| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "THERAVADA BUDDHISM": |
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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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Principles of Theravada Buddhism, 2008.
A discussion of the basic principles of Theravada Buddhism.
1,500 words (approx. 6.0 pages), 3 sources, APA, $ 49.95
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Abstract
This paper outlines the basic principles of Theravada Buddhism. It discusses the Buddhist view of all life and being as existing on a continuum that connects in an unending cycle past, present and future. The paper also discusses such principles as the capability to free oneself from material and physical desires, which are said to undermine Buddhist enlightenment, the impermanence of human experience, and meditation as the key element of practice. The paper concludes with a description of the four noble truths, a logically founded organization of all the principles that the Buddha must abide by in the pursuit of meditative clarity.
From the Paper
"The capability to free one's self from the material and physical desires which are said to undermine Buddhist enlightenment rests in part on disabusing one's self of the assumption of the Self. The Anatta doctrine illuminates the individual's essential nature as part of this flux rather than as a lone soul in search of contentment. Most commonly associated with the distortions of the Buddha principles forged by the impermanence of human experience, the Anatta speaks of a self which is shaped in the ego by the mundane--rather than divine--forces known as the Five Aggregates or the Pancakkhandha. Described as the form, feelings, perceptions, experiences and consciousness of the human being, these are the mundane pressures that may incline an individual to separate himself from the continuum. A consent to be distinguished as such may be seen as a fundamental obstruction to achieving the knowing bliss of Nirvana."
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Theravada Buddhism, 2002.
Examining how Theravada Buddhism has influenced the ancient and modern political life in Asia.
1,201 words (approx. 4.8 pages), 4 sources, MLA, $ 41.95
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Abstract
This paper deals with two major questions regarding Asian politics and religious involvement in political affairs. Part one deals with the rise and fall of authoritarian regimes in Asia and the influence of Theravada Buddhism on these powers. The second part deals with Asian intellectual response to Western Imperialism and the extent to which Buddhism transformed as a result of this.
From the Paper
"Theravada Buddhism dominates the culture of Sri Lanka, and is also prominent in Thailand and Burma. Its practitioners believe that they practice the original form of Buddhism as Buddha handed it down to them. Developed purify the doctrine and combat heresies appearing in the Buddhist faith, Theravada Buddhism was defined at a council convened at the Mauryan capital of Patna during the third century BC.(Hooker, 1996). We shall now investigate these role Buddhism plays in justifying and opposing the authoritarian regimes of South East Asia. "
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Theravada and Mahayana Buddhism, 2005.
Examines the origins and compares these two branches of Buddhism.
1,080 words (approx. 4.3 pages), 4 sources, MLA, $ 37.95
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Abstract
Buddhism is a major world religion which was founded in northeastern India and is based on the teachings of Siddhartha Gautama - more commonly known as the Buddha or the Enlightened One. The worldwide followers of Buddhism number between 150 to 300 million, most of who belong to the two major branches of Buddhism--the Theravada (the "Way of the Elders") and Mahayana (the "Great Vehicle") Buddhism. This paper briefly traces the origins of the two branches of Buddhism, compares and contrasts the major theological differences between Theravada and Mahayana Buddhism and explains how these differences are manifested in practice.
Paper Outline
Abstract
Theravada Buddhism: Origins and Basic Doctrine
Mahayana Buddhism: Origins and Basic Doctrine
The Main Differences: Theory and Practice
Conclusion
Works Cited
From the Paper
"Theravada monks have also been criticized by followers of Mahayana for being selfishly concerned only with their own salvation and for indifference to the lay community. According to the Mahayana doctrine, the bodhisattvas, out of a sense of compassion, delay their final passage to the transcendent state of nirvana in order to labor on behalf of others and help them in attaining salvation. They are, therefore, considered superior to the Theravadin arhat, who is mainly concerned with his own salvation but cannot help others in achieving salvation."
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The Stupa and Theravada Buddhism in Sri Lanka, 2008.
An analysis of the ongoing significance of stupas in everyday popular Sri Lankan Buddhism.
2,318 words (approx. 9.3 pages), 10 sources, MLA, $ 71.95
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Abstract
This paper analyzes Sri Lanka as a foremost country of Theravada Buddhism with several very important and many more local stupas found in most parts of an officially Buddhist country. It specifically discusses the ongoing importance of stupas in everyday popular Sri Lankan Buddhism and describes the more colloquial meaning and popularity of stupas of different descriptions.
Table of Contents:
Introduction
Stupas as Architecture
Popular Buddhism and the Stupa
Symbolism and Stupas
Concluding Discussion
From the Paper
"One sees that the stupa has terrific and varied significance in Sri Lanka's Theravada Buddhism whether in formal observances as can involve festival times or traveling to very important sites or what occurs locally involving what may be a very small district stupa, perhaps situated near a temple or upon a hill. In the upcountry areas of Sri Lanka, stupas may dot hillsides and with each, however small, having particular importance to someone or to residents of a particular village, rather like the roadside crucifixes or other religious statues one expects to see in Roman Catholic countries and implying the same sense of daily awareness and frequent related observance. There is the same contrast too between Christians viewing art as merely representing a saint or the divine, as opposed to persons who can actively worship an image or attach special powers to it. The smallest of white stupas can remind the Buddhist of how he or she is to live, develop the self, of the example of the Buddha's mind, the helpfulness of veneration. Preparing this paper has been a good exercise in seeing the different levels on which Asian religious phenomena need to be assessed, the understanding of an educated monk in Sri Lanka or a Buddhist historian of antiquities obviously rather different from the homespun understanding of a person who may be a very devout Buddhist citizen. In this sense the stupa offers different kinds of symbolism that can unite diverse members of a philosophical tradition."
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Views on Salvation, 2007.
A comparison of Theravada Buddhism and Catholicism and how their differences impact their views on salvation.
2,388 words (approx. 9.6 pages), 18 sources, MLA, $ 73.95
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Abstract
This paper compares the views of Theravada Buddhism and Catholicism on the topic of salvation. It explores some of the areas of similarity and dissimilarity between Theravada Buddhism and Catholicism. The paper then emphasizes the central underlying differences between the two religions, which impact on the meaning of salvation.
Table of Contents:
Introduction
Theravada Buddhism
Catholic And Christian Concepts Of Salvation
Conclusion: Area Of Convergence And Divergence
From the Paper
"Despite these divergences in basic philosophy there is the argument that both religions are aware of the necessity for salvation and both are in agreement that the common human situation is one that needs radial change. The differences Between Catholic Christianity and Theravada Buddhism are the result of very different worldviews and perceptions of reality. This has a direct impact on their views of salvation. The Catholic religion is founded on the Western philosophical model which builds on centuries of belief in a dualistic, logocentric and rational model of reality. Theravada Buddhism comes from a long Eastern heritage of thought which adheres to non-dualistic and anti-rational thinking. This accounts for the in salvation as well as other religious concepts and views."
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Buddhism, 1971.
This paper traces transformation from early Theravada or Hinayana Buddhism in India to Mayayana tradition. The paper discusses various sytems, philosophies and changes of Buddhism.
1,350 words (approx. 5.4 pages), 0 sources, $ 47.95
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From the Paper
"Scholars now regard the transformation from the earlier Theravada or Hinayana Buddhism in India to the Mahayana tradition as a rather slow and natural process. In fact, in the first few years of Christianity, there existed in India both strains of Buddhism along side of one another. It was not uncommon for a monastery to contain both Mahayana and Theravada monks under the same roof. Thus, there are many elements of the one that are found in the other. And although Mahayana is a later form of Buddhism, it still contains many similar, though altered, dogmas, teachings and practices of the Theravada school of Buddhism.
The basic thoughts of Theravada Buddhism are essential to any system of this religion, including the later Mahayana. For both there are "Four Noble Truths," that life is sorrowful, that sorrow comes from desires or passions, that these must be ... "
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Dharma, 2002.
A discussion of the concepts of Dharma in Hinduism and Theravada Buddhism.
1,685 words (approx. 6.7 pages), 4 sources, MLA, $ 54.95
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Abstract
This paper examines the different concepts of Dharma in Hinduism and Theravada Buddhism by focusing on the differences and similarities of the way of life between the followers of the two religions. It looks at how Dharma represents the beliefs about how things are or the right way of living. It shows how although the teachings of Dharma are eminent in both Hinduism and Theravada Buddhism, both however display similarities and distinctiveness. The Theravada Buddhists strictly confine themselves to the dharma or teachings of the ancient Buddha contained in the volume called the Tripitaka.
From the Paper
"Hinduism believes that all things have a dharma or participate in the dharma of the world. Man is given the responsibility to practice dharma by implementing its principles in their life and doing what they believe is right. This practice according to the concept of dharma will allow them to live a life of peace and harmony. According to dharma, if a man lives by these practices he will attain the goal of life, which is eternal peace. Hinduism also states that it can take several incarnations to achieve the state of nirvana, dharma of moksha, but to reach the goal of this task is equally important."
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Buddhism: The Concept of Life after Death, 2006.
This paper discusses the basic differences between the two main schools of thought in Buddhism with regards to death and afterlife.
5,707 words (approx. 22.8 pages), 37 sources, APA, $ 137.95
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Abstract
The writer explores the Theravada and Mahayana theories that are central to Buddhism in explaining the abstract idea of death and afterlife. The differences are studied as well as the underlying similarities. The writer also shows how the concepts of suffering, illusion, reincarnation, enlightenment and nirvana are all connected and stem from the basic Buddhist beliefs.
Table of Contents:
Abstract
Background
Major Differences Between Mahayan and Theravada Buddhism
The Issue of Life after Death
Conclusion
Potential Areas of Research
Bibliography
From the Paper
"The core differentiation between the Theravada and Mahayana school of thought in Buddhism lies in the stress on the individual attainment of salvation and enlightenment in Theravada, as opposed to the sense of common or universal salvation that is the goal of Mahayana. This central difference has a profound and subtle affect on the various interpretations of death and the afterlife in Buddhism. The present study provides the background to this issue and attempts to present an overview not only of the differences between these two schools of thought, but also attempts to establish fundamental similarities relating to the concept of illusion, salvation and nirvana, which form an integral part of the Buddhists view of the afterlife."
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Buddhism, 2006.
An examination of the religion of Buddhism.
1,740 words (approx. 7.0 pages), 5 sources, APA, $ 56.95
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Abstract
The paper analyzes how Buddhism is both a religion and a philosophy. The paper discusses how Buddhism, one of the major world religions with 376 million followers worldwide, began in India and spread, via Asia, through the rest of the world. The paper analyzes how Buddhism, the only major religion that is not based on the existence of God, is a shramana, or wandering monk, religion. The paper examines the two branches of Buddhism, Theravada Buddhism and Mahayana Buddhism, which are differentiated based on their belief in the Pali suttas scriptures.
The paper includes an interview with a practicing Buddhist.
Table of Contents:
Introduction
Basic Tenets
Buddhist Temple
Interview
Compare and Contrast
Conclusion
From the Paper
"The beginning and the end of the Eightfold Path is the right view, because it starts and ends with an understanding of the Four Noble Truths. (Knierim, 2005). The right view consists of an awareness of suffering and of the fact that suffering can end. The second path on the Eightfold path is right intention, which involves an individual commitment to be free from ill will. (Wikipedia, 2005, "Noble Eightfold Path"). The third component is right speech, which means that one should only speak nurturing, worthy words and should abstain from false speech, slander, idle chatter, and harmful words. The fourth component is right action, which means that one must abstain from doing intentional harm, especially to sentient beings. (Wikipedia, 2005, "Noble Eightfold Path"). The fifth component is right livelihood, which means that one should earn one's living through means that are peaceful, non-harmful, and legal."
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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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The History of Tantric Buddhism, 2006.
A general history of Buddhism with particular focus on Tantric Buddhism.
3,866 words (approx. 15.5 pages), 6 sources, MLA, $ 105.95
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Abstract
This paper begins with a general discussion of the history of Buddhism in and then goes on to discuss the specific history of Tantric Buddhism. The paper briefly discusses the life of Buddha and how, after his death, several different sects within Buddhism arose, including Tantric Buddhism. The paper explains that Tantric (esoteric) Buddhism arose in the seventh and eighth centuries in India and the Himalayas and still survives today, in the twentieth century, as a living tradition of the Buddhism found in Nepal and Tibet. The paper also discusses early Tantric scriptures, Tantric practices and beliefs and its spread to other countries. In addition, the paper examines Western acceptance of Tantric Buddhism and the modern expression of this ancient religion and philosophy.
From the Paper
"The historical Buddha spoke a language of Sanskrit, the classical language of ancient India, although it is not clear which specific dialect he spoke. Sanskrit was a formal literary language used almost exclusively by the elite of society. There is an extensive record of the Buddha's teaching that survives today; it is written in an ancient Indian dialect known as Pali. This record forms the scriptural basis for one of two forms of contemporary Buddhism, the Theravada; this is practiced in Sri Lanka and Southeast Asia."
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Zen Buddhism, 2007.
This paper discuses Zen Buddhism as a form of Mahayana Buddhism, which is a tradition that has had much appeal to some westerners in the last generations.
3,015 words (approx. 12.1 pages), 8 sources, APA, $ 88.95
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Abstract
This paper relates the history of Zen Buddhism, explaining that it originated in China and later spread throughout much of Vietnam, Korea and Indo-China. The author points out that Zen Buddhism demands a great deal of the follower but its gift is a pure simplicity that brings the transformation of the person and all awareness. The paper relates that many North Americans, including Heidegger, Erich Fromm, and Aldous Huxley, value the 'in the moment' focus of Zen Buddhism as a solution to fast-paced societies that cause many people to feel overwhelmed by stress. The paper relates that the aesthetics of Zen appeal to Westerners as seen in sand or stone 'Japanese' gardens that reflect the influence of Zen Buddhism.
Table of Content:
Introduction
The Buddha's Emissaries
Zen's Appeal and its Spread
Zen's Appeal to Non-Asian Persons
Concluding Discussion
From the Paper
"Those leaving India for East Asia in the 6th century AD believed they carried a simple but very powerful message. The smile of the Buddha was a symbol that had spread through India by those known as the 28 Patriarchs, the symbol brought to China by Bodhidharma and later taken on to Japan. Part of the appeal of Zen Buddhism perhaps was its accessibility in societies where only the elite, indeed, only the philosophical or priestly classes, were literate. Zen's emphasis on personal consciousness, as aided by a learned teacher, appealed to people who were given simple - but extremely difficult meditative exercises to master."
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The Five Aggregates of Buddhism, 2004.
This paper discusses the five aggregates of Buddhism, the main concepts and teachings relevant to the study of Buddhism.
805 words (approx. 3.2 pages), 11 sources, MLA, $ 28.95
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Abstract
This paper explains that Buddhism is a religious philosophy aiming to promote a life of self-denial leading to a state of ?nirvana?; however, this state is not defined concretely, but rather an abstract concept experienced and felt by Buddhists. The author points out that the five aggregates of Buddhism, the components that make up human individuality existing within humans are rupa (aggregate of matter), vijnana (consciousness), vedana (aggregate of feeling and sensation), samjna (aggregate of perception), and samskara (aggregate of mental form and volition). The paper relates that the author is an individual, who, through Buddhism, is constantly in search of a personal philosophy that will give justice to the true essence and meaning of ?self?.
From the Paper
"Rupa is perhaps the most basic and tangible aggregate in Buddhism. This aggregate represents the physical manifestation of the human being?s existence here on earth. Santina categorizes rupa as not only composed of the human being?s body, ?but also the material objects that surround us? (126). Specifically, rupa is best represented by the five sense organs of the human body. The inclusion of the sense organs of the body illustrate how the concept of rupa is not only perceived as a physical manifestation, but also the coordination of the elements composed within and outside the human body."
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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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