BUDDHISM
Buddhism arose as a result of Siddhartha Gautama's quest for Enlightenment in around the 6th Century BCE.
The two main Buddhist sects are Theravada Buddhism and Mahayana Buddhism, but there are many more schools of Buddhism.
Buddhism is a spiritual tradition that focuses on personal spiritual development and the attainment of a deep insight into the true nature of life.
Buddhism teaches that all life is interconnected, so compassion is natural and important. There is no belief in a personal God.
Buddhism is therefore not centred on the relationship between humanity and God. Buddhists believe that nothing is fixed or permanent, thus change is always possible.
The two main Buddhist sects are Theravada Buddhism and Mahayana Buddhism, but there are many more schools of Buddhism.
Buddhism is a spiritual tradition that focuses on personal spiritual development and the attainment of a deep insight into the true nature of life.
Buddhism teaches that all life is interconnected, so compassion is natural and important. There is no belief in a personal God.
Buddhism is therefore not centred on the relationship between humanity and God. Buddhists believe that nothing is fixed or permanent, thus change is always possible.
THE FOUR NOBLE TRUTHS
The Four Noble Truths contain the essence
of the Buddha's teachings. It was these four principles that the Buddha came to
understand during his meditation under the bodhi tree;
›THE TRUTH OF SUFFERING (Dukkha)
Suffering comes in many forms. Three obvious kinds of suffering relate to the first three sights the Buddha saw on his first journey outside the palace: old age, sickness and death. But according to the Buddha, the problem of suffering goes much deeper. Life is not ideal: it frequently fails to live up to our expectations.
Human beings are subject to desires and cravings, but even when we are able to satisfy these desires, the satisfaction is only temporary.
›THE TRUTH OF THE ORIGIN OF THE SUFFERING (Samudāya)
In the second of his Noble Truths the Buddha taught that the root of all suffering is desire, or tanhā. This comes in three forms, which Buddha described as the Three Roots of Evil, or the Three Fires, or the Three Poisons.
The three ultimate causes of suffering are therefore:
1. Greed and desire
2. Ignorance or delusion
3. Hatred and destructive urges
›THE TRUTH OF THE CESSATION OF SUFFERING (Nirodha)
The Buddha taught that the third noble truth is to extinguish desire, which causes suffering, and to gain inner satisfaction. If people end their suffering then Nirvana (peace) can be achieved. Attaining nirvana , or reaching enlightenment, means extinguishing the three fires of greed, delusion and hatred.
Someone who reaches nirvana does not immediately disappear to a heavenly realm. Nirvana is better understood as a state of mind that humans can reach.
After death an enlightened person is liberated from the cycle of rebirth.
›THE TRUTH OF THE PATH TO THE CESSATION OF SUFFERING (Magga)
The final Noble Truth is the Buddha's prescription for the end of suffering. This is a set of principles called the Eightfold Path.
The Eightfold Path is also called the Middle Way: it avoids both indulgence and severity, neither of which the Buddha had found helpful in his search for enlightenment.
›THE TRUTH OF SUFFERING (Dukkha)
Suffering comes in many forms. Three obvious kinds of suffering relate to the first three sights the Buddha saw on his first journey outside the palace: old age, sickness and death. But according to the Buddha, the problem of suffering goes much deeper. Life is not ideal: it frequently fails to live up to our expectations.
Human beings are subject to desires and cravings, but even when we are able to satisfy these desires, the satisfaction is only temporary.
›THE TRUTH OF THE ORIGIN OF THE SUFFERING (Samudāya)
In the second of his Noble Truths the Buddha taught that the root of all suffering is desire, or tanhā. This comes in three forms, which Buddha described as the Three Roots of Evil, or the Three Fires, or the Three Poisons.
The three ultimate causes of suffering are therefore:
1. Greed and desire
2. Ignorance or delusion
3. Hatred and destructive urges
›THE TRUTH OF THE CESSATION OF SUFFERING (Nirodha)
The Buddha taught that the third noble truth is to extinguish desire, which causes suffering, and to gain inner satisfaction. If people end their suffering then Nirvana (peace) can be achieved. Attaining nirvana , or reaching enlightenment, means extinguishing the three fires of greed, delusion and hatred.
Someone who reaches nirvana does not immediately disappear to a heavenly realm. Nirvana is better understood as a state of mind that humans can reach.
After death an enlightened person is liberated from the cycle of rebirth.
›THE TRUTH OF THE PATH TO THE CESSATION OF SUFFERING (Magga)
The final Noble Truth is the Buddha's prescription for the end of suffering. This is a set of principles called the Eightfold Path.
The Eightfold Path is also called the Middle Way: it avoids both indulgence and severity, neither of which the Buddha had found helpful in his search for enlightenment.
THE EIGHTFOLD PATH
The eight stages are not to be taken in
order, but rather support and reinforce each other:
›Right Understanding - Sammā ditthi Accepting Buddhist teachings.
›Right Intention - Sammā san̄kappa A commitment to cultivate the right attitudes.
›Right Speech - Sammā vācā Speaking truthfully, avoiding slander, gossip and abusive speech.
›Right Action - Sammā kammanta Behaving peacefully and harmoniously; refraining from stealing, killing and overindulgence in sensual pleasure
›Right Livelihood - Sammā ājīva Avoiding making a living in ways that cause harm, such as exploiting people or killing animals, or trading in intoxicants or weapons.
›Right Effort - Sammā vāyāma Cultivating positive states of mind; freeing oneself from evil and unwholesome states and preventing them arising in future.
›Right Mindfulness - Sammā sati Developing awareness of the body, sensations, feelings and states of mind.
›Right Concentration - Sammā samādhi Developing the mental focus necessary for this awareness.
›Right Understanding - Sammā ditthi Accepting Buddhist teachings.
›Right Intention - Sammā san̄kappa A commitment to cultivate the right attitudes.
›Right Speech - Sammā vācā Speaking truthfully, avoiding slander, gossip and abusive speech.
›Right Action - Sammā kammanta Behaving peacefully and harmoniously; refraining from stealing, killing and overindulgence in sensual pleasure
›Right Livelihood - Sammā ājīva Avoiding making a living in ways that cause harm, such as exploiting people or killing animals, or trading in intoxicants or weapons.
›Right Effort - Sammā vāyāma Cultivating positive states of mind; freeing oneself from evil and unwholesome states and preventing them arising in future.
›Right Mindfulness - Sammā sati Developing awareness of the body, sensations, feelings and states of mind.
›Right Concentration - Sammā samādhi Developing the mental focus necessary for this awareness.
RIGHT CONDUCT
In Buddhism Right Conduct is
guided by the Ten Precepts,
which are used as a guide for everyday living:
1. Do not destroy life
2. Do not steal
3. Do not commit adultery
4. Do not tell lies
5. Do not take intoxicants
6. Do not eat after midday
7. Do not dance, sing, or act on a stage
8. Do not use perfumes
9. Do not use a high or broad bed
10. Do not handle money, or receive gold or silver.
1. Do not destroy life
2. Do not steal
3. Do not commit adultery
4. Do not tell lies
5. Do not take intoxicants
6. Do not eat after midday
7. Do not dance, sing, or act on a stage
8. Do not use perfumes
9. Do not use a high or broad bed
10. Do not handle money, or receive gold or silver.
THE WHEEL OF LIFE
The Bhavachakra,
the Wheel of Life or Wheel of Becoming, is a mandala - a complex picture
representing the Buddhist view of the universe. It
is particularly found in Tibetan Buddhism. The wheel illustrates the cycle
of birth, death and rebirth.
At the centre of the wheel are three animals, called the three mental poisons; a snake, a pig, and a rooster. These represent greed and ignorance. The wheel is then divided into five or six realms, or states, into which a soul can be reborn, such as the realm of gods and the realm of hell. Around the rim or outermost circle are twelve links (nidanas) which illustrate the way in which one thing happens because of another. The images include a blind man, which represents ignorance, a couple embracing, to show people form relationships, and childbirth, to highlight that ‘becoming’ leads to new life.
At the centre of the wheel are three animals, called the three mental poisons; a snake, a pig, and a rooster. These represent greed and ignorance. The wheel is then divided into five or six realms, or states, into which a soul can be reborn, such as the realm of gods and the realm of hell. Around the rim or outermost circle are twelve links (nidanas) which illustrate the way in which one thing happens because of another. The images include a blind man, which represents ignorance, a couple embracing, to show people form relationships, and childbirth, to highlight that ‘becoming’ leads to new life.
KARMAThe word karma means 'action', and this indicates something important about the concept of karma: it is determined by one’s own actions, in particular by the motives behind intentional actions.
Skilful actions that lead to good karmic outcomes are based upon motives of generosity; compassion, kindness and sympathy, and clear mindfulness or wisdom. The opposite motives of greed, aversion (hatred) and delusion, when acted upon, lead to bad karmic results. Karma is not an external force, not a system of punishment or reward dealt out by a god. The concept is more accurately understood as a natural law similar to gravity. Buddhists believe that people are in control of their ultimate fates. The problem is that most people are ignorant of this, which causes suffering. The purpose of Buddhism is to take conscious control of one’s behaviour. |
Teachings about karma explain that one’s past actions affect, either positively or negatively, and that our present actions will affect in the future.
Early Buddhist writings suggest that not all experiences are the result of past action; it may be due to natural events of one sort or another. Suffering can thus be resolved in the present moment through the Buddhist teachings of mindfulness and action based upon good motives. |
Ritual
Important moments in life are commemorated through Buddhist ceremonies, according to local beliefs and customs. Rituals and rites may include repeating mantras, walking around statues of the Buddha, or praying before images of the Buddha.
The circle of birth, suffering, death and rebirth is comprised of the twelve stages of life, which are:
Ignorance, intentional acts, consciousness, body and mind, the senses, sense impressions, feelings, cravings, clinging, becoming, rebirth, old age and death. Some of the key rituals and rites associated with Buddhism are therefore centred around birth, belonging, and death.
Birth
Birth ceremonies vary depending on local beliefs and customs. The birth though is understood as rebirth, which ultimately delays a person achieving their ultimate purpose. Offerings are therefore made to local and traditional gods to ward off evil.
In Tibet, the sacred symbol (dhih) is painted on the baby’s tongue in saffron powder or butter as a symbol of the Buddha and the hope the child will grow up to be wise. In Thailand local monks chant the five moral principles of Buddhism (Pancasila) at the naming ceremony of a child.
Adolescence
A common ritual is many of the schools of Buddhism is the joining of the Sangha, or ‘assembly’. In some traditions young boys spend months or years within the Sangha learning the teachings of the Buddha.
Various ceremonies mark the entry to the Sangha. These can include dressing elaborately as a reminder that the Buddha gave up his life as prince to become a holy man, and wearing the saffron robe of a monk.
The boy’s head is then shaved to show that he has given up the concerns of the world and has taken on poverty and self-discipline. The student kneels before the senior monk and requests permission to join the Sangha. He promises to obey the rules and concentrate the overcoming of dukka (suffering).
The daily routine then revolves around the life of the bhikkus (monk) or bhikkunis (nun), in accordance with the Ten Precepts.
Important moments in life are commemorated through Buddhist ceremonies, according to local beliefs and customs. Rituals and rites may include repeating mantras, walking around statues of the Buddha, or praying before images of the Buddha.
The circle of birth, suffering, death and rebirth is comprised of the twelve stages of life, which are:
Ignorance, intentional acts, consciousness, body and mind, the senses, sense impressions, feelings, cravings, clinging, becoming, rebirth, old age and death. Some of the key rituals and rites associated with Buddhism are therefore centred around birth, belonging, and death.
Birth
Birth ceremonies vary depending on local beliefs and customs. The birth though is understood as rebirth, which ultimately delays a person achieving their ultimate purpose. Offerings are therefore made to local and traditional gods to ward off evil.
In Tibet, the sacred symbol (dhih) is painted on the baby’s tongue in saffron powder or butter as a symbol of the Buddha and the hope the child will grow up to be wise. In Thailand local monks chant the five moral principles of Buddhism (Pancasila) at the naming ceremony of a child.
Adolescence
A common ritual is many of the schools of Buddhism is the joining of the Sangha, or ‘assembly’. In some traditions young boys spend months or years within the Sangha learning the teachings of the Buddha.
Various ceremonies mark the entry to the Sangha. These can include dressing elaborately as a reminder that the Buddha gave up his life as prince to become a holy man, and wearing the saffron robe of a monk.
The boy’s head is then shaved to show that he has given up the concerns of the world and has taken on poverty and self-discipline. The student kneels before the senior monk and requests permission to join the Sangha. He promises to obey the rules and concentrate the overcoming of dukka (suffering).
The daily routine then revolves around the life of the bhikkus (monk) or bhikkunis (nun), in accordance with the Ten Precepts.
Marriage
Family life is of great importance to Buddhists. Monks do not marry and in some traditions it is believed that a monk’s vow of celibacy might cause infertility for the couple.
There is no traditional Buddhist marriage ceremony though, and many couples do seek the blessing of a monk before their wedding. In Thailand a common practice is for a monk to pour water over a ribbon that connects the monk and the couple.
Family life is of great importance to Buddhists. Monks do not marry and in some traditions it is believed that a monk’s vow of celibacy might cause infertility for the couple.
There is no traditional Buddhist marriage ceremony though, and many couples do seek the blessing of a monk before their wedding. In Thailand a common practice is for a monk to pour water over a ribbon that connects the monk and the couple.
Death
For Buddhists life is a cycle of birth, death and rebirth. This is known as samsara and funerals therefore focus on facilitating the journey of the deceased through the process of death and rebirth.
In the Mahayana tradition, it is believed that each time a person dies their spirit is reborn into one of the six divisions of the Universe. These are the realms of gods, titans, humans, hungry ghosts, animals and hell.
In Buddhist traditions the body of the deceased is washed by the family and then placed in a wooden coffin. The coffin is then carried in procession to the shrine room of the local temple. Cheerful music is played to generate good karma.
In Theravada Buddhism rebirth is believed to be immediate, whereas in Mahyana Buddhism there is an interval between death and rebirth when offerings can be made to earn good karma.
For Buddhists life is a cycle of birth, death and rebirth. This is known as samsara and funerals therefore focus on facilitating the journey of the deceased through the process of death and rebirth.
In the Mahayana tradition, it is believed that each time a person dies their spirit is reborn into one of the six divisions of the Universe. These are the realms of gods, titans, humans, hungry ghosts, animals and hell.
In Buddhist traditions the body of the deceased is washed by the family and then placed in a wooden coffin. The coffin is then carried in procession to the shrine room of the local temple. Cheerful music is played to generate good karma.
In Theravada Buddhism rebirth is believed to be immediate, whereas in Mahyana Buddhism there is an interval between death and rebirth when offerings can be made to earn good karma.
Sacred Text
.The study of Buddhist texts is one of the most important religious activities a Buddhist can perform.
After the death of Buddha the Sangha (community) compiled his teachings and these were transmitted through an oral tradition. The rules of the Sangha and the Buddha’s teachings were recited in the Pali language.
The collection of writings was known as the Tripitaka, or “three baskets”. These included the discourses of Buddha, the rules of discipline for Buddhist monks and nuns, and further knowledge or teachings.
Vinaya Pitaka (Basket of Discipline)
This is the smallest ‘basket’ and it is comprised of 227 rules for monks and 311 rules for nuns, that cover subjects such as simplicity and celibacy.
The Vinaya has three sections:
1.Sutra-vibhanga: contains rules, explanations and commentaries
2.Khandhaka: deals with regulations for communal living as well as rules for clothing and food
3.Parivara: contains extra precepts that vary from school to school.
Sutra Pitaka (Basket of Threads)
The Sutra Pitaka is a collection of myths, stories, sayings and teachings related to the Buddha. It is usually divided into 5 sections called nikayas:
1.Digha Nikaya: has 34 sutras, including a sutra which is thought to contain some of the actual words of the Buddha
2.Majjhima Nikaya:has 152 sutras grouped into fifteen sections.
3.Samyutta Nikaya: has 7762 sutras in 56 groups that are arranged according to subject.
4.Anguttara Nikaya: contains 2308 sutras organised in eleven groups that are single teachings.
5.Khuddaka Nikaya: has 15 sutras that are minor teachings that do not easily fit into the other nikayas.
Abhidhamma Pitaka (Basket of Higher Teaching)
The third basket contains seven separate works which reflect the early doctrine of Buddhism, but also explore the ideas from a philosophical perspective.
These texts are considered to be a highly advanced form of the Buddha’s teachings that were revealed from the heavenly realm after his death.
Over time the scriptures were translated into a variety of languages and further interpretations were added.
When the Sangha divided, Mahayana Buddhists recorded their version of the scriptures using sanskrit, and ancient Indian language. There is no fixed canon for Mahayana Buddhism which also uses texts in Tibetan, Japanese and Chinese.
The Chinese Canon has 45 supplementary volumes and includes the Tantras and the Sastras, commentaries, histories, biographies, encyclopedias and dictionaries.
The Lotus Sutra is widely used by Mahayana Buddhists in East Asia.
The Tibetan Canon contains much of the Chinese Canon, as well as some texts that are unique to Tibetan Buddhism. Books or texts as considered sacred because they contain the Dharma. They are kept in places of honour in shrines.
Zen Buddhism bypasses the written texts altogether and professes an oral transmission of truths from generation to generation, outside of the scriptures.
.The study of Buddhist texts is one of the most important religious activities a Buddhist can perform.
After the death of Buddha the Sangha (community) compiled his teachings and these were transmitted through an oral tradition. The rules of the Sangha and the Buddha’s teachings were recited in the Pali language.
The collection of writings was known as the Tripitaka, or “three baskets”. These included the discourses of Buddha, the rules of discipline for Buddhist monks and nuns, and further knowledge or teachings.
Vinaya Pitaka (Basket of Discipline)
This is the smallest ‘basket’ and it is comprised of 227 rules for monks and 311 rules for nuns, that cover subjects such as simplicity and celibacy.
The Vinaya has three sections:
1.Sutra-vibhanga: contains rules, explanations and commentaries
2.Khandhaka: deals with regulations for communal living as well as rules for clothing and food
3.Parivara: contains extra precepts that vary from school to school.
Sutra Pitaka (Basket of Threads)
The Sutra Pitaka is a collection of myths, stories, sayings and teachings related to the Buddha. It is usually divided into 5 sections called nikayas:
1.Digha Nikaya: has 34 sutras, including a sutra which is thought to contain some of the actual words of the Buddha
2.Majjhima Nikaya:has 152 sutras grouped into fifteen sections.
3.Samyutta Nikaya: has 7762 sutras in 56 groups that are arranged according to subject.
4.Anguttara Nikaya: contains 2308 sutras organised in eleven groups that are single teachings.
5.Khuddaka Nikaya: has 15 sutras that are minor teachings that do not easily fit into the other nikayas.
Abhidhamma Pitaka (Basket of Higher Teaching)
The third basket contains seven separate works which reflect the early doctrine of Buddhism, but also explore the ideas from a philosophical perspective.
These texts are considered to be a highly advanced form of the Buddha’s teachings that were revealed from the heavenly realm after his death.
Over time the scriptures were translated into a variety of languages and further interpretations were added.
When the Sangha divided, Mahayana Buddhists recorded their version of the scriptures using sanskrit, and ancient Indian language. There is no fixed canon for Mahayana Buddhism which also uses texts in Tibetan, Japanese and Chinese.
The Chinese Canon has 45 supplementary volumes and includes the Tantras and the Sastras, commentaries, histories, biographies, encyclopedias and dictionaries.
The Lotus Sutra is widely used by Mahayana Buddhists in East Asia.
The Tibetan Canon contains much of the Chinese Canon, as well as some texts that are unique to Tibetan Buddhism. Books or texts as considered sacred because they contain the Dharma. They are kept in places of honour in shrines.
Zen Buddhism bypasses the written texts altogether and professes an oral transmission of truths from generation to generation, outside of the scriptures.
References
Brisbane Catholic Education. 2011. Core Beliefs Buddhism PPT
Brisbane Catholic Education. 2011. Rituals Buddhism PPT
Brisbane Catholic Education. 2011. Sacred Texts Buddhism PPT
http://www.bbc.co.uk/religion/religions/buddhism/beliefs/fournobletruths_1.shtml#h2
Goldburg, Peta. Investigating World Religions. Cambridge University Press, New York, 2009.
Gwynne, Paul. World Religions in Practice: A Comparative Introduction. Blackwell Publishing, MA, 2009