Introduction to. The Prince Siddhartha This figure is the Monk Pu-Tai, a popular representation of...
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Transcript of Introduction to. The Prince Siddhartha This figure is the Monk Pu-Tai, a popular representation of...
BUDDHISMIntroduction to
The Prince Siddhartha
The Prince Siddhartha
This figure is the Monk Pu-Tai, a popular representation of
Buddhist principles in Classical/Popular Chinese religion
The Prince Siddhartha
The Prince Siddhartha
The Prince Siddhartha
The Prince Siddhartha
Siddhartha Gautama, also known as Śākyamuni
Sage, or muni, of the Śakya clan
A prince in a small kingdom called Kapilavatthu, in the foothills of the Himalayas
Upon his birth, the wise men of the kingdom foretold that the young Siddhartha would grow to be either a great king or a great sage
The Prince Siddhartha
His father, hoping for his son to follow in his footsteps, raised Siddhartha in the lap of luxury, hiding all manner of suffering from him
Siddhartha, however, suspected something was missing, and one day snuck out of the castle with his loyal charioteer, Channa. It was then he saw the “four sights”
The Four Sights
An Old Man
A Sick Man
A Dead Man
And a Monk
The Ascetic Life for Me
“Give too much slack, and you’ll never catch any fish, Pull too tight, and you’ll break the line”
The Middle Way
The Middle Way
This path was a reaction to both The overemphasis
on artha and kama that Siddhartha saw in Hinduism
The over emphasis on self-denial and asceticism that he saw in Jainism
The Middle Way
Hence, Buddhism is The practice of non-
extremism: a path of moderation away from the extremes of self-indulgence and self-mortification
The Middle Way
It is also The middle ground
between certain metaphysical views Including the claim that
things ultimately either do or do not exist)
The Middle Way
The Buddha provides an explanation of Nirvana as a state wherein it becomes clear that all dualities apparent in the world are delusory And this ‘middle’ is to be
understood as emptiness, the ultimate nature of all phenomena, lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness
The Four Noble Truths
The Four Noble Truths
Duhkha/Dukkha– All life suffers Samudāya – suffering is caused by
desire/craving (trishnā) Nirvāņa/Nibbāna – only when craving
ceases will suffering cease The Way (Marga) to Liberation is
The Eight-Fold Path
The Four Noble Truths
Duhkha/Dukkha– All life suffers Samudāya – suffering is caused by
desire/craving (trishnā) Nirvāņa/Nibbāna – only when craving
ceases will suffering cease The Way (Marga) to Liberation is
The Eight-Fold Path
The Four Noble Truths
Duhkha/Dukkha– All life experiences dissatisfaction
Samudaya – dissatisfaction arises from seeking satisfaction in a way that is
itself unsatisfying Nirvāņa/Nibbāna – only when this
inherently flawed method is abandoned will satisfaction ever be attained
The Way (Marga) to Satisfaction is The Eight-Fold Path
The First Noble Truth
“What is the Noble Truth of suffering? Birth is suffering, aging is suffering, sickness is suffering, dissociation form the loved is suffering, not to get what one wants is suffering: in short, the five categories (skandhas) affected by clinging (trishnā) are suffering”
The First Noble Truth
The five skandhas (or in Pāli -khandhas) are the five "aggregates" which categorize all individual experience, among which there is no "self" to be found Rūpa – the corpo-reality or form, body Vedanā - sensation Samjñā/Sannā – perception Samskāra – mental formations, habits Vijñāna - consciousness
The Second Noble Truth
“What is the Noble Truth of the Origin of Suffering? It is craving which renews being and is accompanied by relish and lust, relishing this and that: in other words, craving for sensual desires, craving for being, craving for non-being.”
The Second Noble Truth
It is this ‘craving/clinging’, or trishnā, that binds the cycle of existence together This ‘stuck-
together’ cycle is, in turn, governed by the laws of cause and effect, or karma/kamma
The Second Noble Truth
Three types of desire craving for "sensuality" or "sensual
pleasures“ kāma-taņhā
craving for "becoming" or "existence" bhava-taņhā
craving for "no becoming" or "non-existence" or "extermination" vibhava-taņhā
Taņhā literally means "thirst,“ figuratively denotes "desire" or "craving,"
The Third Noble Truth
“What is the Noble Truth of the Cessation of Suffering? It is the remainderless fading and cessation of that same craving; the rejecting, relinquishing, leaving and renouncing of it.” In other words, through the
‘remainderless’ elimination of craving/clinging, suffering can be brought to an end
The Third Noble Truth
This is achieved by reaching Nirvāņa/Nibbāna, a state wherein it becomes clear that all dualities apparent in the world are delusory The differences in how,
exactly, this state is to be understood and achieved is what differentiates the various schools of Buddhism from one and other
Buddhist Ontology
Buddhist scholars have produced a prodigious quantity of intellectual theories, philosophies and world view concepts Some schools of
Buddhism discourage doctrinal study, some regard it as essential, but most regard it as having a place, at least for some people at some stages
Buddhist Ontology
The concept of Liberation (Nirvāņa/Nibbāna), is closely related to the correct perception of reality In awakening to the
true nature of the self and all phenomena one is liberated from the cycle of suffering and involuntary rebirths
King Milinda and Nagasena
Impermanence, Suffering and Non-Self
The Three Marks of Existence Anitya/Anicca or "impermanence".
This refers not only to the fact that all conditioned things (sankhara) eventually cease to exist, but also that all conditioned things are in a constant state of flux
Duhkha/Dukkha or "unsatisfactoriness/dis-ease/suffering“ Nothing found in the physical world or even the
psychological realm can bring lasting deep satisfaction. Anatman/Anatta or "no-self"
denotes that phenomena are not, or are without, a permanent self, to describe any and all composite, consubstantial, phenomenal and temporal things, from the macrocosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent
Dependent Arising
The doctrine of Pratītyasamutpāda/Paticcasamuppāda often translated as "Dependent Arising,"
An essential part of Buddhist metaphysics It states that phenomena arise together in a
mutually interdependent web of cause and effect It is variously rendered into English as
"dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency"
Twelve Nidānas
The Twelve Nidānas describe a causal connection between the subsequent characteristics/conditions of cyclic existence, each giving rise to the next: Avidyā: ignorance, specifically spiritual Samskāras: literally formations, explained as referring
to Karma. Vijñāna: consciousness, specifically discriminative Nāmarūpa: literally name and form, referring to mind
and body Ṣadāyatana: the six sense bases: eye, ear, nose,
tongue, body and mind-organ Sparśa: variously translated contact, impression,
stimulation (by a sense object)
Twelve Nidānas
Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or neutral
Trishnā : literally thirst, but in Buddhism nearly always used to mean craving
Upādāna: clinging or grasping; the word also means fuel, which feeds the continuing cycle of rebirth
Bhava: literally being (existence) or becoming. Jāti: literally birth, but life is understood as starting
at conception Jarāmaraṇa (old age and death) and also
śokaparidevaduhkhadaurmanasyopāyāsa (sorrow, lamentation, pain, sadness, and misery)
Pratitya samutpadaor the BhavaChakra
The Fourth Noble Truth
“What is the Noble Truth of the Way Leading to the Cessation of Suffering? It is the Noble Eightfold Path, that is to say: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration”
The Fourth Noble Truth
The Fourth Noble Truth
The Fourth Noble Truth
The Fourth Noble Truth
The Fourth Noble Truth
The Fourth Noble Truth
Fractals and Introspection
Fractals are, in a sense, the effect of turning a mathematical graph on itself, or graphing a formula that feeds off itself “Recursive”
Fractals and Introspection
Fractals and Introspection
Fractals and Introspection
Fractals and Introspection
Fractals and the Perception of Dimensions
8Q_GQqUg6Ts
The Eight Fold Path
1. Right View2. Right Intention
Wisdom
3. Right Action4. Right Speech5. Right Livelihood
Ethics
6. Right Effort7. Right Mindfulness8. Right Concentration
Meditative Goals
The Eight Fold Path
1. Right View - samyak dŗșţi/ditthi
2. Right Intention - samyak samkalpa/sankappa
Wisdom – Prajñā/paññā
3. Right Action – vāc/vāca4. Right Speech – karman/kammanta5. Right Livelihood – ājīvana/ājīva
Ethics - Sila
6. Right Effort – vyāyāma/vāyāma7. Right Mindfulness - smṛti/sati8. Right Concentration - samādhi
Meditative Goals - Samādhi
Reincarnation, or Re-Birth So, how does Buddhism deal with the
concept of Reincarnation? Abhidharma philosophy claims that all
entities with parts are simply conceptual constructs on the basis of their parts. Further, even the partless, atomic physical and mental events (dharmas) out of which all entities with parts are constructed are themselves momentary-they are radically impermanent (although they are not conceptually constructed)
Reincarnation, or Re-Birth
Yogacara claimed not just that entities are impermanent but also that the entire ordinary world of dualisms is a fabrication, a product of deluded conceptualization. The only entities that are unfabricated, that is, that exist independent of conceptual construction, are the momentary mental events that make up the flow of non-dual consciousness
Reincarnation, or Re-Birth
Madhyamaka takes the teaching of the fabricated nature of entities to its logical conclusion Madhyamikas claim that
one must see not only that all entities are impermanent but also that all entities are entirely conceptual constructs, including the dharmas of the Abhidharma and the non-dual flow of consciousness of the Yogacara
Reincarnation, or Re-Birth
There is absolutely nothing that is anything but a complete fabrication
Reincarnation, or Re-Birth
A series of discrete moments that are interconnected to each other, while appearing separate
Buddhist Dialect Technique
Buddhism also famously employs a teaching technique known as upaya “efficient means” The Art of the
Controlled Accident The Poison Arrow
Schools of Buddhism
Hinayana – the little vehicle Theravada school
The oldest surviving school Ascribe to the idea of an Arhant Would never consider
themselves the ‘little vehicle’
Schools of Buddhism
It is relatively conservative, and generally closest to early Buddhism This school gradually
declined on the Indian subcontinent, but its branch in Sri Lanka and South East Asia continues to survive
Theravada Buddhism has recently made a comeback in India, which continues to grow
Schools of Buddhism
The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries After being orally
transmitted for a few centuries, its scriptures, the Pali Canon, were finally committed to writing in the last century BCE, in Sri Lanka, at what the Theravada usually reckon as the fourth council
Schools of Buddhism
It is also one of the first Buddhist schools to commit the complete set of its canon into writing
Schools of Buddhism
The Sutta collections and Vinaya texts of the Pāli Canon (and the corresponding texts in other versions of the Tripitaka), are generally considered by modern scholars to be the earliest Buddhist literature, and they are accepted as authentic in every branch of Buddhism
Schools of Buddhism
In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas After numerous lifetimes of
spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being
Schools of Buddhism
The commentaries to the Pali Canon classify these awakened beings into three types: Sammasambuddha, usually
just called Buddha, who discovers the truth by himself and teaches the path to awakening to others
Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others
Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha
Schools of Buddhism
Also, in Theravada, Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion Thus, in attaining bodhi,
the arahant has overcome these obstacles
As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami