essay on spread of buddhism

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6 (page 76) p. 76 The spread of Buddhism

• Published: February 2013
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‘The spread of Buddhism’ charts the movement of the religion through Asia. Emperor Ashoka converted to Buddhism after a particularly bloody conquest, and sent missionaries to other lands. In India itself Buddhism flourished before Muslim invaders nearly purged the land of Buddhists entirely. Buddhism was mainly transmitted to other countries by missionaries, scholars, trade, emigration, and communication networks. The Theravāda sect dominates in South Asia — Sri Lanka, Thailand, and Myanmar. In North Asia, Mahāyāna Buddhism has complemented Chinese Confucianism and Taoism. The religion has also been adapted into Japanese Zen Buddhism, and Tibetan Buddhism has given rise to the Dalai Lamas.

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The cultural context

• The life of the Buddha
• Suffering, impermanence, and no-self
• The Four Noble Truths
• The law of dependent origination
• The Eightfold Path
• Expansion of Buddhism
• Buddhism under the Guptas and Palas
• The demise of Buddhism in India
• Contemporary revival
• Malaysia and Indonesia
• From Myanmar to the Mekong delta
• Central Asia
• The early centuries
• Developments during the Tang dynasty (618–907)
• Buddhism after the Tang
• Origins and introduction
• Nara and Heian periods
• New schools of the Kamakura period
• The premodern period to the present
• The Himalayan kingdoms
• Buddhism in the West
• Monastic institutions
• Internal organization of the sangha
• Society and state
• Classification of dhammas
• The stages leading to arhatship
• The Pali canon ( Tipitaka )
• Early noncanonical texts in Pali
• Later Theravada literature
• The Buddha: divinization and multiplicity
• The bodhisattva ideal
• The three Buddha bodies
• New revelations
• Madhyamika (Sanlun/Sanron)
• Yogachara/Vijnanavada (Faxiang/Hossō)
• Avatamsaka (Huayan/Kegon)
• Tiantai/Tendai
• Dhyana (Chan/Zen)
• Vajrayana literature
• Rnying-ma-pa
• Sa-skya-pa, Bka’-brgyud-pa, and related schools
• The Bka’-gdams-pa and Dge-lugs-pa
• Traditional literary accounts
• Shakyamuni in art and archaeology
• Literary references
• Art and archaeology
• Mythic figures in the Three Worlds cosmology
• Local gods and demons
• Female deities
• Kings and yogis
• Anniversaries
• All Souls festival
• New Year’s and harvest festivals
• Buddhist pilgrimage
• Bodhisattva vows
• Funeral rites
• Protective rites
• Trends since the 19th century
• Challenges and opportunities

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• CORE - Early Buddhism and Gandhara
• Age of the Sage - Transmitting the Wisdoms of the Ages - Buddhism
• World History Encyclopedia - Buddhism
• IndiaNetzone - Buddhism
• Stanford University - Freeman Spogli Institute for International Studies - Introduction to Buddhism
• Asia Society - The Origins of Buddhism
• Brown University Library - Basic Concepts of Tibetan Buddhism
• Cultural India - Indian Religions - Buddhism
• Buddhism - Children's Encyclopedia (Ages 8-11)
• Buddhism - Student Encyclopedia (Ages 11 and up)
• Table Of Contents

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Buddhism , religion and philosophy that developed from the teachings of the Buddha (Sanskrit: “Awakened One”), a teacher who lived in northern India between the mid-6th and mid-4th centuries bce (before the Common Era). Spreading from India to Central and Southeast Asia , China , Korea , and Japan , Buddhism has played a central role in the spiritual, cultural, and social life of Asia , and, beginning in the 20th century, it spread to the West.

Ancient Buddhist scripture and doctrine developed in several closely related literary languages of ancient India, especially in Pali and Sanskrit . In this article Pali and Sanskrit words that have gained currency in English are treated as English words and are rendered in the form in which they appear in English-language dictionaries. Exceptions occur in special circumstances—as, for example, in the case of the Sanskrit term dharma (Pali: dhamma ), which has meanings that are not usually associated with the term dharma as it is often used in English. Pali forms are given in the sections on the core teachings of early Buddhism that are reconstructed primarily from Pali texts and in sections that deal with Buddhist traditions in which the primary sacred language is Pali. Sanskrit forms are given in the sections that deal with Buddhist traditions whose primary sacred language is Sanskrit and in other sections that deal with traditions whose primary sacred texts were translated from Sanskrit into a Central or East Asian language such as Tibetan or Chinese .

The foundations of Buddhism

Buddhism arose in northeastern India sometime between the late 6th century and the early 4th century bce , a period of great social change and intense religious activity. There is disagreement among scholars about the dates of the Buddha’s birth and death. Many modern scholars believe that the historical Buddha lived from about 563 to about 483 bce . Many others believe that he lived about 100 years later (from about 448 to 368 bce ). At this time in India, there was much discontent with Brahmanic ( Hindu high-caste) sacrifice and ritual . In northwestern India there were ascetics who tried to create a more personal and spiritual religious experience than that found in the Vedas (Hindu sacred scriptures). In the literature that grew out of this movement, the Upanishads , a new emphasis on renunciation and transcendental knowledge can be found. Northeastern India, which was less influenced by Vedic tradition, became the breeding ground of many new sects. Society in this area was troubled by the breakdown of tribal unity and the expansion of several petty kingdoms. Religiously, this was a time of doubt, turmoil, and experimentation.

A proto-Samkhya group (i.e., one based on the Samkhya school of Hinduism founded by Kapila ) was already well established in the area. New sects abounded, including various skeptics (e.g., Sanjaya Belatthiputta), atomists (e.g., Pakudha Kaccayana), materialists (e.g., Ajita Kesakambali), and antinomians (i.e., those against rules or laws—e.g., Purana Kassapa). The most important sects to arise at the time of the Buddha, however, were the Ajivikas (Ajivakas), who emphasized the rule of fate ( niyati ), and the Jains , who stressed the need to free the soul from matter. Although the Jains, like the Buddhists, have often been regarded as atheists, their beliefs are actually more complicated. Unlike early Buddhists, both the Ajivikas and the Jains believed in the permanence of the elements that constitute the universe, as well as in the existence of the soul.

Despite the bewildering variety of religious communities , many shared the same vocabulary— nirvana (transcendent freedom), atman (“self” or “soul”), yoga (“union”), karma (“causality”), Tathagata (“one who has come” or “one who has thus gone”), buddha (“enlightened one”), samsara (“eternal recurrence” or “becoming”), and dhamma (“rule” or “law”)—and most involved the practice of yoga. According to tradition, the Buddha himself was a yogi—that is, a miracle-working ascetic .

Buddhism, like many of the sects that developed in northeastern India at the time, was constituted by the presence of a charismatic teacher, by the teachings this leader promulgated , and by a community of adherents that was often made up of renunciant members and lay supporters. In the case of Buddhism, this pattern is reflected in the Triratna —i.e., the “Three Jewels” of Buddha (the teacher), dharma (the teaching), and sangha (the community).

In the centuries following the founder’s death, Buddhism developed in two directions represented by two different groups. One was called the Hinayana (Sanskrit: “Lesser Vehicle”), a term given to it by its Buddhist opponents. This more conservative group, which included what is now called the Theravada (Pali: “Way of the Elders”) community, compiled versions of the Buddha’s teachings that had been preserved in collections called the Sutta Pitaka and the Vinaya Pitaka and retained them as normative. The other major group, which calls itself the Mahayana (Sanskrit: “Greater Vehicle”), recognized the authority of other teachings that, from the group’s point of view, made salvation available to a greater number of people. These supposedly more advanced teachings were expressed in sutras that the Buddha purportedly made available only to his more advanced disciples .

As Buddhism spread, it encountered new currents of thought and religion. In some Mahayana communities, for example, the strict law of karma (the belief that virtuous actions create pleasure in the future and nonvirtuous actions create pain) was modified to accommodate new emphases on the efficacy of ritual actions and devotional practices. During the second half of the 1st millennium ce , a third major Buddhist movement, Vajrayana (Sanskrit: “Diamond Vehicle”; also called Tantric, or Esoteric , Buddhism), developed in India. This movement was influenced by gnostic and magical currents pervasive at that time, and its aim was to obtain spiritual liberation and purity more speedily.

Despite these vicissitudes , Buddhism did not abandon its basic principles. Instead, they were reinterpreted, rethought, and reformulated in a process that led to the creation of a great body of literature. This literature includes the Pali Tipitaka (“Three Baskets”)—the Sutta Pitaka (“Basket of Discourse”), which contains the Buddha’s sermons; the Vinaya Pitaka (“Basket of Discipline”), which contains the rule governing the monastic order; and the Abhidhamma Pitaka (“Basket of Special [Further] Doctrine”), which contains doctrinal systematizations and summaries. These Pali texts have served as the basis for a long and very rich tradition of commentaries that were written and preserved by adherents of the Theravada community. The Mahayana and Vajrayana traditions have accepted as Buddhavachana (“the word of the Buddha”) many other sutras and tantras , along with extensive treatises and commentaries based on these texts. Consequently, from the first sermon of the Buddha at Sarnath to the most recent derivations, there is an indisputable continuity—a development or metamorphosis around a central nucleus—by virtue of which Buddhism is differentiated from other religions.

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The Spread of Buddhism in Southeast Asia: Tracing Paths, Cultures and Influences

This essay attempts to trace the influence of Buddhism on Southeast Asia's cultural and spiritual landscape. It examines how trade routes, particularly the maritime and overland connections, facilitated the transmission of Buddhist ideas, artifacts, and teachings from India to Southeast Asia. Emphasizing the nexus between trade and religious exchange, the paper outlines how early Buddhist sites were strategically located along these routes. Focusing on the Mon kingdom of Dvaravati, it explores how Buddhism influenced art, religious practices, and the kingdom's cultural identity.

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This paper presents a hypothesis on a ‘cotton road’ to explore new theory on how Buddhism and Indian culture as a whole became an essential part of Southeast Asian countries. This also gives a foundation for a new look at how Buddhism arrived Southeast Asian countries overland through trade routes. This adds on to the maritime route theory of how Buddhism arrived Southeast Asia.

Prachurjya Prabin

This essay examines the events that led to the spread of Buddhism in Southeast Asia in the 1st millennium AD, focusing on the case of Vietnam. It argues that religion spread through a variety of means, including trade, evangelization, and royal patronage, adapting to local cultures and influencing social and political conditions in the region. This article examines evidence for early religious activities at Dong Duang, the main monastic center in the region; the role of Cham kings such as Indravarman II, who established Mahayana Buddhism as the state religion; and the role of Chinese Buddhism in Vietnam; influence of Buddhism, the pluralistic and syncretic nature of Vietnamese Buddhism, which includes elements of Taoism, Confucianism, and folk religion; and various religions that exist in Vietnam, such as Theravada, Mahayana, and Vajrayana Buddhism. This article combines images and text to support their claims and arguments. Keywords: Buddhism, Southeast Asia, Vietnam, transmission, adaptation, diversity

John Vincent Bellezza

Dr. Uday Dokras

The rise of Esoteric Buddhism on SE Asian trade routes

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Dynamics in the History of Religions between Asia and Europe: Encounters, Notions, and Comparative Perspectives

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Jason Neelis's Early Buddhist Transmission and Trade Networks is a detailed and heavily annotated investigation of Buddhist trade routes, which is placed solidly within the historical context of the emergence and development of South Asian Buddhism.

The Atlas of Maritime Buddhism

Marnie Feneley

THE BUDDHIST MARITIME SILK ROAD Understanding the spread of Buddhism by maritime routes from the Ganges Basin in India to East and Inner Asia, in the early centuries of the Common Era (CE), is crucial to understanding the history of the region. Seaports and connecting sites located on rivers played a major role in the expansion of Buddhism beyond the shores of India. The focus of this exhibition is the way Buddhism travelled these maritime routes in networks that flowed from India to China. See essay and curated show by Marnie Feneley: Photogrammetric sculptures p.152 , Buddhist Cultural Exchange p. 181 and curated exhibition of Buddhist works from collections in Hong Kong p. 196

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A review of Jason Neelis's "Early Buddhist Transmission and Trade Networks: Mobility and Exchange within and beyond the Northwestern Borderlands of South Asia."

This edited volume advocates a trans-regional, and maritime-focused, approach to studying the genesis, development and circulation of Esoteric (or Tantric) Buddhism across Maritime Asia from the seventh to the thirteenth centuries AD. The book lays emphasis on the mobile networks of human agents ('Masters'), textual sources ('Texts') and images ('Icons') through which Esoteric Buddhist traditions spread. Capitalising on recent research and making use of both disciplinary and area-focused perspectives, this book highlights the role played by Esoteric Buddhist maritime networks in shaping intra-Asian connectivity. In doing so, it reveals the limits of a historiography that is premised on land-based transmission of Buddhism from a South Asian 'homeland', and advances an alternative historical narrative that overturns the popular perception regarding Southeast Asia as a 'periphery' that passively received overseas influences. Thus, a strong point is made for the appreciation of the region as both a crossroads and rightful terminus of Buddhist cults, and for the re-evaluation of the creative and transformative force of Southeast Asian agents in the transmission of Esoteric Buddhism across mediaeval Asia.

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2024 Theses Doctoral

Religious Routes to Conflict Mitigation: Three Papers on Buddhism, Nationalism, and Violence

Dorjee, Tenzin

The notion that religion intensifies nationalism and escalates conflict is widely accepted. In spite of its frequent association with violence, however, religious doctrines and institutions sometimes appear to have the radical power to deescalate conflict and reroute the expression of political grievances away from bloodshed. How, and under what conditions, might religion lend itself to the mitigation of ethnic conflict? Focusing on Buddhist nationalisms in East Asia and Southeast Asia, the three papers in this dissertation study the influence of religious beliefs on political attitudes and conflict behavior at various levels of analysis. Using ethnographic approaches, case study methods, and original field data collected from nearly a hundred interviews among Tibetan subjects in India and Sinhalese monastics in Sri Lanka, these essays seek to deepen the nuances and complexity in our understanding of the relationship between Buddhism, nationalism, and violence.Paper #1 studies the relationship between Buddhism and suicide protest, focusing on the puzzle of self-immolation: Why do high-commitment protesters in some conflicts choose this method over conventional tactics of nonviolent resistance or suicide terrorism? Taking the wave of Tibetan self-immolations between 2009 and 2018 as a case study, this paper probes the causal importance of strategic considerations, structural constraints, and normative restraints that may have influenced the protesters’ choice of method. I develop a theoretical framework proposing that suicide protesters evaluate potential tactics based on three criteria: disruptive capability, operational feasibility, and ethical permissibility. Leveraging in-depth interviews and a close reading of the self-immolators’ last words, I conclude that the Buddhist clergy’s broad conception of violence, interacting with international norms, constrains the protesters’ tactical latitude by narrowing the parameters of what qualifies as nonviolent action, thereby eliminating many of the standard repertoires of contention from the movement’s arsenal while sanctioning self-immolation as a legitimate form of dissent. I argue that a fundamental paradox in the self-immolators’ theory of change, namely the tension between a tactic’s disruptive capability and ethical permissibility, ends up restricting their freedom of action. Paper #2 zooms out to examine the relationship between religion, nationalism, and violence. It starts with a broad question: How, and under what conditions, might religion lend itself to the mitigation –– or the escalation –– of ethnonational conflict? To what extent do religious ideas travel from scripture to political preferences and conflict behavior? I develop two hypotheses predicting the influence of scriptural ideas on nationalist commitment and suggestibility to violence –– devoting special attention to how a group’s conception of its own national interest might be affected when the religious identity of its members supersedes their political identity. The paper finds that the Buddhist belief in rebirth can undermine the strength of one’s nationalist commitment by injecting a dose of ambiguity into one’s conception of identity. This suggests that a religious belief such as rebirth can be mobilized to deescalate ethnonational conflict by highlighting the fluidity of ethnic identity and thus lowering the stakes of conflict. Moreover, it also finds that Mahayana Buddhism’s emphasis on altruism, while rooted in compassion toward others, can end up increasing an individual’s suggestibility to violence and therefore should not be assumed to be a pacifying force in conflict. Mahayana doctrines, though built on more inclusivist founding principles than the Theravada tradition and therefore more resistant to exclusivist ideologies like nationalism, are nevertheless susceptible to utilitarian reasoning and lend themselves readily to the justification of violence. In our interviews, Tibetan monastics, educated under a uniform Mahayana curriculum, turned out to be far more suggestible to violence than their Theravada counterparts in Sri Lanka, an observation that supports our counterintuitive hypothesis linking an altruism-oriented curriculum with suggestibility to violence. Paper #3 takes a historical case study approach to examine how Buddhist religious ideas may have, in interaction with liberal international norms, influenced the Tibetan leadership’s de-escalation politics in the Sino-Tibetan conflict. While paper #2 of this dissertation explored Buddhism’s relationship with nationalism and violence at the level of rank-and-file citizens, this paper shifts the focus from group-level preferences to elite-level decision-making. It relies on document analysis and process tracing methods to answer a particular historical question: How did the independence-seeking Tibetan nationalist leadership of the 1960s evolve into compromise-seeking pacifists in the 1980s and subsequent decades? I seek to illuminate the pathways by which religious beliefs and charismatic leadership structure, in interaction with the normative constraints of liberal internationalism, may have facilitated the Tibetan leadership’s de-escalation politics in the Sino-Tibetan conflict. To do so, I leverage counterfactual history (Belkin & Tetlock, 1996), biographical data of key leaders (Creswell, 1998), and document analysis of their speeches and writings –– including a close examination of the Dalai Lama’s annual March 10 speeches from 1960 to 2011. While the other two papers explore the multifaceted relationship between Buddhism, nationalism, and violence by studying the political attitudes and conflict behavior of ordinary people and rank-and-file monastics, this paper delves into the political and psychological evolution of two Tibetan leaders, the Dalai Lama and former Tibetan prime minister Samdhong Rinpoche, to examine the ways in which private religious beliefs can interact with global norms to guide and constrain the high-level foreign policy decision-making of political elites.

Geographic Areas

• China--Tibet Autonomous Region
• Political science
• International relations
• Self-immolation--Religious aspects--Buddhism
• Political violence--Religious aspects--Buddhism
• Nationalism
• Mahayana Buddhism
• Theravāda Buddhism
• Religion and politics
• Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, 1935-

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Prominent ‘queer affirming’ theologian facing trial by Church of the Nazarene

The rev. thomas jay oord is accused of teaching doctrines contrary to the church of the nazarene..

(RNS) — A prominent and prolific theologian in the Church of the Nazarene will face a church trial later this month for advocating for LGBTQ affirmation at a time when the denomination is doubling down on its opposition to same-sex relations.

The Rev. Thomas Jay Oord, an ordained elder and a lifelong member of the denomination, is accused of teaching doctrines contrary to the Church of the Nazarene. He is also being charged with conduct unbecoming of a minister for his efforts to move the denomination to affirm LGBTQ people. The church holds that “the practice of same-sex sexual intimacy is contrary to God’s will.”

If found guilty, Oord could lose his preaching credentials or possibly even his church membership. His trial will take place in Boise, Idaho, on July 25.

The trial follows last year’s guilty verdict against a San Diego Nazarene minister who published an essay in a book co-edited by Oord, titled “ Why the Church of the Nazarene Should Be Fully LGBTQ+ Affirming ” arguing that the church should have more dialogue on LGBTQ issues.

That minister, the Rev. Selden Kelley, who pastored San Diego’s First Church of the Nazarene, was stripped of his credentials and can no longer pastor a church or hold any position of leadership within the Church of the Nazarene.

Oord, who in 2015 was pushed out of his job at Northwest Nazarene University for his progressive views more generally, said the church tried to gag him into keeping silent about his upcoming trial. He has decided to speak publicly about it anyway. Two weeks ago he published a book called “My Defense: Responding to Charges that I Fully Affirm LGBTQ+ People.”

Church of the Nazarene headquarters in Lenexa, Kan. (Photo courtesy of Wikimedia/Creative Commons)

“I’m convinced that I won’t get fair treatment going through the trial process,” Oord said. “And I want most of all to make a defense based on theology, not based on the legal nuances of the denomination’s manual.”

Oord has written widely that love is the center of what it means to follow Jesus and that love lies at the heart of holiness. Holiness is a critical doctrine of the Church of the Nazarene, which was formed out of the 19th-century Wesleyan-Holiness movement.

The 2.5 million-member global denomination is theologically conservative and has seen more growth overseas. It is declining in the U.S., where it has about 500,000 members in 4,600 churches.

The Rev. Scott Shaw, the district superintendent of the Intermountain District Church of the Nazarene who brought the charges against Oord, declined to comment on trial.

The church, which is governed by six elected general superintendents, last year put out a statement that the church’s positions on human sexuality, along with other positions on Christian character and conduct found in its manual or rulebook, were essentially doctrine.

This tightening of a church’s social policies and elevating them to the status of doctrine has also characterized recent moves in the Christian Reformed Church. The United Methodist Church, to which the Church of the Nazarene is more theologically akin (both trace their origin to John Wesley), underwent a major split over LGBTQ inclusion, losing 25% of its U.S. churches and more recently all its churches in the Ivory Coast of Africa . At its most recent conference, the church voted to repeal the denomination’s condemnation of homosexuality from its rulebook and allow LGBTQ people to be ordained and ministers in the denomination to marry same-sex couples.

An entrance to Northwest Nazarene University in Nampa, Idaho. (Image courtesy of Google Maps)

Oord said he became “queer affirming” in the early 1990s and spent the next few decades helping queer students at Eastern Nazarene College and later at Northwest Nazarene University feel embraced and loved. He now directs doctor of ministry students at Northwind Theological Seminary, an online-only school. His daughter, Alexa, with whom he co-edited “Why the Church of the Nazarene Should be Fully LGBTQ+ Affirming,” is bisexual.

Oord said he believes the majority of scholars in the Nazarene affiliated universities and seminaries are LGBTQ affirming but won’t say so publicly because they fear for their jobs. One of them, K. Steve McCormick, a professor emeritus at Nazarene Theological Seminary, is expected to testify on Oord’s behalf at the trial.

Last year, a dean at Point Loma Nazarene University, Mark Maddix, was fired for siding with a colleague who lost her job, also for siding with LGBTQ rights.

Church trials are a recent phenomenon in the denomination, said Ron Benefiel, an academic and a minister in the denomination. He said he anticipated that if Oord is found guilty there will be an appeal.

Oord said he is speaking out, against the guidance of the church, because he wants to encourage queer people and their allies and because he wants to make a theological case for LGBTQ inclusion.

“I really want to see the denomination live up to the calling of love that it claims that we’re trying to pursue,” Oord said. “It’s my belief that love requires people who are trying to be followers of Jesus to be fully affirming of queer people.”

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Spread of Buddhism

Essay by Flournoyrs   •  September 29, 2013  •  Essay  •  310 Words (2 Pages)  •  1,107 Views

Essay Preview: Spread of Buddhism

While in today's world Buddhism is a popular and well respected religion, its past has had some hiccups though out its existence. Buddhism was founded in India, brought to China and expanded for several centuries. In China, some scholars agreed to the spread of Buddhism. There were also people who disagreed with the expansion of Buddhism in China like Tang Emperor Wu and a Confucian advisor. Lastly, two individuals neither agreed nor disagreed with the spread of Buddhism.

In China some scholars agreed to the spread of Buddhism. Zhi Dun, a Chinese scholar and author, lays out the rules of Buddhism to achieve Nirvana. He believed in serving the Buddha; follow the commandments, and being able to recite the Buddhist Scripture. He said believers need to make a vow to be reborn without forgetting his honest intention, and when the time comes he will be enlightened in his spirit. Since he said this when the central Asian steppe nomads were invading northern China, people started to convert to Buddhism because he was thought to be a wiser and that he knew what he was talking about.( Document 2)It would help to have a document from a person who didn't serve the Buddha that deals with the religion so that historians could better use information to understand what will happen to the people who didn't believe. Like Zhi Dun, Zong Mi was a scholar; he thought that Confucius, Laozi, and the Buddha were perfect sages. They encouraged good deeds, punished the wicked ones and rewarded good ones. All three teachings lead to "orderly societies and they must be observed with respect." Because Zong Mi didn't want Buddhism to be discriminated by the emperor so he tolerated the fact that all religions are equal. (Document 5) Both Zhi Dun and Zong Mi understood the teachings and results of believing in Buddhism.

Paragraph on Buddhism

Buddhism is a way of life; it is one of the oldest beliefs practiced by a large population. Religions and beliefs are faith in society. For a better understanding of this ancient religion and belief, we have created some of the important paragraphs mentioned in the below section. Kindly read it as per your need.

Short and Long Paragraphs on Buddhism

Paragraph 1 – 100 words.

Buddhism is one of the oldest religions of the world. It’s a faith, a way of life, and a religion of peace. Buddhism was founded before more than 2,500 years ago in India. Lord Buddha was the founder of Buddhism, it is said that his teachings were the foundation of Buddhism. The path of self-enlightenment can be achieved by meditation and insight.

Lord Buddha showed the world path of spirituality and self-help. He was born as Siddhartha. After his spiritual awakening and a journey of enlightenment he called “Buddha”. The Buddhist devotees focus on the path of enlightenment. They mediate and remind the Buddha and his sermons. Buddhism is an old religion that was evolved in modern-day.

Paragraph 2 – 120 Words

Buddhism is lenient religion; the teachings of Buddha are the base of religion. The Logical teachings given by Lord Buddha is worldwide famous. The devotees of Buddhism practice deep meditation.

Buddhism is different from other religions, as Buddhists believe that there is no personal creator. The individuals should make their own path for their best they can. The Buddhist teachings for life say that:

There are three marks of existence i.e., the concept of impermanent, unsatisfactory, and interdependent. It means that nothing is permanent, nothing can make human tendency truly happy and all things are related to each other. The concept of the Middle way, meditation, Nirvana is the base of Buddhism. Buddhists believe in the path of self-enlightenment and thus they worship Lord Buddha and remember his teachings. However, most of Buddhism ideas are very similar to Hinduism.

Paragraph 3 – 150 Words

Buddhism is predicated on the teachings of Lord Buddha. The roots of Buddhism are from India. It is widely practiced in the Asian region. Buddhism evolved from the ancient period to modern-day. Buddhism is a philosophy a sect that covers the way of spiritual awakening. In Asian subcontinent countries, people follow it religiously. The way of practicing religion might differ in countries.

Lord Buddha was born as Siddhartha Gautama in the royal family of Kapilvastu (current day Indo-Nepalese Border). When prince Siddhartha (Young Buddha) confronted the realities of the world like old age, sickness, birth, death, and rebirth, he concluded that these are the reality of humankind. He became curious to find these answers of truth.

He also felt that the caste system and ruling of the upper caste in society slowly taking over humanity. He decided to leave the luxurious life for finding these answers of truth. He spent 45 years of life in exile.

Paragraph 4 – 200 Words

Buddhism is a belief of self-awakening and spirituality. Buddhists believe that there are three jewels of life that are the Buddha, Dharma, and Sangha. “Buddha” means the awakened one. Buddhist devotees say “I take refuge in the Buddha, the Dharma, and the Sangha”. They find calmness in these jewels.

Tripitaka is the religious Book of Buddhism. It is written in ancient Indian language Pali. Pali is similar to the language that Buddha used to speak. Buddhists worship in temples, Pagodas, or in Buddhist Monastery. Devotees also worship in homes in front of Lord Buddha statue. They meditate in front of the Lord Buddha statue. Wheel, White lotus, and Lord Buddha images are the symbo0ls of Buddhism.

Buddhism followers worship Lord Buddha and meditate. They make floral offerings, candles, incense sticks, holy water at Buddhist temples. They prefer meditating in peace and they chant verses from their holy book. Buddhists visit temples often on Full Moon day (Purnima).

Vesak or Buddha Purnima is the most important festival of Buddhism. Lord Buddha has a divine aura; he was an extraordinary man who was born for a special purpose. According to scholars, Buddhism is not actually a religion or sect but it is a way of life or a spiritual tradition.

Paragraph 5 – 250 Words

Buddhism is predicated on the teachings of Lord Buddha. He was born in the 6th century in an aristocratic family of Kapilvastu. When he was 21 years old, he left his family and went to spend the rest of life in exile. He traveled across India for finding the real meaning of truth, happiness, and the path of self-awakening. After spending six years in exile, He attained self-enlightenment while meditating under Mahabodhi tree. Gautama Buddha attains Nirvana; his disciples began a religious movement across the world.

There are three types of Buddhism, divided by the cultures of different countries. Theravada Buddhism, Mahayana Buddhism, and Tibetan Buddhism are the type of Buddhism practiced in the world. Buddhism prohibits the killing of living things, lying, consuming drugs or alcohol, etc.

Common Buddhist Practices includes the hearing and learning the Dharma. Buddhism tells us that one should follow the path of humanity and concentrate on the path of self-enlightenment. Buddhism says that anyone can be Buddha, who is achieved enlightenment. The teachings of Buddhism are different and interpreted differently in different parts of the world. Buddhism states that the sufferings of the world are unavoidable.

By following the noble path, one can found a way from these sufferings of the world. The wheel of Dharma represented in Buddhism depicts the eightfold paths of Buddhism i.e. “Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, and Right Concentration”. By that specialize in these paths one should attain enlightenment. Buddhism also says that everyone has an eternal power that can lead them to be their own enlightenment.

FAQs: Frequently Asked Questions

Ans. Buddhism was founded by Siddhartha Gautama.

Ans. Buddhism was founded in the late 6th century.

Ans. The population of Buddhists in the World is 535 millions.

Ans. Buddha gave his first sermon in Sarnath Varanasi?

Ans. Bodhi tree is named after Buddha.

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The Geographical Heart of Hinduism: Main Locations and Cultural Influence

This essay is about the primary locations of Hinduism and its cultural influence. It highlights that Hinduism is predominantly practiced in India where it is deeply integrated into daily life and traditions. Nepal also has a significant Hindu population with important religious sites and festivals. The essay discusses how Hinduism has spread to Mauritius Bali and various countries with Indian diasporas maintaining its traditions while adapting to new environments. Additionally it notes the growing presence of Hinduism in Western countries due to immigration. The essay underscores the adaptability and resilience of Hinduism across different regions and cultures.

How it works

Hinduism one of the oldest religions globally has a deep and lasting impact mainly centered in South Asia. It’s the third largest religion worldwide shaped by the cultural social and historical contexts of its main regions. Knowing where Hinduism thrives gives us a peek into its rich tapestry of traditions rituals and beliefs.

India is where Hinduism beats strongest with about 80% of folks identifying as Hindu. It’s not just a number—it shows how deeply Hindu customs are part of everyday life.

Temples rituals festivals—they’re all over India from the holy Ganges in Varanasi to temples in Tamil Nadu. Each area in India has its own spin on Hinduism showing off local ways and histories. The mix of practices and gods worshipped across India shows how rich and flexible Hinduism can be.

Next door in Nepal Hinduism is also big with over 80% following it. Nepal was the only Hindu kingdom until 2008 and places like the Pashupatinath Temple in Kathmandu draw believers from everywhere. Hindu ways in Nepal aren’t just religion—they’re part of who Nepalis are from buildings to daily routines. Big festivals like Dashain and Tihar show how central Hinduism is to Nepali life.

Beyond South Asia Hinduism spread worldwide mostly through migration and the Indian diaspora. In Mauritius almost half the population practices Hinduism brought by Indian workers in the 1800s. Events like the Maha Shivaratri pilgrimage at Ganga Talao lake show how Hindu traditions thrive in this mix of cultures.

In Southeast Asia Hinduism’s roots go back centuries. In Bali Indonesia most folks—about 83%—are Hindu. Balinese Hinduism mixes Indian Hindu ways with local traditions seen in its fancy ceremonies and temples everywhere. It’s a big part of Bali’s culture with daily prayers and gifts at pura (temples) showing how Hinduism shapes daily life.

Across the globe Hindu communities popped up in places like Fiji Trinidad and Tobago Guyana and Suriname kept alive by temples and festivals. These groups blend their old ways with new homes keeping Hindu traditions strong.

In recent years Hinduism’s grown in Western countries too thanks to Indian immigrants. In the US Canada and the UK Hindu temples and centers not only offer worship spots but also keep culture alive and build community support. They’ve made Hinduism part of the mix in their new countries.

Hinduism’s spread shows how tough and flexible it is. From India and Nepal to places all over the globe Hinduism stays strong changing with the times while keeping its roots. Knowing where Hinduism’s found gives us a peek into how this old religion keeps going strong.

Remember this essay’s just a start. For more help with your writing or to dig deeper into Hinduism think about chatting with the experts at EduBirdie.

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The Geographical Heart of Hinduism: Main Locations and Cultural Influence. (2024, Jul 06). Retrieved from https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/

"The Geographical Heart of Hinduism: Main Locations and Cultural Influence." PapersOwl.com , 6 Jul 2024, https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/

PapersOwl.com. (2024). The Geographical Heart of Hinduism: Main Locations and Cultural Influence . [Online]. Available at: https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/ [Accessed: 12 Jul. 2024]

"The Geographical Heart of Hinduism: Main Locations and Cultural Influence." PapersOwl.com, Jul 06, 2024. Accessed July 12, 2024. https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/

"The Geographical Heart of Hinduism: Main Locations and Cultural Influence," PapersOwl.com , 06-Jul-2024. [Online]. Available: https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/. [Accessed: 12-Jul-2024]

PapersOwl.com. (2024). The Geographical Heart of Hinduism: Main Locations and Cultural Influence . [Online]. Available at: https://papersowl.com/examples/the-geographical-heart-of-hinduism-main-locations-and-cultural-influence/ [Accessed: 12-Jul-2024]

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