1.
Buddhism
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Buddhism is a religion and dharma that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to the Buddha. Buddhism originated in India sometime between the 6th and 4th centuries BCE, from where it spread through much of Asia, two major extant branches of Buddhism are generally recognized by scholars, Theravada and Mahayana. Buddhism is the worlds fourth-largest religion, with over 500 million followers or 7% of the global population, Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. In Theravada the ultimate goal is the attainment of the state of Nirvana, achieved by practicing the Noble Eightfold Path, thus escaping what is seen as a cycle of suffering. Theravada has a following in Sri Lanka and Southeast Asia. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon, rather than Nirvana, Mahayana instead aspires to Buddhahood via the bodhisattva path, a state wherein one remains in the cycle of rebirth to help other beings reach awakening. Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a branch or merely a part of Mahayana. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India, is practiced in regions surrounding the Himalayas, Tibetan Buddhism aspires to Buddhahood or rainbow body. Buddhism is an Indian religion attributed to the teachings of Buddha, the details of Buddhas life are mentioned in many early Buddhist texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. Some hagiographic legends state that his father was a king named Suddhodana, his mother queen Maya, and he was born in Lumbini gardens. Some of the stories about Buddha, his life, his teachings, Buddha was moved by the innate suffering of humanity. He meditated on this alone for a period of time, in various ways including asceticism, on the nature of suffering. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in Gangetic plains region of South Asia. He reached enlightenment, discovering what Buddhists call the Middle Way, as an enlightened being, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his teaching the Dharma he had discovered. Dukkha is a concept of Buddhism and part of its Four Noble Truths doctrine. It can be translated as incapable of satisfying, the unsatisfactory nature, the Four Truths express the basic orientation of Buddhism, we crave and cling to impermanent states and things, which is dukkha, incapable of satisfying and painful. This keeps us caught in saṃsāra, the cycle of repeated rebirth, dukkha
2.
Dharmachakra
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The dharmachakra is one of the Ashtamangala of Indian religions such as Jainism, Buddhism and Hinduism. It has represented the Buddhist dharma, Gautama Buddhas teaching of the path to Nirvana and it is also connected to the Noble Eightfold Path. The Sanskrit noun dharma is a derivation from the root dhṛ, which has a meaning of to hold, maintain, keep, and takes a meaning of what is established or firm, and hence law. It is derived from the Vedic Sanskrit n-stem dharman- with the bearer, supporter in the historical Vedic religion conceived of as an aspect of Ṛta. The wheel is also the main attribute of Vishnu, the Vedic god of preservation, madhavan and Parpola note Chakra sign appears frequently in Indus Valley civilization inscriptions, on several seals. Notably, a sequence of four signs on the Dholavira signboard, common Dharmachakra symbols consist of either 8 or 24 spokes. Unicode Symbol, ☸ According to the Puranas of Hinduism, only 24 Rishis or Sages managed the power of the Gayatri Mantra. The 24 letters of the Gayatri Mantra depict those 24 Rishis and this is a quote from the Mundaka Upanishad, the concluding part of the sacred Hindu Vedas. The one who does not follow the wheel thus revolving, leads a sinful, vain life, the Dharmachakra is one of the ashtamangala of Buddhism. It is one of the oldest known Buddhist symbols found in Indian art, the Buddha is said to have set the dhammacakka in motion when he delivered his first sermon, which is described in the Dhammacakkappavattana Sutta. The wheel itself depicts ideas about the cycle of saṃsāra and furthermore the Noble Eightfold Path, Buddhism adopted the wheel as the main symbol of the chakravartin wheel-turner, the ideal king or universal monarch, symbolising the ability to cut through all obstacles and illusions. According to Harrison, the symbolism of the wheel of the law, the image, having been found in antiquity is referred to as Rimbo is an accepted symbol used in Nichiren Shoshu Buddhism, along with the Swastika. Sarvepalli Radhakrishnan, first Vice President of India has stated that the Ashoka Chakra of India represents the Dharmachakra, in Jainism, the Dharmachakra is worshipped as a symbol of the dharma. Other cakras appear in other Indian traditions, e. g. Vishnus Sudarśanacakra, the former Flag of Sikkim featured a version of the dharmachakra. Thai people also use a flag with a red dhammacakka as their Buddhist flag. The emblem of Mongolia includes a dharmachakra together with some other Buddhist attributes such as the padma, cintamani, a blue khata, the dharmachakra is also the insignia for Buddhist chaplains in the United States Armed Forces. In non-Buddhist cultural contexts, an eight-spoked dharmachakra resembles a traditional ships wheel, as a nautical emblem, this image is a common sailor tattoo. In the Unicode computer standard, the dharmachakra is called the Wheel of Dharma, Buddhism for the West, Theravāda, Mahāyāna and Vajrayāna, a comprehensive review of Buddhist history, philosophy, and teachings from the time of the Buddha to the present day
3.
History of Buddhism
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This makes it one of the oldest religions practiced today. The religion evolved as it spread from the region of the Indian subcontinent through Central, East. At one time or another, it influenced most of the Asian continent, siddhārtha Gautama was the historical founder of Buddhism. He was born a Kshatriya warrior prince in Lumbini, Shakya Republic, the dates of his birth and death are still a point of controversy but most scholars suggested that the Buddha died within approximately a few decades on either side of 400 B. C. His particular family of Sakya Kshatriyas may have made claims of belonging to a Brahmin lineage, as indicated by the family name Gautama, 19th-century scholars, such as Eitel, connected it to the Brahmin Rishi Gautama. While some Buddhist texts, use the epthet, Angirasa, which refers to the Brahmin Sage Angirasa, siddhartha Gautama attained enlightenment sitting under a peepal tree, now known as the Bodhi tree in Bodh Gaya, India. Gautama, from then on, was known as The Enlightened One, Buddha found patronage in the ruler of Magadha, emperor Bimbisāra. The emperor accepted Buddhism as his faith and allowed the establishment of many Buddhist vihāras. This eventually led to the renaming of the region as Bihār. At the Deer Park near Vārāṇasī in northern India, Buddha set in motion Wheel of Dharma by delivering his first sermon to a group of five companions with whom he had previously sought enlightenment. Together with the Buddha they formed the first Saṅgha According to the scriptures, later, after an initial reluctance, fully ordained Buddhist nuns are called bhikkhunis. Mahapajapati Gotami, the aunt and foster mother of Buddha, was the first bhikkhuni, for the remaining years of his life, the Buddha is said to have traveled in the Gangetic Plain of Northeastern India and other regions. Buddha attained parinirvāṇa in the jungles of Kuśināra. Just before Buddha died, he told his followers that thereafter the Dharma would be their leader. The early arhants considered Gautamas words the source of Dharma and Vinaya. Nonetheless, no ungarnished collection of his sayings has survived, the versions of the canon preserved in Pāli, Sanskrit, Chinese, and Tibetan are sectarian variants of a corpus that grew and crystallized during three centuries of oral transmission. Early Buddhism remained centered on the Ganges valley, spreading gradually from its ancient heartland, the canonical sources record two councils, where the monastic Sangha established the textual collections based on the Buddhas teachings and settled certain disciplinary problems within the community. The objective of the council was to all of Buddhas teachings into the doctrinal teachings and Abhidhamma
4.
Gautama Buddha
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Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni Buddha, or simply the Buddha, after the title of Buddha, was an ascetic and sage, on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in the part of ancient India sometime between the sixth and fourth centuries BCE. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region and he later taught throughout other regions of eastern India such as Magadha and Kosala. Gautama is the figure in Buddhism. He is recognized by Buddhists as a teacher who attained full Buddhahood. Accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death, various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later. Scholars are hesitant to make unqualified claims about the facts of the Buddhas life. Apart from the Vedic Brahmins, the Buddhas lifetime coincided with the flourishing of influential schools of thought like Ājīvika, Cārvāka, Jainism. Brahmajala Sutta records sixty-two such schools of thought, thus, Buddha was just one of the many śramaṇa philosophers of that time. The times of Gautamas birth and death are uncertain, most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. These alternative chronologies, however, have not yet accepted by all historians. It was either a republic, or an oligarchy, and his father was an elected chieftain. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, no written records about Gautama were found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, another one of his edicts mentions the titles of several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era. These texts may be the precursor of the Pāli Canon and they are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE. The sources for the life of Siddhārtha Gautama are a variety of different and these include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, a poem written by the poet Aśvaghoṣa in the first century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE, the Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE
5.
Dharma
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Dharma is a key concept with multiple meanings in the Indian religions — Hinduism, Buddhism, Sikhism and Jainism. There is no single word translation for dharma in western languages, in Buddhism dharma means cosmic law and order, but is also applied to the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for phenomena, Dharma in Jainism refers to the teachings of tirthankara and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, the word means the path of righteousness. The Classical Sanskrit noun dharma is a derivation from the root dhṛ, the word dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia. The antonym of dharma is adharma, the Classical Sanskrit noun dharma is a derivation from the root dhṛ, which means to hold, maintain, keep, and takes a meaning of what is established or firm, and hence law. It is derived from an older Vedic Sanskrit n-stem dharman-, with a meaning of bearer, supporter. In the Rigveda, the word appears as an n-stem, dhárman-, figuratively, it means sustainer and supporter. It is semantically similar to the Greek Ethos, in Classical Sanskrit, the noun becomes thematic, dharma-. The word dharma derives from Proto-Indo-European root *dʰer-, which in Sanskrit is reflected as class-1 root √dhṛ, etymologically it is related to Avestan √dar-, Latin firmus, Lithuanian derė́ti, Lithuanian dermė and darna and Old Church Slavonic drъžati. Classical Sanskrit word dharmas would formally match with Latin o-stem firmus from Proto-Indo-European *dʰer-mo-s holding, were it not for its development from earlier Rigvedic n-stem. In Classical Sanskrit, and in the Vedic Sanskrit of the Atharvaveda, in Pāli, it is rendered dhamma. In some contemporary Indian languages and dialects it occurs as dharm. Dharma is a concept of central importance in Indian philosophy and religion and it has multiple meanings in Hinduism, Buddhism, and Jainism. It is difficult to provide a concise definition for dharma, as the word has a long and varied history and straddles a complex set of meanings. There is no equivalent single word translation for dharma in western languages, there have been numerous, conflicting attempts to translate ancient Sanskrit literature with the word dharma into German, English and French. The concept, claims Paul Horsch, has caused difficulties for modern commentators and translators. Dharma root is dhri, which means ‘to support, hold and it is the thing that regulates the course of change by not participating in change, but that principle which remains constant
6.
Four Noble Truths
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The Four Noble Truths are the truths of the Noble Ones, the truths or realities which are understood by the worthy ones who have attained Nirvana. The truths are dukkha, the arising of dukkha, the cessation of dukkha, the four truths express the basic orientation of Buddhism, we crave and cling to impermanent states and things, which is dukkha, incapable of satisfying and painful. This keeps us caught in samsara, the cycle of repeated rebirth, dukkha. But there is a way to real happiness and to end this cycle. The meaning of the truths is as follows, Dukkha, incapable of satisfying, Life in this mundane world, with its craving and clinging to impermanent states and things, is dukkha, unsatisfactory and painful, Samudaya, the origination or arising of dukkha. Dukkha, and repeated life in this world, arises with taṇhā, thirst, craving for and clinging to impermanent states. This craving and clinging produces karma which leads to renewed becoming, keeping us trapped in rebirth and renewed dissatisfaction, Nirodha, the four truths provide a conceptual framework for introducing and explaining Buddhist thought, which has to be personally understood or experienced. The formulation of the four truths, and their importance, developed over time, in the sutras, the four truths have both a symbolic and a propositional function. They represent the awakening and liberation of the Buddha, but also the possibility of liberation for all sentient beings, the four truths are of central importance in the Theravada tradition, which holds to the idea that insight into the four truths is liberating in itself. They are less prominent in the Mahayana traditions, which emphasize insight into sunyata, the four truths are best known from their presentation in the Dhammacakkappavattana Sutta, which contains two sets of the four truths, while various other sets can be found in the Pali Canon. According to the Buddhist tradition, the Buddha first taught the four noble truths in the very first teaching he gave after attaining enlightenment, as recorded in the Dhammacakkappavattana Sutta. According to Norman, the Pali canon contains various shortened forms of the four truths, the mnemonic set, the earliest form of the mnemonic set was dukkham samudayo nirodho magga, without the reference to sacca or arya, which were later added to the formula. This full set contains grammatical errors, but were considered correct by the Pali tradition, as opposite to sukha, pleasure, it is better translated as pain. S. Cousins notes that the four truths are not restricted to the form where dukkha is the subject. Other forms take the world, the arising of the world or the āsavas, according to Cousins, the well-known form is simply shorthand for all of the forms. The world refers to the saṅkhāras, that is, all compounded things, the Pali terms ariya sacca are commonly translated as noble truths. This translation is a convention started by the earliest translators of Buddhist texts into English, Norman, this is just one of several possible translations. According to Paul Williams, here is no reason why the Pali expression ariyasaccani should be translated as noble truths
7.
Impermanence
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Impermanence, also called Anicca or Anitya, is one of the essential doctrines and a part of three marks of existence in Buddhism. The doctrine asserts that all of conditioned existence, without exception, is transient, evanescent, inconstant, all temporal things, whether material or mental, are compounded objects in a continuous change of condition, subject to decline and destruction. The concept of impermanence is also found in schools of Hinduism and Jainism. Anicca or impermanence is understood in Buddhism as the first of three marks of existence, the two being dukkha and anatta. All physical and mental events, states Buddhism, come into being, human life embodies this flux in the aging process, the cycle of repeated birth and death, nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who have reincarnated in deva and this is in contrast to nirvana, the reality that is Nicca, or knows no change, decay or death. Impermanence is intimately associated with the doctrine of anatta, according to which things have no essence, permanent self, the Buddha taught that because no physical or mental object is permanent, desires for or attachments to either causes suffering. Understanding Anicca and Anatta are steps in the Buddhist’s spiritual progress toward enlightenment, the Pali word anicca is a compound word consisting of a meaning non-, and nicca meaning constant, continuous, permanent. While the word Nicca refers to the concept of continuity and permanence, Anicca refers to its exact opposite, the term appears in the Rigveda, and is synonymous with Anitya. The term appears extensively in the Pali canon, Impermanence is one of trilakshana of existence. Everything, whether physical or mental, is a formation, has a dependent origination and is impermanent and this impermanence is a source of Dukkha. This is in contrast to nirvana, the reality that is Nicca, or knows no change, decay or death. The term Anitya, in the sense of impermanence of objects and life, appears in verse 1.2.10 of the Katha Upanishad, one of the Principal Upanishads of Hinduism. It asserts that everything in the world is impermanent, but impermanent nature of things is an opportunity to obtain what is permanent as the Hindu scripture presents its doctrine about Atman, the term Anitya also appears in the Bhagavad Gita in a similar context. Even in the details of their respective impermanence theories, state Frank Hoffman and Deegalle Mahinda, Buddhist, the Nicca in Buddhism is anatta, the Nitya in Hinduism is atman. The five aggregates, monks, are anicca, impermanent, and what is the all that is impermanent. The eye is impermanent, visual objects, whatever is felt as pleasant or unpleasant or neither-unpleasant-nor-pleasant, born of eye-contact is impermanent. All formations are impermanent Akio Jissojis Buddhist auteur film Mujo owes its title to the doctrine of Impermanence
8.
Karma in Buddhism
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Karma is a Sanskrit term that literally means action or doing. In the Buddhist tradition, karma refers to action driven by intention which leads to future consequences and those intentions are considered to be the determining factor in the kind of rebirth in samsara, the cycle of rebirth. Karma is a Sanskrit term that literally means action or doing, the word karma derives from the verbal root kṛ, which means do, make, perform, accomplish. Karmaphala is the fruit, effect or result of karma, a similar term is karmavipaka, the maturation or cooking of karma, The remote effects of karmic choices are referred to as the maturation or fruit of the karmic act. The metaphor is derived from agriculture, One sows a seed, there is a time lag during which some mysterious invisible process takes place, Karma and karmaphala are fundamental concepts in Buddhism. Rebirth, is a belief in all Buddhist traditions. It says that birth and death in the six realms occur in successive cycles driven by ignorance, desire, the cycle of rebirth is called samsarā. It is a beginningless and ever-ongoing process, liberation from samsarā can be attained by following the Buddhist Path. This path leads to vidyā, and the stilling of trsnā, hereby the ongoing process of rebirth is stopped. The cycle of rebirth is determined by karma, literally action, in the Buddhist tradition, karma refers to actions driven by intention, a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta, Anguttara Nikaya 6.63, Intention I tell you, is kamma, intending, one does kamma by way of body, speech, & intellect. According to Peter Harvey, It is the impulse behind an action that is karma. Actions, then, must be if they are to generate karmic fruits. According to Gombrich, this was an innovation, which overturns brahmanical. Its a rejection of caste-bound differences, giving the possibility to reach liberation to all people, not just Brahmanins, Not by birth is one a brahmin or an outcaste. How this emphasis on intention was to be interpreted became a matter of debate in, Karma leads to future consequences, karma-phala, fruit of action. Any given action may cause all sorts of results, but the results are only those results which are a consequence of both the moral quality of the action, and of the intention behind the action. According to Reichenbach, he envisioned by the law of karma encompass more than the observed natural or physical results which follow upon the performance of an action
9.
Buddhist texts
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They can be categorized in a number of ways. These religious texts were written in different languages and scripts. Even after the development of printing, Buddhists preferred to keep to their practices with these texts. The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddhas discourses, and of his disciples, to be buddhavacana, a number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana. The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya and these texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder. In Theravada Buddhism, the collection of buddhavacana is the Pali Canon. Some scholars believe that some portions of the Pali Canon and Agamas could contain the substance of the historical teachings of the Buddha. In East Asian Buddhism, what is considered buddhavacana is collected in the Chinese Buddhist canon, the most common edition of this is the Taishō Tripiṭaka. Then these sutras may be regarded as buddhavacana. Sometimes texts that are considered commentaries by some are regarded by others as Buddhavacana, in Tibetan Buddhism, what is considered buddhavacana is collected in the Kangyur. The East Asian and Tibetan Buddhist canons always combined Buddhavacana with other literature in their standard collected editions, however, the general view of what is and is not buddhavacana is broadly similar between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur, which belongs to the schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya. Doctrinal elaborations were preserved in Abhidharma works and later Karikas, as Buddhism spread geographically, these texts were translated into the local language, such as Chinese and Tibetan. The Pali canon was preserved in Sri Lanka where it was first written down in the first century BCE, the Sri Lankan Pali tradition developed extensive commentaries as well as sub-commentaries for the Pali Canon as well as treatises on Abhidhamma. Sutra commentaries and Abhidharma works also exist in Tibetan, Chinese, Korean, important examples of non-canonical Pali texts are the Visuddhimagga, by Buddhaghosa, which is a compendium of Theravada teachings and the Mahavamsa, a historical Sri Lankan chronicle. Sanskrit Buddhist literature later became the dominant tradition in India until the decline of Buddhism in India, around the beginning of the Christian era, a new genre of sutra literature began to be written with a focus on the Bodhisattva idea, commonly known as Mahayana sutras. Many of the Mahayana sutras were written in Sanskrit and then translated into the Tibetan, some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation. In the Mahayana tradition there are important works termed Shastras, or treatises which attempt to outline the sutra teachings, the works of important Buddhist philosophers like Nagarjuna, Vasubandhu and Dharmakirti are generally termed Shastras, and were written in Sanskrit
10.
Mahayana sutras
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The Mahayana sutras are a broad genre of Buddhist scriptures that various traditions of Mahayana Buddhism accept as canonical. They are largely preserved in the Chinese Buddhist canon, the Tibetan Buddhist canon, around one hundred Mahayana sutras survive in Sanskrit, or in Chinese and Tibetan translations. The origins of the Mahayana are not completely understood, the earliest views of Mahayana Buddhism in the West assumed that it existed as a separate school in competition with the so-called Hīnayāna schools. These views have largely dismissed in modern times in light of a much broader range of early texts that are now available. The old views of Mahayana as a separate lay-inspired and devotional sect are now dismissed as misguided. The early versions of Mahayana sutras were not written documents but orally preserved teachings, the verses which were committed to memory and recited by monks were viewed as the substitute for the actual speaking presence of the Buddha. The earliest textual evidence of the Mahayana comes from sutras originating around the beginning of the common era. There is also no evidence that Mahayana ever referred to a formal school or sect of Buddhism, but rather that it existed as a certain set of ideals. This continues today with the Dharmaguptaka ordination lineage in East Asia, therefore, Mahayana was never a separate rival sect of the early schools. Those who venerate the bodhisattvas and read the Mahayana sutras are called the Mahayanists, much of the early extant evidence for the origins of Mahayana comes from early Chinese translations of Mahayana texts. These Mahayana teachings were first propagated into China by Lokakṣema, the first translator of Mahayana sutras into Chinese during the 2nd century CE, others such as A. K. Warder have argued that the Mahayana sutras are not historical. Western scholarship does not go so far as to impugn the religious authority of Mahayana sutras and it is widely accepted that Mahayana sutras constitute a body of literature that began to appear from as early as the 1st century BCE, although the evidence for this date is circumstantial. This picture may be qualified by the analysis of early manuscripts recently coming out of Afghanistan. In effect we have a vast body of anonymous but relatively coherent literature and this suggests that Mahayana was not simply an accretion of fabricated doctrines, as it is sometimes accused of being, but has a strong connection with the teachings of Buddha himself. However weak the claim to historicity that the Mahayana sutras hold, then these sutras may be properly regarded as the words of the Buddha. Some teachers take the view that all teachings that stem from the insights of Buddha constitute the Buddhas speech. There are scriptural supports for this even in the Pāli Canon. There the Buddha is asked how the disciples should verify, after his death and his statement is neither to be approved nor scorned
11.
Tibetan Buddhist canon
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The Tibetan Buddhist canon is a loosely defined list of sacred texts recognized by various sects of Tibetan Buddhism. In addition to texts from Early Buddhist and Mahayana sources. The Tibetan Canon underwent a final compilation in the 14th century by Buton Rinchen Drub, all texts presumably have a Sanskrit original, although in many cases the Tibetan text was translated from Chinese or other languages. Tengyur or Translated Treatises, is the section to which were assigned commentaries, treatises, the Tengyur contains 3626 texts in 224 Volumes. The Kangyur is divided into sections on Vinaya, Perfection of Wisdom Sutras, Avatamsaka, Ratnakuta and other sutras, when exactly the term Kangyur was first used is not known. Collections of canonical Buddhist texts already existed in the time of Trisong Detsen, the exact number of texts in the Kangyur is not fixed. Each editor takes responsibility for removing texts he considers spurious or adding new translations, currently there are about 12 available Kangyurs. These include the Derge, Lhasa, Narthang, Cone, Peking, Urga, Phudrak and Stog Palace versions, in addition, some canonical texts have been found in Tabo and Dunhuang which provide earlier exemplars to texts found in the Kangyur. The majority of extant Kangyur editions appear to stem from the so-called Old Narthang Kangyur, though the Phukdrak, the stemma of the Kangyur have been well researched in particular by Helmut Eimer and Paul Harrison. A team of Indian and Tibetan scholars was assigned for the purpose, as a major step in this remarkable attempt at literary standardization, the bi-lingual glossary known as the Mahavyutpatti was successfully accomplished in the Tibetan horse year. The earliest catalogue compilation was recorded from the manuscript of the collection housed in the palace- pho-brang ‘phang-thang ka-med kyi gtsug-lag-kang in the Tibetan dog year. This cataloguing work became famous by the name of the palace, dkar-chag ldan-dkar-ma was compiled in the dragon year. Among these three catalogues, ldan-dkar-ma, included in the volume Jo of sna-tsogs in sde-ge bka’-bstan, is believed to be the only surviving so far. But recently a manuscript of dkar-chag phang-thang-ma is discovered and published from Tibet and it contains 961 titles listed under 34 subject headings with additional information of numbers of verses that contains in each text. The ldan-dkar-ma catalogue comprises 735 titles and listed under a category of 27 subject headings. of words, verses, canto, thus today we have a record of 73 million words contained in the bka’-’gyur & bstan-’gyur collection. According to the latest edition of Dharma Publication, the bKa’-‘gyur contains 1,115 texts, likewise, the bsTan-gyur contains 3,387 texts using 127,000 folios amounting to 850,000 lines and 48 millions words. The sum total of both these collections is 4,502 texts in 73 millions words, by fixing bampo to verses and to words of each of the textual contents, the individual works are interpolation and alteration. This further strengthened the authenticity of Tibetan Buddhist literature, Tibet, thus, becomes the earliest to accomplish catalogue as inventory in the history of evolution of catalogue
12.
Refuge (Buddhism)
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Buddhists take refuge in the Three Jewels or Triple Gem. The Three Jewels are, the Buddha, the Dharma, the teachings, Refuge is common to all major schools of Buddhism. Pali texts employ the Brahmanical motif of the refuge, found in Rig Veda 9.97.47, Rig Veda 6.46.9. Faith is an important teaching element in both Theravada and Mahayana traditions, in contrast to perceived Western notions of faith, faith in Buddhism arises from accumulated experience and reasoning. In the Kalama Sutra, the Buddha explicitly argues against simply following authority or tradition, there remains value for a degree of trusting confidence and belief in Buddhism, primarily in the spiritual attainment and salvation or enlightenment. Faith in Buddhism centres on belief in the Three Jewels, for someone who wishes to study and practice Buddhism, the five ethical precepts encouraged are to voluntarily undertake the practice to, refrain from killing. Note, The precepts may be listed in order of the gravity of harmful actions guarded against, improper sexual conduct can roughly mean hurtful or harmful sexual conduct. Refrain from sleeping on high and luxurious beddings Sanskrit version, बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि। Buddhaṃ śaraṇaṃ gacchāmi, I take refuge in the Buddha. I take refuge in the Dharma, I take refuge in the Sangha. Pāli version, बुद्धं सरणं गच्छामि। दम्मं सरणं गच्छामि। सङ्घं सरणं गच्छामि। Buddhaṃ saraṇaṃ gacchāmi, khmer characters, ទុតិយម្បិ ពុទ្ធំ សរណំ គច្ឆាមិ ។ ទុតិយម្បិ ធម្មំ សរណំ គច្ឆាមិ ។ ទុតិយម្បិ សង្ឃំ សរណំ គច្ឆាមិ ។ For the second time. Khmer characters, តតិយម្បិ ពុទ្ធំ សរណំ គច្ឆាមិ ។ តតិយម្បិ ធម្មំ សរណំ គច្ឆាមិ ។ តតិយម្បិ សង្ឃំ សរណំ គច្ឆាមិ ៕ For the third time, the Outer form is the Triple Gem, the Inner is the Three Roots and the Secret form is the Three Bodies or trikaya of a Buddha. These alternative refuge formulations are employed by those undertaking Deity Yoga, happiness is temporary, lifetimes are impermanent and ultimately refuge is taken until reaching unsurpassed awakening. Ceremony for Taking Refuge and Precepts by Ven, thubten Chodron A Buddhist View on Refuge Refuge, A Safe and Meaningful Direction in Life by Dr
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Buddhist Paths to liberation
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The Buddhist tradition gives a wide variety of descriptions of the Buddhist Path to liberation. The classical description is the Noble Eightfold Path, described in the Sutta Pitaka and this description is preceded by even older descriptions in the Sutta Pitaka, and elaborated in the various Buddhist traditions. A number of paths have been developed and described within the various traditions. A standard sequence of developments can be found in the Nikayas, for example the Tevijja Sutra verse 40-75, Verse 40, A Tathàgata is born into the world, who makes his knowledge known to others. Verse 41, A householder listens to that truth, acquites faith, Verse 42, He passes a life self-restrained, good in his conduct, guarding the door of his senses, mindful and self-possessed. Verse 43-75, This results in, The confidence of heart that results from the sense of goodness, the way in which he guards the doors of his senses. The way in which he is mindful and self-possessed and his habit of being content with little, of adopting simplicity of life. His conquest of the five hindrances, each with the explanatory simile, the joy and peace which, as a result of this conquest, fills his whole being. The Noble Eightfold Path is widely known as the description of the Buddhist path, in the Sutta Pitaka it is summed up as follows, The Blessed One said, Now what, monks, is the Noble Eightfold Path. Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The Atthakavagga, one of the oldest books of the Sutta Pitaka, contained in the Sutta Nipata, does not give a goal such as Nirvana. This ideal person is especially characterized by suddhi and santi, commentaries on the Atthakavagga, namely the Mahaniddesa and the commentary by Buddhaghosa, show the development of Buddhist ideas over time. Both commentaries place the Atthakavagga in their frame of reference, giving a system of thought far more complicated than the Atthakavagga itself. The classical outline of the Theravada path to liberation are the Seven Purifications, the emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha, Mahāyāna Buddhism is based principally upon the path of a bodhisattva. Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows, with these vows, one makes the promise to work for the complete enlightenment of all sentient beings by following the bodhisattva path. The path can be described in terms of the six perfections or in terms of the five paths, the six paramitas are the means by which Mahayana practitioners actualize their aspiration to attain complete enlightenment for the benefit of all. The Five Paths are, The path of accumulation, persons on this Path, Possess a strong desire to overcome suffering, either their own or others, Renunciate the worldly life
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Buddhist ethics
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Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is Śīla or sīla and it has been variously described as virtue, right conduct, morality, moral discipline and precept. Sīla is an internal, aware, and intentional ethical behavior and it is an ethical compass within self and relationships, rather than what is associated with the English word morality. Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla, samādhi, and paññā as well as the Theravadin foundations of sīla, Dāna and it is also the second pāramitā. Sīla is also wholehearted commitment to what is wholesome, two aspects of sīla are essential to the training, right performance, and right avoidance. Honoring the precepts of sīla is considered a gift to others, because it creates an atmosphere of trust, respect. It means the practitioner poses no threat to another life, property, family, rights. Moral instructions are included in Buddhist scriptures or handed down through tradition, the source for the ethics of Buddhists around the world are the Three Jewels of the Buddha, Dharma and Sangha. The Buddha is seen as the discoverer of liberating knowledge and hence the foremost teacher, the Dharma is both the teachings of the Buddhas path and the truths of these teachings. The Sangha is the community of noble ones, who practice the Dhamma and have attained some knowledge and can provide guidance. Having proper understanding of the teachings is vital for proper ethical conduct, the Buddha taught that right view was a necessary prerequisite for right conduct. A central foundation for Buddhist morality is the law of Karma, Karma is a word which literally means action and is seen as a natural law of the universe which manifests as cause and effect. In the Buddhist conception, Karma is a type of moral action which has moral consequences on the actor. The core of karma is the intention, and hence the Buddha stated ‘It is intention, O monks. Therefore, accidentally hurting someone is not bad Karma, but having hurtful thoughts is, ones past actions are said to mold ones consciousness and to leave seeds which later ripen in the next life. The goal of Buddhist practice is generally to break the cycle, the root of ones intention is what conditions an action to be good or bad. There are three roots and three negative roots. Actions which produce good outcomes are termed merit and obtaining merit is an important goal of lay Buddhist practice, the early Buddhist texts mention three bases for effecting karmic fruitfulness’, giving, moral virtue and meditation
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Buddhist meditation
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Buddhist meditation refers to the meditative practices associated with the religion and philosophy of Buddhism. Core meditation techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions, Buddhists pursue meditation as part of the path toward Enlightenment and Nirvana. The closest words for meditation in the languages of Buddhism are bhāvanā. Buddhist meditation techniques have become popular in the wider world. Buddhist meditation encompasses a variety of techniques that aim to develop mindfulness, concentration, supramundane powers, tranquility. For those seeking school-specific meditation information, it may be appropriate to simply view the articles listed in the See also section below. While there are some similar meditative practices — such as meditation and various recollections — that are used across Buddhist schools. Most classical and contemporary Buddhist meditation guides are school specific, only a few teachers attempt to synthesize, crystallize and categorize practices from multiple Buddhist traditions. The earliest tradition of Buddhist practice is preserved in the nikāya/āgamas, Right Concentration – culminating in jhanic absorptions through the meditative development of samatha. And implicitly in regard to, Right View – embodying wisdom traditionally attained through the development of vipassana founded on samatha. Classic texts in the Pali literature enumerating meditative subjects include the Satipatthana Sutta, in the Satipatthana Sutta, the Buddha identifies four foundations for mindfulness, the body, feelings, mind states and mental objects. Meditation on these subjects develops insight, in the Four Ways to Arahantship Sutta, Ven. In the Pali canon, the Buddha never mentions independent samatha and vipassana meditation practices, instead, samatha, nonetheless, some meditation practices favor the development of samatha, others are conducive to the development of vipassana, while others are classically used for developing both mental qualities. Buddhaghosas forty meditation subjects are described in the Visuddhimagga, almost all of these are described in the early texts. Buddhaghosa subsequently elaborates on the forty meditation subjects as follows, ten kasinas, earth, water, fire, air, blue, yellow, red, white, light, and limited-space. Ten kinds of foulness, the bloated, the livid, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm-infested, and a skeleton. Ten recollections, Buddhānussaṭi, the Dhamma, the Sangha, virtue, generosity, the virtues of deities, death, the body, the breath, Four divine abodes, metta, karuṇā, mudita, and upekkha. Four immaterial states, boundless space, boundless perception, nothingness, according to Pali commentaries, breath meditation can lead one to the equanimous fourth jhanic absorption
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Buddhist philosophy
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Indian Buddhists sought this understanding not just from the revealed teachings of the Buddha, but through philosophical analysis and rational deliberation. Buddhist thinkers in India and subsequently in East Asia have covered topics as varied as phenomenology, ethics, ontology, epistemology, logic, a recurrent theme in Buddhist philosophy has been the reification of concepts, and the subsequent return to the Buddhist Middle Way. Particular points of Buddhist philosophy have often been the subject of disputes between different schools of Buddhism and these elaborations and disputes gave rise to various schools in early Buddhism of Abhidharma, and to the Mahayana traditions and schools of the prajnaparamita, Madhyamaka, Buddha-nature and Yogacara. Philosophy in India was aimed mainly at spiritual liberation and had soteriological goals, virtually all the great philosophical systems of India, Sāṅkhya, Advaitavedānta, Mādhyamaka and so forth, were preeminently concerned with providing a means to liberation or salvation. It was a tacit assumption with these systems that if their philosophy were correctly understood and assimilated, the goal of Buddhist philosophy is nirvana and to achieve this it needs to investigate the nature of the world. For the Indian Buddhist philosophers, the teachings of the Buddha were not meant to be taken on faith alone, the Buddha also expect his disciples to approach him as a teacher in a critical fashion and scrutinize his actions and words, as shown in the Vīmaṃsaka Sutta. The Buddha was a north Indian sramana from Magadha and he cultivated various yogic techniques and ascetic practices and taught throughout north India, where his teachings took hold. These teachings are preserved in the Pali Nikayas and in the Agamas as well as in other surviving fragmentary textual collections, dating these texts is difficult and there is disagreement on how much of this material goes back to a single religious founder. The Buddha defined his teaching as the middle way, in the Dhammacakkappavattana Sutta, this is used to refer to the fact that his teachings steer a middle course between the extremes of asceticism and bodily denial and sensual hedonism or indulgence. Many sramanas of the Buddhas time placed much emphasis on a denial of the body, using such as fasting. The Buddha however, realized that the mind was embodied and causally dependent on the body, according to Vetter, the description of the Buddhist path may initially have been as simple as the term the middle way. In time, this description was elaborated, resulting in the description of the eightfold path. Vetter argues that the eightfold path constitutes a body of practices which prepare one, and lead up to, according to Vetter and Bronkhorst, dhyāna constituted the original liberating practice, while discriminating insight into transiency as a separate path to liberation was a later development. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, Lambert Schmithausen concluded that the four truths were a later development in early Buddhism. Carol Anderson, following Lambert Schmithausen and K. R, norman, notes that the four truths are missing in critical passages in the canon, and states. According to some scholars, the outlook of earliest Buddhism was primarily negative. Only knowledge that is useful in achieving enlightenment is valued, the four noble truths or truths of the noble one are a central feature of the teachings and are put forth in the Dhammacakkappavattana Sutta. The first truth of Dukkha, often translated as suffering, is the inherent unsatisfactoriness of life
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Buddhist monasticism
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Buddhist monasticism is one of the earliest surviving forms of organized monasticism in the history of religion. It is also one of the most fundamental institutions of Buddhism, monks and nuns are considered to be responsible for the preservation and dissemination of the Buddhas teaching and the guidance of Buddhist lay people. The order of Buddhist monks and nuns was founded by Gautama Buddha during his lifetime between the fifth and fourth centuries BC, the Buddhist monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics, some of whom the Buddha had studied under. Monks and nuns were expected to live with a minimum of possessions, lay followers also provided the daily food that monks required, and provided shelter for monks when they were needed. Some Buddhist schools assert that during the Buddhas time, many retreats and gardens were donated by citizens for monks. Generally more than one monk stayed in house with each monk in his own cell. ārāma, a permanent and more comfortable arrangement than the avasa. This property was donated and maintained by a wealthy citizen. It generally consisted of residences within orchards or parks, one of the more famous Arama is Anathapindikas, known as Anathapindikassa arame, built on Prince Jetas grove. It had buildings worth 1.8 million gold pieces built in a beautiful grove, after the parinirvana of the Buddha, the Buddhist monastic order developed into a primarily cenobitic movement. The practice of living communally during the rainy season, prescribed by the Buddha. The number of rules observed varies with the order, Theravada monks follow around 227 rules, there are a larger number of rules specified for bhikkhunis. The information presented here, unless noted, characterises only certain Buddhist monks who follow the most strict regulations of the Southern Schools tradition. The oldest existing set of texts concerning a Buddhist form of life are those of the Pāli Canon. Although no copy of these comes from the time of the Buddha, because of its relative age the Pāli Canon is used by some monastic communities to define their conduct. Also the Buddhas disciple Ananda strongly insisted on including female order, ordination in the bhikkhuni lineage continues to exist among East Asian communities, and attempts have been made at a revival in Southeast Asia and Sri Lanka. Such divisions are rarely made in the Northern schools, or in the West. Monks and nuns are expected to fulfill a variety of roles in the Buddhist community, first and foremost, they are expected to preserve the doctrine and discipline now known as Buddhism
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Nirvana (Buddhism)
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Nirvana is the earliest and most common term used to describe the goal of the Buddhist path. The literal meaning is blowing out or quenching and it is the ultimate spiritual goal in Buddhism and marks the soteriological release from rebirths in saṃsāra. Nirvana is part of the Third Truth on cessation of dukkha in the Four Noble Truths, within the Buddhist tradition, this term has commonly been interpreted as the extinction of the three fires, or three poisons, passion, aversion and ignorance. When these fires are extinguished, release from the cycle of rebirth is attained, Nirvana has also been deemed in Buddhism to be identical with anatta and sunyata states. Buddhist scholastic tradition identifies two types of nirvana, sopadhishesa-nirvana, and parinirvana or anupadhishesa-nirvana, the founder of Buddhism, the Buddha, is believed to have reached both these states. Nirvana, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition, the term nirvana describes a state of freedom from suffering and rebirth, but different Buddhist traditions have interpreted the concept in different ways. The origin is probably pre-Buddhist, and its etymology may not be conclusive for its meaning, Nirvana has a wide range of meanings, although the literal meaning is blowing out or quenching. It refers both to the act and the effect of blowing to put it out, but also the process and outcome of burning out, becoming extinguished. The term nirvana in the sense of blown out, extinguished state of liberation does not appear in the Vedas nor in the pre-Buddhist Upanishads. According to Collins, the Buddhists seem to have been the first to call it nirvana. However, the ideas of spiritual liberation using different terminology, is found in ancient texts of non-Buddhist Indian traditions, the prevalent interpretation of nirvana as extinction is based on the etymology of nir√vā to blow out. Nir is a negative, while va is commonly taken to refer to to blow, The term nirvana is part of a metaphorical structure. According to Gombrich, the number of three fires alludes to the three fires which a Brahmin had to alight, and thereby symbolise life in the world. The meaning of this metaphor was lost in later Buddhism, not only passion, hatred and delusion were to extinguished, but also all cankers or defilements. The blowing out does not mean total annihilation, but the extinguishing of a flame, which returns, the term nirvana can also be used as a verb, he or she nirvāṇa-s, or he or she parinirvānṇa-s. The term nirvana, to out, has also been interpreted as the extinction of the three fires, or three poisons, namely of passion or sensuality, aversion or hate and of delusion or ignorance. Another explanation of nirvana is the absence of the weaving of activity of the mind, Matsumoto Shirō, for example, states that the original etymological root of nirvana should not be considered as nir√vā which means extinction, but should be considered to be nir√vŗ, to uncover. The problem with considering it as extinction or liberation, is that it presupposes a self to be extinguished or liberated, according to Matsumoto, the original meaning of nirvana was therefore not “to extinguish” but to uncover the atman from that which is anatman
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Arhat
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Theravada Buddhism defines arhat or arahant as one who is worthy or as a perfected person having attained nirvana. Other Buddhist traditions have used the term for people far advanced along the path of Enlightenment, the understanding of the concept has changed over the centuries, and varies between different schools of Buddhism and different regions. A range of views on the attainment of arhats existed in the early Buddhist schools, the Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda, and Caitika schools all regarded arhats as imperfect in their attainments compared to buddhas. Mahayana Buddhist teachings urge followers to take up the path of a bodhisattva, the arhats, or at least the senior arhats, came to be widely regarded as moving beyond the state of personal freedom to join the Bodhisattva enterprise in their own way. They can be seen as the Buddhist equivalents of the Christian saints, apostles or early disciples and leaders of the faith. The Sanskrit word arhat is a present participle coming from the verbal root √arh to deserve, cf. arha meriting, deserving, arhaṇa having a claim, being entitled, the word is used in the Ṛgveda with this sense of deserving. A common folk etymology derives the word from ari and hanta from the root √han to strike, to kill, professor Richard Gombrich has argued that the present participle is jarring and seems out of place when there is an adjective from the same root. Since Jains used two Prakrit forms of the word arahanta and arihanta, the etymology may well be the correct etymology. Gombrich argues that this stems from the metaphor as the Jain title jina conqueror, whence jaina related to the conqueror. The term arhat is often translated into English as arahat, the term arhat was translated into some East Asian languages phonetically as a transliterated term, exemplified in the Chinese āluóhàn, often shortened to simply luóhàn. This may appear in English as luohan or lohan, in Japanese the pronunciation of the same Chinese characters is rakan or arakan. The Tibetan term for arhat was translated by meaning from Sanskrit and this translation, dgra bcom pa, means one who has destroyed the foes of afflictions. Thus the Tibetan translators also understood the meaning of arhat to be ari-hanta, a range of views on the attainment of arhats existed in the early Buddhist schools. The Dharmaguptaka sect believed that the Buddha and those of the Two Vehicles, although they have one, the Mahīśāsaka and the Theravada regarded arhats and buddhas as being similar to one another. The 5th century Theravadin commentator Buddhaghosa regarded arhats as having completed the path to enlightenment, according to Bhikkhu Bodhi, the Pāli Canon portrays the Buddha declaring himself to be an arahant. The Mahayana discerned a hierarchy of attainments, with samyaksambuddhas at the top, mahāsattvas below that, pratyekabuddhas below that, but what was it that distinguished the bodhisattva from the sravaka, and ultimately the buddha from the arhat. The difference lay, more than anywhere else, in the orientation of the bodhisattva. In pre-Buddhist India, the arhat, denoting a saintly person in general, was closely associated with miraculous power
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Buddhahood
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In Buddhism, buddhahood is the condition or rank of a buddha. The goal of Mahayanas Bodhisattva path is Samyaksambuddhahood, so one may benefit all sentient beings by teaching them the path of cessation of dukkha. This contrasts with the goal of Hinayana path, where the goal is Arhatship, in Theravada Buddhism, Buddha refers to one who has become awakened through their own efforts and insight, without a teacher to point out the Dharma. A samyak sambuddha teaches the dharma to others after his awakening, a pratyeka-buddha also reaches Nirvana through his own efforts, but does not teach the dharma to others. An Arhat needs to follow the teaching of a Buddha to attain Nirvana, in this broader sense it is equivalent to Arahant. Buddhahood is the state of an enlightened being, who having found the path of cessation of suffering, is in the state of No-more-Learning. There is a spectrum of opinion on the universality and method of attainment of Buddhahood. The level to which this manifestation requires ascetic practices varies from none at all to a requirement, dependent on doctrine. Mahayana Buddhism emphasizes the Bodhisattva ideal instead of the Arhat, the Tathagatagarba and Buddha-nature doctrines of Mahayana Buddhism consider Buddhahood to be a universal and innate property of absolute wisdom. This wisdom is revealed in a current lifetime through Buddhist practice. Buddhists do not consider Siddhartha Gautama to have been the only Buddha, the Pali Canon refers to many previous ones, while the Mahayana tradition additionally has many Buddhas of celestial origin. A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya, the various Buddhist schools hold some varying interpretations on the nature of Buddha. All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of desire, aversion and ignorance, a Buddha is no longer bound by Samsara, and has ended the suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient, however, the early texts contain explicit repudiations of making this claim of the Buddha. Some Buddhists meditate on the Buddha as having ten characteristics, in the Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta Buddha is described as the Tathagata—the supreme man, actually, the Buddha was a human being, not a mere human being as is sometimes said but a special class of human called a complete person. Such complete persons are no different from others and indeed they physically remain quite ordinary. Sangharakshita also states that The first thing we have to understand -, but a special kind of human being, in fact the highest kind, so far as we know
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Bodhisattva
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Bodhisattvas are a popular subject in Buddhist art. In early Indian Buddhism, the term bodhisattva was primarily used to specifically to Gautama Buddha in his former life. The Jataka tales, which are the stories of the Buddhas past lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice, mount Potalaka, for example, is one of Bodhisattvayana. Because Hinayana was disliked and the terms Śrāvaka-Bodhisattva or Pratyekabuddha-Bodhisattva were not widely used, nevertheless, bodhisattva retained an implied reference to someone on the path to become an arhat or pratyekabuddha. In contrast, the goal of Mahayanas bodhisattva path is to achieve Samyaksambodhiṃ, when, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase When I was an unenlightened bodhisatta. The term therefore connotes a being who is bound for enlightenment, in other words, in the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. Some of the lives of the Buddha as a bodhisattva are featured in the Jataka tales. According to the Theravāda monk Bhikkhu Bodhi, the path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas which instead focus on the ideal of the Arahant. In later Theravada literature, the bodhisatta is used fairly frequently in the sense of someone on the path to liberation. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV, paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Like perhaps some of the early Mahāyāna forest hermit monks, or the later Buddhist Tantrics and they are widely revered, worshipped, and held to be arhats or bodhisattvas. Mahāyāna Buddhism is based principally upon the path of a bodhisattva, according to Jan Nattier, the term Mahāyāna was originally even an honorary synonym for Bodhisattvayāna, or the Bodhisattva Vehicle. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva and this definition is given as the following. Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called, the early Rastrapalapariprccha sutra also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The Rastrapala is also critical of monks living in monasteries and in cities who are seen as not practicing meditation. These texts seem to indicate the initial Bodhisattva ideal was associated with a strict forest asceticism, Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the enlightenment of all sentient beings by practicing the six perfections. Indelibly entwined with the vow is merit transference
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Schools of Buddhism
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Schools of Buddhism refers to the various institutional and doctrinal divisions of Buddhism that have existed from ancient times up to the present. That have made up or currently make up the whole of Buddhist traditions, the sectarian and conceptual divisions of Buddhist thought are part of the modern framework of Buddhist studies, as well as comparative religion in Asia. The most common classification among scholars is threefold, with Mahāyāna itself split between the traditional Mahāyāna teachings, and the Vajrayāna teachings which emphasize esotericism, Vajrayāna, primarily in Tibet, Bhutan, Mongolia and the Russian republic of Kalmykia. The following terms may be encountered in descriptions of the major Buddhist divisions, Ekayāna Mahayana texts such as the Lotus Sutra and the Avatamsaka Sutra sought to unite all the different teachings into a single great way. These texts serve as the inspiration for using the term Ekayāna in the sense of one vehicle and this one vehicle became a key aspect of the doctrines and practices of Tiantai and Tendai Buddhist sects, which subsequently influenced Chán and Zen doctrines and practices. In Japan, the teaching of the Lotus Sutra also inspired the formation of the Nichiren sect. Esoteric Buddhism usually considered synonymous with Vajrayāna, some scholars have applied the term to certain practices found within the Theravāda, particularly in Cambodia. It is considered a term when applied by the Mahāyāna to mistakenly refer to the Theravāda school. Moreover, Hīnayāna refers to the now non extant schools with limited set of views, practices and results and its use in scholarly publications is now also considered controversial. Lamaism an old term, still used, synonymous with Tibetan Buddhism. Mahāyāna a movement that emerged from early Buddhist schools, together with its later descendants, Vajrayāna traditions are sometimes listed separately. The main use of the term in East Asian and Tibetan traditions is in reference to spiritual levels, mainstream Buddhism a term used by some scholars for the early Buddhist schools. Mantrayāna usually considered synonymous with Vajrayāna, the Tendai school in Japan has been described as influenced by Mantrayana. Newar Buddhism a non-monastic, caste based Buddhism with patrilineal descent, nikāya Buddhism or schools an alternative term for the early Buddhist schools. Non-Mahāyāna an alternative term for the early Buddhist schools, northern Buddhism an alternative term used by some scholars for Tibetan Buddhism. Also, a term still sometimes used to encompass both East Asian and Tibetan traditions. It has even used to refer to East Asian Buddhism alone. Secret Mantra an alternative rendering of Mantrayāna, a literal translation of the term used by schools in Tibetan Buddhism when referring to themselves
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Theravada
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Theravāda is a branch of Buddhism that uses the Buddhas teaching preserved in the Pāli Canon as its doctrinal core. The Pali canon is the only complete Buddhist canon which survives in a classical Indic Language, Pali, another feature of Theravada is that it tends to be very conservative about matters of doctrine and monastic discipline. As a distinct sect, Theravada Buddhism developed in Sri Lanka, Theravada also includes a rich diversity of traditions and practices that have developed over its long history of interactions with varying cultures and religious communities. It is the dominant form of religion in Cambodia, Laos, Myanmar, Sri Lanka, and Thailand, and is practiced by minority groups in Bangladesh, China, Nepal, and Vietnam. In addition, the diaspora of all of these groups as well as converts around the world practice Theravāda Buddhism, contemporary expressions include Buddhist modernism, the Vipassana movement and the Thai Forest Tradition. The name Theravāda comes from the ancestral Sthāvirīya, one of the early Buddhist schools, according to its own accounts, the Theravāda school is fundamentally derived from the Vibhajjavāda doctrine of analysis grouping, which was a division of the Sthāvirīya. Significantly, the Sthāviras in turn comprise three sub-nikāyas, the Jetavanīyas, the Abhayagirivāsins, and the Mahāvihāravāsins, according to Damien Keown, there is no historical evidence that the Theravāda school arose until around two centuries after the Great Schism which occurred at the Third Council. These teachings were known as the Vibhajjavada, emperor Ashoka is supposed to have assisted in purifying the sangha by expelling monks who failed to agree to the terms of Third Council. The elder monk Moggaliputta-Tissa was at the head of the Third council and compiled the Kathavatthu, later, the Vibhajjavādins in turn is said to have split into four groups, the Mahīśāsaka, Kāśyapīya, Dharmaguptaka, and the Tāmraparṇīya. The Theravāda is said to be descended from the Tāmraparṇīya sect, the most distinctive features of this phase and virtually the only contemporary historical material, are the numerous Brahmi inscriptions associated with these caves. They record gifts to the sangha, significantly by householders and chiefs rather than by kings, the Buddhist religion itself does not seem to have established undisputed authority until the reigns of Dutthagamani and Vattagamani. The first records of Buddha images come from the reign of king Vasabha, in the 7th century, the Chinese pilgrim monks Xuanzang and Yijing refer to the Buddhist schools in Sri Lanka as Shàngzuòbù, corresponding to the Sanskrit Sthavira nikāya and Pali Thera Nikāya. Yijing writes, In Sri Lanka the Sthavira school alone flourishes, the school has been using the name Theravāda for itself in a written form since at least the 4th century, about one thousand years after the Buddhas death, when the term appears in the Dīpavaṁsa. According to Buddhist scholar A. K. Warder, the Theravāda, spread rapidly south from Avanti into Maharashtra and Andhra and down to the Chola country, as well as Sri Lanka. According to Richard Gombrich this is the earliest record we have of Buddhist scriptures being committed to writing anywhere, the Theravada Pali texts which have survived are derived from the Mahavihara of Anuradhapura, the ancient Sri Lankan capital. Later developments included the formation and recording of the Theravada commentary literature, the Theravada tradition records that even during the early days of Mahinda, there was already a tradition of Indian commentaries on the scriptures. Of great importance to the tradition is the work of the great Theravada scholastic Buddhaghosa. Buddhaghosa wrote in Pali, and after him, most Sri Lankan Buddhist scholastics did as well and this allowed the Sri Lankan tradition to become more international through a lingua franca so as to converse with monks in India and later Southeast Asia
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Mahayana
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Mahayana is one of two main existing branches of Buddhism and a term for classification of Buddhist philosophies and practice. The Buddhist tradition of Vajrayana is sometimes classified as a part of Mahayana Buddhism, a bodhisattva who has accomplished this goal is called a samyaksaṃbuddha, or fully enlightened Buddha. A samyaksaṃbuddha can establish the Dharma and lead disciples to enlightenment, Mahayana Buddhists teach that enlightenment can be attained in a single lifetime, and this can be accomplished even by a layperson. The Mahāyāna tradition is the largest major tradition of Buddhism existing today, with 53. 2% of practitioners, major traditions of Mahāyāna Buddhism today include Chan Buddhism, Korean Seon, Japanese Zen, Pure Land Buddhism, and Nichiren Buddhism. It may also include the Vajrayana traditions of Tiantai, Tendai, Shingon Buddhism, and Tibetan Buddhism, according to Jan Nattier, the term Mahāyāna was originally an honorary synonym for Bodhisattvayāna — the vehicle of a bodhisattva seeking buddhahood for the benefit of all sentient beings. The term Mahāyāna was therefore formed independently at a date as a synonym for the path. The earliest Mahāyāna texts often use the term Mahāyāna as a synonym for Bodhisattvayāna, the presumed dichotomy between Mahāyāna and Hīnayāna can be deceptive, as the two terms were not actually formed in relation to one another in the same era. Among the earliest and most important references to the term Mahāyāna are those that occur in the Lotus Sūtra dating between the 1st century BCE and the 1st century CE. Seishi Karashima has suggested that the term first used in an earlier Gandhāri Prakrit version of the Lotus Sūtra was not the term mahāyāna, the origins of Mahāyāna are still not completely understood. The earliest Western views of Mahāyāna assumed that it existed as a school in competition with the so-called Hīnayāna schools. The earliest textual evidence of Mahāyāna comes from sūtras originating around the beginning of the common era. There is also no evidence that Mahāyāna ever referred to a formal school or sect of Buddhism, but rather that it existed as a certain set of ideals. Membership in these nikāyas, or monastic sects, continues today with the Dharmaguptaka nikāya in East Asia, therefore, Mahāyāna was never a separate rival sect of the early schools. Paul Harrison clarifies that while monastic Mahāyānists belonged to a nikāya, from Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. Those who venerate the bodhisattvas and read the Mahayana sūtras are called the Mahāyānists, much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE. Guang Xing states, Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, warder believes that the Mahāyāna originated in the south of India and almost certainly in the Āndhra country. They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa can be traced to at least the third century BCE, akira Hirakawa notes the evidence suggests that many Early Mahayana scriptures originated in South India
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Hinayana
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Hīnayāna is a Sanskrit term literally meaning the smaller vehicle, applied to the Śrāvakayāna, the Buddhist path followed by a śrāvaka who wishes to become an arhat. The term appeared around the first or second century, Hīnayāna is often contrasted with Mahāyāna, which means the great vehicle. The term was used in the past by Western scholars to cover the earliest system of Buddhist doctrine. However, Buddhist scholarship uses the term Nikaya Buddhism to refer to early Buddhist schools, Hinayana has also been used as a synonym for Theravada, which is the main tradition of Buddhism in Sri Lanka and Southeast Asia, this is considered inaccurate and derogatory. In 1950 the World Fellowship of Buddhists declared that the term Hīnayana should not be used referring to any form of Buddhism existing today. Within Mahayana Buddhism, there are a variety of interpretations as to who or what the term Hinayana refers, kalu Rinpoche stated the lesser or greater designation does not refer to economic or social status, but concerns the spiritual capacities of the practitioner. The Small Vehicle is based on becoming aware of the fact that all we experience in samsara is marked by suffering, being aware of this engenders the will to rid ourselves of this suffering, to liberate ourselves on an individual level, and to attain happiness. We are moved by our own interest, renunciation and perseverance allow us to attain our goal. Those who venerate the bodhisattvas and read the Mahāyāna sūtras are called the Mahāyānists, the word hīnayāna is formed of hīna, little, poor, inferior, abandoned, deficient, defective, and yāna, vehicle, where vehicle means a way of going to enlightenment. The Pali Text Societys Pali-English Dictionary defines hīna in even stronger terms, with a field that includes poor, miserable, vile, base, abject, contemptible. The term was translated by Kumārajīva and others into Classical Chinese as small vehicle, although earlier, thrangu Rinpoche has emphasized that hinayana is in no way implying inferior. The sequence of terms then began with the term Bodhisattvayāna bodhisattva-vehicle, therefore, the often-perceived symmetry between Mahāyāna and Hīnayāna can be deceptive, as the terms were not actually coined in relation to one another in the same era. According to Paul Williams, the deep-rooted misconception concerning an unfailing, Williams states that while evidence of conflict is present in some cases, there is also substantial evidence demonstrating peaceful coexistence between the two traditions. Although the 18–20 early Buddhist schools are loosely classified as Hīnayāna in modern times. There is no evidence that Mahāyāna ever referred to a formal school of Buddhism but rather as a certain set of ideals. This continues today with the Dharmaguptaka ordination lineage in East Asia, Mahāyāna was never a separate sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same side by side. The Chinese Buddhist monk and pilgrim Yijing wrote about the relationship between the vehicles and the early Buddhist schools in India
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Vajrayana
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Vajrayāna, Mantrayāna, Esoteric Buddhism and Tantric Buddhism refer to the Buddhist tradition of Tantra, an esoteric system of beliefs and practices that developed in medieval India. Vajrayāna is usually translated as Diamond Vehicle or Thunderbolt Vehicle, referring to the Vajra, according to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment, the other two being the Śrāvakayāna and Mahāyāna. Founded by Indian Mahāsiddhas, Vajrayāna subscribes to the known as the Buddhist Tantras. Elements of Tantric Buddhism can be traced back to groups of wandering yogis called mahasiddhas. These yogic circles came together in tantric feasts often in sacred sites and places which included dancing, singing, sex rites and it is interesting to note that at least two of the Mahasiddhas given in the Buddhist literature are actually names for Shaiva Nath saints who practiced Hatha Yoga. According to Schumann, a movement called Sahaja-siddhi developed in the 8th century in Bengal and it was dominated by long-haired, wandering yogis called mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The Mahasiddhas pursued siddhis, magical powers such as flight and Extrasensory perception as well as liberation, earlier Mahayana sutras already contained some elements which are emphasized in the Tantras, such as mantras and dharani. The practice of visualization of Buddhas such as Amitabha is also seen in texts like the Longer Sukhāvatīvyūha Sūtra. Vajrayana developed a large corpus of texts called the Buddhist Tantras, some of which can be traced to at least the 7th century CE, the dating of the tantras is a difficult, indeed an impossible task according to David Snellgrove. The earliest such texts include the Mahavairocana Tantra and the Guhyasamāja Tantra. Later monastic Vajrayana Buddhists reinterpreted and internalized these radically transgressive and taboo practices as metaphors, the Kalachakra tantra developed in the 10th century. It is farthest removed from the earlier Buddhist traditions, and incorporates concepts of messianism, various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. According to Alexis Sanderson, the Vajrayana Yogini-tantras draw extensively from Shaiva Bhairava tantras classified as Vidyapitha, there is even direct borrowing of passages from Saiva texts. The Guhyasiddhi of Padmavajra, an associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures. The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, according to Louis de La Vallée-Poussin and Alex Wayman, the view of the Vajrayana is based on Mahayana Buddhist philosophy, mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers is Tantras superiority due to being a vehicle to liberation containing many skillful methods of tantric ritual. The doctrine of Buddha-nature, as outlined in the Ratnagotravibhāga of Asanga, was also an important theory which became the basis for Tantric views, by passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. As Snellgrove notes, this doctrine is also present in Asangas Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques
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Navayana
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The Dalit Buddhist movement is Buddhist revival movement in India. Ambedkar saw Buddhism as a means to end the Indian caste system, Buddhism was once dominant through much of India, it had, however, declined in India due to a number of reasons. The Buddhist revival began in India in 1891, when the Sri Lankan Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society, the Maha Bodhi Society mainly attracted upper-caste people. The number of Buddhists in the Lucknow district was 73 in 1951 and these Buddhists were mainly Barua families who came to Lucknow from Chittagong after the partition of Bengal in 1905. In Lucknow, Bodhanand Mahastavir advocated Buddhism for Dalits, born Mukund Prakash in a Bengali Brahmi family, he was orphaned at a young age, and was raised in Varanasi by an aunt. He was initially attracted to Christianity, but became a Buddhist after a meeting with Buddhists monks from Ceylon at a Theosophical Conference in Varanasi and he later lived in Lucknow where he came in contact with the Barua, many of whom were employed as cooks by the British. In 1914, Prakash was ordained Bodhanand Mahastavir in Calcutta in the presence of Kripasaran Mahasthvir and he began preaching Buddhism in Lucknow. He founded the Bharatiye Buddh Samiti in 1916, and set up a vihara in 1928, in his book Mula Bharatavasi Aur Arya, Mahastavir stated that the shudras were the original inhabitants of India who were enslaved by the Indo-Aryan peoples. Bodhanand Mahastavir wrote another book on Buddhist rituals called Baudha Dvicharya and his associate, Chandrika Prasad Jigyasu, founded the Bahujan Kalyan Prakashan. The two co-authored a book on the life and teaching of the Buddha, Acharya Ishvardatt Medharthi of Kanpur also supported the cause of the Dalits. He studied Pali at Gurukul Kangri and Buddhist texts were known to him. He was initiated into Buddhism by Gyan Keto and the Lokanatha in 1937, Gyan Keto, born Peter Schoenfeldt, was a German who arrived in Ceylon in 1936 and became a Buddhist. Medharthi strongly criticised the system in India. He claimed that the Dalits were the ancient rulers of India and had been trapped into slavery by Aryan invaders, in 1890, Iyothee Thass founded the Sakya Buddhist Society. The first president of the Indian Buddhist Association was the German-born American Paul Carus, Thass, a Tamil Siddha physician, was the pioneer of the Tamil Dalit movement. He argued that Tamil Dalits were originally Buddhists and he led a delegation of prominent Dalits to Henry Steel Olcott and asked for his help in the reestablishment of Tamil Buddhism. Olcott helped Thass to visit Sri Lanka, where he received diksha from Bhikkhu Sumangala Nayake, after returning to India, Thass established the Sakya Buddhist Society in Chennai with branches in many places, including Karnataka. Thass established a magazine called Oru Paisa Tamilan in Chennai in 1907
