Faith of the Buddha

Courtesy: Wikipedia  

 

Buddhism is a family of beliefs and practices, considered by most to be a religion,[1] but not by all.[2] A Buddhist is one who takes refuge in The Three Jewels: the Buddha (the Awakened One), the Dharma (the Teaching of the Buddha) and the Sangha (the Community of Buddhists). Depending on the source, the number of Buddhists in the world ranges from 230 million to 500 million.[3][4][5][6] Most Buddhists live in Asia, but adherents are found worldwide.Buddhism is based on the teachings of Siddhartha Gautama, commonly known as "Buddha", who lived in the northeastern region of the Indian subcontinent. He probably died around 400 BCE.[7] Buddhists recognize him as an awakened teacher who shared his insights to help sentient beings end their suffering by understanding the true nature of phenomena, thereby escaping the cycle of suffering and rebirth (saṃsāra). Among the methods various schools of Buddhism apply towards this goal are: ethical conduct and altruistic behaviour, devotional practices, ritual and the invocation of holy beings that help them achieve Nirvana, renunciation of worldly matters, meditation, study and the cultivation of wisdom."Buddha" is actually a title, meaning the "Enlightened One" or, more literally, "Awakened One".Buddhism has spread through these main branches:

  • Theravada, which extended south and east from its origins and now has a widespread following in Southeast Asia.

  • Mahayana (including Pure Land, Zen, Nichiren and Vajrayana), which diffused from its origins west, north and east throughout East Asia.

Both branches then spread further into Europe and to the Americas.Buddhist schools disagree on what the historical teachings of Gautama Buddha were, so much so that some scholars claim Buddhism doesn't have a clearly definable common core.[8] Also, there is significant disagreement over the importance of various scriptures. For instance, the Tipitaka's Nikayas (Agamas to Mahayana Buddhists) are recognized by most Buddhist schools. However, in addition to this, the Mahayana branch regard the Mahayana sutras as more significant, scriptures that the Theravadins find irrelevant. Also, Vajrayana Buddhists find great value in the Tantras.[9]

Life of the Buddha

The following information about Buddha´s life comes from the Tipitaka give differing accounts).Siddhartha Gautama, the founder of Buddhism, was born in the city of Lumbini, Nepal, in Ancient India, and was raised in Kapilavastu.[10][11] Moments after birth, according to the scriptures, he performed the first of several miracles. He took a few steps and proclaimed, "Supreme am I in the world. Greatest am I in the world. Noblest am I in the world. This is my last birth. Never shall I be reborn."Shortly thereafter, a wise man visited his father, King Śuddhodana. The wise man said that Siddhartha would either become a great king (chakravartin) or a holy man (Sadhu) based on whether he saw life outside of the palace walls. Determined to make Siddhartha a king, Śuddhodana shielded his son from the unpleasant realities of daily life. Years after this, Gautama married Yasodhara, with whom he had a son, Rahula, who later became a Buddhist monk.At the age of 29, Siddhartha ventured outside the palace complex several times despite his father's wishes. As a result he discovered the suffering of his people, through encounters with an old man, a diseased man, a decaying corpse and an ascetic. These are known among Buddhists as "The Four Sights",[12] one of the first contemplations of Siddhartha. The Four Sights eventually prompted Gautama to abandon royal life to take up his spiritual quest to become free from suffering by living the life of a mendicant ascetic, a highly respected spiritual practice at the time in ancient India. He found companions with similar spiritual goals and teachers who taught him various forms of meditation, including jhāna.Ascetics practised many forms of self denial, including severe undereating. One day, after almost starving to death, Gautama accepted a little milk and rice from a village girl named Sujata. After this experience, he concluded that ascetic practices, such as fasting, holding one's breath, and exposure to pain, brought little spiritual benefit. He viewed them as counterproductive due to their reliance on self hatred and mortification.[13] He abandoned asceticism, concentrating instead on anapanasati meditation (awareness of breathing), thus discovering what Buddhists call the Middle Way, a path of moderation between the extremes of self-indulgence and self-mortification.After discovering the Middle Way, he sat under a sacred fig tree, also known as the Bodhi tree, in the town of Bodh Gaya and vowed not to rise before achieving Nirvana. At age 35, after many days of meditation, he attained his goal of becoming a Buddha. He spent the rest of his life teaching the Dharma.[14] He died at age 80 in Kushinagara, India of food poisoning.Scholars are increasingly hesitant to make unqualified claims about the historical facts of Gautama Buddha's life.[15] According to Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death."[16] Most historians accept that he lived, taught and founded a monastic order, but do not consistently accept most details in his biographies.[17]

Buddhist Concepts

Life and the World

 Karma: Cause and EffectKarma is the energy which drives Saṃsāra, the cycle of suffering and rebirth for each being. Kusala (good or skillful) and akusala (bad or unskillful) actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth.[18] The content of unwholesome actions and the lower types of wholesome actions belongs to the subject of Śīla (from Sanskrit: ethical conduct).In Buddhism, karma (from Sanskrit: action, work[19]) is used specifically regarding those actions (of body, speech and mind) which spring from mental intent (in Pāli: cetana),[20] and which bring about phala (from Sanskrit: fruit or consequence[21]) or vipāka (from Pāli: result). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines the effect. Karma can be either negative or positive; with its respective negative or positive vipāka.The suffering caused by the karmic effects of previous thoughts, words and deeds can be alleviated by following the Noble Eightfold Path.[citation needed] In Theravada Buddhism there is no divine salvation or forgiveness from one's karma. In contrast, in some Mahayana sutras it is taught that powerful sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) can wholly expunge great swathes of negative karma by being heard or recited. According to the Japanese Pure Land teacher Genshin, the Buddha Amitabha has the power to destroy the karma that would otherwise bind one in samsara.[22]

Rebirth

Rebirth means beings go through a succession of lives, each running from conception[23] to death, as one of many possible forms of sentient life. It is important to note though, that Buddhism rejects the idea of a permanent self or the concept of an unchanging, eternal soul as it is known e.g. in Christianity or even Hinduism. As there ultimately is no such thing as a self (anatta), rebirth in subsequent existences must rather be understood as the continuation of a dynamic, ever changing process of "Dependent Arising" (Pratītyasamutpāda) determined by the laws of cause and effect (karma) rather than that of one being, "jumping" from one existence to the next.Each rebirth takes place within one of five realms, according to Theravadins, or six according to other schools.[24][25] These are further subdivided into 31 planes of existence:[26]

  1. Naraka beings: those who live in one of many Narakas (Hells).

  2. Animals: sharing some space with humans, but considered another type of life.

  3. Preta: Sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost.[27]

  4. Human beings: one of the realms of rebirth in which attaining Nirvana is possible.

  5. Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravada (Mahavihara) tradition as a separate realm.[28]

  6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated.

Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained only by anāgāmis (non-returners). Rebirths in the arupa-dhatu (formless realms) can be attained only by those who can meditate on the arupa-jhānas.According to East Asian and Tibetan Buddhism, there is an intermediate state between one life and the next, but Theravada rejects this,[29]

The Cycle of Samsara

Sentient beings crave pleasure and are averse to pain from birth to death. In being controlled by these attitudes, they perpetuate the cycle of conditioned existence and suffering (Samsara), and produce the causes and conditions for the next rebirth after death. After another rebirth they do the same, and continue repeating this cycle. Buddhist's strive to end this cycle of suffering and involuntary rebirths by eradicating it's causes and conditions through the application of the path the Buddha has laid out. 

Suffering: Causes and Solution

The Four Noble Truths

According to the Pali Tipitaka, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana.[30] They are sometimes considered as containing the essence of the Buddha's teachings and are presented in the manner of a medical diagnosis and remedial prescription – a style common at that time:

  1. Life as we know it ultimately is or leads to suffering (dukkha) in one way or another.

  2. Suffering is caused by craving or attachments to worldly pleasures of all kinds. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or people that we consider the cause of happiness or unhappiness.

  3. Suffering ends when craving ends, when one is freed from desire. This is achieved by eliminating all delusion, thereby reaching a liberated state of Enlightenment (bodhi);

  4. Reaching this liberated state is achieved by following the path laid out by the Buddha.

This interpretation is followed closely by many modern Theravadins,[citation needed] described by early Western scholars, and taught as an introduction to Buddhism by some contemporary Mahayana teachers (e.g., the Dalai Lama).[31]According to other interpretations by Buddhist teachers and scholars and lately recognized by some Western scholars[32] the "truths" do not represent mere statements, but divisions or aspects of most phenomena, which fall into one of these four categories, grouped in two:

  1. Suffering and causes of suffering

  2. Cessation and the paths towards liberation from suffering.

Thus, according to the Macmillan Encyclopedia of Buddhism[33] they are

  1. "the noble truth that is suffering"

  2. "the noble truth that is the arising of suffering"

  3. "the noble truth that is the end of suffering"

  4. "the noble truth that is the way leading to the end of suffering"

The early teaching,[34] and the traditional understanding in the Theravada,[35] is that the four noble truths are an advanced teaching for those who are ready for them. The Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings.[36] They are little known in the Far East.[37]

The Noble Eightfold Path

The Noble Eightfold Path, the fourth of the Buddha's Noble Truths, is the way to the cessation of suffering (dukkha). It has eight sections, each starting with samyak (Sanskrit, meaning correctly, properly or well,[38] frequently translated into English as right), and presented in three groups:

  • Prajñā is the wisdom that purifies the mind to attain spiritual insight into the true nature of all things. It includes:

  1. dṛṣṭi (ditthi); viewing[39] reality as it is, not just as it appears to be.

  2. saṃkalpa (sankappa); intention[40] of renunciation, freedom and harmlessness.

  • Śīla is the ethics or morality, or abstention from unwholesome deeds. It includes:

  1. vāc (vāca); speaking[41] in a truthful and non hurtful way

  2. karman (kammanta); acting[42] in a non harmful way

  3. ājīvana (ājīva); a non harmful livelihood[43]

  • Samadhi is the mental discipline required to develop mastery over one’s own mind. This is done through the practice of various contemplative and meditative practices, and includes:

  1. vyāyāma (vāyāma); making an effort[44] to improve

  2. smṛti (sati); awareness[45] to see things for what they are with clear consciousness, being aware of the present reality within oneself, without any craving or aversion

  3. samādhi (samādhi); correct meditation or concentration[46]
    explained as the first 4 dhyānas

The practice of the Eightfold Path is understood in one of two ways. It either requires simultaneous development—all eight items are practiced in parallel, or it is conceived as a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another.In the early sources (the four main Nikayas) the Eightfold Path is not generally taught to laypeople, and it is little known in the Far East.[47]

Middle Way

An important guiding principle of Buddhist practice is the Middle Way which was said to have been discovered by the Buddha prior to his enlightenment (bodhi). The Middle Way or Middle Path has several definitions:

  1. It is often described as the practice of non-extremism; a path of moderation away from the extremes of self-indulgence and opposing self-mortification.

  2. It also refers to taking a middle ground between certain metaphysical views, e.g. that things ultimately either exist or do not exist.[48]

  3. An explanation of the state of nirvana and perfect enlightenment where all dualities fuse and cease to exist as separate entities.

  4. Another term for emptiness, the ultimate nature of all phenomena, lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness.

The Nature of Reality

Buddhist scholars have produced a prodigious quantity of intellectual theories, philosophies and world view concepts. See e.g. Abhidharma, Buddhist philosophy and Reality in Buddhism. Some schools of Buddhism discourage doctrinal study, some regard it as essential, but most regard it as having a place, at least for some people at some stages. The concept of Liberation (Nirvana), the goal of the Buddhist path, is closely related to the correct perception of reality. In awakening to the tue nature of the self and all phenomena one is liberated from the cycle of suffering (Dukkha) and involuntary rebirths Samsara.

Impermanence, Dukkha and Non-Self

Impermanence (Sanskrit: anitya; Pāli:  anicca; Tibetan: མི་​རྟག་​པ་ mi rtag pa; Chinese: 無常 wúcháng; Japanese: 無常 mujō; Thai: อนิจจัง anitchang) is one of the Three marks of existence. The term expresses the Buddhist notion that all compounded or conditioned phenomena (things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself is constantly changing. Things are constantly coming into being, and ceasing to be. Nothing lasts.According to the impermanence doctrine, human life embodies this flux in the aging process, the cycle of rebirth (samsara), and in any experience of loss. The doctrine further asserts that because things are impermanent, attachment to them is futile, and leads to suffering (dukkha).Dukkha (Pāli ; Sanskrit  duḥkha; according to grammatical tradition derived from dus-kha "uneasy", but according to Monier-Williams more likely a Prakritized form of dus-stha "unsteady, disquieted") is a central concept in Buddhism, the word roughly corresponding to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration.Although dukkha is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations" (Jeffrey Po)[49], which can give the impression that the Buddhist view is one of pessimism, but Buddhism is neither pessimistic nor optimistic, but realistic. Thus in English-language Buddhist literature dukkha is often left untranslated, so as to encompass its full range of meaning. [50] [51] [52].Anatta (Pāli) or anātman (Sanskrit) refers to the notion of "not-self". In Indian philosophy, the concept of a self is called ātman (that is, "soul" or metaphysical self), which refers to an unchanging, permanent essence conceived by virtue of existence. This concept and the related concept of Brahman, the Vedantic monistic ideal, which was regarded as an ultimate ātman for all beings, were indispensable for mainstream Indian metaphysics, logic, and science; for all apparent things there had to be an underlying and persistent reality, akin to a Platonic form. Buddhists reject all these concepts of ātman, emphasizing not permanence, but changeability. Therefore all concepts of a substantial personal self are incorrect, and formed in the realm of ignorance.In the Nikayas, anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a self" and "I have no self" as ontological views that bind one to suffering.[53] Buy analyzing the constantly changing physical and mental constituents ("skandhas") of a person (or object), the practitioner comes to the conlusion, that neither the respective parts, nor the person as a whole comprise a self. 

Dependent Arising

The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese: 緣起), often translated as "Dependent Arising," is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency".The best-known application of the concept of Pratītyasamutpāda is the scheme of Twelve Nidānas (from Pali nidāna "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (Samsara) in detail.[54]The Twelve Nidānas describe a causal connection between the subsequent characteristics/conditions of cyclic existence, each giving rise to the next:

  1. Avidyā: ignorance, specifically spiritual[55]

  2. Saṃskāras: literally formations, explained as referring to Karma.

  3. Vijñāna: consciousness, specifically discriminative[56]

  4. Nāmarūpa: literally name and form, referring to mind and body[57]

  5. Ṣaḍāyatana: the six sense bases: eye, ear, nose, tongue, body and mind-organ

  6. Sparśa: variously translated contact, impression, stimulation (by a sense object)

  7. Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or neutral

  8. Tṛṣṇā: literally thirst, but nearly always in Buddhism used to mean craving

  9. Upādāna: clinging or grasping; the word also means fuel, which feeds the continuing cycle of rebirth

  10. Bhava: literally being (existence) or becoming. (The Theravada explains this as having two meanings: karma, which produces a new existence, and the existence itself.[58])

  11. Jāti: literally birth, but life is understood as starting at conception[59]

  12. Jarāmaraṇa (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow, lamentation, pain, sadness and misery)

Sentient beings always suffer throughout samsara, until they free themselves from this suffering by attaining Nirvana. Then the absence of the first Nidāna, ignorance, leads to the absence of the others.

Emptiness

Mahāyāna Buddhism received significant theoretical grounding from Nāgārjuna (perhaps c.150–250 CE), arguably the most influential scholar within the Mahāyāna tradition. Some of the writings attributed to him made explicit references to Mahāyāna texts, but his philosophy was argued within the parameters set out by the agamas. Nāgārjuna asserted that the nature of the dharmas (hence the enlightenment) to be śūnya (void or empty), bringing together other key Buddhist doctrines, particularly anātman (no-self) and pratītyasamutpāda (dependent origination). His school of thought is known as the Madhyamaka. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Madhyamaka system.[60]Sarvāstivāda teaching, which was criticized by Nāgārjuna, was reformulated by scholars such as Vasubandhu and Asaṅga and were adapted into the Yogācāra (Sanskrit: yoga practice) school. While the Madhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogācāra asserted that the mind and only the mind is ultimately real. Not all Yogācārins asserted that mind was truly existent, Vasubandhu and Asaṅga in particular did not.[61] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahāyāna metaphysics in the Indo-Tibetan tradition.In the Mahayana school, emphasis is also often placed on the notions of Emptiness (shunyata), perfected spiritual insight (prajnaparamita) and Buddha-nature (the deathless tathagatagarbha, or Buddha womb, inherent in all beings and creatures). In the tathagatagarbha sutras the Buddha is portrayed proclaiming that the teaching of the tathagatagarbha constitutes the "absolutely final culmination" of his Dharma—the highest presentation of Truth (other sūtras make similar statements about other teachings). This has traditionally been regarded as the highest teaching in East Asian Buddhism. However, in modern China all doctrines are regarded as equally valid.[62] The Mahayana can also on occasion communicate a vision of the Buddha or Dharma which amounts to mysticism and gives expression to a form of mentalist panentheism (God in Buddhism).

Buddhist Epistemology

According to the scriptures, his lifetime, the Buddha remained silent when asked several metaphysical questions. On issues such as whether the universe is eternal or non-eternal, finite or infinite, unity or separation of the body and the self, complete inexistence of a person after nirvana and then death etc, the Buddha responded only with silence. One explanation for this is that such questions distract from practical activity for realizing enlightenment.[63] Another is that both affirmative and negative positions regarding these questions are based on attachment to and misunderstanding of the aggregates and sense media. When one sees these things for what they are, as they are actually present, the idea of forming any of these positions simply does not occur to one.[64] Another, closely related explanation is that reality, as it really is, is devoid of designations, and therefore language itself is a priori inadequate.[65]The Buddha's silence does not indicate misology or disdain for philosophy. Rather, it indicates that he viewed these questions as not leading to true knowledge.[66] Dependent origination is, according to some, one of the Buddha's great contributions to philosophy, and provides a framework for analysis of reality that is not based on metaphysical assumptions regarding existence or non-existence, but instead on direct cognition of phenomena as they are presented to the mind. This informs and supports the Buddhist approach to liberation via ethical and meditative training known as the Noble Eightfold Path.The Buddha is said not to have given lengthy descriptions of the mind of the arahant.

According to Karel Werner, Experience is ... the path most elaborated in early Buddhism. The doctrine on the other hand was kept low. The Buddha avoided doctrinal formulations concerning the final reality as much as possible in order to prevent his followers from resting content with minor achievements on the path in which the absence of the final experience could be substituted by conceptual understanding of the doctrine or by religious faith, a situation which sometimes occurs, in both varieties, in the context of Hindu systems of doctrine.[67]

The Mahayana developed those statements he is said to have made into an extensive, diverse set of sometimes contrasting descriptions of "the undying".[68]In the Pali Canon and numerous Mahayana sutras and Tantras, the Buddha is portrayed stessing that Dharma (Truth) cannot truly be understood with the ordinary rational mind or logic: Reality transcends all worldly concepts. What is urged is study, mental and moral self-cultivation and confidence in the sutras[citation needed], which are as fingers pointing to the Truth, not the Truth itself. Then to let go of rationalizations and to experience direct Liberation itself.In the Mahayana Mahaparinirvana Sutra, the Buddha in the self-styled "Uttara-Tantra", insists that, while pondering upon Dharma is vital, one must then relinquish fixation on words and letters, as these are utterly divorced from Liberation and the Bodhi nature. The Tantra entitled the "All-Creating King" (Kunjed Gyalpo Tantra, a scripture of the Nyingma school of Tibetan Buddhism) also emphasises how Buddhist Truth lies beyond the range of discursive/verbal thought and is ultimately mysterious. The Supreme Buddha, Samantabhadra, states there: "The mind of perfect purity ... is beyond thinking and inexplicable ...."[69] Also later, the famous Indian Buddhist yogi and teacher mahasiddha Tilopa discouraged any intellectual activity in his 6 words of advice.Most Buddhists agree that, to a greater or lesser extent, words are inadequate to describe the goal; schools differ radically on the usefulness of words in the path to that goal.[70]Mahayana often adopts a pragmatic concept of truth:[71] doctrines are "true" in the sense of being spiritually beneficial. In modern Chinese Buddhism, all doctrinal traditions are regarded as equally valid.[72]Theravāda promotes the concept of Vibhajjavada (Pali), literally "Teaching of Analysis". This doctrine says that insight must come from the aspirant's experience, critical investigation, and reasoning instead of by blind faith.

Liberation

Nirvana

Nirvana (Sanskrit; Pali "Nibbana") means "cessation", "extinction" (of suffering) or (tṛṣṇā) "extinguished", "quited", "calmed"[73]; it's also known as "Awakening" or "Enlightenment" in the West. Also, Buddhists believe that anybody who has achieved nirvana (also known as bodhi) is in fact a Buddha.Mahayana Buddhism generally regards as its most important teaching the path of the bodhisattva. This already existed as a possibility in earlier Buddhism, as it still does in Theravada today, but the Mahayana gave it an increasing emphasis, eventually saying everyone should follow it.In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but is more commonly referred to as "enlightenment". In Early Buddhism Bodhi carries a meaning synonymous to Nirvana, using only some different similes to describe the experience, which implied the extinction of raga (greed),[74] dosa (hate)[75] and moha (delusion).[76]

Buddhas

Theravada

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

  • Sammasambuddha, usually just called Buddha, who discovers the truth by himself and teaches the path to awakening to others

  • Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others

  • Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha

Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

Mahayana

Celestial Buddhas are individuals who no longer exist on the material plane of existence, but who still aid in the enlightenment of all beings.Nirvana came to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained Nirvana. Bodhi became a higher attainment that eradicate delusion entirely.[77] Thus, the Arahant attains Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi.The method of self-exertion or "self-power" - without reliance on an external force or being - stands in contrast to another major form of Buddhism, "Pure Land", which is characterised by utmost trust in the salvific "other-power" of Amida Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and/or the chanting of homage to his name will liberate one at death into the "happy land" (sukhavati) or "pure land" of Amitabha (called Amida in Japanese) Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only people will have faith in the power of that limitless great Vow, or will utter the liberational chant of Amida's name.Nearly all Chinese Buddhists accept that the chances of attaining sufficient enlightenment by one's own efforts are very slim, so that Pure Land practice is essential as an "insurance policy" even if one practises something else.[78]

Buddha Eras

Buddhists believe the Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[79][80] The Gautama Buddha, then, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).In addition, Mahayana believes there are innumerable other Buddhas in other universes,[81] but Theravada denies this.[citation needed]The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few, if any, are capable of following the path, so most or all must rely on the power of the Buddha Amitabha. Zen and Nichiren traditionally hold that most are incapable of following the "complicated" paths of some other schools and present what they view as a simple practice instead.

Bodhisattvas

Bodhisattva means either "enlightened (bodhi) existence (sattva)" or "enlightenment-being" or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one (satva) for enlightenment (bodhi)". Another translation is "Wisdom-Being".[82]The various divisions of Buddhism understand the word Bodhisattva in different ways. Theravada and some Mahayana sources consider a Bodhisattva as someone on the path to Buddhahood, while other Mahayana sources speak of Bodhisattvas renouncing Buddhahood[83], but especially in Mahayana Buddhism, it mainly refers to a being that compassionately refrains from entering nirvana in order to save others. So the Bodhisattva is a person who already has a considerable degree of enlightenment and seeks to use their wisdom to help other sentient beings to become liberated themselves.While Theravada regards it as an option, Mahayana encourages everyone to follow a Bodhisattva path and to take the Bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings.A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."According to the Mahayana, a Bodhisattva practices in the six perfections: giving, morality, patience, joyous effort, concentration and wisdom.

Practice

Devotion

Devotion is an important part of the practice of most Buddhists.[84] Devotional practices include bowing, offerings, pilgrimage, chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Refuge in the Three Jewels

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[85] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned[86] in the Majjhima Nikaya, recognized by most scholars as an early text (cf Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow/pledge; which is considered the ultimate expression of compassion.The "Three Jewels" are:

  • The Buddha. This is a title for those who attained Nirvana. See also the Tathāgata and Gautama Buddha. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands Dharma and sees reality in its true form.

  • The Dharma. The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in Mahayana, connote the ultimate and sustaining Reality which is inseverable from the Buddha.

  • The Sangha; the "community" of Buddhists or "congregation" of monks and nuns.

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Saṅgha (Buddhist Order of monks) is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

Buddhist Ethics

Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sila, samadhi, and panya) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.Śīla is the foundation of Samadhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts are meritorious and it acts as causes which would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.Śīla refers to overall principles of ethical behavior. There are several levels of sila, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.The five precepts are training rules in order to live a better life in which one is happy, without worries, and can meditate well.1. To refrain from taking life (non-violence towards sentient life forms) 2. To refrain from taking that which is not given (not committing theft) 3. To refrain from sensual (sexual) misconduct 4. To refrain from lying (speaking truth always) 5. To refrain from intoxicants which lead to loss of mindfulness (specifically, drugs and alcohol) In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:6. To refrain from eating at the wrong time (only eat from sunrise to noon) 7. To refrain from dancing and playing music, wearing jewelry and cosmetics, attending shows and other performances 8. To refrain from using high or luxurious seats and bedding.

Monastic life

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

Meditation

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena.[87] According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chan (Zen) meditation is more popular.[88] Throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual.[89]

Samādhi/Bhāvanā (Meditative cultivation): samatha meditation

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.Samatha Meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna) There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also resting states which Arahants abide in order to rest.

In Theravāda

In Theravāda Buddhism, the cause of human existence and suffering is identified as the craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed to be parasites that have infested the mind and create suffering and stress. In order to be free from suffering and stress, these defilements need to be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique which is part of the Noble Eightfold Path. It will then lead the meditator to realize the Four Noble Truths, Enlightenment and Nibbana. Nibbana is the ultimate goal of Theravadins.

Prajñā (Wisdom): vipassana meditation

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. It should be noted that one could theoretically attain nirvana at any point of practice, while listening to a sermon, while conducting business of daily life or while in meditation.

Zen

Ch'an (Chinese) or Zen (Japanese) Buddhism (derived from the Sanskrit term, dhyana - "meditation") is a form of Buddhism that became popular in China and Japan and that lays special emphasis on meditation.[90] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.Zen Buddhism is divided into two main schools: Rinzai and Soto, the former greatly favouring the use in meditation on the koan (meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[91]Zen Buddhist teaching is often full of paradox, in order to loosen the grip of the ego and to facilitate the penetration into the realm of the True Self or Formless Self, which is equated with the Buddha himself.[92] Nevertheless, Zen does not neglect the scriptures.[93]

Tantra

Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayāna or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices.[94] One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.[95]

 

History

Indian Buddhism

The history of Indian Buddhism may be divided into the following five periods:[96]

  1. Early Buddhism (occasionally called Pre-sectarian Buddhism)

  2. Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools

  3. Early Mahayana Buddhism

  4. Later Mahayana Buddhism

  5. Esoteric Buddhism (also called Vajrayana Buddhism )

Pre-sectarian Buddhism

The earliest phase of Buddhism (pre-sectarian Buddhism) recognized by nearly all scholars (the main exception is Dr Gregory Schopen,[97]) is based on a comparison of the Pali Canon with surviving portions of other early canons.[citation needed] Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas.Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the following:[98]

Some scholars disagree, and have proposed many other theories.[99]

Early Buddhist Schools

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[100]According to most scholars, at some period after the Second Council the Sangha began to break into separate factions. [101] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Asoka and the Mahasanghika tradition places it much later, nearly 100 BCE.The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The northern lineages, including the Sarvastivada and Puggalavada (both branches of the ancient Sthaviras) attribute the Mahāsāṅghika schism to the '5 points' that erode the status of the arahant.[citation needed] The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived to be excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.[102]The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.[103]Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists[104]. Scholars generally date these texts to around the third century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidhamma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars[105]. Every school had its own version of the Adhidharma, with different theories and different texts. The different Adhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka, or not[106].

Early Mahayana Buddhism

The period of Early Mahayana Buddhism concerns the origins of Mahayana and the contents of early Mahayana Sutras[107]. The development of the various Early Buddhist Schools and the arising of Mahayana were not always consecutive. For example, the early schools continued to exist alongside Mahayana.

Origins of Mahayana

The commonly expressed misconception that Mahayana started as a lay-inspired movement[108] is based on a selective reading of a very tiny sample of extant Mahayana Sutra literature[109]. Currently scholars have moved away from this limited corpus of literature, and have started to open up early Mahayana literature which is very ascetic and expounds the ideal of the monks' life in the forest.[110] A scholarly consensus about the origin of the Mahayana has not yet been reached, but it has been suggested that when Mahayana became popular in the fifth century AD, it had become what it originally most strongly objected to: a fully landed, sedentary, lay-oriented monastic institution[111]. Before that, the Mahayana movement may well have been either a marginalized ascetic group of monks living in the forest, or a group of conservatives embedded in mainstream, socially engaged early Buddhist monasteries[112]. Most scholars conclude that Mahayana remained a marginal movement until the 5th century AD[113][114].

Earliest Mahayana Sutras

The earliest Mahayana Sutras are called the Proto-Mahayana Sutras such as the Ajitasena Sutra which contains a mixture of Mahayana and pre-Mahayana ideas. It occurs in a world where monasticism is the norm, which is typical of the Pali Suttas; there is none of the usual antagonism towards the followers of the Early Buddhist Schools or the notion of Arahantship, which is typical of many Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha. However, the sutra also has an Arahant seeing all the Buddha fields, it is said that reciting the name of the sutra will save beings from suffering and the hell realms, and a meditative practice is described which allows the practitioner to see with the eyes of a Buddha, and to receive teachings from them that are very much typical of Mahayana Sutras. Some early Mahayana Sutras are Ratnagunasamcayagatha and the Astasaharika.Some scholars contend that the Mahayana sutras were mainly composed in the south[115] of India, and that later the activity of writing additional scriptures was continued in the east[116] and north[117] of India.

Late Mahayana Buddhism

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent[118].

Esoteric Buddhism / Vajrayana

Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems which make research difficult:[119].

  1. Esoteric Buddhism was influenced by Hinduism, and therefore the research has to include research on Hinduism as well.

  2. The scriptures of Esoteric Buddhism have not yet been put in any kind of order.

  3. Ritual has to be examined as well, not just doctrine.

 

Notes

  1. Numen, vol 49, p 388; reprinted in Williams, Buddhism, vol III, p 403;
  2. Excluding it as a "religion" by definition: Numen, vol 49, p 389; reprinted in Williams, Buddhism, Routledge, 2005, vol III, p 403. At least one authority regards Buddhism as a family of religions rather than a single religion: Robinson et al., Buddhist Religions, 5th ed, Wadsworth, 2004, page xxi
  3. Major Religions Ranked by Size
  4. U.S. State Department's International Religious Freedom Report 2004. http://www.state.gov/g/drl/rls/irf/2004/ Accessed 20 September 2008.
  5. Garfinkel, Perry. "Buddha Rising." National Geographic Dec. 2005: 88-109.
  6. [https://www.cia.gov/cia/publications/factbook/geos/xx.html#People CIA - The World Factbook
  7. Gethin, Sayings of the Buddha, Oxford University Press, 2008, page xv, says there is a more or less established consensus on this.
  8. Robinson et al, Buddhist Religions, page xx; Philosophy East and West, vol 54, ps 269f; Williams, Mahayana Buddhism, Routledge, 1st edn, 1989, ps 275f/2nd edn, 2008, p 266
  9. The Three Vehicles of Buddhism
  10. UNESCO webpage entitled "Lumbini, the Birthplace of the Lord Buddha". Gethin Foundations, p. 19, which states that in the mid-third century BCE the Emperor Ashoka determined that Lumbini was the Buddha's birthplace and thus installed a pillar there with the inscription: "... this is where the Buddha, sage of the Śākyas, was born."
  11. For instance, Gethin Foundations, p. 14, states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama (Pali Siddhattha Gotama), the son of a local chieftain—a rājan—in Kapilavastu (Pali Kapilavatthu) what is now the Indian-Nepalese border." However, Professor Gombrich (Theravada Buddhism, p. 1) and the old but specialized study by Edwerard Thomas, The Life of the Buddha, ascribe the name Siattha/fitta to later sources
  12. http://buddhism.about.com/library/blbudlifesights2.htm The Life of the Buddha: The Four Sights "On the first visit he encountered an old man. On the next excursion he encountered a sick man. On his third excursion, he encountered a corpse being carried to cremation. Such sights sent home to him the prevalence of suffering in the world and that he too was subject to old age, sickness and death. On his fourth excursion, however, he encountered a holy man or sadhu, apparently content and at peace with the world."
  13. http://www.wildmind.org/mantras/figures/shakyamuni/5 Wild mind Buddhist Meditation, The Buddha’s biography: Spiritual Quest and Awakening
  14. Skilton, Concise, p. 25
  15. Lopez (1995). Buddhism in Practice. Princeton University Press, 16. 
  16. Carrithers, Michael. "The Buddha," in the Oxford University paperback Founders of Faith, 1986, page 10.
  17. Macmillan Encyclopedia of Buddhism Vol. 1, page 352
  18. T.P. Kasulis of Ohio State University, Zen as a Social Ethics of Responsiveness." Journal of Buddhist Ethics: [1].
  19. spokensanskrit dictionary, using कर्मन् as input
  20. Harvey, Introduction to Buddhism, page 40
  21. sanskrit-english dictionary with फल as input
  22. Lopez, Story of Buddhism, page 239/Buddhism, page 248
  23. Keown, Buddhism, Oxford University Press, 1996, page 107
  24. Harvey, Introduction to Buddhism, page 34
  25. Macmillan Encyclopedia of Buddhism (Volume Two), page 711
  26. The 31 Planes of Existence by Ven. Suvanno Mahathera
  27. Harvey, Introduction to Buddhism, page 33
  28. André Bareau, Les Sectes bouddhiques du Petit Véhicule, École Française d'Extrême-Orient, Saigon, 1955, pages 212-223: the top of page 212 says "Voici les thèses des Theravâdin du Mahâvihâra:": "Here are the theses of the Theravadins of the Mahavihara"; then begins a numbered list of doctrines over the following pages, including on page 223 "74°) Il n'y a que cinq (pañca) destinées (gati) ... les Asura Kâlakañjika ont même couleur (samânavanna), même nourriture (samânabhoga), mêmes aliments (samânâhâra), même durée de vie (samânâyuka) que les Peta avec lesquels ... ils se marient (âvâhavivâham gacchanti). Quant aux Vepacittiparisa, ils ont même couleur, même nourriture, mêmes aliments, même durée de vie que les Dieux, avec lesquels ils se marient ": "There are only five destinies ... the kalakanjika asuras have the same colour, same nourishment, same foods, same lifespan as the petas, with whom ... they marry. As for the Vepacittiparisa, they have the same colour, same nourishment, same foods, same lifespan as the gods, with whom they marry"
  29. Macmillan Encyclopedia of Buddhism (Volume One), page 377
  30. Thera, Piyadassi (1999). "Dhammacakkappavattana Sutta", The Book of Protection. Buddhist Publication Society.  In what is said in Theravada to be the Buddha's first sermon, the Dhammacakkappavattana Sutta, which was given to the five ascetics with whom he had practiced austerities. He talks about the Middle Way, the noble eightfold path and the Four Noble Truths.
  31. See for example: http://www.thebigview.com/buddhism/fourtruths.html The Four Noble Truths
  32. Gethin, Foundations, page 60
  33. 2004), Volume One, page 296
  34. ^ Harvey, Introduction, p. 47
  35. ^ Hinnels, John R. (1998). The New Penguin Handbook of Living Religions. London: Penguin Books. ISBN 0140514805. ,pages 393f
  36. Harvey, Introduction to Buddhism, p. 92
  37. Eliot, Japanese Budhism, Edward Arnold, London, 1935, page 60
  38. with सम्यक् as input
  39. spokensanskrit dictionary with दृष्टि as input
  40. spokensanskrit dictionary with संकल्प as input
  41. spokensanskrit dictionary with वाच् as input
  42. spokensanskrit dictionary with कर्मन् as input
  43. spokensanskrit dictionary with आजीवन as input
  44. spokensanskrit dictionary with व्यायाम as input
  45. spokensanskrit dictionary with स्मृति as input
  46. spokensanskrit dictionary with समाधि as input
  47. Eliot, Japanese Buddhism, Edward Arnold, London, 1935, pages 59f
  48. Kohn, Shambhala, pp. 131, 143
  49. Jeffrey Po, “Is Buddhism a Pessimistic Way of Life?”, http://www.4ui.com/eart/172eart1.htm
  50. Rahula, Walpola (1959). "Chapter 2", What the Buddha Taught. Grove Press. ISBN 0-8021-3031-3. 
  51. Prebish, Charles (1993). Historical Dictionary of Buddhism. The Scarecrow Press. ISBN 0-8108-2698-4. 
  52. own, Damien (2003). Dictionary of Buddhism. Oxford University Press. ISBN 0-19-860560-9. 
  53. Thanissaro Bhikkhu, The Not-Self Strategy. See Point 3, [2]. The Canon quote Thanissaro Bhikkhu draws attention to is the Sabbasava Sutta, [3].
  54. This 12 nidana scheme can be found, for instance, in multiple discourses in the Samyutta Nikaya's chapter 12, Nidana Vagga (e.g., see SN 12.2, Thanissaro, 1997a). Other "applications" of what might be termed "mundane dependent origination" include the nine-nidana scheme of DN 15 (e.g., Thanissaro, 1997b) and the ten-nidana scheme of SN 12.65 (e.g., Thanissaro, 1997c). So-called "transcendental dependent origination" (also involving 12 nidanas) is described in SN 12.23 (e.g., see Bodhi, 1995). In addition, DN 15 describes an eleven-nidana scheme (starting with "feeling") that leads to interpersonal suffering ("the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies").
  55. Harvey, Introduction to Buddhism, page 56
  56. Harvey, Introduction to Buddhism, page 57
  57. Harvey, Introduction to Buddhism, page 58
  58. Harvey, Introduction to Buddhism, page 59
  59. Harvey, Introduction to Buddhism, page 60
  60. Christian Lindtner, Master of Wisdom. Dharma Publishing 1997, page 324.
  61. Dan Lusthaus, "What is and what isn't Yogacara." [4].
  62. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 395
  63. MN 72 (Thanissaro, 1997). For further discussion of the context in which these statements was made, see Thanissaro (2004).
  64. Thanissaro Bhikkhu, "Introduction to the Avyakata Samyutta," [5].
  65. Gadjin M. Nagao, Madhyamika and Yogachara. Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pages 40-41.
  66. Gadjin M. Nagao, Madhyamika and Yogachara. Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pages 40-41.
  67. Karel Werner, Mysticism and Indian Spirituality. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press, 1989, page 27.
  68. See [www.lulu.com/items/volume_63/2864000/2864713/1/print/Microsoft_Word_-_Ron_Henshall__Dissertation__2007.pdf], a master's thesis by a student of Peter Harvey.
  69. The Sovereign All-Creating Mind tr. by E.K. Neumaier-Dargyay, pp. 111–112.
  70. Philosophy East and West, volume Twenty-Six, page 138
  71. Williams, Mahayana Buddhism, Routledge, 1989, page 2
  72. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 395
  73. spokensanskrit dictionary with निर्वन as input
  74. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:489.pali Pali Text Society Pali Dictionary
  75. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:2598.pali Pali Text Society Pali Dictionary
  76. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:229.pali Pali Text Society Pali Dictionary
  77. An important development in the Mahayana [was] that it came to separate nirvana from bodhi ('awakening' to the truth, Enlightenment), and to put a lower value on the former (Gombrich, 1992d). Originally nirvana and bodhi refer to the same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving (= passion and hatred), with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.’’ How Buddhism Began, Richard F. Gombrich, Munshiram Manoharlal, 1997, p. 67
  78. Routledge Encyclopedia of Buddhism, 2007, page 611
  79. Access to Insight, a Theravada Buddhist website, discusses Buddha Eras
  80. Gautama Buddha discusses tne Maitreya Buddha in the Tipitaka
  81. Kogen Mizuno, Essentials of Buddhism, Shunju-sha, 1972, English translation, Kosei, Tokyo, 1996, page 57
  82. Coomaraswamy, Ananda (1975). Buddha and the Gospel of Buddhism. Boston: University Books, Inc., 225. 
  83. Cook, Hua-yen Buddhism, Pennsylvania State University Press, 1977, pages 110f; Macmillan Encyclopedia of Buddhism (Volume One), page 351
  84. Harvey, page 170
  85. Bhikku, Thanissaro (2001). "Refuge". An Introduction to the Buddha, Dhamma, & Sangha. Access to Insight.
  86. Middle-Length Discourses of the Buddha, tr Nanamoli, rev Bodhi, Wisdom Pubns, 1995, pages 708f
  87. Alan Wallace, Contemplative Science. Columbia University Press, 2007, page 81.
  88. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 396
  89. Routledge Encyclopedia of Buddhism, 2007, page 502
  90. According to Charles S. Prebish (in his Historical Dictionary of Buddhism, Sri Satguru Publications, Delhi, 1993, p. 287): "Although a variety of Zen 'schools' developed in Japan, they all emphasize Zen as a teaching that does not depend on sacred texts, that provides the potential for direct realization, that the realization attained is none other than the Buddha nature possessed by each sentient being ...".
  91. Prebish comments (op. cit., p. 244): "It presumes that sitting in meditation itself (i.e. zazen) is an expression of Buddha nature." The method is to detach the mind from conceptual modes of thinking and perceive Reality directly. Speaking of Zen in general, Buddhist scholar Stephen Hodge writes (Zen Masterclass, Godsfield Press, 2002, pp. 12–13): "... practitioners of Zen believe that Enlightenment, the awakening of the Buddha-mind or Buddha-nature, is our natural state, but has been covered over by layers of negative emotions and distorted thoughts. According to this view, Enlightenment is not something that we must acquire a bit at a time, but a state that can occur instantly when we cut through the dense veil of mental and emotional obscurations."
  92. (Critical Sermons on the Zen Tradition, Hisamatsu Shin'ichi, Palgrave Macmillan, New York, 2002, passim) Commenting on Rinzai Zen and its Chinese founder, Linji, Hisamatsu states: "Linji indicates our true way of being in such direct expressions as 'True Person' and 'True Self'. It is independent of words or letters and transmitted apart from scriptural teaching. Buddhism doesn't really need scriptures. It is just our direct awakening to Self ..." (Hisamatsu, op. cit., p. 46).
  93. Harvey, Introduction, pages 165f
  94. Williams, Mahayana Buddhism, Routledge, 1st ed, 1989, page 185
  95. Routledge Encyclopedia of Buddhism, page 781
  96. A History of Indian Buddhism - Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p. 7
  97. Professor of Sanskrit, Tibetan, and Buddhist Studies at the University of Texas at Austin. His main views and arguments can be found in his book Bones, Stones, and Buddhist Monks, University of Hawai'i Press
  98. Mitchell, Buddhism, Oxford University Press, 2002, page 34 & table of contents
  99. Skorupski, Buddhist Forum, vol I, Heritage, Delhi/SOAS, London, 1990, page 5; Journal of the International Association of Buddhist Studies, vol 21 (1998), part 1, pages 4, 11
  100.  Encyclopedia of Religion, Macmillan, New York, sv Councils, Buddhist
  101. Journal of the Pāli Text Society, volume XVI, p. 105)
  102. Janice J. Nattier and Charles S. Prebish, 1977. Mahāsāṅghika Origins: the beginnings of Buddhist sectarianism in History of Religions, Vol. 16, pp. 237–272
  103. Harvey, Introduction to Buddhism, p. 74
  104. "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
  105. "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
  106. Yes: Routledge Encyclopedia of Buddhism, page 485. No: "Abhidhamma Pitaka." Encyclopædia Britannica. ltimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
  107. A History of Indian Buddhism - Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p. 8
  108. One of the most frequent assertions about the Mahayana ... is that it was a lay-influenced, or even lay-inspired and dominated, movement that arose in response to the increasingly closed, cold, and scholastic character of monastic Buddhism. This, however, now appears to be wrong on all counts. MacMillan Encyclopedia of Buddhism, 2004, page 494
  109. MacMillan Encyclopedia of Buddhism, 2004, page 494
  110. As scholars have moved away from this limited corpus, and have begun to explore a wider range of Mahayana Sutras, they have stumbled on, and have started to open up, a literature that is often stridently ascetic and heavily engaged in reinventing the forest ideal, an individualistic, antisocial, ascetic ideal that is encapsulated in the apparently resurrected image of “wandering alone like a rhinoceros.” MacMillan Encyclopedia of Buddhism, 2004, page 494
  111. At this point we can only postulate that the Mahayana may have had a visible impact in India only when, in the fifth century, it had become what it had originally most strongly objected to: a fully landed, sedentary, lay-oriented monastic institution
  112. either a collection of marginalized ascetic groups living in the forest, or groups of cantankerous and malcontent conservatives embedded in mainstream, socially engaged monasteries, all of whom continued pouring out pamphlets espousing their views and values, pamphlets that we now know as Mahayana Sutras. We simply do not know. MacMillan Encyclopedia of Buddhism, 2004, page 494 and 495
  113. At this point we can only postulate that the Mahayana may have had a visible impact in India only when, in the fifth century, it had become what it had originally most strongly objected to: a fully landed, sedentary, lay-oriented monastic institution, MacMillan Encyclopedia of Buddhism, 2004, page 494
  114. Certainly, we have for this period an extensive body of inscriptions from virtually all parts of India. ... But nowhere in this extensive body of material is there any reference, prior to the fifth century, to a named Mahayana. There are, on the other hand, scores of references to what used to be called Hinayana groups — the Sarvastivadins, Mahasamghikas, and so on. From this point of view, at least, this was not “the period of the Mahayana,” but “the period of the Hinayana.”, Macmillan Encyclopedia of Buddhism, 2004, page 493
  115. ‘The south (of India) was then vigorously creative in producing Mahayana Sutras’ – AK Warder, Indian Buddhism, 3rd edition, 1999, p. 335.
  116. Mahayanism in all probability germinated in the south, where the offshoots of the Mahasanghikas had their centres of activities, but where it appeared more developed was a place somewhere in the eastern part of India, a place where the Sarvastivadins were predominant.' Buddhist Sects in India, Nalinaksha Dutt, Motilal Banarsidass Publishers (Delhi), 2nd Edition, 1978, p. 243)
  117. ‘The sudden appearance of large numbers of (Mahayana) teachers and texts (in North India in the second century AD) would seem to require some previous preparation and development, and this we can look for in the South.’ AK Warder, Indian Buddhism, 3rd edition, 1999 p. 335.
  118. A History of Indian Buddhism - Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p. 8,9
  119. A History of Indian Buddhism - Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p. 9
  120. Gombrich, Theravada Buddhism, Routledge, 2nd ed, 2006, page 135
  121.  Chinese Cultural Studies: The Spirits of Chinese Religion
  122. Windows on Asia - Chinese Religions
  123. Religions and Beliefs in China
  124. SACU Religion in China
    125.