Within Mahayana Buddhism, a Bodhisattva aims to teach others how to be free of suffering (dukkha) and therefore how to reach Buddhahood, the state of enlightenment. Mahayana Buddhism teaches that everyone can achieve enlightenment. Mahayana Buddhists believe that all humans have the nature of the Buddha within them already. It is a seed within all of them that has the potential to grow. This is referred to as Buddha-nature and essentially means that people have the ability to become enlightened like the Buddha. In order to achieve Buddhahood and enlightenment, people must commit themselves to the Buddha’s teachings, which is known as The Dhamma, and to The Sangha.
Siddhartha was born on the border between India and Nepal. He was born into a privileged family, who were considered a ruling family. At his Birth - Buddhist teachings say that his mother, Queen Maya, had a dream foretelling of the Buddha’s birth and during childbirth she suffered no pain. It is said he was born out of his mother’s side and immediately had the ability to walk and talk. This is extraordinary and therefore encourages Buddhists to follow his teachings as an extraordinary individual. 'And from the side of the queen her son was born and without illness'. (Buddhacarita, line 25)
The Buddhas Father was told in a prophecy by the holy man Asita given his 32 signs of greatness he would either be world leader or great religious teacher. His father wanting him to be a king decided to shield him form suffering so he would become a king. He lived a Life of luxury - The Buddha was unaware of old age, sickness and death as he was shielded from these in palace life. He also saw no suffering. He was married at the age of 16 and had a child. Later, he turned away from his wealthy and easy life to find enlightenment. Yet eventually the Buddh left the palace and saw The Four Sights - The Jataka Tales are a collection of stories about the Buddha’s previous lives. They describe Siddhartha’s first encounters with sickness, old age, death and a holy man. It is the Four Sights that help Buddhists make sense of the teachings and doctrines of Buddhism. Through being aware of the Buddha's privileged life and the sights he saw, a Buddhist becomes able to accept the realities of life. The Jataka Tales give an insight into the Three Marks of Existence and their importance in Buddhist doctrine.
The Five Aggregates ((s)kandhas) are important for Buddhists because they are the positive teaching that explains the difficult idea of Anatta or no soul. They help us understand the significance of the delusion of belief in God or a separate self as ‘dualistic’ thinking and guides us away from ignorance to insight into the doctrine of annica or impermanence. For Buddhists accepting the Ruppa (body or form) is impermanent will help develop a balanced emotional response to suffering as the subtle or gross impermanence of the body and without any other meaning.
The Five Aggregates ((s)kandhas) are important for Buddhists because it explains how throughout our lives our changed character likes and dislikes or beliefs and idea are normal given that these things are impermanent as well. They explains how we get to nirvana because they help in understanding / insight into why ‘clinging to the aggregates’ is defiling and creates the seeds of karmic formation.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
All Buddhists would agree that Dukkha or suffering whether mundane pain (Dukkha-Dukkha), suffering caused by impermanence (Annica) or the mental suffering caused by being part of conditioned experience is the problem, Craving the Cause of Suffering and the cessation of the craving thus suffering the solution. With the ‘medicine’ Magga the eightfold way this is the basic teaching of the goal of Buddhism outlined in the Buddha’s first sermon. The Cessation of suffering (Nirodha) in the three of the four noble truths. This is the central teaching of the first sermon of teh Buddha. The Buddha taught that the way to extinguish desire, which causes suffering, is to liberate oneself from attachment. This is the third Noble Truth - the possibility of liberation. The Buddha was a living example that this is possible in a human lifetime. "I teach suffering, its origin, cessation and path. That's all I teach", declared the Buddha 2500 years ago. This is a good argument as Bodhagosha argued in the 5th century that The Buddha is often compared to a physician. In the first two Noble Truths he diagnosed the problem (suffering) and identified its cause. The third Noble Truth is the realisation that there is a cure. The fourth Noble Truth, in which the Buddha set out the Eightfold Path, is the prescription, the way to achieve a release from suffering.
However as other Buddhists would argue that human suffering cannot be stopped. While stopping suffering as is outlined as the ultimate goal (Nibanna) laid out in the third noble truth Buddhists disagree about whether what this means and if this should be understood personally or as a communal activity. Importantly Theravada Buddhists argue then it is an entirely individual pursuit achievable by following the Dhamma (Buddhist teachings) and through individual effort. Renunciation, monastic life and many lifetimes of merit gained through study of the ‘Abhidhamma’ and ‘insight’ meditation. For Theravada Buddhists, the path to enlightenment is the one of the arhat. Arhat means ‘worthy of respect’. By following the Middle Path an individual can learn how to get rid of the craving that leads to unsatisfactoriness and become enlightened. Yet this is a weak point if Mahayana is true as then it would be selfish to seek Nibanna as this would be to disregard the suffering of others. For Mahayana Buddhists the path of the arhat is seen to be too narrow and individualistic. Instead, the path for them is the path of the Bodhisattva, which means ‘being of enlightenment’. A Bodhisattva is a being who dedicates himself or herself to helping others obtain enlightenment. They actively put off their own enlightenment.
Typically Theravada Buddhists also argue that Nibbana is the stopping of the cycle of Samsara and putting an end to suffering. When a person achieves Nibbana they still lead a human life. They experience physical pain just like everyone else. They are however free from mental pain and confusion. They see reality, the world, the way it really is, as impermanent, and therefore they can cope better with physical pain. The person who attains nibbana-in-this-life is completely unstained by samsara. Because they make no willed responses within samsara they are not trapped in the progression of kamma. However, they do remain within samsara. The fact that they have complete insight into samsarea means that they are able to give ordinary people good advice about how to live within samsara. They are also spontaneously good - as they live without interfering with the flow of samsara by producing kamma, their spontaneous actions are always the best possible. Thus they radiate loving-kindness, because their goodness is entirely selfless and effortless. The weakness with this point is that for final nibbana, there is no point aiming for it. It is completely beyond all point, being beyond existence. It is described as the farther shore and the mountain top to indicate that it is always beyond. Even the name for someone who has achieved nibbana gives this away - tathagata: one gone beyond. Nibanna may be the ultimate goal but there are many other goals that ‘right intention’ should be directed toward Stopping suffering. By definition Nibbana cannot be something that you desire. Objects of desire are within samsara, and nibbana is beyond. If you have attained nibbana in this life, then your impulses are no longer active, so you could not desire anything..
However, Mahayana Buddhists say Nibanna as a place may not be the end of suffering. Philosophical schools like Madymika and Yoga Cara teach that since everything has to have a cause and is impermanent then Nibbana has to have a cause. If it has a cause and is impermanent then it is no different from Samsara. So Nibbana is Samsara and Samsara is Nibbana. The Yoga Cara school teaches that everything is a product of mind and the difference between Nibbana and Samsara is the thought that one is eternal and perfect whilst the other is impermanent and full of suffering. If everything is impermanent then impermanence is permanent! This is a good argument becuase Tibetan Buddhism teaches that everyone has a Buddha nature. Each Buddhist has gained the perfect human rebirth which is believed to be as rare as a blind turtle swimming in a vast ocean, only surfacing once in a century and putting its head through a small ring which is floating somewhere on the surface of the water. Therefore all Buddhists should try to make spiritual progress during this lifetime and if possible achieve Nibbana.
The Four Noble Truths contain the essence of the Buddha's teachings. It was these four principles that the Buddha came to understand during his meditation under the bodhi tree. 1. The truth of suffering (Dukkha), 2. The truth of the origin of suffering (Samudāya), 3. The truth of the cessation of suffering (Nirodha). 4. The truth of the path to the cessation of suffering (Magga).
Siddhartha was born on the border between India and Nepal. He was born into a privileged family, who were considered a ruling family. Birth - Buddhist teachings say that his mother, Queen Maya, had a dream foretelling of the Buddha’s birth and during childbirth she suffered no pain. It is said he was born out of his mother’s side and immediately had the ability to walk and talk. This is extraordinary and therefore encourages Buddhists to follow his teachings as an extraordinary individual. Life of luxury - The Buddha was unaware of old age, sickness and death as he was shielded from these in palace life. He also saw no suffering. He was married at the age of 16 and had a child. Later, he turned away from his wealthy and easy life to find enlightenment. The Four Sights - The Jataka Tales are a collection of stories about the Buddha’s previous lives. They describe Siddhartha’s first encounters with sickness, old age, death and a holy man.
The Buddha’s ascetic life- During the Buddha’s early enlightenment, he encountered an Indian ascetic who encouraged him to deprive himself. The Buddha said that he would do so in order to attempt to achieve supreme knowledge. He sat under a bodhi tree and he slowly starved and grew exhausted. This period of self-denial meant he deprived himself of food, shelter and clothes. This part of his life was filled with extremes, such as severe malnourishment and extreme tiredness, coupled with feeling little or no warmth as he sat under the tree. It is said that during this period he found the Middle Way. He then taught for 45 years gathering disciples he formed into teh Sangha or community of ordained and laity. Then at age 85 he died.
The Buddha taught that kamma is important as it it means that people have the power to determine their own destiny through their actions. Through kamma people can be set free from ignorance and suffering. Thinking about how they behave enables Buddhists to do good things in their life. Buddhists should try to follow the Noble Eightfold Path and the teachings of the Buddha so that they do not cause suffering. This enables them to reach enlightenment and freedom from samsara.
Kamma is the idea that all actions (no matter how big or small) have consequences. However, for Buddhists it is more specific than that, as they believe that there are skilful and unskilful actions. A skilful action is one that produces happiness, whereas an unskilful action is one that produces suffering. Examples of skilful actions include -Being kind, generous and helpful to others unskillf actiosn teh opposite. Central to Buddhist teaching on Karma is the eightfold path and three fold way. The Buddha said 'The wise who practise jhana [training of the mind] concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements'. Dhammapada 181 this means that central to gaining enlightnment is ethical action but that beyond this foundation developing wisdom and the practice of mediatation are necessary.
Some Mahayana Buddhists do not think that kamma is important as the Lotus Sutra teaches that achieving Nibanna is not as important as becoming as Bodhisattva. And in the parable of the burning house the wise father draws out foolish children out of the burning house by lying he had toys for them suggesting merit making is to ignore the danger others face. The Zen and Chan founder Bodhidharma says ‘Focusing on merit making achieves nothing’ achieving Buddha nature and not nirvana is his goal. Moreover in the perfection of wisdom in 8000 verses the true hero is the one who leads others out of the forest not the one to abandons them meaning invidual liberation is not as important as compassion as others still caught in the cycle of samsara.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Some Buddhists might disagree as they might think that it is not possible to follow Buddha's teaching in the way the first followers of the Buddha did as it would be impossible in today’s society to give up all money, family relations and live of offerings with the wider development of eth fourfold sangha, people don’t have Buddha’s physical presence with them today as the first Buddhists did and there are too many distractions today. This is a bad point because Buddhist Ordained monks and nuns still today have devoted their lives to following Buddha's teaching and teaching about him. People can still follow the teachings of the Buddha in their everyday lives lay Buddhists practice the Buddha’s ethical teaching in the five precepts on the family and society. Today monks and nuns have left everything to follow Buddha's teaching through renunciation of the householder life.
The Dhamma reveals truths as taught by the Buddha. It also gives people a way to live life that can lead them towards achieving enlightenment. It encourages Buddhists to follow the Noble Eightfold Path and to practise meditation. Buddhists believe that following the Dhamma in their daily practice, can help them to overcome suffering. The Dhamma is one of the 'Three Refuges' of Buddhism, which are the Buddha, the Dhamma and the Sangha. Buddhists see these refuges as ways through which they can be protected from suffering they encounter in the world. The difficulty with this today is that critical questions about teh life of the Buddha have beenasked. There are few convincing historical proofs he existed and the stories bout him are at best hagiographies or exagerations. However this is not a good point as the Buddha said anyone who sees me sees the Dharmma and anyone who sees teh Dharma see me.
The word Dhamma means 'to uphold', and therefore it is central to Buddhist belief as it 'holds up' the religion and Buddhists may also believe that it upholds the natural order of the universe. Dhamma is based upon the actions and teachings of the Buddha, which Buddhists are encouraged to follow. For example, a Buddhist may follow the Noble Eightfold Path to overcome extremes of behaviour. This is very difficult in todays world as it takes time to mediate and in the buiyness of housholder life few people can make the commitment or renunciation that Theravda say is required. This is a strong point however Mahayana say it is not necessary to leave teh world to achieve Buddhahood. Rather as a Zen teacher said if you chop wood then chop wood.
Paticcasamupada is a belief that is essential in fully understanding the Buddha’s Dhamma. This is because it leads to the realisation, or deep understanding, of the Three Marks of Existence, also known as the Three Universal Truths. This is the belief that everything that is in existence exists because other things are in existence. Therefore, everything is interconnected, and everything affects everyone. Again this is a difficult principle to accept and practice as we naturally believe we exist as indpendent selfves. Much of western culture is self absorbed telling us we are worth it. THis again is a good point however studies have shown that people who pratace mediation are less stressed and more balanced and popular forms of Buddist practice such as mindfulness are being adopted.
Lastly Karma is the cycle of paticcasamupada. the belief is that Past causes, such as ignorance, can become part of a person's consciousness, which means their feelings may be affected in the present. For example, not understanding the nature of homelessness, but being aware and conscious of it, may mean a Buddhist feels sadness and actively seeks to aid those in need. Present causes, such as cravings, are linked to future effects, such as ageing and death. For example, unhealthy cravings (such as too much bad food) may mean a person becomes ill in old age. Paticcasamupada is a cycle, as a future effect could itself become a cause of another future effect. This can go on and on. many people find eth idea that we woudl be punished for past sins a very difficult belief to acccept. However this is not a good point as karma encourages popel to live good lives. Paticcasamupada may influence the way a Buddhist behaves and have an impact on their ethical conduct. This is because paticcasamupada makes Buddhists aware that their actions may have consequences and therefore they may aim to treat others in a positive way. Treating others with loving kindness (also known as metta) will bring Buddhists closer to being reborn into a higher spiritual world (nibbana). This process is also known as karma.
As he grew, Siddhartha’s curiosity could not be contained. He felt that his life of luxury was empty. At the age of 29, he persuaded his chariot driver, Channa, to take him out of the palace to the city. There he encountered the Four Sights:
An old person - Siddhartha had never before seen an old person. He asked his chariot driver, Channa, what he was looking at. Channa explained that when people get older, they physically decline.
A sick person - when Siddhartha saw an ill person by the side of the road, he was upset as he had never before seen anyone who was ill. Channa explained that, during their lives, people get ill.
A dead person - the third sight was a dead person being carried. Channa explained that everyone dies eventually.
A holy man (ascetic), who lived a life of self-denial, was the fourth sight. This person made Siddhartha curious, because the holy man was looking to understand truth.
After Channa explained what the first three sights meant, Siddhartha was very shocked. Then, when he encountered the holy man (the fourth sight), he was struck by how calm and serene the holy man seemed amid the crowds and noise. From that point, Siddhartha knew that his own path would be understanding, not the privilege and responsibility of royalty.
This means ‘emptiness’. This idea can be understood as meaning that everything depends upon something else. All things lack an intrinsic nature. Basically, everything is empty. Sunyata can be understood as being very similar to anatta (one of the Three Marks of Existence).
In Buddhist philosophy, sunyatta is the voidness that constitutes ultimate reality; sunyata is seen not as a negation of existence but rather as the undifferentiation out of which all apparent entities, distinctions, and dualities arise. Although the concept is encountered occasionally in early Pāli texts, its full implications were developed by the 2nd-century Indian philosopher Nāgārjuna. The school of philosophy founded by him, the Mādhyamika (Middle Way), is sometimes called the Śūnyavāda, or Doctrine That All Is Void.
All Buddhists believe enlightenement is an important goal. Mahayana Buddhists believe that everyone can become enlightened because the Buddha said his teaching was for everyone. Theravada Buddhists believe that you have to be a monk first, so women cannot get enlightened. They believe in arhats.
Theravada Buddhist argue being awakened ‘Bodhi' is equivalent to the idea of "enlightenment.“ In Theravada Buddhism, bodhi is associated with the perfection of insight into the Four Noble Truths, which brings about the cessation of dukkha (suffering; stress; dissatisfaction). The person who has perfected this insight and abandoned all defilements is an arhat, one who is liberated from the cycle of samsara. While alive, he enters a sort of conditional nirvana, and at death he enjoys the peace of complete nirvana and escape from the cycle of rebirth.
For Mahayana Nibanna as a goal of being awakened is not as important and is even thought of as a delusion. In the parable of the Burning house mahayana argue that Theravada are like children playing with Nibanna not realising the house is burning. In the she father, representss the Buddha and sentient beings are the children trapped in the burning house. The Burning House represents the world burning with the fires of old age, sickness and death. The teachings of the Buddha are like the father getting the boys to leave their pleasures for a greater pleasure, which is the greater vechicle of Mahayana teaching on the Bodhisattva ideal. Mahayana see Nibanna as a distant goal and it is better to help others developing compassion.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Dukkha is the first of the Four Noble Truths said to contain the essence of the Buddha’s teachings. They were discovered by the Buddha while he searched for enlightenment. They were amongst the first teachings he gave to the five ascetics during his first sermon in the Deer Park at Sarnath. They seek to explain why people suffer and how they can end suffering so are the most important teachings for all Buddhists. It is the one teaching Buddhists aim to come to a complete understanding of through study, reflection, meditation and other activities Arguments in support of other views.
However this is a weak point as other teachings are equally important or some argue more so; in Mahayana Buddhism, whilst the Four Noble Truths are important, they also emphasise other teachings equally such as the development of compassion (karuna) as being central to the experience of enlightenment. The three marks of existence could arguably be said to be more important than the Four Noble Truths for recognising the human condition. The Eightfold Path is the most and only important teaching in Buddhism as a pathway to overcoming suffering. Meditation being the central aspect of Buddhist practice could be said to be more important than theorising about the Four Noble Truths as it is the practical aspect of the Buddhist faith, etc
Typically Theravada Buddhists agree with this statement because the Buddha declared 2500 years ago "I teach suffering, its origin, cessation and path. That's all I teach". The Four Noble Truths contain the essence of the Buddha's teachings. It was these four principles that the Buddha came to understand during his meditation under the bodhi tree. 1. The truth of suffering (Dukkha) 2. The truth of the origin of suffering (Samudāya) 3.The truth of the cessation of suffering (Nirodha) and 4.The truth of the path to the cessation of suffering (Magga). Yet Mahayana also talk about suffering. Zen teacher Thich nhat han argues suffering is caused by dualistic delusions that we are serperate from others and not interdependent. Following from Sunyatta or emptiness is his idea of interbeing which suggests there is neither being nor non-being, sufferining nor pleasure but only a middle way between eternalism and anihnilationism which if we tread we will not suffer.
This is a good point because Dhammapada 1:1 says ‘Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.” Further the Buddha is often compared to a physician. In the first two Noble Truths he diagnosed the problem (suffering) and identified its cause. The third Noble Truth is the realisation that there is a cure. The fourth Noble Truth, in which the Buddha set out the Eightfold Path, is the prescription, the way to achieve a release from suffering.
However, Mahayana deny that suffering as Teravada think of it is true. Theravada think of everyday paains Dukkha Dukkha or disatasfaction with the termorary nature of things - Vipernama Dukkha and of fear of non-being skandi-dukkha also talk about suffering. Zen teacher Thich nhat han argues suffering is caused by dualistic delusions that we are serperate from others and not interdependent. Following from Sunyatta or emptiness is his idea of interbeing which suggests there is neither being nor non-being, sufferining nor pleasure but only a middle way between eternalism and anihnilationism which if we tread we will not suffer. This is a bad point as Buddha nature and interdepednence does seem to follow from the idea of Anatta or non being logically.
Dhamma (Dharma) is a concept generally known as ‘the teachings of the Buddha.’ Following Buddhist teachings gives many people meaning and understanding within their lives. The Dhamma, as taught by the Buddha, is about overcoming dissatisfaction or suffering, which Buddhists call dukkha. The Dhamma refers to Buddhist doctrine and is often interpreted to mean the ‘teachings of the Buddha’. This doctrine was originally passed through word of mouth from the Buddha to his group of followers. These teachings were not written down for many years. They first appeared in written form in the Pali canon, also known as the Tipitaka. Other teachings followed, including the Mahayana Sutras.
The three poisons (Greed, hatred and ignorance) or the three unwholesome roots, in Buddhism, refer to the three root kleshas of ignorance, attachment, and aversion. These three poisons are considered to be the cause of suffering. The ignorance of moha is the ignorance of the Four Noble Truths and of the fundamental nature of reality. It manifests as the belief that phenomena are fixed and permanent. Most critically, moha manifests in the belief in an autonomous and permanent soul or self. It is clinging to this belief and the desire to protect and even elevate the self that cause hate and greed. The antidote to ignorance is wisdom.
Greed (lobha), Hatred (dosa), Ignorance (moha) were what the Buddha finally miraculously saw in a religious experience just before his awaening or enlightenment. It is the development of their opposistes that are teh sign of an enlightened being whcih is the goal of Buddhism - amoha (non-delusion) or prajna (wisdom), alobha (non-attachment) or dāna (generosity), and adveṣa (non-hatred) or mettā (loving-kindness).
A Buddhist’s goal, or destiny, is to attain Buddhahood. A Buddha is someone who is awake, or enlightened. They combine perfect understanding with perfect love and compassion. Below are three major paths to Buddhahood. Whether Buddhists follow the Bodhisattva, Arhat or Pure Land path, they aim to attain Buddhahood.
Mahayana Buddhists follow the Bodhisattva path. Mahayana means ‘great vehicle’, which refers to the idea of the Bodhisattva path as a ‘vehicle’ to Buddhahood. A Bodhisattva has attained perfect morality, patience, energy, wisdom, meditation and generosity, which together are known as the Six Perfections. A Bodhisattva does not seek enlightenment for themselves, but seeks the end of all other beings’ suffering. They willingly stay on Earth to assist others. The word in Sanskrit is a combination of ‘bodhi’ (meaning enlightenment) and ‘sattva’ (meaning essence). Therefore, a Bodhisattva is someone whose essence is enlightenment. Manjushri is an important figure in Mahayana Buddhism. He is the Bodhisattva of wisdom and is widely represented in Buddhist art and literature. He is shown in images and statues holding a burning sword (representing enlightenment) and a lotus flower (representing wisdom). Buddhists can read the teachings of Manjushri and focus on him when they meditate.
Pure Land Buddhists believe that Buddhahood can be achieved by other effort or help from transcendent Bodhisttvas. Pureland Buddhist believe the Sukhavati heaven or pureland of the celestial buddha Amitābha can be reached by an act of faith in the Lorsd of Light. He then by his grace transerers the merit we need to get there. Honen believed that ‘saying "Namu Amida Butsu" with a conviction that by saying it one will certainly attain birth in the Pure Land. Honen didn't simplify Buddhism through a patronising attitude to inferior people. He believed that most people, and he included himself, could not achieve liberation through any of their own activities. The only way to achieve buddhahood was through the help of Amitabha.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Central to the Buddha’s teachings is the aim of overcoming suffering. Buddhists believe that there are guiding principles that help them achieve enlightenment. Within Mahayana Buddhism, a Bodhisattva aims to teach others how to be free of suffering (dukkha) and therefore how to reach Buddhahood, the state of enlightenment.Mahayana Buddhism teaches that everyone can achieve enlightenment. Mahayana Buddhists believe that all humans have the nature of the Buddha within them already. It is a seed within all of them that has the potential to grow. This is referred to as Buddha-nature and essentially means that people have the ability to become enlightened like the Buddha. In order to achieve Buddhahood and enlightenment, people must commit themselves to the Buddha’s teachings, which is known as The Dhamma, and to The Sangha. Within Mahayana
The second noble truth (samudaya) explores the origins of suffering. Buddhists believe that understanding whypeople suffer is important if suffering is to be reducedThe Buddha taught that one of the main causes of suffering is tanha which means ‘thirst’ or ‘craving’. This refers to wanting or desiring things. The Buddha said that there are three main types of craving:1.Craving things that please the senses, such as beautiful sights or pleasant smells. One example is drinking a hot chocolate not because you are thirsty, but because you like the taste of it.
Craving to become something that you are not, such as craving to become rich or famous3.Craving not to be, or craving non-existence. This refers to when you want to get rid of something or stop it from happening any more, such as not wanting to feel embarrassed after making a mistake, or not wanting to feel pain after twisting an ankleAt the centre of the Tibetan Wheel of Life there are usually three animals that represent three different tendencies: A pig –represents ignorance, A cockerel –represents greed and desire, A snake –represents anger and hatred
An arhat is a 'worthy one' or a 'perfected person'. Theravada Buddhists believe that an Arhat is someone who has reached enlightenment and ended their suffering by following the path taught by the Buddha. Theravada Buddhists believe that an arhat has ‘blown out’ the Three Poisons of greed, hatred and ignorance and so has been able to attain nibbana. Once a person becomes an arhat, they are free from the cycle of samsara and will not have to be reborn again once they die. After death, they achieve nibbana and are fully enlightened. The Buddha and some of his followers were arhats as they were able to free themselves from worldly desires and suffering.
In Theravada Buddhismthere are four progressive stages culminating in full enlightenment as an Arahat. These four stages are Sotapanna, Sakadagami, Anāgāmi, and Arahat. First is a Stream-enterer (Sotapanna) is free from: 1. Identity view, 2. Attachment to rites and rituals, 3. Doubt about the teachings. Second is a Once-returner (Sakadagami) who is someone who has greatly attenuated: 4. Sensual desire, 5. Ill will. Third is a Non-returner (Anāgāmi) who is someone who is free from: 4. Sensual desire 5. I'll will. Finally an Arahant is someone who is free from all of the five lower fetters and the fivehigher fetters, which are: 6. Craving for prosperity in the material world, 7. Craving for existence in the ideal world (heaven), 8. Conceit, 9. Restlessness, 10. Ignorance.
In Mahayana inner focus and calm are essential for the deep understanding required for Buddhahood. Wisdom consists of understanding that all of existence is emptiness (sunyata). This idea is the foundation of all of the paramitas. Wisdom, which means awareness of sunyata, is achieved through the previous five paramitas. To gain Buddhahood, a Buddhist must achieve both perfect compassion and perfect understanding. The Six Perfections offer a clear method of practising these perfections. The Six Perfections are: 1. generosity, 2. morality, 3. patience 4. energy, 5. meditation 6. wisdom
The Six Perfections, or paramitas, are guides for Mahayana Buddhist practice. They are virtues to be cultivated to strengthen practice and bring one to enlightenment. The Six Perfections describe the true nature of an enlightened being, which, in Mahayana practice, is to say they are our own true buddha-nature. If they don't seem to be our true nature, it is because the perfections are obscured by our delusion, anger, greed, and fear. By cultivating these perfections, we bring this true nature into expression.
It is imporant to develop each of the Six Perfections to particular aspect of a Buddhist’s character or understanding. The table below sets out what the Six Perfections mean in practice. Generosity (Dana paramita) develops a willingness to give to others what they need, whether that be time, possessions or skills. Willingness to give without regret and with joy, and to give without expectation of reward. developing Morality (Sila paramita) means Following the Dhamma (or Dharma) in all aspects, but not without thinking. Working the Dhamma into one’s daily life with intelligence and understanding. developing Patience (Ksanti paramita) Also translated as ‘tolerance’ or ‘endurance’. Being patient with others, enduring hardship and accepting the truth of life’s unsatisfactoriness (or dukkha). Developing Energy (Virya paramita) means practicing dedication to attaining Buddhahood. Developing Meditation (Dhyana paramita) is important as Meditation is the foundation of wisdom. Inner focus and calm are essential for the deep understanding required for Buddhahood. Finally developing Wisdom (Prajna paramita) is important as Wisdom consists of understanding that all of existence is emptiness (sunyata). This idea is the foundation of all of the paramitas. Wisdom, which means awareness of sunyata, is achieved through the previous five paramitas.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Many Buddhists disagree with this statement as it is central to the Pali cannon teaching theravad Buddhists follow. In a Sutra of teh Buddha it says 'If one speaks or acts with a wicked mind, because of that, pain follows one. If one speaks or acts with a good mind, because of that, happiness follows one.Pali canon The Dhammapada: verses 1-2 ' What is suggested is that it takes great practice to keep the precepts and this is what Arahats or ordained who have become worthy ones have achieved as the Buddha did. This is a good point as it suggests while difficult it snot impossible to live by the five precepts
Mahayana Pureland Buddhists do not feel they need to live by such standards. Insteed they seek to put their trust in Amitabha of the pure land to trasnfer the need merit for them to enter his celestial abode at death. Honin the found of pure land said that 'even a bad man can enter heaven'. He believed that most people, and he included himself, could not achieve liberation through any of their own activities. The only way to achieve buddhahood was through the help of Amitabha.
This is a bad point becuase it seems that such an approach could be licence for living a bad life and all you would need to do would be to chant as Honin said ‘saying "Namu Amida Butsu" with a conviction that by saying it one will certainly attain birth in the Pure Land. Honen seems to be simplifying Buddhism through a patronising attitude to inferior people although Pure land buddhist would deny this.
Some Buddhists agree with this statement because the panchasila do not essentially make an individual a Buddhist. ethics adopted by Buddhists in day-to-day life. Some people believe that these rules are the basic fundamentals of Buddhism but this is not true. The basic fundamentals of Buddhism are deeper and philosophical than these. To become a real Buddhist, it is vital to observe the five rules. To understand “who is a Buddhist”? The answer is – a Buddhist is a person who takes protection in the ‘Triple Gem’ (Tissrana), known as the Buddha, Dhamma and Sangha. For a Buddhist there are a number of resemblances characterizing these Refuges, like- The Buddha – The perfect physician for any mental disorder- The peak of universal wisdom; The Dhamma – The unfailing and eternal panacea- The ideal code of discipline; The Sangha – The model nurse The standard model for a layman
This is a good point because The Five Precepts are simple practices that can be followed in everyday life but ‘Sila’ will not do what ‘Pragna’ and ‘Samantha’ will do. It is believed that these rules did not originate from Buddhism and existed even before Lord Buddha. Gautama Buddha just encouraged the adoption of these precepts as they help develop a good human being who leads a good life but they do not give any spiritual result. Zen Buddhists agree and do not try to live by the five precepts as mediatation is more important. Zen Za Zen is seen at the means of achieving momentary enlightnement or awareness of yoru Buddha nature. Ethics and Karma seems to have little to do with this prctice.
Being an Ascetic means living a simple and strict lifestyle with few pleasure of possessions. After leaving the palace, Siddhartha tried various methods to learn how to overcome the problem of suffering. He had been impressed by the sense of peace that he felt coming from the holy man –the ascetic –that he met before he left the palace, so he decided to follow ascetic practices for the following six years. He rejected anything that would give him pleasure and practiced extreme self-discipline. Hefasted for long periods of time, becoming increasingly hungry and weak. Stories say that his body became so thin that his legs were like bamboo sticks, his backbone was like a rope, his chest was like an incomplete roof of ahouse, and hiseyes sank right into his skull, like stones in a well. He looked like a living skeleton and suffered from terrible pain and hunger. Traditional stories also say that Siddhartha lived in dangerous and hostile forests, which were too hot during the day and freezing at night. He slept on a bed of thorns as part of his ascetic practices and was frightened when the animals came but never ran away.
Buddhists try to reduce suffering for themselves and others through right action and intentions, and by gradually increasing their knowledge of reality Eventually they hope tobreak the cycle of samsara and achieve nirvana. fter the Buddha became enlightened, he gave a sermon in the Deer Park at Sarnarth –a city in India. He spoke of the seven states of suffering: 1. Birth, 2. Old Age, 3. Sickness, 4. Death, 5. Sorrow and Despair, 6. Contact with unpleasent things, 7. Not getting what one wishes for.
Buddhist believe there are three different types of suffering. 1. Ordinary suffering involves body realted pains- Breaking a bone, Getting the flu, Missing someone you love, Friendship breakdown, Being upset at not getting the grade you want in GCSE RS, Waking up early in the morning when you are tired, Death, Watching someone that you love suffer. Then there is 2. The suffering of change One of the Buddha’s teachings was that nothing is permanent –things are always changing –this might be small changes or big changesFor example: The weather turning bad when you were hoping to go out with friends, Getting older, Moving house or moving school, Moving tutor groups. Finally 3. The suffering of attachment a The third type of pain is linked to the idea of attachment. What type of people, objects and activities could we be attached to in our life? Examples: Loved ones, Mobile, phones, Tablets, Games consoles. Buddhists see this as the hardest of dukkha to understand –it is best described as a more subtle dissatisfaction with life –such as the unhappiness that comes from change and from craving things that are not possible to have.
Magga (the path) is the fouth noble truth and without the path, the first three Truths would just be a theory; something for philosophers to argue about. The practice of the Eightfold Path brings the dharma into one's life and makes it bloom. The practices of the eightfold path can be grouped as Sila (ethics), Prajna (Wisdom) and Samatha (Meditation). Sila is important as the foundation that all Buddhist must practice including laity. The path lays out five right actions that are foundational to the ‘right livelihood’ if you are to make enough merit to end rebirth ina future life.
The fourth noble truth (magga) is the ‘cure’ to end suffering: a series of practices that Buddhists can follow to overcome suffering and achieve enlightenmentIt is known as the middle path or middle way –the Buddha had lived two different extremes of life and neither hadhelpedThe fourth noble truth is the Eightfold Path –eight guidelines that Buddhists can practice and follow in order to achieve enlightenmentDespite being called ‘a path’, the Eightfold Path is often represented as a wheel with eight spokes as they canall be practiced at the same time. The Eightfold Path consists of the following eight practices, which are grouped into three sections that make up the threefold way:
Ethics (sila):6.Right speech: speaking truthfullyin a helpful, positive way; avoiding lying or gossiping about others 7.Right action:behaving in a peaceful, ethical way; avoiding acts such as stealing, harming others, or overindulging in sensual pleasures8.Right livelihood: earning a living in a way that does not harm others, for example not doing work that exploits people or harms animals.
Meditation (Samadhi):3.Right effort:putting effort into meditation, in particular,thinking positivelyand freeing yourself from negative emotions and thoughts4.Right mindfulness:becoming fully aware of yourselfand the world aroundyou; having a clear sense of your own feelings and thoughts5.Right concentration:developing the mental concentrationand focus that is required to meditate.
Wisdom (panna)1.Right understanding: understanding the Buddha’s teachings, particularly about the Four Noble Truths2.Right intention: having the right approach and outlook to following the Eightfold Path; being determined to follow the Buddhist path with a genuine, honest attitude
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Some Buddhists agree with this because in Asia, Buddha’s birthday is a festive celebration featuring parades with many flowers and floats of white elephants. Figures of the baby Buddha pointing up and down are placed in bowls, and sweet tea is poured over the figures to “wash” the baby. The symbolism presented in this story including the white elephant a sacred animal representing fertility and great wisdom. The lotus is a common symbol of enlightenment in Buddhist art. A white lotus, in particular, represents mental and spiritual purity. The baby Buddha’s seven steps evoke seven directions—north, south, east, west, up, down, and here.
This is a bad point because the Buddha birth myth sounds like a story about the birth of a god, and the Buddha was not a god. In particular, the declaration “I alone am the World-Honored One” is a bit hard to reconcile with Buddhist teachings on non-theism and anatman. Moreover, in Mahayana Buddhism, this is interpreted as the baby Buddha speaking of the Buddha-nature that is the immutable and eternal nature of all beings. On Buddha’s birthday, some Mahayana Buddhists wish each other happy birthday, because the Buddha’s birthday is everyone’s birthday. Finally aspects of the story of Buddha's birth may have been borrowed from Hindu texts, such as the account of the birth of Indra from the Rig Veda. The story may also have Hellenic influences. For a time after Alexander the Great conquered central Asia in 334 BCE, there was a considerable intermingling of Buddhism with Hellenic art and ideas. There also is speculation that the story of the Buddha’s birth was “improved” after Buddhist traders returned from the Middle East with stories of the birth of Jesus.
It could be argued the enlightnement of the Buddha is the most important point in the Buddhas life as enlightenement is the goal of all Buddhists. Buddhists disagree about the Stages on the path to enlightenement or nibbana. Theravada argue Arhatship, becoming and araht (arahant) is the highest goal a human can aim for. Arhat means:o‘Perfected Saint’oPerfected persoo“One who is worthy” or a Buddha who is fully awakened and has completely purified his mind of the three poisons of desire, aversion and ignorance. such a Buddha is no longer boundby Samsara, and has ended the suffering which unawakened people experience in life. Humans cannot become Buddhas. The Buddha was a unique being who attained a unique perfection: Buddhists should strive to reach his impossible perfection. Mahayana argue humans can attain Buddhahood. The term arhat describes people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood.Buddhas have taken ‘The Bodhisattva Vow’: they vow to save all sentient beings from suffering. The goal of Mahayana's Bodhisattva path is Samyaksambuddhahood, so that one may benefit all sentient beings by teaching them the path of cessation of dukkha. A bodhisattva is a person who is able to reach nirvana but delays doing so through compassion for suffering beings.
This is a good point becuase all kinds of Buddhsts celebrate Wesak and the Buddhists enlightenement. The Buddha is the blueprint for enlightenment – Buddhist monks follow his example to reach enlightenment themselves, eg leave their families, follow the middle way between greed and self-denial. The Buddha proved humans could be enlightened – this gives Buddhists confidence that they can be enlightened; gives them a reason to follow the path
It could be argued that the period of teaching in the most important point in the Buddhas life as if the Buddha had not taught and build a Sangha then Buddhist may not exist today. The Buddha’s experiences and teachings help people to make sense out of experiences today: the Four Sights show that old age sickness and death are part of life and Buddhists should always be mindful of them, and the Buddha’s life showed that wealth cannot bring happiness – Buddhists look for fulfilment and happiness in mental attitude rather than possessions.
This is a good point becuase Dharma day is a Theravada Festival that celebrates both the Buddha teaching and teh Ordained Saghas relationship with the laity. Dharma Day, a Buddhist celebration, marks the day when the Buddha began teaching. Celebrated by Buddhists worldwide, it’s considered a time to reflect on the qualities of the Buddha and express gratitude for his teachings which offer humanity a way to find release from its bonds. Dharma refers to the body of the Buddha’s teachings.
Annica is the impermanent nature of all things. Somethings are ‘grossly’ Annica like the weather, or seasons and other things more ‘subtle’ Annica like the way a mountain is worn down by a stream.
Some Buddhists beliefs on causality are summarised in the teaching on pratityasamutpada. Buddhism rejects a first cause in any form and the existence of a permanent self (ātman). The nature of existence is interpreted in terms of the two truths: conventional and ultimate. Conventionally, there exist beings and things, but only as conceptual entities (prajñaptisat). Ultimately, they do not exist, because they have no permanent core. Conceptual entities are dissected into impersonal phenomena or dharmas as ultimate units. The dharmas are momentary, and they arise and vanish in space and time in conformity with definite principles that regulate their flow and interdependence: karma and dependent origination.
The term karma, literally “action” or “deed,” as a technical concept, denotes the principle of ethical causation: there are no agents, but there are actions and their consequences. Karma as action denotes an act of mental volition (cetanā), and the bodily and verbal actions that stem from it. Volitional actions are ethically qualified, depending on whether they stem from the three wholesome roots or the three unwholesome roots. Such actions accumulate and yield their fruits: particular body-mind configurations evolving in cyclic rebirths (saṃsāra).
The principle of pratītyasamutpāda (dependent origination), denotes the conditionality or interdependence of existential phenomena. Essentially, it accounts for the conditioned flux of phenomenal existence, in particular the interdependent flow of the five aggregates with no ontological substratum. Causality is integrated into the four noble truths. The second truth teaches the origin of suffering, identified by the Buddha as craving. Otherwise, the origin is interpreted in terms of karma and dependent origination. The third noble truth, the cessation of suffering, teaches the eradication of karma leading to rebirths, and the cessation of suffering: appeasement of dependent origination.
The Milindapanha, or "Milinda's Questions” Canon addresses many of Buddhism's most difficult doctrines which find the origin in the cannon Dhammapada 113 ‘Better it is to live one day seeing the rise and fall of things than to live ashundred years without ever seeing the rise and fall of things.’ The simile of a chariot is used to explain the doctrine of anatta, or no-self, is the most famous part of the textOne of the King's first questions is on the nature of the self and personal identity. Nagasena greeted the King by acknowledging that Nagasena was his name, but that "Nagasena" was only a designation; no permanent individual "Nagasena" could be found. "Nagasena" is a designation for something conceptual. It is a mere name. When the constituent parts are present we call it a chariot; When the Five Skandhas are present, we call it a being.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Anatta means no independent or permanent self. The Buddha rejected the Brahmin and Jain belief at the time that we have a soul or essence they called an atman or Jiva.
Buddhists may seek to develop Metta- showing loving kindness to people and Karuna - accepting the suffering of others, sympathising with it, and responding as in the Dhammapada 14:13 the Buddha says ‘To avoid all evil, to cultivate good and to cleanse one’s mind – this is the teaching of the Buddha’. And ch 1:5 ‘.Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.’ Metta is one of The Three Wholesome Factors which are the opposites to the three poisons and the antidotes to them. Aamoha (non-delusion) or prajna (wisdom), alobha (non-attachment) or dāna (generosity) and adveṣa (non-hatred) or mettā (loving-kindness). Achieving these qualities is in part what the goal of Buddhism is.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Arguments in support a Bodhisattva is the highest goal of the Mahayana Buddhist faith/ great Bodhisattvas are supernatural figures that Buddhists can pray to for help and guidance/they symbolise skilful spiritual qualities/ they become the focus for worship they can save others and help them achieve enlightenment/they embody both wisdom (panna) and compassion (karuna)/images possess the spiritual power of beings they represent/they hold a position of honour in worship/they are ‘enlightenment beings’ so it is much greater to help others achieve enlightenment rather than just achieve it on one’s own/they always put others’ interests first/they are like the captain of a sinking ship, getting all the passengers off before themselves/they have to perfect the six perfections and there is no higher ideal in Buddhist morality some Buddhists, especially Mahayana regard the Bodhisattva ideal as superior to the Arhat one as it is totally selfless and based on compassion for all beings rather than personal liberation and nibbana/the Arhat ideal is considered to be selfish by some Buddhists, etc.
Arguments in support of other views the Arhat is the goal of the Theravada tradition/it is an older, therefore better tradition than the Bodhisattva/it is a person who has completed the Noble Eightfold Path/it is someone who has overcome the Three Poisons; greed, hatred and delusion or ignorance the title arhat means’ one worthy of respect’/it is a difficult and singular path to become an Arhat/a lay person in Theravada cannot become one until possibly reborn/an Arhat leads a blameless life and can generate lots of good kamma/he can perform meritorious deeds which bring good fortune to others the Arhat was what the Buddha intended his followers to become/ the Arhat ideal is considered to be equal to the Bodhisattva idea in Theravada Buddhist traditions as compassion for all beings is an essential part of the Arhat path, etc.
Theravada Buddhists disagree with this statement because becoming and araht (arahant) is the highest goal a human can aim for. Arhat means a ‘Perfected Saint’ or “One who is worthy”. A Buddha is fully awakened and has completely purified his mind of the three poisons of desire, aversion and ignorance. A Buddha is no longer bound by Samsara, and has ended the suffering which unawakened people experience in life. Humans cannot become Buddhas as the Buddha was a unique being who attained a unique perfection: Buddhists should strive to reach his impossible perfection and become Arahants.
This is a bad point because Mahayana argue as humans we can really only attain Buddhahood or the Enlightened Mind by discovery and realisation not created or attained by human actions, desires or striving. The term arhat describes people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood. They argue Buddhas have taken ‘The Bodhisattva Vow’: they vow to save all sentient beings from suffering. The goal of Mahayana's Bodhisattva path is Samyaksam Buddhahood, so that one may benefit all sentient beings by teaching them the path of cessation of dukkha.
The word literally means heap of twigs and refers to the idea of the five elements that make up a human being: For example, form, sensation, perception, mental formations and consciousness.
Discuss this statement showing that you have considered more than one point of view.(You must refer to religion and belief in your answer.) AO2 [15]
Dependent origination; For example, Buddhists believe everything ‘exists’ only because of the ‘existence’ of other phenomena in an incredibly complex web of cause and effect covering time past, time present and time future.
The six perfections are part of the Mahayana ethical teaching which includes ethical skilfulness alongside other skills as part of the 6 perfections (paramitas) Dana (generosity) and sila (morality) and patience (kanti) are the relevant ones because their effect on Karma is most significant. The other parts of the six perfections (paramitas) are skills that will lead to enlightenment necessary to develop ’Buddha nature’ and progress on the Bodhisattva path and include enthusiastic perseverance, concentration and wisdom. They are a philosophy of self‐cultivation using these Buddhist resources Each perfection has its meaning, the method of following it, its divisions and what should be done in the practice of that perfection. They are virtues meaning Character trait or strength as opposed to vice meaning Character weakness. The first section describes how each of the six perfections was understood in classical Mahayana Buddhist sutras and philosophical works. The second section takes that traditional Buddhist account of ethics up into current consideration, asking: what would each of these “perfections” need to look like today in order to be considered an ideal dimension of human character?
They are a progressive system of action- The six perfections are not placed in this order by accident. The order is explained as going from lower to higher practice or from the gross to the subtle level. As one makes progress in this scheme of action, the practices are growing in importance and difficulty. The practice of each of the perfections is impossible without the cultivation of the preceding one from which it is developed. When one practice generosity, one will accept the pure morality without focusing on material concerns. Ethical discipline gives rise to patience. When one has patience, one can make enthusiastic effort. When one has made enthusiastic effort, concentration will arise. When one is absorbed in Concentration, one will perfectly realize the nature of all phenomena (i.e. have wisdom).
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Arguments in support •impermanence is a fundamental principle of the Buddhist faith/it is the principle of life that everything changes/humans have no control over birth, growth and decay and so need to come to terms with this•impermanence causes suffering and the Buddhist faith addresses this, impermanence operates on all levels of life and even in inanimate things so it is a constant reminder of powerlessness•an understanding of impermanence motivates Buddhists to do something to improve the quality of life – to achieve enlightenment, etc.
Arguments in support of other views •Dukkha is a more important mark of existence – unless people understand that life is unsatisfactory, they are not likely to search for a solution/everyone suffers and it is a basic feature of life/the entire doctrine of the Buddhist faith rests on principles which will eliminate suffering/it is the issue which began the Buddha’s quest for enlightenment (the four sights)/human nature involves attachment and craving – this is basic to all humans and leads directly to suffering•no fixed self (anatta) is arguably the most important because it addresses the issue of the identity of the person and the illusion of self as the main barrier to enlightenment•all three are equally important because they are parts of a whole view of the meaning of life and without any one of these, the underlying principles which Buddhism addresses are incomplete etc.
Do not harm any living thing/do not kill, Do not take what is not given/do not steal. No falsehood/do not lie. No sexual misconduct/do not commit adultery. No intoxicants/do not use alcohol or drugs.
The night before the Buddha attained enlightenment, Mara, an evil devil type of creature tried to tempt him. Mara did this by sending his three daughters, Tanha (desire), Raga (lust), and Arati (aversion), to seduce him and break his concentration. Buddha was too strong and managed to maintain his concentration. In the first Watch? The Buddha saw / had ‘superknowledge of’ his previous rebirths thought of others . The conviction he came to, from this religious experience is recounted in the Jakata tales tell the stories of the Buddha's previous lives- this is part of the canon of sacred Buddhist literature, this collection of some 550 anecdotes and fables depicts earlier incarnations -- sometimes as an animal, sometimes as a human.
In the Second Watch? He understood / had ‘superknowledge of’ what about the life/death/birth cycle of Samsaric experience?. In the 3rd Watch he understood the four noble truths. He saw that everything is linked by cause and effect, and that everything is constantly changing. He saw that suffering comes from craving and attachment; the belief that things, or people, or ideas can bring us happiness, when in fact they themselves are subject to change, so cannot provide satisfaction. With this realisation he is said to have overcome all his craving and attachment himself and experienced the peace of Nirvana. Nirvana is a word often used as an alternative to enlightenment, and indicates the ending of an individuals suffering. The Mahayana path aims at a further realization, namely Buddhahood or nonabiding (apratiṣṭhita) nirvana. A Buddha better bodhisattva does not dwell in nirvana, but engages actively in enlightened activity to liberate beings for as long as samsara remains.
Buddhists believe the analysis of personal experience by the Five Aggregates ((s)kandhas) creates the wisdom of Anatta ‘not-self’. They argue we can live beyond the imbalance of hope and fear if we understand personal experience in terms of processes, and impersonal functions rather than in terms of a self. Overcoming Dukkha we can regard happiness and pain, praise and blame and all the rest with equanimity, with even-mindedness. Realizing the application of Annica to the self we can find peace in knowing the Rupa or body grows old, weak, sick and so forth. That our feelings too are constantly changing. We may respond today to a particular situation with a feeling of pleasure and tomorrow with pain. So too, our mental formations are impermanent and ever-changing. We alter our habits. We can learn to be kind and compassionate.
Arguments in support •gives devoted time to consider this/allows search within self for the truth of this teaching, full understanding can only come through total focus on the teachings to uncover the truths this is how the Buddha found understanding for himself –and monks also practise it•meditation creates a disciplined mind which is necessary to understand such complex ideas/– meditation is this/etc.
Arguments in support of other views •the individual may only be able to do samatha meditation, which does not allow exploration of religious truths, or may not have enough time to do the necessary meditation •Buddhists could read scripture/could speak to monks even children can have the Marks explained without meditating •a study of the physical world/human experience can lead to an understanding of the three truths.
He saw the Four Sights/the prophecy was fulfilled/he wanted to find a solution to suffering/he was disillusioned with his own life of luxury/etc
the Buddha is the blueprint for enlightenment – Buddhist monks follow his example to reach enlightenment themselves, eg leave their families, follow the middle way between greed and self-denial. •the Buddha proved humans could be enlightened – this gives Buddhists confidence that they can be enlightened; gives them a reason to follow the path•the Buddha’s experiences help people to make sense out of experiences today: the Four Sights show that old age sickness and death are part of life and Buddhists should always be mindful of them, and the Buddha’s life showed that wealth cannot bring happiness – Buddhists look for fulfilment and happiness in mental attitude rather than possessions.
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Arguments in support the five precepts are ultimately based on eliminating the power of greed and hatred and this is too idealistic for society today/modern society can be seen as dominated by consumerism and secular values, which contradict a life style based on the five precepts human nature is naturally driven by selfish motives/so the ideals of egolessness and unselfishness which are themes that run through the precepts are beyond most people’s capacity killing seems commonplace in some societies, which breaks the first precept/theft, burglary and stealing are commonplace as people are greedy/sexual misconduct is all around us so the third precept is clearly too idealistic/false speech happens with gossip, slander, back biting, white lies and seems part of everyday life and accepted/the attitude towards avoidance of intoxicating substances is not easy to apply in modern society, etc.
Arguments in support of other views the ethics outlined in the five moral precepts are very realistic and not difficult to put into practice/and they are common sense/they are based on good intention and are undertakings to ‘refrain from’ rather than strict rules so clearly a realistic goal for Buddhists the five precepts are ideally suited to modern society as they are supported by meditation and wisdom/society today can easily apply most of the moral precepts and gradually develop these qualities too the Dalai Lama has consistently taught the importance of the five precepts for the modern world and thinks they are attainable/the five precepts have much to offer modern society as they are all rooted in humanitarian values, etc.
Dukkha means suffering or unsatisfactoriness. Some suffering is straightforward like old age, sickness and death sort of like physical forms while other is more mental maybe anguish caused by change or by the thought that we have no permanent self.
The goal of Buddhist faith: This is the end of all cravings, of greed, hate and ignorance, and the end of rebirth. Buddha’s first sermon•can be reached in this life or after death: Buddha reached Nirvana at enlightenment but then lived for 45 years teaching others how to find the way; Nirvana is peace of mind – those who have reached it experience life as all others do but do not respond to it in the same way.
Life of the Buddha•cannot be described: All the words people could use come from their experience of this life, but Nirvana is not part of this material world. Questions of King Milinda
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Arhats are perfected persons, who have gained insight into the true nature of existence and has achieved nirvana (spiritual enlightenment). The arhat, having freed himself from the bonds of desire, will not be reborn. The state of an arhat is considered in the Theravada to be the proper goal of a Buddhist. Four stages of attainment are described in Pali texts: (1) the state of the “stream-enterer”—i.e., a convert (sotapanna)—achieved by overcoming false beliefs and doubts regarding the Buddha, the teaching (dhamma), and the order (sangha), (2) the “once-returner” (sakadagamin), who will be reborn only once in this realm, a state attained by diminishing lust, hatred, and illusion, (3) the “non-returner” (anagamin), who, after death, will be reborn in a higher heaven, where he will become an arhat, a state attained by overcoming sensuous desire and ill will, in addition to the attainments of the first two stages, and (4) the arhat. Except under extraordinary circumstances, a man or woman can become an arhat only while a monk or nun.
The Buddha taught there are three main categories of dukkha first suffering or pain (dukkha-dukkha), impermanence or change (viparinama-dukkha), Conditioned states (samkhara-dukkha). Suffering or Pain (Dukkha-dukkha). Ordinary suffering, is one form of dukkha. This includes physical, emotional and mental pain. Impermanence or Change (Viparinama-dukkha). Anything that is not permanent, that is subject to change, is dukkha. Thus, happiness is dukkha, because it is not permanent. Great success, which fades with the passing of time, is dukkha. Even the purest state of bliss experienced in spiritual practice is dukkha. This doesn't mean that happiness, success, and bliss are bad, or that it's wrong to enjoy them. If you feel happy, then enjoy feeling happy. Just don't cling to it.
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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.
Mahayana Buddhism believe in ‘heavenly realms’ ‘Buddha fields’ or ‘Sambokayas’. Amitabha the Bodhisattva of “Infinite Light” ruling a Pure Land as a great saviour Buddha. A key belief is that many ages ago a monk named Dharmakara made a number of vows, the 18th of which promised that, on his attaining buddhahood, all who had faith in him and who called upon his name would be reborn in his paradise and would reside there in bliss until they had attained enlightenment. Having accomplished his vows, Dharmakara reigned as the buddha Amitabha in the Western Paradise, called Sukhavati, the Pure Land. Honen claimed devotion to Amitabha by saying "Namu Amida Butsu" either continually or in the case of True Pure land even once with a conviction saying it will certainly attain birth in the Pure Land.’
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Buddhists believe reality/experience is underpinned by five skhandas or ‘aggregates’. the five aggregates (skhandas) concept that asserts five elements constitute and completely explain a living being's mental and physical existence. ‘“Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.” The five elements are form, sensation, perception, mental formations and consciousness .
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