Pure Lands Buddhism Research Paper

During the Han Dynasty, Buddha’s teachings were introduced to China by Central-Asian traders and received little support from the Han dynasty rulers. However, after the collapse of the Han Dynasty, the country was fragmented. While northern China was dominated by invaders from the borderland and steppes, southern China was ruled by continuous “Chinese” dynasties. As a result, Buddhism appealed to people who felt baffled by the loss of an anticipated and durable society. Subsequently, in 581 CE, Sui emperor Wendi reunified China with this new religion and gained state support, therefore further spreading Buddhism. It was not until the Tang Dynasty did the Chinese rulers realize the threat Buddhism had posed on them. Consequently, during the

Beginning in the 5th century, Buddhism became a very popular form of religion throughout Asia. Because this was such a diverse and widely followed religion, it introduced many different architectural and innovational developments that had influence from Buddhism, but depending on the region, the styles changed. Also, High officials, like Ashoka, whose’ primary influence came from Buddhism, created practices for his people to follow and live by to bring peace to his kingdom. As this religion was gaining popularity throughout Asia, the transformation that it took was very diverse and long term.

Pure Land Buddhism offers a way to enlightenment for people who can’t handle the subtleties of meditation, endure long rituals, or just live especially good lives. The essential practice in Pure Land Buddhism is the chanting of the name Amitabha Buddha with total concentration, trusting that one will reborn in Pure Land, where it is much easier for a being to work towards enlightenment. Pure Land Buddhism is particularly popular in China and Japan.

However, it is far from being the only links that one can make between Zen and Pure Land Buddhism. Indeed, most features of the path and the characteristics of enlightenment in Zen have a similar counterpart in Pure Land Buddhism. First of all, and perhaps most flagrantly, conventional teachings are also eschewed in favor of less conventional means in Pure Land Buddhism. Just like Zen, in order to attain spiritual realizations (in Pure Land’s case, shinjin), mind training is necessary. The practice prescribed is extremely similar to Zen. Instead of a “live word”, Pure Land practitioners constantly repeat a phrase (this practice is called nembutsu) for months, years or even decades. Eventually, the repetition becomes automatic, going as far as doing “nembutsu while yawning” (Li, Apr 4., 2016). Just like Zen’s kensho, it is at this point that the Pure Land practitioner can reach shinjin. In Pure Land Buddhism, the realizations also transcend simple logic and reason: “it is not merely belief as intellectual assent, but strong, inner conviction” (Bloom 1999, 230). Because realizations transcend conventional thinking, conventional knowledge is also seen as detrimental in Pure Land Buddhism: “Recognition of our ignorance is connected with our becoming truthful. Since we can become united with each other in truthfulness, ‘genuine trust’ or spiritual oneness is actually truthfulness” (Maida 1989, 32). Also like Zen, spiritual realizations are sudden and not gradual: “Shinran’s teaching is absolute Other Power and transcending or immediate (ocho)” (Bloom 1999, 231). Finally, the traditional monastic practices and rules are also disregarded in favor of a lay life. This is due to another inversion from Shinran. Traditionally, Pure Land Buddhism was regarded as the easy and inferior way for people who couldn’t engage in more serious and demanding practice. However, Shinran, because

The main focus of Buddhism is that the faith centers on correct understanding of human nature and ultimate reality, The Buddha was also called the Enlightened One, he taught that the way to eliminate suffering begins with understanding the true nature of the world. He rejected speculation about such matters as God, the nature of the universe, and the afyterlife, urging his folloers to focus instead on the Four Noble Truths by which they can free themselves from suffering. “We do not believe that this world is created and ruled by God.” The disbelief in God does not make Buddhism an atheistic religion. The Buddha rejected the concept of the atman, or soul. In

Buddhism was founded in India in the sixth century B.C.E. and gradually moved to China after the fall of the Han dynasty in 220 C.E. For several centuries Buddhism influenced China greatly. During that time to 570 C.E., China experienced an era of political instability and disunity, afterwards which the imperial structure was restored. During the 1st century C.E. the spread of Buddhism from India to China was met with mixed results, in which many Chinese people accepted Buddhism and advocated its principles such as the philosophy and promise of afterlife over the Confucian ideals that were previously instituted, but the truth was that Chinese masses turned to Buddhism for its promises of eternal enlightenment during times of struggle and invasion

Buddhism originated in India in the 5th century B.C.E. It then spread to China in the 1st century B.C.E. In the period of disunity as well as political instability, most Chinese peasants accepted Buddhism because it provided shelter and certainty. Scholars showed that Buddhism beliefs were not a threat opposed to Confucianism and Daoism, hoping the people could see how they all can coexist. As the imperial structure improved and grew over time, many authorities and high powers rejected its teachings because it saw Buddhism as a threat to their powers.

Buddhism as a universalizing religion in the first millennium was influenced by many different factors during the time it spread across Asia. Buddhism both adapted and resisted some of these factors. As a result of these factors Buddhism transformed, created new forms of art and literature, and also universalized Asia. Buddhism was also able to surpass several features such as distance and differing cultures but was resisted by other influences

After its creation in India in the sixth century B.C.E., Buddhism gained popularity in China around the first century C.E. Buddhism was accepted and pursued wholeheartedly by a portion of the Chinese population; however, many were largely opposed to the doctrine and believed it should be eradicated. The hostile way in which the Chinese imperialists treated the growing number of Buddhists in their country contradicted with the ideals of Buddhism: to create a better society. They sought out to respect others and do good works; however, they were disrespected and rejected from society. Due to the spread of Buddhism to China, believers of the teachings of the Buddha were hated because they were different; however, they changed the ways of their society for the better.

Whenever I thought of Buddhist I saw bald men or women with orange robes, white socks, and brown sandals. Obviously, not the older woman with gray hair that was now facing me and the other twenty congregants in the meditation room. She was obviously the leader.

After conducting my research on the daily practices of Buddhism, my mind kept going back to one of the first articles discussed in the class. In the article it briefly discusses how Buddhism, even though commonly viewed as a lifestyle, can be viewed as a religion by his criteria. Jane considers the core principles of Buddhism such as being kind to your neighbor, loving one another, genuineness, and inner peace that she deems more important than all other actions that could be done in her life; This idea gives her reason to act the way she does each and every single day.

Buddhism is a religion that focuses more on the individual and the actions of that individual, which was prevalent to me when I made my way into Portland and set foot in a Buddhist temple. The man I met within the walls of this temple was far from my stereotypical thoughts of Buddhist monks. The man I met looked like your plain old, average Joe, American man. Before I delve into the depths of my visit to this inspiring place, I need to sum up the Buddhist religion and why I chose to study this particular group of people.

Siddharta Gautama was twenty-nine years old when he abandoned his family to search for a means to bring to an end his and other’s suffering after studying meditation for many years. At age thirty-five, Siddharta Gautama sat down under the shade of a fig tree to meditate and he determined to meditate until he reached enlightenment. After seven weeks he received the Great Enlightenment which he referred to as the Four Noble Truths and the Eight-fold Path. Henceforth he became known as the Buddha.

Albert Einstein once said, “the religion of the future will be a cosmic religion. It should transcend a personal god, avoid dogmas and theology. Covering both the natural and spiritual, it should be based on a religious sense arising from the experience of all natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs it would be Buddhism.”# Many great minds like Albert Einstein have converted or become Buddhists. Many people from the west are turning their attention towards Buddhism because of the Buddha’s simple way to life and the lack of worship or prayer to a divine being.

Another classification of new Buddhist doctrine is Kamakura Buddhism. This includes Amida (pure-land) Buddhism and Zen Buddhism. These sects were most active during the medieval period. One of the greatest differences between Kamakura and esoteric buddhism is that the former is not exclusively for the elites, commoners also participated in Amida and Zen Buddhism. Both of these doctrines contributed to “a massive broadening of the population that was touched by organized, intellectually sophisticated religion” (Totman, pg. 99).