pluralism in religion, and that this position does not preclude Buddhists from engaging in interreligious dialogue.

六群比丘違犯律制之省思──以漢譯「根本說一切有部律」為主

2021 ◽  
Vol 19 (1) ◽  
pp. 035-058
Author(s):  
屈大成 屈大成
Keyword(s):  
Relevant Information ◽  
Literal Meaning ◽  
Development History ◽  
History Of ◽  
The Buddha ◽  
Fine Tune

<p>六群比丘（以下簡稱六群）是佛教史上頗惹爭議的人物，他們既通世情佛理，卻又屢屢違犯律制，故被貶稱為「惡比丘」。可是，近世學人轉以六群的行徑為方便施設，言其旨在令律制更趨完備，六群遂搖身一變成為正面人物。而在眾律藏中，惟「根有部律」清楚舉出六群的身分，同時包含更多的相關記載。</p> <p>本文以漢譯「根有部律」作為基本資料，分三組八類，挑選一些事例作討論。指出六群雖具備相當的律學知識，但他們或固執條文，或挑剔刁難，往往令人討厭難堪。此諸多看似乖張的行止，暴露了僧團運作的毛病和戒律的漏洞，亦令律制得以不斷完善，從中顯示出初期佛教中道和寬容的精神，為佛教律制發展史上值得留意的一章。</p> <p>&nbsp;</p><p>The group-of-six-monks (abbreviated as &quot;&quot;the group-of-six&quot;&quot; thereinafter) is quite controversial personage in the history of Buddhism, whose are always denounced as &quot;&quot;bad monks&quot;&quot;, as they often go against the precepts. However, some Buddhist scholars nowadays re-interpret their misbehaviors as expedient, which make rooms for the Buddha to prescribe or fine-tune the rules and regulations. Among various Vinayas, only the Mūlasarvāstivāda-vinaya clearly provides the identity of the group-of-six and has abundant relevant information. </p> <p> Based on the Chinese Mūlasarvāstivāda-vinaya, this article divides three groups and eight items, selects some examples for discussion, in order to show that the group-of-six have considerable knowledge of monastic discipline, but they stick to the literal meaning of the precepts and challenge other colleagues. As a result, some flaws of the Sangha order and loopholes of the precepts are revealed and given a chance for continuously improvement. Hence, it has showed the middle path and compassion of primitive Buddhism. As such, this is a noteworthy chapter in the development history of Buddhist monastic discipline.</p> <p>&nbsp;</p>

scholarly journals Scholarship and the Bahá’í Community

1988 ◽  
Vol 1 (1) ◽  
pp. 25-38
Author(s):  
Moojan Momen
Keyword(s):  
Growth And Development ◽  
Spiritual Life ◽  
Individual Student ◽  
Good Fortune ◽  
Baha'i Faith ◽  
The World ◽  
History Of ◽  
Formal Basis ◽  
The Individual ◽  
Vast Range

As the Bahá’í Faith emerges from obscurity, Bahá’í scholars will have an important role in three fields: the presentation of Bahá’í Faith to the world; the defense of the Bahá’í Faith from attacks; and the intellectual growth and development of the Bahá’í community. This paper discusses the question of the place of scholarship in the Bahá’í community. The value of Bahá’í studies to the Bahá’í community is analyzed. The problems that may arise for Bahá’í scholars in relation to their own spiritual life and also in relation to the Bahá’í community are discussed. Some suggestions are then made with regard to the question of what academic approaches are most likely to be fruitful in the study of the Bahá’í Faith. Finally, consideration is given to the mutual obligations of the Bahá’í scholar and the Bahá’í community (in particular, the Bahá’í administrative institutions). Every Bahá’í who surveys the vast range of doctrines and concepts enshrined in the holy writings of the Bahá’í Faith or whose imagination is captured by the intensity of its brief history must, to some extent, be inspired to make a more thorough study of some aspect that interests him or her. To some is given the good fortune to have both the opportunity and inclination to put this study on a more formal basis. Whether this be at an institute of learning or through private study and research, there are many areas of the teachings and history of the Bahá’í Faith that invite painstaking research and thoughtful analysis. Such study is of great benefit to the Bahá’í community as a whole, quite apart from the immense satisfaction that it can bring to the individual student. There are also dangers in such study, particularly for the individual concerned, and often the extent of this danger is not appreciated by someone just setting out on such a course of study.

scholarly journals Qualitative progress of national and theological education in Bukovina of Bishop Eugene Hackman

2014 ◽  
pp. 135-142
Author(s):  
Igor Lucan
Keyword(s):  
Theological Education ◽  
Spiritual Life ◽  
Human Society ◽  
Historical Events ◽  
Specific Study ◽  
History Of

The problem of history and the development of national theological education is one of the most urgent in our time. This is the sphere of the spiritual life of a human society that is constantly undergoing reform. Therefore, the study of the history of theological education, when it was due to the specificity of historical events in the pan-European space, in particular the territory of Bukovina in the late XIX - early XX century, require a more specific study than it was today.

scholarly journals PERJALANAN ROHANI PERSPEKTIF KAUM SUFI

2017 ◽  
Vol 1 (2) ◽  
pp. 11-21
Author(s):  
Adnan Adnan
Keyword(s):  
Meaning Of Life ◽  
The Other ◽  
Spiritual Life ◽  
Spiritual Experiences ◽  
The Real ◽  
Spiritual Path ◽  
Final Goal ◽  
Life Journey ◽  
Pass Through ◽  
Sufi Order

Sufism as a spiritual life was frequently to be a return place for the tired man because of his life journey and an escape place for the pressed man. Beside that, actually sufism can strengthen the week individuals missing his self-existance. By sufism, they found the real meaning of life. In the teachings of sufi order, the seeker (salik) has to pass through spiritual path (thariqah) in order to know Allah as the Final Goal by passing a long journey and spiritual stations (maqamat) to improve their bad characteristics. This is significant to do for salikin, especially to make his inner empty, and then adorn and decorate it with all of good characteristics to reach higher and higher stations (maqamat). In the other hand, they found a religious-psycological experiences which is called ahwal to achive the spiritual experiences with Divine Reality (Haqiqah).

scholarly journals Redefining the Position of Daoism (Taoism) in Vietnamese History from the 2nd Century to the 9th Century

2020 ◽  
pp. 54-60 ◽  
Author(s):  
Vu Hong Van
Keyword(s):  
Development Process ◽  
Historical Data ◽  
Early Period ◽  
Religious Life ◽  
Difficult Problem ◽  
Spiritual Life ◽  
Historical Document ◽  
Vietnamese History ◽  
Working People ◽  
History Of

Redefining the value of Taoism in Vietnam is a complex and difficult problem to evaluate thoroughly. This issue of defining and evaluation relates to historical document sources, archaeological relics still exist to this day and especially the influence of Taoism on beliefs life, religious life in particular and in the spiritual activities of Vietnamese people in general. Of the three religions of the Orient: Buddhism, Confucianism, Taoism, Taoism is a religion that is difficult to study. Throughout the development process of the Vietnamese nation, along with Confucianism and Buddhism, Taoism has a significant influence on the spiritual life, tradition, and culture of the Vietnamese nation, especially in the spiritual life of the working people. However, research on this issue is still a very large gap, little attention of researchers. When studying Taoism in Vietnam, it is usually divided into stages, specifically: Taoism in Vietnam in the early period (from the 2nd century to the 9th century); Taoism under the Ly and Tran dynasties (the period when Taoism held the best position in history of Vietnam, often called the Royal Taoism); Taoism under the Le and Nguyen dynasties (the process of Taoism folkization through the worship of Mau Lieu Hanh). In this article, the author focuses on studying Taoism from the 2nd century to the 9th century. Because, at present, the historical documents on Taoism in this period are still quite vague, there are still many the debate broke out about the time when Taoism spread into Vietnam, the audience, Taoist missionaries have been to Vietnam, etc. Therefore, this article focuses on the process of Taoism propagating into Vietnam, identifying historical data that still exist today, Taoist figures have been to Vietnam.

scholarly journals Kant's metaphysics of law

2004 ◽  
Vol 76 (9) ◽  
pp. 426-436
Author(s):  
Danilo Basta
Keyword(s):  
International Law ◽  
The State ◽  
Legal Order ◽  
The Political ◽  
Political Union ◽  
History Of Interpretation ◽  
Final Goal ◽  
History Of ◽  
Cosmopolitan Law ◽  
Political Principles

The history of reception and the history of interpretation of Kant's legal deliberation are not the same even after two centuries. This was not only due to the recipients and interpreters of Kant's thoughts but also and above all due to Kant, i.e., the content and the spirit of his philosophy. The law of the state, the international law, and the cosmopolitan law are the ways to approach the eternal peace, which was considered by Kant as the final goal of the entire international law. The existence of the State is based on the idea of the Initial Agreement. According to Kant, in the Initial agreement all the individuals abandoned their external freedom in order to attain the freedom in a legal order as members of the political union. Kant did not always succeed to stay on the level of his own legal and political principles, and hence the light of his philosophy is sometimes covered with the dark shadows.

Translating the Cult of the Book: Publishing and Performing the Fifth Dalai Lama’s The Wish-Fulfilling King from Lhasa to Beijing

2021 ◽  
Vol 11 (1) ◽  
pp. 34-67
Author(s):  
Benjamin J. Nourse
Keyword(s):  
Book Publishing ◽  
Tibetan Buddhist ◽  
Dalai Lama ◽  
History Of ◽  
Rgya Mtsho ◽  
Ritual Text ◽  
Central Tibet

Abstract In 1673 the Fifth Dalai Lama, Ngawang Lobzang Gyatso (Ngag dbang blo bzang rgya mtsho, 1617–1682) composed The Wish-Fulfilling King (Yid bzhin dbang rgyal), a ritual manual for the worship of the seven buddhas of healing. In the first hundred years after its composition, the Fifth Dalai Lama’s ritual text was published in the original Tibetan in no less than five different woodblock editions. It had also been translated into Mongolian and Chinese and published in several woodblock editions in those languages. Most of these woodblock editions were produced by imperially sponsored Tibetan Buddhist temples in Beijing. The ritual described in the text was performed in monasteries and temples across central Tibet, Mongolia, and in Beijing. This article examines the history of this text, its transmission, and what those tells us about the culture of Tibetan Buddhist books in the seventeenth and eighteenth centuries, particularly as they relate to the Mayāyāna ‘cult of the book.’

Multiplicity and Rhetoric

2016 ◽  
Author(s):  
L. Marlow
Keyword(s):  
Significant Role ◽  
Religious Diversity ◽  
Tenth Century ◽  
Political Context ◽  
Religious Dissent ◽  
Inclusive Approach ◽  
History Of ◽  
Religious Cultures

First in a series of chapters devoted to the religious-political context of Naṣīḥat al-mulūk, this chapter explores the confessional composition of the Samanid domains and the varied discourses related to religious cultures and the communities associated with them. Noting the region’s history of religious multiplicity, the chapter traces the inclusive approach to religious diversity evident in tenth-century encyclopaedic writings, as well as the contemporaneous production of a literature of refutation, directed against Muslim and non-Muslim groups. His mentality shaped by these factors, Pseudo-Māwardī emphasises the king’s need to develop skill in religious argumentation, particularly against heretics, whom he depicts as agents of political as well as religious dissent. After discussing paradigms of heterodoxy, the chapter ends with an account of the Ismāʿīlī mission active in the Samanid domains and its success in winning the support of the Amir Naṣr b. Aḥmad, during whose reign Naṣīḥat al-mulūk is likely to have been written, and whose conversion to Ismāʿīlism perhaps played a significant role in occasioning its composition.

Secularism and Multiculturalism in India: Some Reflections

2017 ◽  
Author(s):  
Rochana Bajpai
Keyword(s):  
Religious Pluralism ◽  
Religious Diversity ◽  
Cultural Identities ◽  
Hindu Nationalism ◽  
Religious Identities ◽  
Religious Minorities ◽  
Religious Traditions ◽  
Political Debates ◽  
The World ◽  
History Of

What role does secularism have in the governance of religious diversity in an age marked by the assertion of religio-cultural identities across the world? India, with its long history of religious pluralism, a state ideology of secularism, and the ascendancy of Hindu nationalism, is a key site for examining the disposition of secularism towards religious identities and diversity. Secularism and multiculturalism are often seen as opposed in political debates involving religious minorities, notably the well-known French headscarf case. Several scholars have suggested that religious traditions offer better resources for toleration than modern secularism (for India, see, for example, Madan 1998: 316; Nandy 1998:336–7). Others, more sympathetic to secularism, have also suggested that it may be deficient in the normative resources required for the accommodation of religious practices, particularly in the case of minorities (Mahajan, this volume; Modood 2010).

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