1.BUDDHISMLIFEPHILOSOPHYHISTORY&ENLIGHTENMENTSir Ocaa,Cas university of the cordilleras

2. AN INTRODUCTION TOBUDDHISMAn Introduction to BuddhismTo do no evil;To cultivate good; To purify ones mind:This is the teaching of the Buddhas.--The Dhammapada 3. INTRODUCTION The Buddha was born SiddharthaGautama, a prince of the Sakyatribe of Nepal in Lombini, atapproximately 563 BC. When he was 29 yrs. old, he left thecomforts of his home to seek themeaning of the suffering he sawaround him. 4. INTRODUCTION On the full moon of May, with therising of the morning star,Siddhartha Gautama became theBuddha, the enlightened one. 5. INTRODUCTION For 45 years more he taught peoplethe path or Dharma he had realizedin that moment. Many followed him until at 80 yrsold he died. His last words were: 6. INTRODUCTIONImpermanent are all created things;Strive on with awareness.-Siddharta Gautama Buddha 7. THE ENLIGHTENMENTAn astrologer visited the young Siddhartha Gautamas, fatherKing uddhodanaand prophesied that Siddhartha would either1. become a great king2. or renounce the material world to become a holy man,If and only if he sees what life was like outside the palace walls. 8. THE ENLIGHTENMENT uddhodana was determined tosee his son become a king so heprevented him from leaving thepalace grounds. 9. THE ENLIGHTENMENT But at age 29, despite his fathersefforts, Siddhartha ventured beyondthe palace several times. In aseries of encountersknown inBuddhist literature as the foursights. 10. 4 sights Buddha encountered: an old man, a sick man, a corpse and, finally, an ascetic holy man,These experiences promptedGautama to abandon royal life andtake up a spiritual quest. 11. THE ENLIGHTENMENT Realization: SUFFERING! He studied with famous teachersbut he failed to look for an answerto his questions. He continued his quest. 12. THE ENLIGHTENMENT He next attempted an extremeasceticism* (see next slide), whichwas a religious pursuit commonamong the Shramanas, but thiskind of practice did not end hissufferings rather it made him suffermore. 13. Asceticism** The belief that we can achieveholiness by bringing pain to ourbodies. Focusing on the spiritual as thephysical/matter is the root of evil. 14. THE ENLIGHTENMENT He was so hungry so he acceptedfood from a young girl, and hedecided to devote himself toanapanasati meditation. Middle Way ( madhyam-pratipd): apath of moderation between theextremes of self-indulgence andself-mortification. 15. THE ENLIGHTENMENT At the age of 35, he famously sat inmeditation under a Bodhi tree inthe town of Bodh Gava, India, andvowed not to rise before achievingenlightenment. 16. THE ENLIGHTENMENT After many days, he finally liberatedhimself from the cycle of sufferingand rebirth, and arose as a fullyenlightened being. 17. THE ENLIGHTENMENT It is obviously difficult, therefore, to writea biography of the Buddha that will meetmodern criteria, because we have verylittle information that can be consideredhistorically sound... [but] we can bereasonably confident Siddhatta Gotamadid indeed exist and that his disciplespreserved the memory of his life andteachings as well as they could (Armstrong, 2004) Armstrong, Karen (September 28, 2004).Buddha. Penguin Press. p. xii. 18. BASIC BUDDHIST CONCEPTS 4 NOBLE TRUTHS 1. Life is suffering; 2. Suffering is due to attachment; 3. Attachment can be overcome;4. There is a path for accomplishing this. 19. 4 NOBLE TRUTHS1.LIFE IS SUFFERING (Dukkha)Imperfect, stressful, or filled withanguish.a. Anitya -- the fact that all thingsare impermanent, including livingthings like ourselves. 20. 4 NOBLE TRUTHS b. Anatman-- literally, "no soul". Anatmanmeans that all things areinterconnected and interdependent,so that no thing -- includingourselves -- has a separateexistence. 21. 4 NOBLE TRUTHS2. Suffering is due to attachment(Trishna)- desire, clinging, greed, craving, orlust. Because we and the world areimperfect, impermanent, and notseparate, we are forever "clinging"to things, and etc. 22. 4 NOBLE TRUTHS Dvesha, which means avoidanceor hatred. Hatred is its own kind ofclinging. Avidya, ignorance or the refusal tosee. Not fully understanding theimpermanence of things is whatleads us to cling in the first place. 23. 4 NOBLE TRUTHS3. The overcoming of attachment: nirvana.It literally means "blowing out," it refers to the letting go of clinging, hatred, and ignorance, and the full acceptance of imperfection, impermanence, and interconnectedness 24. 4 NOBLE TRUTHS4. And then there is the path, calleddharma. Buddha called it themiddle way, which is understood asmeaning the middle way.No competion only MODERATION. 25. The Eightfold Path1. Right view is the trueunderstanding of the four nobletruths. 26. The Eightfold Path2. Right aspiration is the true desireto free oneself from attachment,ignorance, and hatefulness.(The 1ST AND 2ND are referred to aspraja, or wisdom.) 27. The Eightfold Path3. Right speech involves abstainingfrom lying, gossiping, or hurtful talk. 28. The Eightfold Path4. Right action involves abstainingfrom hurtful behaviors, such askilling, stealing, and careless sex. 29. The Eightfold Path5. Right livelihood means makingyour living in such a way as toavoid dishonesty and hurtingothers, including animals.These three are referred to as shila, or morality. 30. The Eightfold Path6. Right effort is a matter of exertingoneself in regards to the content ofones mind: Bad qualities should beabandoned and prevented fromarising again; Good qualities shouldbe enacted and nurtured. 31. The Eightfold Path7. Right mindfulness is the focusingof ones attention on ones body,feelings, thoughts, andconsciousness in such a way as toovercome craving, hatred, andignorance. 32. The Eightfold Path8. Right concentration is meditatingin such a way as to progressivelyrealize a true understanding ofimperfection, impermanence, andnon-separateness.The last three are known as samadhi, or meditation. 33. 5 SKANDHAS The Skandhas Skandhas or aggregates are theparts of the self. (amassed,summative) 34. Sometimes they are called theaggregates of attachment, whichbring about suffering. Just like acar is nothing more than the sum ofits parts, so we are nothing morethan the sum of our parts. 35. There is no atman, meaning soul,self, or ego, holding the piecestogether. Nevertheless, just like thecar can run despite being nothingbut a collection of pieces, so wecan live as a person. 36. 5 SKANDHAS1. The First Skandha: Form (Rupa) Rupa is form or matter; somethingmaterial that can be sensed. Inearly Buddhist literature, rupaincludes the Four Great Elements(solidity, fluidity, heat, and motion)and their. 37. These derivatives are the first fivefaculties listed above (eye, ear,nose, tongue, body) and the firstfive derivatives correspondingobjects (visible form, sound, odor,taste, tangible things). 38. 5 SKANDHAS 2. The Second Skandha: Sensation(Vedana) Vedana is physical or mental sensationthat we experience through contact ofthe six faculties with the external world.In other words, it is the sensationexperienced through the contact of eyewith visible form, ear with sound, nosewith odor, tongue with taste, body withtangible things, mind (manas) with ideasor thoughts. 39. Pleasant, unpleasant, and neutralfeelings, coming out of contactbetween sense organs and objects,plus out of the contact betweenmind (manas) and mental objects(ideas, images...). 40. 5 SKANDHAS3. The Third Skandha: Perception(Samjna, or in Pali, Sanna) Samjna is the faculty thatrecognizes. Most of what we callthinking fits into the aggregate ofsamjna. 41. Recognition of objects -- form,sound, smell, taste, bodilyimpressions, mental objects. 42. The word "samjna" means"knowledge that puts together." It isthe capacity to conceptualize andrecognize things by associatingthem with other things. Forexample, we recognize shoes asshoes because we associate themwith our previous experience withshoes. 43. 5 SKANDHAS4. The Fourth Skandha: MentalFormation (Samskara, or in Pali,Sankhara)All volitional actions, good and bad, areincluded in the aggregate of mentalformations. The aggregate of mentalformations is associated with karma,because volitional acts create karma.Samskara also contains latent karmathat conditions our attitudes andpredilections. Biases and prejudicesbelong to this skandha, as do interestsand attractions. 44. Volition, attention, discrimination,joy, happiness, equanimity, resolve,exertion, compulsion,concentration, etc. 45. 5 SKANDHAS5. The Fifth Skandha: Consciousness(Vijnana, or in Pali, Vinnana)Vijnana is a reaction that has one ofthe six faculties as its basis andone of the six correspondingphenomena as its object. Forexample, aural consciousness --hearing -- has the ear as its basisand a sound as its object. Mentalconsciousness has the mind(manas) as its basis and an idea orthought as its object. 46. Awareness prior to recognition --seeing, hearing, smelling, tasting,kinesthesia, ideation. 47. The four vices:1. The destruction of life2. Stealing3. Sexual misconduct4. Lying 48. The four things which lead to evil:1. Desire, meaning greed, lust,clinging2. Anger and hatred3. Ignorance4. Fear and anxiety 49. The six ways one dissipates oneswealth:1. Drinking and drugs2. Carousing late at night3. Wasting away your time atshows4. Gambling5. Keeping bad company6. Laziness 50. FriendshipA Good Friend:1. is always ready to help you2. is steady and loyal3. provides good advice4. is sympathetic 51. FRIENDSHIPThere are four types that are not really your friends, but will make your life miserable in the long run: 1. The leech who appropriates your possessions 2. The bull-shitter who manipulates you 3. The boot-licker who flatters you 4. The party-animal who encourages you to do the same 52. BUDDHIST MORALITYThe Pancha Shila,, or five moral precepts:The Pancha Shila or five moral precepts:1. Avoid killing, or harming any living thing.1. Avoid killing, or harming any living thing.2. Avoid stealing -- taking what is not yours2. Avoid stealing -- taking what is not yoursto take. to take.3. Avoid sexual irresponsibility, which for3. Avoid sexual irresponsibility, which formonks and nuns means celibacy. monks and nuns means celibacy.4. Avoid lying, or any hurtful speech.4. Avoid lying, or any hurtful speech.5. Avoid alcohol and drugs which diminish5. Avoid alcohol and drugs which diminishclarity of consciousness. clarity of consciousness. 53. Karma and Rebirth The wheel of life, or "samsara", isan ancient symbol that has thesame meaning in Buddhism andHinduism. It is symbolises the cycleof birth, life, and death. When onerevolution of the wheel iscompleted, life begins again withrebirth. 54. What is karma? Karma is a Sanskrit word thatliterally means "action". The word isused to refer to volitional acts aswell as the fruits or consequencesthat arise from these acts. The ideaof karma had existed in ancientIndian philosophy before the time ofSiddhartha Gautama, and itbecame an important element ofBuddhist philosophy. 55. What is karma? the law of karma describes theconnection between actions andthe resulting forces, as follows:wholesome actions lead towholesome states whileunwholesome actions lead tounwholesome states, individually aswell as collectively. 56. The ethical dimension. if one generates bad karma byhurting or killing sentient beings,one will have to endure thenegative consequences of thesedeeds in this or another lifetime.Similarly, if one generates goodkarma by observing the precepts,positive consequences will followinevitably. 57. The karma of past, present, andfuture events are connected by thelaw of cause and effect. There is no higher instance, nojudgement, no divine intervention,and no gods that steer mansdestiny, but only the law of karmaitself, which works on a universalscale. 58. Rebirth. Buddhists hold that the retributiveprocess of karma can span morethan one lifetime. Rebirth hasalways been an important tenet inBuddhism; and it is often referred toas walking the wheel of life(samsara). It is the process of beingborn over and over again indifferent times and differentsituations, possibly for manythousand times. 59. Only the extinguishment of allkarma leads to Nirvana 60. BUDDHIST MORALITY 5 MONASTIC PRECEPTS: 5 MONASTIC PRECEPTS:6. One simple meal a day, before6. One simple meal a day, beforenoon. noon.7. Avoid frivolous entertainments.7. Avoid frivolous entertainments.8. Avoid self-adornment.8. Avoid self-adornment.9. Use a simple bed and seat.9. Use a simple bed and seat.10. Avoid the use of money.10. Avoid the use of money. 61. BUDDHIST MORALITY The ParamitaThe ParamitaThe Perfections or Virtues -- nobleThe Perfections or Virtues -- noblequalities that we should all strive toqualities that we should all strive toachieve. Here are two versions:achieve. Here are two versions:1. Generosity (P: dana)1. Generosity (P: dana)2. Moral discipline (P: sila)2. Moral discipline (P: sila)3. Patience and tolerance (P: khanti)3. Patience and tolerance (P: khanti)4. Wisdom or (full-) consciousness4. Wisdom or (full-) consciousness (P: paa)(P: paa)5. Energy (P: viriya)5. Energy (P: viriya)6. Renunciation (P: nekkhamma)6. Renunciation (P: nekkhamma)7. Truthfulness (P: sacca)7. Truthfulness (P: sacca)8. Determination (P: adhitthana)8. Determination (P: adhitthana)9. Loving kindness (P: metta)9. Loving kindness (P: metta)10. Equanimity (P: upekkha)10. Equanimity (P: upekkha) 62. BUDDHIST MORALITY The Brahma Vihara The four "sublime states"to which we all should aspire. They are thegreat signs of the Bodhisattva, who vows toremain in samsara -- this world of pain andsorrow -- until all creation can be brought intothe state of Nirvana together. 1. Maitri is caring, loving kindness displayed toall you meet. 2. Karuna is compassion or mercy, thekindness shown to those who suffer. 3. Mudita is sympathetic joy, being happy forothers, without a trace of envy. 4. Upeksa is equanimity or peacefulness, theability to accept the ups and downs of life withequal dispassion. 63. Sigalovada Sutta The Sigalovada Sutta This Sutra is a record of the words of theBuddha to Sigalo, a young middle classman, who was on his way to worship thesix directions, east, west, north, south,up, and down. His father had died andasked him to worship in this very ancientfashion in remembrance of him. TheBuddha, wishing this ritual to have moremeaning for the young man, advised himin detail about how to live a good life asa layman. He phrased himself, as heapparently so often did, using lists, andbegins by warning him against many ofthe evils of the laymans life. 64. Buddhist Symbols Lotus FlowerPadma - Symbol of Purity. Can beof any colour except blue. 65. Buddhist Symbols DharmachakraThe wheel of the law. The eightspokes represent the eightfold path. 66. Buddhist Symbols StupaThe stupa is a symbolic gravemonument where relics or theashes of a holy monk are kept. Italso symbolises the universe 67. Buddhist Symbols TriratanaThe three jewels - the Buddha, theDhamma, and the Sangha. 68. Buddhist Symbols ChattraA parasol - protection against allevil; high rank. 69. Buddhist Symbols DhvajaBanner - the victory of the Buddhasteachings. 70. Buddhist Symbols DeerThe deer -usually in pairs-symbolises the first sermon of theBuddha which was held in the deerpark of Benares. 71. Buddhist Symbols NagaThe snake king. Vestige of pre-Buddhist fertility rituals andprotector of the Buddha and theDhamma. 72. MUDRAS Mudras Images of the Buddha wereproduced from the fifth centuryonwards. The sacred nature of therepresentation is reflected in theartistic goal of creating an aura ofequanimity, perfection, andholiness. 73. MUDRAS The most important of thesecharacteristics are perhaps themudras, or hand gestures, of theBuddha. These well-definedgestures have a fixed meaningthroughout all styles and periods ofBuddha images. 74. MUDRAS Bhumisparsa Mudra (Humility)Touching the earth as Gautamadid, to invoke the earth as witnessto the truth of his words. 75. MUDRAS Varada Mudra (Blessings)Fulfilment of all wishes; the gestureof charity. 76. mudras Dhyana Mudra (Balance)The gesture of absolute balance, ofmeditation. The hands are relaxedin the lap, and the tips of thethumbs and fingers touch eachother. When depicted with abegging bowl this is a sign of thehead of an order. 77. mudras Abhaya Mudra (Security)Gesture of reassurance, blessing,and protection. "Do not fear." 78. MUDRAS Dharmachakra Mudra (Teaching)The gesture of teaching. The handsare held level with the heart, thethumbs and index fingers formcircles. COOPERATIVE LEARNING 79. MUDRAS Vitarka Mudra (arguments)Intellectual argument, discussion.The circle formed by the thumb andindex finger is the sign of the Wheelof Law. 80. mudras Tarjani Mudra (Threat)Threat, warning. The extendedindex finger is pointed at theopponent. 81. MUDRAS Namaskara Mudra (Respect)Gesture of greeting, prayer, andadoration. Buddhas no longer makethis gesture because they do nothave to show devotion to anything. 82. MUDRAS Jnana Mudra (Self-Learning)Teaching. The hand is held at chestlevel and the thumb and indexfinger again form the Wheel of Law. 83. MUDRAS Karana Mudra (exorcism)Gesture with which demons areexpelled. 84. MUDRASKsepana Mudra (immortality)Two hands together in the gesture of sprinkling the nectar of immortality. 85. Uttarabodhi Mudra (Enlightenment)Two hands placed together above the head with the index fingers together and the other fingers intertwined. The gesture of supreme enlightenment. 86. References: Snelling, John (1991). The BuddhistHandbook. Rochester, VT: Inner Traditions. Rahula, Walpola (1959). What the BuddhaTaught. NY: Grove Press. Gard, Richard (1962). Buddhism. NY:George Braziller. The Encyclopedia of Eastern Philosophyand Religion (1994). Boston: Shambhala. The Encyclopaedia Britannica CD (1998).Chicago: Encyclopaedia Britannica. Buswell, Robert E. (ed.) (2003). Encyclopediaof Buddhism. MacMillan Reference Books.ISBN 978-0028657189. Coogan, Michael D. (ed.) (2003). The IllustratedGuide to World Religions. Oxford UniversityPress. ISBN 1-84483-125-6. 87. References Gombrich, Richard F. (1988; 6th reprint,2002). Theravda Buddhism: A SocialHistory from Ancient Benares to ModernColombo (London: Routledge). Harvey, Peter (1990). An Introduction toBuddhism: Teachings, History andPractices. Cambridge University Press. Gunaratana, Bhante Henepola (2002).Mindfulness in Plain English. WisdomPublications. Gyatso, Geshe Kelsang. Introduction toBuddhism: An Explanation of theBuddhist Way of Life, TharpaPublications (2nd. ed., 2001, US ed.2008) 88. ReferencesJuergensmeyer, Mark (2006). TheOxford Handbook of Global Religions.Oxford Handbooks in Religion andTheology. Oxford University Press. Keown, Damien and Charles S Prebish(eds.) (2004). 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