Gender in Buddhism

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Recent high-profile incidents involving members of the Buddhist monastic community in Sri Lanka-widely circulated through mainstream and social media-have intensified public scrutiny of the Sangha and its role in society. While often framed as moral failures or institutional decline, such events demand a more rigorous analytical approach. This paper argues that these incidents are best understood within a broader transformation of symbolic authority shaped by political instrumentalization, media amplification, and the representational burden placed upon the monastic order. Drawing on sociological frameworks of religion and power, particularly Bourdieu's concept of symbolic capital and Weber's theory of legitimacy, the study examines how contemporary narratives produce a perception of crisis that exceeds empirical reality. In this context, the Ehipassiko Walk for Peace is analysed as a counter-symbolic practice that reorients religious meaning away from institutional representation toward experiential inquiry. The paper concludes that current tensions signal not the collapse of Buddhist society, but a critical moment of interpretive reconfiguration.

## Abstract

The Theravāda Abhidhamma enumerates five spiritual faculties (*indriya*) — saddhā (confidence), viriya (energy), sati (mindfulness), samādhi (concentration), paññā (wisdom) — and five corresponding powers (*bala*) that are "unshakeable" versions of the same faculties. Paper 5 of this series identified the indriyas as balancing coefficients $\kappa_k$ and the balas as their hardened (integral) counterparts within the 37-factor optimal control system for the E₈/CFT observer layer.

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K_veÌy , 6. hgK, Ges 7. cU& Vvb| cwÐ ‡Ziv cÖ gvY cvBqv ‡Qb †h, Òa¤ §m½bxÓ, Òwef½Ó Ges ÒcU& VvbÓ GLb †hgbwU Av ‡Q, wVK †Zgbfv ‡eB wLª ócẽ© PZz _© kZvãxi cÖ _g fv ‡M A_© vr gnvcwiwbe© v ‡Yi 100 ermi c ‡i, An© rM ‡Yi ˆekvjx¯' wØZxq gnvm½xwZ ‡Z AaxZ nBqvwQj| ey ‡×i gnvcwiwbe© v ‡Yi 236 ermi c ‡i, ag© v ‡kv ‡Ki ivR ‡Z¡ i Aóv`k e ‡l© , Z`ª ƒc ÒavZz K_vÓ, cy M& Mj-cT& TwËÓ Ges ÒhgKÓ GLb †hgb Av ‡Q †Zgwbfv ‡e, cvUwjcy ‡Î (cvUbvq) Z… Zxq gnvm½xwZ ‡Z AaxZ nq| ev¯Í weK c ‡ÿ Òa¤ §m½YxÓ Ges weivUKvq ÒcU& VvbBÓ Awfa ‡g© i weï× mvivsk| Zb¥ ‡a¨ Òag© -m½YxÓ mgMÖ AšÍ R© Mr I ewnR© M ‡Zi hveZxq e¨vcvi ‡K A_© vr wPË-ˆPZwmK I iƒc ‡K bxwZ ev Kg© I Kg© dj Aby mv ‡i Kz kj, AKz kj I Ae¨vK… ‡Z †kÖ wYfvM Kwiqv ch© ‡eÿY Kwiqv ‡Q| GBiƒ ‡c GB L ‡Ð wZbwU cÖ avb wefvM-1. wPË-ˆPZwm ‡Ki we ‡kø lY, 2. iƒ ‡ci (R ‡oi) we ‡kø lY, 3. wb ‡ÿc, (ms ‡ÿc, cẽ© ewY© ‡Zi mswÿß weeiY)| A_ev PvwiwU cÖ avb wefvM ewjqvI aiv hvB ‡Z cv ‡i-1. Kz kjag© ; 2. AKz kjag© ; 3. Ae¨vK… Zag© Ges 4. wb ‡ÿc| Zb¥ ‡a¨ Kz kj-wPËmgñ Kz kjag© ; AKz kj-wPËmgñ AKz kjag© ; wecvK-wPË, wµqvwPË Ges iƒc-Ae¨vK… Zag© | Ae¨vK… Z gv ‡b Kz kj ev AKz kj AvKv ‡i hvnv Awbw`© ó| BnvB we ‡k¦ i me© ¯^ Ges ag© m½Yxi Av ‡jvP¨| Bnv ejv Am½Z b ‡n †h, Òa¤ §m½YxiÓ m¤úv`bcÖ Yvwj †gv ‡Ui Dci we ‡kø lYgjK Ges wef ‡½i cÖ Yvwj eis ms ‡kø lYgjK| Òwef ‡½iÓ Av ‡jvP¨ welq-1. c¯‹Ü, 2. Øv`kvqZb, 3. Aóv`k avZz , 4.

The Abhidhamma and suttas describe exactly 31 planes of conditioned existence (bhūmi): 4 apāya (woeful), 7 kāma-sugati (sensuous fortunate), 16 rūpa (fine-material brahma), and 4 arūpa (formless). We prove these 31 domains are the natural compactification sectors of the E₈ root lattice under the genus-10 deca-torus (χ = −18) already derived in Paper 29.

The 4 apāya map to the highest-eigenvalue modes of H₂₉ (maximum decay rate).
The 7 kāma-sugati map to mid-spectrum conditioned eigenmodes.
The 16 rūpa-loka map to the 16 independent handlebody sectors of the genus-10 deca-torus.
The 4 arūpa-loka map to pure shadow-sector Π₂₁₀ projections (rūpa-block amplitude exactly zero).

The shadow sector (210D) functions as the Langlands regulator, absorbing leakage energy that manifests as the observed cosmological constant. Heat-kernel traces tr(K_σ) = Σ e^{−σ λ_i} directly reproduce the heterotic worldsheet partition functions, confirming the spectrum. All mappings are zero-parameter: the multiplicities, topology, and decay rates are fixed by E₈ geometry and the Rosetta projection at θ = 75°. This yields the first mathematically exact cosmology of conditioned existence — the Buddha's 31 bhūmi read directly off the same lattice that generates the Standard Model and quantum gravity.

Traduit du chinois par Damien Labadie Le texte dont nous proposons une traduction ci-dessous est tiré du Soutra de l'Estrade (法 寶壇經), oeuvre attribuée au sixième patriarche de l'école chan 1 , Huineng (惠能), qui vécut aux VII e et VIII e siècles. Ce texte représente l'un des enseignements les plus connus du chan, dans lequel Huineng, partisan du « subitisme », défend que l'Éveil peut être atteint de manière instantanée. Il l'expose en particulier dans le texte suivant, l'« hymne sans forme » (無相頌) 2 , dans lequel il incite ses disciples à s'efforcer de s'examiner eux-mêmes, à percevoir leur nature profonde et à ne s'attacher à aucune distraction. Nous reprenons le texte du Taishō (T 2008 ; vol. 48, p. 0354-0355), qui diffère notablement de celui de Dunhuang, édité par P. B. Yampolsky 3 . Nous recourrons au texte de Dunhuang lorsque l'édition du Taishō nous semble peu claire.

In 2024, I traveled to Bhutan with a small group of Western Buddhist practitioners to learn a ritual dance from Machig Labdrön's Chöd lineage. In Himalayan Buddhism, cham, or sacred dance, has until recently largely been the domain of male monastics. But these days, Himalayan Buddhist leaders are expressing growing concern that their spiritual culture and practices are in danger of dying out. To revitalize this endangered spiritual tradition from the 11th-century Tibetan female master Machig Labdrön, the community's religious leader in an uncommon move, empowered the women of the lineage-holding community (in Bhutan) as ritual dancers. These efforts were further buttressed by teaching these practices to a group of Western practitioners from Lama Tsultrim Allione's international Tara Mandala sangha. The aspiration was that these lineage practices would be performed at the Tara Mandala Center in Colorado so that they would take root in the West. Every tradition was at one time an innovation, or at least a departure from what was once commonplace. The survival of these spiritual practices from the Buddhist Himalayas may very well depend upon innovations such as cultivating new alliances and creating opportunities for greater public involvement.

The nuns of Nagi Gompa, in their mountaintop abbey on the outskirts of Kathmandu, are known for their chöd cham. Chöd, meaning "severance," is a Vajrayana spiritual practice that engages prayer, visualization, singing, drumming, and bell ringing to cut through ego-clinging and dualistic thinking. The practice, formulated by the female Tibetan master and yogini Machig Labdrön (1055-1149), employs visualizing a vast banquet in which one offers one's physical body as a feast to be consumed by numerous guests─including one's demons, or most difficult obstacles. The process is a method for realizing "emptiness"─softening our tendency to grasp at a fixed and separate self-concept. The chöd cham, or chöd ritual dance, is performed as a preliminary to prepare the space and oneself for the ensuing practice. Not a conventional dance, the chöd cham is
an intentional practice of body, speech, and mind performed
to affect a transformation (of self and all beings).

Deixis is one of the most important and basic issues in English language study especially in case of contextual meaning study. But, the term "Deixis' is quite unfamiliar in Bengali language. One of the reasons is that Pragmatics is, probably, still to be studied or, surely, less-studied arena in Bengali language and linguistics. Some of the deictic expressions are listed in Bengali grammar and classified them under different pronouns or adverbs, the same way English language does. But, in English, these expressions have been mainly studied in Pragmatics which is more reasonable. The lack of 'Pragmatics' study has left these expressions behind our sight. The purpose of this article is, firstly, to analyze the concept of 'Deixis' in Bengali language with special attention on Person Deixis known as Honorifics; secondly, to make a comparative study of Honorifics in English and Bengali languages. The findings show that the deixis can be different based on age, sex, social status and context. They can sometimes create social dominations, sometimes mean the participants. The findings also recommend further study of this issue in Bengali language.

एकदम सरल, व्यवहारिक, रोचक, किंतु तर्कशील और सकारात्मक अंदाज़ में लिखी यह पुस्तक बौद्ध धर्म से जुड़ रहे नए पाठकों को धम्म की सही जानकारी उपलब्ध कराने का एक उत्कृष्ट माध्यम सिद्ध होगी। साथ ही, उन लोगों को भी सही धम्म से अवगत करा पाएगी, जो वर्षों से स्वयं को बौद्ध कहते हैं, परंतु आज भी कुछ या कई मामलों में पुरातनपंथी मान्यताओं से जकड़े हुए हैं।

This research delves into the captivating world of Sri Lankan Janakaviya, a traditional folk poetry form, to uncover its profound impact on communication and cultural preservation within the rich tapestry of Sinhala culture. The study explores the historical roots, thematic diversity, and unique characteristics of Janakaviya, emphasizing its role as a medium for conveying the customs, rituals, and experiences of everyday life among the early Sinhalese people. It also investigates the influence of modernization on the practice and appreciation of Janakaviya, particularly among younger generations, who are increasingly disconnected from the rural and agrarian traditions it represents. The findings reveal that Janakaviya serves as a vibrant repository of cultural heritage and plays a pivotal role in fostering a sense of community and moral guidance. Its use of metaphor, repetition, and vivid imagery, deeply rooted in Buddhism, contributes to its unique nature. Moreover, the study uncovers various preservation and revival efforts aimed at safeguarding Janakaviya for future generations, including documentation, integration into formal education, and community initiatives. It highlights the perspectives of practitioners and community members regarding the significance and relevance of Janakaviya in contemporary society. In a rapidly evolving world, Janakaviya stands at a crossroads, facing challenges of modernization and changing lifestyles. However, its cultural significance and communication dynamics make it a valuable and irreplaceable part of Sri Lankan heritage. This research underscores the importance of recognizing and revitalizing Janakaviya to ensure its continued cultural identity and communication enrichment in Sri Lanka.

本文以貫穿《阿含經》「念天」（Devatānusmṛti）及大乘淨土經「念佛」（Buddhānusmṛti）的「隨念」（anusmṛti）概念為線索，重新檢視大乘「淨土」思想源頭、類別及觀修實踐的差異。從印度原始佛教的「生天」思想，到中國淨土宗曇鸞倡導依他力本願，臨終「十念」相續，往生彌陀淨土的「易行道」，依「隨念」所緣不同，將淨土分為兩系：般若系的唯心淨土與淨土系的他方淨土。其中，《般舟三昧經》結合阿彌陀信仰的「觀想念佛」與般若學的「實相念佛」，可視為兩系淨土論的融通。龍樹《十住毘婆沙論》「難易二道」的提出，也反映出大乘解脫論對「念佛」與「往生淨土」的納攝。曇鸞吸收世親「五念門」的疏釋，其中迴向門「往還迴向」在利他中完成自利的兩重迴向義，更突出完備淨土思想嚴土熟生的圓教理想。

In this paper, we take the concept of anusmṛti, which runs through the Devatānusmṛti of the Āgama sutras and the Buddhānusmṛti of the Mahāyāna Pure Land Sutra, as a thread, and re-examine the origin, types, and differences in the practice of Mahāyāna Pure Land Buddhism. From the saggakathā thought of primitive Buddhism in India to the easy way advocated by Tan Luan of the Pure Land Sect in China, which is based on the Buddha's wish to be reborn in the Pure Land of Amitabha at the end of life by concentrating on the continuity of "ten recitations", the Pure Land is categorized into two systems according to the difference in the object of cognition of the anusmṛti, namely, the mind-only Pure Land of the Prajña system and the Pure Land system of the Pure Land system, which is the Pure Land of the Other Side. Among these, the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra combines "mindfulness of the contemplation of a Buddha" of the Amitabha faith with the prajnārjuna's "real-phase remembrance of the Buddha" and can be seen as a fusion of the two schools of Pure Land theory, while the "two paths of difficulty and ease" of Nāgārjuna's Daśabhūmikavibhāṣā reflects the Mahāyāna liberation theory's acceptance of the Buddha's remembrance of the Buddha and rebirth in the Pure Land. In his explanation of the "Five Ways of Memory" by Vasubandhu, which was absorbed by Tanluan, the two directions of the Reversion Gate, "Reversion in Return", which accomplishes self-benefit in the midst of altruism, are especially perfect for the ideal of the Pure Land teaching of completing the doctrine.

Buddhist ethics emphasizes on the cultivation of moral virtue and the pursuit of wisdom as essential components of ethical development. It is very fundamental of the Buddhist ethics not to do any evil, to cultivate all virtuous actions and to purify one's mind. In this article, it is implied from the aspect of "lokavajja" and "paññattivajja" in Vinaya. "Lokavajja" encompasses universally valid moral behavior, while "paññattivajja" involves ethical principles derived from conventions and social norms. In this regards, the problem is that the social-ethical norm is crucial to justify in contemporary society. Accordingly, this article investigates the essential tenets of Buddhist ethics, focusing on the concepts of "lokavajja" and "paññattivajja" within the framework of Vinaya. Moreover, the article explores the critical role of "viññūpurisa" in the justification and assessment of right and wrong conducts by analysing it in Dhamma-Vinaya aspects. Finally, the article suggests that the immoral conducts what the "viññūpurisa" would be blame should be abstained and all skillful conducts praised by them is to be adhered in order to enhance spiritual development and gain the ultimate goal of liberation.

This article sets out to describe and reflect on the development, execution, and impact of two devised theatre performances that the authors of this paper designed as an innovative and effective way of engaging audiences with Buddhist teachings and gender issues in Thai Buddhism. Based on long-term research into the biographies, soteriological practice and teaching, and veneration of historical Thai female Buddhist practitioners, each of these two plays was staged publicly twice in or near Bangkok in 2018 and 2019 respectively. We will discuss how the educational potential of performing arts can be harnessed to change understandings of audiences and performers or, at least, prompt their curiosity in the study of Buddhism, both as a doctrinal system and in terms of aspects of current religious practices, understandings, and perceptions.

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While there are many analyses of the Thai Bhikkhuni movement, there seem to be two dominant interpretations; What I call the transnational feminist discourse argues the movement is correlated with the struggle for Thai women to attain equality to their male counterparts in Buddhism. Thus, the movement allows women to have a similar religious position, resulting in more opportunities and empowerment. What I call the culturally relativistic discourse argues that the movement is a return to what is perceived to be the Buddha’s original intentions. Thus, the movement strengthens Buddhism as it reincorporates the female sect of monks. I argue that these explanations have been talking past one another, limiting our understanding of the phenomenon.

Based on my fieldwork, I bring these two perspectives together by the notion of suffering. The desire to end one’s suffering was commonly cited as the reason for receiving ordination, suggesting alignment with my understanding of culturally relativistic interpretations. However, the desire to help end other women’s suffering suggests alignment with my understanding of transnational feminist interpretations. In this thesis, I argue that the communal aspect the bhikkhuni have created not only encourages ordination but is one of the reasons they continue to be ordained. This continuity of ordained experience helps us understand the bhikkhuni movement in Thailand. Making use of Durkheim’s collective consciousness and Ahmed’s collective feelings, I show that the movement has fostered a community emphasizing healing for Thai women. This allows bhikkhuni to cultivate Buddhist teachings in relation to their own hardships and suffering in ways that they previously did not see as available in their lay lives or the other, more socially available trajectories for women pursuing religious occupations in Thailand as mae chi. Through an analysis of women’s lives at a monastery in Central Thailand and three particular case studies from women who received ordination, I offer a new perspective on the Thai bhikkhuni movement by demonstrating how they feel their role is different than what has previously been available in Thailand and how their life experiences have prepared them to welcome others into the communal space.

In this interview with Maryse Jayasuriya, Vivimarie VanderPoorten discusses the lack of publishing infrastructure, particularly with regard to Anglophone writers in Sri Lanka, and the significance of the Gratiaen Prize in such a context. She also analyzes how her own hybridity reflects the colonial past of Sri Lanka. She mentions her ambivalence regarding writing creatively in English and the need for, as well as the difficulties of, translating poetry from English to Sinhala and Tamil and vice versa. She also discusses the influence of the internet and social media sites on her own writing, especially in terms of interacting and receiving feedback from readers.] V ivimarie VanderPoorten is relatively new to the Sri Lankan literary scene but has made a significant mark on Sri Lankan Anglophone literature. She is the author of two collections of poetry, nothing prepares you (2007), for which she won the Gratiaen Prize, and Stitch your eyelids shut (20 I 0). After graduating from Sri Lanka's Kelaniya University, with a degree in English Literature and Economics, she completed her M.

The Catalan Coordinator of Buddhist Entities (Coordinadora Catalana d'Entitats Budistes-CCEB) and the Dharma-Gaia Foundation (Fundación the Dharma-Gaia-FDG) have announced the second edition of the Buddhist Film Festival of Catalonia (II FCBC) that will take place, once again, at the Verdi cinemas in the city of Barcelona, from October 23 to 27, 2024.

與佛身心相應：地球禪者洪啟嵩的禪法教學
摘　要
民國初年佛教為了振衰起弊，因應時節因緣，以人間佛教為主軸，末代禪師
虛雲、興復高旻的來果、入定百多日的廣欽，都以禪修聞名。來到臺灣，聖嚴法
師承繼古來禪法，帶起禪法修學之風；近數十年來，臺灣菩薩協會的導師洪啟嵩
先生，長期致力於禪法教學，廣開格局，以地球禪者自居，稟持融入時代，導引
時代的禪者大悲創新精神，開發適合現代人修行的禪法。
洪啟嵩老師創發的一系列以佛身心為典範，適合現代人修行的禪法，包括放
鬆禪法、妙定禪法等。身心是互相連結的，佛心具足智慧慈悲，佛身所顯亦是如
此；洪啟嵩老師的禪法直捷連結佛之身心，由外而內，以現代的語言、身心知識、
修證內涵，運用觀想與調身，讓身心放鬆無執，自然產生定力，由定生智長悲；
讓修行者之身心逐漸內化為佛之身心，圓滿達到智慧與慈悲。究竟之智慧與慈悲，
無二無別，有大智者必具大悲，有大悲者亦具大智，所以在這樣的具體禪法修練
中，洪老師以大悲發心為教授核心，為生命昇華的最佳戰略位置，來打開普覺的
世紀。
佛法依禪出教，藉教悟宗，古來禪者為我們開演出一段精彩的悟道風光，今
之禪者也不遑多讓，承先啟後。因此本論文期望爬梳洪啟嵩老師的禪法教授精神
與內涵，一者掘探賢者智慧，一者呈現承先啟後、與時俱進的現代禪法發展。
關鍵字：洪啟嵩、禪法、放鬆禪法、妙定功

Radicalised Buddhist movements in Sri Lanka and Myanmar have been prominent as drivers of mistrust, tensions and violence directed against Muslim minorities, particularly since the mid-2010s. This article seeks to understand why ordinary monks, who exert tremendous influence in these societies, have developed anti-Muslim sentiments and even endorse radical movements. To do so I analyse the discursive construction of Buddhists as a historically victimised community and of Muslims as the most potent existential threat to that community. The study uses an "empathetic" vantage point to analyse the perceptions of Buddhist monks and laity, because resolving their mistrust of Muslims requires a deeper understanding of their fears and grievances. It delineates a narrative in which other religious communities, historically, have encroached on the Buddhist sphere by imposing limits on its rituals and conversion of Buddhists to other faiths, and through the destruction of Buddhist heritage sites. Monks and laity maintain discourses of fear, stemming from a substantive basis of history in which the pre-colonial and colonial experiences, neglect of local economies, invasions, and incursions into the Buddhist community left a collective memory of injury and external persecution. This narrative critically informs the feelings and behaviour of Buddhist monks vis-à-vis Muslims.

摘 要
近代藥師佛法門有新的詮釋與運用，對其在現實人生的救度上有所發掘，故
以藥師法門連結身心健康是一個重要方向。
藥師佛大願以救度現世與眾生身心苦迫為心，所以在修行藥師佛念佛法門
時，亦必須以此為心，本文將先分析念佛法門的種類與內涵，再闡明藥師佛名與
十二大願之最重要的第一、二大願，作為藥師念佛法門的總攝。進而拈舉經典，
依「實相藥師佛」、「六念法門之念藥師佛」、「觀藥師佛相」、「念藥師佛三昧」等
方式，闡明藥師佛本願特質所形成的藥師念佛法門之健康禪道，並對鏡像神經元
與念佛法門作科學與宗教修行的連結討論。
在觀想佛名、佛德、佛境界時，因定慧故，身心健康安樂；而藥師佛琉璃光
明，內外透徹，藥師佛心特別救度眾生身心苦迫，當修行者念觀藥師佛時，會比
起念觀其他佛身，更能與藥師佛身、本願相應，於身心安康，消除障礙有所助益。
念藥師佛三昧，具如藥師大慈大悲，以自心為藥師佛悲心，以眾生皆是藥師佛，
自己與眾生皆與藥師佛無異，由此在現世人間實踐藥師菩薩行，成就佛道。這些
也正與藥師佛本願最重要的二願相應，亦由此涵攝其他十願，所謂第一大願生佛
平等願，第二大願佛身如琉璃，作諸悲智大用願；而且亦顯露藥師念佛法門的特
色，具足健康禪之身體健康、心靈安樂、智慧慈悲、圓滿佛道之身心靈面向。
藥師佛既以救度現世眾生為主，現世眾生之身之心之境，都是其發願救度的
範圍，若能蒙其救度，自然現世眾生與世界可以漸次成為淨土；而修藥師念佛法
門的修行者，也正加入其行列，與藥師佛同願同行，作為完成現世淨土的藥師佛
分身，所以其法門為莊嚴淨土，而非往生淨土。而且所莊嚴者，是此時此地，是
地球世界，使之成琉璃淨土，身處其中的眾生，身體健康，心靈安樂，智慧慈悲，
發菩提心，圓滿佛道，而這樣的念佛淨土法門，更有積極意義，更能顯現藥師念
佛三昧的精神。

關鍵字：藥師佛、念佛三昧、觀像念佛、健康禪



Abstract
The pharmacist Buddha's great wish is to save the world and the physical and mental
suffering of all living beings, so it must be taken as the heart when practicing the
Buddhist practice. This article will first analyze the types and connotations of the
Buddhist practice, and then clarify the name of the pharmacist Buddha and the first andsecond most important wishes of the twelve great wishes, which will serve as the
general camera for pharmacists to read the Buddhist practice. Then, citing the classics,this paper expounds the healthy Zen way of pharmacists' chanting Buddha, which isformed by the original wish characteristics of pharmacists' Buddha, and discusses theconnection between mirror neurons and chanting Buddha's method of scientific andreligious practice.
The pharmacist Buddha is mainly to save the living beings, and the realm of the living
beings is the scope of his willingness to save. If he can be saved, the natural living
beings and the world can gradually become pure land; The practitioners who practice
Buddhist practice by pharmacists are joining them, wishing to walk with the pharmacist
Buddha, as the pharmacist Buddha who completes the pure land of this world, so their
practice is solemn pure land, not pure land of the past. Moreover, what is solemn is hereand now, which is the earth world, making it a pure land of coloured glaze. All livingbeings in it are healthy, happy in heart, intelligent and compassionate, develop
bodhicitta and complete the path of Buddhism. This pure land method of chanting
Buddha is more positive and can show the spirit of pharmacists chanting Buddha and
samadhi.
Key words: Medicine Buddha,Buddha-recitation samadhi,Contemplating an image
Buddha-recitation,Healthy Zen

摘 要
近代藥師佛法門有新的詮釋與運用，對其在現實人生的救度上有所發掘，故
以藥師法門連結身心健康是一個重要方向。
藥師佛大願以救度現世與眾生身心苦迫為心，所以在修行藥師佛念佛法門
時，亦必須以此為心，本文將先分析念佛法門的種類與內涵，再闡明藥師佛名與十二大願之最重要的第一、二大願，作為藥師念佛法門的總攝。進而拈舉經典，依「實相藥師佛」、「六念法門之念藥師佛」、「觀藥師佛相」、「念藥師佛三昧」等方式，闡明藥師佛本願特質所形成的藥師念佛法門之健康禪道，並對鏡像神經元與念佛法門作科學與宗教修行的連結討論。
在觀想佛名、佛德、佛境界時，因定慧故，身心健康安樂；而藥師佛琉璃光
明，內外透徹，藥師佛心特別救度眾生身心苦迫，當修行者念觀藥師佛時，會比起念觀其他佛身，更能與藥師佛身、本願相應，於身心安康，消除障礙有所助益。
念藥師佛三昧，具如藥師大慈大悲，以自心為藥師佛悲心，以眾生皆是藥師佛，自己與眾生皆與藥師佛無異，由此在現世人間實踐藥師菩薩行，成就佛道。這些也正與藥師佛本願最重要的二願相應，亦由此涵攝其他十願，所謂第一大願生佛平等願，第二大願佛身如琉璃，作諸悲智大用願；而且亦顯露藥師念佛法門的特色，具足健康禪之身體健康、心靈安樂、智慧慈悲、圓滿佛道之身心靈面向。

Chitra Banerjee Divakaruni, a multi-faceted personality in the realm of Indo-American literature, has been recognized as a short story writer, novelist, poet and a community activist as well. The present research work entitled "A Synthesis of The East and West in Chitra Banerjee Divakaruni's The Mistress of Spices", is related to the examination of the philosophical and psychological cognition of the desires and disillusions on the part of the protagonist of the novel The Mistress of Spices. For the cognition of this aspect the assimilation of Buddhist ideas into psychoanalytic theory has been done as this process of amalgamation points out contemporary cultural values, tensions, and problems and culminates into the positive results or the good ideas for the improvement of life. In other words it can also be stated that through the cross cultural comparison a study has been developed between Buddhism and Psychoanalysis, with the objective of exploring desired aspect in the selected novel, in which the two traditions also can complement one another.

　　本文從「佛教與暴力」議題出發，探討佛教核心教義「孱提」（kṣānti，或譯忍、安忍、忍辱等）的實踐如何可能構成暴力，但也如何化解暴力與衝突。於是反省暴力的形成機制要從認識論來理解，如是暴力的化解也與個人的認識有關，亦即透過動機的確立、契理契機的教義的介入和引導，可幫助人們化解暴力。
　　本文先分析佛教倫理學界常徵引的兩部文獻——《六度集經》與寂天《大乘集菩薩學論》，來瞭解印度佛教有關透過安忍以滅除苦的機制，確認發菩提心、普遍而不分敵我的慈悲心，是推動安忍之實踐的先行要素，同時也是讓安忍之實踐免於暴力的關鍵。
　　其次探討《星雲日記》一至十冊裡星雲大師有關安忍的看法，發現其具有中國傳統文化「隱忍」特質，並以「普遍教化」為本懷推動隱忍之入世實踐。並帶入與入世佛教（Engaged Buddhism）比較的視野。

This thesis, "Re-visioning a Discipline: Martin Wickramasinghe's Contribution to Comparative Literature," explores the comparative approach of Martin Wickramasinghe, the pioneering twentieth-century Sri Lankan novelist, literary-cultural critic, and journalist. Wickramasinghe drew on Sinhala folk and classical, Pali, Sanskrit, and Western literary traditions, especially those of England, and Russia. His comparative approach had two main principles: First, literary concepts do not belong to any literary culture on the basis of their origin. Second, any concept that exists in a given literary culture can be "remoulded" and incorporated by another culture. The rejection of the notion of origin-based ownership of literary concepts and the reformulation of literary concepts as phenomena that may be circulated among literary cultures create a hierarchy-less base for comparison. In creating his comparative approach, Wickramasinghe problematized the binaries of local...

This article investigates the Jingjiao text Zhixuan anle jing, composed by Jingjing (fl. late 8th to early 9th century) under the Tang dynasty. Focusing on the contact between Jingjing and his contemporary Prajña (fl. late 8th to early 9th century), a Buddhist translator, it compares the Zhixuan anle jing and Prajña’s Dasheng bensheng xindi guan jing in terms of their shared imagery, suggesting that Jingjing’s text may have been composed after the production of the Dasheng bensheng xindi guan jing in 811 CE, yet before the suppression of Buddhism started in 843. This article also provides a transcription of the Zhixuan anle jing based on photographs of the manuscripts and the author’s punctuated version. In this way, it offers a new understanding of Jingjing’s obscure life and his contact with Buddhism.