RS- Buddhism Beliefs

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A Buddha is an enlightened human being. Everyone has potential as long as they are strict with themselves and understanding of what it means to become a Buddha.

The Buddha is Siddattha Gotama, the first Buddha in history to have his life and teachings recorded. He spent 45years travelling and teaching in Northern India. Earliest written accounts come from 100CE.

Buddha's Birth and Life of Luxury

Buddha means 'the enlightened one' or 'the awakened one'. The Buddha's title is given because they have attained great wisdom and understanding through their own efforts, got where they are on there own. Siddhartha (meaning 'perfect fulfilment') as said to be a prince. Mother recieved a dream where a white elephant came down from heaven and entered her womb, told she would give birth to a holy child (similar to mary) and when he was born he would achieve perfect wisdom. His mother made a stop (whilst on the journey to her parent's house where she had planned to give birth) at the Lumbini Gardens to rest and here she gave birth to a son, it is said that he could instantly walk and talk unaided, and he talk seven steps and a lotus flower sprang up from the earth beneath his feet, a lotus flower emerges through the muddy water to show nature at its true form, white also represents pure and clean. 'No further rebirths have I to endure this is my last body. Now I shall destroy and pluck out by the roots the sorrow that is caused by birth and death'

He grew up in a palace surrounded by luxury, his father wanted him to follow in his footsteps and become a great king, however, there was a prophecy that Siddhartha would either become a great king or revered holy man. His father decided to protect him from life's suffering, pain, illness and disappointment. his father thought that if he got attached to a life of luxury he would never want to leave.

The four sights

The four sights had a profound effect on his life, this story was recorded from Jataka 075.

The first sight: Old age, Siddhartha saw a frail old man, he had never witnessed this in he life before, first real experience of old age.

The second sight: Illness, Siddhartha saw someone lying in the road in agony. He had never seen illness or sickness and he realised that illness was a reality of life.

The third sight: Death, he then saw a dead man being carried through the streets in a funeral procession. It was the first time he saw death, this struck him deeply. He realised that this happened to everyone and nobody could escape, not even kings.

The fourth sight: A Holy Man, this was a different sight, he saw a man walking through the streets calmly in rags and carrying an alms bowl. He was inspired to be like this man, this is considered to be the beginning of Siddhartha's quest to search for the answers to the problem of suffering and how to stop(overcome) it.

He knew he couldn't stay in the palace if he was going to complete his, so one night (said to be the night of his owns sons birth) he left the palace for goos in search of the answer. When they reached the edge of the river Siddhartha cut off his hair, swapped his rich clothes for rags, gave all his rings and bracelets and gave them to his attendant and told him to return them to the king. By giving up his possessions this is a symbol of him giving up his possessions and 'letting go' of his previous life.

The Buddha's ascetic life

Siddhartha tried various methods to learn how to overcome the problem of suffering. He decided to follow ascetic practices - he would reject anything that would give him pleasure and practised extreme self-discipline. He began to practise meditation, with other holy men, they used pain and hardship to discipline their minds, meditation is said to have given the Buddha feelings of bliss but not offer a permanent solution. He then began to ignore his appetite and fasted for long periods of time, his body became extremely thin and he looked like a living skeleton. Some stories also say he lived in dangerous and hostile forests which were too hot in the day and freezing at night, he slept on beds of thorns, he was frightened when animals came but never ran away.

One day he was bathing in the River Nairanjana when he saw a girl looking after her father's cows. He was then offered a bowl of milk and rice by the girl which he accepted because by this point he was too weak to even meditate. His strength was then restored by the food and this was when he decided to stop his ascetic practices, as it had brought him no closer to finding the answers but it had taught him discipline and willpower. He had decided that neither luxury or an ascetic lifestyle had led him to the answers so hs shall find a 'middle way'. 'Realising the practice of such austerities was not the path to Enlightenment he went about gathering alms in villages and townships n order to revert to solid food, and he subsisted on it'.

The Buddha's enlightenment

He wondered if meditation might be a way of attaining the wisdom and compassion of enlightment 'enlightment will I give up this seat of meditation'. Traditional stories tell how mara (the evil one) appeared to stop him from reaching enlightment, he tried many different tactics:

-he sent his daughters to seduce Siddhartha

-he sent armies to attack Siddhartha

-he offered Siddhartha control of his kingdom

-Mara tried to attack Siddhartha himself

He stayed focused through it all and nothing distracted him. towards the end of the meditation, Mara claimed that only he had right to sit in the place of enlightment and his soldiers were witnesses to this, he claimed without anyone to witness is enlightment, it would not be believed. Siddhartha the touched the earth and called upon the earth to witness his right to sit under the peepul tree in meditation, the earth shook to acknowledge this.

During the night he became enlighted, he experienced 3 important realisations, these happened over three different periods during the night, known as the three watches of the night: Firstly. gained knowledge of all his previous lives. Secondly. he understood the repeating cycle of life, death and rebirth, that they were born based on their karma and realised the importance of anatta (there is no fixed self). Thirdly. he understood suffering happens and how to overcome it.

After his enlightment, he became known as 'The Buddha'. He left the peepul tree and wandered back to the place where he left the five ascetics, who were his first students. It is also said the Mara still tried to tempt him further to keep his realisations to himself. He was determined to teach about suffering and how to overcome it, to help others achieve nibbana. He asked anyone who followed him to reject a life of extremism, which meant not having a life of too many luxuries or a very ascetic lifestyle.

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The Three Refuges

devotion to the three treasures is often known as the three refuges. They are often known as the three treasures because they are things that are precious and hold great value. A refuge is somewhere someone can go to seek safety. Buddhists seek refuge in the Buddha, Sangha and Dhamma- the teacher, the teachings and the taught. EXAMPLE: a stool with three legs, the stool cannot stand upright without three legs of the stool, it relies on all three for stability.

The Buddha

Buddhists do not worship The Buddha in the sense that people of other faiths worship God, however, he does provide them with an example of a perfect life and they can learn from his examples and wisdom and practise them in daily life, he is the teacher of all important to them.

The Dhamma

This is the teachings of The Buddha, which Buddhists believe will lead them to perfect happiness. This also gives them the means to achieve it. Dhamma is the law of life it is not only the true nature of life but the truth about life itself. By taking it refuge in it the Dhamma will protect them in their own lives. He provides them with an outlook on life.

The Sangha

The community of the Buddhists that can provide support and learn different ideas of each other. They can inspire each other on their journeys towards enlightment.

Three marks of existence

These are three characteristics that are fundamental to all things:

-suffering (dukkha)

-impermanence (anicca)

-having no permanent, fixed self or soul (anatta)

Dukkha

it best translates as suffering, dissatisfaction or unsatisfactoriness. They try to reduce suffering for themselves and others through right actions and intentions. Eventually, they hope to break the cycle of samsara and achieve Nibbana. After Siddhartha became enlightened he gave a sermon in the deer park at Sarnath, he spoke about the seven states of suffering. The first four refer to the suffering caused by samsara (birth, old age, sickness and death) while the other three (sorrow, lamentation and despair, contact with unpleasant things and not getting what one wishes for) refer to suffering the people experience in their lives.

Different types of Dukkha:

suffering (dukkha-dukkha):

the first type of dukkha, describe both physical and mental pain, EXAMPLES: breaking a leg, getting the flu, being separated from a loved one, missing someone, being upset or not achieving a goal. Humans- they can come and go in life and also when people are separated through loss of life. Sport- when they get an injury and they no longer are able to play that sport.

change (viparinama-dukkha):

the second type of dukkha, the idea of change, one of the Buddha's teachings is nothing is permanent- things are always changing. EXAMPLES: These could be small changes, like the weather turning cloudy, gradual changes like getting old, or larger changes, like moving to a new city. When something changes and a loss of happiness is the result, this is virparinama-dukkha. It can also be experienced during something good, as a subtle sense of unease and sorrow come about knowing the good will not last, EXAMPLE: when you are on holiday and then you get to the end of your holiday and you spend the last day said because you know it is coming to an end.

attachment (samkara-dukkha):

the third type of dukkha, linked to the idea of attachment, everyone is attached to something but when they start to crave and hold on to the things, that is when they suffer. Hardest dukkha to understand and often known as a more subtle dissatisfaction with life. this is more general than the other two and often does not arise due to specific events, it comes from the unhappiness that comes from change and from craving things that are not possible to have.

Anicca

Anicca is usually translated as impermanence, this supports the Buddha's teaching of everything is impermanent and continually changing. It can be seen in three ways:

-It affects all living things - babies grow into adults, the seed grows into a beautiful blooming flower and then dies.

-It affects all non-living things - trees which shed their leaves in Autumn and when a rock erodes

-It affects all mental things - feelings can change, happiness can come to an end. Morals, longings and ideals are constantly changing.

Even though everything changes, people still expect it to stay the same and this is why the Buddha believed people suffered, Buddhists believe if they accept the change of all things this will lead to less suffering. For Buddhists, the ultimate goal is to break out of the cycle of samsara (the wheel of life) and reach Nibbana, a permanent state of no suffering. Anicca leads to Dukkha because it is taught that change and impermanence lead to suffering.

Souce of wisdom: Story of Kisa Gotami

She refused to believe her son was dead and went around her whole village asking for cures, everyone called her crazy because her son was clearly dead until she reached a house who sent her to the Buddha and said he will not what to do. Once she reached the Buddha he said if you can bring me some mustard seeds from anyone who has never lost someone then I can use these to make some medicine for your Son. So Gotami went around all the houses asking 'if no one in your family has died, please can you give me some mustard seeds' and everyone simply replied 'I can give yo mustard seeds but unfortunately someone in my family has died' this happened in every house until she realised that everyone suffers and grieves and that sorrow and death is part of life, not just for her but everyone. So she lovingly and sadly buried him. She then returned to the Buddha where she thanked him for making her see that her sorrow was part of sorrow for all people and is part of the pattern of life for everyone. She then became a follower of the Buddha.

Through this story if shows how Gotami learnt that everyone suffers and for her to live a peaceful life she has to accept her suffering and sorrow, she realised her suffering was part of the people's suffering and that if she accepted it she would not suffer as much.

Anatta

This is the concept that there is no permanent self and is linked to Anaccia because nothing is permanent, everything is always changing, the mind, the body, own intelligence and objects. Things change from one moment to the next we cannot have a fixed or permanent identity: you are not the exact same as you were a minute ago you have developed new cells and others have died, on a wider scale you are not the same as this morning you have experienced new situations and have learnt new things. There is nothing constant about your- identity is an illusion, the term 'me' or 'i' or your name is a term used to refer to the collection of separate parts, no separate part is 'i' or 'me but everything together is.

Source of Wisdom: Story of Nagasena and the Chariot

the king is visited by a monk, named Nagasena he refers to this as merely a name and that the person that is indentified by the name does not exsist as a complete physical object) he supports this wth the example of a chariot, he asks the king about all the seperate parts of the chariot asking if these are the chariot to which the kings response was no each time, so he then asks 'isis all these part of it that are the chariot' to which again the king replies 'no, sir' and then he asks 'but is there anything outside them that is the chariot' d the king still replied no. The monk was proving that chariot is merely an empty sound and that really there is no such thing, it is a falsehood. So the person identified as 'Nagasena' is understood as a complete physical object, however, understanding our existence in this way is wrong. These names are just labels to describe a collections of physical or mental properties.

The Buddha taught that people are made up of five parts (Five Khandas or Aggregates) and once these are all together it creates an illusion to show a person. These five Khandas are always changing, as such, there is no permanent soul which exists. EXAMPLE: a little like a rainbow- a rainbow is an illusion, you cannot touch a rainbow, it is an illusion created by the interaction of sunlight, rain and our eyes.

The Five Khandas:

1.Physical Form

2.Sensation

3.Perception (we can recognise things and understand what they are)

4.Mental Formations (metal response)

5.Consciousness (our awareness of things)

Example

1. An Apple

2. We can touch, smell and taste apples

3. We recognise that it is an apple

4. If we are hungry we might want to eat an apple

5. e are aware of the form of the apple, the sensations we have from it and desire to eat it.

Source of Wisdom: Khandha Sutta

'Whatever form is past, future or present; internal or external; blatant or subtle; common or sublime; far or near: this is called the form of aggregate'

paticcasamuppada (dependent arising)

a concept that explains the truth about reality, the ways things are. It is the idea nothing arises by chance or magic, that everything is dependant on something else for existence. Example: Flower, seed in soil-water and sunlight-could be ended by being trampled on Humans, parents-baby-adult-could die from a disease.

'From what this is, that is

From arising of this, comes the arising of that

When this is not, that is not

When this ends, that ends'

Buddha taught all suffering has a cause and if we can overcome the cause we can overcome the effect if we understand the cause of suffering we can overcome the effect of suffering and be free, give up the cause and the effect cannot arise.

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The Four Noble Truths:

this is the foundation path that Buddhists have, to overcome suffering

They are important to Buddhists as they are an accurate account of reality, help Buddhists to understand true nature of existence.

1. truth of suffering - Dukkha

2. cause of suffering is craving - Samudaya

3. possible to overcome craving and end suffering - Nirodha

4. follow 8 fold path to the end of suffering - Magga

Source of Wisdom: Dhammacakkapavattana and his Sermon at Bernres

Dhammacakkapavattana is considered to be the first recording after the Buddha became enlightened

his Sermon at Bernres travelled over 100 miles to Bernres where he delivered the sermon ina deer park

Example: it could be presented how a doctor may deal with a patient

1. establishes the illness

2. establishes the cause of illness

3. Identifies how to overcome the illness

4. Prescribes the cure or treatment (strategies to overcome the problem)

First Noble Truth- Dukkha

all life involves suffering, everyone will experience. the Dhammacakkapavattana states... 'suffering, as a noble truth is this: Birth is suffering ageing is suffering sickness is suffering, sorrow lamentation, pain, grief and despair are suffering, not to get what one wants is suffering'

four types of physical suffering: birth, old age, sickness and death. three types of mental suffering: separation from someone you love, contact with something/someone you dislike, not being able to achieve your desires. Dukkha is defined as the three different types of suffering, Dukkha-Dukkha, Viparinama-Dukkha, Sankhara-Dukkha. (see previous pages for explanations of those). The Buddha taught the cure for suffering is not found in happiness because everything is temporary and nothing lasts, happiness will not last, happiness will not prevent or stop suffering. Example: like a plaster, hides the pain until it falls off or gets removed. Teachings of the Buddha cannot prevent illness or old age but can deal with how you react and to overcome the dissatisfaction with being old or ill. Cannot control what life throws at you but can control how you deal with it.

Second Noble Truth- Samudaya

means arising or origin, this explains the cause of suffering. One of the main causes of suffering is Tanha (thirst or craving, wanting or desiring). The Buddha taught that there are three types of craving: 1.craving things which please the senses, 2.craving to become something we are not (desire to add to individuality or to the idea of self, Buddha taught we should accept ourselves) 3.craving non-existence (desiring or wanting something to stop). Crave things that think will give us pleasure, and they do for a little bit but then it wears away and it no longer gives us pleasure because everything is temporary. People become attached to things but this attachment has to end and will lead to displeasure. It is taught we should live in the moment or experience and not cling to it, be happy it happened not sad it is over. Example: a mobile, we can crave the latest mobile but once we get it and then a new model comes out we no longer want it or get pleasure out of it, it will also cause us upset when it breaks.

Thirst and Desire can never be satisfied, either the things we desire change or there will always be something else we will desire. Example: like the ocean, you can keep pouring water into it but the ocean will never overflow.

The three poisons are referred to because they dominate or influence our actions. They are Greed, Ignorance, Anger and Hatred.

Ignorance: carving and desire happen because we are ignorant to the reality of life, we do not understand things the way they are, if we did we would not crave and desire if we understood that all things change we might not get attached because we would realise this would cause us suffering. Example: if a blindfolded man was in a forest with lots of routes and dangers and he could not see he would be walking into a trap, but if we remove the blindfold he could see the best path and avoid the dangers.

Greed, Anger and hatred: these are considered poison because if someone is greedy they keep craving and desiring things and this links to Ignorance and the desire and want. Anger and Hatred are considered a poison because if you dwell on someone who has been mean to you then you are causing your own pain and instead of just moving on and not letting that person affect you.

The person and the wheel of life, to Buddhists this is the existence of life, it is a circle: life, death, rebirth and suffering, which is what they want to escape. At the centre, the poisons are represented: greed=cockerel, ignorance=pig, anger and hatred=snake, these are at the centre because they are the reason the cycle works because they are the main causes of evil and lead you to make your decisions. The three poisons keep the cycle turning.

In his Sermon at Benares: 'Now this O monks is the noble truth concerning the origin of suffering: verily, it is that craving which causes the renewal of existence, accompanied by sensual delights, seeking satisfaction now here, now there'

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Noble Truths: three and four

Third Noble Truth- there is an end to suffering.

Through action and effort, a person can end their suffering (and reach enlightment).

One cause of suffering is craving and desire, if you completely remove crave and desire your suffering will end. The Buddha did not say to remove happiness as this could make the crave and desire worse, you should continue to do things that make you happy the Buddha just said you should not get attached to things as this is the problem. Enjoy and take pleasure in things but recognise they cannot last. The Buddha says you should do things that make you happy, however, you should not do something that makes others suffer even if it makes you suffer. EXAMPLE: Buddhas would not do fox hunting because it hurts the foxes. If you have inner satisfaction with life and appreciate what you have already got you can end suffering. People who pray, thank God for the good, this acts as a reminder of what they have, meaning they can be more appreciative.

A second way to end suffering is to overcome ignorance, if you understand reality then you understand that things are temporary this will then reduce suffering. This links to the example of the blind man in a forest, when you understand that things are temporary you remove the blindfold and are able to see the way. Dhammacakkapavattana Sutta states "and this, monks, is the noble truth of the cessation of suffering: the remainderless fading & cessation, renunciation, relinquishment, release &letting go of that very craving..."

The ultimate goal for a Buddhist is Nibbana or enlightment, this is at the point of which all suffering ceases and this person is no longer motivated by the 3 poisons: removes all suffering. State of happiness and peace. Craving and grasping have stopped and peace and calm will follow. Nibbana is not created, it is simply revealed, once the craving and ignorance are removed. EXAMPLE: when cleaning a whiteboard that has been written on you reveal the clean face of the whiteboard but you do not create the board. Nibbana is the absence of suffering, it is freedom.

Two types of Nibbana:

1. Nibbana during life

2.Nibbana beyond this life

Nibbana during life:

this individual exists without suffering, they still experience the same things (pain and pleasure) as everyone else but they do not respond in the same way, they do not become attached or desire things. EXAMPLE: ill- desire to be free of illness makes you suffer, angry, sad all of these emotions but if you remove that desire you can accept your illness and remove the suffering.

Nibbana beyond this life:

achieve it in this life be it in the next life. it is not like heaven, it cannot be defined or described, it is beyond this world. You cannot desire enlightment this will only lead you to suffer, you have to acknowledge enlightment and follow the path. If you do not achieve Nibbana beyond this life you are reborn into the cycle of life-death-rebirth, this is called samsara.

Buddhists speak of re-birth or re-becoming, not reincarnation. There is a number of teachings to illustrate the idea of no permanent self and rebirth. Examples: like the seed that becomes the tree- the tree could not have been there without the seed but the tree is no longer the seed, it developed out of the seed. It is like milk in butter, the milk in an essential part of butter but the butter is different to the milk.

Using the idea of cause and effect Buddhists believe that we can shape our future in this life and the next. EXAMPLE: if you did not work hard at school and left with no qualifications, a future effect might be- no job, then because you are unemployed you may need to respond to the situation by stealing to be able to live. They believe in Kamma, positive karma will bring positive effects and negative karma will bring negative effects. Buddhists do not see karma as a reward or punishment they just see it as the process of cause and effect. They think of it as wholesome karma or unwholesome karma rather than good and bad. Unwholesome karma is caused by the three poisons. Our lives at the moment are the effect of our actions in the past. Your life is a collection of things waiting to happen - things which you have caused to happen through your actions. We are constantly being reformed or changed as a result of karma, this links to the idea of no permanent self. When you a reborn, you are not the same person because you have been changed by your karma. EXAMPLE: a tree develops out of a seed, the reborn person develops out of the person who previously existed.

People often get stuck in a state, negative actions lead to negative effects which leads to a negative response/actions which lead to.. and the cycle continues. The Buddha taught that our life is the creation of our mind. The mind produces the thought - which leads to the action - which leads to positive/negative karma.

'Intentions, O monks, is what I call kamma'

In the Dhammapada, the Buddha explains that... if you act/speak with an impure mind suffering will follow but if you act/speak with a pure mind happiness will follow. We are what we think, thoughts produce the actions. Purify the thoughts and positive effects will happen. 'Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind'

Fourth Noble Truth- The treatment of suffering, 8 fold path.

The 8 fold path is known as a middle way as it encourages a moderate life between the luxury and asceticism. This will of been influenced by the Buddha's early life and how he had experienced both extremes and how he knows neither of them works and help on the path of enlightment. The 8 fold path comprises 8 practises that Buddhists can follow to overcome suffering and achieve enlightment. However, it is not like a path with a start and finishes you have to be doing all 8 practises at the same time as they all reinforce each other. The 8 fold path is divided into 3 categories referred to as the threefold way: Meditation, Wisdom and Ethics.

1. Meditation (samadhi):

right concentration, right effort and right mindfulness.

right concentration:

focusing the mind in meditation prepares the mind for insight into the truth. You have to develop the ability to concentrate deeply, understand true nature. A concentrated mind is like a laser beam - it can focus on one point. Practical: understand the mind will wonder but being able to recognise it has wondered and being able to re-focus if concentration.

right mindfulness:

this is to be fully aware of every action, thought and word and one's reason and motives for doing/saying this. If you are fully aware it means you are better able to control your physical and emotional self-links to mind-action-effect. Example: if you are angry and recognise it u can stop your action and respond in a different way that is good.

right effort:

This means being able to avoid unwholesome or evil things, avoiding wrong states of mind such as anger, hate and selfishness. this also links to mind-action-effect.

2. Wisdom (Panna):

right view and right intention.

Right view:

to be aware of the reality of life. to understand suffering and the origin, the extinction of suffering and the path of this. Understand the 3 marks of existence, dependent arising and the 5 khandas. because if you understand them you realise how o stop them you can remove the cause.

Right Intention:

thinking only pure, wholesome and positive thoughts, these are purely selfless, devoid of attachment and full of compassion. Intentions or thoughts generate actions. This also links to Right mind-Right action-Right effect (positive kamma).

3. Ethics (Sila):

Right speech, right action and right view.

Right Speech:

avoiding all harmful speech, avoid lying and gossiping. it includes the idea that it is sometimes best to remain silent. speak truthfully in a helpful and positive way. Speech can be a powerful force for good but also a harmful one for bad.

Right Action:

Not to harm people, avoid stealing and sexual misconduct. Behave in a peaceful, ethical way that will benefit others and oneself encourages selflessness and giving. It is not just to avoid that bad you must also put the effort in to do good.

Right Livelihood:

Making a livelihood that benefits others and does not involve harm. Five livelihoods which Buddhists would avoid - Trading in Poisons, Human beings, Intoxicating substances, Weapons and Flesh. Any work that exploits or harms others would be viewed as wrong.

The Dhammacakkappavattana Sutta states 'and this, O monks, is the noble truth of the way of practise leading to the cessation of suffering: precisely the Noble Eightfold Path - right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration..'

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Human Life:

When a person is reborn it is the consciousness that leaves the physical body at death and is reborn into another life. A philosophical argument to support Buddhists beliefs about rebirth is if a person has not achieved perfect wisdom and compassion there just be more lives in order to keep making progress. However a small minority or Buddhists do not believe in rebirth, they argue consciousness is an effect of the physical body, especially the brain, so when the brain dies, consciousness will cease. No brain=no consciousness=nothing to be reborn. This could be seen as a motivator for these Buddhists as it means they can only achieve Nibbana in this life so they only have one chance.

Buddhists believe that a person's state of mind at death can influence a person's rebirth. the ideal state of mind is a positive and calm one. One type of Buddhists' believe that when the consciousness leaves the body this person has the opportunity to choose freedom of enlightment instead of human life. Because death can occur at any time it is important to live with awareness and kindness.

There are many different types of Buddhism beliefs but two of the main traditions are Mahayana Buddhism and Theravada Buddhism.

Mahayana Buddhism:

They believe the Buddha remains active and can influence the world, he can be encountered through visions and meditation. A concept of Mahayana is that of Sunyata. Sunyata is often translated am emptiness, this reinforces the belief at humans do not have a fixed, independent, unchanging self. Nothing including us exists independently; things exist because of other things (the idea of cause and effect). Example: a wave cannot be separated from the sea. Everything has interlinks with something else so if you disrupt something it will have a nasty effect and even though you may not see it there is always an effect.

Another important concept within Mahayana Buddhism is that of the Buddha-nature (Tathagatagarbha). This is the belief that buddha-nature lies dormant within each individual and provides the potential for Buddhahood. The Buddha-nature is hidden by desires, attachments, ignorance and negative thoughts. Example: it is like honey which is surrounded by the bees it needs stimulation or awakening:

Four causes of awakening:

1. Thinking about the Buddhas

2. Reflecting on the faults of material existence

3. Considering the misery and suffering of beings to arouse compassion

4. Reflecting on the virtue of the enlightened being. (Buddha's last sight- a holy man)

Once the Buddha-nature is aroused the route to achieving Buddhahood is the Bodhisattva path.

The Bodhisattva Path:

this takes a personal vow and commitment to put others first, to give up on ones on well-being for the sake of other's (even give up one's enlightment). You can never avoid suffering even when/if you reach enlightment seeing others suffer makes you sad. The Bodhisatta perfects the qualities known as the 6 perfections: generosity or giving, morality, patience, energy, meditation and wisdom. The focus is on compassion to balance wisdom, there is also a focus on the spiritual development of others. They aspire to be enlighted but never fully enter enlightment until all other beings have become enlighted. They will make the ultimate sacrifice and act of compassion and return to the world of Samsara to help others, they 'go forth for the wealth of many'.

human life is unique and different to animals because it has Buddha-Nature.

Pure Life Buddhism:

this is a tradition within Mahayana Buddhism, based on the faith of Amitabha Buddha, who was a king and gave up his throne to become a monk... when he became a Buddha and was enlighted he created the pure land called Sukhavati, this was created beyond the boundaries of the world, it was perfect paradise without suffering and he created this out of his compassion and love for all beings.

A Buddhist would reach the pure land by focusing on having faith in Amitabha Buddha, faith is more important than a person's own actions and behaviours, The five practises that if followed ll result in a person being reborn in Sukhavati.

Five practises:

1. Reciting Scripture

2. Meditating on Amitabha and his practice

3. Worshipping Amitabha

4. Chanting his name

5. Making practise and offering to him

Many regard a more appealing and easier path to follow as it requires a lot less effort, you do not have to be fully committed to meditation and it is not as strict as 8 foldpath.

Theravada Buddhism:

this is one of the oldest schools of Buddhism. They view the Buddha as a historical figure and it is no longer possible to interact with him, he is the example and the main focus. The way to enlightment for Theravada Buddhism is the 8 fold path, there is a focus on one's own spiritual development. The spiritual standard they aspire to reach is one of an Arhat (achieved Nibbana). They have achieved Nibbana and will enter parinibana upon death (Nibbana over next life, they are not reborn). The aim of Arhat is to escape Samsara and reach the state of parinibana. They follow the 8 foldpath.

Arhat:

there is 3 stage to be realised before becoming an arhat (4th stage). It takes incredible effort to become an arhat, it took many lifetimes, they have destroyed the 3 poison and have achieved complete mental health. For an arhat physical pain is still felt however there is no mental anguish over the fact there is a pain. The body can be disturbed but the mind remains unaffected and totally concentrated. Arhat Example: Kisa Gotami, after the story of the mustard seeds she joined the Buddha, followed his teachings and reached enlightment and became an Arhat.

The Theravada understanding of human life is that humans are comprised of the 5 khandas- they interact with each other to make up a person's identity and personality. Only humans can reach enlightment because they have the 5 khandas, they are different to animals.

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Buddhist Ethical Teaching:

living ethical in important for two reasons: it prevents them from causing suffering to others and means that they should desire to help those who do suffer and actions result in kamma; good actions produce wholesome/fruitful kamma.

The Buddha taught there are four sublime states or qualities that Buddhists should aim to develop:

1. Compassion (Karuna)

2. Loving-kindness (Metta)

Compassion (Karuna)

In Mahayana Buddhism, compassion is the central focus to become a bodhisattva. It is the quality of feeling concerned for the suffering of others and wanting to relive their suffering, it is wanting others to be free of suffering and desire to do whatever is possible for this to happen, it is not feeling sorry for people it is feeling the suffering of others as your own. You can never truly be happy as long as there are people who are not. Example: from the Buddha, after his enlightment he wanted to share his knowledge to overcome suffering, if he could drive misery and unhappiness from the world it was his duty to be part of the world and serve it and not sit silently, it was likely to be a difficult task, many people would find it hard to understand the Dhamma, especially as it meant giving up their faith in God and the permanent self (people did not like to hear their ideas were wrong).

Compassion and Wisdom should be developed together, the more you understand the more compassion you can feel. Wisdom is to know how to help others and compassion is the desire to help others. Compassion (Karuna) can be active or a state of mind, it is an attitude towards others that motivates all of your actions, the link to thought-action-kamma. It can be developed through meditation which aims to cultivate wholesome/fruitful states of mind, this is right effort. Buddhists believe that learning how to be compassionate and developing a desire to help others will bring about a lasting change.

Loving Kindness (Metta)

Metta means cultivating a loving, kind, friendly attitude towards all beings even those who act unskilfully. It is a wish for all beings to be happy and free of suffering without expecting anything in return. Universal love for all beings. This is different to compassion as it is a general desire to want all people to be happy, this transforms into compassion when you interact with someone who is suffering and you desire to do what you can to alleviate their suffering. By cultivating loving-kindness Buddhists removes the tendency to act out of greed, hatred and ignorance (the three poisons). It can be cultivated through meditation n the Buddhists develop wholesome or fruitful states of mind, links to wholesome mind/intention - right action - wholesome kamma. Somone who has developed the wholesome state of mind: will not easily be angered, will be more caring, loving and likely to love without expecting anything in return, does not possess ill will or hostility towards others and therefore, feels at peace.

The Sutta teaches that Metta is not only beneficial to others it is also as personal benefits including Peaceful sleep, kindness to people, concentration and protection.

'just as compassion is the wish that all sentient beings be free of suffering, loving kindness is the wish that all may enjoy happiness'

Buddhists try to cultivate an awareness of the effects that hatred and anger have on others and an awareness of the positive effects of love, care and warmth.

The 5 Precepts (Pancha Sila):

1. to abstain from taking life

2. to abstain from taking what is not freely given

3. to abstain from misuse of the senses or sexual misconduct

4. to abstain from wrong speech

5. to abstain from intoxicants that cloud the mind

1. to abstain from taking life:

commitment not to harm or kill any living beings, including animals. This is the reason many Buddhists are vegetarian and if they do eat meat they eat it on occasion and try not to waste it. It is also a commitment to avoid the violent, aggressive or harmful behaviour.

Instead, Buddhists commit to developing an attitude of loving kindness.

2. to abstain from taking what is not freely given:

commitment not to take things which have not been given, this means not stealing but also not manipulating or exploiting people for your own good.

Instead, Buddhists commit to showing generosity to all beings, this is more than giving- it is an attitude to wanting others to do well.

3. to abstain from misuse of the senses or sexual misconduct:

commitment not to abuse or overindulge in sensual pleasures or use sex harmfully. No strict rules on how to express your sexuality- just avoid causing physical and emotional harm to others and to avoid taking advantage of others. Some commit to living without sex so that they can focus on the spiritual path in an undistracted way. Some apply this principle to all things, for example, food and drink. The purpose of this precept is to control your life and not be controlled by your desires. For Buddhists, sex should be an expression of love and intimacy between 2 people and when it is it contributes to one's mental and emotional wellbeing. The positive aspect of this percept also means that you should be responsible and loyal.

4. to abstain from the wrong speech:

commitment not to speak negatively to or about someone. they should avoid lying, slandering, gossiping speaking harshly or unfairly.

Instead, they should commit to being honest, it means cultivating helpful, gentle, truthful and kind speech.

5. to abstain from intoxicants that cloud the mind:

commitment not to take drugs or drink alcohol. If they do drink they do it in moderation because they have committed themselves to developing a calm and clear mind. They should be avoided because of what they might lead to.

Instead, Buddhists commit to showing mindfulness in their actions- to be aware of what they do and why they do it.

Overall the precepts are guidelines rather than rules. They must use their judgement when deciding what to do, especially when one precept might need to be balanced against another. For Example- what if the truth will lead to harm.

The Dhammapada states... 'whoever destroys a living creature, and speaks untruth, takes what is not given in the world, and goes to another man's wife, and whatever man applies himself to drinking liquor and intoxicants, that person digs up his own root here in this very world'

The Dhammapada verses 181-187 states...

181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation - such mindful ones, supreme Buddhas, even the gods hold dear.

182. Hard is it to be born a man; hard is the life of mortals. Hard is it gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.

183. To avoid all evil, to cultivate good, and to cleanse one's mind - this is the teaching of the Buddha's

184. Enduring patience is the highest austerity. "Nibbana is supreme", says the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.

185. Not depressing, not harming, restraint according to the code of the monastic discipline, moderation in food, dwelling in solitude, devotion to meditation - this is the teaching of the Buddhas.

186-187. There are no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The discipline of the Supreme Buddhalightse destruction of craving.

The Six Perfections

1. Dana (is generosity)

2. Sila (is morality)

3. Virya (is energy directed towards doing good)

4. Kshanti (is patience)

5. Samadhi (is a deep state of meditation)

6. Prajna (is wisdom)

Dana: It is more demanding than just giving. It is an act of self-sacrifice - a selfless act. Generosity is to overcome greed - that a person as overcome attachment to and craving for money and other things. It is being willed to let money and material thing go for the benefit of others. Iat also means being generous with support, skills and time for the benefit of others. Some Buddhists develop generosity by supporting monks and nuns so that they are free from the need to earn a living.

Sila: doing more than just moral acts, develop themselves morally as a good person. Recognise your actions for what they are. For example, when you do something wrong being honest with yourself and recognising that it would be wrong rather than justifying what has been done or persuading yourself it was the right thing to do.

Virya: Developing right thought is not enough- these need to become actions. It means to put effort into demonstrating loving kindness to all creatures all of the time.

Kshanti: Behave in a thoughtful way and to recognise each person's ability, differences and needs. We often lack patience with people when they cannot do something or when they do something differently or move slowly to us. Patience is to recognise that this is because they have different abilities and needs. It also means to have patience with yourself and to accept and understand your own abilities and limitations and to accept these and does not desire things you cannot do.

Samadhi: In a deep state of meditation. Important to cultivate right thoughts, intentions, understanding and actions, as these can all lead to fruitful karma.

Prajna: Accept the three marks of existence and to respond to these in the best way possible that will produce fruitful karma.