Buddism

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Overview

Buddhism started around 2600 years ago in what is now called Nepal. It grew out of a Hindu context which included things like the Caste system, kamma, reincarnation, and dhamma. The founder of Buddhism was Siddartha Guatama, later known as the Buddha, who was a human being - not a god/God - and died aged 80 in Lumbini (Nepal). After his death, Buddhism continued to spread throughout different geological locations. As Buddhism encountered different cultural traditions it changed. Disagreements sprang up about what the Buddha taught. This resulted in different schools of Buddhism emerging. The three major Buddhist schools are:

theravada - the way of the elders

mahayana - the greater vehicle

vajrayana - the thunderbolt vehicle (subset of mahayana)

The Big Picture

We do not see things as they really are (We are ignorant of the truth). This leads us to act in unskillful ways (i.e. anger, hatred, craving). This causes suffering and dissatisfaction (Dukkha). Which means we continue to be trapped in a cycle of suffering , death, and rebirth (Samsara).

Best Case Scenario

e opposite of ignorance is wisdom - having wisdom is seeing things as they really are. If we see things as they really are, we realise the interconnectedness of all things, we accept the impermanence of all things. This results in skilful actions motivated by compassion, and loving kindness. This leads to enlightenment and escape from samsara.

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The 3 Marks of Existence

Anicca

It literally means "impermanence" and is the idea that everything is constantly changing (even if you can't see it). This concept is at the root of all Buddhist belief- if you accept and understand anicca, you are on the road to enlightenment. The problem with impermanence is that we become attached to impermanent things, because they are impermanent our attachment causes us to suffer. Buddhists are not saying that we never experience happiness. However, they are saying that happiness that depends on impermanent things can only ever be temporary. "All conditioned things are impermanent - when one sees this with wisdom, one turns away from suffering." - Dhammapada 277. All things in the universe are understood by Buddhists to be characterised by impermanence. The Buddha taught that because all things are impermanent, attachment to them becomes the cause for future suffering (dukkha). Buddhists often leave cut flowers at Buddhist shrines to remind themselves that everything is impermanent and not to become attached to impermanent things because this will cause suffering.

Anatta

This is the sense of no-self. No-self is impermanence applied to people. Buddhism emerged out of a Hindu context. As fat as Hinduism is concerned finding one's true self (atman) is the path to happiness. So in many ways, the Buddha's teaching that there is no self is what makes Buddhism unique and radical. The Buddha argues that a self would have to be:

under your complete control

permanent (unchanging)

bring happiness

Everything is impermanent, that includes you. You are not the person you were 10 years ago or even 5 minutes ago. Everything about you is always changing. The cells in you body are being replaced, the thoughts in your head change, what you think of as you is in a constant state of change at all times. If you are constantly changing, you are impermanent, and as we have already seen attachment to impermanent things causes suffering because we are constantly disappointed by the fact that they are not what we thought they were.

the self is an illusion

our ignorance of the ways things really are (impermanent) leads us to our suffering

we are attached to the idea of the self, and attachment leads to suffering

If there is no self then there is no distinction between you and me. If no self then no ego therefore no selfishness. If no self then we can loose the constant grasping for things for me. If no self then no pride, craving or anger

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The Five Precepts

All Buddhists live by the Five Moral Precepts which are refraining from:

harming sentient beings

taking what is not given

sexual misconduct

false speech

taking intoxicating substances e.g. drugs or alcohol

These are motivated by the 3 Root Poisons.

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The 3 Root Poisons

They are called root poisons because they are the root cause of suffering (dukkha). The 3 Root Poisons are greed (desire), hatred (aversion), and ignorance.

Ignorance

We are like Neo from the Matrix, we live in ignorance of the way things really are. The Buddha is offering us the truth, just not in the form of anything as easy as a blue pill. Our ignorance about our true situation leads us to act and think in ways which lead to our continued suffering. The opposite of ignorance is wisdom - we need to acquire wisdom, about the true nature of reality in order to escape from suffering. “From the Buddhist point of view, the unwillingness or failure to see the facts of life as they are, to see ourselves as we are, and to conduct ourselves in harmony with these realities, is the chief cause of our self-inflicted suffering and, therefore, the chief obstacle to our happiness.” - Ron Leifer, MD & Buddhist practitioner. “Awake among the unaware, fully awake among the sleeping, the wise one goes, leaving them behind, as a swift horse leaves a weak horse behind.” - Dhammapada 29. We are ignorant until we gain enlightenment and then we are wise. Actions caused by ignorance lead to rebirth as an animal.

Greed (Desire)

Greed or desire for things sets up the conditions for attachment. We desire more of the things which we find pleasurable and this results in more suffering. This isn’t just physical things like playstations and phones, it is also non-physical things like praise, admiration, etc. “Neither of iron nor wood nor hemp is bond so strong, proclaim the wise, as passion’s yearn for sons, for wives, for gems and ornaments.” - Dhammapada 345. Actions caused by desire lead to rebirth as a ghost.

Hatred (Aversion)

This causes suffering as the person consumed by hatred suffers more than the person who is the object of hatred. We avoid things which we find unpleasant. “Never here by enmity are those with enmity allayed, they are allayed by amity, this is the timeless Truth.” - Dhammapada 5. The opposite of this is loving kindness. Actions caused by hatred lead to rebirth in hell.

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The 5 Heaps/Aggregates (Skandhas)

Matter (Rupa)

Matter is all the physical material in the universe, including all the particles in our bodies. Everything in short, which we can see, hear, feel, touch, or taste. Buddhist teaching points out that as our physical bodies are constantly changing, we cannot claim that our physical bodies are a self.

Sensations (Vedana)

Sensations are what we experience of the world of matter using our sense-organs )eyes, ears, nose, skin, tongue). However, in traditional Buddhism there is an additional sense: sight, hearing, touch, smell, taste, and thought. Therefore thoughts and ideas are as much objects of sense as things that can be seen or touched. Sensations are the raw data given to us by the eye, ear, mind, etc. Buddhist teaching points that our sensations are constantly changing as the things around us change. We cannot claim to be our sensations if they too are impermanent.

Perceptions (Sanna)

Perception is when we categorise experiences provided by the six senses. We compare a sensation with our previous experience and label it pleasant, unpleasant or neutral. Our perceptions, like our sensations, are changing.

Mental Formations (Sankhara)

This is the stage where we act in response to our perceptions. At this stage our will becomes involved so we choose to respond in a particular way. Therefore, mental formations result in kamma. If we respond skilfully to what we perceive, good kamma will result. If we react unskillfully negative kamma will follow. Our mental formations are always changing so they can't possibly be the basis of a fixed self.

Consciousness (Vinnaha)

The constant flow of mental formations produces a stream consciousness, a flow of moments arising. This consciousness is every changing so cannot be a permanent self.

The Buddha argued that a self would have to be under your complete control, permanent, and bring happiness. But we can see that the 5 heaps, when examined individually, are none of these things so cannot be self. Therefore the self is an illusion.

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The Questions of King Milinda

King Milinda was King of Bactria, an area roughly equivalent to modern day Northern Afghanistan. Nagsena was a Buddhist monk, born in Kashmir. Bactrian Greeks were the advisors of King Milinda, at the time they would have been Zoroastrians.

Chapter 1

The Soul

King Milinda went up to Nagasena, exchanged polite and friendly greetings, and took his seat respectfully to one side. Then Milinda began by asking:

Milinda: "How is your reverence known, and what sir, is your name?"

Nagasena: "O king, I am known as Nagasena but that is only a designation in common use, for no permanent individual can be found."

The Milinda called upon the Bactrian Greeks and the monks to bear witness: "This Nagasena says that no permanent individual is implied in his name. Is it possible to approve of that"

Then he turned to Nagasena and said, "If, most venerable Nagasena, that is true, who is it who gives you robes, food and shelter? Who lives the righteous life? Or again, who kills living beings, steals, commits adultery, tells lies or takes strong drink? If what you say is true then there is neither merit nor demerit, nor is there any doer of good or evil deeds and no result of kamma. If venerable sir, a man were to kill you there would be no murder, and it follows that there are no masters or teachers in your Order. You say that you are called Nagasena; now what is that Nagasena? Is it the hair?"

Nagasena: "I don't say that, great king."

Milinda: "Is it the nails, teeth, skin or other parts of the body?"

Nagasena: "Certainly not."

Milinda: "Or is it the body, or feelings, or perceptions, or formations, or consciousness? Is it all of these combined? Or is it something outside of them that is Nagasena?"

Still Nagasena answered: "It is none of these."

Milinda: "Then, ask as I may, I can discover no Nagasena. Nagasena is an empty sound. Who is it we see before us? It is a falsehood that your reverence has spoken."

Nagasena: "You sir, have been reared in great luxury as becomes your noble birth. How did you come here, by foot or in a chariot?"

Milinda: "In a chariot, venerable sir."

Nagasena: "Then, explain sir, what that is. Is it the axle? Or the wheels, or the chassis, or reins, or yoke that is the chariot? Is it all of these combined, or is it something apart from them?"

Milinda: "It is none of these things, venerable sir."

Nagasena: "Then, sir, this chariot is an empty sound. You spoke flasely when you said that you came here in a chariot. You are a great king of India. Who are you afraid of that you don't speak the truth?" Then Nagasena called upon the Bactrian Greeks and the monks to bear witness: "This King Milinda has said that he came here in a chariot but when asked what it is, he is unable to show it. Is it possible to approve of that?" Then the 500 Bactrian Greeks shouted their approval and said to the king, "Get out of that if you can!"

Milinda: "Venerable sire, I have spoken the truth. It is because it has all these parts that it comes under the term chariot."

Nagasena: "Very good, sir, your majesty has rightly grasped the meaning. Even so it is because of the 32 kinds of organic matter in a human body and the 5 aggregates of being that I come under the term 'Nagasena'. As it was said by Sister Vajara in the presence of the Blessed One, 'Just as it is by the existence of the various parts that the word 'chariot' is used, just so is it that when the aggregates of being are there we talk of a being."

Milinda: "Most wonderful, Nagasena, most extraordinary that you have solved this puzzle, difficult though it was. If the Buddha himself were here he would approve of your reply."

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Sunyata (Emptiness)

In Hinduism their search is for the true self. In the Matrix, there is no spoon, there is merely the illusion of a spoon created by computer code. For its existence the spoon in the Matrix depends on a computer programmer, programming a spoon. Change the programme and there is no spoon. Change the programme and the spoon bends. The spoon has no inherent (a quality existing in something as a permanent, essential, or characteristic attribute) existence.

Plato argued that there was a perfect spoon. This perfect spoon had inherent existence. All other spoons were mere shadows of the perfect spoon. They were illusions which had no inherent existence.

The Buddha argues against Plato’s idea that there is a perfect spoon. A spoon is just a collection of stuff, which depends upon prior conditions for it to exist. In this particular configuration of stuff, for convenience we call it a spoon. But the spoon has no inherent existence. Before it was a spoon it was part of a rock. It can be melted down and become a can. There is no aspect of the spoon that we could consider permanent or essential. The Buddha argued that objects and thoughts have no inherent existence. According to the Dalai Lama emptiness is “the true nature of things and events.” Emptiness implies that everything is interconnected and interdependent. This does not mean that nothing exists. Just that nothing exists in and of itself. Everything that exists is dependent upon prior conditions for its existence. Except for Nibbana, which is independent. “If this exists, that exists; if this ceases to exist, that also ceases to exist.” - The Buddha. The twelve links of dependent origination are a series of causal links that describe the process of rebirth and the arising of suffering - dukkha. When certain conditions are present, they give rise to subsequent conditions, which in turn give rise to other conditions; these ‘conditioned arising’ result in the cyclical nature of rebirths and redeaths in Samsara. Achieving Nibbana, ends the process of rebirth and dukkha, by breaking one of the twelve links of dependent origination.

This implies that if everything can be understood as emptiness, then everything is essentially the same, and is causally linked together. This means that hurting someone else is like hurting yourself.

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Kamma

Kamma is an idea which is older than Buddhism. It is the natural law of cause and effect. Every action is caused by something and has an effect. Skilful actions have positive effects and unskillful actions have negative effects. Kamma is a universal law that has nothing to do with justice, reward or punishment. Every action has a reaction, this is automatic and is not controlled by an outside force like God. So it is similar to Newton's Third Law of Motion which states that every action has an equal and opposite reaction. The Buddha taught that you are in control of your actions therefore you control your future suffering. When a person speaks with a negative intention they immediately create a negative atmosphere. This creates a painful experience both now and in the future. You accumulate positive or negative effects through your actions, and this ultimately determines your 'rebirth'. Kammic effects may not be felt for many lifetimes. The energy that is passed on in rebirth is kammic energy. Your kammic energy at the end of your life 'ignites' the next one. This is like the transfer of movement in pool balls. One ball moves another, but nothing of the first ball is attached to the second.

The 3 Root Poisons motivate people to engage in negative actions. "Ordinary beings tend to act selfishly, thinking of short term personal gains rather than considering the future consequences of actions. Their actions therefore create the conditions for future suffering." - John Powers, Introduction to Tibetan Buddhism.

Analysis

Links

nature of reality - natural law, no judgement

nature of human beings - ignorance leads us to act in unskillful ways

samsara - the law that controls it

8 fold path - ethics and meditation

life of the Buddha - think past lives

worship - all forms of worship gain you merit

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Samsara

Samsara is the cycle of life, death, and rebirth. Unenlightened beings are trapped in the cycle of life, death, and rebirth because of the 3 Root Poisons. We can be born into one of six realms:

human realm

realm of the hungry ghosts

animal realm

deva (gods) realm

ashura (demi-gods) realm

This is illustrated in the Wheel of Samsara.

Human Realm

The Human Realm is the bests realm to be born into, as it is only from this realm that it is possible to attain enlightenment.

therevada - an arhat (who has the help of teachers) can attain enlightenment from the realms of the devas

mahayana - a bodhisattva can pear in many different types of lives, for instance as a human, an animal, or as a deva

Realm of the Hungry Ghosts

The hungry ghosts are just that, constantly hungry and thirsty but never able to satisfy their hunger or thirst.

Animal Realm

It takes many lives in the animal realm to build up enough merit to be reborn as a human.

Deva (gods) Realm

The Deva realm is also sometimes called the Realm of the gods, because its inhabitants are so powerful within their own realm, that compared to humans, they resemble the gods of Greek or Roman mythology. They are not gods in the way we normally think of them.

therevada - they only have 5 realms because they count the Deva and Ashura realms as one realm and according to therevada tradition it is possible to attain enlightenment from this realm

mahayana - the disadvantage of this realm is that things are so very comfortable there, that these beings completely neglect to work towards enlightenment. Instead they gradually use up the good kamma they had previously accumulated, and so they subsequently fall to a lower rebirth

Ashura (demi-gods) Realm

The Ashura realm is the realm of the demi-gods (half gods). They may be here because in human form they had good intentions but committed bad actions such as harming others. The Ashuras are said to experience a much more pleasurable life than humans, but they are plagued by envy for the devas, whom they can see just as animals can perceive humans.

therevada - they only have 5 realms because they count the Deva and Ashura realms as one realm and according to therevada tradition it is possible to attain enlightenment from this relam

Hell Realm

The Hell Realm is a rebirth based on strong states of hatred cultivated in a previous life or lives.

These realms can be interpreted as states of mind (metaphorical interpretation). They can also be interpreted as real places which actually exist but we can't perceive all of them at the same time. They could also be interpreted as real right here and now with some of us living completely different experiences from others.

In Buddhism, there is no reincarnation as there is no soul to be reborn. Rebirth in Buddhism is more like a transfer of energy, like a new candle being lit by the flame of an old one. Sometimes this energy can carry a memory with it (Tibetan Buddhist idea of Tulkus/Dalai Lama).

"Let go before, let go the after, let go the middle, beyond the becoming. With mind released in every way you'll come no more birth, decay." - Dhammapada 348. This is saying you should give up the past, give up the future, and give up the present. With a mind that is free of all conditioned things, you ill not again undergo birth and death.

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Nibbana

Nibbana is the ultimate goal for all Buddhists, it is also known as enlightenment. Nibbana is the cessation of suffering (dukkha) - the cessation of the 3 Root Poisons. It can be experienced during a person's lifetime. Nibbana is not a place and is almost impossible to describe, so it can only be experienced. We should be able to see the effects of enlightenment on anyone who has achieved it. The Buddha explains it by saying it is like having carried a heavy load your whole life and then suddenly having that taken away or like being a slave your whole life and then being set free. "Health is the best possession, Contentment is the greatest wealth; Trust is what makes the truest kin; Nibbana is the greatest happiness." - Dhammapada 204.

In the Questions of King Milinda, Nagasena explains to the King, that Nibbana can only be fully understood by experiencing the state yourself. Nagasena compares Nibbana to the wind. It cannot be seen or touched but it can be experienced and you can see the effects that it has on those who experience it.

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Theravada

This is the Way of the Elders (Hinayana).

They have scriptures called Tipitaka (3 Baskets)

vinaya - book of discipline for monks containing 227 rules

teachings of the Buddha - Dhammapada

jakata tales

The goal of the monks is to become an Arhat this is one who has passed beyond the craving which binds us to samsaric existence. An Arhat is a person who has reached enlightenment by freeing themself from the 3 Root Poisons. It takes a lfietime of dedication and study as a monk to reach this stage and few monks become Arhats. They will not be reborn when they die as Parinibbana occurs at the death of an Arhat.

The difference between the Buddha and an Arhat:

a Buddha is one who discovers the supreme path with his own efforts, without help from a teacher

the Arhat on the other hand achieves Buddhahood but with the guidance from a Buddha

The Arhat is the ultimate goal of all Theravadan Buddhists. However, according to tradition lay Buddhists cannot achieve Arhatship. So the goal of lay Theravadan Buddhists is to gain a better rebirth from which they might become a monk/nun. It can take many rebirths to reach the stage where one has the optimum conditions to become an Arhat.

Is Arhatship a selfish goal?

Metta-bhavana (meditation on love) forms a central part of Theravada practice. The Buddha and his two main disciples were Arhats and, after achieving enlightenment, they led many other disciples to Nibbana.

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Mahayana

This is the Greater Vehicle. This can be found in Tibet, China, Taiwan, Japan, Korea, and Mongolia.

Their goal is to become a Bodhisattva. Their teachings have a mythological rather then historical connection to the Buddha. They have more emphasis on compassion and anatta. Lay people have help from the Bodhisattva's to reach enlightenment.

Bodhisattva means 'enlightenment being' - someone who wished to become enlightened. They act out of great compassion. In order to become fully enlightened, they put other beings first and delay their own enlightenment to help others become enlightened. By doing this they gain great kamma, and realise the 'buddha-nature' inside themselves and all other beings, and so actually become enlightened quicker (actually, they have been enlightened all along). Bodhisattvas were originally seen as people who became enlightened and acted out of great wisdom. However, unlike the earthly/human ideal of the Arhat in Theravada Buddhism, the Bodhisattva has become a more supernatural figure. There are a few key bodhisattvas that can be found all-thoughout different Mahayana and Vajrayana schools. These bodhisattva-figures are often seen as embodiments of the Buddha. "If a Bodhisattva has any notion of a being, a person, or a self, he could not be called a Bodhisattva." - Diamond Sutra 3.

Bodhisattva example: Avalokitesvara

Avalokitesvara is the Bodhisattva of compassion. They are also known in Tibetan Buddhism as Chenresig (the Dalai Lama is seen to be an incarnation of Chenresig), and in female form is known as Tara. Bodhisattvas are a source of inspiration and guidance. They play an important role in worship and meditation (for example, worshipping or meditating upon the image of Avalokitesvara helps Buddhists become more compassionate).

Implications for Lay People

Lay (ordinary) people in Mahayana Buddhism are faced with a less 'pessimistic' situation than those in Theravada. Although it is true that Mahayana monks have more chance of becoming enlightened, lay people have bodhisattvas to call upon for help and inspiration. Aiming to become a bodhisattva should also help lay Buddhists be more compassionate (an important value in Buddhism) and thus gain more positive kamma and a better rebirth. Although Mahayana lay people also aim for a better rebirth, Nibbana does not seem such a distant and 'unattainable' goal. They are 'not alone' as they have help along the way - it is a more motivational viewpoint.

Bodhisattva Vow

however innumerable sentient beings are, I vow to save them

however inexhaustible the defilements are, I vow to extinguish them

however immeasurable the dharmas are, I vow to master them

however incomparable enlightenment is, I vow to attain it

"I use different means to raise each according to his own character. Such is the might of my knowledge." - The Buddha only appears to enter Nibbana, but actually continues his bodhisattva career endlessly for the salvation of all beings.

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The Four Noble Truths

The Four Noble Truths are:

Dukkha - life is full of suffering

Samudaya - this suffering is caused by desire

Nirodha - in order to bring the suffering to an end, you must stop desiring

Magga - you can stop desiring if you follow the Noble eightfold path

These are the basis of all Buddhist teaching. They were the subject of the Buddha's first sermon. Buddhists use the analogy of a doctor to explain them:

Symptoms - Dukkha

Cause - Tanha

Cure - Nibbana

Medicine - Eightfold Path

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Noble Eightfold Path

The Noble Eightfold Path is the core of Buddhist practice and lifestyle. It is a guide to life. It is the Fourth Noble Truth - Magga. It is split into three sections:

wisdom

ethics

meditation

It is not a step by step guide and all should be practices simultaneously as all the 'stages' are interconnected. It is seen as the 'Way' to achieve enlightenment.

Right View (understanding the 4 Noble Truths)

Right Intention (doing things for the right reasons, being motivated by compassion and doing things which will help you and others reach enlightenment)

Right Speech (no gossip/idle chat/lying, not saying anything that you would regret or has hurt someone)

Right Action (being useful/helpful, try not to act in ways that would corrupt or bring harm to themselves or others, follow the Five Precepts)

Right Livelihood (a good/helpful job, Buddhists should not work in trades or occupations which result in the harm for other living beings e.g. weapons, poisons, meat, etc.)

Right Effort (work hard towards keeping to the 4 Noble Truths and the Eightfold Path)

Right Mindfulness (awareness/see things in the right way/understanding how your actions affect everything around you)

Right Concentration (meditation)

The Buddha described the Eightfold Path as a means to enlightenment, like a raft for crossing a river. Once you have reached the opposite shore, you no longer need the raft and can leave it behind.

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The 3 Jewels

Buddha

Siddhartha Guatama was born in Lumbini (modern day Nepal) around 2600 years ago. He spent 45 years travelling and teaching the Dhamma. He died at the age of 80 in Kusinara (less than 200km from where he was born). According to the story of the Buddha's birth Queen Maya's pregnancy lasted 10 months, a normal pregnancy for enlightened beings. She had no pain during the birth and gave birth standing up. They baby emerged from her right side with no blood or water. As soon as he was born Siddartha was able to walk and talk. He was given the name Siddhartha which means 'fulfilment of wishes'. After his birth the renowned holy man Asita visited the palace, he said that Siddhartha would become a great leader like his father or a homeless holy man depending on how much suffering he saw. The prophecy of Asita determined how his father brought him up. All syffering was kept hidden from Siddhartha and all possible comforts were provided for him. He was given 3 palaces, one for each season. He was surrounded by parks, gardens, music, and beautiful young attendants. At 16, he married the beautiful Yashodhara and they had a son called Rahula. Siddhartha had everything he could want but still wasn't happy. Siddhartha wanted to see the world outside the palace, he went with his chariot driver Channa. His father had arranged for him to follow a specific route on which all suffering had been removed. Young healthy people lined the route that Siddhartha was supposed to take, however he went off route and saw 4 sights - old age, sickness, death, and a Sadhu (holy man). On his final journey out of the palace Siddhartha saw a homeless holy man. He owned nothing but his begging bowl and told Siddhartha that he was seeking the Truth and had given up all worldly pleasures. He said he was happier than he had ever been. Siddhartha was inspired by this man and wanted to find a way to be happy. He felt so much compassion for the suffering he saw that he was determined to discover how to end suffering. So he escaped from the palace while everyone slept. Everyone sleeping symbolises their ignorance - Siddhartha is awake because he is on his way to enlightenment and is beginning to glimpse the truth about how things really are. He cut off his hair as a symbol of renunciation and practised meditation with 2 masters for a number of years but still had not found the answer to eliminating suffering. He found the 5 ascetics in the forest and spent a number of years with them. He practised an extreme form of body modification known as asceticism. He fasted, held his breath for long periods of time, sat in the burning sun all day or bathed in cold water. He became very weak from lack of food and realised that he would die if he did not eat. Siddhartha accepted some food from a village girl and gave up this extreme way of life. He decided to practice a middle way; a life between the two extremes. The extremes had not brought him any closer to the answers; he had experienced life in the palace with indulgence and life as an ascetic and neither had worked. He decided that the only way to live was to live a balanced life between the two extremes. Siddhartha decided that meditation was the only way to uncover the truth. While meditating under a bodhi tree he was tempted by Mara. Mara is the demon which represents sensual desire and death, he corrupts the mind. Mara used fear to distract Siddhartha and then used his daughters to try and seduce him. Nothing worked so Mara fled. Siddhartha experienced unimaginable joy and an awakening known as enlightenment. The Buddha's first teaching was the Deer Park Sermon and is sometimes called the first turning of the Wheel of Dhamma. He taught the 5 ascetics who were his former companions. The Buddha advised them to give up the two extremes. Indulgence in sensual pleasures and the tormenting of the body and to follow the Middle Way. The Buddha then taught the Four Noble Truths. The Buddha said that he was enlightened only after he understood these Four Noble Truths.

Buddha's life story in bullet points (we could lose these all and still have Buddhism):

mum dreams of an elephant

miraculous birth

born into wealth as a prince

asita visits and predicts Great King or Holy Man

mum dies when he is a baby

marries Yashoda and has a son

suffering kept hidden from him

leaves the palace and sees the four sights

leaves the palace for good whilst everyone is sleeping

adopts the ways of the wandering ascetics

adopts the middle way

meditates under the Bhodi tree - is tempted by Mara

reaches enlightenment

deer park sermon - first turning of the dhamma

dies - parinibbana

Dhamma

Dhamma can mean the truth, the teachings of the Buddha, and scripture. During the first rainy season after the Buddha died (usually given as around 483 BCE), Buddhists met to gather all his teachings together and agree on what he said. 500 senior members of the Sangha made up what is known as the 'First Council' and started to work through all of the Buddhist teachings to decide which ones were definitely taught by the Buddha. This work was confirmed almost one hundred years later by a second council at Vaisali in around 386 BCE.

Sangha

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Meditation

Meditation is not trying to empty the mind of all thought. It is a way of taking control of the mind so that it becomes peaceful and focused, and the meditator becomes more aware. Successful meditation means simply being - not judging, not thinking, just being aware, at peace and living each moment as it unfolds. "All that we are is a result of what we have thought: it is founded on our thoughts, it is made up of our thoughts." - Dhammapada chapter 1:1-2.

There are two main kinds of meditation:

samatha

vipassana

Samatha

This is calming the mind. You focus on one thing i.e. breathing and it trains the mind to concentrate.

Vipassana

This is a visualisation technique, sometimes visualising success. It focuses on a particular teching like impermanence or loving kindness. It increases your understanding of the teaching.

There are many different forms of meditation:

chanting

silent

walking meditation

mandala making

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Nature of Reality

Could include:

ignorance

impermanence

emptiness

dependent origination

kamma

samsara

nibbana

The Big Picture

We do not see things as they really are (we are ignorant of the truth). This leads us to act in unskillful ways (i.e. anger, hatred, craving). This causes suffering and dissatisfaction (Dukkha). Which means we continue to be trapped in a cycle of life, suffering, death, and rebirth (samsara).

The Way Things Should Be

The opposite of ignorance is wisdom. Having wisdom is seeing things as they really are. If we see things as they really are, we realise the interconnectedness of all things, we accept the impermanence of all things. This results in skilful actions motivated by compassion and loving kindness. This leads to enlightenment and escape from samsara.

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Nature of Human Beings

Could include:

ignorance

impermanence - anicca

no-self - anatta

the 5 heaps (skandhas)

3 root poisons

four noble truths

The Big Picture

We do not see things as they really are (we are ignorant of the truth). This leads us to act in unskillful ways (i.e. anger, hatred, craving). This causes suffering and dissatisfaction (Dukkha). Which means we continue to be trapped in a cycle of life, suffering, death, and rebirth (samsara).

The Way Things Should Be

The opposite of ignorance is wisdom. Having wisdom is seeing things as they really are. If we see things as they really are, we realise the interconnectedness of all things, we accept the impermanence of all things. This results in skilful actions motivated by compassion and loving kindness. This leads to enlightenment and escape from samsara.