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The Principle of Conditionality, The Law of Causation and Conditioned Co-production are all translations of the Pali term paticcasamupada.<\/p>\n[et_pb_section fb_built=”1″ inner_shadow=”on” module_id=”blurb-tab2″ _builder_version=”4.9.7″ background_enable_color=”off” use_background_color_gradient=”on” background_color_gradient_start=”#f58a07″ background_color_gradient_end=”rgba(245,138,7,0.03)” custom_css_main_element=” padding: 0!important;||” global_module=”2172″][et_pb_row column_structure=”1_5,1_5,1_5,1_5,1_5″ use_custom_gutter=”on” gutter_width=”1″ make_equal=”on” module_class=”five-columns et_pb_row_fullwidth” _builder_version=”4.9.7″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” width=”79%” width_tablet=”100%” width_phone=”” width_last_edited=”on|desktop” max_width=”100%” max_width_tablet=”100%” max_width_phone=”” max_width_last_edited=”on|desktop” custom_padding=”0px||||false|false” z_index_tablet=”500″ make_fullwidth=”on”][et_pb_column 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[\/et_pb_text][et_pb_toggle title=”Conditionality or Dependent Origination” admin_label=”Conditionality Toggle” module_id=”15-16_conditions” _builder_version=”3.16.1″]<\/p>\n
\nThe Principle of Conditionality, The Law of Causation and Conditioned Co-production are all translations of the Pali term paticcasamupada.<\/p>\n
Buddhists believe that as part of his Enlightenment experience, the Buddha understood the nature of existence. He put his realisation, which is essentially beyond words, into the conceptual form of paticcasamupada, or The Principle of Conditionality.<\/p>\n
This principle teaches that<\/p>\n
Check out this\u00a0interactive wheel of life<\/a>\u00a0and this\u00a0BBC resource<\/a>.<\/p>\n If this is, that comes to be; [\/et_pb_toggle][et_pb_toggle title=”The Four Noble Truths” admin_label=”4 NTs Toggle” module_id=”15-16_4-noble-truths” _builder_version=”3.16.1″]<\/p>\n \n He decided that it was possible to help others to realise the Truth for themselves and gain Enlightenment and began to formulate the Dharma, the teaching that leads to Enlightenment. So he put his realisation, which is essentially beyond words, into the conceptual form of the\u00a0Law of Conditionality<\/a>.<\/p>\n The Four Noble Truths are an application of the Law of Conditionality to the problem of human suffering. This teaching follows an ancient Indian medical formula:-\u2028illness, cause, cure, remedy.<\/p>\n The Noble Eightfold Path is the fourth Noble Truth – the remedy for human suffering.<\/p>\n The Four Noble Truths Buddhism begins by addressing suffering because no-one can deny the existence of pain. Simply put, the Four Noble Truths are:<\/p>\n 1. Dukkha – PAIN – physical suffering, psychological pain and existential dissatisfaction. The Four Noble Truths are a fundamental Buddhist teaching. Despite their concise and simple format, they are a profound teaching that can be understood on deeper and deeper levels.<\/p>\n So, does that mean that cancer is the result of craving? It might be. Lung cancer could be caused by craving for cigarettes, for example. It is also dependent on a number of other conditions: nuclear fallout, genetic predisposition, etc.<\/p>\n However we must distinguish between physical suffering and psychological suffering.<\/p>\n Buddhists who believe in the teaching of rebirth might say (without any sense of blame) that a person’s cancer was partly the result of their being born in a physical body, yet again, as a result of their endless craving for physical existence, when they could have chosen to practise the Dharma more, leading to a rebirth in a different, non-physical state.<\/p>\n Other Buddhists might just say that cancer is one of the many difficult things we may have to face in life, which are hard to explain. What matters is how we respond to it.<\/p>\n One person with cancer may be eaten up with bitterness: “Why me? It’s not fair” etc. This is the kind of suffering which comes with aversion – craving for things to be other than the way they are. This person now has two kinds of suffering. Another person with cancer could choose to see their illness as an opportunity for changing lifestyle, making the most of the time they have left, making sure their friendships are in good repair etc. Because they don’t resist the reality of their situation by craving for things to be different, they suffer less emotional and psychological pain.<\/p>\n Of course, many people with any kind of suffering will experience a mixture of these two attitudes.<\/p>\n See also these resources from\u00a0the BBC<\/a>\u00a0on the Four Noble Truths.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Noble Eightfold Path” admin_label=”Noble Eightfold Path Toggle” module_id=”15-16_8-fold-path” _builder_version=”3.16.1″]<\/p>\n \n The Dharmachakra is a Buddhist symbol for the Dharma. It usually has eight spokes to represent the teaching of the Noble Eightfold Path. All Buddhists should strive to follow the Noble Eightfold Path, whether they live in a remote monastery in Tibet or in a flat in the middle of a city. How do Buddhists follow the Eightfold Path?<\/p>\n Here are some quotes from Buddhists who are trying to follow this ancient Buddhist teaching in a modern setting.<\/p>\n RIGHT VISION<\/strong><\/p>\n Before I can practise Buddhism at all, I have to have some idea that there\u2019s something to work towards. When I look at the Buddha image I remember that I, too, can be like that. I can become happier, wiser and more compassionate. I too want to gain Enlightenment. That\u2019s my goal, my vision.<\/p>\n<\/blockquote>\n RIGHT EMOTION<\/strong><\/p>\n It\u2019s no good wanting Enlightenment in my head, if, in my heart, I can\u2019t be bothered. One way I can motivate myself is by meditating. I can also inspire myself by reading some Dharma books.<\/p>\n<\/blockquote>\n RIGHT SPEECH<\/strong><\/p>\n We have a strong effect on others through our speech and communication. I need to speak kindly and truthfully. If I tell the truth, especially when it isn\u2019t easy, I can develop honesty and fearlessness. By being truthful I do myself honour….What a challenge it is to be really honest and always kind.<\/p>\n<\/blockquote>\n RIGHT ACTION<\/strong><\/p>\n We\u2019re engaged in actions all day. Buddhism says that the key to Right Action is intention. Behind every action is a state of mind. If I catch myself in a negative state of mind, I can choose to act differently and so practise Right Action.<\/p>\n<\/blockquote>\n RIGHT LIVELIHOOD<\/strong><\/p>\n We try to avoid any kind of work that might increase suffering in the world. We don\u2019t want to harm the environment, animals or humans. So we avoid work involving weapons, tobacco or alcohol. Instead, I want to find work that can help the world. I like to work with other Buddhists because it keeps me on my toes. It\u2019s not easy to forget the Noble Eightfold path when your mates are practising it too.<\/p>\n<\/blockquote>\n RIGHT EFFORT<\/strong><\/p>\n I can find myself in different states of mind from one moment to the next. What can I do about this? My states of mind can affect what I do. So I need to ask myself through the day: ‘What state am I in?’ Then I can change that by making more effort – I can change how I think and feel .With Right Effort I can develop a more positive and brighter outlook.<\/p>\n<\/blockquote>\n RIGHT MINDFULNESS<\/strong><\/p>\n Often we are not aware of how we are feeling or what we are doing. If we can become more aware we can live in the present moment and transform our lives. Staying aware is a practice that can lead to happier states of mind. Instead of rushing through a job, I can slow down and even enjoy what I am doing. Right mindfulness makes the most of the present moment.<\/p>\n<\/blockquote>\n RIGHT MEDITATION<\/strong><\/p>\n I begin my day with meditation. Why do I meditate? I can only transform myself in all the other steps of the path, if I know myself well. Meditation helps me to develop calm and peaceful states of mind. Then I can begin to see myself more clearly. With the help of meditation, I can gradually progress through ever higher states of mind along the path. I can get nearer and nearer to Enlightenment, even if takes much effort and many lifetimes.<\/p>\n<\/blockquote>\n [\/et_pb_toggle][et_pb_toggle title=”The Threefold Way” admin_label=”3fold Way Toggle” module_id=”15-16_Threefold-Way” _builder_version=”3.16.1″]<\/p>\n \n Many people in the West come to Buddhism first through meditation classes. Traditionally, however, ethical behaviour is regarded as the start of the Buddhist journey towards the perfect wisdom of Enlightenment. Anyone can learn meditation, but without the clear conscience which comes with knowing that they have acted ‘skilfully’ (kusala), they will not progress all that far.<\/p>\n Ethical action in Buddhism is described by the Precepts, and motivated by kindness and awareness of\u00a0karma<\/em>\u00a0– that our actions will have consequences.<\/p>\n The Threefold Way is circular rather than linear: as we act more and more ethically, including making the effort to meditate regularly, we will increase in our understanding of the Dharma, the Way Things Are. This makes it easier to act ethically and meditate, and thus our wisdom grows yet further.<\/p>\n Can you arrange the stages of the Noble Eightfold Path under the headings of the Threefold Way?<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”The Middle Way” admin_label=”Middle Way Toggle” module_id=”15-16_Middle-Way” _builder_version=”3.16.1″]<\/p>\n \n We can see how it emerges from the Buddha’s own experience: having grown up in luxury and found that unsatisfying, he tried asceticism: the life of a wandering holy man, fasting and subjecting his body to various physical experiences intended to subdue craving and bring about wisdom. Finding this did not lead to an understanding of the truth, he came to advocate a simple and dignified life, providing just what was necessary to support a life devoted to spiritual practice.<\/p>\n At a more sophisticated level, the Middle Way represents the path between extreme views. Reality is ultimately indefinable, nothing can be pinned down to This or That. Most importantly, it applies to the question of nihilism and eternalism.<\/p>\n Buddhism says everything in life is dependent on other things, which keep changing. (See\u00a0Conditionality\/Dependent origination\u00a0and the\u00a0Three Marks.) This means that nothing is completely independent. Nothing has any fixed self. Nothing is permanent.<\/p>\n It would be tempting to say that nothing really exists at all. This is nihilism.<\/p>\n The opposite of this would be to say that everything, though mostly changeable, has something about it which lasts forever – a soul or essence. This is eternalism.<\/p>\n What the Buddha saw at his Enlightenment was that Reality was neither of these. The Way Things Really Are is somewhere in between. You can’t say that what we call ‘a tree’ exists or does not exist. It isn’t really a thing. It’s a process; it appears more or less the same for periods of time, but it is constantly changing.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Karma” admin_label=”Karma Toggle” module_id=”15-16_Karma” _builder_version=”3.16.1″]<\/p>\n \n The Law of Karma<\/p>\n Greed, hatred and ignorance are know as the Three Root Poisons. They can be seen represented by the cock, snake and pig at the hub of the Wheel of Life.<\/p>\n All actions of body, speech and mind have an effect. Change will happen anyway, but because of the Law of Karma, it is possible to change for the better.<\/p>\n Our life is shaped by our mind, For another presentation of karma, see\u00a0Access to Insight<\/a>\u00a0website.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Nirvana” admin_label=”Nirvana Toggle” module_id=”15-16_Nirvana” _builder_version=”3.16.1″]<\/p>\n \n Negatively<\/strong>, as Cessation.An Enlightened being is free of the unhealthy mental states of greed, hatred and ignorance. These are sometimes known as the three poisons or the three fires. Nirvana is known as the extinguishing of these fires.(Nirvana = blowing out)<\/p>\n Positively<\/strong>, in terms of the characteristicsof an Enlightened being, which are:-<\/p>\n Paradoxically<\/strong> Symbolically<\/strong> [\/et_pb_toggle][et_pb_toggle title=”The Three Marks” admin_label=”3 marks Toggle” module_id=”15-16_3-marks” _builder_version=”3.16.1″]<\/p>\n \n Dukkha<\/strong>\u00a0– suffering or unsatisfactoriness<\/p>\n Dukkha literally means an ill-fitting chariot wheel – like a ride in a chariotwith an ill-fitting wheel, life is often bumpy and uncomfortable.<\/p>\n Anicca<\/strong>\u00a0– impermanence<\/p>\n Anatta<\/strong>\u00a0– no self. Buddhists recognise that in order to achieve wisdom they need to develop for themselves a deep understanding of these truths, through meditating and reflecting upon them.<\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Community Tradition Text” _builder_version=”3.27.4″]<\/p>\n [\/et_pb_text][et_pb_toggle title=”The Buddha in 60 seconds!” admin_label=”Buddha in 60s Toggle” module_id=”15-16_Buddha-60-seconds” _builder_version=”3.16.1″]<\/p>\n \n [\/et_pb_toggle][et_pb_toggle title=”Sangha” admin_label=”Sangha Toggle” module_id=”15-16_Sangha” _builder_version=”3.16.1″]<\/p>\n \n [\/et_pb_toggle][et_pb_toggle title=”Buddhist Schools” admin_label=”Buddhist Schools Toggle” module_id=”15-16_Buddhist-schools” _builder_version=”3.16.1″]<\/p>\n Sri Lanka<\/strong> The Pali Canon<\/strong> The Pali Canon is the oldest complete collection of Buddhist scriptures and is divided into three collections: The Vinaya Pitaka or collection of monastic rules, The Sutta Pitaka or collection of the Buddha\u2019s discourses, and the Abhidhamma Pitaka, the collection of \u2018further teachings\u2019. The Theravada school reveres its sacred texts as an accurate record of the original and true teaching of the Buddha.<\/p>\n The Arhat<\/strong> The Buddhapadipa Temple (Theravada) in London was the\u00a0first Buddhist temple<\/a>\u00a0in the United Kingdom.<\/p>\n The word Bodhisattva literally means Enlightenment Being. A Bodhisattva vows to free all beings from suffering and to help them gain Enlightenment for themselves.<\/p>\n Avalokiteshvara<\/strong>\u00a0– the Bodhisattva of Compassion<\/p>\n Following the Bodhisattva Path means practising the Six Perfections (Paramitas).<\/p>\n Monastic universities<\/strong> Lineage<\/strong> The four main Tibetan schools are<\/p>\n One of the Tibetan schools most active in the West is the\u00a0The New Kadampa Tradition<\/a>\u00a0(NKT), a Tibetan school devoted to promoting Mahayana Buddhism. Founded by Geshe Kelsang Gyatso, it is based at The Manjushri Centre, Cumbria. The NKT has about 80 Centres in the UK.<\/p>\n The Zen tradition tells how the Buddha, while seated before a large assembly of monks, silently held aloft a golden flower. The monk Mahakashyapa looked at the flower and smiled in understanding. The Buddha smiled too; he had communicated his teaching directly to Mahakashyapa, from mind to mind, beyond the use of words or concepts.<\/p>\n Ch\u2019an<\/strong> Zen<\/strong> Rinzai Zen<\/strong>\u00a0bases its practice on highly paradoxical dialogues with an Enlightened master as a means to gaining a sudden breakthrough to Enlightenment. The well known koans, such as ‘what is the sound of one hand clapping?’, or ‘what was your face before you were born?’, are records of these riddle-like exchanges between an Enlightened Ch\u2019an or Zen master and disciples. (Koan means public record.)<\/p>\n Soto Zen<\/strong>\u00a0pursues a gradual Awakening through the practice of the Precepts, zazen or \u2018Just Sitting\u2019 meditation, and the practice of mindfulness in daily life. Through these practices, one realizes one\u2019s true unlimited potential – one\u2019s Buddha Nature.<\/p>\n The Pure Land Sutras<\/strong> Shinran<\/strong> Amida\u2019s Vow<\/strong> True Pure Land Buddhism<\/strong>\u00a0has been handed down through a hereditary married priesthood.<\/p>\n Triratna Buddhist Community<\/strong>\u00a0(formerly The Friends of the Western Buddhist Order) The Triratna Buddhist Order<\/strong> Triratna Centres<\/strong> Communities<\/strong> Team-Based Right Livelihood Businesses<\/strong> [\/et_pb_toggle][et_pb_text admin_label=”Scripture authority Text” _builder_version=”3.27.4″]<\/p>\n [\/et_pb_text][et_pb_toggle title=”The Pali Canon (Tipitaka)” admin_label=”The Pali Canon Toggle” module_id=”15-16_Pali-Canon” _builder_version=”3.16.1″]<\/p>\n \n The Vinaya Pitaka<\/strong>, the document recording the code of discipline by which early monks and nuns were to live. A fixed set of rules was agreed at the First Sangha Council (see below) but not set down as a written code until the 1st century BCE. Monastics of the Theravada tradition still live by the Pali vinaya; other monastic traditions live by slightly varying vinayas.<\/p>\n The Sutta Pitaka<\/strong>, the discourses or sermons of the Buddha, given to disciples in all walks of life, both lay and monastic. The term sutta (sutra in Sanskrit) means ‘thread’ and is related to the English term ‘suture’; thus, a sutta is a threaded, or connected, series of teachings on a given theme.<\/p>\n The Abhidhamma Pitaka<\/strong>, an intricate analysis and classification of mental states, phenomena, character-types, major Dharma-topics, and paticcasamuppada, as well as a definition of Dharma-terms. This pitaka is later than the first two, most of it having been compiled between the 3rd century BCE and the 1st century CE.<\/p>\n The Pali Canon is the central source of authority for Buddhist belief and practice; the textual source for the earliest, commonest and most central Buddhist teachings. Such formulations as the Four Noble Truths, the Noble Eightfold Path and the Threefold Way are repeatedly to be found woven into the narrative of various suttas.<\/p>\n The suttas also include descriptions of the religious experience of the Buddha and his followers or other listeners: there are those who describe extremely refined and elevated states of mind achieved in meditation; and those who gain Enlightenment on hearing the Buddha, having sought him out, inspired by the possibility of the very existence of an Enlightened being.<\/p>\n Of the three Pitakas of the Pali Canon, the Sutta Pitaka has the most universal significance to Buddhists, in that it is addressed to listeners both lay and monastic. However, running to many times the length of the Bible, it is most commonly found in monasteries and libraries; and very rarely in a lay household. Individual lay Buddhists are much more likely to have edited collections, or small sections such as the Dhammapada. Many may have no scriptures at all.<\/p>\n Though regular Dharma study is considered of great benefit, it is not necessary to have studied great quantities of Buddhist scripture to be able to practise the Buddha\u2019s teachings: many of the world\u2019s Buddhists may be unable to read; hundreds of scriptures have yet to be translated into any Western languages; and meditation and ethical practice are also central means of self-transformation. In many Asian Buddhist countries, lay people may not have heard much scripture, their role being largely that of supporting the monks and nuns. With the arrival of Buddhism in the West, however, the divide between monastic and lay practice seems to be becoming less distinct, with many very committed and educated lay people studying the scriptures in translation.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Dhammapada” admin_label=”Dhammapada Toggle” module_id=”15-16_Dhammapada” _builder_version=”3.16.1″]<\/p>\n \n 1. What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind. 2. What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind. The text is translated by Urgyen Sangharakshita.<\/p>\n Background<\/strong>: A vagga is a section. The Dhammapada comprises 26 sections of which the Buddhavagga is a collection of verses about the nature and actions of an Enlightened Being and his\/her effect on others. This teaching is addressed to all, lay or monastic.<\/p>\n 1 That Enlightened one whose sphere is endless, whose victory is irreversible, and after whose victory no (defilements) remain (to be conquered), by what track will you lead him (astray), the Trackless One?<\/p>\n 2 That Enlightened One in whom there is not that ensnaring, entangling craving to lead anywhere (in conditioned existence), and whose sphere is endless, by what track will you lead him (astray), the Trackless One?<\/p>\n 3 Those wise ones who are intent on absorption (in higher meditative states) and who delight in the calm of renunciation, even the gods love them, those thoroughly Enlightened and mindful ones.<\/p>\n 4 Difficult is the attainment of the human state. Difficult is the life of mortals. Difficult is the hearing of the Real Truth (saddhama). Difficult is the appearance of the Enlightened Ones.<\/p>\n 5 The not doing of anything evil, undertaking to do what is (ethically) skilful (kusala), (and) complete purification of the mind – this is the ordinance (sasana) of the Enlightened Ones.<\/p>\n 6 Patient endurance is the best form of penance. ‘Nirvana is the Highest,’ say the Enlightened Ones. No (true) goer forth (from the household life) is he who injures another, nor is he a true ascetic who persecutes others.<\/p>\n 7 Not to speak evil, not to injure, to exercise restraint through the observance of the (almsman\u2019s) code of conduct, to be moderate in diet, and to occupy oneself with higher mental states – this is the ordinance (sasana) of the Buddhas.<\/p>\n 8 Not (even) in a shower of money is satisfaction of desires to be found. ‘Worldly pleasures are of little relish, (indeed) painful.’ Thus understanding, the spiritually mature person<\/p>\n 9 takes no delight even in heavenly pleasures. The disciple of the Fully, Perfectly Enlightened One takes delight (only) in the destruction of craving.<\/p>\n 10 Many people, out of fear, flee for refuge to (sacred) hills, woods, groves, trees and shrines.<\/p>\n 11 In reality this is not a safe refuge. In reality this is not the best refuge. Fleeing to such a refuge one is not released from all suffering.<\/p>\n 12 He who goes for refuge to the Enlightened One, to the Truth, and to the Spiritual Community, – and who sees with perfect wisdom the Four Ariyan Truths, –<\/p>\n 13 namely, suffering, the origin of suffering, the passing beyond suffering, and the Ariyan Eightfold Way leading to the pacification of suffering, –<\/p>\n 14 (for him) this is a safe refuge, (for him) this is the best refuge. Having gone to such a refuge, one is released from all suffering.<\/p>\n 15 Hard to come by is the Ideal Man (purisajanna). He is not born everywhere. Where such a wise one is born, that family grows happy.<\/p>\n 16 Happy is the appearance of the Enlightened Ones. Happy is the teaching of the Real Truth (saddhama). Happy is the unity of the Spiritual Community. Happy is the spiritual effort of the united.<\/p>\n 17 He who reverences those worthy of reverence, whether Enlightened Ones or (their) disciples, (men) who have transcended illusion (papanca), and passed beyond grief and lamentation,<\/p>\n 18 he who reverences those who are of such a nature, who (moreover) are at peace and without cause for fear, his merit is not to be reckoned as such and such.<\/p>\n<\/blockquote>\n [\/et_pb_toggle][et_pb_toggle title=”Metta Sutta (sermon on Loving-Kindness)” admin_label=”Metta Sutta Toggle” module_id=”15-16_metta-sutta” _builder_version=”3.16.1″]<\/p>\n \n Let them be able and upright, Let them not do the slightest thing Wishing, in gladness and in safety, Let none deceive another, Even as a mother protects with her life Whether standing or walking, seated or lying down [\/et_pb_toggle][et_pb_toggle title=”Kalama Sutta” admin_label=”Kalama Sutta Toggle” module_id=”15-16_kalama-sutta” _builder_version=”3.16.1″]<\/p>\n \n Background<\/strong> The Kalamas are so impressed with his teaching that they become his lay followers; they go for refuge to the Buddha, Dharma and Sangha as the only true sources of security in this life.<\/p>\n Text<\/strong> Now the Kalamas of Kesaputta heard it said that Gotama the recluse, the Sakyans\u2019 son who went forth as a wanderer from the Sakyan clan, had reached Kesaputta.<\/p>\n And this good report was noised abroad about Gotama, that Exalted One, thus: \u201cHe it is, the Exalted One, Arahant, a Fully Enlightened One, perfect in knowledge and practice, and so forth. It were indeed a good thing to get sight of such arahants!\u201d<\/p>\n So the Kalamas of Kesaputta came to see the Exalted One. On reaching him, some saluted the Exalted One and sat down at one side; some greeted the Exalted One courteously, and after the exchange of greetings and courtesies sat down at one side; some raising their joined palms to the Exalted One sat down at one side; some proclaimed their name and clan and did likewise; while others without saying anything just sat down at one side. Then as they sat thus the Kalamas of Kesaputta said this to the Exalted One:<\/p>\n \u201cSir, certain recluses and brahmins come to Kesaputta. As to their own view, they proclaim and expound it in full; but as to the view of others, they abuse it, revile it, depreciate and cripple it. Moreover, sir, other recluses and brahmins, on coming to Kesaputta, do likewise. When we listen to them, sir, we have doubt and wavering as to which of these worthies is speaking truth and which speaks falsehood.\u201d<\/p>\n \u201cYes, Kalamas, you may well doubt, you may well waver. In a doubtful matter wavering does arise. Now look you, Kalamas, be not misled by report or tradition or hearsay; be not misled by proficiency in the collections, nor by mere logic or inference, nor after considering reasons, nor after reflection on and approval of some theory, nor because it fits becoming, nor out of respect for a recluse who holds it. But, Kalamas, when you know for yourselves, these things are unprofitable, these things are blameworthy, these things are censure by the intelligent; these things, when performed and undertaken, conduce to loss and sorrow, then indeed do ye reject them, Kalamas.<\/p>\n Now what think ye, Kalamas? When greed arises within a man, does it arise to his profit or to his loss? Come now, Kalamas, be ye not so misled. But if at any time ye know of yourselves: these things are profitable, they are blameless, they are praised by the intelligent; these things when performed and undertaken, conduce to profit and happiness, then, Kalamas, do ye, having undertaken them, abide therein.<\/p>\n Now what think ye, Kalamas? When freedom from greed arises within a man, does it arise to his profit or his loss?\u201d \u201cSo, then Kalamas, as to my words to you just now: \u2018Be ye not misled, but when ye know for yourselves: these things are profitable and conduce to happiness, do ye undertake them and abide therein.\u2019 such was my reason for uttering them.<\/p>\n Now Kalamas, he who is an Ariyan disciple freed from coveting and malevolence, who is not bewildered but self-controlled and mindful, with a heart possessed by goodwill, by compassion, possessed by sympathy, by equanimity that is widespread, grown great and boundless, free from enmity and oppression, such a one abides suffusing one quarter of the world therewith, likewise the second, third and fourth quarter of the world. And in like manner above, below, across, everywhere, for all sorts and conditions, he abides suffusing the whole world with a heart possessed by equanimity that is widespread, grown great and boundless, free from enmity and oppression. By that Ariyan disciple whose heart is thus free from enmity, free from oppression, untainted and made pure, by such in this very life four comforts are attained, thus:<\/p>\n \u2018If there be a world beyond, if there be fruit and ripening of deeds done well or ill, then when body breaks up after death, I shall be reborn in the Happy Lot, in the Heaven World.\u2019 This is the first comfort he attains.<\/p>\n \u2018If, however, there be no world beyond, no fruit and ripening of deeds done well or ill, yet in this very life do I hold myself free from enmity and oppression, sorrowless and well.\u2019 This is the second comfort he attains.<\/p>\n \u2018Though as a result of action, ill be done by me, yet do I plan no ill to anyone. And if I do no ill, how can sorrow touch me?\u2019 This is the third comfort he attains.<\/p>\n \u2018But if, as a result of action, no ill be done by me, then in both ways do I behold myself utterly pure.\u2019 This is the fourth comfort he attains.<\/p>\n Thus, Kalamas, that Ariyan disciple whose heart is free from enmity, free from oppression, untainted and made pure, in this very life attains these four comforts.\u201d<\/p>\n \u201cSo it is, Exalted One, So it is, Welfarer. That Ariyan disciple in this very life attains these four comforts…\u201d And they repeated all that had been said.<\/p>\n \u201cExcellent, sir! We here do go for refuge to the Exalted One, to Dhamma and to the Order of monks. May the Exalted One accept us as lay-followers from this day forth so long as life shall last, who have so taken refuge.\u201d<\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Worship and Celebration Text” _builder_version=”3.27.4″]<\/p>\n [\/et_pb_text][et_pb_toggle title=”Worship in Buddhism” admin_label=”Worhsip in Bsm Toggle” module_id=”15-16_about-worship” _builder_version=”3.16.1″]<\/p>\n \n Buddhists around the world recite the\u00a0Refuges and Precepts. They might recite these in the morning before they begin work, and at other times as a way of reminding themselves of their buddhist values.<\/p>\n In a\u00a0Triratna\u00a0centre people may get together and recite a\u00a0Sevenfold Puja, as a way to more poetically remind themselves of the value of the three jewels. They recite verses to the three jewels, chant mantras and make offerings. They may hear a reading about the life of the Buddha, or a teaching to inspire them. People often feel peaceful at the end of a puja having voiced appreciation of what is important to them. But in Buddhism people have a choice. Not everybody responds to chanting verses, and may use other methods to bring what’s important to mind.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”The chanting of mantras” admin_label=”mantras Toggle” module_id=”15-16_mantra” _builder_version=”3.16.1″]<\/p>\n \n Each mantra is a kind of sound symbol for an enlightened Buddhist figure. This one represents Avalokitesvara (pronounced Avalo-kit-esh-vara), the bodhisattva of compassion, who wants to help people who are suffering. When we chant his mantra, we are reminded of how important it is to help people. Man-tra means mind-protector. Chanting his mantra protects us from being too wrapped up with ourselves which isn’t too good for us in the long run.<\/p>\n Lots more information on the\u00a0meaning of this mantra<\/a>.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Why do Buddhists bow?” admin_label=”bowing Toggle” module_id=”15-16_shrine-room-etiquette” _builder_version=”3.16.1″]<\/p>\n \n A bow could be little more than a slight nod of the head, or could be a full-length prostration, where the front of one’s body is against the floor, with one’s nose pressed against the ground! You can imagine the effect that could have on one’s ego or pride! It is actually a sign of maturity to acknowledge that someone is greater than oneself – not putting oneself down but recognising that objectively they are better in certain respects. If one doesn’t have a sense of reverence, receptive to something higher, then we won’t aspire to become greater than we already are.<\/p>\n What do you think about this?<\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Living Bst life Text” _builder_version=”3.27.4″]<\/p>\n [\/et_pb_text][et_pb_toggle title=”Ahimsa and the Precepts” admin_label=”Ahimsa Precepts Toggle” module_id=”15-16_ahimsa-and-precepts” _builder_version=”3.16.1″]<\/p>\n \n The Pali word himsa means force.Ahimsa means no-force, or non-violence.<\/p>\n The Five Precepts form the basis of Buddhist ethics. The principle of ahimsa<\/p>\n The other Precepts apply this principle to specific areas of behaviour, such as speech and sexual activity.<\/p>\n I undertake to abstain from taking life.With deeds of loving kindness I purify my body.<\/p>\n I undertake to abstain from taking what has not been given.With open handed generosity I purify my body.<\/p>\n I undertake to abstain from sexual misconduct.With stillness, simplicity and contentment I purify my body.<\/p>\n I undertake to abstain from false speech.With truthful communication I purify my speech.<\/p>\n I undertake to abstain from intoxicants that cloud the mind.With mindfulness, clear and radiant, I purify my mind.<\/p>\n For Buddhists, the Five Precepts provide guidelines for leading an ethical life.The Precepts<\/p>\n Lists of Precepts occur in several places in the Buddhist scriptures. The following is taken from the\u00a0Anguttara-Nikaya<\/em>\u00a0(The Book of Gradual Sayings) in the Sutta Pitaka of the Pali canon.<\/p>\n When a lay follower possesses five things, Anguttara-Nikaya<\/em>\u00a0(The Book of Gradual Sayings) Sutta Pitaka<\/p>\n<\/blockquote>\n The basic Precepts are the same for all Buddhists, but at their ordination monks and nuns take on a vinaya, or set of rules of conduct. These rules of conduct differ from one tradition or school to another.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Metta and Karuna” admin_label=”metta karuna Toggle” module_id=”15-16_metta-and-karuna” _builder_version=”3.16.1″]<\/p>\n \n Metta is<\/p>\n If you know your own good Lead a simple and a frugal life Be discreet and unassuming; May everything that lives be well! Have that mind for all the world – Secure this mind of love, It is sublime, this, The Metta Bhavana meditation is a practice which helps develop an attitude of well-wishing towards all living beings. There are five stages to the meditation:<\/p>\n Bhavana means cultivation of, or bringing into being.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”Work and money” admin_label=”work money Toggle” module_id=”15-16_work-and-money” _builder_version=”3.16.1″]<\/p>\n \n As a fully ordained nun I have a vow not to handle money or objects of great value. But these vows were designed in the time of the Buddha, two and a half thousand years ago. Never to handle money would be wonderful, but a bit impractical, so I have a very small allowance, for trips to see family, or essentials such as toothpaste and soap.<\/p>\n<\/blockquote>\n I\u2019ve been a nun for just over ten years. Before that I lived in a city and worked as a computer programmer. When I was first a Buddhist, I thought I needed to give up my work and spend all my time practising but it gradually dawned on me that there was a wealth of opportunity for training my mind in everyday life: getting on well with the people I worked with rather than giving in to anger, ambition or greed.<\/p>\n These opportunities also present themselves at Samye Ling. One of the main reasons we place so much emphasis on work is that we can learn so much through it. Though most of us think that it is an excellent thing to do to spend all our time meditating, most of us find that we are not really capable of it. We can daydream. Whereas if we are working with somebody who\u2019s telling us that really we\u2019re doing things wrongly we\u2019ve got no choice but to look at the situation and try and come up with some kind of solution. It\u2019s a very useful method of spiritual development.<\/p>\n So in order to provide as many people as possible with a way of accessing the Dharma and benefiting from it, we spend large amounts of every day working. There are people who do building work, people who do office work, people who clean or cook: everything that needs to be done. And I work in the office mostly.<\/p>\n<\/blockquote>\n I don\u2019t think money is a problem. I think it\u2019s what you do with it that\u2019s the interesting thing!<\/p>\n<\/blockquote>\n What\u2019s great about the Zen system is that we have a range of great stories of old Zen Masters. There\u2019s the classic one about an 80 year-old Zen Master who refused food because he\u2019d been ill and he hadn\u2019t worked in the gardens and when they hammered on his door and said \u201cCome on! You\u2019ve got to have your food\u201d, he said, \u201cA day without work is a day without food.\u201d<\/p>\n I\u2019ve been coming to Throssel Hole since 1988 and I became a lay minister within the Order in 1993. The work I do is as a management consultant: some of my work is in London; some is local with voluntary organisations and it\u2019s around the area of management development, organisational development and one-to-one personal development.<\/p>\n Although the monks have in a sense renounced the world they do an awful lot of hard work. They actually built this place. OK, the lay people helped them, but they built it, they work in the gardens, they do the stonemasonry. They repair the tractor; they planted the trees. All this is work. So I see nothing strange in having a different form of practice as a lay person, which is centred upon work.<\/p>\n Right Livelihood is actually part of the practice and part of my work. That\u2019s because the practice is about helping individuals to realise who they really are and what their true nature is; and the work I\u2019m involved with, at the individual level, is about helping individuals realise their true potential, to see situations differently, to find solutions to the problems that face them.<\/p>\n<\/blockquote>\n [\/et_pb_toggle][et_pb_toggle title=”Family values and sexual ethics” admin_label=”family values Toggle” module_id=”15-16_family-values-and-sexual-ethics” _builder_version=”3.17.1″]<\/p>\n \n The Third Precept – abstaining from misconduct in sensual desires – applies the principle of ahimsa, non-harm, to sexual behaviour.<\/p>\n The goal of Buddhism is the attainment of Nirvana (Nibbana in Pali), or Enlightenment. The word nirvana literally means a blowing out – of the fires of craving or greed, hatred and ignorance.<\/p>\n The Buddha lived a celibate life and encouraged those of his followers who were able to do likewise. The third Precept for monks and nuns is to observe celibacy; i.e. not to engage in any sexual activity of body, speech or mind. Celibacy enabled monks and nuns to remain free from family responsibilities and to work to overcome the craving associated with sexual activity.<\/p>\n Within Buddhism<\/p>\n [\/et_pb_toggle][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ fullwidth=”on” module_id=”4-7″ _builder_version=”3.22″][et_pb_fullwidth_header title=”STORIES from the BUDDHIST TRADITION – ages 12 and up” admin_label=”KS1 Header” _builder_version=”4.9.7″ title_text_align=”center” title_line_height=”1.1em” background_color=”#f58a07″ custom_padding=”15px||10px|” custom_padding_tablet=”5px||5px|” custom_padding_phone=”4px||3px|” custom_padding_last_edited=”on|desktop” title_font_size_tablet=”25px” title_font_size_phone=”20px” title_font_size_last_edited=”on|phone” title_line_height_tablet=”1.2em” title_line_height_phone=”1.3em” title_line_height_last_edited=”on|phone” z_index_tablet=”500″ button_one_text_size__hover_enabled=”off” button_one_text_size__hover=”null” button_two_text_size__hover_enabled=”off” button_two_text_size__hover=”null” button_one_text_color__hover_enabled=”off” button_one_text_color__hover=”null” button_two_text_color__hover_enabled=”off” button_two_text_color__hover=”null” button_one_border_width__hover_enabled=”off” button_one_border_width__hover=”null” button_two_border_width__hover_enabled=”off” button_two_border_width__hover=”null” button_one_border_color__hover_enabled=”off” button_one_border_color__hover=”null” button_two_border_color__hover_enabled=”off” button_two_border_color__hover=”null” button_one_border_radius__hover_enabled=”off” button_one_border_radius__hover=”null” button_two_border_radius__hover_enabled=”off” button_two_border_radius__hover=”null” button_one_letter_spacing__hover_enabled=”off” button_one_letter_spacing__hover=”null” button_two_letter_spacing__hover_enabled=”off” button_two_letter_spacing__hover=”null” button_one_bg_color__hover_enabled=”off” button_one_bg_color__hover=”null” button_two_bg_color__hover_enabled=”off” button_two_bg_color__hover=”null”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ _builder_version=”3.22″][et_pb_row column_structure=”2_3,1_3″ _builder_version=”3.25″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”2_3″ _builder_version=”3.25″ custom_padding=”|||” custom_padding__hover=”|||”][et_pb_text admin_label=”Intro Text” _builder_version=”3.27.4″ text_font_size=”15px” text_line_height=”1.9em”]<\/p>\n These stories, for aged 12 and up, are accessible versions or a ‘re-telling’ of traditional texts from the Pali Canon. They don’t assume any prior knowledge, can be used in any order, and you are welcome to adapt them for your own purposes.<\/p>\n They are offered freely as pdfs, with thanks to Richard Winter from the Cambridge Buddhist Centre.<\/p>\n [\/et_pb_text][\/et_pb_column][et_pb_column type=”1_3″ _builder_version=”3.25″ custom_padding=”|||” custom_padding__hover=”|||”][et_pb_image src=”https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/KS2.png” align_tablet=”center” align_phone=”” align_last_edited=”on|desktop” _builder_version=”3.23″] Beliefs and Values The Principle of Conditionality, The Law of Causation and Conditioned Co-production are all translations of the Pali term paticcasamupada. Buddhists believe that as part of his Enlightenment experience, the Buddha understood the nature of existence. He put his realisation, which is essentially beyond words, into the conceptual form of paticcasamupada, or The […]<\/p>\n","protected":false},"author":582,"featured_media":0,"parent":38,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-53","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/pages\/53","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/users\/582"}],"replies":[{"embeddable":true,"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/comments?post=53"}],"version-history":[{"count":8,"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/pages\/53\/revisions"}],"predecessor-version":[{"id":2408,"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/pages\/53\/revisions\/2408"}],"up":[{"embeddable":true,"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/pages\/38"}],"wp:attachment":[{"href":"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-json\/wp\/v2\/media?parent=53"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
from the arising of this, that arises;
if this is not, that does not come to be;
from the stopping of this, that is stopped.<\/p>\n![\"Four](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/4NT.jpg\")
Part of the Enlightenment experience of the Buddha was the direct \u2018Knowledge and Vision of Things as they Really Are\u2019; he realised the Truth, or the Dharma.<\/p>\n
2. Samudaya – The ORIGIN of Pain, which is craving.
3. Nirodha – The CESSATION of Pain, which is achieved by overcoming craving. The Third Noble Truth asserts that man can achieve Enlightenment through his own efforts.
4. Magga – The WAY to the Cessation of Pain, which is the following of the Noble Eightfold Path.<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/dharmacakra.jpg\")
<\/p>\n\n
Although the \u2018Path\u2019 has eight separate steps, they are not intended to be followed one after another. The Buddhist way of life involves all of them and enables Buddhists to train themselves in every aspect of their lives.<\/p>\n\n
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The Threefold Way is another way of describing the Buddhist path. Its stages are:<\/p>\n\n
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The Middle Way is the path between extremes.<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/circle1.jpg\")
The Law of Karma states that actions have consequences.The word karma simply means action.<\/p>\n\n
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we become what we think.
Suffering follows an evil thought
like the wheels of a cart follow
the oxen that draw it.
Our life is shaped by our mind;
we become what we think.
Joy follows a pure thought
like a shadow that never leaves.<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/SmunibyAloka.jpg\")
Enlightenment is beyond words.Nevertheless, people do need to know something about it in order to move towards it!Traditionally, Enlightenment is described in four ways; negatively, positively, paradoxically and symbolically.<\/p>\n\n
The Mahayana texts (from the second great phase in Buddhist thought) employ paradox to describe Enlightenment in order to emphasise that it is beyond words and concepts.e.g. a Buddha abides in a state of non-abiding…or
Nirvana is attained by means of non-attainment…<\/p>\n
Enlightenment is also represented through metaphor, poetic description, or symbol.e.g.<\/p>\n\n
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The Buddha taught that all existence has three fundamental characteristics or marks. These are known as the Three Lakshanas.<\/p>\n\n
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Because nothing is permanent there is<\/p>\n\n
Community and Tradition<\/h2>\n
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Sangha has several meanings.<\/p>\n\n
1. Theravada Buddhism<\/h2>\n
![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/Kashyap.jpg\")
The Elders<\/strong>
The Theravada school of Buddhism traces its history back to the Great Council about 100 years after the time of the Buddha, when a split occurred between two schools of monks. While most monks asserted that they were following all the rules given to them by the Buddha, others, who identified themselves as the followers of the senior monks, insisted that there were further rules to be followed. Of these, the Theravada is the one school still in existence. The word theravada means the way of the elders.<\/p>\n
Some 150 years later, Theravadin monks sailed to the island of Sri Lanka with Mahinda, son of the famous Indian emperor Ashoka. They took with them a cutting of the Bodhi Tree, under which the Buddha had gained Enlightenment at Bodhgaya, and the memorised teachings of the Buddha.<\/p>\n
Over 100 years later, upheavals in Sri Lanka threatened the survival of the monastic sangha, and therefore of the 500 year-old oral transmission of the teaching. This threat prompted the writing down of the Buddha\u2019s teaching. The Pali Canon, the Theravada collection of scriptures, comprises these earliest texts, written down in Sri Lanka 30 years before the beginning of the Common Era, about 500 years after the death of the Buddha.<\/p>\n
Theravada Buddhism emphasises the quest to become a perfectly Enlightened One, or arhat. An arhat is one who has eradicated the poisons of greed, hatred and ignorance. The path to arhatship consists of the practice of ethics, meditation and wisdom. The Theravada tradition holds that it is through living as a monk or nun that one is most likely to achieve that goal.<\/p>\n2. The Bodhisattva Path<\/h2>\n
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The Mahayana and Vajrayana schools of Buddhism emphasise that<\/p>\n\n
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3. Tibetan Buddhism<\/h2>\n
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Vajrayana – the Diamond Way<\/strong>
Samye, the first Buddhist monastery in Tibet, was built in the 7th century. It was modelled on the great Indian university monasteries, but its construction met with so much opposition that the king had to send for the great Indian saint-magician Padmasambhava. He introduced into Tibet a magical-ritual form of Buddhism from India, known as Tantric Buddhism or the Vajrayana (the Diamond Way). Practitioners of this form of Buddhism believe that full engagement in ritual Tantric practices incorporates all their energies, helping them achieve their quest for Enlightenment. Tibetan Buddhism draws on all three yanas, or forms of Buddhism: Hinayana, Mahayana and Vajrayana.<\/p>\n
In Tibet\u2019s great monastic universities, monks and nuns spend many years studying Mahayana texts. As part of their training they undergo rigorous oral exams and debates. They also take the Bodhisattva Vow – a vow to pursue Enlightenment not just for themselves but for the sake of all beings. Many Tibetan Buddhists, monastic or lay, take the Bodhisattva Vow. The word bodhisattva means a being dedicated to Enlightenment.<\/p>\n
A key feature of Tibetan Buddhism is an emphasis on the transmission of the teaching from the master, or guru, to the disciple, as part of a carefully preserved lineage. The differences between the schools in Tibetan Buddhism are not primarily based on differences of rule or doctrine, but on lineage.<\/p>\n\n
4. Zen Buddhism<\/h2>\n
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The Golden Flower<\/strong>
Zen Buddhism is a Mahayana tradition which developed from Ch\u2019an, which is the Chinese pronunciation of the Pali and Sanskrit word dhyana. Dhyana refers to states of deep concentration in meditation.<\/p>\n
This, say the legends, was the start of the Ch\u2019an, or Zen, lineage of teachers, a lineage which continued to be handed down personally from master to disciple. The records describe how the monk Bodhidharma took this form of Buddhism to China in the 5th century of the Common Era. Ch\u2019an emphasises direct experience in sitting meditation, supported by the practice of mindfulness in daily life, as a means of breaking through to Enlightenment.<\/p>\n
Ch\u2019an combines the twin disciplines of meditation and challenging an over-reliance on conceptual thought. When Ch\u2019an arrived in Japan the word ch\u2019an became zen and two schools developed:<\/p>\n5. Pure Land Buddhism<\/h2>\n
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Pure Land Buddhism is a Mahayana tradition which started in Japan.<\/p>\n
The sacred texts of Pure Land Buddhism describe how the Buddha taught his disciples about the existence of a Buddha called Amida, or Amitabha. Amida, the Buddha of Infinite Light, lives beyond time in a Pure Land.<\/p>\n
In the famine-struck, war-torn Japan of the 12th century, this highly devotional form of Buddhism came to full flowering as a separate school, known as True Pure Land, or Jodo Shin Shu. Its founder, Shinran, taught that reliance on simple faith, and recitation of the name of Amida leads to rebirth in his Pure Land, where Enlightenment is not only assured but easy to pursue. For Pure Land Buddhists, the key is to let go of the illusion of self and give oneself up to the saving power of Amida\u2019s vow.<\/p>\n
The whole of Japanese Pure Land Buddhism rests on the vow of Amida. The texts describe how, as a monk countless ages ago, Amida took the Bodhisattva Vow and promised not to enter Enlightenment and become a Buddha until he had established a Pure Land. Merely calling his name in great faith and devotion assures entry into this Pure Land at the moment of death. All that is needed is to abandon an egocentric reliance on self and to rely instead on the power of Amida.<\/p>\n6. Triratna\u00a0(formerly FWBO)<\/h2>\n
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Venerable Urgyen Sangharakshita became a Buddhist in his teens. After the Second World War he spent twenty years in India, where he was ordained as a Theravadin monk in 1950 and studied with eminent Tibetan and Chinese Buddhist teachers. Returning to Britain in 1966, and recognising a growing interest in Buddhism, he sought to communicate the essence of the Buddha\u2019s teachings in a manner relevant to life in the modern industrialised West.<\/p>\n
Sangharakshita founded the Friends of the Western Buddhist Order (now known as\u00a0Triratna Buddhist Community)\u00a0in 1967, drawing on the whole of the Buddhist tradition rather than just one school. He also sought to draw on positive aspects of modern Western culture, such as art, poetry and literature, to support and inspire Buddhist practice.<\/p>\n
The\u00a0Order itself was founded the following year, in 1968. Members of the TBO are neither monastic nor lay; in being ordained, these women and men commit themselves to following the teachings of the Buddha. Whatever their lifestyle – whether celibate, single or married, living alone, with a family, a partner or in a Buddhist residential community – their commitment to Go for Refuge to the Three Jewels – the Buddha, Dharma and Sangha – is primary.<\/p>\n
There are about 30\u00a0Triratna\u00a0centres in the UK, engaged in teaching meditation and Buddhism as well as providing a focus for other Sangha activities. They are run by members of the\u00a0Triratna\u00a0Buddhist Order.<\/p>\n
Close by many\u00a0Triratna\u00a0centres there are also communities for men and women. These single-sex communities offer a supportive enviroment for spiritual practice and the chance to deepen friendships with others who share the same ideals and interests.<\/p>\n
These Buddhist businesses provide an opportunity for members of the Sangha to practise with fellow Buddhists whilst working and earning a living.<\/p>\nScripture and Authority<\/h2>\n
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The Pali Canon is also known as the Tipitaka (ti = three; pitaka = basket), meaning the Three Baskets, or Collections, of teachings. These are:<\/p>\nThe Pali Canon as a source of authority<\/h2>\n
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The Dhammapada is probably the best-known section of the Pali Canon. A small collection of 423 verses concerned with the ‘way’ or ‘footsteps’ (pada), of the truth (Dhamma), its first two verses sum up the teaching of karma.<\/p>\n\n
If a man speaks or acts with an impure mind, suffering follows him as the wheel of the cart follows the beast that draws the cart.<\/p>\n
If a man speaks or acts with a pure mind, joy follows him as his own shadow.<\/p>\nA section from the Pali Canon: the Buddhavagga<\/h2>\n
Buddhavagga (The Section of the Enlightened One)<\/h3>\n
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This is what should be done
By those skilled in goodness
Who know the place of peace:<\/p>\n
Sraightforward and gentle in speech;
Humble and not conceited;
Contented and easily satisfied;
Unburdened with duties and frugal in their ways;
Peaceful and calm, and wise and skilful,
Not proud or demanding in nature.<\/p>\n
that the wise would later reprove.<\/p>\n
may all beings be at ease.
Whatever living beings there may be;
And whether they be weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born –
May all beings be at ease!<\/p>\n
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.<\/p>\n
Her child, her only child,
So with a boundless heart should one cherish all living beings;
Radiating kindness over the entire world;
Spreading upward to the skies
And downward to the depth,
Outward and unbounded,
Freed from hatred and ill-will.<\/p>\n
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted, having clarity of vision
Being freed from all sense desires, is not born again to this world.<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/disciples-of-buddha-1.jpg\")
from the Anguttara Nikaya.
The text is translated by Urgyen Sangharakshita.<\/p>\n
In the town of Kesaputta, in Kosala, northern India, a group from the Kalama tribe seek the Buddha\u2019s advice. Confused by teachers proclaiming contradictory ideas, they wonder how to decide whose teaching to follow. Respecting the fact that they are not his followers and that their views may differ from his, the Buddha advocates testing teachings against experience.<\/p>\n
Thus have I heard: On a certain occasion the Exalted One, while going his rounds among the Kosalans with a great company of monks, cam to Kesaputta, a district of the Kosalans.<\/p>\n
\u201cTo his loss, sir.\u201d
Now Kalamas, does not this man, thus become greedy, being overcome by greed and losing control of his mind, does he not kill a living creature, take what is not given, go after another\u2019s wife, tell lies and lead another into such a state as cause his loss and sorrow for a long time?\u201d
\u201cHe does, sir.\u201d
\u201cNow what think ye, Kalamas? When malice arises within a man, does it arise to his profit or two his loss?\u201d
\u201cTo his loss, sir.\u201d
\u201cNow, Kalamas, does not this man, thus become malicious, being overcome by malice and losing control of his mind, does he not kill a living creature, take what is not given, go after another\u2019s wife, tell lies and lea another into such a state as cause his loss and sorrow for a long time?\u201d
\u201cHe does indeed, sir.\u201d
\u201cNow what think ye, Kalamas? When illusion arise within a man, does it arise to his profit or to his loss?\u201d
\u201cTo his loss, sir.\u201d
\u201cNow, Kalamas, does not this man, thus deluded likewise lead another to his loss and sorrow for a long time?\u201d
\u201cHe does, sir.\u201d
\u201cWell then, Kalamas, what think ye? Are these things profitable or unprofitable?\u201d
\u201cUnprofitable, sir.\u201d
\u201cAre they blameworthy or not?\u201d
\u201cBlameworthy, sir.\u201d
\u201cAre they censured by the intelligent or not?\u201d
\u201cThey are censured, sir.\u201d
\u201cIf performed and undertaken, do the conduce to loss and sorrow or not?\u201d
\u201cThey conduce to loss and sorrow, sir. It is just so, methinks.\u201d
\u201cSo, then, Kalamas, as to my words to you just now: \u2018Be not misled by proficiency in the collections, nor by mere logic or inference, nor after considering reasons, nor after reflection on and approval of some theory, nor because it fits becoming, nor out of respect for a recluse who holds it. But, Kalamas, when you know for yourselves: these things are unprofitable, these things are blameworthy, these things are censured by the intelligent; these things, when performed and undertaken, conduce to loss and sorrow, then indeed do ye reject them, such was my reason for uttering those words.<\/p>\n
\u201cTo his profit, sir.\u201d
\u201cDoes not this man, not being greedy, not overcome by greed, having his mind under control, does he not cease to slay and so forth; does he not cease to mislead another into a state that shall be to his loss and sorrow for a long time?\u201d
\u201cHe does, sir.\u201d
\u201cNow what think ye, Kalamas? When freedom from malice arises within a man, does it arise to his profit or his loss?\u201d
\u201cTo his profit, sir.\u201d
\u201cDoes not this man, not being malicious, not being overcome by malice, but having his mind under control, does he not cease to slay and so forth? Does he not lead another into such a state as causes his profit and happiness for a long time?\u201d
\u201cHe does, sir.\u201d
\u201cAnd is this not the same with regard to freedom from illusion?\u201d
\u201cYes, sir.\u201d
\u201cThen, Kalamas, what think ye? Are these things profitable or unprofitable?\u201d
\u201cProfitable, sir.\u201d
\u201cAre they blameworthy or not?\u201d
\u201cThey are not, sir.\u201d
\u201cAre they censure or praised by the intelligent?\u201d
\u201cThey are praised, sir.\u201d
\u201cWhen performed and undertaken, do they conduce to happiness or not?\u201d
\u201cThey do conduce to happiness, sir. It is just so, methinks.\u201d<\/p>\nWorship and Celebration<\/h2>\n
![\"Bowing](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/sarabowfeet.jpg\")
Buddhism doesn’t have God at its centre but people still worship. Buddhists recite devotional verses called puja (pronouced poo-ja). These are directed to the Three Jewels: the Buddha, Dharma and Sangha. Puja simply means worship, and worship is what we can do when we recognise something is of value, of worth (worth-ship). Obviously a Buddhist sees great value in the Three Jewels and what they represent.<\/p>\n\n
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A mantra is a series of sounds that put together make a kind of sound picture. An example is the famous mantra OM MANI PADME HUM pictured on the right. Perhaps you can see the 6 syllabuses in the Tibetan script for Om Ma Ni Pad Me Hum?<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/bowing-211x300-1.jpg\")
Like so many aspects of Buddhist practice, there are as many answers to this as there Buddhists – it is an individual affair. However, most Buddhists put their hands together and bow when they see a buddhist shrine as a sign of respect. It is like saying they feel OK with the Buddha and are open to learning from him. A disciple bows to a master for this reason. In the same way, karate students bow to their sensei (teacher) when they enter the dojo (training space). By lowering their heads they are doing a ritual action that symbolises accepting the guidance and discipline of a teacher. When we do a ritual action like this it can be more powerful than just thinking, because it is a bodily action and that gives it more weight, has more influence on our minds.<\/p>\nLiving the Buddhist Life<\/h2>\n
<\/p>\nAhimsa: non-harm<\/h2>\n
The first Precept expresses the principle of non-harm, or ahimsa.<\/p>\n\n
The Five Precepts<\/h3>\n
Guidelines for Living<\/h2>\n
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he lives with confidence in his house,
and he will find himself in heaven
as sure as if he had been carried off and put there.
What are the five?
He abstains from:
killing breathing things,
from taking what is not given,
from misconduct in sensual desires,
from speaking falsehood,
and from indulging in liquor, wine, and fermented brews.<\/p>\n![\"\"](\"https:\/\/thebuddhistcentre.com\/stories\/schools\/wp-content\/uploads\/sites\/136\/2021\/07\/amitayus-225x300-1.jpg\")
Metta (Sk, maitri), karuna, mudita and upekkha (Sk. upeksha) are the Four Brahma Viharas, or Divine Abodes. Mudita is the quality of rejoicing in the happiness of others. Upekkha is the quality of equanimity, a calm, even joy unruffled by life’s events<\/p>\nMetta: Universal Loving Kindness<\/h2>\n
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and know where peace dwells
then this is the task:<\/p>\n
uncorrupted, capable and just;
be mild, speak soft, eradicate conceit,
keep appetites and senses calm.<\/p>\n
do not seek rewards.
Do not have to be ashamed
in the presence of the wise.<\/p>\n
Weak or strong, large or small,seen or unseen, here or elsewhere,
present or to come, in heights or depths,
may all be well.<\/p>\n
get rid of lies and pride –
a mother\u2019s mind for her baby,
her love, but now unbounded.<\/p>\n
no enemies, no obstructions,
wherever or however you may be!<\/p>\n
it escapes birth and death,
losing lust and delusion,
and living in the truth!<\/p>\n\n
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Gelongma Lhamo is a nun at Samye Ling monastery and Tibetan Centre, Scotland.<\/p>\nMoney<\/h2>\n
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Work<\/h2>\n
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Brian Gay is a lay minister associated with the Order of Buddhist Contemplatives (Soto Zen) at Throssel Hole Abbey, Northumberland.<\/p>\nMoney<\/h2>\n
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Work<\/h2>\n
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<\/p>\nThe Third Precept<\/h2>\n
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Celibacy<\/h2>\n
Marriage and Divorce<\/h2>\n
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\n[\/et_pb_image][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"