| Papers [1-16] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "MAHAYANA BUDDHISM": |
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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, AU$ 40.95
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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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Theravada Buddhism, 2007.
A comparison of Theravada Buddhism with Zen and Mahayana Buddhism.
1,743 words (approx. 7.0 pages), 5 sources, MLA, AU$ 60.95
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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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Early Mahayana Buddhist Sutras, 2004.
This paper discusses the early Buddhist sutras, which contained the framework upon which later Mahayana Buddhism developed its doctrinal emphasis and formulated the relationship between the lay and monastic communities.
2,190 words (approx. 8.8 pages), 14 sources, MLA, AU$ 73.95
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Abstract
This paper explains that the early Mahayana Buddhist sutras showed the close intermingling of lay and monastic lives guided by the Mahayana scripture, which later matured into the patriarchal Chan lineage of the 8th century. The author relates that the Mahayana concepts influenced the roles of monks as renunciants and advocates of the Bodhisattva path: the idea of emptiness and salvation as a means of encouraging withdrawal from the household life and embracing the way of the renunciant. The paper points out that the scriptural translators were incorporating beliefs in filial piety coming from India with the indigenous beliefs of China.
From the Paper
"The emphasis on renunciate life lay in its virtue as a means of overcoming attachment and the importance of emphasizing Mahayana doctrine. Historically this emerges from the early debates between the Hinayana and Mahayana practitioners and it is reflected in the organization of the texts. The Ugra Sutra begins as a text extolling the virtues of the Bodhisattva path and renunciate life and then moves into more philosophical statements in which we find some early references to the actions of Bodhisattvas, Independent Origination and the ideas of the hells and references to karma. This suggests that sutras were compiled with diverse authors, and use of different translations, but the organization retained in the versions entering the cannon indicates recognition of a relationship between the two concepts. The prevailing idea is that as a renunciant the monk will be able to devote himself to contemplation of doctrines essential to the Bodhisattva path."
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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, AU$ 94.95
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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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Suffering in Buddhism, 1991.
A comparison of the ideas on the role of suffering in human life from Hinayana and Mahayana Buddhism.
1,575 words (approx. 6.3 pages), 4 sources, AU$ 59.95
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From the Paper
"This study will examine the Buddhist perception of suffering, specifically the attitude taken toward suffering by Hinayana and Mahayana Buddhism.
The differences between the two schools of Mahayana and Hinayana have less to do with the perception of the nature of suffering than with the prescribed ways to escape suffering. Both Mahayana and Hinayana schools see suffering as a condition created by illusionary beliefs on the part of human beings. On the other hand, they approach the problem of suffering from entirely different viewpoints, offering opposing ways of escaping the miseries caused by illusion.
Generally, both schools see suffering as the result of man's belief in the permanence of life and its fleeting moments. As we read in Ross, "The Buddha was . . . not unaware that the ordinary..."
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The Tao, 1990.
Examines Taoist concept & significance of "The Way". Absolute v. relative Tao, will of God, transcendence of Taoist approach to reality, compared to void of Mahayana Buddhism.
900 words (approx. 3.6 pages), 3 sources, AU$ 33.95
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From the Paper
"This study will examine the Taoist concept of the Tao. It will also explore the nature of the distinction between the absolute Tao and the relative Tao. In addition, the study will finally discuss how the idea of the Tao compares to the void of Mahayana Buddhism.
The word "Tao" is so important to the practice of Taoism that, as Thompson writes, "Translators have . . . felt it best to leave it in transliterated form. Key terms in any great tradition are inevitably distorted or even falsified by translation, and can be grasped in something like their true significance only by seeing their operation in many concepts. In studying Buddhism, for example, such words as nirvana and sunyata are rightly considered as technical terms and customarily left untranslated. This may well be the best way to treat Tao"
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Buddhism, 2006.
An examination of the religion of Buddhism.
1,740 words (approx. 7.0 pages), 5 sources, APA, AU$ 60.95
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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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Shinshu Buddhism, 2008.
An overview of the creed and practices of Shinshu Buddhism.
1,369 words (approx. 5.5 pages), 4 sources, MLA, AU$ 48.95
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Abstract
This paper examines how Shinshu Buddhism stems from Mahayana Buddhism and is one of the Pure Land Buddhist schools called also True Pure Land Buddhism. The paper then looks at how Shinshu is characterized by the total negation of monasticism, making it the religion of the ordinary man. It also discusses how Shinshu Buddhism bears many similarities to other Buddhist schools particularly those of the Pure Land and how there are significant important differences in the practices and moral values between Shinshu and others.
From the Paper
"The Shinshu Buddhism practice is focused on chanting practice termed nembutsu, which "literally means to think on or be mindful of (nen) the Buddha (Butsu)" (Ueda and Hirota, 127). It simply consists of chanting the phrase "I take the refuge in Amitabha Buddha". This chanting presents gratitude to Amitabha and his Eighteenth Vow and as such some do not consider it a practice at all but plain affirmation of gratitude and trust in this Vow. The vow ensures that those who sincerely commend to the Vow and desire to be born in Pure Land and who perform even ten nen (or nembutsu) will secure the birth in the Pure Land for themselves. This was enough to gain the support of the Other Power."
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Mahayan Buddhism, 2002.
Discussion the basic features of Indian Buddhism and the concept of the "One who is enlightened".
2,900 words (approx. 11.6 pages), 8 sources, AU$ 114.95
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Abstract
There are two primary parts to this brief discussion of Mahayana Buddhism. In Part I., the basic features of Indian Buddhism will be presented and addressed. In Part II the concept of the "One who is enlightened" is seen in the beliefs of the Mahayan as they are shown in relation to Hinduism. The comparison with Hinduism is limited to one area because Hinduism is a diverse set of beliefs which can not be all covered in such a short space.
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"The Experience Of Buddhism", 2003.
Provides a review of John Strong's book.
1,125 words (approx. 4.5 pages), 1 source, AU$ 42.95
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Abstract
Discusses how Nikaya, or mainstream, Buddhism differs from Mahayana Buddhism, different approaches to the truth and attaining enlightenment, sharing of certain elements such as belief in karma and Nirvana, and Nirvana as an individual.
From the Paper
"John S. Strong, in The Experience of Buddhism, refers to Nikaya Buddhism as Mainstream Buddhism (88-89), and differentiates it from Mahayana Buddhism. While there are clear differences between the two approaches to the truth, they do share basic elements,..."
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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, AU$ 143.95
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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, AU$ 112.95
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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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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, AU$ 30.95
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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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Shinto and Buddhism, 2006.
An analysis of the significance of Shinto and Buddhism in Japanese history and culture prior to 1850 AD.
2,864 words (approx. 11.5 pages), 7 sources, APA, AU$ 91.95
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Abstract
This paper examines the early history of Shinto and its basic philosophy, the advent of Buddhism in Japan and its consolidation, and the significance of the two religions in Japanese history and culture. It focuses on how Shinto and Buddhism have effected history, culture, society and even politics in Japanese society.
Table of Contents:
Shinto
Origin
The Shinto Philosophy
Early Shinto History
Buddhism in Japan
Origin and Early Development of Buddhism
Adapting to Local Cultures
Introduction of Buddhism in Japan
Consolidation of Buddhism in Japan
Influence of Buddhism and Shinto on Japanese Culture
Conclusion
From the Paper
"Perhaps the most telling contribution of Buddhism on Japanese society was that it provided an intellectual stimulus to the Japanese people who were forced to think more profoundly about the problems of life. This stimulus also helped to lift Japan's native religion, Shinto, from the level of an animistic cult to a proper religion. For example, it was only in reaction to the sophistication of the Buddhism and its scriptures that the existing Japanese myths and legends were compiled into written record."
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Buddhism, 2002.
This paper concentrates on the influences of Buddhism on Greek and Roman philosophy while focusing heavily on different principles of Buddhism.
1,546 words (approx. 6.2 pages), 11 sources, MLA, AU$ 54.95
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Abstract
This paper provides a background to the start and rise of Buddhism. It then looks at how this Eastern religion influenced ancient Greek and Roman philosophy, even though at first glance these religions and thoughts seem extremely different. Examines different aspects of Buddhism in terms of their relation to Greek and Roman culture.
From the Paper
"Self-educated writer Elbert Hubbard once said, "He who influences the thought of his times influences the times that follow." This quote applies perfectly to one of the most influential figureheads in world religion: Siddartha Gautama, better known as the Buddha. The story of Buddhism first began in the Kapilavastu region of the country of Nepal, which is seated on the border of India and China. In 563 BCE, Gautama was born to the royal family of that region and raised to follow in his father's footsteps as emperor. Throughout his youth, he excelled at academics, athletics, and his princely duties. He eventually took a woman named Yasodhara for his wife and they lived peacefully for ten years until the birth of their son. Traditionally, since Gautama had produced an heir, his father was expected to step down from the throne and pass it along to him. However, Gautama rejected this constraining social custom after encountering the sobering horrors of poverty, illness, and death. He was dissatisfied with his inability to relieve his people's sufferings and so left his easy lifestyle to search for an answer to ease their misery. For several years he roamed the countryside seeking enlightenment until he came to rest beneath the leaves of a bodhi tree. He remained there until he finally awakened to enlightenment, hence becoming the Buddha, or "enlightened one." According to Robert Thurman, from that point on, the Buddha continued to teach his followers how to avoid the earthly sufferings of this world through constant discipline and meditation. Although the Buddha died in 484 BCE, his teachings have lived on to influence many aspects of Western culture. Shades of Buddhism can be found in the philosophies of ancient Greek and Roman culture, but a more detailed explanation of Buddhism is required to adequately compare the three."
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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, AU$ 66.95
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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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