I.

An Introduction to Buddhism (way of leaving “dharma”taught by

Buddha...pero may gods parin cla, not buddha)

To do no evil;

To cultivate good;

To purify one's mind:

This is the teaching of the Buddhas.

--The Dhammapada

II. Origin

1. Founder: Siddharta Gautama

“Siddharta” means “he who has attained his goals”

Story of Birth:

A baby elephant blessed his mother with its trunk.

When he was born, he could already speak and walk he said unto his
mother, “I came to free the world from suffering”

He was kept in beauty and health. Married at 16.

Enlightened at the age of 35

Parinirvana=Death) Died at 80 due to eating spoiled food... until he

slept and meditated under trees

the middle way between the extremes of hedonistic pleasure and extreme
asceticism
 The Buddha was born Siddhartha Gautama, a prince of the Sakya tribe of
Nepal, in approximately 566 BC. When he was twentynine years old, he
left the comforts of his home to seek the meaning of the suffering he saw
around him. After six years of arduous yogic training, he abandoned the
way of self-mortification and instead sat in mindful meditation beneath a
bodhi tree.

On the full moon of May, with the rising of the morning star, Siddhartha
Gautama became the Buddha, the enlightened one.

The Buddha wandered the plains of northeastern India for 45 years more,
teaching the path or Dharma he had realized in that moment. Around him
developed a community or Sangha of monks and, later, nuns, drawn from
every tribe and caste, devoted to practicing this path. In approximately
486 BC, at the age of 80, the Buddha died. His last words are said to be...

Impermanent are all created things;

Strive on with awareness.

2. Place of Origin: India 9present in Sri Lanka to Burma, Thailand, Malaysia,

Cambodia, and Laos, and from these lands to Europe and the west generally.) china
korea Japan Tibet West

3. Year of Birth of the Religion: Age:

III. Basic Principles/Beliefs:

Samsara is this world, filled as it is with so much pain and sorrow. All beings in this world are
subject to the law of karma.

Karma means volitional act, that is, something you do, say, or think that is in fact in your
control. Any such act has moral consequences, called

vipaka, which means fruit. In traditional

Buddhism, this consequences can occur in this life,
or in a future life.

Most Buddhists believe in rebirth. For many,

rebirth is no different from what the Hindus
believed, i.e. reincarnation or transmigration --
moving from one's old body at death to a new body
at birth or conception. A little more precisely,
rebirth is nothing more than the transmission of
one's karma. Buddha likened it to the flame that
passes from one candle to another. So the idea of an immortal soul, a continuing personality, is
definitely not part of the rebirth idea.

Rebirth and similar concepts are not a part of most westerners' cultures, so many western
Buddhists, as well as some eastern Buddhists, take rebirth as a metaphor, rather than literally.
Buddhism has never been a particularly literalist religion, so this is not at all taboo. In fact,
Buddha often avoids discussing the reality of one metaphysical idea or another as irrelevant to
the practice of the Dharma.

The image to the right is the Tibetan Wheel of Life, which represents Samsara. In the very
center, there is a rooster chasing a pig chasing a snake chasing the rooster -- craving, hatred, and
ignorance. Around that are people ascending the white semicircle of life, and others descending
the black semicircle of death. The greatest portion of the Wheel is devoted to representations of
the six realms -- the realm of the gods, the realm of the titans, the realm of humans, the realm of
animals, the realm of the hungry ghosts, and the realm of demons -- each realm looked over by
its own boddhisattva. The outermost circle is the 12 steps of dependent origination. The entire
Wheel is held by Yama, the Lord of Death.

Evryone and everything (animals) can enter nirvana

Buddha- “he who is awake”

Mara- evil

Demons

Three temptations: The attack of demons, The temptation by his three beautiful
daughters, ensnare him in his own ego by appealing to his pride

Four Noble Truths and the Eightfold Path.

5 Ascetics/Monks: They became his very first disciples and the beginnings of the
Sangha or community of monks.

Sangha: community of monks

Aunt and wife- First Buddhist nuns

“The Buddha said that it didn’t matter what a person’s status in the world was, or
what their background or wealth or nationality might be. All were capable of
enlightenment, and all were welcome into the Sangha.”

monastic code (Vinaya)

Buddha's lessons (the Sutras)

Buddhism remained an oral tradition for over 200 years

liberal group left and labeled themselves the Mahasangha -- "the great sangha."

The traditionalists, now referred to as Sthaviravada or "way of the elders" (or, in

Pali, Theravada), developed a complex set of philosophical ideas beyond those
elucidated by Buddha. These were collected into the Abhidharma or "higher
teachings."

a saint in Orthodox Christianity named Josaphat, an Indian king whose story is

essentially that of the Buddha.

Theravada's Pali Canon, from which so much of our knowledge of Buddhism stems.
It is also called the Tripitaka (Pali: Tipitaka), or three baskets: The three sections
of the canon are the Vinaya Pitaka (the monastic law), the Sutta Pitaka (words of
the Buddha), and the Abhidamma Pitaka (the philosophical commentaries).

From The liberalist Buddhist

Trikaya (three bodies)- Buddhist Father, Son, and Holy Ghost!

Bodhisattva. A Bodhisattva is someone who has attained enlightenment, but who

chooses to remain in this world of Samsara in order to bring others to
enlightenment. He is a lot like a saint, a spiritual hero, for the people to admire and
appeal to.

Sutras are these:

Prajñaparamita or Perfection of Wisdom, an enormous collection of often esoteric texts,

including the famous Heart Sutra and Diamond Sutra. The earliest known piece of printing in
the world is, in fact, a copy of the Diamond Sutra, printed in China in 868 ad.

Suddharma-pundarika or White Lotus of the True Dharma, also often esoteric, includes the
Avalokiteshwara Sutra, a prayer to that Bodhisattva.

Vimalakirti-nirdesha or Vimalakirti's Exposition, is the teachings of and stories about the

enlightened householder Vimalakirti.

Shurangama-samadhi or Hero's Sutra, provides a guide to meditation, shunyata, and the

bodhisattva. It is most popular among Zen Buddhists

Sukhavati-vyuha or Pure Land Sutra, is the most important Sutra for the Pure Land Schools of
Buddhism. The Buddha tells Ananda about Amitabha and his Pure Land or heaven, and how one
can be reborn there.

There are many, many others. Finally, Mahayana is founded on two new philosophical
interpretations of Buddhism: Madhyamaka and Yogachara.
we are no longer able to reach enlightenment on our own power, but must rely on
the intercession of higher beings.

Buddhist Hymns and Prayers

On Opening the Sutra

The Dharma incomparably profound and exquisite

Is rarely met with, even in hundreds of thousands of millions of kalpas;
We are now permitted to see it, to listen to it, to accept and hold it;
May we truly understand the meaning of the Tathagata’s words!

Confession

All the evil karma ever committed by me since of old,

On account of greed, anger, and folly, which have no beginning,
Born of my body, mouth, and thought --
I now make full open confession of it.

The Threefold Refuge

I take refuge in the Buddha;

I take refuge in the Dharma;
I take refuge in the Sangha.

I take refuge in the Buddha, the incomparably honoured one;

I take refuge in the Dharma, honourable for its purity;
I take refuge in the Sangha, honourable for its harmonious life.
 I have finished taking refuge in the Buddha;
I have finished taking refuge in the Dharma;
I have finished taking refuge in the Sangha.

The Four Great Vows

However innumerable beings are, I vow to save them;

However inexhaustible the passions are, I vow to extinguish them;
However immeasurable the Dharmas are, I vow to master them;
However incomparable the Buddha-truth is, I vow to attain it.

The Teaching of the Seven Buddhas

Not to commit evils,

But to do all that is good,
And to keep one’s thought pure --
This is the teaching of all the Buddhas

The Gatha of Impermanence

All composite things are impermanent,

They are subject to birth and death;
Put an end to birth and death,
And there is blissful tranquility.

[The preceding quoted in D. T. Suzuki, Manual of Zen Buddhism. N.Y.: Grove, 1960.]

Mahamangala Sutta

[Discourse of Supreme Happiness]

Pali English

Bahu deva manussa ca Many deities and humans,

Mangalani acintayum yearning after good,
Akankha-mana sotthanam have pondered on Blessings.
Bruhi mangala muttamam Pray, tell me the Supreme Blessings.

Asevana ca balanam Not to follow or associate with the foolish,

Panditanan ca sevana to associate with the wise,
Puja ca puja-niyanam and honor those who are worthy of honor.
Etam mangala muttamam This is the Supreme Blessing.
 To reside in a suitable locality,
Patirupa-desa vaso ca
to have done meritorious actions in the past,
Pubbe ca kata-punnata
Atta samma panidhi ca
and to have set oneself on the right course
Etam mangala muttamam
This is the Supreme Blessing.

Bahu saccanca sippanca Vast-learning, perfect handicraft,

Vinayo ca susikkhito a highly trained discipline
Subhasita ca ya vaca and pleasant speech.
Etam mangala muttamam This is the Supreme Blessing.

Mata pitu upatthanam The support of mother and father,

Putta darassa sangaho the cherishing of spouse and children
Anakula ca kammanta and peaceful occupations.
Etam mangala muttamam This is the Supreme Blessings.

Danam ca dhamma-cariya ca Liberality, righteous conduct,

Natakananca sangaho the helping of relatives
Anavajjani kammani and blameless action.
Etam mangala muttamam This is the Supreme Blessing.

Arati virati papa To cease and abstain from evil,

Majja-pana ca sannamo forbearance with respect to intoxicants
Appa-mado ca dhammesu and steadfastness in virtue.
Etam mangala muttamam This is the Supreme Blessing.

Garavo ca Sovacassata, Patience, obedience,

Samana nanca dassanam sight of the holy ones
Kalena dhamma sakaccha and religious discussions at due season.
Etam mangala muttamam This is the Supreme Blessing.

Tapo ca brahma cariyaca Self-control, pure life,

Ariya sacana dassanam perception of the Noble Truths
Nibbana sacchi kiriyaca and the realization of Nibbana.
Etam mangal muttamam This is the Supreme Blessing.

Putthassa loka dhammehi He whose mind does not flutter,

Cittam yassa na kampati by contact with worldly contingencies,
Asokam virajam khemam sorrowless, stainless and secure.
Etam mangala muttamam This is the Supreme Blessing.

Eta-disani katvana To them, fulfilling matters such as these,

Sabbattha maparajita everywhere invincible,
Sabbattha sotthim gacchanti in every way moving happily.
Tam tesam mangala-muttamamti These are the Supreme Blessings.
 The Four Noble Truths

1. Life is suffering;

2. Suffering is due to attachment;

3. Attachment can be overcome;

4. There is a path for accomplishing this.

1. Suffering is perhaps the most common translation for the Sanskrit

word duhkha, which can also be translated as imperfect, stressful, or
filled with anguish.

Contributing to the anguish is anitya -- the fact that all things are
impermanent, including living things like ourselves.

Furthermore, there is the concept of anatman -- literally, "no soul".

Anatman means that all things are interconnected and interdependent,
so that no thing -- including ourselves -- has a separate existence.

2. Attachment is a common translation for the word trishna, which literally means thirst and is
also translated as desire, clinging, greed, craving, or lust. Because we and the world are
imperfect, impermanent, and not separate, we are forever "clinging" to things, each other, and
ourselves, in a mistaken effort at permanence.

Besides trishna, there is dvesha, which means avoidance or hatred. Hatred is its own kind of
clinging.

And finally there is avidya, ignorance or the refusal to see. Not fully understanding the
impermanence of things is what leads us to cling in the first place.

3. Perhaps the most misunderstood term in Buddhism is the one which refers to the overcoming
of attachment: nirvana. It literally means "blowing out," but is often thought to refer to either a
Buddhist heaven or complete nothingness. Actually, it refers to the letting go of clinging, hatred,
and ignorance, and the full acceptance of imperfection, impermanence, and interconnectedness.

4. And then there is the path, called dharma. Buddha called it the middle way, which is
understood as meaning the middle way between such competing philosophies as materialism and
idealism, or hedonism and asceticism. This path, this middle way, is elaborated as the eightfold
path.

The Eightfold Path

 1. Right view is the true understanding of the four noble truths.

2. Right aspiration is the true desire to free oneself from attachment, ignorance, and
hatefulness.

These two are referred to as prajña, or wisdom.

3. Right speech involves abstaining from lying, gossiping, or hurtful talk.

4. Right action involves abstaining from hurtful behaviors, such as killing, stealing, and
careless sex.

5. Right livelihood means making your living in such a way as to avoid dishonesty and hurting
others, including animals.

These three are refered to as shila, or morality.

6. Right effort is a matter of exerting oneself in regards to the content of one's mind:
Bad qualities should be abandoned and prevented from arising again; Good qualities
should be enacted and nurtured.

7. Right mindfulness is the focusing of one's attention on one's body, feelings, thoughts,
and consciousness in such a way as to overcome craving, hatred, and ignorance.

8. Right concentration is meditating in such a way as to progressively realize a true

understanding of imperfection, impermanence, and non-separateness.

The last three are known as samadhi, or meditation.

The Kalama Sutta

In the Kalama Sutta, we find the Kalamas, a people of apparently skeptical natures, asking
Buddha for guidance in distinguishing good teachers from bad ones, and proper teachings from
evil ones. The Buddha answers in three parts, which are treasures of wisdom. First, he outlines
the criteria we should use to distinguish good from bad teachers and teachings:

"It is proper for you, Kalamas, to doubt, to be uncertain.... Do not go upon what has
been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what
is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning;
nor upon a bias towards a notion that has been pondered over; nor upon another's
seeming ability; nor upon the consideration, 'The monk is our teacher....'

"What do you think, Kalamas? Does greed appear in a man for his benefit or harm?
Does hate appear in a man for his benefit or harm? Does delusion appear in a man for
his benefit or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to
 greed, hate, and delusion, and being overwhelmed and vanquished mentally by greed,
hate, and delusion, this man takes life, steals, commits adultery, and tells lies; he
prompts another too, to do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir...."

"Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these
things are censured by the wise; undertaken and observed, these things lead to harm and ill,'
abandon them. "

Next, Buddha presents The Four Exalted Dwellings or Brahma Vihara:

"The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid
of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded, with
the thought of amity, all corners of the universe; he dwells, having pervaded because of
the existence in it of all living beings, everywhere, the entire world, with the great,
exalted, boundless thought of amity that is free of hate or malice.

"He lives, having pervaded, with the thought of compassion, all corners of the universe;
he dwells, having pervaded because of the existence in it of all living beings, everywhere,
the entire world, with the great, exalted, boundless thought of compassion that is free of
hate or malice.

"He lives, having pervaded, with the thought of gladness, all corners of the universe; he
dwells, having pervaded because of the existence in it of all living beings, everywhere,
the entire world, with the great, exalted, boundless thought of gladness that is free of
hate or malice.

"He lives, having pervaded, with the thought of equanimity, all corners of the universe; he
dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire
world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.

And finally, Buddha reveals how, no matter what our philosophical orientation, following this
path will lead to happiness, The Four Solaces:

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a
malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four
solaces are found here and now.

"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it
is possible that at the dissolution of the body after death, I shall arise in the heavenly
world, which is possessed of the state of bliss.' This is the first solace found by him.

"'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill.
Yet in this world, here and now, free from hatred, free from malice, safe and sound, and
happy, I keep myself.' This is the second solace found by him.
 "'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one.
Then, how can ill (results) affect me who do no evil deed?' This is the third solace found
by him.

"'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.'
This is the fourth solace found by him.

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free
mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these
four solaces are found."

(quotations adapted from The Anguttara Nikaya 3.65, Soma Thera Trans., emphases added.)