Samatha means calmness or breathing meditation. For example, the Buddha first learnt this technique under the rose apple tree as he watched the plough. A Buddhist may focus on their breathing .
When Buddhists in Mahayana countries are dying, someone whispers the name of the Buddha into their ear so that this is the last thing the person hears before they die. After death, relatives wash the body. They then place the body in a coffin surrounded by wreaths and candles. The funeral often takes place a few days after the death to allow the first bardo state to happen. This is the time when the dead person becomes conscious of being dead and the next form of rebirth is decided. Buddhists in Mahayana countries think that rebirth takes up to 49 days (7 weeks) after death.
In Tibet, a Mahayana country, as a person dies and for 49 days afterwards, they will have detailed guidance read to them from an appropriate text. For one lineage of Tibetan Buddhists, this is the Tibetan Book of the Dead. During this period, the dead person is understood to be going through a series of confused intermediate bardo states, and is capable of being influenced.
Because Tibet is mountainous it is not easy to bury a corpse. By preference the body is either cremated or broken up and fed to vultures. This is called a 'sky burial' and is performed by monks or specialists who do this job. This is regarded as a lesson in impermanence for the dead person in the bardo state and for the relatives, and also is a last act of generosity whereby the dead person helps feed the vultures. Prayers are offered for the deceased at different stages after death, sometimes 30 days or a year later.
Wesak is the most important of all the Buddhist festivals. It honours the Buddha's enlightenment. Wesak is significant today because it reminds Buddhists of the importance of the life of the Buddha. While it is a time of celebration, it is also a time for reflection. Wesak gives Buddhists the opportunity to think about what they can learn from the Buddha's life. They remember his teachings, and spend time celebrating with other Buddhists. As well as honouring and reflecting on the Buddha's enlightenment, its value also lies in making suitable gifts to the temple, from the communal celebration, and in the opportunity to learn more about the Buddha's teachings.
Many Buddhist festivals that have few links to central Buddhist teaching or practice- For example Losar is the Tibetian New Years festival. lt lasts for three days. On the first day, Tibetans celebrate with their families. On the second and third days, they celebrate friends. The monks decorate the monasteries, and then the Tibetans go to the monasteries to offer things to purify and cleanse themselves. There are special religious ceremonies that include rituals to get rid of evil spirits. People clean the buildings in their towns, get new clothing and prepare feasts. Mostly its just about fun.
Other festivals are connected to aspects of the Buddha’s life but it is debatable how relevant they are for example in North India The Elephant Festival: The Buddha used an example of a wild elephant which is harnessed to a tame one to be trained. He said that a person who is new to Buddhism should have a special relationship with an older Buddhist. This festival takes place on the third Saturday in November. Today it involves elephants processions and much else which really has little to do with the Buddha and much more to do with local culture.
Many Buddhists do not attend festivals at all - Buddhist Festivals are not necessary because they for Theravada enlightenment the goal of Buddhism is an individual pursuit requiring renunication of family and other attachments. Festivals by nature are carnal distracting events no consistent with the practices of Samatha and Vipissanna. For example in Wesak It is exciting to reflect on the birth, enlightenment and death of the Buddha / lots of parties are held in the streets and homes in Buddhist countries / presents are given / special food is cooked / processions of lanterns and brightly – lit floats have nothing to do with Buddhism, etc.
Buddhist festivals are important because they connect with the life of the Buddha- Wesak is celebrated by both Mahayana and Theravada. For example in Wesak the coming of a Buddha is a rare event and the donations that people make far outweigh any party atmosphere / Wesak is just an opportunity to make good kamma (karma) and nothing more / many people visit temples and conduct puja with the monks and nuns / many learn religious texts / it is an opportunity to bring all the Sangha together, etc.
Buddhist festivals are important for Theravada because they connect the Fourfold Sangha together- e.g. Kathina and Vassa. The different aspects of the festival are important to both laity and ordained to reinforce beliefs and narrative awareness e.g. many lanterns and candles are lit to symbolise enlightenment (from darkness to light) Bathing of the Buddha – water is poured over a Buddha, statue to symbolise the need to purify their mind from greed, hatred and ignorance. Dharma will be read. Buddhists will visit the temple. Giving offerings to the monk.
Some Buddhists disagree with this statement because Wesak it is a happy occasion and its appropriate to celebrate. On someone’s birthday, people have parties to share the happy occasion. It is exciting to reflect on the birth, enlightenment and death of the Buddha so lots of parties are held in the streets and homes in Buddhist countries. Presents are given, special food is cooked, processions of lanterns and brightly – lit floats have nothing to do with Buddhism. Moreover, this religious festival is not an excuse for a party because it is a party festival. The coming of a Buddha is a rare event and the donations that people make far outweigh any party atmosphere and Wesak is just an opportunity to make good kamma (karma) and nothing more. Many people visit temples and conduct puja with the monks and nuns, many learn religious texts and it is an opportunity to bring all the Sangha together.
Further not all religious festivals are happy Nirvana Day is a yearly Buddhist festival that remembers the death of the Buddha when he reached Nirvana at the age of 80. It is also known as Parinirvana Day. Furthermore, this festival is depressing festivals because it is festival about death. Nobody likes to celebrate death because it is a topic that is very sensitive. Buddhist celebrate this by meditating or going to the Buddhist temple. It is a reflective day as the Buddhist uses this day think about their lives and how they can reach perfect peace of Nirvana. They also use this day to remember friends and family who have died. In conclusion, Nirvana Day is not a festival that people would have parties for obvious reasons. Why would you have a party for someone’s death?
These are not good points because some people do not celebrate the religious festivals for the reasons of faith but it is an excuse for a party.
Mettabhavana is the development of loving kindness, usually through meditation. For example, Buddhists might repeat as a mantra- “may all be well May all be happy May all be free from suffering.”
Parinirvana Day is an annual festival, observed in some Mahayana countries, that remembers the death of the Buddha when he reached the age of 80. When the Buddha died, Buddhists believe that he entered a state called Parinirvana which means Nirvana without end. Buddhists may celebrate Parinirvana Day with meditation or going to Buddhist temples or monasteries. In monasteries, Parinirvana Day is treated as a social occasion. Food is prepared and some people bring presents such as money, household goods or clothes.
Parinirvana Day is significant to Buddhists today as they think about their lives and how they can work towards gaining Nirvana. They remember friends or relations who have recently died and reflect on the fact that death is a part of life for everyone.
In Theravada communities - Bodies will be cremated/There may be a delay in cremating the body while merit-making activities are carried out on behalf of the dead to improve the next rebirth/monks lead the funeral and remind everyone present of the truth of anicca (impermanence)/relatives pour water into an overflowing jar to symbolise giving merit ( good karma) to the deceased/after the funeral, and about a week after the death, a monk visits the home and delivers a sermon to relatives and friends , this is ‘preaching for the benefit of the dead’ and is believed to help them gain a better rebirth.
In Tibet, a Mahayana country, as a person dies and for 49 days afterwards, they will have detailed guidance read to them from an appropriate text. For one lineage of Tibetan Buddhists, this is the Tibetan Book of the Dead. During this period, the dead person is understood to be going through a series of confused intermediate bardo states, and is capable of being influenced. Because Tibet is mountainous it is not easy to bury a corpse. By preference the body is either cremated or broken up and fed to vultures. This is called a 'sky burial' and is performed by monks or specialists who do this job. This is regarded as a lesson in impermanence for the dead person in the bardo state and for the relatives, and also is a last act of generosity whereby the dead person helps feed the vultures..'.
In agreement with the statement Puja is important as it is understood to help to remove past harmful actions, to help remove obstacles to achieving spiritual goals, to help achieve happiness and good fortune, to help a person who is sick, to aid a person who is dying and to aid the dead. Daily worship for lay Buddhists will often take place alone at home. Puja can involve mediatation and is not against it. The Buddha achieved enlightenment on his ownthrough meditation, therefore so could others. However it is not essential to worship with others as it is a personal journey. Some Buddhists may have a Buddhist shrine or artefacts at home which they can use to worship alone. Even when in a monastery monks and nuns will go on retreatsto meditate alone, so it is not essential to worship withothers.
This is a weak view as some Buddhists may feel that they need to join a monastery to achieve Nibbana thus while puja is for the laity its not enough. Many Buddhists do not think Puja is the devotional practices in Buddhism are required as followers do not worship the Buddha as he is not considered to be a divinity so it could be argued that Puja in Buddhism is pointless. Further In Buddhism meditation might be more important than puja as this can lead directly to enlightenment and the Noble Eightfold Path does not require puja, although it could be argued that it does not exclude it either, could also be made. There may be emotional and psychological benefits of puja or it may be consider an aid understanding and concentration and so can be a genuine aid to gaining enlightenment.
This is a good point because
Against the statement it can be argued that the importance of meditation to Buddha, shown in his example and teachings. Shwons it is more important. Buddha was a thoughtful child and experienced higher levels of meditation at the ploughing festival.Learners might also refer to the fact that meditation is common practice for Buddhists today.
This is a strong view given the benefits of meditation and suggest that because of these points meditation is necessary to achieving enlightenment. Since achieving enlightenment is central to Buddhism they mayagree that meditation is the most important part of Buddhism. In some schools of Buddhism, particularly Zen, emphasise meditation to the exclusion of all else and so clearly see it as absolutely central. Since the Buddha is not a god and does not intercede in the lives of Buddhiststhen practices such as puja are a waste of time and showsuperstition and lack of understanding. Examples of different types of meditation might be given suchas Samatha, Vipaassana and Zazen or reflections on the growth of mindfulness as a form of meditation in the west. The significance of these terms of Buddhist practice and as pathways to nibbana should be analysed and evaluated
With the statement it can be argued that Puja involves showing grattirtude to the Buddha and his teachings. Offerings of flowers are acts of reflection on basic Buddhist teaching, light reminds Buddhists of the goal for all buddhists. The idea of puja as a way of amassing kamma and of transferring merit for the benefit ofothers, for example in order to ensure an auspicious rebirth for someone who has died. The differing significance and purpose of puja in different Buddhist traditions. For example the idea that puja might be less important in Theravadan Buddhism where more emphasis is places on the Dhamma and meditation; whereas puja plays a far more important role in Tibetan Buddhism where visualisation is important. In Pure Land Buddhism, where thedirect intervention and help of Amida Buddha is sought, puja could be far more significant.
The weakness of this view is that Puja is not part of the three Jewels that every Buddhist must take to become a Buddhist, one of which is the Sangha, this shows the importance of community worship. Meditation involves mental concentration and looking ‘within’. This is most effectively performed alone. yet worshipping with others as part of the sangha has many benefits that some Buddhists could consider essential. For example,the laity support the monks and nuns and can learn to meditate or understand the Dhamma with their support, this would alsoresult in positive Kamma. Monks and nuns can also gain positive Kamma by providing support to the laity through worship and religiousceremonies. The Buddha set up the Sangha for the purpose of teaching the Dhamma. Some Buddhists may feel that they can onlyunderstand the Dhamma through the support of the Sangha, or that they should follow the example of the Buddha
Against the statment the worth of Puja is limited to only a some Buddhists. Buddhists follow many different practices in addition to puja making offerings such as prayer and chanting, reciting of sacred sounds and mantras, and undertaking a pilgrimage, and suggest that one (or all) of these are more important to Buddhists today.
This is a strong view as some Buddhists do not mediatate Pureland Buddhists chant 'Nembutsu' which is to say they have faith in Amititabha teh Lord of the Pureland to bring them there on death and help them become enlightened. Further given most Buddhists are lay Buddhists then mediatation is just not as widely practiced as Puja which is easier for ordinary Buddhists to do.
Vipassana is ‘insight’ meditation enabling the individual to see the true nature of things. Usually it involved contemplation and introspection through primarily awareness and observation of bodily sensations and leads to transic insight in the Four Noble Truths.
Puja is the word that Buddhists use for worship. Worship is the expression of devotion, respect, admiration and the love for something. It is a means of gaining access to your emotions, your deepest thought and feelings, your true nature. Puja is important as it is understood to help to remove past harmful actions, to help remove obstacles to achieving spiritual goals, to help achieve happiness and good fortune, to help a person who is sick, to aid a person who is dying and to aid the dead. Daily worship for lay Buddhists will often take place alone at home. Puja can involve mediatation and is not against it.
For most religions the object of worship is God. For Buddhists, puja means investigating the true nature of life in order to reveal enlightenment. So Buddhists do not worship the Buddha as a God and when it seems like they are it could be argued that they are showing respect and admiration for the Buddha and his ideals and characteristics. There are three aspects of Buddhist puja: 1. Looking inwards: The first step is to look in oneself for those qualities that are worthy of respect, love and admiration. These will be positive characteristics (meditation). 2. Development: Next, the worshipper will want to develop those qualities to make them stronger and bring them to the surface (meditation). 3. Extension: Here the idea is to spread these positive feelings so that they reach all beings. Buddhists try to develop and spread emotions through various activities and rituals that involve movement sound, colour and artefacts. (prayer wheels, prayer flags). Home puja can involve Statue / image of the Buddha – to symbolise the qualities and characteristics of Buddhahood; Flowers / leaves – to symbolise anicca, Water – to symbolise pure respect for life, a candle – to symbolise enlightenment, Incense – to symbolise Dhamma, the law of life, operating in the universe. Fruit – to symbolise anatta.
Mediation for all Buddhists is the encouragement of stillness and focus/samatha meditation/ done through mindfulness of breathing.
For Theravada Buddhists seek to develop understanding of the Three Marks of Existence through vipassana (insight) meditation and attainment of the state of nibbana (nirvana). Vipassana meditation is meditation that results in a person receiving wisdom about the true nature of life. It is one thing to understand the meaning of the three universal truths of anicca, anatta and dukkha but it is a step further to really feel these truths. Vipassana meditation is a skill and it must be taught by a master. Vipassana deepens the faith of Buddhists as it helps them to gain full knowledge and appreciate the nature of life which is essential on the path to enlightenment. For theravada mediation is motivated by the desire to become a Buddha/this is to free all beings from dukkha (suffering)/achieved through visualisation of the Buddhas, etc.
For Mahayana Buddhists the desire or goal is to become a Buddha or Bodhisattva this is to free all beings from dukkha suffering) achieved through visualisation of the Buddhas. Zen Buddhists would use Za Zen seated mediatation to realise their own Buddha nature. Siting still, eyes half closed helps realise teh Mhayana middel way between existence and non-existence. Other Mahayana Buddhists focus on practicing Mettabhvanna to cultivate their compassionate selfs. Wishing love and compassion on all beings reflecting the vows of teh Bodhisattva.
In support of the statement Samatha translates as tranquillity, concentration or calming. It is all about controlling the breath and stilling the mind. It is not exclusively a Buddhist practice as the Buddha learnt it from his contemporary religious ascetics. The aim is to achieve access concentration, or a state of one-pointedness of mind from which one can begin progress to higher states of awareness. Bikkhu Bodhi says 'there are no dry Stream enterers' thus Theravada argue that without this foundation one cannot progress to the higher stages of consciousness.
This is a strong argument as Samantha can be practiced by any religion or tradition and thus is of universal appeal. However, the fact is that Samantha is com complementary to Vipassana and should be practiced together with it therefore meaning that one is no more “likely” to lead to enlightenment than the other.
Against the statement Theravada would argue Vipassana is more important It translates as insight or seeing things as they are and directs the mind toward a deeper understanding of reality. Vipassana meditation is closely tailored to suit the needs to the individual. In Theravada one of the main avocates of the Vipassana practice is Buddhagosha the most important Buddhist for Theravada teacher after the Buddha himself. Buddhaagosha avvocates the path of purification which involves examinition and opurfying or beliefs about Annica, and Anatta.
This is a strong argument as Vipassana focuses on specifically Buddhist teachings . Only vipassana can lead to the higher levels of jhana and therefore only it can lead to nibbana. othey might see it is essential to see the truth about samsara and attain enlightenmentothey may link the idea of meditation to that of wisdom, and explain how enlightenment is achieved by deepening of wisdom and understanding of reality
With the statement Mahayana would mostly agree with the statment as Dyhana, or Zen is largely the same as Samantha. Zen opracticionsers argue that practicing Za Zen is all that is needed. Greater renunnication of life is not needed 'If you chop wood then chop wood' one zen teacher told a lay Buddhist. Samatha meditation enables Buddhists to concentrate their minds. This meditation usually involves focusing on an object or their breathing. The human mind is often full of useless thoughts and worries and samatha clears the mind of these pollutants. The Buddha said, ‘a disciplined mind leads to happiness’, and this is exactly what samatha meditation does, it trains and disciplines the mind so it is ready to learn the true nature of life. Therefore, samatha meditation puts Buddhists on the starting block to learn the true nature of life and allows them to begin to deepen their faith.
This is a strong argument as Samatha is more likely to lead to nibbana obecause it develops calm abiding of the mind which links to right effort from the eightfold path and leads to the first two jhanas. Again teh fact is that they are usually understood as complementary and that a practitioner does not progress from one to the other, but may go backwards and forwards between them as necessary; calming the mind to prepare it for insight, and then returning to calming the mind before attempting deeper insight
Against the satament moreover Theravada would argue Gautama’s enlightenment under the Bodhi tree was an example of Vipassana and how it links to the eightfold path in a way that SAmanatha dosn't. For Theravada Mediatation must lead role of meditation in deepening wisdom and therefore allowing the achievement of enlightenment might be describedothe ways in which this link can be interpreted or thought about, and how this impacts on belief, teaching and practice
This is a strong argument as vipassana cannot really be practiced without samatha, as this calming of the mind and preparation is necessary in order to achieve insight. Samantha doesn’t lead to enlightenment only Vipassana can do that. Vipassana meditation is meditation that results in a person receiving wisdom about the true nature of life. It is one thing to understand the meaning of the three universal truths of anicca, anatta and dukkha but it is a step further to really feel these truths. Vipassana meditation is a skill and it must be taught by a master. Vipassana deepens the faith of Buddhists as it helps them to gain fullknowledge and appreciate the nature of life which is essential on the path to enlightenment..
Puja is the word that Buddhists use for worship. Worship is the expression of devotion, respect, admiration and the love for something. It is a means of gaining access to your emotions, your deepest thought and feelings, your true nature. For most religions the object of worship is God. For Buddhists, puja means investigating the true nature of life in order to reveal enlightenment.
The Buddhist place of worship is called a Vihara, also referred to as Temple or Centre. Many shrines and temples contain fine examples of religious architecture, paintings and sculptures which remind Buddhists of key beliefs and events in the life of the Buddha.
The most important, and often most beautiful, part of the Vihara/centre is the shrine hall. Within the shrine there is always a Buddharupa (Buddha figure), and sometimes a relic of the Buddha himself. Buddhist shrines and temples are often built to symbolise the Five Elements of the universe, i.e. earth, water, fire, air, and consciousness. They may also have a smaller representation of these symbols called a stupa actually on the shrine. Buddhists light candles and incense in front of the Buddharupa.
Puja can help Buddhists to overcome suffering. One of The Three Refuges (or Three Jewels) is “to the Buddha for refuge I go”. Puja brings Buddhists to the Buddha, helping them to find answers to overcome suffering. Puja is important as it is carried out both at home and in the temple.
Buddhists use a variety of different methods in their devotional practice. E.g. Mantras - Buddhists may chant repetitively, as this is a form of mediation, Chanting - Buddhists may sing the scriptures, Mala - Buddhists may use a string of beads to help them focus during worship, Meditation - Buddhists may use meditation to open themselves to a higher state of awareness. Meditation is central to Buddhism, Bowing - Mahayana Buddhists often bow as a sign of respect, Offerings - Buddhists may leave gifts as a mark of respect and reverence to the Buddha. These gifts may include flowers, which are beautiful but fade and serve as a reminder of the impermanence of things. They may also include candles, which are a mark of light and wisdom.
The aim of these individual practices is to enable Buddhists to become more deeply devoted to Buddhism and to open themselves to understand the Buddha Dhamma (Dharma). By doing these things at home or in a place of worship, a Buddhist makes them part of their daily life and practice.
All Buddhists believe the temples should be a place of devotion and mediation. Buddhist temples in the UK are not ‘authentic’ because they are from traditions that are considered heretical by other Buddhists. Many Buddhists do not accept the Triratna community as a legitimate western form of Buddhism arguing it lacks in lineage to original traditions either in Theravada or Mahayana. Aside from the criticisms of abuse of power Triratna takes an ecumenical approach to dogma borrowing from different traditions. Similarily Zen, Theravada, and tibetian tradtions have break away groups rejected by their founders- the Dali Lama has criticised Sogyal Rinpoche and his organisation Rigpa and their temples. His unorthodox way, known as “crazy wisdom”
Buddhist temples in the UK are not ‘authentic’ because some accept Buddhist Nuns Bhikkhunī – and Sri Lankan authorities reject the legitimacy of the claims of some to have re-established the lineage of the Bhikkhunī given the technical rules about the needed corium of monks and nuns needed and the history of the lineage dying out in the 12th century. - - Buddhists know this because they accept
Buddhist temples in the UK are not ‘authentic’ because while A few temples in Britain replicate the look of Eastern Buddhist temples but Temples aren’t as intricate and extravagant in the UK. Food is taken to the viharas in the UK rather than monks walking the streets to collect it. Some are merely meditation halls. Some temples in Britain really do replicate the look of Eastern Buddhist temples.
Temples in the UK are Authentic as the Symbols are still the same within the building structure (Stupa’s) Belief in temples being authentic because like Thorsell in North England they acknowledge a direct lienage to Eastern Buddhist tradtions.
Mala beads are a string of beads traditionally used in prayer and meditation. For example, they used to count the number of times a mantra is recited, breaths while meditating, counting prostrations, or the repetitions of a buddha's name.
A Buddhist chant is a form of musical verse or incantation, in some ways analogous to Hindu, Christian or Jewish religious recitations. In Buddhism, chanting is the traditional means of preparing the mind for meditation, especially as part of formal practice (in either a lay or monastic context). Some forms of Buddhism also use chanting for ritualistic purposes.
Chanting is the basis for most Theravada chants is the Pali Canon. In Mahayana and Vajrayana chants draw from a wider range of sources. Among the most popular Theravada chants Buddhabhivadana (Preliminary Reverence for the Buddha), Tiratana (The Three Refuges), Pancasila (The Five Precepts), Buddha Vandana (Salutation to the Buddha), Dhamma Vandana (Salutation to his Teaching), Sangha Vandana (Salutation to his Community of Noble Disciples), Upajjhatthana (The Five Remembrances), Metta Sutta (Discourse on Loving Kindness) and Reflection on the Body (recitation of the 32 parts of the body).
For Vajrayana practitioners, the chant Om Mani Padme Hum is very important as both a praise of peace and the primary mantra of Avalokitesvara. Pure Land Buddhists chant nianfo, Namu Amida Butsu or Namo Amituofo (Homage to Amitabha Buddha). In more formal services, practitioners will also chant excerpts from the Larger Sutra of Immeasurable Life or occasionally the entire Smaller Sutra of Immeasurable Life (a sutra not unique for Pure Land Buddhism, but chanted in the evening by Chan-buddhists and Tendai-buddhists as well).
Popular with Zen, Shingon or other Mahayana practitioners is chanting the Prajñāpāramitā Hridaya Sūtra (Heart Sutra), especially during morning offices. In more formal settings, larger discourses of the Buddha (such as the Diamond Sutra in Zen temples and the Lotus Sutra in Tendai temples) may be chanted as well. Dōgen defened the practice of chanting as saying “Painted rice cakes will not satisfy hunger" suggesting chanting only the sutras could truly satisfy one's spiritual needs. Daily practice in Nichiren buddhism is chanting the five character of Namu Myōhō Renge Kyō (homage to the true dharma of the Lotus Sutra).
Buddhists will visit a temple as part of their faith as The Vihara (monastery) is traditionally the focal point for corporate worship and communal life. They are not closed communities just for the monks and nuns, and ordinary lay Buddhists visit the monasteries for worship or study.Viharas and temples are centres of Buddhist social life, not just places of worship. Many shrines and temples contain fine examples of religious architecture, paintings and sculptures which remind Buddhists of key beliefs and events in the life of the Buddha.
For Buddhists, the use of incense is symbolic of both devotion and the Buddha's teaching spreading throughout the world. The Candles are representative of the Buddha's wisdom. Buddhists also offer flowers which represent both beauty and impermanence. Eight bowls of water are often put on shrines to represent the eight traditional offerings given to an honoured guest in ancient India. Offerings are often made while chanting special verses or mantras.
The Temples is an important part of the Buddhist community as they are centers for study and worship for the whole community. Temples are where merit making by give alms to monasteries or members of the monastic Sangha happens in Theravada on Uposatha days. The fourfold sangha in Theravada is expressed through the physical Temples and Monks are believed to be ‘Buddhafields’ where offerings made are rewarded with merit. Viharas and temples are centers of Buddhist social life, not just places of worship. Funerals can take place in temples and merit transfer if an offering is made on behalf of the dead to the ordained Sangha will be passed on to them.
THis is a stong point becuase in Mahayana Tibetian thinking the dead person needs help to go through 49 days of journeying in the spiritual work before it is reborn. In Tibet, a Mahayana country, as a person dies and for 49 days afterwards, they will have detailed guidance read to them from an appropriate text. For one lineage of Tibetan Buddhists, this is the Tibetan Book of the Dead. During this period, the dead person is understood to be going through a series of confused intermediate bardo states, and is capable of being influenced. Because Tibet is mountainous it is not easy to bury a corpse. By preference the body is either cremated or broken up and fed to vultures. This is called a 'sky burial' and is performed by monks or specialists who do this job. This is regarded as a lesson in impermanence for the dead person in the bardo state and for the relatives, and also is a last act of generosity whereby the dead person helps feed the vultures..'
Zen Buddhists agree and Japanese funerals give great attention to remembering and honouring the dead. The practice of giving and new name is to help receive an even better rebirth after death. This is one method among different tradition that aims to transfer merit. In Theravada Rituals that transfer merit to the deceased may be performed by family or other mourners, such as offering cloth to the presiding monk on the deceased’s behalf, pouring water from a vessel into an overflowing cup, preaching, and giving offerings or almsgiving. Monks themselves often have different funeral rites.
Zen also warn that if we do not remember the dead person and say their name they will come back as a Preta or Ghost. This view is shared by tibetian Vajrayana practice where the day of death is very important as the dead person has not left but does not know they are dead. If the Tibetian book of trhe dead is not read for the next 49 days then they will come back as Pretas.
However the Buddha taught his disciples not to fear death. This has been interpreted by Buddhists as suggesting that if they live well, their rebirth will be good. After his enlightenment, the Buddha could remember his previous lives. Some of these previous lives are recorded in the Buddhist scripture, the Jakata. Buddhist meditation emphasises the present moment, and worrying about the future is ego-driven.
However funerals are also for the living and many aspects of Buddhist ritual are to help the living. For the living, death is a powerful reminder of the Buddha's teaching on impermanence (annica); it also provides an opportunity for the living to reflect on their mortality . To remind them of Anatta - Buddhists believe that there is no permanent self or soul. Because there is no unchanging permanent essence or soul, Buddhists sometimes talk about energy being reborn, rather than souls. Also of Anicca - Buddhists believe that nothing is permanent. Everything changes. So this means that things like everlasting souls or eternal gods cannot exist. Buddhism, unlike other religions, does not believe in a creator God or an eternal or everlasting soul.
In Mahayana death is also seen as an opportunity to relearn the teaching about the Wheel of life- Samsara. The Wheel of Existence shows the different realms Buddhists believe you can be reborn into. Belief in life after death may be influenced by the meaning and purpose it gives to the lives of Buddhists.
Stupas in Theravada are mound-like or hemispherical structure containing relics typically the remains of Buddhist monks or nuns) that is used as a place of meditation. In Mahayana they represents the five elements according to Buddhists: fire, air, earth, water and wisdom (considered to be an element).
Buddhist temples in the UK show many similarities to their counterparts in the far east. One of the largest Theravada Buddhist centres in the UK is in Chithurst, Sussex. The centre’s Buddhist name is Cittaviveka, which means ‘withdrawn mind’. The monastery is part of what is known as the Thai Forest Tradition. As such, it has large grounds, mostly made up of woodland containing huts where monks and nuns can retreat and meditate in complete silence and solitude.
There are also two houses, one for men and one for women. Men and women tend to stay separate from each other as part of the monastic rules. These houses are used for eating, teaching and accommodating guests who visit the monastery. The monks and nuns live under strict rules. For example, they are forbidden from accepting or even handling money. Like monks in Thailand and Cambodia, a few members of the community go to the local towns and villages to gather donations of food. The community relies heavily on local Buddhists and friends of the monastery for their food and other supplies.
Modern Buddhists argue there are four types of meditation practices- Concentrative, Generative, Receptive, Reflective. Metta bhavana is impoartant as an example of a 'generative' practice that is the 'development of loving kindness' meditation (metta bhavana). This helps the person meditating to develop an attitude of loving kindness using memory, imagination and awareness of bodily sensations. In the first stage you feel metta for yourself with the help of an image like golden light or phrases such as 'may I be well and happy, may I progress.‘Scripture on this practice says: 'As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With goodwill for the entire cosmos cultivate a limitless heart.' (Metta Sutta)
Loving Kindness Meditation practiced in order to cultivate loving kindness towards others - During samatha meditation the meditator extends loving feelings. They focus on metta, karuna, mudita (joy) and uppekha (loving all things equally). It happens in stages: 1) Feeling metta for yourself, 2) thinking of a food friend/family, 3) thinking of someone you know but not well, 4) thinking of someone you don’t like and 5) think of all together focussing on metta.
Metta bhavana meditation is a technique for cultivating loving kindness similar to a mother’s love for an only child. This is directed towards all sentient beings including those that might usually be viewed as enemies. This can then be radiated out into the phenomenal world in such a way as to change the world for the better and decrease the total amount of dukkha in the world.
The most obvious benefit to the practitioner is that it provides a practice that can be used to help overcome anger and hatred (one of the Three Poisons), which disrupts the equilibrium of the mind leading to tanha and making it much harder to reach nibbana. A calm mind, which is not disturbed by these things, will find the path to enlightenment much easier. It will also increase personal happiness since anger and hatred are a cause of suffering or dukkha to the one who holds them as much as the one who is hated.
A person who cultivates metta as a mental state of mind in their inner life is far more likely to act with karuna (compassion) in their outer life and will act with kindness towards all. This will increase happiness and decrease dukkha in the world and will also lead to merit for the practitioner leading to either a favourable rebirth or nibbana for the practitioner.
It is important for Theravada as Following 8fold path includes developing the practice of – Right Intention. This means following Buddha’s teaching of metta. Loving all people and wanting a peaceful world “If you truly love yourself, you will love another, if you truly love yourself, you will never harm another” Buddha. It is important for Mahayana as the Bodhisattva vow is to commit to love all beings until they are all enlightened. Shanti devas puts them "May I be a protector to those without protection,..."
Some Buddhists might agree with this statement because of the importance of meditation to the Buddha, shown in his example and teachings. Buddha was a thoughtful child and experienced higher levels of meditation at the ploughing festival. Further meditation is common practice for Buddhists today with practices including Samatha, Vipaassana and Zazen and the growth of mindfulness as a form of meditation in the west. The key benefits of meditation is it is necessary to achieving enlightenment. Since achieving enlightenment is central to Buddhism meditation is the most important part of Buddhism. In some schools of Buddhism, particularly Zen, emphasise meditation to the exclusion of all else and so clearly see it as absolutely central. Further since the Buddha is not a god and does not intercede in the lives of Buddhists then practices such as puja are a waste of time and show superstition and lack of understanding.
This is a bad point because of the worth of other practices Buddhists follow, such as prayer and chanting, reciting of sacred sounds and mantras, making offerings and undertaking a pilgrimage, and suggest that one (or all) of these are more important to Buddhists today.
Some Buddhists might disagree with this statment becuase Pilgrimage formed an important part of Buddhist devotional practice from ancient times. In the Mahaparinibbana sutta, another early text, it is stated that the Buddha encouraged all devotees to make pilgrimages to four holy sites to ensure that they would be reborn in a heavenly world. It was at these four sites that the most significant events of the Buddha's life took place (birth, enlightenment, turning the wheel of the law and death). Lumbini - the Buddha's birthplace, Bodhgaya - where the Buddha sat in deep meditation beneath a pipal (bodhi) tree until he achieved enlightenment, Sarnath - a deer park where the Buddha gave his first sermon and set the wheel of law into motion, Kusinagara - where the Buddha passed away (parinirvana).
This is a good point because in the past, even Buddhists who were unable to visit India, developed local pilgrimage sites around objects and relics. Places that were associated with the Buddha's previous lives (or even those of previous Buddhas) became the focus for pilgrimage. For example, in the Theravada tradition it is believed that the Buddha made miraculous journeys to Sri Lanka, Burma and Thailand. Accordingly, sites that are understood to be imbued with the Buddha's presence have become part of regional pilgrimage networks.
You referred to- the Middle way Eightfold Path ‘Magga’ and how for Theravada Ethics Sila, is the basis of Prajna and Samatha Meditation. All Buddhists believe the eightfold path teaching. You used a quote about this from the 1st Sermon of the Buddha the deer park sermon …
Zen Buddhist agree that meditation is the only practice ‘ Bodhidhharma when asked what value was supporting monks said ‘no merit’
Many Theravada Buddhists may see Meditation e.g. Vipassana as a necessary technique for achieving nibbana. This is because it was the primary technique used by the Buddha and so can be seen to have worked. Also Vipassana involves stepping outside the usual way of looking at the world and of thinking and so can break the ‘habit’ of thinking about the ‘unchanging self’. Realising that there is no ‘unchanging self’ (the doctrine of anatta which is one of the Three Marks of Existence’) is one of the prerequisites of ‘Right Understanding’, which is a core teaching of Buddhism. For these reasons most Buddhists would agree that Vipassana is a valid method for attaining enlightenment although it could be argued that since it is not the only way other practices might be more important to some.
Tibetian Buddhists argue visualisation of Taras, and Bodhisattvas through tantric chanting is the way to realise Buddha nature in oneself.
However some Theravada Buddhists might point out that the ethical teachings of Buddhism are also a valid path to enlightenment, as is the merit, which might be acquired through going on a pilgrimage or giving dana. To others these things are a prerequisite for enlightenment but only a first step and not a method in themselves. That an the ethical lifestyle and the development of qualities such as compassion and metta are central to Buddhism and are more important since they lead to the increase of happiness and satisfaction in life. That not all Buddhists aim to achieve enlightenment and Theravada Buddhists believe that only the monastic sangha could achieve enlightenment. It could therefore be argued that Vipassana is most important to certain Buddhists (such as monks and nuns) but not for all. For lay Buddhists practices leading to merit such as donating to monks might be more important as they may lead to a rebirth from which enlightenment could be gained.
However Pure land disagree suggesting that only chanting the name of Amitibha will take you to the pure land.
Mudras (seal, sign) are hand gestures which bring into reality the different features of enlightenment which they represent.
Kathina is important in mainiating relationships bewteen the fourfold sangha. Kathina is the largest alms-giving ceremony of the Buddhist year that celebrated the harmony of the fourfold Sangha- ordained and laity. As winter approaches, the laiety are checking to see that the basic needs of the ordained are being met. It is with regard to the offering of these requisites that this festival comes about. A meal is offered to the Sangha and the ceremonial offering of cloth and requisites takes place with one donor leading the assembly of lay people in taking the Refuges and Precepts and then announcing the offering using the following formula. "May we venerable Sirs, present these robes together with the other requisites to the Sangha. So, Venerable Sirs, please accept these robes and the other requisites from us, for our long-lasting welfare and happiness."
'Dharma' can be translated as truth and is the term used for the teachings for the path to enlightenment. Dharma Day is celebrated in Theravada marks the beginning of the Buddha's teaching. Dharma Day is now seen as a chance to express gratitude that the Buddha and other enlightened teachers have shared their knowledge with others. Dharma Day is usually celebrated with readings from the Buddhist scriptures, and is an opportunity to reflect deeply on their content. If an individual practises Buddhism within a monastic tradition, Dharma Day is usually celebrated in a temple, Buddhist centre or monastery in the presence of monks or nuns. Dharma Day is important to Buddhists today as it reminds them of the Buddha's teachings and what they can learn from his enlightenment and apply to their own lives.
Parinirvana Day is an annual festival, observed in some Mahayana countries, that remembers the death of the Buddha when he reached the age of 80. When the Buddha died, Buddhists believe that he entered a state called Parinirvana which means Nirvana without end. Buddhists may celebrate Parinirvana Day with meditation or going to Buddhist temples or monasteries. In monasteries, Parinirvana Day is treated as a social occasion. Food is prepared and some people bring presents such as money, household goods or clothes. Parinirvana Day is significant to Buddhists today as they think about their lives and how they can work towards gaining Nirvana. They remember friends or relations who have recently died and reflect on the fact that death is a part of life for everyone.
Wesak is the most important of all the Buddhist festivals. It honours the Buddha's enlightenment. Wesak is significant today because it reminds Buddhists of the importance of the life of the Buddha. While it is a time of celebration, it is also a time for reflection. Wesak gives Buddhists the opportunity to think about what they can learn from the Buddha's life. They remember his teachings, and spend time celebrating with other Buddhists. As well as honouring and reflecting on the Buddha's enlightenment, its value also lies in making suitable gifts to the temple, from the communal celebration, and in the opportunity to learn more about the Buddha's teachings.
Some Buddhists agree with this because Pilgrimage formed an important part of Buddhist devotional practice from ancient times. In the Mahaparinibbana sutta, another early text, it is stated that the Buddha encouraged all devotees to make pilgrimages to four holy sites to ensure that they would be reborn in a heavenly world. It was at these four sites that the most significant events of the Buddha's life took place (birth, enlightenment, turning the wheel of the law and death). Lumbini - the Buddha's birthplace, Bodhgaya - where the Buddha sat in deep meditation beneath a pipal (bodhi) tree until he achieved enlightenment, Sarnath - a deer park where the Buddha gave his first sermon and set the wheel of law into motion, Kusinagara - where the Buddha passed away (parinirvana).
This is a good point because in the past, even Buddhists who were unable to visit India, developed local pilgrimage sites around objects and relics. Places that were associated with the Buddha's previous lives (or even those of previous Buddhas) became the focus for pilgrimage. For example, in the Theravada tradition it is believed that the Buddha made miraculous journeys to Sri Lanka, Burma and Thailand. Accordingly, sites that are understood to be imbued with the Buddha's presence have become part of regional pilgrimage networks.
Against the view it could be argued that all the core activities such as puja, meditation and studying the Dhamma, can be done at home and without anyone else present. The Buddha himself never went on pilgrimage and still attained enlightenment. For these reasons it might be supposed that pilgrimage is neither necessary nor particularly helpful in the journey to enlightenment. Some might even suggest that under certain circumstances pilgrimage can lead to attachment to the physical world, to particular places and buildings or even to people and as such might even be an obstruction to enlightenment. Meditation is arguably the most important practice as it is stipulated in the Eightfold path in the 1st Sermon of the Buddha in the Deer Park sermon. Sila or Ethics is also seen as foundational to the Buddhist life without which none of the other practices make any sense.
Festivals could be argued as the most important practice as they are traditionally a time of fun and celebration and people often learn more effectively when they are enjoying themselves. Most festivals celebrate important religious occasions with Wesak in particular celebrating the birth, enlightenment and death of the Buddha. This can be an opportunity to think about these events, often through the media of storytelling, song and drama. This can help Buddhists, perhaps particularly children, to learn and understand stories about the life and spiritual quest of the Buddha. Festivals may be celebrated in schools both in Buddhist and in non-Buddhist countries, which provides a good opportunity to teach about Buddhism and the life of the Buddha as part of the school curriculum. Programmes might also appear on TV or in other forms of media at festival times, which might help children to learn. Festivals also provide a chance for Buddhists to take part in communal religious activities such as releasing birds and fish, which can teach them about metta and ahimsa. They may also join with their families in giving alms and robes to the monks, which might help them to learn about the role and importance of the monastic Sangha. They may participate in public puja in viharas and stupas, which may teach them about meditation and about the symbolism used in puja.
Lay Buddhists might take on extra precepts during festivals or spend time listening to monks reciting and preaching on the Dhamma. This can provide an important opportunity for developing their understanding of Buddhism.
This is a bad point as Pilgrimage is a powerful spiritual experience as can be seen by its universal appeal across most religions. The Buddha himself, as he was dying, desired his followers to go on pilgrimage to certain key locations and this could be seen as evidence that pilgrimage is essential for enlightenment. The effort and expense required to undertake a pilgrimage are outward evidence of inner commitment to Buddhism and for this reason it could be argued that those Buddhists who go on pilgrimage are those who are most likely to achieve enlightenment
Uposatha days are Theravada Buddhist days of observance and alms gving to the ordained Sangha, in existence from the Buddha's time (500 BCE), and still being kept today in Buddhist countries. The Buddha taught that the Uposatha day is for "the cleansing of the defiled mind," resulting in inner calm and joy.
Malas or prayer beads are used to count mantras. Mantras and chants are typically repeated hundreds or even thousands of times. The mala is used so that one can focus on the meaning or sound of the mantra rather than counting its repetitions. One repetition is usually said for each bead while turning the thumb clockwise around each bead, though some traditions or practices may call for counterclockwise motion or specific hand and finger usage. When arriving at the Guru bead, Tibetan Buddhists traditionally turn the mala around and then go back in the opposing direction. However, some teachers in the Tibetan traditions and beyond emphasize that this is superstitious and therefore not so important.
Within the Buddhism the repetition of the beads serves to remind practitioners of the teaching that it is possible to break the cycle of birth and death. In case it is necessary to recite a very large number of mantras, Tibetan Buddhist malas have bell and dorje counters (a short string of ten beads, usually silver, with a bell or dorje at the bottom). The dorje counter is used to count each round around the mala, and the bell counter to count each time the dorje counter runs out of beads. After that, the dorje counter is reset. These counters are placed at different points on the mala depending on tradition, sometimes at the 10th, 21st or 25th bead from the Guru bead. Traditionally, one begins the mala in the direction of the dorje (skillful means) proceeding on to the bell (wisdom) with each round.
A 'bhum' counter, often a small brass or silver clasp in the shape of a jewel or wheel, is used to count 1000 repetitions, and is moved forward between the main beads of the mala, starting at the Guru bead, with each accumulation of 1000. Malas are ubiquitous in Tibetan Buddhist communities all over the world, wrapped around wrists or dangling from fingers, accompanying the humming recitations of mantras like om mani padme hum.
The Temples is an important part of the Buddhist community as they are centers for study and worship for the whole community. Temples are where merit making by give alms to monasteries or members of the monastic Sangha happens in Theravada on Uposatha days. The fourfold sangha in Theravada is expressed through the physical Temples and Monks are believed to be ‘Buddhafields’ where offerings made are rewarded with merit. Viharas and temples are centers of Buddhist social life, not just places of worship. Funerals can take place in temples and merit transfer if an offering is made on behalf of the dead to the ordained Sangha will be passed on to them.
A temple is a structure reserved for religious or spiritual rituals and activities. Temples are centres for study and worship for the whole community. Worship in the temple includes chanting the Three Refuges and Precepts and the scriptures, giving offerings in front of an image of the Buddha, lighting candles, burning incense, meditating and listening to sermons
For Weddings or Funerals- In Theravada Funerals take place in temples - Offerings- The family will give the monks extra offerings such as white robes. This is to make Merit- Non-Arahants will be moving on to their next life so the family will try and gain extra merit for them. After three months and then yearly, the family will offer money to the monastery as merit for the deceased person.
On full moon days and festivals, Buddhists may visit a vihara or temple in order to worship with others.
Theravada Buddhists bring offerings of candles, flowers, rosaries and incense. Mahayana Buddhists also bring gifts but show devotion to bodhisattas as well. Bowls of water and other food offerings are placed before the Buddharupa on a raised platform or altar. Another feature of worship involves visiting stupas. While there, Buddhists often circumambulate the stupa, reciting a mantra or a prayer, and concentrate on the importance of the Buddha for their lives.
Puja - Offerings – in front of the Buddha or Bodhisattva (M) statues. Offerings to the monks (shows dana (generosity). Puja also includes chanting mantras and malas to demonstrate their devotion. Offerings- Flowers – impermanence and dukkha Dana – Generous giving to the monks and nuns (alms) Candles – wisdom and reaching enlightenment. Incense – fragrance or morality (good conduct)
The most important part of a Buddhist temple is the shrine room, which contains one or more Buddharupas. Any place where an image of the Buddha is used in worship is known as a shrine, and many Buddhists also have shrines at home. Before entering the shrine room, people take off their shoes as a sign of respect and also to keep the shrine room floor clean. They also dress modestly, often in white in Theravada countries. They bow in front of the Buddharupa, and sit with their feet tucked under, as it is rude to point the soles of one's feet towards someone. Worship usually begins with reciting the Three Refuges.
Traditionally in Theravada Buddhism, the laity were not expected to meditate or know the scriptures. That was the job of the monks and nuns in the Sangha. The laity gain merit by supporting the Sangha and living a life of reverence and devotion which they express through worship and ethical living. Thus Bhikkhus or Bhikshunis may read or recite sutras, or give a sermon that explains their relevance to daily life.
Some Theravada Buddhists agree with this statement because of the idea of the Sangha as a ‘field of blessing’ so rituals that can transfer merit to the deceased are performed by family or other mourners, such as offering cloth to the presiding monk on the deceased’s behalf, and saying ‘Impermanent alas are formations, subject to rise and fall. Having arisen, they cease; their subsiding is bliss.’ D ii 157 . Also Pouring water from a vessel by relatives to an overflowing cup to symbolize the giving of merit to the deceased, the following verses are recited: As water raining on a hill flows down to the valley, even so does what is given here benefit the dead. As rivers full of water fill the ocean full, even so does what is given here benefit the dead, preaching for the benefit of the dead (mataka-bana): within a week and Offering in the name of the dead (mataka-dana): or almsgiving.
This is a good point because its consistent with the Theravada committemnt to the Tipitaka which makes many references to the Buddha and Bikkhus as being sources of blessing. The Buddha said ’anyone who sees me sees the Dharma’. Moreover death rites are generally the only life cycle ritual that Theravada Buddhist monks get involved in and are therefore of great importance.
Other Pureland Buddhists disagree with this statement because teh way to effect to life after death is to die chanting the name of Aminitabha. Only faith in his grace wuill alow 'a bad man to go to heaven'.
This is a bad point becuase the importance of death rituals for the person who has died – The transfer of merit in Theravada Buddist funerals through making offering to the monks who are thought of as ‘fields of merit’ Within Mahayana the significance of the Tibetan Book of the Dead, is important as it is to be read to help in the transition period between life and death (Bardo). In Japan the events and significance of Obon festival is about honouring the dead so that they don’t come back as Pretas. So an annual ceremony is made to honour ancestors
Yet Tibetian Mahayana agree becuase of the teachings of the book of the dead. In Tibet, a Mahayana country, as a person dies and for 49 days afterwards, they will have detailed guidance read to them from an appropriate text. For one lineage of Tibetan Buddhists, this is the Tibetan Book of the Dead. During this period, the dead person is understood to be going through a series of confused intermediate bardo states, and is capable of being influenced. Because Tibet is mountainous it is not easy to bury a corpse. By preference the body is either cremated or broken up and fed to vultures. This is called a 'sky burial' and is performed by monks or specialists who do this job. This is regarded as a lesson in impermanence for the dead person in the bardo state and for the relatives, and also is a last act of generosity whereby the dead person helps feed the vultures..'
However against the statement for Theravada the meaning and significance of death rituals within the framework of Buddhist concepts including Kamma, rebirth and the six realms of existence suggests that very little that happens at a funeral can effect the fate of the dead. The weight of Karmic debt a person may have created may be so great as to make whatever transfer of merit making of little value.
The importance of death rituals is there are more for the family of the person who has died not for the dead person both practically in helping the family mouren and practically in disposing of the dead body whether through cremation burial or even sky funeral.
Je/Lama TsongKhapa Day which means in is a festival held on the 25th October and is celebrating the great author and scholar, Je TsongKhapa. This is a Mahayana/Tibetan Buddhist festival. On Je/Lama TsongKhapa Day to perform the festival, a Buddhist will attempt to offer as close to 1000 offering bowls of anything they can give, as well as reciting the offering verse that accompanies it 1000 times. Lights are also offered, to symbolise Enlightenment, and the Enlightenment of Lama TsongKhapa. It is believed that good karma is multiplied 10000 times over, and so Tibetan monks are ‘especially devoted’ on this day.
In Tibet, a Mahayana country, as a person dies and for 49 days afterwards, they will have detailed guidance read to them from an appropriate text. For one lineage of Tibetan Buddhists, this is the Tibetan Book of the Dead. During this period, the dead person is understood to be going through a series of confused intermediate bardo states, and is capable of being influenced.
In Tibet, a Mahayana country, the day of death is thought of as highly important. It is believed that as soon as the death of the body has taken place, the personality goes into a state of trance for four days. During this time the person does not know they are dead. This period is called the First Bardo and during it monks will say special verses. It is believed that towards the end of this time the dead person will see a brilliant light. If the radiance of the clear light does not terrify them, and they can welcome it, then the person will not be reborn. But most flee from the Light, which then fades. The person then becomes conscious that death has occurred. At this point the Second Bardo begins. The person sees all that they have ever done or thought passing in front of them. While they watch they feel they have a body but when they realize this is not so, they long to possess one again. Then comes the Third Bardo, which is the state of seeking another birth. All previous thoughts and actions direct the person to choose new parents, who will give them their next body.
Because Tibet is mountainous it is not easy to bury a corpse. In Tibet, firewood was scarce, and the ground often not suitable for burial, so the unusual practice of feeding the body to vultures or other animals developed. Known in Tibetan as jhator and literally translated as "Alms to the Birds", this practice is known as Sky burial. One can see this also as an offering to these animals, a last act of generosity and detachment to one's own body. By preference the body is either cremated or broken up and fed to vultures. This is called a 'sky burial' and is performed by monks or specialists who do this job. This is regarded as a lesson in impermanence for the dead person in the bardo state and for the relatives, and also is a last act of generosity whereby the dead person helps feed the vultures..'.
Public and Private Worship is done in many different ways using various offerings- Puja is the word that Buddhists use for worship. Worship is the expression of devotion, respect, admiration and the love for something. It is a means of gaining access to your emotions, your deepest thought and feelings, your true nature. For most religions the object of worship is God not usually for Buddhists. Puja is To remove past harmful actions; to help remove obstacles to achieving spiritual goals; to Help achieve happiness and good fortune; to help a person who is sick; to aid a person who is dying; To aid the dead Puja can be described as a celebration of life, and so the objects that are found at a shrine can represent the things that are essential for sustaining life: water, food, shelter, light and warmth. They can also be seen as objects to stimulate the five senses: taste, sight, smell, hearing and touch. The shrine will be kept clean and tidy as Buddhist would consider the shrine as reflecting their state of mind and even influencing it if the shrine was dirty or untidy it might hinder the Buddhist’s spiritual progress. Buddhists will usually bow to shrines and some will even prostrate (lying face down) themselves in front of shrines. They do this as a sign of respect and this reflects the culture of many Buddhist countries. They also bow to indicate the denial of the ego (anatta).
Many lay Buddhists use a shrine to worship at home and each feature of the shrine will have a symbolic meaning for example; Statue / image of the Buddha – to symbolise the qualities and characteristics of Buddhahood. Flowers / leaves – to symbolise anicca. Water – to symbolise pure respect for life. A candle – to symbolise enlightenment. Incense – to symbolise Dhamma, the law of life, operating in the universe. Fruit – to symbolise anatta. For Buddhists, puja means investigating the true nature of life in order to reveal enlightenment. So Buddhists do not worship the Buddha as a God and when it seems like they are it could be argued that they are showing respect and admiration for the Buddha and his ideals and characteristics.
There are three aspects of Buddhist puja: 1. Looking inwards: The first step is to look in oneself for those qualities that are worthy of respect, love and admiration. These will be positive characteristics (meditation). 2. Development: Next, the worshipper will want to develop those qualities to make them stronger and bring them to the surface (meditation). 3. Extension: Here the idea is to spread these positive feelings so that they reach all beings. Buddhists try to develop and spread emotions through various activities and rituals that involve movement sound, colour and artefacts. (prayer wheels, prayer flags).
As well as the symbolism of objects laid out at a shrine there are other symbols used by Buddhist in their worship. For example mala (prayer beads) and the vajra (handle / weapon). Statues and images of the Buddha are sometimes known as rupas and these are usually a wealth of symbolic meanings and messages included in these. For example, a rupa with one palm held up and facing outwards symbolises determination and courage as the Buddha once raised his hand in this way to halt a stampeding elephant that was heading in his direction. Rupas often have large stomachs and this symbolises contentment and happiness. Symbols are also used in images of Bodhisattvas. Symbols are used to assist a Buddhist in deepening and developing their religion and therefore symbols hep a Buddhist to reach enlightenment. Symbols remind Buddhists of important truths and teachings relating to Buddhism and also provide a focus in meditation.
Might point out that at the time the Buddha achieved enlightenment there were no Buddhist places of worship and since the Buddha achieved enlightenment without one, they are clearly not necessary. All of the teachings of the Buddha can be followed by individuals acting alone so there is no need to congregate in a sacred building. Becoming enlightened is not a matter of geography. The Buddha rejected the idea of the Brahmin’s places of worship and spent his life. You used a quote about … Dali Lamas claim that it is not a religion but a ‘Science of the mind’
Buddhist might agree because there are no set rules to Buddhist worship. Buddhists do not have to worship for a set amount of time. Some will only worship at home at a shrine. Others go to a temple for worship – some daily, some only at special festivals. Most Buddhists have shrines in their homes as a focus for their puja and/or meditation and some would argue that even these are not strictly necessary since meditation can be practised without any stimulus. Some might add that places of worship, particularly stupas, can act as a distraction and can even create attachment to the person of the Buddha making them into an obstacle to enlightenment.
Some candidates might suggest that places of worship can be very expensive to build and maintain and that the money could be more effectively spent on other things which might develop a Buddhist’s capacity for compassion and so gain merit. Elaborate places of worship could lead to pride or envy which are clearly not helpful.
However Public worship is important to many Buddhists as this is an opportunity to feel like a part of something bigger and to worship as a community. Whilst this is not strictly necessary within Buddhism, many find it valuable and because of this it is important to have sacred buildings. Monastic life is central to the idea of Buddhism with the sangha as one of the Three Refuges. This would be impossible without the vihara to provide the core of the monastic community. This is also a base from which the lay community can receive teaching and where all can meditate together. For these reasons many Buddhists would argue that places of worship are essential.
Buddhist Pilgrimage to sacred places was a teaching of the Buddha himself- he linked to his life.
On the other hand, some might suggest that sacred buildings in Buddhism are more than just places to congregate. Many act as a centre for the community, serving as libraries, schools and banks and as such are indispensable. In non-Buddhist countries places of worship might provide the only opportunity to meet with other Buddhists and listen to teachers. They might be the centre for quite a wide geographical area and be of immense use to the Buddhist community in that area.
Vipassanna, Smanatha, Zen, Visualisation of Deities, Dhyana.
Theravada communitiesBodies will be cremated/There may be a delay in cremating the body while merit-making activities are carried out on behalf of the dead to improve the next rebirth/monks lead the funeral and remind everyone present of the truth of anicca (impermanence)/relatives pour water into an overflowing jar to symbolise giving merit ( good karma) to the deceased/after the funeral, and about a week after the death, a monk visits the home and delivers a sermon to relatives and friends , this is ‘preaching for the benefit of the dead’ and is believed to help them gain a better rebirth.
In Japan Flowers, incense and a candle are placed near the deceased’s bed. These are reminders of impermanence. The body is washed and dressed and placed in a casket/coffin, positioned with the head towards the west – the realm of Amida Buddha. A Buddhist priest recites a section from scripture while mourners offer incense, flowers are placed in the casket which is then taken for cremation. In Tibet a dying or recently dead person will have the Tibetan book of the dead read to them to help them through the Bardo stage between lives. The corpse is either cremated or fed to the vultures. Rituals and scripture readings on behalf of the dead may continue for 49 days the length of time people are believed to be in Bardo between lives.
The Rain Retreat was established by the Buddha and so could be argued to be essential as it comes directly from the founder. The Rain Retreat is held during the Rainy Season in India and was begun due to the practical difficulties of travelling during this time, and because of ethical considerations. Monks travelling at this time might harm the many small creatures that become abundant during the rain, or inadvertently harm delicate growing crops. During the three months of the Rain Retreat monks are expected to stay close to their temples, and to use the opportunity for intensive meditation and study. It was because monks returned to observe the Rain Retreat in the same location year after year that settled communities of monks sprang up and many of the early viharas were established. This suggests that the retreat was important in the formation of Buddhism as it exists today, but some might argue that as the viharas and monastic communities are now firmly established the importance is diminished. Modern methods of transportation and better roads mean that the practical difficulties of moving around during the monsoon are now greatly reduced, thus removing the main reason for holding the retreat.
Setting up a shrine makes any place a place of worship: they may be set up in the home, worship can take place anywhere at any time it does not have to happen in a temple, worship at a shrine may be seen as merit-making. Merit-making briefly explained•items placed on the shrine are a focus for meditation, eg a Buddha image, worshippers may aim to develop Buddha qualities within themselves in the practice such as compassion, patience or to achieve further insight into Buddhist teaching.
A relevant teaching here is the idea of Annica. Visiting a shrine or using a home shrine and placing oferings of flowers can help reflect on impermancece and learn the teaching as a felt truth. Some things on the shrine are a reminder of Buddhist teaching. Buddhists will focus on those ideas in worship/meditation, such as flowers for impermanence, the light of candles for enlightenment, incense for the spreading of feelings of compassion to all living things. They will also chant scriptures at the shrine – as a reminder of teaching –a relevant teaching explained.
Many Buddhist festivals that have few links to central Buddhist teaching or practice- For example Losar is the Tibetian New Years festival. lt lasts for three days. On the first day, Tibetans celebrate with their families. On the second and third days, they celebrate friends. The monks decorate the monasteries, and then the Tibetans go to the monasteries to offer things to purify and cleanse themselves. There are special religious ceremonies that include rituals to get rid of evil spirits. People clean the buildings in their towns, get new clothing and prepare feasts. Mostly its just about fun.
Other festivals are connected to aspects of the Buddha’s life but it is debatable how relevant they are for example in North India The Elephant Festival: The Buddha used an example of a wild elephant which is harnessed to a tame one to be trained. He said that a person who is new to Buddhism should have a special relationship with an older Buddhist. This festival takes place on the third Saturday in November. Today it involves elephants processions and much else which really has little to do with the Buddha and much more to do with local culture.
Many Buddhists do not attend festivals at all - Buddhist Festivals are not necessary because they for Theravada enlightenment the goal of Buddhism is an individual pursuit requiring renunication of family and other attachments. Festivals by nature are carnal distracting events no consistent with the practices of Samatha and Vipissanna. For example in Wesak It is exciting to reflect on the birth, enlightenment and death of the Buddha / lots of parties are held in the streets and homes in Buddhist countries / presents are given / special food is cooked / processions of lanterns and brightly – lit floats have nothing to do with Buddhism, etc.
Buddhist festivals are important because they connect with the life of the Buddha- Wesak is celebrated by both Mahayana and Theravada. For example in Wesak the coming of a Buddha is a rare event and the donations that people make far outweigh any party atmosphere / Wesak is just an opportunity to make good kamma (karma) and nothing more / many people visit temples and conduct puja with the monks and nuns / many learn religious texts / it is an opportunity to bring all the Sangha together, etc.
Buddhist festivals are important for Theravada because they connect the Fourfold Sangha together- e.g. Kathina and Vassa. The different aspects of the festival are important to both laity and ordained to reinforce beliefs and narrative awareness e.g. many lanterns and candles are lit to symbolise enlightenment (from darkness to light) Bathing of the Buddha – water is poured over a Buddha, statue to symbolise the need to purify their mind from greed, hatred and ignorance. Dharma will be read. Buddhists will visit the temple. Giving offerings to the monk.
All schools of Buddhism have some kind of chanted liturgy. Buddhist chanting service you may see people bow or play gongs and drums. Priests may make offerings of incense, food and flowers to a figure on an altar. Chanting is a method of cultivating mindfulness, a tool for helping you wake up. In Buddhism, enlightenment (bodhi) is defined as awakening from one's delusions--especially the delusions of the ego and of a separate self. This awakening is not intellectual, but rather a change in how we experience and perceive. The chant may be all or part of a sutra (also called a sutta). A sutra is a sermon of the Buddha or one of the Buddha's disciples, a mantra-- om mani padme hum. The Nianfo (Chinese) or Nembutsu (Japanese) is the practice of chanting the name of Amitabha Buddha, to gain entrance into the Pure Land. Nichiren Buddhism is associated with the Daimoku, Nam Myoho Renge Kyo, which is an expression of faith in the Lotus Sutra.
Stupa which means in Sanskrit: "heap" originally just mound-like or hemispherical structures containing relics (such as śarīra – typically the remains of Buddhist monks or nuns) that is used as a place of meditation. Stupas contain the cremated ashes of the Buddha or other famous Buddhist teachers. Many stupas point upwards to symbolise the aim of reaching enlightenment..
Stupa is referred to in the - Dhammapada Verses 195 and 196 He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation. AND / OR the merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.
You referenced how a Vahara may be built around a stupa and the stupa contains relics of important Buddhas and Bodhisattvas.
Both types of temples usually have Statues- Statues are used for reverence and a focus for meditation (they are not worshipped). Offerings placed by them. Theravada – Statues of the Buddha Mahayana – Statues of the Buddha and Bodhisattvas.
Also both will have a Meditation Area- Shoes will be taken off and Buddhists will face a statue of the Buddha or Bodhisattva. The room will be plain. Offerings- Flowers – impermanence and dukkha Dana – Generous giving to the monks and nuns (alms) Candles – wisdom and reaching enlightenment. Incense – fragrance or morality (good conduct) Stupa- Stupas contain the cremated ashes of the Buddha or other famous Buddhist teachers. Many stupas point upwards to symbolise the aim of reaching enlightenment.
Both temples will have Shrines- Image or statue of the Buddha. People will place flowers, candles and incense around it. Buddhists will bow towards the shrine before placing their offerings.
However few temples in Britain replicate the look of Eastern Buddhist temples. Symbols are still the same within the building structure (Stupa’s). Same features inside the temple. But Temples aren’t as intricate and extravagant in the UK. Food is taken to the viharas in the UK rather than monks walking the streets to collect it. Some are merely meditation halls.