If a person uses and abides by these rights, they should be able to end suffering and live a happy life in the eyes of Buddha. This can be applied to everyday life in todays world as Buddhists. Even though this was told by Buddha so long ago, people today still use this in daily living. “Its philosophies are being applied to mental and physical health therapies, and to political and environmental reforms (Garfinkle).”
The basket bearing ritual became more of a symbol of all the public rituals (Porter 267). When the people felt as if the king was a good king the rituals seemed more successful. People uprised regardless of the ritual when they felt the king wasn't doing a good job. Barbara wanted to prove the pitfalls of the public rituals. She uses both successful and unsuccessful examples of the use of public rituals.
At that time, Nhat Hanh saw that lives were harsh and there were needs to stand up for their political stances and bring peace for the suffered people in Vietnam. Therefore, he founded peace-oriented educational and religious organisations that trained people to provide help and relief to victims of the war, influence public policies and views, and bring love and peace to the world. Since then, more Buddhists were engaged in social development. This was similar to Taixu’s idea
Jada Cronshaw Mrs. Leguizamon 2-7-18 Rough Draft: Research Paper “Every human being is the author of his own health or disease” – Buddha. In this quote, Buddha is stating that depending on how you take care of yourself, you can be the cause of a longer life, or your own demise. This quote shows just how much he wanted to help others end their suffering. And because of this, Buddha was an important and influential figure in history that had a positive impact on this world because of his teachings, and his selflessness helped make the world a better place.
His towering character was a profound inspiration to all. Over time, however, the ideal of Buddhahood shown in Shakyamuni's living example became increasingly abstract and distant. An apparently unbridgeable gap developed between the Buddha and ordinary people as the Buddha came to be seen as an otherworldly being. The objective of Shakyamuni's teaching was, according to the Lotus Sutra, to "make all beings equal to me." However, in some schools of Buddhism he became regarded as an esoteric unique being, and the aim of religious practice became the attainment of stages of enlightenment less final than that of Buddhahood.
Empress Wu was a successful leader because she stabilized the Tang dynasty when it was struggling. Wu may have faced many criticisms for what she did before she was an empress. But she overcame this by bringing China back together under a single ruler, unlike the six and Sui dynasties. Wu’s success was primarily because she listened to others, and eliminated anyone who opposed her.
Different from the original story, the director recomposes two characters, Zhu Xiaolian and Meng Longtan, catering to the new theme. Zhu is a good-looking and emotional scholar, and Meng is a brainless and impolite playboy. Hou Xia, as the newly added character, promotes the development of the plots from time to time, whereas the image of the monk in the temple does not change a lot between two versions; he is responsible for revealing the truth for two scholars. Hou Xia and the monk have comparatively few shots in the movie, they possessing relevant implications in respect to the whole plot as well. On the other hand, the movie, from my point of view, is not only about the illusion of the scholar, but also about the pilgrimage of the monk in the Buddhist temple.
As Islamic and Buddhist merchants traded commercial goods, they also traded philosophies, ideas, and knowledge. The historical context through this fresco epitomizes the oneness of cultural and religious fluidity of Central Asia through the Silk Road. Whereas others today might perceive these two monks as totally different, we need to look beyond appearances and barriers to search for propinquities that bring us together like these
The Indian’s believe that spiritually guiding Buddha sees all, and knows all. The people meditate and strive to be more like him in order to gain forgiveness, peace, and positivity. Many of the people look like they are relaxed and smiling, unlike the warriors in the Greek art, who look vicious and
The peaceful state was forced to pick up arms when its sovereignty was threatened time and again by the neighbouring states and has struggled to maintain independence since. The Tibetan Empire emerged in the 7th century. However,
After Buddhism’s arrival in China, the Chinese defended the policies and beliefs of Buddhism. Zhi Dun described Buddhism as providing a way to reach nirvana, or total enlightenment. Due to Zhi Dun’s position as an upper class scholar, his writing doesn’t reflect the lower classes’ feeling of danger due to invading nomads. As an upper class scholar, Zhi Dun was not directly threatened by such nomads.
The sufferings created by the war disturbed Asoka. He found relief in Buddhism and became an emperor with values that differed from those of his grandfather. Asoka was no opponent but there were changes. Several years past and Asoka mixed his Buddhism with material concerns that served the Buddha 's original desire to see suffering among people moderate.
While Chinese initially accepted Buddhism and defended its policies, over the centuries others increasingly scrutinized Buddhism’s absence from past texts and used it as a scapegoat for political and social problems. When there was no empire to enforce laws, Buddhism gained popularity, but after imperial authority reemerged, Buddhism faced mounting opposition. An additional document that shows the actual numbers of converts to Buddhism during this time, preferably in a graph, would be useful in determining whether or not the worries of the authors in documents against Buddhism were grounded. For a few centuries after arriving in China, Chinese defended and supported Buddhism. Zhi Dun praised Buddhism as providing a path to nirvana, though as an upper class scholar who probably did not personally feel threatened by invading nomads, his testimony does not necessarily reflect the danger lower classes likely felt.
Before Buddhism was even introduced to Japan, Shinto had risen out of many ancient Japanese beliefs and traditions that all ended up being sort of compiled into the Shinto religion. Because Shinto was so deeply rooted in Japanese tradition and culture, it was in a way inseparable from these things, making it highly important to the Japanese people. Shinto may not have any any prominent religious figures/founders, or any kind of specific teachings or religious books, but it was so entwined with many of the ceremonies and traditions that were so important to the Japanese people that Shinto was not a religion that could just be replaced. Which is exactly why when Buddhism came along that it was unable to completely overtake Shinto. By the time Buddhism made its way to Japan in the 6th century it had already had quite the history and developments from other countries such as China and India.
Chapter 3 of Developing Cultural Humidity was an inspiring chapter of an individual, Pamela A. Hays, who shared her story. Throughout the chapter there were various forms and mechanisms of oppression and discrimination depicted. One example that really stood out to me was when Pam and her husband Jawed visited Jawed’s home country; Pam received more privilege than him. Jawed was oppressed and discriminated against by his countrymen. At the hotel the guard would not let him pass without showing proof that he was staying there, but when Pam was with him they immediately let them in without having to show proof because Pam’s white skin was proof enough.