This document provides an overview of the origins and spread of Hinduism and Buddhism. It notes that both religions originated in Southern Asia but spread widely due to trade and the fall of empires. Buddhism in particular spread from India to East Asia, at one point being one of the largest religions worldwide. The document discusses how the decline of empires contributed to the changing borders and spread of religious beliefs, as new faiths like Christianity and Islam emerged and expanded across Europe and Asia.

1. Running Heading: Hinduism and Buddhism
RELIGIOUS/PHILOSOPHICAL TRADITIONS FROM INDIA AND CHINA,
FOCUSING ON HINDUISM, BUDDHISM.
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Religious/Philosophical Traditions from India and China, focusing on Hinduism,
Buddhism.
Buddhism and Hinduism are the supreme and largely dominant religions in
the world. The two originated and developed from Southern part of Asia’s ethnicity
and beliefs. They differ so much with each other on issues of societal organization as
well as with the other major Western religions in terms of universal beliefs. Existence
of immense religions in the world today is as a result of various items spread all over
to them from donations by established empires. In the past, many religions were
local but as time went by, the entire India was held by Buddhism which continued to
extend to several directions in the old times. Hinduism also followed course and
stretched to various parts in South Eastern India powered by commerce after
originating from the Brahman faith. An attempt to prevail the Roman Empire and its
boundaries which then had a slight development had been shown by the Christian
faith.
The fading of large empires as a result bewildered and restructured the
geographical borders, from the Pacific to the Mediterranean, that the provincial
borders of religious convictions were adapted more significantly. The equivalent
opinionated rejection persuaded individuals to join various institutions that were
religious and remunerations. The consequence was world's significant eras when
literary loyalties employed new-fangled territorial models and faith moved. However,
still Hinduism and Daoism in China were doing all they could to prevail innovative
stages of dynamic trendy observance. In Mediterranean and China’s sophisticated
leaders had the sources of their foremost theoretical structures bunched and
crowded elementary alterations in religious arrangements. It reached a time when

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China had a lot of commotion and confusion and Rome had declined and as a result
the Mediterranean societies had fundamental innovative religious manipulations.
Christianity shifted from the Middle East, which was its axis initially, to Westward.
Similarly, Buddhism in Asia stretched to the east of India and was originally one of
the leading religions in terms of majority of converts worldwide just before
Christianity took the lead.
Buddhism could insist on the inconsequentiality of stuff in the world, pushing
for the centralization of religious fortune of every individual and the centre of
attention of spirituality. This kind of religion generated an imperative Spartan
association, in which more than ever sacred persons set to live spiritually and be
committed to their faith throughout their holiness. Buddhism later extended to Korea
and Japan after prevailing parts of China, insisting that life after death was so
achievable and that holy leaders played a big role in attaining them. Mahayana, an
edition of Buddhism in China substantially stressed the fact that Buddha was their
god and even though earlier on their statues defied their resentment to spiritual
images, they were certain that they were using them to publicises or announce
salvation through their faith.
Other sanctuaries that were more orderly with how they carried out their
sacraments under the guidance of their spiritual leaders such as high priests
assisted in establishing spiritual comfort among the common individuals in the
Eastern parts of Asia and Buddhism adopted and improved on this design by
introducing holy men and formed religious values like praying to their god and also
trained converts by teaching them how to realize several revealed sanctity. There
was a wide likeness between Buddhism in Asia and established religions like

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Christianity during the period when innovative religions broadened as enormous
kingdoms got ruined. Other than in the least of the varieties of Buddhism, it
highlighted further on church institution and formation, stealing the case of the
kingdom of Rome. It really acknowledged the goings-on of the missionaries and the
ever increasing number of converts saying the activities were of great significance.
General complexities, counting attacking forces that pushed from middle Asia
and communicable outbreaks that had no margins, facilitate the description of
equivalent changes in split developments. Those that used to travel in China found
out about Buddhism in the course of touring India to trade. Trade and dispersal of
imaginative techniques connected India to Middle East as well as the Mediterranean.
A world skeleton that influenced the split currents of foremost empires existed. The
latest creeds affected a better attention in conjecture about religious issues to all
main empires and various regions in the world in addition to a bigger affinity to centre
on a single fundamental religion as opposed to a whole host of divinities.
Faiths in animals and customs went on to thrive as component of trendy
Daoism and Hinduism, and it is not that they were exclusively relocated in the midst
of common public which changed to Buddhism, Islam or Christianity. The fresh
spiritual flow shrunk Europe’s and Asia’s grip of factual animism, which resulted to
an essential growth transversely borders. The progress and stretch of main religions
worldwide connected the course of enormous civilisations being turned down despite
the fact that communication means that had been formed by these kingdoms
comprised of a main modification of the momentous height of the world. Apparently,
the immense faiths had so far not stroke central Asia but extended progressively to

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the northern parts of Europe only.

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References
Ludwig, T. (2005). Sacred Paths of the East. Upper-Saddle-River: Prentice Hall