Abstract
Through a study of Buddhism in Vietnam, and how this has been reflected in art and architecture, we can understand how a country-specific approach to the analysis of Buddhism and Buddhist art can illuminate features of both. This paper discusses Buddhism and Buddhist art in Vietnam.

Tags:buddhism, buddhist art

Abstract
The paper looks at various Buddhist traditions - Theravada, Gelug-pa, and Zen - and discusses how each one approaches the difficult process of achieving enlightenment. Just as importantly, the paper looks at some important concepts - the notions of one-self, "wild mind" (as popularized by poet Gary Snyder) and emptiness - and tries to define what they are and their significance in terms that are comprehensible to someone not familiar with them.

From the Paper
"What is emptiness? Newcomers to Zen Buddhism (to say nothing of those newly arriving to Theravada or Gelug-pa) have often asked this question. Briefly stated, emptiness in Buddhism means that all things are without intrinsic essence ("Buddhist Glossary," glossary). The realization of emptiness by the practitioner of Buddhism (through meditation, of course) is what allows for the experience of Nirvana and it must also be said that this realization is seen as the end to all suffering ("Emptiness [Sunyata], para.1). As this writer understands the term from previous..."

Tags:buddhist, tradition, philosophy

Abstract
This paper describes a particular Chinese Buddhist chant used for both individual and group practice, which is the repetition, through singing or chanting, of one of the names of Buddha - Amitabha. The author points out that Amitabha, which is an ancient chant, was written in the Sanskrit language before Buddhism was transmitted to China. The paper relates that the chanting is sometimes accompanied by percussion instruments.

From the Paper
"The Chinese Buddhist chant I have chosen to describe is, perhaps, one of the simplest and most ancient - the chanting of Amitabha. While some Chinese Buddhist chants were originally written in Chinese, this one predates the transmission of Buddhism to China and is therefore written in Sanskrit, the original language of Buddhism that comes from northern India. Amitabha is one of the names of Buddha, and the chant is associated with repentance and forgiveness. It is, in most cases, as simple repetition of the four-syllable word `Amitabha', though in some cases other syllables are added to it. Buddhist thought values simplicity above all things."

Tags:chinese, buddhist, chant

Abstract
This paper explains that Buddhist Art sprang from the religion Buddhism; dragons, flowers, as well as Buddha himself are portrayed in paintings, statues, shrines, tapestry and many various forms and textures across many centuries of art. The author points out that not much is known about the ancient Buddhist artists, but two 19th century Buddhist artists are Utagawa Hiroshige, born in Tokyo and sometimes known as Ando Tokytaro, and Katsushika Hokusai, a master and genius of the Japanese art of woodblock printing. The paper relates that Buddhist Art continues to influence world art today; Cuiun Matsuda is a modern day Buddhist artist and a Buddhist priest. Chart.

Table of Contents
Statement of Thesis
Introduction
Aniconic Phase (5th Century - 1st Century BCE)
Iconic Phase (1st Century CE to Present)
Ancient Artists
Utagawa Hiroshige (1797-1858) Buddhist Artist
Katsushika Hokusai (1760 - 1849) Buddhist Artist
Conclusion

From the Paper
"Emperor Ashoka of the Mauryan era which was from 322 BCE to 180 BCE is defined by the first clear manifestations of Buddhist art. It was during the first and second centuries BCE that sculptures gained a characteristic of being explicit in representation of Buddha, his life and his teachings. India's representations of the Buddha were the bodhi tree, the footprint, the empty throne, the lions, the columns or the lotus. The lotus was a symbol of purity."

Tags:centuries, mauryan, hiroshige, india, woodblock

Abstract
This paper explains that the underlying theme of Buddhist economics is the liberation from the confines of need and greed; goods and services exist only to meet need, not to meet ego-needs to fill lives with things and services that are not necessary for survival. The author believes that the Buddhist economy would not be accepted in the United States because the American public is used to a capitalist system. The paper stresses that a major drawback is that the Buddhist system employs the tenets of a religious faith, while the capitalist system works hard to keep business and religion separate.

Table of Contents
Introduction
The Systems
Capitalist economics
Buddhist Economics
Would It Work Here?

From the Paper
"The free market forces are the system by which the merchants and society determine the price of services and goods that they wish to offer the consumer. The system of capitalism is built on the belief that state and business activities should be separate. It further believes that a system should be strong enough on individual effort, profit and merit to survive and grow without the interference by government agencies and offices. It is referred to as private business or private enterprise. While there are situations in which private businesses provide contractual work or services for government need the government does not choose the business to provide those services except through a bidding process. The capitalist system is based on the belief that the government's only role should be to regulate and make sure that the protection of the laws of the land are enforced."

Tags:dhamma, ego-needs, enterprise, separation, liberation

Abstract
In this article, the writer argues that the Buddhist commitment to compassion does not make sense given Buddhist non-self doctrine and offers in its place the doctrine of non compassion. To accomplish this, the writer first gives a brief overview of what the doctrine of non self is and how it is arrived at. Then the writer shows how the doctrine of non self and suffering interact and the practical consequences resulting from this. Next, the writer gives an account of what Buddhist compassion must be, based on this interaction. Finally, the writer argues that this new characterization is not truly compassion as conventionally considered, although the practical consequences resulting from accepting the non-self doctrine may look outwardly like compassion.

From the Paper
"For instance, take the famous analogy of the chariot found in The Questions of King Melinda. What constitutes the chariot as a chariot? Is it the chariot's parts? Obviously, the parts alone are not the chariot. Could the chariot be all the parts together? No, the parts can be arranged in any such way. Could the chariot exist without its parts? This cannot be the case either. What about the chariot's form? No, Buddhists consider form as just being another part of the chariot. And, so we see that the chariot exists only in light of our conception of it. We give an aggregate of phenomena that we experience a name. In the same way, this is how the idea of a self comes to be.
"The preceding has come to be known as the doctrine of non self. According to the Buddhists, clinging to the concept of a self is probably the most important obstacle when it comes to eliminating suffering in the world. A person who clings to a self is very likely to cling to the ideas, feelings, perceptions, thoughts, and etc. that he considers to be his own. This person posits a fundamental distinction between himself and the world, himself and others."

Tags:concept, suffering, empathy, identification

Abstract
This paper examines the principles of both the Christian and Buddhist faiths. The paper explains that although differences abound between religions of the world, both Christianity and Buddhism believe in a variation of hell and punishment, although the result of the penance is quite different. The paper then looks at the image of God in the Christian religion and the lack thereof in the Buddhist religion. The paper also points out that the existence of God is a matter of faith, whether one is a Christian, Buddhist, or any other religion, as God cannot be experienced by any of man's physical senses. The writer believes that each individual in this world is still at liberty to believe what he or she desires, therefore, each religion must learn to respect one another to survive in peace and harmony without judgment or oppression hindering anyone's beliefs. In conclusion, the writer favors Buddhism as a religion of choice and freedom, rather than one of tyranny and control, which the Christian religion has sometimes displayed over the years.

Outline:
Introduction
The Christian Image of God
Buddhism and the Lack of God
Christianity vs. Buddhism
Conclusion

From the Paper
"The Bible states that God created Jesus through Immaculate Conception through a virgin named Mary. As he grew older, he began to do miracles in the Middle Eastern area in which he lived, by healing the sick. He began teaching what is now known as Christianity, chronicled in the New Testament of the Christian Holy Bible. His teachings attracted many and he gathered a number of disciples who would travel with him, doing his work and spreading his message."

Tags:New, Testament, holy, bible, Gautama, Buddah

Abstract
This paper examines how Jesus as a compassionate and unworldly individual resonates with many aspects of Buddhist teaching. It also discusses how the idea of reverence for a teacher is not absent from Buddhist practices and how this source of common connection between Buddhists and Christians can act as a point of ideological entry for teachers of the gospel to Buddhists. The paper also looks at how like the Buddha, Jesus sought to liberate humankind from sinful anger and help humankind lose its focus upon material rather than spiritual goods. It is spiritual goods that are the real wealth of the world in Christianity, a sentiment that is echoed in the richness provided by spiritual reflection in Buddhism.

Outline:
Introduction
Background & Major Beliefs
Obstacles and Practical Suggestions
Conclusion

From the Paper
"The enlightenment found by the Buddha was a teaching of profound truth and compassion. ``The Buddha said that it didn't matter what a person's status in the world was, or what their background or wealth or nationality might be. All were capable of enlightenment, and all were welcome into the Sangha,'' or the brotherhood of the first monks (Boeree, ``The Life of Siddhartha Gautama,'' 1999). Core to the Buddhist understanding of the world is what the Buddhists call the Four Noble Truths. These are often translated that life is suffering; suffering is due to attachment; attachment can be overcome, and there is a path for accomplishing these facts. This is one of the most misinterpreted aspects of Buddhist teaching. Buddhists do not believe that life is miserable, but that the nature of earthly existence is transient. A failure to understand that how much money we have, if we live in a prestigious area of the country, or the other petty obsessions of our lives, are not important in the grand scheme of things leads to suffering."

Tags:jesus, buddha, gospel, Siddhartha, Gautama, enlightenment

Abstract
This paper explores the issue of abortion as it is viewed by the Buddhist religion. The paper discusses the Buddhist belief system, based upon the eight-fold path to enlightenment and how it seems to indicate that Buddhists are strictly against the medical practice of abortion or the taking of a human life while it is still within the womb. The paper briefly compares this to other religious belief systems.

From the Paper
"However, much like some of the practitioners of Islam and Judaism, most Buddhists will only accept abortion when the life of the mother is in danger (Harvey, 1995, 202). But even with this scenario, all Buddhist agree that the taking of a human life is morally and ethically unacceptable, especially when the object of the killing is an innocent victim. It is interesting to note that the Buddhist view of killing is directly in line with abortion, for according to the teachings of Buddha, five conditions must be met to constitute an act of killing--first, the thing killed must be a living being; second, the killer must be aware that it is a living thing; third, there must be an intention to kill; fourth, there must be an effort to kill, and lastly, the being must be killed as the result of the act (Harvey, 1995, 188)."

Tags:womb, life, enlightenment, killing

Abstract
Discusses Kan't concept of the empty universe & universal reason and the Buddhist idea of the universal mind. Examines parallels and differences between the two philosophies. Similarities in Kant's premise that the universe is empty or neutral and the Buddhist desire to empty the mind. Differences in their thought.

From the Paper
"Universal Reason, Universal Mind: Some Parallels and Diffferences
in Kantian and Buddhist Assumptions


There is a marked similarity between Kant s ideas of the empty universe and universal reason and the Buddhist idea of the universal mind. It is fruitful to explore these parallels, while also being mindful of the difference that exists between Kantian and Buddhist thought.
In his Fundamental Principles of the Metaphysics of Morals, Kant argues that self-awareness is not possible without awareness of objects external to one s mind. And unless a being is aware of the self and of external objects as different from self, that being cannot grasp that its mental states are representations..."