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"Visions of the Buddha: Creative Dimensions of Early Buddhist Scripture" advocates for a literary approach to early Buddhist scripture, challenging the traditional emphasis on full discourses. The study analyzes specific texts, highlighting the role of formulae and literary design in early Buddhist literature. The book engages in scholarly debates, offering new perspectives on the composition and interpretation of Buddhist texts, making it a valuable resource for scholars across disciplines. [Extracted from the article]

Nowadays, over one million Mon-speaking people live in Mon communities of southeastern Myanmar, and the Mon descendants live in Thailand and across various nations. This paper examines the transnational movements among the Mons in Thailand, the oversea Mons and the Mon migrants from Myanmar to preserve Mon written language. Based on documentary research and multi-sited ethnographic research in Thailand, this study has found that Theravada Buddhist monks who can read and write the Mon scripts play a major role as mediators between Mon communities in several countries and thus led to the establishment of a transnational Mon ethnic network. With the fear that the loss of the Mon language will inevitably result in the loss of Mon culture, there have been ethno-nationalist movements to preserve the precious Mon manuscripts and provide alternative forms of Mon language education to the Myanmar-Mon youth and migrants' children in the Buddhist Monasteries of Thailand. Mon elites strive for Mon language transmission to the youth and children as well as taking steps to invent the fonts of Mon scripts and new applications to use Mon language in the new media. The findings shed light on their ongoing attempts to preserve the vitality of their languages in a variety of media and to transmit Mon-ness in the changing context of globalization. [ABSTRACT FROM AUTHOR]

This article discusses the online representation of the Lotus Lantern Festival's destination appeal. The study analyzes 2000 Instagram photographs from 2013-2020 to categorize the festival's core resources and attractors. The results show that Culture and History had the highest percentage of photos, followed by Entertainment, Special Events, Mix of Activities, and Physiography and Climate. The article emphasizes the importance of Tourist Generated Content (TGC) in promoting and popularizing the festival, suggesting that festival organizers utilize social media marketing strategies to engage both hosts and tourists. [Extracted from the article]

This paper narrates the concept of Sustainable Peace Leadership and examines how three prominent Peace Activists from South and Southeast Asia measure up to the concept. The article will consider the works and ideas of Mohandas K. Gandhi (Mahatma Gandhi), Lhamo Thondup (The 14th Dalai Lama), and Nguyen Xuan Bao (Thich Nhat Hanh). Mahatma Gandhi was instrumental in achieving Indian independence from the British Empire. The Dalai Lama is the spiritual leader of the Tibetan people and has managed a difficult relationship with the Chinese government following the occupation of Tibet. Thich Nhat Hanh was a Vietnamese Buddhist monk, peace activist and is known as the 'father of mindfulness'. The paper identified several characteristics of Peace Leaders. These include being a charismatic leader who motivates their followers to achieve their goals in a non-violent and inclusive manner. Peace leaders meditate and spend time developing inner peace which then leads to outer peace. The paper also asserts that peace leaders are capable of recognizing the humanity in their opponents and seek a mutually beneficial solution. The three chosen individuals are all recognised as being charismatic leaders who were prominent peace leaders. All were deeply spiritual and practiced meditation and other inner work on a regular basis. They stressed the humanity in their opponents, based on their religious beliefs and the concepts of non-duality and interdependence. [ABSTRACT FROM AUTHOR]

In this paper, by comparing the archaeological remains of meditation caves in Kucha and Termez and by referring to Buddhist literature, we aim at gaining a better understanding of how meditation was practiced in both regions. In Kucha and Termez the arid climate shifted between extreme summer heat and extreme winter cold, making the caves ideal choices for meditation. In Kucha, various types of meditation caves have been recorded. These include small cells for seated meditation, single corridors, and corridors that intersect to form a cross or an inverted U plan. The latter type is associated with a residence and a courtyard, which show many similarities with the complexes located in the mounds south and west of the monastery of Kara Tepe. Two possible uses of the corridor-shaped caves have been proposed based on various factors, such as the distance of the caves from the surface monastery, the similarity of the type, the presence of a courtyard in front of the caves, and the existence of a cell where a person could repose. Buddhist accounts remark on the importance of mindful pacing (Skt. caṅkrama; Chi. jingxing 經行) along with sitting meditation in the daily practice of bhikṣus. According to descriptions in the vinaya, we can infer the possibility of having several types of pathways for mindful pacing, besides the most common straight path. Note also that various ancient records of Buddhist monks mention monuments associated with mindful pacing. Drawing on both architectural remains of the investigated areas and textual evidence, we suggest that the carved corridors, both single and intersecting, might have been specifically designed for mindful pacing. In the better-preserved complexes, the length of the courtyard's sides corresponds with that of the corridors. While the courtyard could have been utilized for various activities, the similarity in size between corridors and the courtyard hints at its potential use for mindful pacing in mild weather. Furthermore, because the Kara Tepe monastery could accommodate less than fifteen monks, the presence of several meditation complexes, each consisting of four intersecting corridors and a small cell, implies that these units were intended for a monk to live in seclusion for a period. [ABSTRACT FROM AUTHOR]

In the context of monks traveling westward in search of Buddhist scriptures, their travelogues emerged during the fourth to the sixth centuries as a new channel for producing knowledge about the Western Regions, distinct from official sources. The fundamental reason monks wrote these travelogues was to enhance the sanctity of their journeys and the scriptures. Additionally, they fulfilled the demands among Buddhists for information about Buddhism in Central Asia and India. The knowledge about the Western Regions in these travelogues was referenced in works by Chinese scholars, such as the Weishu, Beishi, Shuijing zhu, and Luoyang qielan ji, thereby expanding the audience for such knowledge. Even after the original texts were lost, their content continued to be transmitted through these citations. However, while Chinese scholars often criticized these travelogues for some absurd accounts and made adaptations or deletions, they were nonetheless compelled to utilize the unique knowledge these travelogues offered about the Western Regions. [ABSTRACT FROM AUTHOR]

The green spaces in Wat Pah play an important role in forest conservation in Thailand. This study identified and analyzed the structures and patterns of landscape ecology in Wat Pah Nanachart, Ubon Ratchathani Province, to guide a conceptual framework for green space conservation in forest monasteries. Spatial analysis and modeling using geoinformatics technology were employed to recognize and characterize these landscapes. Information on the green space conservation and management of Wat Pah was also obtained using an in-depth interview and site observation. The results revealed that most of the green space in Wat Pah is forest, characterized by an ecological matrix and a dry evergreen forest. The forest structure can be divided into three canopies, dominated by the Dipterocarpaceae family, which has regenerated into upper and lower canopies. It is an edge matrix and ecological corridor connected to the internal and external green spaces of Wat Pah. It plays an important role in supporting cultural, religious, and aesthetic activities for ordained monks and Buddhists. The spatial landscape model can be divided into three main zones: Thoranisangha, Buddhawas, Sanghawas. Thoranisangha is an open space covered with traditional and artificially planted tree species. It is located in front of the temple and designed for public utilities in the context of managing and conserving the remaining trees. Buddhawas is a semi-open space mostly covered with traditional tree species. It represents Buddhism's identity and uniqueness and is used for religious ceremonies and dissemination--listening to sermons, meditating, and praying. Meanwhile, Sanghawas is covered with natural forest and contains residences for monks that are designed to be in harmony with the forest ecosystem. [ABSTRACT FROM AUTHOR]

This article explores the apologetic discourse towards the convergence between Pure Land Buddhism and theoretical physics of the contemporary Chinese Buddhist monk, Da An (1959-). Faced with the formidable challenge posed by contemporary science towards public acceptance of Buddhism, Da An endeavors to employ science as a medium for propagating Pure Land teachings, seeking to accommodate the preferences of scientifically inclined individuals. He utilizes several theoretical physics concepts to validate that certain ostensibly miraculous accounts within Pure Land Buddhist texts are not incompatible with contemporary science. Further, he asserts that certain supernatural narratives therein indicate that some physical principles still residing in theoretical conjectures on Earth have already been validated and can be utilized at will by the celestial beings in Sukhāvatī, thus asserting the supremacy of Pure Land teachings over science. The article endeavors to examine the contemporary dialogue between Pure Land Buddhism and science, which has been overlooked in the current research realm of the interaction between Buddhism and science. [ABSTRACT FROM AUTHOR]

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This article discusses Laura Lettere's book, "Buddhist Translation Practices in Medieval China: The Case of the Buddhacarita," which provides a historical and philological analysis of the Chinese translation of the Buddhacarita, an epic Sanskrit poem about the life of the Buddha. The book explores the role of Chinese monk Baoyun in the translation process and highlights the collaboration between Chinese and foreign translators. It also examines the relationship between the Chinese translation and other texts in the Taishō Buddhist Canon. The article emphasizes the importance of native Chinese translators and discusses the censorship and alterations that occurred during the translation process. Overall, the book offers new insights into Buddhist translation practices and cultural transmission in fifth-century China. [Extracted from the article]

The positive effects of meditation on human wellbeing are indisputable, ranging from emotion regulation improvement to stress reduction and present-moment awareness enhancement. Changes in brain activity regulate and support these phenomena. However, the heterogeneity of meditation practices and their cultural background, as well as their poor categorization limit the generalization of results to all types of meditation. Here, we took advantage of a collaboration with the very singular and precious community of the Monks and Geshes of the Tibetan University of Sera-Jey in India to study the neural correlates of the two main types of meditation recognized in Tibetan Buddhism, namely concentrative and analytical meditation. Twenty-three meditators with different levels of expertise underwent to an ecological (i.e., within the monastery) EEG acquisition consisting of an analytical and/or concentrative meditation session at "their best," and with the only constraint of performing a 5-min-long baseline at the beginning of the session. Time-varying power-spectral-density estimates of each session were compared against the baseline (i.e., within session) and between conditions (i.e., analytical vs. concentrative). Our results showed that concentrative meditation elicited more numerous and marked changes in the EEG power compared to analytical meditation, and mainly in the form of an increase in the theta, alpha and beta frequency ranges. Moreover, the full immersion in the Monastery life allowed to share the results and discuss their interpretation with the best scholars of the Monastic University, ensuring the identification of the most expert meditators, as well as to highlight better the differences between the different types of meditation practiced by each of them. [ABSTRACT FROM AUTHOR]

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

Defining successful aging continues to be a challenge, given the more recent transition from a bioscientific definition to a more comprehensive and holistic perspective. The holistic perspective may include more subjective aspects of aging. Research has shown that certain factors, such as lifestyle practices of spirituality, religious practice, meditation, communal support, and purposeful living, may be as influential as genetic factors in helping aging adults diminish age-related limitations. Spirituality and religiosity as lifestyle practice resources may assist older adults to mitigate the circumstances of chronic disease and positively impact aging, life quality, and well-being. Religious and/or spiritual communities, such as Women Religious and other clergy and monks, may provide insight into specific practices that promote social exchanges, life meaning, meditative practice, daily prayer, belief in the divine, communal living, and homogeneity of lifestyle that ultimately promote successful aging and resiliency into older age. Research has shown that lifestyle factors may mitigate diseases such as Alzheimer's and other forms of dementia in older age. The population of older adults has grown consistently on a global level since the turn of the century. This article review seeks to examine aging and emphasize, through research, which lifestyle practices and communities may impact the experience of aging in a more beneficial manner. [ABSTRACT FROM AUTHOR]

This study delves into the global mental health challenges confronting the elderly within Thailand's Buddhist context. It explores seniors' perspectives on mental health distress, factors, and interventions, alongside monks' viewpoints on traditional Buddhist approaches and their role in addressing these challenges. Our thematic analysis of qualitative research engaged 36 participants, comprising health volunteer monks and seniors from Northern Thailand, to identify primary themes and sub-themes. The perspectives on senior mental health scenarios highlight seniors' experiences of stress, anxiety, sadness, and loneliness, influenced by factors like age, health, family, finances, and social isolation. Interventions encompass health care, religious practices, and community support. Monks advocate for integrating Buddhism into daily life, encouraging active participation, and addressing senior mental health issues, emphasizing their pivotal role, the embodiment of monastic ideals, and the challenges hindering their involvement. The research highlights the significance of empowering monastic involvement, acknowledging monks as representatives of monastic principles, even in the face of obstacles limiting their participation. This study uncovers a trend in Thai Buddhist communities where physical health and religious aspects take precedence over the mental well-being of seniors. It advocates for a comprehensive approach that integrates religious and mental health strategies, highlighting Buddhism's impact on seniors' mental wellness. The implications span spirituality, religious studies, mental health, and elderly care policy, emphasizing the crucial role of Buddhist practices and monks in enhancing the mental well-being of the elderly. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

By transcribing, punctuating, and analyzing the Statue Construction Account undertaken in 798, this article attempts a refreshed study of the construction background of the Buddhist statues and niches at Huazhi Temple 花置寺 in Qionglai. The aim of this article is twofold. Firstly, it brings to light an eminent monk named Sengcai, who has been forgotten in both secular and monastic histories. Secondly, it tries to clarify the social network formed by various figures recorded in the Statue Construction Account by tracing their roles and relationships in the course of constructing the Buddhist niches. The analysis of this article expounds that in the process of the statue construction project, Sengcai made full use of his social network to support this project and to seek protection for Huazhi Temple. The construction activities of the Buddhist niches at Huazhi Temple not only brought people of different identities together through politics, Buddhism, economics or kinship, but also connected Qiongzhou (in Sichuan) and the capital of Chang'an to the formation of a multi-identity and cross-regional network of power in which emperor, officials, monks, military generals, craftsmen, literati, and so on, participated and interacted with each other. The whole social network can be divided into two sub-networks in Chang'an and Qiongzhou, with Sengcai as the central figure connecting these two sub-networks. Although the Buddhist niches of Huazhi Temple were carved in Qiongzhou, both the decisive preparatory work and the composition of the Statue Construction Account took place in Chang'an. Hence, the power of the Chang'an sub-network was greater than that of the one based in Qiongzhou. This means that the Buddhist niches at Huazhi Temple from Sengcai's project were not merely a local project, but one that was strongly connected with the capital Chang'an in 798. Lastly, the Statue Construction Account in 798 at Huazhi Temple indicated mutual aid and support between Sichuan Buddhism and Chang'an Buddhism. [ABSTRACT FROM AUTHOR]

This article focuses on the Nechung kang-so (bskang gso), a ritual performed at Nechung monastery in exile, and deemed secret (gsang ba) by the monks. In my interactions with the monks, this secret presented itself as an unremitting series of contradictions and conundrums. I attempt here to portray and understand them. I posit that the secret invoked an implicit "cultural concept" (Silverstein 2004), namely, the kang-so 's transmissibility. For the kang-so 's transmission within the monastery involved a specific semiotics of authorization, rooted in a karmic ethic. To reveal the secret to me was to extricate the esoteric ritual from that traditional "social organization of interdiscursivity," and the ethic shaping it (Gal 2018). The monks' citations of the esoteric ritual, whereby they spoke to me of the secret , thus performed an alteration in the kang-so 's transmissibility, a reorganization of the esoteric ritual's interdiscursivities, toward enabling its "circulation" among academic publics. [ABSTRACT FROM AUTHOR]

This article aims to comprehensively analyze and evaluate the contributions of Thich Nhat Hanh, a prominent Buddhist monk, poet, and peace activist, in the field of mindfulness. By examining relevant literature, including scholarly articles, books, and interviews, this review synthesizes and discusses Thich Nhat Hanh's impact on the understanding, practice, and application of mindfulness. The findings highlight his pioneering efforts in popularizing mindfulness, promoting engaged Buddhism, and shaping mindfulness-based interventions. Thich Nhat Hanh's invaluable contributions continue to inspire individuals and professionals in the field, fostering personal well-being, social transformation, and peace. [ABSTRACT FROM AUTHOR]

The Buddhist sangha played a crucial role in ancient China, exerting significant influence on its society through religious identity and cultural knowledge. However, not all members of the monastic community were literate. The Tang Dynasty introduced an examination system that assessed monks' proficiency in reciting Buddhist scriptures, determining their eligibility for ordination. Simultaneously, efforts to remove unqualified monks and nuns provided an opportunity to estimate the literacy rate within the monastic community. A statistical analysis of the literacy rate offers a novel perspective for understanding the evolution of Buddhism, the intricate relationship between religion and politics, and the role of the monastic community in local society during the Tang Dynasty. [ABSTRACT FROM AUTHOR]

Background: The investigation of mindfulness meditation practice, classically divided into focused attention meditation (FAM), and open monitoring meditation (OMM) styles, has seen a long tradition of theoretical, affective, neurophysiological and clinical studies. In particular, the high temporal resolution of magnetoencephalography (MEG) or electroencephalography (EEG) has been exploited to fill the gap between the personal experience of meditation practice and its neural correlates. Mounting evidence, in fact, shows that human brain activity is highly dynamic, transiting between different brain states (microstates). In this study, we aimed at exploring MEG microstates at source-level during FAM, OMM and in the resting state, as well as the complexity and criticality of dynamic transitions between microstates. Methods: Ten right-handed Theravada Buddhist monks with a meditative expertise of minimum 2,265 h participated in the experiment. MEG data were acquired during a randomized block design task (6 min FAM, 6 min OMM, with each meditative block preceded and followed by 3 min resting state). Source reconstruction was performed using eLORETA on individual cortical space, and then parcellated according to the Human Connect Project atlas. Microstate analysis was then applied to parcel level signals in order to derive microstate topographies and indices. In addition, from microstate sequences, the Hurst exponent and the Lempel-Ziv complexity (LZC) were computed. Results: Our results show that the coverage and occurrence of specific microstates are modulated either by being in a meditative state or by performing a specific meditation style. Hurst exponent values in both meditation conditions are reduced with respect to the value observed during rest, LZC shows significant differences between OMM, FAM, and REST, with a progressive increase from REST to FAM to OMM. Discussion: Importantly, we report changes in brain criticality indices during meditation and between meditation styles, in line with a state-like effect of meditation on cognitive performance. In line with previous reports, we suggest that the change in cognitive state experienced in meditation is paralleled by a shift with respect to critical points in brain dynamics. [ABSTRACT FROM AUTHOR]

Through an exploration of meal regulations, dining rituals, and monastic rules of Han Buddhist and Cistercian monks, this article discusses how food affects space formation, layout organization, and site selection in monastic venues using Guoqing Si and Poblet Monastery as detailed case studies. The dining rituals, such as guotang and the Refectory, transform daily routines into acts of worship and practice, particularly within the palace-like dining spaces. Monastic rules and the concept of cleanliness influence the layout of monastic spaces, effectively distinguishing between sacred and secular areas. The types of food, influenced by self-sufficiency and food taboos, impact the formation of monasteries in the surrounding landscape, while the diligent labor of monks in cultivating the wilderness contributes to the sanctity of the venues. By employing anthropology as a tool for field observation and considering architectural design as a holistic mindset, this article concludes that due to the self-sufficiency of monastic lives, monks establish a sustainable agri-food space system. This ensures that food production, waste management, water utilization, food processing, and meal consumption can be sustainable practices. Food taboos are determined by the understanding of purity in both religions, leading to the establishment of a distinct spatial order for food between the sacred and secular realms. Ultimately, ordinary meals are consumed within extraordinary dining spaces, providing monks with a silent and sacred eating atmosphere. Under the overall influence of food, both monasteries have developed their own food spatial systems, and the act of dining has transformed from a daily routine to a sacred worship. [ABSTRACT FROM AUTHOR]

This preliminary study examined the process of constructing alternative discourses on social work. It focused on the exploration of Buddhist social work by researchers and practitioners in Asian countries, including monks and nuns. The present investigation was grounded in the analytical perspective of the social representation theory posited in the domain of social psychology. Books, reports, and any relevant papers written in English were collected as primary data sources (n = 22), and a qualitatively descriptive analysis was conducted on these data. The scrutiny specifically attended to the mechanism of familiarization, which comprises the process of anchoring and objectifying. The study's findings revealed the process of intentionally (re)naming activities and related events that were previously not necessarily described as Buddhist social work. These practices and occurrences were then classified and positioned within a particular cross‐border paradigm. Additionally, some monks, nuns, and other stakeholders became conversant with discussion and research activities related to Buddhist social work. Objectifying actions, such as (re)discovering and reproducing, thus became taken for granted by such functionaries. These findings suggest that cross‐border Buddhist social work discourses were actively constructed through the usage of relevant terms and concepts. In other words, the results of this study indicate that alternative discourse is internationally becoming the familiar form of discussion within the discipline. [ABSTRACT FROM AUTHOR]

Purpose: The outcomes of information behaviours have traditionally been conceptualised as use or effects. The adoption of a sociological stance, based on a practices approach, provides the opportunity to challenge these understandings. The non-Western setting further enhances the possibilities for conceptualising the outcomes of information practices as forms of capital. Design/methodology/approach: This ethnographic study uses a Bourdieusian approach to investigate the information practices of diasporic devotees and monks of a Theravada Buddhist Temple in Sydney, Australia. The insider position of one researcher brought strong insights into the data, while the theoretical approach shared with the other researchers reinforced an outsider perspective. Findings: The Temple's online sources and personal communication with other devotees provide a diverse range of sources that devotees use in information-based cultural practices and everyday life information practices. These practices lead to outcomes that can be identified as economic, social and cultural capital. Pin or merit emerges as an important outcome of practices which is not easily accommodated by the concept of outcome, nor by Bourdieu's categories of capital. Originality/value: Adding to the small number of studies concerned with information practices in a spiritual context, this study shows the value of a Bourdieusian approach in identifying the outcomes of information practices as capital, but highlights the shortcomings of applying Western concepts in non-Western settings. It proposes the possibility of a new form of capital, which will need to be tested rigorously in studies in other spiritual settings. [ABSTRACT FROM AUTHOR]

The maritime route connecting the Chinese continent and the Japanese archipelago facilitated a significant exchange of commercial goods and sociocultural knowledge throughout the Southern Song dynasty. Within this context, Japanese pilgrim monks traveling along this route acted as key conduits for the transmission of Buddhist teachings. Their journeys profoundly influenced the establishment and development of new Buddhist monasteries in Japan. Focusing on biographical accounts that portray the experiences of these pilgrim monks during their twelfth- and thirteenth-century sea voyages, this paper aims to explore how these accounts drew on intertextual links with existing Buddhist records to fulfill the compilers' intentions. Specifically, this paper examines the structure and sources of biographical accounts detailing miraculous encounters between pilgrim monks and Buddhist deities during perilous situations at sea. By interpreting the role of these deities in the corpus of Buddhist literature and within Japanese Buddhist monasteries founded by pilgrim monks, this paper argues that the increasing emphasis on pilgrim monks' attainment of divine protection in their biographical records suggests a growing concern for reinforcing the authority of their dharma lineages. Moreover, the composition and reception of these miraculous accounts reflected the changing religious needs and reshaped strategies for promoting specific Buddhist sects in subsequent periods. [ABSTRACT FROM AUTHOR]

This paper deals with an important strand of nihilistic arguments to be found in the works of two philosophers who have so far never been studied comparatively: the sophist Gorgias and the Buddhist monk Nāgārjuna. After having reconstructed Gorgias' moves in the first section of On What is Not (Sections 1-4), the paper shows how the nihilist arguments Gorgias uses mostly feature, under a new light, in the philosophy of emptiness developed by Nāgārjuna (Sections 5-8). The paper ends with a hermeneutical suggestion: that is, to replace traditional 'sceptical' interpretations of Gorgias and Nāgārjuna with an alternative one, which takes them as possibly committed to nihilism. [ABSTRACT FROM AUTHOR]

For a long time, scholarly research on Buddhism in Luoyang during the Tang Dynasty has mainly focused on eminent monks and Buddhist temples. This focus is evident in the recorded literature of ancient times, such as The Continued Biographies of Eminent Monks and The Biographies of Eminent Monks. Based on stone inscriptions, this paper examines the dissemination and development of Buddhism in the Eastern Capital of Luoyang during the Tang Dynasty. This article presents the following viewpoints and findings: Firstly, the epitaphs and pagoda inscriptions provide historical details that are not widely known, such as the names of temples in the suburb, the identities of prominent monks who propagated Dharma in Luoyang, the Buddhist scriptures chanted and learned by the Luoyang people, and the people's motivation to adopt Buddhism. Secondly, the epitaphs and pagoda inscriptions supplement important historical materials on Chan Buddhism, confirming the widespread popularity of the Northern Sect of Chan Buddhism in the Luoyang region. Thirdly, the epitaphs and pagoda inscriptions reveal that Luoyang Buddhist practice was popular, characterized by the succession of blood-related monastic companions; that is, many families had two or more relatives who became monks or nuns simultaneously or successively, a phenomenon that has not attracted attention from academic circles. Fourthly, the blood-related monastic companions of Buddhist practice affected the mentoring relationships and organizational management of temples and monasteries, promoting communication and interaction between Buddhism and traditional Chinese culture. [ABSTRACT FROM AUTHOR]

As a supplement to sermonizing, the use of images has been crucial to growing the lay Buddhist following in Japan since at least the tenth century. While it may be the case that Buddhist images, much more so than texts, have historically been better able to draw in popular audiences through their accessible means of communication, the emergence of contemporary literate audiences meant new modes of accessibility. This article explores both the textual and illustrative histories of a modern illustrated hagiography on the medieval Shingon Buddhist monk Kakuban 覺鑁 (1095–1143). By tracing earlier vernacular approaches to Kakuban's narrative that emerged throughout the evolution of this hagiography, it becomes clear that images were merely auxiliary in their appeal to modern Japanese readers and that such an appeal had been a consideration for generations of Buddhist compilers. This example draws attention to the mutually constitutive relationship between otherwise traditionally distinct functions of text and image in Japanese Buddhist hagiography, but also common conceptual divisions between lay and monastic experiences and popular and elite reading practices. [ABSTRACT FROM AUTHOR]

The positive effects of meditation on human wellbeing are indisputable, ranging from emotion regulation improvement to stress reduction and present-moment awareness enhancement. Changes in brain activity regulate and support these phenomena. However, the heterogeneity of meditation practices and their cultural background, as well as their poor categorization limit the generalization of results to all types of meditation. Here, we took advantage of a collaboration with the very singular and precious community of the Monks and Geshes of the Tibetan University of Sera-Jey in India to study the neural correlates of the two main types of meditation recognized in Tibetan Buddhism, namely concentrative and analytical meditation. Twenty-three meditators with different levels of expertise underwent to an ecological (i.e., within the monastery) EEG acquisition consisting of an analytical and/or concentrative meditation session at “their best,” and with the only constraint of performing a 5-min-long baseline at the beginning of the session. Time-varying power-spectral-density estimates of each session were compared against the baseline (i.e., within session) and between conditions (i.e., analytical vs. concentrative). Our results showed that concentrative meditation elicited more numerous and marked changes in the EEG power compared to analytical meditation, and mainly in the form of an increase in the theta, alpha and beta frequency ranges. Moreover, the full immersion in the Monastery life allowed to share the results and discuss their interpretation with the best scholars of the Monastic University, ensuring the identification of the most expert meditators, as well as to highlight better the differences between the different types of meditation practiced by each of them.

In the context of monks traveling westward in search of Buddhist scriptures, their travelogues emerged during the fourth to the sixth centuries as a new channel for producing knowledge about the Western Regions, distinct from official sources. The fundamental reason monks wrote these travelogues was to enhance the sanctity of their journeys and the scriptures. Additionally, they fulfilled the demands among Buddhists for information about Buddhism in Central Asia and India. The knowledge about the Western Regions in these travelogues was referenced in works by Chinese scholars, such as the Weishu, Beishi, Shuijing zhu, and Luoyang qielan ji, thereby expanding the audience for such knowledge. Even after the original texts were lost, their content continued to be transmitted through these citations. However, while Chinese scholars often criticized these travelogues for some absurd accounts and made adaptations or deletions, they were nonetheless compelled to utilize the unique knowledge these travelogues offered about the Western Regions.