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.
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."
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
This paper describes the Buddhist and capitalist economies? policies and practices and discusses whether the Buddhist system would succeed in the United States.
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."
Abstract The Buddhist-Christian dialogue can be regarded as a more than academic and institutional exercise, on account of more than a century of interaction between Buddhists and Christians throughout the once colonized world. Buddhism and Christianity have shared the tendency to make their founders more symbolic indicators of faith and practice. Moreover, as this paper also argues, the Buddhist-Christian dialogue has been aided by several points of convergence, including their shared feature of concentration upon a founder-mystic, in the language of the post-industrial world -- an 'icon' -- in the form of an historical person whose symbolism transcends many levels and inspirations. 14 pgs. 27 f/c. 10b.
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."
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."
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..."
Focuses on key ideas of Buddhism in terms of the four noble truths, the understanding of suffering in life through the Buddhist perspective and ethical ideas in Buddhism.
Abstract The realm of the four noble truths in Buddhism is the first major focus of the paper by explaining how the life of the Buddha impacts Buddhist teachings (Dharma). The second point of analysis explains why people suffer from life and why it is a reality. The final section analyzes how the ethical ideas are applied in Buddhism and how they are oriented in Buddhist disciplines.
From the Paper "Another important aspect of the life of Buddha that impacts Buddhist teachings is that Buddha himself has implemented all the ethical principles that he found out. He has renounced a luxurious life as well as earthly attachment and turned into an ascetic. This point proves a truth that Buddha himself renounced his desire of luxuries, sensual pleasures and all. Meanwhile, Buddha devoted his life to find a way to enlighten humankind's life. He learned, was enlightened and then preached to the people. In terms of this, Buddha becomes an ethical symbol which people should follow."
Abstract This paper discusses how when looking at ancient Chinese art and even art today, one can easily see the influence of the Buddhists after they arrived in this country during the Han Period of 200 B.C. It looks at how Buddhism traveled from India to China and how it was transformed into something that could be readily incorporated into the local culture. It also discusses how the Buddhist influence increased to such a significant extent that huge amounts of money and human work were used to create astonishing pieces of art and elaborate temples and how this expanding interest in Buddhism led to new ways of representing deities, different forms of architecture for worship and changing rituals.
From the Paper "Most Buddhist monks came to China by way of the Silk Road, which was a critical junction at the caravan trails that stretched from China to the Mediterranean. As the easternmost Chinese station on the route, the village of Dunhuang (Tunhuang) became the ideal location for these foreign monks to learn the language and culture before moving into central China. The missionaries and their Chinese disciples built the earliest Buddhist communities at Dunhuang in the late third and early fourth centuries. Many religious sutras were translated at Dunhuang and then distributed outward. Uncountable economic and human resources were used to produce Buddhist sutras and construct religious centers, including thousands of cave temples. "
Abstract This paper discusses how when looking at ancient Chinese art and even art today, one can easily see the influence of the Buddhists after they arrived in this country during the Han Period of 200 B.C. It looks at how Buddhism traveled from India to China and how it was transformed into something that could be readily incorporated into the local culture. It also discusses how the Buddhist influence increased to such a significant extent that huge amounts of money and human work were used to create astonishing pieces of art and elaborate temples and how this expanding interest in Buddhism led to new ways of representing deities, different forms of architecture for worship and changing rituals.
From the Paper "Most Buddhist monks came to China by way of the Silk Road, which was a critical junction at the caravan trails that stretched from China to the Mediterranean. As the easternmost Chinese station on the route, the village of Dunhuang (Tunhuang) became the ideal location for these foreign monks to learn the language and culture before moving into central China. The missionaries and their Chinese disciples built the earliest Buddhist communities at Dunhuang in the late third and early fourth centuries. Many religious sutras were translated at Dunhuang and then distributed outward. Uncountable economic and human resources were used to produce Buddhist sutras and construct religious centers, including thousands of cave temples. "
Abstract This paper discusses Buddhist art and spirituality, particularly the concept of the Bodhisattva. It describes the history of the idea of the Bodhisattva and its definition. The paper then describes depictions of the bodhisattvas and their place in Buddhist worship. The paper also shows how the bodhisattvas varied from China to Japan, depending on the needs of the people.
From the Paper "From the Indian Subcontinent, Mahayana Buddhism spread from China to Japan and adapted itself to the religious needs and traditions of that nation. Japan developed its own pantheon of individuals who forestalled their enlightenment to help others find nirvana. For example, the Bodhisattva Jizo Bosatsu is the Japanese "Bodhisattva of the Earth Womb" and a "savior bodhisattva, who guides the faithful and helps those in hell. In Japan, he is also worshiped as the protector of women, children, and travelers. Stone statues of the bodhisattva are often placed at crossroads" to help travelers physically navigate the roads, and also encourage them to seek the path of enlightenment ("Jizo," Asian Art Outlook, 2002). This highlights the practical function of the bodhisattva in worship, but also shows how even a worldly depiction of this religious figure as a traveler's guide is not lacking in spirituality."
Abstract The paper highlights the different interpretations of the creator in terms of Christian and Buddhist philosophies and thoughts, and continues by comparing Christianity versus Buddhism. The paper concludes that belief of God is a matter of faith, irrespective of ones religion being Buddhist, Christian, or any other, as God cannot be experienced by any of man's physical senses.
Outline:
Introduction
The Christian Image of God
Buddhism and the Lack of God
Christianity v. Buddhism
Conclusion
From the Paper "Faith in God or Christ is the essence of Christianity, however, Buddhism does not require faith in anything outside of oneself. If one chooses to believe in a god or the traditional Christian God, one can still be a Buddhist, however, one cannot believe in the Buddhist teachings and be a true Christian as Commandment One of the Ten Commandments states, "Thou shalt have no other gods before me" (Exodus 20.3). Buddha has sometimes been seen by Christians as a "heathen" religion and following Buddha's teaching may be interpreted as following another god."
Abstract The paper looks at the western world work ethic which, according to the writer, is eroding, and is best suited to workers who are solely trying to receive a paycheck, uninvested in the actual work. The paper then contrasts this system with Buddhist teachings and economic views to discover the ways in which they clash.
From the Paper "The differences between traditional Western economic principles and the principles of Buddhist economists are striking, and seem to be diametrically opposed in every way. The differences are well chronicled by E. F. Schumacher and can be explained in detail when Buddhist principles are used to study the New Work Ethic case in the text. The basic difference is that Buddhists see work as a virtue in itself, while workers, the type of which are seen in the case, see it as the means to produce goods and people as the providers of this work; these views are shared by the fast food workers studied in the case."
Abstract This paper shows how there is a marked similarity between Immanuel Kant's ideas of the empty universe and universal reason and the Buddhist idea of the universal mind. The writer explores these parallels, while considering the difference that exists between thought.
From the Paper "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 of something different from itself. Furthermore, if a being cannot make these fundamental distinctions between self and external objects, that being cannot form judgments about objects (Kant 59-60)."
