• Journal of the Daesoon Academy of Sciences
• /
• v.18
• /
• pp.135-148
• /
• 2004

Why do religions emphasize good deeds like charity or love? What kind of relation are there between good deeds and salvation? Early Buddhism stresses that the deed of mortal cannot escape retribution. And deeds are intentional act, so those are representation of mind. Therefore an issue of mind raises its head before action. The extinction of ignorance and thirsty gives rise to good mind, and the good mind produces good deed. Mahāyāna Buddhism accentuates charity. It signifies that the mind of oneself sympathizes the mind of others. That is impossible unless one throws away attachment to oneself. The alms deed makes that possible. In Roman Catholicism Ten Commandments assert absolute worship to god. The transcendental merits devaluate worldly ones, so the mind can obtain calmness. Protestant claims the one can acquire salvation only by faith. And the salvation leads human to good deed. In conclusion good deeds are not ways and means to mokṣa or grace, but identical with them in Early Buddhism and Mahāyāna Buddhism, and Roman Catholicism and Protestant.

• The Southeast Asian review
• /
• v.21 no.2
• /
• pp.43-75
• /
• 2011

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version 'Ramakien', reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives : (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki's epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.

• Interaction and multiscale mechanics
• /
• v.4 no.3
• /
• pp.187-206
• /
• 2011

Accurate estimations of pre-failure deformations and post-failure responses of geostructures require that the simulation tool possesses at least three main ingredients: 1) a constitutive model that is able to describe the macroscopic stress-strain-strength behavior of soils subjected to complex stress/strain paths over a wide range of confining pressures and densities, 2) an embedded length scale that accounts for the intricate physical phenomena that occur at the grain size scale in the soil, and 3) a computational platform that allows the analysis to be carried out beyond the development of an initially "contained" failure zone in the soil. In this paper, a two-scale micropolar plasticity model will be used to incorporate all these ingredients. The model is implemented in a finite element platform that is based on the mechanics of micropolar continua. Appropriate finite elements are developed to couple displacement, micro-rotations, and pore-water pressure in form of $u_n-{\phi}_m$ and $u_n-p_m-{\phi}_m$ (n > m) elements for analysis of dry and saturated soils. Performance of the model is assessed in a biaxial compression test on a slightly heterogeneous specimen of sand. The role of micropolar component of the model on capturing the post-failure response of the soil is demonstrated.

• Korean Journal of Plant Taxonomy
• /
• v.53 no.2
• /
• pp.170-180
• /
• 2023

Discoveries and new records of plants specifically provide a basis for empirical data to enable in-depth studies of the ecology, distribution, conservation, applications, and threats to such plants. However, many unexplored regions of Bhutan exist in which several plants have yet to be described and documented. Several species reported elsewhere in the Himalayan region with similar climatic conditions are likely to occur in Bhutan as well, indicating a need to corroborate their presence. To explore this, an opportunistic survey was employed, and we provide nine new records of plant species for Bhutan. Of the nine species, three belonged to the Lauraceae family, with the rest from the Aristolochiaceae, Asparagaceae, Lamiaceae, Phyllanthaceae, Sapindaceae, and Urticaceae families. This paper adds nine additional species of plants to the flora of Bhutan. We also report here ethnobotanical applications of these species, providing insight into how communities interact with environmental resources and have the potential to integrate traditional knowledge into scientific understanding, ultimately to reinforce sustainable biocultural conservation at the local level.

• Journal of Korea Entertainment Industry Association
• /
• v.13 no.6
• /
• pp.87-94
• /
• 2019

South Korean films narrate exquisitely, express emotions implicitly and employ magnificent images, exemplifying unique oriental aesthetics. This paper takes Along with the Gods: The Two Worlds (2017) as an example to analyze the meaning of oriental aesthetics in South Korean films using the Film Narrative Theory. It is a fantasy blockbuster depicting family kinship stories. It structures with the familiar karma and reincarnation of Asian Buddhism with the core of family kinship. Perfectly interpreting the fantasy world of hell with stunning movie effects, it shows the family kinship of families under the main plot line of a horror film.

• Journal of Families and Better Life
• /
• v.11 no.2
• /
• pp.111-120
• /
• 1993

The purpose of the study is to find how the family moral principles are placed in the Buddhist Sutra how they come up to the surface through certain course. We set up the following five kinds of question for aim of this study First in which form are the family moral principles placed in the Buddhist Sutra ? That is are they shown devided into two between the fundamental though of Buddhism and the concrete description? Second how are the family moral principles melted into the fundamental though of Bud-dhism ? Buddhism takes a cognitive method of pursuiting one from divesification,. If that is so the family moral principles will establish the fundamental thought of Buddhism melted along with other phenomena. When the fundamental thought of Buddhism is restored to the family moral principles which image are they presented with us? Third if the family moral princprinciples melted into the fundamental thought of Buddhism in itself came up to the surface ? Buddhism has a and is mixed together. The family moral principles of Buddhism are named from the fundamental thoughts to the family moral principles and do not come up to the surface but are melted into the important concepts of Buddism that is charity kama nirvara emptiness the principle of middle way. The aspects of the family moral principles which are melted into theses thoughts: 1) The concept of loving-kindness including equality non-self practice is shown in the family moral principles. 2) The thought of karma includes the moral principles for interdependence between the building up of home and family members. 3) Home should be a place of self-realization from the suffering realization This kind of home salvation should be set up by family members themselves and the consciousness of the master that such salvation is neither to be made by others not to be given by god is presented one should be the master of one's life 4) The thought of emptiness includes the social extension of home and those of the moral principles of collective body of family. 5) The Buddnist family is morality is based on the principle of the middle way shich means neither too extrim nor lacking.

• Journal of Hospice and Palliative Care
• /
• v.1 no.1
• /
• pp.1-5
• /
• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.

• Journal of the Korean Society for Library and Information Science
• /
• v.51 no.1
• /
• pp.5-27
• /
• 2017

The goal of this study is to suggest various improvements and expanding strategies of the public library ecosystem. For this goal, researcher reviewed and analyzed the realistic landscapes and social recognitions about the public library ecosystem as local public goods, and discoursed the basic principles and structural terrain of public library ecosystem based on natural ecosystem. As a result, researcher proposed multifaceted alternatives (ensure library's identity and publicity applying Law of Karma, strengthen librarian's professionalism on the premise of overcoming the Minerva's syndrome, optimize the library service and collection management based on the Pareto principle, reduce reading room and differentiated program through resolution of Halo effect, eliminate usage bias by life cycle based on the Gauss distribution, acceptance of the digital paradigm and use-friendly spatialization that ruminates the Icarus paradox, incorporate small library into public library system through a clear understanding of the Gresham's law, and enforce communication and spread social and cultural value through the practice of the Pompeii paradox).

• Journal of Korean Medical classics
• /
• v.34 no.4
• /
• pp.27-64
• /
• 2021

Objectives : This paper examined the Buddhist contents within the text, Bencaoshengyabanji(本草乘雅半偈). Methods : Medicinals that were searched through Buddhist vocabulary were examined. Results & Conclusions : Medicinals that quoted the Lengyanjing were related to the Water-Fire interaction, food and medicine, and karma, while those that quoted the Shidian were related to 無上道, 去惡殺蟲, 樞機滑利, and 生生之氣. Those related to the Great Earth of the Four Elements corrected the body's form based on Metal Qi, while those related to the Great Water were connected to the circulation of water dampness. Those related to the Great Fire were deeply related to Yang Qi, and those related to the Great Wind were connected to Wind control. Of the Four Origins, medicinals that were viviparous lowered Qi, while those that were oviparous were related to communicating Shen, treating diseases of the Conception Vessel, and the closing and opening of day and night. Medicinals originating from dampness were related to urination and fluid management, while those of metamorphosis were related to the process of Qi. Those related to emptiness were related to the communication of the Qi system, while those related to 六根六塵 were connected to calming the Shen and strengthening the will, and smoothing the nine orifices. Medicinals related to 圓通 were used for improving eyesight and hearing and controlling the closing and opening. Lu Zhi-yi's analysis of medicinals through the Lengyanjing is original in that it suggested a new perspective other than previous theories on pharmacology which were based on the Yin-Yang and Five Phases and Rising/Lowering/Floating/Sinking theories, but also pedantic and exaggerated. The Bencaoshengyabanji is a unique text on medicinals which analyzed each medicinal under Buddhist influence. However, it also followed the contexts of other previous texts on medicinals, and influenced Zou shu.

• Hwankyungkyoyuk
• /
• v.3 no.1
• /
• pp.55-62
• /
• 1992

In the orient, ancestor's perception to natural environment was related on the change of climate. Man had been a essence of the warm blood animal, which had suited in mild climate for living and acting. The weather of hot or cold was not only comfort in human life but influences negatively on human behavior. The most people of oriental was particularly interrelated to seasonal change of climate in earlier time. Because, there are elements such as temperature, humidity and wind in the category of climate, these elements differentiated seasonal change. The main methods of perception of natural environment were observed and classified. Although these methods were in the primitive stage, these coincided the tendency of modern science. For example, confucian was recognized the law of vertical air current that warm air rised and cold air sinked. And they could classify all elements nature based on the principles of 'Yin and Yang(陰陽論)' such as male and female, the sun and moon. shade and light etc. Thus results of the observation and the classification concerned with physical environment can be utilize a wisdom for progressive life of inhabitants. It was a origin of the education in natural environment. Commonness in the viewpoint of environment in the orient if recognized the law of circulation. Buddhism, originated in india, realized that all of phenomena in the world was changed slowly through the principles of cycle(輪廻說) such as male and female, the sun and moon, shade and light etc. Thus results of the observation and the classification concerned with physical environment can be utilized a wisdom for progressive life of inhabitants. It was a origin of the education in natural environment. Commonness in the viewpoint of environment in the orient if recognized the law of circulation. Buddhism, originated in India, realized that all of phenomena in the world was changed slowly through the principles of cycle(輪廻說). For example, whole of land is shifted from young stage to old stage as the life cycle of humanbeing. The theory of karma effects(葉報設) is so signify with the good result that good one's action is reap a sweet fruit. The most environmental problem in today must realized as a consequence of men's act. Then Taoism emphasized the pure nature without the artificiality. Because complexual environment was composed of several elements, It was maintained through the artificiality. Because complexual environment was composed of several elements, It was maintained through the interaction of cause and effects. The solution of environmental problem is maintenanced the harmony between cause and effects by a philosophical concept.