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Chinese Buddhism, 2005.
This page discusses the chanting rituals at the heart of Chinese Buddhism.
675 words (approx. 2.7 pages), 4 sources, $ 26.95
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Abstract
This paper describes the daily invocations and chanting, which comprise one part of Buddhist practice. The author points out that, contrary to what certain Christian observers have claimed, the daily rituals of Chinese Buddhist monks are not mere formulated exercises. The paper explains that these chants are , sophisticated rituals designed to extirpate uncleanliness from the spirit and achieve a higher state of moral and philosophical being.
From the Paper
"This brief essay is a review of the sonorous and seemingly inscrutable chanting that informs Chinese Buddhism. Contrary to what certain Christian observers have claimed, the daily rituals of Chinese Buddhist monks are not mere "external exercises, carried out in prescribed order" (Welch, 80-81). They are, rather, sophisticated and significant rituals designed to extirpate uncleanliness from the spirit and achieve a higher state of moral and philosophical being - chanting of the Buddhist liturgy being of especial importance. With that in mind, this brief essay examines the chanting of Chinese Buddhist monks in greater detail for it is only through such inquiry that true understanding can emerge."
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Chinese Buddhism, 2005.
This paper discusses the degree to which Chinese social political and cultural forces have shaped Buddhism in China.
2,250 words (approx. 9.0 pages), 2 sources, $ 89.95
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Abstract
This paper examines the differences between Chinese Buddhism and the Buddhism of any other Asian country. The author stresses that politics has played a role in determining the shape of Chinese Buddhism. The paper relates that the existence of Buddhist monasteries in China under the T'ang and Ming dynasties owes much to the political power of Buddhism in Chinese history.
From the Paper
"Buddhism in Chinese History: The Example of Politics and Religious Conflict under the T'ang and Ming Dynasties Introduction Any study of Chinese Buddhism must address the degree to which Chinese social, political and cultural forces have shaped Buddhism in China in ways that make it different from the Buddhism of any other Asian country. In researching for this paper, I was surprised by the degree to which politics has played a role in determining the shape of Chinese Buddhism. Even the existence of Buddhist monasteries in China, as will be seen, owes much to the political power of Buddhism in Chinese history."
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Taixu and Modern Chinese Zen Buddhism, 2008.
An analysis of the efforts of Buddhist activist monk, Taixu, to improve Buddhism and life in China.
1,622 words (approx. 6.5 pages), 5 sources, MLA, $ 52.95
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Abstract
This paper discusses the life and influence of the Buddhist activist monk, Taixu. It describes how he was profoundly affected by China's experience of World War I and the suffering of ordinary Chinese and what he did to improve the situation. In particular, the paper discusses how Taixu improved Buddhism, in order to improve the life of ordinary people in China.
Table of Contents:
Introduction
Improving Buddhism, Improving China
Concluding Remarks
From the Paper
"What was observed as a New Buddhist Movement in China after the Communist Revolution of 1949 was still remarked upon by observers and associated with Taixu after his death. (See Callahan 1952) Taixu had hoped for a Buddhism that was national, transnational, public and populist, as needed well educated and otherwise prepared monks and outlets suiting lay people who wanted to create an improved society. Taixu could not imagine what lay in store for the Chinese in the decades after his death. In 1950, his disciplines saw his writings published, and then all things of the kind were steadily discouraged. In 1989, there was renewed interest in Taixu and his followers, in a rather glorified rendition of Taixu, despite his failure to ever gain leadership of the Chinese Buddhist Association. The regime backed several volumes of his works that were reprinted in various languages, as though the People's Republic of China had never opposed its spiritual authorities, the competing network in the Buddhist establishment."
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"Buddhism in Chinese History", 2005.
A brief look at "Buddhism in Chinese History" by Arthur F. Wright.
1,148 words (approx. 4.6 pages), 1 source, MLA, $ 39.95
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Abstract
This paper examines how Wright deals with the question of defining the political, social, and cultural conditions that permitted the spread of Buddhism in the Chinese World. It explains that the author indicates that there were social and political changes occurring in China that opened the door to the spread of Buddhism.
From the Paper
"Meantime, the author explains that while Imperial Confucianism was under attack (Wang Ch?ung had initiated this ?process of erosion? of Imperial Confucianism), so too was Han dynasty Confucianism, which gave citizens of China during that period the idea that perhaps there was a better way of searching for the spiritual life. Han Confucianism (17) fell into a period where haggling over the interpretation of ?authoritative texts? severely eroded ?its capacity for self-renewal and its ability to deal with new problems,? either practical problems or intellectual problems."
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Taoism, Buddhism and Chinese Fraternity, 2006.
A discussion regarding the characteristics of the Chinese cultural value of fraternal respect amongst siblings.
3,572 words (approx. 14.3 pages), 50 sources, MLA, $ 99.95
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Abstract
This paper reviews how the cultural values of the Chinese people, especially that of the fraternal respect that is seen amongst siblings, comes largely from the religious beliefs and values of the Chinese. The paper discusses Taoism and Buddhism, relating these religious values and perspectives to the Chinese culture of fraternity.
From the Paper
"In "The Tao of Physics," Fritjof Capra talks of the blending of east and west that can occur when mysticism and science meet and mingle. Much of this is happening today to some degree because of the globalization of society. In the east, Taoism is more of a religion. In the west, it is a system of belief that can be applied to something specific to see what kinds of results are achieved. This is different than applying it to daily life and everything one does, but it is still important. However, in China Taoism is used to teach many different cultural values, including the fraternal respect that siblings need to have for one another.
In the book, Capra says that "If there is an intuitive element in science, there is also a rational element in eastern mysticism" (33). By this, he means that both science and mysticism are more than what they seem on the surface and the opinion that science is purely analytical, or the opinion that mysticism is purely theoretical, is simply not correct. It does not delve deeply enough into what science and mysticism really are, and this deep exploration is the only way to understand them fully. Capra's statement shows to all of his readers that he values the eastern beliefs just as much as the western beliefs, for there are elements of each in mathematics, science, and other arenas that many western thinkers see as factual and nothing more. "
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Indian Buddhism and Chinese Art, 2005.
This paper discusses the Indian Buddhist influence on Chinese art.
1,800 words (approx. 7.2 pages), 8 sources, $ 71.95
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Abstract
This essay discusses the way in which Buddhism, whose origins are from India, influenced Chinese art. The essay discusses specific artists who employed Buddhist themes in their work, The writer also looks at exhibitions and architecture that reflect the tradition of using Indian Buddhism as either the subject of the work or that use Indian Buddhism to symbolically give a message to the viewer.
From the Paper
"Indian Buddhism was founded in India in 525 BC. Its creator Siddhartha Gautama--or Buddha--taught his followers four noble truths: "existence is suffering (dukha); suffering has a cause, namely craving and attachment (trishna); there is a cessation of suffering, which is nirvana; and there is a path to the cessation of suffering, the 'eightfold path' of right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration"."
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Indian Influences on Chinese Art, 2005.
This paper discusses the influences that Indian Buddhism made on Chinese art.
1,800 words (approx. 7.2 pages), 8 sources, $ 71.95
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Abstract
This is an essay analyzing the influence of Buddhism from India on Chinese art. The writer discusses that this profound influence was primarily due to the cultural interchange resulting from the 'silk road' trade route, as well as other routes. The writer points out that Buddhism came to China via these trade roads, and was eventually adapted by Chinese artists. Further, the writer notes that Greek influences are also important in this artistic tradition.
From the Paper
"To a certain degree, the art produced by any given culture is a product of the synthesis of all that culture has experienced and been in contact with, though a flavor or 'look' that is distinct to the given culture invariably remains. It should not come as a surprise that China was not immune to influences from other cultures, one of the most significant being Buddhism, which originated in India and spread throughout much of east Asia, including China, Japan and Korea. Buddhist iconography thus became a part of east Asian art, including Chinese art, particularly during the T'ang Dynasty."
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The "Lotus Sutra", 2008.
An analysis of the importance of the "Lotus Sutra" in Chinese Buddhism, particularly its relationship to emptiness.
1,602 words (approx. 6.4 pages), 5 sources, MLA, $ 52.95
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Abstract
This paper explains and accounts the popularity of the "Lotus Sutra" in Chinese culture in its prescription of three paths of the hearer, the solitary Buddha. It specifically focuses on the relationship between the "Lotus Sutra" and emptiness in Chinese culture and Buddhism, in particular. The paper provides examples to explain the "Lotus Sutra"'s power in Chinese Buddhism.
Table of Contents:
Introduction
What Emptiness Is
Concluding Remarks
From the Paper
"The Lotus Sutra's power in Chinese Buddhism and culture may lie in its entirely popular appeal, its message plain, not a scholarly text but a text for people, reassurance of what one's efforts can bring and clarification of Buddhism as an ethical system to improve everyone's lives and of which the divine, in one sense or another is aware. Amid so much to say denounce the self and the world, restrain and expect nothing more than order, this exuberant text tells people to straighten up, live their virtues as are meant to have creative ends. In a sense, the Lotus Sutra points to a kind of messianic Buddhism that happened to combine well with other philosophies and religion not the least of which were Daoism and Christianity."
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Chinese Buddhist Chant, 2005.
This paper discusses the chanting of Amitabha, which is a particular Chinese Buddhist chant.
675 words (approx. 2.7 pages), 6 sources, $ 26.95
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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."
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Buddhism, 2007.
This paper discusses the history and influences of Buddhism in China.
1,965 words (approx. 7.9 pages), 3 sources, APA, $ 62.95
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Abstract
This paper explains that the study of Buddhism is crucial to the understanding of Chinese history because, for almost two thousand years, Buddhism has influenced Chinese culture, politics, philosophy and literature. The author points out that the spread of Buddhism was unique for China for the reason that, when it was introduced, China was already a very old civilization with very sacred traditions and was felt by the population to be the only truly civilized society in the world. The paper relates that the most important reason for the success of Buddhism in China is Buddhism's willingness to recognize and take in certain elements of preexisting religions.
From the Paper
"It is hard to tell exactly how Buddhism made its way into China, but it is assumed though, that this first contact was with Buddhist icons worshiped by Central Asians coming into China. Back then, the Chinese accepted the Buddha into their lives as a religious figure because of their own mythical Yellow Emperor and the philosopher Loazi, who was believed to have reached the Buddhist level of immortality. However, the turning point for Chinese Buddhism was when the original texts started being translated into Chinese."
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Cha'an Buddhism, 2005.
This paper discusses the development, practice, and ideas of Cha'an Buddhism, also known as Zen Buddhism.
3,375 words (approx. 13.5 pages), 10 sources, $ 133.95
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Abstract
This paper explains that Cha'an Buddhism, also known as Zen Buddhism, emerged in China in the sixth century after Buddhism had been brought to China from India. The author points out that Zen Buddhism later was transferred to Japan and eventually reached America and other parts of the world. The paper relates that Cha'an Buddhism is only one of several major schools of Buddhist thought.
From the Paper
"One of the prevailing schools of Buddhist thought in China has been known as Cha'an Buddhism, or Chan Buddhism, and is known in America as Zen Buddhism. While Zen Buddhism was adapted from the Chinese, it also became common in Japan. Zen means the discipline of enlightenment. Much remains uncertain about the early history of Chan Buddhism, but the general development of the school is understood, as is the way it spread through China and into other regions. A School of Buddhism Chan Buddhism is the religion of jiyu, or "self-reliance," and jizai, or "self-being" (Suzuki 6). "
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Buddhism and the Ming Dynasty., 2002.
An examination of the political involvement of Buddhism during the Ming Dynasty.
2,900 words (approx. 11.6 pages), 5 sources, $ 106.95
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Abstract
This essay will examine the political involvement of Buddhism in the period of the Ming dynasty. It will be seen that this political involvement must be considered in terms of the conflict between Buddhism and Neo-Confucianism for dominance in the political life of China. In the time of the Ming Dynasty Buddhism was declining in influence among the Chinese elite and governing class. However, during this era of increasingly autocratic and chaotic political life, Buddhism became increasingly popular among the local and regional gentry class who began to disengage from the official administrative structures of Chinese political life. It will be argued that the Buddhist concept of "withdrawal" had clear political ramifications in this context, and was understood as such by the Neo-Confucian elite at the time, leading to increased criticism and suppression of a belief system that was increasingly at odds with the Neo-Confucian ideology of the Chinese state.
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'Imperium in Imperio': Buddhism from Sui to Tang, 2007.
A summary of the growth and effects of Buddhism in China.
2,182 words (approx. 8.7 pages), 8 sources, MLA, $ 68.95
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Abstract
This paper examines the acceptance of Buddhism into the Chinese culture and describes its growth and effects on the Chinese people. The author shows how Buddhism reached levels of tremendous popularity among all social classes and was allowed to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.
From the Paper
"While the acceptance of Buddhism into Chinese culture was a gradual process, it eventually came to be embraced by the Sui and early Tang dynastic rulers as a tool which would help unify an empire which had previously been divided into North and South political entities. Buddhism reached levels of tremendous popularity among all social classes of Chinese civilization through its localized hierarchical structure and its ability to provide answers for questions which were not answered by the fundamental Chinese religions of the time, Taoism and Confucianism. Through its economic and political influence Buddhism became so powerful the state was required to intervene and dissolve the monastic structure for the greater good of China. This paper will identify the primary reasons for the rapid rise of Buddhism during the Sui and Tang dynasties, interpret what made Buddhism so successful economically at its height, and finally, discuss the fall of the religion during the Tang dynasty. This examination will prove three specific concepts related to Buddhism's rise and fall between the Sui and Tang. First, that Buddhism was a convenient tool which was methodically used by the Sui to take advantage of the fragmented social condition of the country and politically unite China. Second, how the rapid growth and subsequent dominance of the religion was a result of economic and political autonomy afforded by the poor management of religion by the early Tang dynasty. Finally, it will be proven that this autonomy allowed Buddhism to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.
"While there is an abundance of evidence supporting the fact that Buddhism had been in existence in China as early as 130AD, there are no records of its impact on Chinese life and thought until near the end of the third century . It was not until the economic, social and political disunion of the once dominant Han Empire that Buddhism was able to spread throughout the Chinese world. Through the time of the Northern and Southern Dynasties the religion gained popularity among the peasantry as well as elite members of society despite periodic suppressions from emperors who were not in favour of the relatively new faith. When the Sui dynasty was proclaimed in North China during 581, the emperor Wen di made immediate plans to conquer the South and command a unified China. It was not until 589 that his armies defeated the Chen forces at Nanking to form a politically unified China. Indeed, many problems lay ahead in truly unifying the new empire as more than one hundred and fifty years of social, political and religious practices had been separately cultivating between North and South. The practice of Buddhism, however, was an ideology shared by both North and South and one which crossed class divisions, enjoying popularity among peasantry and elites alike. As stated by Wright, "Buddhism would commend itself to the reunifying dynasty of Sui, and to its successor, the great Tang, as an instrument for knitting together two cultures", in referring to North and South differences. Indeed, part of the appeal to the Sui emperor must have been the universality of Buddhism; a concept which did not place foreigners at a disadvantage when compared to native Chinese, as Confucianism did. Recognizing this as a valuable political tool which could be used to unify his new empire, Wen di quickly converted to Buddhism soon after his conquest and subsequently made the declaration of himself as a Cakravartin King, a monarch who would defend the Buddhist faith with military force. As devout supporters of Buddhism as the Sui and early Tang were, they were careful to restrict some of the functions of the church, lest the religion gain too much power (referred to by Wright as "imperium in imperio", a principle defined as "an organization operating against the organization within which they seemingly reside") . Early Tang tendencies directed toward Buddhism, such as regulating the issuance of land titles, sales of ordination certificates, the compilation of a Buddhist canon, and utilization of a clerical examination system for prospective monks, effectively bureaucratized the religion within Tang rule. This careful administration allowed the state to remain the primary source of political and social order while still allowing the religion to flourish in accordance with the political mandates of the time. Unfortunately, this system proved unsustainable and the Tang emperors' devout patronage to the religion would create what Fairbank refers to as an "imperial Buddhism" whereby the monasteries began to assume the role of substantial landowners wielding increased social and economic influence, threatening those of the state."
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Taoism as Differentiated from Buddhism and Confucianism, 2002.
A short essay showing the development of Taoism in conjunction with the emergence of Confucianism and Buddhism.
1,018 words (approx. 4.1 pages), 7 sources, MLA, $ 36.95
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Abstract
This paper examines how Chinese thought derives its basis from an indigenous religion preexisting Confucianism and Buddhism and how its development throughout history shows influence of the Indian-derived Buddhism and the definitively Chinese Confucianism. It explores how Taoism imitated the Confucian division of scripture into four books and five classics and emphasized the patriarchs along with filial piety and also incorporated some Buddhist elements, especially in the areas of meditation and monasticism, although it maintained a separation from those other belief systems in the use of herbal lore and pairing of divine energies.
From the Paper
"The second essay in the Pao-sung-p?ao-ho-chi contradicts the traditional Chinese view of a cyclical universe where even the gods undergo transformation. Here, rather than incorporating Buddhist thought, Taoism contributed to Buddhist thought and this contribution explains somewhat the development of doctrines in Buddhism relating to layers of heavens and eventual return of even the highest of beings to the lower states. But Taoism relies on the concept of the Three Purities, Five Elders and Golden Immortals and holds that immortals are not bound by the laws of yin-yang and the five agents. It also emphasizes the creation role of T?ai-shang (Lao-Tzu) in stating that he can re-create the world. And in this latter statement we see something of Shiva, and the Indian doctrines that preceded Buddhist thought."
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Theravada Buddhism, 2007.
A comparison of Theravada Buddhism with Zen and Mahayana Buddhism.
1,743 words (approx. 7.0 pages), 5 sources, MLA, $ 56.95
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Abstract
This paper reviews the precepts and philosophies put forward by those interpreting Theravada Buddhism and discusses why it has become the popular form of Buddhism practiced by Westerners. It then compares Theravada Buddhism with Zen and Mahayana Buddhism (and Shin Buddhism, a form of Mahayana), discussing how they relate differently to the precepts of Buddhism.
From the Paper
"And in fact, monks in America in Theravadan communities now do shake hands with women, and there is innovation and change on the way, Numrich writes. And in some cases, monks are married and living normal lives, because as Numrich points out on page 151, monasticism "is irrelevant to the practice of Buddhism" in America.
"The fact of normal family life for monks is certainly a good reason for Americans practicing Buddhism to heartily relate to the faith, in particular, given the widespread sexual molestation scandals that have rocked the Roman Catholic Church in America over the past few years. If celibacy appears to create carnal desires that result in little boys being sexually abused by clerics, then certainly a more normal life for monks would seem to be advisable, as Theravada Buddhism takes hold in the West."
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