Influence of one culture to another one is a common concept up until now. Even in this 21st century, we can see many influences which lead to an ending product mixed with two or more cultures. Similarly during the second century, there were vast amount of evidences in which we can see influence of Graeco-Roman art in Buddhist iconography (Fisher 1993). In a region called Gandhara (now Pakistan), we could easily see these kinds of influences in stone sculptures of Bodhisattvas. In this paper, we
The two concepts that I will be expounding on are Bodhisattva and Karuna. Firstly, in Buddhism, Bodhisattva can be attributed to many concepts. In Theravada Buddhism, it is a term used for Buddha himself while seeking enlightenment. It is also referred to anyone who is on the path of enlightenment and who takes the four great bodhisattva vows. Finally, in Mahayana Buddhism, this term is used to refer to local teacher, monks or deities and given noble attributes in order to inspire and represent the
Religions are not monolithic instutions, but living communities of believers. The Australian Bureau of Statistics states that a “Precise definition of the concept of religion, or of what generally constitutes 'a religion', is difficult, if not impossible, because of the intangible and wide-ranging nature of the topic. Generally, a religion is regarded as a set of beliefs and practices, usually involving acknowledgment of a divine or higher being or power, by which people order the conduct of their
Advanced technology and luxurious items seem bring humans into a “Modern World.” However, it seems these 21st Century technologies and items have brought more dissatisfaction, the duhkha. Death, blood and war, these words appear in the newspaper almost everyday. Despite those external dissatisfactions, internally human kind becomes more selfish and lonely. As a matter of fact, a hypochondria is becoming so popular that one in seven adults is facing it. In our society today, Buddhism, especially Mahayana
The world as we know it evolves every day; the people who inhabit it evolve, our languages evolve, our religions evolve. The religions that first began when humans became civilized are not the same as those practiced today. Everything as we know it shape shifts in order to fit into modern standards. One of those religions that have evolved from the beginning is Buddhism. The whole ideology of Buddhism appeals to more people than some of the other religious groups. Why is this so? Is it because of
The Platform Sūtra has a profound impact on its audience. It shapes the figure Huineng who has become one of the six patriarchs in Chan Buddhism through a narration of his dramatic biography and his groundbreaking announcement of the inherent Buddha nature. according to Morten Schlütter, these highlights of the Platform Sūtra, “have remained essentially unchanged through its different versions and today the text still has the power to entertain and inspire readers.” In order to achieve such deep
China is arguably one of the oldest civilisation to ever exist on this earth, offering a rich amount of historical and artistic expression in their culture. Chinese art has wide range of history that showcases many different events and influences that the art has had over time. One of the most art changing influences in Chinese history occurred in was the Yuen dynasty, which was 1280 to 1365. The Yuen dynasty was a period in which china was conquered by Genghis Khan and his descendants that formed
Insights on the Vairocana Buddha Questions to focus on: What does Vairocana mean? What does Buddha of light mean? Who made the statue? What material is he made from? What location is it from? What is Avatamsaka Sutra? What do the hand gestures mean? What is the importance of the hand gestures? According to the description given of the sculpture from the Royal Ontario Museum, it is from Northern China, and from the 16th to 17th century. This sculpture is from the Ming Dynasty, and the material it
Upaya, meaning “skillful means”, is an activity that helps individuals reach enlightenment. From Mahayana Buddhism, Zen and Tibetan traditions, telling the truth is no more than utilizing Upaya for the sake of enlightenment, says wei-hsun, an expert on Neo-Confucianism. Each individual is different when it comes to Upaya, as well as their situations. The same use of Upaya in one situation may not be substantial in another situation. Previously, skillful means was mainly used by scholars and Buddhists
they view as superior to the Hinayana because of the perceived nobility of their goals. One of the fundamental beliefs of the Mahayanists (which helps us to “map” and mentally visualize their doctrine) is their goal of helping all mankind achieve Buddhahood; their collective humanism stands in stark contrast to the relative individualism dictating the Hinayana notion of nirvana. In essence, the Mahayanists view themselves as a final evolution, a realization of the fundamental ideals of Buddhism that
most obvious example of this is presented in the “Whole Universe Sutra”. According to the Sutra, all beings possess the knowledge and enlightenment of Buddhahood within themselves. This pure core is simply buried beneath or wrapped in the deluded minds of the imperfect being (107-World). In other words, every being is capable of reaching Buddhahood as the truth resides within each individual, however, it can only be reached when “they abandon their deluded, contrary views”. It is only then that the
represents 125,000 rebirths that happened anytime between 13 to 20 incalculable ages ago, it is called the period of “great cause.” The period of “very distant cause,” of Buddhahood contained 387,000 rebirths and occurred between 13 to 4 incalculable ages ago. The period that consist of 24 rebirths and marks some important progress in Buddhahood occurred between 4 incalculable ages ago and his final rebirth. The final rebirth Buddha would experience would be as Gautama, this time is referred to as the period
obvious example of this is presented in the “Whole Universe Sutra”, which states that all beings possess the knowledge and enlightenment of Buddhahood within themselves. This pure core is simply buried beneath or wrapped in the deluded minds of the imperfect being (World Universe as a Sutra, 107). In other words, every being is capable of reaching Buddhahood as the truth resides within each individual, however, it can only be reached when “they abandon their deluded, contrary views”. It is only then
this path one first accepts the bodhisattva vow. A reason so many are motivated to accept the bodhisattva vow is to avoid bad karma and the penalties that come with it like the five realms of hell. The main goal in Mahayana Buddhism is to attain Buddhahood which, is when one does not reside in nirvana, they wish to pursue other realizations and they come back down out of nirvana to help other beings attain nirvana this is called a Bodhisattva. Since Mahayana Buddhist return from nirvana they remain
at approximately 6 7/8 inches, that was made by craftsmen recruited in Tibet, whom were known for their artistic skills. Bodhisattvas are awakened beings who aspire to attain enlightenment and help others to achieve it by postponing nirvana and buddhahood. This sculpture is portrayed in a harmonious and compassionate state. The Bodhisattva is showcased as a mentor figure, seeking to help others achieve Enlightenment, through the presence of its physical elements. The sculpture is shown to be severely
Furthermore, the emphasis placed on the Buddha ... ... middle of paper ... ...nlightenment one can bring forth the knowledge of ones true nature. Furthermore, unlike Mahayana and Theravada, Vajrayana Buddhism was built on the belief of possible Buddhahood. Moreover, another distinguishing feature of Vajrayana Buddhism are their symbols for instance the Vajra and the bell. The Vajra was a spiritual thunderbolt, which symbolises skilful means as well as the compassion of the Buddha and the bell (ghanta)
(Dreams of Buddhism, 242) and “one’s own mind is Buddha” (Dreams of Buddhism, 237). The two statements mean that Buddha is the existence of emptiness. Chido states that if one acknowledge emptiness, one simple act is “powerful enough to produce Buddhahood” (Dreams of Buddhism , 239). Japanese Buddhists rejects Buddha as Gautama, and believe
straight to Buddhahood (Tyler 170). Within the Kyu, there are a couple of dualities that are present. First, the duality of darkness and light; where the spirit of the Wife is able to escape the darkness of Hell and move into the light of Buddha. Second, the duality, which is present, is the shifting of her spirit from suffering to enlightenment. In the Kyu the play does come to a resolution, because the Wife is able to meet with her husband again he helps in guiding her spirit into Buddhahood. Here
Introduction Amidst people in different locations, times and civilizations we see a lot of same descriptions of Utopia or Pure Land. It is as if we have a unified idea of what a Heaven, Pure Land, or Paradise is. The characteristics of these heavenly realms are very similar between different cultures. The concepts of having infinite space, light, beauty, great peace, perfection and comfort are present in both Pure Land Buddhist ideals and Christianity. The most important distinction of this other
The Main Religion of the Heian Period Two Buddhist sects, Tendai and Shingon, dominated religion in the Heian period. The word tendai means heavenly platform, and the word shingon means true word. Both of them belonged to the Mahayana, Great Vehicle, branch of Buddhism originating in India, and both of them were imported from China by the Japanese court at the beginning of the ninth century. In their new surroundings, the sects came to terms with the change from the centralized monarchy