Editing Eastern philosophy (section)

===Buddhist philosophies===
{{Main|Buddhist philosophy|Buddhist ethics|Tibetan Buddhism}}
[[File:Nalanda_university.jpg|thumb|The Buddhist [[Nalanda]] university and monastery was a major center of learning in India from the 5th century CE to c. 1200.]]
[[File:Monks debating at Sera monastery, 2013.webm|thumb|Monks debating at [[Sera monastery]], Tibet, 2013]]

[[Buddhist philosophy]] begins with the thought of [[Gautama Buddha]] (fl. between sixth and fourth centuries BCE) and is preserved in the [[Buddhist texts#Texts of the Early schools|early Buddhist texts]]. It generally refers to the philosophical investigations that developed among various [[Buddhist schools]] in India and later spread throughout Asia through the [[Silk Road]]. Buddhist thought is trans-regional and trans-cultural. It is the dominant philosophical tradition in [[Tibet]] and Southeast Asian countries like [[Sri Lanka]] and [[Burma]].

[[Buddhism]]'s main concern is soteriological, defined as freedom from [[dukkha]] (unease).<ref>Gunnar Skirbekk, Nils Gilje, ''A history of Western thought: from ancient Greece to the twentieth century.'' 7th edition published by Routledge, 2001, p. 25.</ref> Because [[Avidyā (Buddhism)|ignorance]] of the true nature of things is considered one of the roots of suffering, Buddhist thinkers concerned themselves with philosophical questions related to epistemology and the use of reason.<ref name="Siderits, Mark 2007, page 6">Siderits, Mark. Buddhism as philosophy, 2007, p. 6</ref> Key Buddhist concepts include the [[Four Noble Truths]], [[Anatta]] (not-self) a critique of a fixed [[personal identity]], the transience of all things ([[Anicca]]), and a certain [[The unanswered questions|skepticism about metaphysical questions]]. Buddhist thinkers in India and subsequently in [[East Asia]] have covered topics as varied as [[Phenomenology (philosophy)|phenomenology]], [[ethics]], [[ontology]], [[epistemology]], [[logic]], and [[philosophy of time]].

Later Buddhist philosophical traditions developed complex phenomenological psychologies termed '[[Abhidharma]]'. [[Mahayana]] philosophers such as [[Nagarjuna]] and [[Vasubandhu]] developed the theories of [[Shunyata]] (emptiness of all phenomena) and Vijnapti-matra (appearance only), a form of phenomenology or [[transcendental idealism]].<ref>Butler, Sean (2011) "Idealism in Yogācāra Buddhism," The Hilltop Review: Vol. 4: Iss. 1, Article 6. Available at: http://scholarworks.wmich.edu/hilltopreview/vol4/iss1/6 {{Webarchive|url=https://web.archive.org/web/20210225022350/https://scholarworks.wmich.edu/hilltopreview/vol4/iss1/6/ |date=25 February 2021 }}</ref> The [[Dignāga]] (c. 480–540) school of [[Pramāṇa]] promoted a complex form of [[epistemology]] and [[Buddhist logic]]. This tradition contributed to what has been called an "epistemological turn" in Indian philosophy.<ref>Lawrence J. McCrea, and Parimal G. Patil. Buddhist Philosophy of Language in India: Jnanasrimitra on Exclusion. New York: Columbia University Press, 2010. p 5.</ref> Through the work of [[Dharmakirti]], this tradition of Buddhist logic has become the major epistemological system used in [[Tibetan Buddhist]] philosophy and debate.<ref>Dreyfus, Georges B.J. ''Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations''. pp. 24–25.</ref>

After the disappearance of Buddhism from India, these philosophical traditions continued to develop in the [[Tibetan Buddhist]], [[East Asian Buddhist]], and [[Theravada Buddhist]] traditions. In Tibet, the Indian tradition continued to be developed under the work of thinkers like [[Sakya Pandita]], [[Tsongkhapa]], and [[Ju Mipham]]. In [[East Asian Buddhism]], new developments were led by [[East Asian Yogācāra|East Asian Yogacara]] thinkers such as [[Paramartha]], [[Xuanzang]], and [[Wonhyo|Wŏnhyo]] and East Asian Madhyamaka thinkers like [[Jizang]]. New sinitic schools also arose, like [[Tiantai]], founded by [[Zhiyi]], [[Huayan]], defended by figures like [[Fazang]], and [[Zen]], which included philosophers like [[Guifeng Zongmi]].

====Buddhist modernism====
{{Main|Buddhist philosophy#Modern philosophy|Buddhist modernism}}
[[File:Hu Shih and D. T. Suzuki.jpg|thumb|right|[[Hu Shih]] and [[DT Suzuki]] during his visit to China in 1934]]
The modern period saw the rise of [[Buddhist modernism]] and [[Humanistic Buddhism]] under Western influences and the development of [[Buddhism in the West|Western Buddhism]] with influences from modern psychology and Western philosophy. Important exponents of Buddhist modernism include [[Anagarika Dharmapala]] (1864–1933) and the American convert [[Henry Steel Olcott]], the Chinese modernists [[Taixu]] (1890–1947) and [[Yin Shun]] (1906–2005), Zen scholar [[D. T. Suzuki|D.T. Suzuki]], and the Tibetan [[Gendün Chöphel]] (1903–1951). Buddhist modernism refers to "forms of Buddhism that have emerged out of engagement with the dominant cultural and intellectual forces of modernity."<ref>McMahan, David L. (2008). The Making of Buddhist Modernism. Oxford University Press. p. 6</ref> Forces which influenced modernists like [[Anagarika Dhammapala|Dhammapala]] and Yin Shun included Enlightenment values and Western science. A [[Neo-Buddhist movement]] was founded by the influential Indian [[Dalit]] leader [[B. R. Ambedkar]] in the 1950s who emphasized social and political reform.<ref>Gary Tartakov (2003). Rowena Robinson, ed. [https://books.google.com/books?id=eNsoAAAAYAAJ ''Religious Conversion in India: Modes, Motivations, and Meanings''] {{Webarchive|url=https://web.archive.org/web/20221206144339/https://books.google.com/books?id=eNsoAAAAYAAJ |date=6 December 2022 }}. Oxford University Press. pp. 192–213. {{ISBN|978-0-19-566329-7}}.</ref>

Buddhist modernism includes various movements like [[Humanistic Buddhism]], [[Secular Buddhism]], the [[Vipassana movement]], and [[Engaged Buddhism]]. Chinese [[humanistic Buddhism]] or "Buddhism for Human Life" (Chinese: 人生佛教; pinyin: rénshēng fójiào) which was to be free of supernatural beliefs has also been an influential form of modern Buddhism in Asia.<ref name="mbingenheimer.net">Bingenheimer, Marcus (2007). "Some Remarks on the Usage of Renjian Fojiao 人間佛教 and the Contribution of Venerable Yinshun to Chinese Buddhist Modernism". In Hsu, Mutsu; Chen, Jinhua; Meeks, Lori. [http://mbingenheimer.net/publications/bingenheimer.yinshunRenjianFojiao.2007.pdf ''Development and Practice of Humanitarian Buddhism: Interdisciplinary Perspectives''] {{Webarchive|url=https://web.archive.org/web/20140623135303/http://mbingenheimer.net/publications/bingenheimer.yinshunRenjianFojiao.2007.pdf |date=23 June 2014 }} (PDF). Hua-lien (Taiwan): Tzuchi University Press. pp. 141–161. {{ISBN|978-986-7625-08-3}}.</ref>