Buddhism

[JLMACN]

Buddhism
Many religions that have their roots in early ritual and sacrifice soon begin to develop ideologies that are more moral, ethical, and metaphysical in nature. The Upanishads represent such a movement within the Vedic tradition. Buddhism represents a continuation of that trend in which the teachings of an historical man (as opposed to a mythical or legendary god/hero) articulates a unique vision of the ethical dimension of Ultimate Reality. The main focus of such philosophical / religious speculation is the attainment of human happiness (or contentment). In India, a man named Siddhartha Gautama (Gotama) taught adherents a new pathway to attain release (moksha) from the cycle of existence (samsara).

The Life of Siddhartha
Born in Lumbini ca. 563 BCE to a father (Suddhodana) who was a kshatriya, of the Shakya clan, and lived in the foothills of the Himalayas. Later legends describe a miraculous conception in which his mother, Queen Maya, was taken up to the Himalayas by guardian spirits and placed on a divine couch in a golden mansion. The Future Buddha came to her in the form of a white elephant bearing a lotus in his trunk and entered her womb.
Brahmin legends prophesized of the birth of a son who would come into the world either as a great king or one who retires from the world to be an enlightened being, sharing his own awakening with the world.
Siddhartha's father gave Siddhartha all the material pleasures of life with the hope that he would enjoy life and not retire from it. Siddhartha married Yashodhara and had a son, Rahula, thus fulfilling his Brahmanic duties as householder. But he was restless.
Siddhartha went out into the community and witnessed the Four Sights, from which his father had tried to shelter him:


1. an old man
2. a sick man
3. a dead man
4. a sannyasin (monk)

At the age of 29, realizing that this world consists of suffering and death, Siddhartha renounced the world and his inheritance to the throne, shaved his head, and donned the coarse robe of a wandering ascetic for 6 years. This path, however, did not lead to contentment. Rather, it nearly killed him. These experiences led him to the Middle Way, one of moderation of extremes (compare to Aristotle's ethic of mhden agan--nothing excessive).
Siddhartha's realization of the Middle Way is said to have occurred one May evening on a full moon, while sitting under the Bo (fig) tree at Bodhgaya. During a state of intense meditation Siddhartha experienced four states of contemplation


1. the recollection of all his previous lives
2. a vision of the wheel of deaths
3. a vision of the wheel of rebirths
4. a revelation on the existence of suffering, its origins, and the means of subduing it

While meditating Siddhartha was tempted by the evil spirit Mara to keep these experiences to himself. Siddhartha rejected this temptation and "woke up," that is he became the Buddha ("The Awakened One" or "The Enlightened One').
The Dhamma (Dharma)--"The Way of Truth"
After this experience the Buddha traveled to Benares to teach and preach. On his journey he preached the Deer Park Sermon where he revealed the basic facts of existence: The Four Noble Truths.


1st Noble Truth: All life is suffering (dukkha) due to:


a. anicca (anitya): impermanence of all existence
b. anatta (anataman): there is no eternal self (atman)
We believe the Self to exist because of the Five Skandhas (Aggregates)


1. form or materiality
2. feelings or sensation
3. discriminations or perception
4. consciousness or thoughts
5. compositional factors or moods


2nd Noble Truth: Suffering arises out of tanha--desire, craving, coveting things assumed (falsely) to be permanent
3rd Noble Truth: Cessation of desire will bring about the cessation of suffering
4th Noble Truth: Eightfold Path to Liberation (nibanna; nirvana) will end desire (and suffering as a result)


1. right understanding or view--proper knowledge about dukkha
2. right thought, motives, or aim--detachment from the world to produce benevolence
3. right speech--not lie, slander, or abusive or idle talk
4. right action--karma motivated by detachment
5. right livelihood--earning a living in such a way that does not injure or exploit other people
6. right effort--discipline the mind and body as a prevention against temptation
7. right mindfulness--be always mindful and self-aware
8. right meditation or concentration--purity of mind and equanimity through vipassana ("insight") meditation: attention to one's breathing


Nibanna (nirvana) can be described as the "egoless state of bliss." We are constantly "reborn" into the world of samsara because of our own actions (karma) that are dictated by desire of Ego / Self / Atman. Buddhism recognizes that all the world's problems arise out of our ignorance (avidya) that causes us to misunderstand the true nature of reality. Ignorance causes humanity (not the particular individual) to be endlessly trapped into the cycles of existence.
The true nature of reality is "emptiness" (sunyata); nothing material has any value, and all the world is material, thus noting has any value in reality. Far from being a nihilistic world view (as Buddhism is sometimes incorrectly perceived), the Eightfold Path frees humanity to live a life of full potentiality without suffering--not in a physical sense, but in a spiritual, psychic, or self-conscious sense.
The one who has attained nibanna (nirvana) is an arhat, a perfected being who will not be reborn into the world at death.
The Buddha instituted the sangha (monastery) as a place to learn and perfect the Eightfold Path. It originally was open to both men (bhikkhu) and women (bhikkhuni), however separately. The monastery was governed by the 10 precepts (lay Buddhists observe the first five, supporting the monks in lieu of the second 5.


1.Not taking life 6. Eating moderately after noon
2.Not stealing 7. Avoiding spectacles such as singing or dramas
3.Being chaste 8. Not using flowers, perfunes, or jewelery
4.Not lying 9. Using simple beds
5.Not drinking intoxicants 10. Accepting no gold or silver

For 45 years the Buddha continued to teach the dhamma (dharma). He wandered about giving sermons and converting people to his teaching. At 80 the Buddha ate poisonous mushrooms (or some other spolied food), but continued to teach until their effects caused him to lay on a stone couch where the trees rained blossoms on him. He then instructed his monks to tend to their own spiritual development. His last words, "Impermanent are all formations. Observe this carefully, constantly."

Theravada Buddhism: The Path of Mindfulness
Theravada ("Teaching of the Elders") is also known as the "Southern School" because it is prevalent in Sri Lanka, Burma, Thailand, Cambodia and Laos). This form of Buddhism is noted for its adherence to the early scriptures, its emphasis on the monastic life of renunciation, and its mindfulness of meditation teachings.
The Tipitaka (Tripitaka: "Three Baskets of the Law"):


1. Vinaya: rules for monks and nuns in the monastery (sangha)
2. Sutta (Sutra): sermons or teachings of the Buddha divided into 5 sections (Nikayas) the most important of which is the Dhammapada.
3. Abhidhamma: "basket of further discipline"; Buddhist doctrines and meditation teaching that developed over time after the death of the Buddha

Theravadins adhere to the "Three Jewels": I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.

Mahayana Buddhism: the Path of Compassion and Metaphysics
Mahayana ("The Bigger Boat") is also known as the "Northern School" because it is prevalent in Nepal, Tibet, China, Korea, Mongolia, and Japan). This form of Buddhism is known for its devotional practices, metaphysics, and desire to extend the Buddhist ideal to all people.
The ideal of Mahayana Buddhism is the Bodhisattva ("Wisdom Being") who, out of compassion for the world, denies oneself nibbana (nirvana) and remains in contact with the world to help liberate all people from suffering. Upon bodily death, Bodhisattvas become objects of veneration as intercessors for humanity. Shrines (stupas) are built that house relics of Bodhisattvas that are places of pilgrimage.
Because Mahayana Buddhists feel that the Theravadan tradition is too limited and stresses retirement from the world, Mahayana Buddhists have labeled the Theravadan tradition Hinayana, "The Smaller Boat."
Mahayana Buddhists believe there to be an eternal principle, the Buddha, and that all persons posses within a Buddha nature. Liberation from suffering comes when one discovers one's true Self--the Buddha within--and exists in this world governed by that nature.
Mahayana Buddhists speak of three "bodies" of the Buddha (Trikaya):


1. The Body of Essence: Dharmakaya--the Buddha that is eternally conscious
2. The Body of Transformation: Nirmanakaya--the Buddha who is Siddhartha Shakyamuni
3. The Body of Bliss: Sambhogakaya--the Buddha that is the incarnation of spiritual reality in the form of Bodhisattvas

Mahayanist believe that the world is populated by many Buddhas (those who are Enlightened and have gone over--Tathagata; cf. Jain Tirthankaras), and Bodhisattvas, those who have remained on this side to assist humans in need. A few examples are the Indian Avalokiteshvara, the male bodhisattva of mercy, and the Chinese Guanyin, the female bodhisattva of mercy who is often depicted holding an infant child.


Mahayana Buddhists practice metta (loving-kindness) meditation in order to cultivate the four divine qualities of the mind: compassion, loving-kindness, sympathetic joy, and equanimity.

5000

 

[MR.VILLAIN]

I smoke buddha.

 

[JLMACN]

good.

5000

 

[n9newunsixx5150]

Srimad Bhagavatam 1.3.24


TEXT

tataù kalau sampravåtte
sammohäya sura-dviñäm
buddho nämnäïjana-sutaù
kékaöeñu bhaviñyati


SYNONYMS

tataù—thereafter; kalau—the age of Kali; sampravåtte—having ensued; sammohäya—for the purpose of deluding; sura—the theists; dviñäm—those who are envious; buddhaù—Lord Buddha; nämnä—of the name; aïjana-sutaù—whose mother was Aïjanä; kékaöeñu—in the province of Gayä (Bihar); bhaviñyati—will take place.


TRANSLATION

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious of the faithful theist.


PURPORT

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayä (Bihar) as the son of Aïjanä, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal-killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal-killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.
Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gétä a comment has been made on such foolish scholars (avipaçcitaù). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gétä (15.15), vedaiç ca sarvair aham eva vedyaù: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.
To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal-killing. The animal-killers are dangerous elements on the path going back to Godhead. There are two types of animal-killers. The soul is also sometimes called the “animal” or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal-killers.
Mahäräja Parékñit said that only the animal-killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal-killing as above mentioned. It is nonsensical to say that animal-killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyäsés have sprung up by the grace of Kali-yuga who preach animal-killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal-killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal-killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiàsä was propagated not only in India but also outside the country.
Technically Lord Buddha’s philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviña, or the demons who are always envious of the devotees of Godhead, try to support cow-killing or animal-killing from the pages of the Vedas, and this is now being done by the modernized sannyäsés. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiñëava äcärya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Çaìkaräcärya) to establish the authority of the Vedas. Therefore both Lord Buddha and Äcärya Çaìkara paved the path of theism, and Vaiñëava äcäryas, specifically Lord Çré Caitanya Mahäprabhu, led the people on the path towards a realization of going back to Godhead.
We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiàsä cult.
Çrémad-Bhägavatam was composed just prior to the beginning of the age of Kali (about five thousand years ago), and Lord Buddha appeared about twenty-six hundred years ago. Therefore in the Çrémad-Bhägavatam Lord Buddha is foretold. Such is the authority of this clear scripture. There are many such prophecies, and they are being fulfilled one after another. They will indicate the positive standing of Çrémad-Bhägavatam, which is without trace of mistake, illusion, cheating and imperfection, which are the four flaws of all conditioned souls. The liberated souls are above these flaws; therefore they can see and foretell things which are to take place on distant future dates.

 

[MAVA]

hmmmm