Buddhists Culture and Traditional Practices - Coursework Example

Name Tutor Title: Buddhists culture and Traditional practices Institution Date Introduction Buddhism is a religion and beliefs surrounding a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama who was commonly referred to as Buddha. Buddhism originated in India, there after spread to many lands. Buddha is recognized by Buddhists for enlightening teachings shared in insights to help sentient end suffering and further achieve nirvana and the cessation of rebirths. In the Buddhist traditions, respect for earth deities reflecting the earlier cults of the soil. Animal sacrifices are still being seen in the rituals requesting a boon from deities, ancestral spirits among others. Food offerings are occasionally left at stone monuments, if often contains relics commemorating life and teachings of Buddha. The study mainly focuses on Buddhists culture and traditional practices. According to Gombrich (2008) report, Buddhism is divided in different ordinate traditions. The Mahayana, Tibet, Nepal and the Vajrayana traditions. The Mahayana tradition is reported to have spread into China, Korea and Vietnam and Japan too. Their no precisely circumstance, when and where Mahayana a rose in India remains unclear. The Theravada Buddhism associated with actions of elders is found in Sri lanka, Burma, Thailand and is based on pali texts. According to the recent reports, Buddhism has spread to Europe, Australia and North America with indications showing a massive conversion, the motivation is partly out of interest in Buddhist meditation practices. Food and Rituals in Buddhists traditions In Buddhist culture, a food ritual transmits collective and individual messages concerning the religious principles. In their traditional religion practices there influences nutritional intakes that is done through prescribing certain foods, providing ritual foods or meals while reinforcing key cultural and social values. Buddhism has less inflexible dietary laws unlike other renown cultures like Hinduism, Islam and Judaism that concerns choices on what people can eat and with whom the should keep dining with. In this rice growing Asian communities associated with Buddhism practices reflecting rhythms of food production including its scarcity or large quantity during the year. However, in some countries there is contrast between ascetic approaches food a good example is practices done during the rain season retreat that is basically witnessed in span of four month, form July to October (Gombrich, 2008). Buddhist women in Australia Women in Australia society can be special from other societies due to profound growth of feminism and activism progress made by women across the Australian society. Creating reversed expectations of female Buddhists, as the traditions are never met, the situation may involve frustrating experiences for women longing and seeking to lead a life as part of the ordained member of the Buddhist, the traditions according to this kind of individuals seems diluted and don’t meet the expected autonomy as reviled by Jan (1979). However, expectations remains realistic and gives full information on both before and after ordination, there is no doubt Buddhism stands a good chance to benefit from extremely higher number of ordination, since their traditional practices lays little emphasis on traditions and doctrine when compared to their male counterparts, women in these culture emphasizes on empathy and compassion normally a typical women devoted to divine service. Death Related Religious Rituals On a general view, Buddhist teaching views life and death as a range of believing that consciousness continues after death and may be reborn. To them death grants opportunity for freedom from the cycle of life, death and rebirth. In some cases clear beliefs surrounding death can vary among Buddhist traditions. Gombrich (2008), further looks a the ritual practices as witnessed at different buddhist traditional practices,Tibetan for example among the Buddhism has defined practices and protocols that have to be followed in times of death. They are associated with special prayers during their dying process and several days after death. On contrary to the Tibetan ritual practices, the Mahayana and the western Buddhist approaches are relatively less defined in these setting traditional prayers are done at the dying process but the stages at which the prayers are held and span of prayers varies, with other individuals Buddhists within the same traditions practicing specific wishes during the ceremonies at time of death, this basically depends on the level of practice within the isolated societies they are placed at. The Tibetan teachers have a clear protocol for other traditions based practices. According to Denwood (1983) possible discussions on individual needs and giving clarity in ritual requirements with a specified spiritual contact, Buddhists from all traditional practices are likely to prefer having clear state of approach while handling death ceremonial rituals. This is well received as part of their preparation for death, individual involved may wish to reduce medication as well getting involved in consultation at all stages. The prayers and medication are basics and remains important for supporting Buddhist who are sick or dying. Occasionally, if death is imminent since their spiritual contacts identified by person under treatment has to be called and have appropriate prayer initiated. The prayers are done in isolation as the dying Buddhist preferably moved to a private area; this allows privacy conducts as prayers are conducted. Buddhism in Australia Australia prides it self as being a multi- cultural nation, this leaves no surprise on the facts that it provides new homes to new people from varied range of Buddhist countries. It is reported to have a population over 20 million, with nearly half a million Buddhist yet the number has kept growing rapidly, as there reports indicating double increment population reports over the last decade. In Australia Buddhist from the traditional societies is a vibrant western Buddhist society as well growing interest from media, academia and the wider society in the country. Basing on the Australian Census figures in between 1996 and 2006, indicates Buddhism among other religions in Australia, a further clarification puts Buddhist as the largest non-Christian religious group, and sixth largest religious group affirmed (Prebish, 1999). A further study as conducted by Jan (1979), reviels on estimated Sydney percentage reprecentetion of the buddhist, is said to host a relatively high percentage of Buddhists estimated to be at 3.8% of the total population. The higher figures are due to migration witnessed from South-East Asia, for example records indicates that Fairfield-Liverpool host up to 14.2 % and the Canterbury-Banks town area has about 6.5%, while the inner Sydney has up to 4.5% yet is characterized of having a more middle class, politically and socially programs, with strong and greater interest in alternative religious studies and way of life concerning the environmental activities. On general view more that three quarter of the Australia’s Buddhist have roots in Eastern Buddhists originating from Asian countries. The remaining quarter like the western Buddhists are Australian-born Caucasians who deviated from the Christian upbringing. By reflecting on the how one is associated with Buddhist traditions and cultural practice. There paths and reasons that can simplify be identified, given two categories likely those in a Buddhist family, by virtue of following their parents and those with non-Buddhist background but choose deliberately to become Buddhists. Gombrich (2008), in his book views buddhists traditional practices involving harsh reality concerning the finding remains complex, we can label Buddhist that grew in their family as the Eastern Buddhists and the second category as the western Buddhists. On the contrary, their several examples don’t fit these two categories, as many people choose to be Buddhist on varied reasons such as seeking a different spirituality. This may involve circumstances of desertification with the Christian, Islam or any other faith traditions. It might result from situations of crisis, which includes health or even loss of their loved one, those attracted to alternative lifestyles or Buddhists simple living among many other reasons ( Prebish, 1999). Diversity of Buddhist practices Being a Buddhist it takes many forms, their many manifestations of Buddhism practice that are not consistent to each of them, this evident especially while comparing traditions and cultures. Identifying Buddhist practice one looks in these combination activities, daily chanting and prayer, a regular visit to the temple with intensions of making food offerings aimed at ordaining sangha, the occasional meditation retreat among social or society activities with those who identify to be Buddhist. The diversity of Buddhists practice further creates a complex identity and practice and teachings. On the other side some intellectual norms are adapted into Buddhist practices in a case were they do support or underpin important rituals, practice and values, for example it can be a general respect for Sangha. Chen (1964) feels the teaching are achieved even when one does not attend part of the teachings, ritual practices, but still allowed to be part of the Buddhist practice for culture group. The practices may be appropriate and reasonable handled through identity concerning when and where they originated, some can serve to be an obstacle to many potential Buddhists like practicing bowing and chanting in a language that is unfamiliar, it may raise concerns among the believers. There are suggested practices experienced in the weatern countries by Prebish (1999), like in Australia Buddhism spiritual practices and discipline is normally embedded through cultural over lay that is either from the eastern culture or the western, this diversity when combined the emphasis designed on personal responsibility, means that new comers often have to workout on a personal level, as they encounter ritual or devotions emphasis or teaching which are difficult for a beginner understanding them, the acts may deem easy frustrations or even waste time on activities that little to help the individuals. In china there are Buddhism practitioners who played major role of initiating the cultural practice a tendency that is currently wide accepted in the country. Their clear pictures of the biography accounting for missionary involvement such as the Matteo Ricci givin an incisive Buddhism penetration and effective practices, the lay practitioners in these often involved in practices on both pure land and the China based traditions as well taught the about Buddhist studies (Chen, 1964). There direct barrios variations within the Buddhism mainly caused by language and culture something that adds difficult experiences through media organizations and the governing administrations while attempting to involve Buddhist community. According to Denwood (1983) further expounds involvement as cited by the Australian government works on modalities to effectively conduct with spokes persons who speak with the Buddhist community, as the community is seen to be somewhat under the radar when compared to other smaller religious groups. This does not point at political or controlling bodies rather channels to communicate matters on religious and the mainstream society. Bentley (1998), further affarms over establishment of Buddhist councils in most parts of Australia and more often establishment of institutions that aimed at serving interests of Buddhists in the country. Like the Federation of Australian Buddhist council (FABC) and even more on the likes of Australian Sangha Association (ASA). There arguments done by many writer among them Prebish, (2006), over the traditional Buddhist practices that involves their culture which fosters liberality and material support create by lay followers meant to ordain sangha, the practice country like Australia is not well translated to easily suit the western societies, Sangha community has no strong committed sponsorship from other sponsorship others, this practice posses struggling efforts for those who are not fully prepared for sangha life as elaborated. According to some historians the Mauryan emperor sent the great massim to Nepal objectively to spread buddhism however there no concerns to afferm wherther the missioary estabilished there teachings at the place or not, a gain possed questions by scholers on weather the buddhist tergeted china via the meritime routes on the silk road(Gatare, 1984). Roles of Buddhist in Western society and relevance to the next Generation According to arguments mande on westrn buddhism by Denwood (1983), the cultural context of Buddhism in many counties as earlier mentioned is different and varied. Expectations from those ordained have a role of providing services like conducting blessings, weddings, funerals or even serve in the pastoral care across the institutions available such as the hospitals and the prisons. However, the role at a time might be too appealing and valid reasons some Buddhist may be unqualified to fulfill some of these prospect for the lay community, a circumstance that may call for more resources targeting Sangha acculturation. More often many temples in the western counties Australia included conduct their rituals and customary services in a common language rather than English (Studies University of Dalhi Depertment of Buddhism, 1990). The services have concerns of devotional kind, these posses a treat on continuity in practice as the younger are not likely to follow their parents during the teaching services more especially if the alternative serves in a stylish, and such traits are seen in evangelistic Christianity, this creates room for younger people to understand and easily welcomes their involvement as reported by Bentley (1998). The other alternative for the young people in the eastern Buddhist families can be associated with the non-religious activities, but remains attractive in money-oriented path of life, excessive use and career. It is evident in the whole context, one thing the Buddhism practice has no room for relevant practical young people involvement as English is relent and comfortable language that can allow individual interactions and reflections within their cultural practices creating a light hearted dimension (Prebish, 2006). The southern Buddhism The Theravada as commonly referred to. Chen (1964), looks at the tradition of the southern which is viewed to be the oldest yet strongest in the southern Asian countries likes of Sri Lanka, in this culture treatment of illness traditionally has a massive emphasis on personal accountability for all one’s actions. Buddhist in the south Asia practices all this feeling its necessary maintaining health through positive means. They lay emphasis on spiritual practices and many use prayers and other emotional and mental techniques like meditation as the only option during medication pain relief. The spiritual practices are done in the aid of the spiritual support through their advisers that may include teachers, monks, and nuns among other members. During emergency situations where the individual is unable to identify a spiritual teacher in support, he or she can conduct the local Buddhist centre despite having origins in different regional tradition practice. Most of Buddhist have a designed small altar based at their in their room. The altar usually carries symbols like small statue of the Buddha, religious image and objects and candles. Buddhists in Ireland were raised in the Christian families, hence during death ritual ceremony the families are never fully familiar with the Buddhist death related customs and laws. Possible measures during critical times call for vital peaceful environment, if necessary health care surroundings aimed at providing assistance to families (Bentley, 1998). Conclusion The Buddhism teachings recognizes an elaborate an interdependence among its practical followers, the teachings has for several centuries worked objectively in uniting Buddhist in many ways that ultimately depends on each other. Basing on the facts as reported Buddhism has a long life span as cultures but continue to evolve. Many evolutions are inevitable concerning cultural and social ritual practices in the wider Buddhists society. The relational practices remains desirable by many a cross the western content countries creating a further possibility of integrating with other social cultural practice in a move aimed at accommodating a wide followership. The teachings of Buddhism has remained relevant to its follower since initiated by Buddha in India, Buddha’s teachings has grown greatly in the years confronting challenges witnessed in the society. Bibliography Charles S. Prebish, D. K. (2006). Buddhist studies from India to America: essays in honor of Charles S. Prebish. New York: Taylor & Francis,. Chen, K. K. (1964.). Buddhism in China. Princeton: Princeton University Press. Denwood, P. (1983). Buddhist studies: ancient and modern. Virginia: Curzon Press. erry Bentley. (1998). Old World Encounters:Cross cultural Contucts and exchanges in pre- modern times . New York: Oxford. Gatare Dhammapala, R. F. (1984). Buddhist studies: in honour of Hammalava Saddhātissa. Virginia: Hammalava Saddhātissa Felicitation. Gombrich, R. (2008). Buddhist studies: papers of the 12th world Sanskrit conference. New Delhi: Motilal Banarsidass publishers. Jan ,W. J. (1979). Buddhist studies. Virginia: Asian Humanities Press. Prebish, C. (1999. ). The Academic Study of Buddhism in America: A Silent Sangha. London: Curzon Press. Studies University of Dalhi Depertment of Buddhism. (1990). Buddhist studies. New Delhi: University of Delhi. Wiig, L. (1991). Buddhist studies: dissertations and theses completed at the University of Hawaii at Manoa. New York: Buddhist Studies Program, School of Hawaiian, Asian, and Pacific Studies, University of Hawaiʻi at Mānoa, 1991. Read More

In this rice growing Asian communities associated with Buddhism practices reflecting rhythms of food production including its scarcity or large quantity during the year. However, in some countries there is contrast between ascetic approaches food a good example is practices done during the rain season retreat that is basically witnessed in span of four month, form July to October (Gombrich, 2008). Buddhist women in Australia Women in Australia society can be special from other societies due to profound growth of feminism and activism progress made by women across the Australian society.

Creating reversed expectations of female Buddhists, as the traditions are never met, the situation may involve frustrating experiences for women longing and seeking to lead a life as part of the ordained member of the Buddhist, the traditions according to this kind of individuals seems diluted and don’t meet the expected autonomy as reviled by Jan (1979). However, expectations remains realistic and gives full information on both before and after ordination, there is no doubt Buddhism stands a good chance to benefit from extremely higher number of ordination, since their traditional practices lays little emphasis on traditions and doctrine when compared to their male counterparts, women in these culture emphasizes on empathy and compassion normally a typical women devoted to divine service.

Death Related Religious Rituals On a general view, Buddhist teaching views life and death as a range of believing that consciousness continues after death and may be reborn. To them death grants opportunity for freedom from the cycle of life, death and rebirth. In some cases clear beliefs surrounding death can vary among Buddhist traditions. Gombrich (2008), further looks a the ritual practices as witnessed at different buddhist traditional practices,Tibetan for example among the Buddhism has defined practices and protocols that have to be followed in times of death.

They are associated with special prayers during their dying process and several days after death. On contrary to the Tibetan ritual practices, the Mahayana and the western Buddhist approaches are relatively less defined in these setting traditional prayers are done at the dying process but the stages at which the prayers are held and span of prayers varies, with other individuals Buddhists within the same traditions practicing specific wishes during the ceremonies at time of death, this basically depends on the level of practice within the isolated societies they are placed at.

The Tibetan teachers have a clear protocol for other traditions based practices. According to Denwood (1983) possible discussions on individual needs and giving clarity in ritual requirements with a specified spiritual contact, Buddhists from all traditional practices are likely to prefer having clear state of approach while handling death ceremonial rituals. This is well received as part of their preparation for death, individual involved may wish to reduce medication as well getting involved in consultation at all stages.

The prayers and medication are basics and remains important for supporting Buddhist who are sick or dying. Occasionally, if death is imminent since their spiritual contacts identified by person under treatment has to be called and have appropriate prayer initiated. The prayers are done in isolation as the dying Buddhist preferably moved to a private area; this allows privacy conducts as prayers are conducted. Buddhism in Australia Australia prides it self as being a multi- cultural nation, this leaves no surprise on the facts that it provides new homes to new people from varied range of Buddhist countries.

It is reported to have a population over 20 million, with nearly half a million Buddhist yet the number has kept growing rapidly, as there reports indicating double increment population reports over the last decade. In Australia Buddhist from the traditional societies is a vibrant western Buddhist society as well growing interest from media, academia and the wider society in the country.

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