Religous Interretations of Wu Chengen's Novel
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Buddhism: a Tale of the Dalai Lama a Teacher’S Resource Guide
1 Buddhism: A Tale of the Dalai Lama A Teacher’s Resource Guide Content Area Relevance: World History, World Religions Grade Level: Grades K-5 Duration: 4, 60-minute class periods Content Standards: See Appendix C below Authors: Shruthi Nagarajan, Cassidy Charles, and Arjun Kaul Email: [email protected] Driving Question ● How does learning about different religions help us develop our cultural awareness, and increase our understanding of global complexities? Learning Objectives: - Students will be able to identify and locate Tibet on a map. - Students will be able to identify Buddhism as a religion and list at least two or three teachings of Buddhism. - Students will learn about the Dalai Lama and core aspects of his teachings. - Students will learn about the spread of Buddhism to East Asia and the U.S. Quick Facts: - Buddhism began in India after Prince Siddhartha Gautama freed himself from the cycle of desire and suffering over 2500 years ago - The religion is based on the Buddha’s teachings of the Four Noble Truths and The Eightfold Path which allow us to reach Nirvana and end suffering - The three main tiers of the Eightfold Path are Wisdom, Morality, and Meditation - The three main sects of Buddhism are Theravada, Mahayana, and Vajrayana Buddhism which each spread to different regions of Asia - Tibetan Buddhism follows a mix of Mahayana and Vajrayana Buddhism - The Dalai Lama is essential to Tibetan Buddhism as the head monk of the religion and a crucial part in Tibetan politics 2 TABLE OF CONTENTS 1. Background Information………………………..……………………….……3-4 2. Teacher Guidance…………………………………………………………… 5-9 a. -
Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Central Asia in Xuanzang's Great Tang Dynasty Record of the Western
Recording the West: Central Asia in Xuanzang’s Great Tang Dynasty Record of the Western Regions Master’s Thesis Presented in Partial Fulfilment of the Requirements for the Degree of Master Arts in the Graduate School of the Ohio State University By Laura Pearce Graduate Program in East Asian Studies Ohio State University 2018 Committee: Morgan Liu (Advisor), Ying Zhang, and Mark Bender Copyrighted by Laura Elizabeth Pearce 2018 Abstract In 626 C.E., the Buddhist monk Xuanzang left the Tang Empire for India in a quest to deepen his religious understanding. In order to reach India, and in order to return, Xuanzang journeyed through areas in what is now called Central Asia. After he came home to China in 645 C.E., his work included writing an account of the countries he had visited: The Great Tang Dynasty Record of the Western Regions (Da Tang Xi You Ji 大唐西域記). The book is not a narrative travelogue, but rather presented as a collection of facts about the various countries he visited. Nevertheless, the Record is full of moral judgments, both stated and implied. Xuanzang’s judgment was frequently connected both to his Buddhist beliefs and a conviction that China represented the pinnacle of culture and good governance. Xuanzang’s portrayal of Central Asia at a crucial time when the Tang Empire was expanding westward is both inclusive and marginalizing, shaped by the overall framing of Central Asia in the Record and by the selection of local legends from individual nations. The tension in the Record between Buddhist concerns and secular political ones, and between an inclusive worldview and one centered on certain locations, creates an approach to Central Asia unlike that of many similar sources. -
Level 5-3 Journey to the West
Level 5-3 Journey to the West Workbook Teacher’s Guide and Answer Key 1 Teacher’s Guide A. Summary 1. Book Summary Long ago, in China, there lived a Monkey King. He went to a wise man to learn magic tricks and many other things. The wise man named him Sun Wukong. Needing a weapon, Sun Wukong took the Dragon King’s magic stick by force. For his crime, the Heavenly God brought him to heaven to do a lowly job, but Sun Wukong ran away. So Sakyamuni Buddha put him under a mountain. Five hundred years later, the monk Sanzang passed by and freed him. Sun Wukong then joined him on his trip to India to get some holy Buddhist books. Later they were joined by Zhu Wuneng and Sha Wujing. On the way, the group met two demon brothers who had a magic bottle. Anyone who said the word “what” would be sucked into the bottle. The demons tricked Sun Wukong into the bottle, but he escaped. Sun Wukong then tricked the two brothers into the bottle. Further along the way, Sun Wukong fought to get a witch’s magic fan to put out the fire on a mountain so they could cross the mountain. Finally, after fourteen years, Sanzang and his followers arrived at a monastery where Sakyamuni Buddha was staying. The Buddha gave Sanzang 5,048 scrolls. With the help of the Buddha’s guards, the group took only eight days to return home. Sanzang, Sun Wukong, and Zhu Wuneng eventually became Buddhas, and Sha Wujing became a worthy one. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
Tang Xuanzang: the World Famous Buddhist Pilgrim As He Is Known in Thai Art and Literature Assf.Prof.Dr.Sudarat Buntoakul Faculty of Buddhism
Tang Xuanzang: The World Famous Buddhist Pilgrim as He is known in Thai Art and Literature Assf.Prof.Dr.Sudarat Buntoakul Faculty of Buddhism Abstract The research indicates that Tang Xuanzang was introduced to Thais as a Buddhist pilgrim in the novel Journey to the West, which was published by Printing Press Books in the mid-nineteenth century, although it had been translated into Thai at the beginning of that century. The story became better known to Thais after the advent of television in Thailand in the mid-twentieth century and many versions were broadcast. Illustrations from Journey to the West at Wat Kuti, Petchaburi, Thailand were examined. Representations of Xuanzang and his three protectors appear on the outer wall of the Main Hall, along with illustrations that depict ten incarnations of Gotama Buddha in teak woodcarvings. The artwork clearly shows evidence of Indian and Chinese cultural influences. The temple with these reliefs is today preserved as an archeological site in Thailand. Though the Great Tang Records of the Western Regions is an historical account, it has only been translated into Thai and published recently. Key words: Tang Xuanzang, the Journey to the West, the Great Tang Records on the Western Regions, art, literature, Thailand History of Tang Xuanzang The remarkable pilgrimage to India in the seventh century (629-645) of the Chinese Buddhist monk, Xuanzang, is known worldwide as a major milestone in Chinese and world Buddhist history. Many hold great admiration, even worship, for Xuanzang, an extraordinary traveler. He made extraordinary contributions to Chinese 42. Dr.Sudarat (539-552).indd 539 28/4/2559 10:58:15 540 สารนิพนธ์พุทธศาสตรบัณฑิต ประจำาปี ๒๕๕๙ Buddhism, travelling great distances and braving immense hardships, perils, and even facing death in his efforts to fulfill his desire to visit the place from which Buddhism had originally emerged, then returning laden with Buddhist scriptures, artifacts, and a treasure trove of spiritual learning for his homeland. -
Yr7 RPE Topic 4: Buddhism Knowledge Organiser Topic Knowledge Origins of *Buddhism Began 2500 Years Ago in Northern India and Was Founded by a Prince Siddharta Gotama
Yr7 RPE Topic 4: Buddhism Knowledge Organiser Topic Knowledge Origins of *Buddhism began 2500 years ago in northern India and was founded by a Prince Siddharta Gotama. He was born in 563BC and when he grew up he went in search of the truth about life and became known as The Buddha. When he died in 483 BC his followers took his message to other parts of India. It gradually spread eastwards to countries such as Sri Lanka, Myanmar, Thailand, Nepal, Bhutan, Japan and Buddhism China. There are 353 million Buddhists worldwide, they worship in a temple and their holy book is called Tripitaka. * Siddharta was born in Lumbini and belonged to a royal family. Before his birth his mother had a strange dream. She dreamt that a white elephant had entered her side and felt this was a sign that the child would be unusual. It is said that the birth of Siddharta caused her no pain. A wise man predicted that the boy would either be a great and powerful ruler or if he saw suffering a holy man. His father did not want his son to be a holy man so kept him in a castle to ensure he saw no pain or suffering. This led to him being haunted by a feeling of restlessness, so he persuaded a servant to take him out of the palace. The things he saw outside the palace changed his life. He saw a sick person in pain, a dead body, and a poor holy man. This led to Siddharta giving up his life in the palace to find the truth about suffering. -
Religious Belonging in the East Asian Context: an Exploration of Rhizomatic Belonging
religions Article Religious Belonging in the East Asian Context: An Exploration of Rhizomatic Belonging Daan F. Oostveen 1,2 1 Faculty of Religion and Theology, VU Amsterdam, De Boelelaan 1105, 1081 HV Amsterdam, The Netherlands; [email protected] 2 Faculty of Philosophy, Renmin University, 59 Zhongguangcun Street, Beijing 100872, China Received: 7 December 2018; Accepted: 7 March 2019; Published: 12 March 2019 Abstract: This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss religious diversity: a hermeneutics of multiple religions and a hermeneutics of religiosity. The former analyses “religious belonging” as a “belonging to religious traditions”. In the latter, “religious belonging” is understood as transcending particular religious traditions. It is argued that we need to take another look at the philosophical concept of “multiplicity” to understand religious diversity and religious belonging. We can use the Deleuzian concepts of “rhizome” and “assemblage” to describe religious belongings in East Asia specifically and also religion in general. A rhizomatic thinking about religion enables us to reimagine the concept of religious belonging as rhizomatic belonging, and also, as is argued by Haiyan Lee and Mayfair Yang, make it possible to subvert power structures inherent to religion. -
The Nianfo in ºbaku Zen: a Look at the Teachings of the Three Founding Masters
James BASKIND * The Nianfo in ºbaku Zen: A Look at the Teachings of the Three Founding Masters To the Edo-period Japanese Zen monks, one of the most striking aspects of the ºbaku school was the practice of reciting the Buddha’s name (nianfo 念仏) within their teaching and training practices. For an accurate assessment of the ºbaku school’s true stance on the practice of the nianfo, however, it is necessary to investigate the writings and teachings of the school’s founding masters, the very figures who established and codified what came to be seen as standard practice: Yinyuan Longqi 隠元隆琦 (J. Ingen RyØki, 1592-1673), Muan Xingtao 木庵性瑫 (J. Mokuan ShØtØ, 1611-1684), and Jifei Ruyi 即非如一 (J. Sokuhi Nyoitsu, 1616-1671). It was the Japanese reaction to this practice that led to the accusation that the ºbaku monks were practicing an adulterated form of Zen that was contaminated by Pure Land elements. It remains, however, that much of the misunderstanding regarding nianfo practice can be assigned to the Japanese unfamiliarity with the doctrinal underpinnings of the Ming Buddhist models that the ºbaku monks brought to Japan. (Mohr 1994: 348, 364) This paper will attempt to clarify the nianfo teachings of these three foundational ºbaku masters. Chan and Pure Land Practices in China One thing that should be kept in mind when considering the Zen style of the ºbaku monks is that they were steeped in the Buddhist culture of the Ming period, replete with conspicuous Pure Land aspects. (Hirakubo 1962: 197) What appeared to the Japanese Zen community of the mid-seventeenth century as the incongruous marriage of Pure Land devotional elements within more traditional forms of Chan practice had already undergone a long courtship in China that had resulted in what seemed to the Chinese monks as a natural and legitimate union. -
Indian Images in Chinese Literature: a Historical Survey
Indian Images in Chinese Literature: A Historical Survey Tan Chung School of Languages Jawaharlal Nehru University New Delhi. INDIA is the closest ancient civilization to China which is another ancient civilization. The two civilizations can be described as ’Trans-Himalayan Twins’ not only because they rank the Himalayan ranges, but also because both were given birth to by the rivers flowing from the Himalayan region. It is but natural that India figures prominently in the Chinese imagination, folklore, and literary records. The image of India in Chinese literature changes according to two factors: (i) mutual knowledge and intimacy between Indian and Chinese peoples, and (ii) India’s impact on China. We can divide the cultural contacts between India and China into four historical periods. First, from the time of Christ to the early centuries of the present millennium was the period when China was under active influence of Indian culture through the vehicle of Buddhism. Second, from the 13th to the 19th century was a period of little contact between India and China. In the meanwhile, both countries underwent political, social and cultural changes because of invasions by external forces. Third, from the 19th century upto the time when both countries won complete independence from West- ern imperialist domination (India in 1947 and China in 1949) was the period when the two trans-Himalayan twins became colonial twins-co-sufferers of the world imperialist systems. From the 1950s onwards, we have the fourth period of Sino-Indian contacts which saw the two newly independent peoples first being perplexed by the historical burdens and recently starting the process of liberating themselves from the labyrinth of historical problems 51 Downloaded from chr.sagepub.com at Sciences Po on September 27, 2016 to found Sino-Indian relations on a new rational basis. -
3390 in 1 Games List
3390 in 1 Games List www.arcademultigamesales.co.uk Game Name Tekken 3 Tekken 2 Tekken Street Fighter Alpha 3 Street Fighter EX Bloody Roar 2 Mortal Kombat 4 Mortal Kombat 3 Mortal Kombat 2 Gear Fighter Dendoh Shiritsu Justice gakuen Turtledove (Chinese version) Super Capability War 2012 (US Edition) Tigger's Honey Hunt(U) Batman Beyond - Return of the Joker Bio F.R.E.A.K.S. Dual Heroes Killer Instinct Gold Mace - The Dark Age War Gods WWF Attitude Tom and Jerry in Fists of Furry 1080 Snowboarding Big Mountain 2000 Air Boarder 64 Tony Hawk's Pro Skater Aero Gauge Carmageddon 64 Choro Q 64 Automobili Lamborghini Extreme-G Jeremy McGrath Supercross 2000 Mario Kart 64 San Francisco Rush - Extreme Racing V-Rally Edition 99 Wave Race 64 Wipeout 64 All Star Tennis '99 Centre Court Tennis Virtual Pool 64 NBA Live 99 Castlevania Castlevania: Legacy of 1 Darkness Army Men - Sarge's Heroes Blues Brothers 2000 Bomberman Hero Buck Bumble Bug's Life,A Bust A Move '99 Chameleon Twist Chameleon Twist 2 Doraemon 2 - Nobita to Hikari no Shinden Gex 3 - Deep Cover Gecko Ms. Pac-Man Maze Madness O.D.T (Or Die Trying) Paperboy Rampage 2 - Universal Tour Super Mario 64 Toy Story 2 Aidyn Chronicles Charlie Blast's Territory Perfect Dark Star Fox 64 Star Soldier - Vanishing Earth Tsumi to Batsu - Hoshi no Keishousha Asteroids Hyper 64 Donkey Kong 64 Banjo-Kazooie The Legend of Zelda: Majora's Mask The Legend of Zelda: Ocarina of Time The King of Fighters '97 Practice The King of Fighters '98 Practice The King of Fighters '98 Combo Practice The King of Fighters