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Buddhist Buildings is a heavily illustrated exploration of ancient Chinese Buddhist architecture, using the history of the spread of Buddhism throughout China as a foundation.
This book is the first comprehensive overview of Buddhist architecture in North America and provides an analysis of Buddhist architecture and communities. Exploring the arrival of Buddhist architecture in America, the book lays out how Buddhists have expressed their spiritual beliefs in structural form in the United States. The story follows the parallel history of the religion’s emergence in the United States since the California Gold Rush to the present day. Conceived of as a general history, the book investigates Buddhist structures with respect to the humanistic qualities associated with Buddhist doctrine and how Buddhist groups promote their faith and values in an American setting. The author’s point of view starts from the ground floor of the buildings to move deeper into the space of Buddhist practice, the mind that seeks enlightenment, and the structures that help one to do so. It discusses Buddhist architecture in the United States in a manner consistent with the intensely human context of its use. A unique and ground-breaking analysis, this book adds to the study of Buddhist architecture in America while also addressing the topic of how and why Buddhists use architecture in general. It will be of interest to scholars of religion, architecture, space and place, U.S. history, Asian Studies, and Buddhist Studies. It will also be a valuable addition to the libraries of Buddhist communities across the United States and the world, since many of the observations about Buddhist architecture in the United States may also apply to structures in Europe and Asia.
Bhutan is a small Himalayan country with a rich Buddhist heritage and a striking architectural style. Bhutan's Buddhist Architecture provides an introduction and travel guide to the country's beautiful temples, monasteries and dzongs--the fortresses built while Bhutan was being unified as a Buddhist state. Illustrated with maps, plans, and more than a hundred photographs the book includes brief historical and architectural overviews, a dozen examples of the country's best-known buildings, and a pictorial glossary of forty Buddhist symbols commonly used in building decoration.
“Utopia” is a word not often associated with the city of Bangkok, which is better known for its disorderly sprawl, overburdened roads, and stifling levels of pollution. Yet as early as 1782, when the city was officially founded on the banks of the Chao Phraya river as the home of the Chakri dynasty, its orientation was based on material and rhetorical considerations that alluded to ideal times and spaces. The construction of palaces, monastic complexes, walls, forts, and canals created a defensive network while symbolically locating the terrestrial realm of the king within the Theravada Buddhist cosmos. Into the twentieth century, pictorial, narrative, and built representations of utopia were critical to Bangkok’s transformation into a national capital and commercial entrepôt. But as older representations of the universe encountered modern architecture, building technologies, and urban planning, new images of an ideal society attempted to reconcile urban-based understandings of Buddhist liberation and felicitous states like nirvana with worldly models of political community like the nation-state. Bangkok Utopia outlines an alternative genealogy of both utopia and modernism in a part of the world that has often been overlooked by researchers of both. It examines representations of utopia that developed in the city—as expressed in built forms as well as architectural drawings, building manuals, novels, poetry, and ecclesiastical murals—from its first general strike of migrant laborers in 1910 to the overthrow of the military dictatorship in 1973. Using Thai- and Chinese-language archival sources, the book demonstrates how the new spaces of the city became arenas for modern subject formation, utopian desires, political hegemony, and social unrest, arguing that the modern city was a space of antinomy—one able not only to sustain heterogeneous temporalities, but also to support conflicting world views within the urban landscape. By underscoring the paradoxical character of utopias and their formal narrative expressions of both hope and hegemony, Bangkok Utopia provides an innovative way to conceptualize the uneven economic development and fractured political conditions of contemporary global cities.
With reference to Sri Lanka.
What is a Buddhist temple? Who works there? Why is the shrine to Bodhgaya so important? Find out the answers to these and other questions in this fact-filled title.
This book deals with the technical, artistic and architectural aspects of the Hindu and Buddhist monuments from the beginning until today in Southeast Asia.
This book deals with the technical, artistic and architectural aspects of the Hindu and Buddhist monuments from the beginning until today in Southeast Asia.
"The volume thoroughly examines the origins and principal types of Buddhist architecture in Asia primarily between the third century BCE-twelfth century CE with an emphasis on India. It aims to construct shared architectural traits and patterns alongwith the derivative relationships between Indian and Asian Buddhist monuments. It also discusses the historical antecedents in the Indus Civilization and the religious and philosophical foundations of the three schools of Buddhism and its founder, Buddha. Previously obscure topics such as Aniconic and Vajrayana (Tantric) architecture and the four holiest sites of Buddhism will also be covered in this comprehensive volume. The author further investigates the influences of Buddhist architecture upon Islamic, Christian, and Hindu architecture that have been overlooked by past scholars."
When Seon (Zen) Buddhism was first introduced to Korea around Korea’s late Silla and early Goryeo eras, the function of the “beopdang” (Dharma hall) was transfused to the lecture hall found in ancient Buddhist temples, establishing a pivotal area within the temple compound called the “upper monastic area.” By exploring the structural formation and dissolution of the upper monastic area, the author shows how Korea established its own distinctive Seon temples, unlike those of China and Japan, in the course of assimilating a newly-introduced foreign culture as its own. To accomplish this, the author analyzed the inscriptions on stone monuments which recorded the lives of eminent monks and also numerous excavated temple ruins. These analyses give us a new perspective on the evolution of the upper monastic area, which had the beopdang as its center, at a time when early Seon temples were being established under very adverse and unstable circumstances. The exploration of the spatial organization and layout of Korean Seon temple architecture has illuminated the continuity between Korean Buddhist temples of both the ancient and medieval eras.