Japanese and Chinese Buddhist tradition
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To be edited
"The monks' order (Sangha), which began during the lifetime of the Buddha in India, is amongst the oldest organizations on earth." In Hindu tradition, The Buddha is an incarnation of Vishnu. "
The Buddha, Buddhas, the Bodhisattvas
Who is Kannon?
Who is Naraen-kengo?
What has Naraengo to do with Lord Narayana?
Nārāyana
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ॐ अमिताभ ह्री: = Om AmitAbha HrI. is the Mantra Tibetan Buddhists.
In Tibetan Buddhism, Dalai Lama is one of the incarnations of Avalokitesvara, the Bodhisattva of compassion and the fourteenth in the line of succession that began in 1391. The Male is Compassion and the Female is Knowledge; the dimeric union leads to realization. The sexual union is symbolism in Tantric Buddhism in Tibet. This union of Compassion and Knowledge is necessary to win over MAyA and the false duality of object and subject. This fusion results in enlightenment. To the Jews God is good and Lord and God: Lord with Female kindness and God with Male Justice. To the Jew, God is One, both female and male blended in One but He or She comes with many names and flavors. He invokes and thanks Lord Adonai for Her kindness; he invokes God Elohim for being harsh (justice) on him. Simply, Feminine Lord Adonai becomes Masculine God Elohim depending upon dispensation. To him Female Lord Adonai and Male God Elohim are parents--though one-- keeping the children in line first by giving soft love and then some tough love. This reminds us of Androgynous Siva, Ardhanarisvara.
Dorje in Tibet means indestructible. It is known also as Vajra (Thunderbolt, Diamond Scepter). This symmetric double ends are symbolic of masculine force, flash of inspiration, and cutting asunder of ignorance and illusion. The feminine counterpart is the bell. These two are used in rituals.
In Sanjusangen-do, Kannon Bodhisattvas (65 to 66 inches) stand on either side of the Main Central Image. Each one of the 1001 images can multiply by 33 times and appear as 33,033 Kannons. Kannon's ability to multiply into 33 different forms shows its quick response to help the individual and its compassionate care to all sentient beings. Sanjusangen-do offers the intimacy one has with enveloping compassion of the Kannons, so much so that the visitor may locate the face of a loved one from among the Kannons.
Here you notice Sri Devi and Lakshmi of the Hindus is (Daibenkudoku-ten) a heavenly maid, 65 " tall.
Chinese Guanyin is Japanese Kannon, Korean Gan-eum, Thai Kuan Eim and Vietnamese Quan Am. Sanskrit Avalokitesvara is the origin of Chinese Guanyin and its derivative-equivalents. Guan Yin or Kannon's head splits into eleven pieces after trying to comprehend the misery in the universe. (Kannon gets literally a splitting headache trying to comprehend the misery of earthlings!) Amitabha Buddha (Heavenly Buddha with eternal, infinite, endless bliss) morphed the 11 pieces into 11 heads (Ekadasa mukha-Sasnskrit for 11 heads); with this new endowment, she was able to hear and comprehend the voices of suffering, but helping hands (two arms) split into pieces. Amitabha came to her rescue again and gave her one thousand arms. In the Hindu tradition, one thousand indicates literally one thousand and figuratively an infinite number. She needs infinite number of arms to salvage all sentient beings in misery and suffering.
Note: Amitabha is the Chinese rendition of Sanskrit word Amrta (immortal, enlightened).
Guanyin, the complete incarnation of compassion, decorates the walls of Chinese Vegetarian restaurants; her devotees plead with the public not to eat beef because one of her forms is equal to Hindu God, Nilakantha. Nilakantha is Siva with blue throat. Nilakantha in Chinese context describes Him as Harihara, who is Vishnu and Siva, a composite God. Guanyin can assume any gender or form to liberate people from ignorance and dukkha (misery, unhappiness, grief). What is the connection between prohibition of beef-eating, Guanyin and Nilakantha? In Hindu tradition, Nilakantha (Siva) rides a bull; Bull known as Nandi is the theriomorphic form of Nilakantha. That being so, it is obvious why Chinese vegetarian Buddhists of Guanyin persuasion forbid eating beef. Hindus consider that the Supreme Supernal Being (Paramatman) is all-pervasive so much so a fragment of Himself or Herself remains in every atom, amoeba, plant, animal and human beings.
Siva has Spanda Power: quickening, quivering, vibration, throbbing, expansion and contraction.... The word Spandex is derived from the Sanskrit word Spanda. Spandex is a long-chain elastic Polymer that can expand and contract. Spanda Sakti consisting of Unmesa and Nimesa is Sakti of Siva. Though they appear as sequential elements, they are concurrent in Siva. This is a divine energy; it appears to be spent by Siva and or Sakti and yet it does not diminish. Spanda is pulsation, quivering, motion, quickening in the womb…. The universe emerges from Spanda power of Siva. Siva on one hand, and souls and universe on the other hand are one. Spanda power has its hypostasis in Siva and manifests the 36 Tattvas TATTVAS-36, which are the building blocks of the universe and beings. The world is the stage for the Spanda Energy of vibration according to Kashmir Saivism; the same is called in South India the Dance of Siva on the Cosmic Stage; the Lord dances in all elements; all his acts are dance, pulsation, vibration or orbital motion down to subatomic particle; when the dance stops, the world ends with Nimesa; with Unmesa, the dance starts again and the universe pulsates with life. There appears to be some variance with Sankara's Vedic philosophy in that Spanda theory espouses that this world is NOT an illusion but a reality.
Both genders can attain enlightenment according to Mahayana Buddhism of Chinese tradition; Bodhisattva can be god or goddess, always at the ready to break the shackles of karma. She releases them from the Wheel of Samsara and takes them to the Pure Land wherein they acquire merit in one lifetime to become a Buddha. She is an embodiment of compassion, unconditional love, mercy, peace and contemplation and a champion of the last, the least, the loneliest, the sick, the handicapped, the poor and the troubled. In modern times she brings luck and fortune to the businessman and the safety and protection to the air traveler.
Amitabha Buddha is the object of worship by Mahayana Buddhists and one of the Prapancha Buddhas of Vajrayana Buddhism. This division is known as Pure Land Buddhism. Amita = derived from Sanskrit Amrta (Tamil அமிர்தம்) meaning immortal, ambrosial, eternal. Abha = splendor. Amitabha Buddha is immortal splendor. His life is beyond time limitation and so is called AmithAyus = Eternal life. ayus = lifetime.
There are two Mahayana Buddhist Schools in Japan: The devotion-based Pure Land School and Zen School, the former forming the majority. The Pure Land School emphasizes on salvation through faith in Amitabha Buddha (the Enlightened One with eternal and endless Bliss). Sukhavati = heaven-like Pure Land = சுகவதி பௌதம் = Pure Land Buddhism.
The Pure Land school can be compared
to Bhakti movement of Vaishnavism, which emphasizes personal devotion to Lord
Krishna. Vaishnavism does not encourage the difficult path of Jnana and
Raja Yogas. Krishna says in BG:
18.66:
Abandoning all duties, surrender unto Me only. I
shall deliver you from all sins.
The Pure Land offers a simple solution for the common man. It is the way station from where a man can attain Nirvana and become a Buddha or go back to earth as Bodhisattva to help people. In Hindu religion (Vaishnavism), by and large the main aim is to remove all shackles of Karma and buy a one way ticket to Paramapadam or Vaikuntam. Yet by consent and direction from the Supreme, some people are reborn to serve and uplift the public. They are the Alvars, the Nayanars, Ramana Maharishi, Ramakrishna Paramahamsa and scores of less well-known saints and seers.
Hindus believe that Vishnu-Narayana incarnated on this earth as The Buddha, the last incarnation, one of the Dasa (ten) Avatars. Buddhist tradition says there are many Buddhas in the past, in the present and in the future. A Buddha is Arahant who is awakened or enlightened.
The World Buddhist Sangha Council in 1967 approved the formula for bringing different Buddhist traditions all over the world under one umbrella. The following is the text of promulgation. Samgha or sanga is a community of Buddhist monks, nuns, and lay people, started between 4th and 2nd Centuries B.C. The vows taken are 1) I take refuge in the Buddha, 2) I take refuge in the Samgha, 3) I take refuge in the Dharma. The First Council met at Rajagriha soon after the death of the Buddha. The 2nd one met 100 years later.
Some Buddhists meditate on (or contemplate) the Buddha as having nine attributes: These are recited in monasteries.
The Buddha has totally removed desire, aversion and ignorance and becomes pure in mind. Samsara does not have vice-like grip on him. A Buddha is fully enlightened and awakened, realized the ultimate truth and the monistic nature of life, brought to an end the suffering in him which unenlightened people experience.
Bodhisattva, The Prince, the pauper, the hermit, the ascetic, the Buddha (The last incarnation of Vishnu)
The Four Meetings: Here are some of the highlights of his life (The Buddha) on earth. Right from the time he was born he was a bodhisattva, the enlightened one, because he was bodhisattva before his birth having accumulated good merits from previous lives. He chose his parents from Heaven. Siddhartha Gautama [Buddha] (B 563 or 566--486 B.C.) married at age16 and led a protected life of luxury, leisure, and learning in the palace. He learnt all 64 arts. He managed to leave the palace on four occasions and saw on consecutive outings an old man, a sick man, a dead man and a recluse. These are the four Meetings of the future Buddha. The first three are inescapable and the last one is the release from the first three.
The Great Departure: This worldly life of misery worried him so much that he left his son and family and all the comforts and comportments of palace life in the middle of the night with a horse and his personal attendant at the age of 29. In trying to find himself and rescue others from suffering, he moved with hermits and ascetics doing penance and trying to obtain the superhuman powers of Yogis. He became an adept in Yoga and other religious practices. He was called a Shakya Muni, the Silent One. Enlightenment was not on hand, though in his belief, he practiced self mortification. He gave up all the physical and mental hardships and the life of a forest recluse and started eating like normal people. Putting aside all temptations (from KAma-MAra, the evil incarnate of desire and death), he sat under a Bo-tree (Ficus religiosa). At dawn next day (531 B.C.), he woke up with perfect knowledge and became The Buddha. He cultivated five disciples, the Happy Group. Memories of past life came pouring into his consciousness during his meditation. He realized that suffering accompanies rebirth. Antithetical demon of death Mara, opposed to bodhisattva, tried to ruin his path of realization because He feared the power of bodhisattva to end suffering and obtain salvation, loss of control over the world, and inability to inflict suffering on people. He paraded his three daughters, Thirst, Displeasure, and Voluptuousness before him but bodhisattva did not fall a victim to Mara and his daughters. The Bodhisattva said that pleasure is brief like a lightening. The threesome left him with a prayer and a wish that he attain what he desired, and deliver himself and others.
The Great Awakening: The end of Mara's malign mischief was the beginning of awakening of Buddha under the Bo-tree and realization of Four Noble Truths: 1) Dukkha: There is Suffering in this world; 2) Samudaya Trishna: Desire: Suffering has a cause; 3) Nirodha: Suffering can be ended or crushed; 4) Magga (Marga) the narrow path-- Eight-fold path to end Suffering: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. He moved to the opposite side of the Bo-tree and remained there for five weeks. He left the shade of the tree and went to the side a lake, where he was besieged by a torrential rain for seven days. The cobra of the lake spread it hood to cover him from the drenching rain. Soon two wayfaring merchants showed up and offered food to him. He received the food gladly in a begging bowl, the Sine qua non of a Buddhist monk.
Another version of Four Noble Truths: Buddha postulated His Four Noble Truths: The Truth about Suffering, Cause, Cessation, enlightenment.1) Suffering: Dukkha. Birth, living and death are suffering. Absence of pleasure is suffering; contact with misery is suffering. 2) Cause: The cause of suffering is Tanha or Trishna, craving for what you do not have or want more of. Even craving for Nirvana (Nibbana) leads to suffering. 3) Cessation: There is a way out of suffering. It is the opposite of Dukkha. 4) Enlightenment: Suffering can be extinguished by eightfold path: 1) Right belief (view or understanding.) Absence of dogma and wrong beliefs. 2) Right intention, free from ill-will, cruelty, greed and lust. 3) Right speech free from deception, falsehood, harshness. speech free from lies, malice and abuse 4) Right action (conduct): There are Dos and Don'ts: Dos: good deeds, acts of love, kindness, mercy, compassion, sympathy, and generosity. Don'ts: killing, himsa (injury), theft, and sexual profligacy. 5) Right living not making a living by killing, astrology, fortune-telling. 6) Right effort 7) Right mindedness 8) Right concentration or meditation. The first two covers wisdom; the 3rd, 4th and 5th cover morality; and the 6th, 7th, and the 8th cover attitude. Following this eightfold path destroys suffering and leads to Nirvana (Nibbana).
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The Three Jewels: Triratna or Ratna-Traya in Sanskrit. Tiratana in Pali. 1) The Buddha, 2) The Dharma, 3) The Sangha. Tibetan Buddhism adds another 4th jewel, 4) Lama. Tri = three
The Budddha: The one who attained enlightenment like Buddha.
The Dharma: It encompasses the teachings of the Buddha; the thought, the word and the deed of a person and their consequences; the irrevocable, the ultimate and the absolute Reality and the Wisdom of the Buddha.
The Sangha: Assembly, Congregation. It usually means firstly the congregation of priests and nuns, secondly the people who entered the stream of enlightenment and thirdly the dedicated and monistic associate staff involved in the care of priests and nuns.
The Buddha presents himself as the First prototypical model of highest Buddhist Dharma and sought Sraddha (faith) in his followers so that they can remove pain, suffering and misery of existence (Samsara). Dharma is the Buddhist bible and Sangha is the refuge (priests and nuns) which is the living proof that man can realize Buddha's Truth and Dharma and attain enlightenment.
Mahayana regards the Buddha as the the Highest Human beyond the domain of mind and reach of thought. The Sutras say that the Buddha, the Dharma and the Sangha are One, known as the Eternal Buddha. The resolution and expunging of Karma are worldly event and not of the other world. Following the Eight-Fold Path or hearing or reciting of the Sacred Lore of Buddhism can bring annihilation of Karma and dawn of enlightenment.
Sila, Samadhi and Panna: Morality; Mastery of one's mind, Concentration; Wisdom (Panna = Prajna in Sanskrit). These three form the subdivisions of eightfold path.
Sanskrit Prajna morphed into Panna in Pali. See how words morph in their pronunciation going from one language to the next. Panna is easy on the tongue while Prajna is a little bit of a tongue-twister. Take EkaDasamukhasahasrabhuja-Avalokite-svara, the real tongue twister.
Here is another tongue twister
Peter Piper picked a peck of pickled peppers.
Did Peter Piper pick a peck of pickled peppers?
If Peter Piper picked a peck of pickled peppers,
where's the peck of pickled peppers Peter Piper picked?
Sila is Morality. Three parts: One has to cease and desist from unwholesome thoughts, words, speech and deed.
1. Right Speech: truthful, rightful, hurtless, and not given to exaggeration or distortion. (1)
2. Right actions: Avoiding actions that bring harm. (2)
3. Right livelihood: a livelihood that does not harm self or others, directly or indirectly. (3)
Samadhi: Concentration. three Parts.
1. Right Effort, to improve (4)
2. Right Mind, ability to see things as they are with clear consciousness.(5)
3. Right Concentration, becoming aware of one reality within oneself without any likes or dislikes. (6)
Prajna (Panna) Wisdom two parts
1. Right understanding. understanding Reality as it is and not as it appears. (7)
2. Right Thoughts, directing thoughts to new paradigm of virtue. (8)
From Wikipedia
Sīla refers to overall (principles of) ethical behavior. There are several levels of sila, which correspond to 'basic morality' (five precepts), 'basic morality with asceticism' (eight precepts), 'novice monkhood' (ten Precepts) and 'monkhood' (Vinaya or patimokkha). Lay people generally undertake to live by the five precepts which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which have some additional precepts of basic asceticism.
The Five Precepts are not given in the form of commands such as "thou shalt not ...", but are training rules in order to live a better life in which one is happy, without worries, and can meditate well.
In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of Celibacy.
The three additional rules of the eight precepts are:
Vinaya is the specific moral code for monks. It includes the patimokkha, a set of 227 rules in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.
In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and Vegetarism is actively encouraged.
Vegetarianism In Buddhism: Contradictory and confusing information
Theravadas and Vajrayanas: eating meat is not considered wrong. Mahayanas prefer vegetarian food. It is said that the Buddha himself ate certain meat as a therapeutic tool. After becoming Buddha, he ate whatever food that was offered, including meat. Buddha pronounced that meat can be eaten when the killing of the animal was not seen, heard or suspected by the eater for the express purpose of the eater. Buddha forbids engaging in five businesses: Weapons, Human being (slave trade), meat, intoxicants, and poison. Elephants, horses, dogs, snakes, lions, tigers, leopards, bears, and hyenas who according to Buddha can eat their own kind. Buddha refused to institute total vegetarianism in Monasteries. Meat-eating does not generate Karma and thus is karma-neutral, according to Buddha.
A long passage in the Lankavatara Sutra shows the Buddha speaking out very forcefully against meat consumption and unequivocally in favor of vegetarianism, since the eating of the flesh of fellow sentient beings is said by him to be incompatible with the compassion that a Bodhisattva should strive to cultivate. In several other Mahayana scriptures, too (e.g., the Mahayana jatakas), the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.--Wikipedia.
Today's Buddhists and vegetarianism
Theravada Monks of Sri Lanka and Southeast Asia accept whatever is offered including meat, unless they suspect the animal was killed for them. Chinese and Vietnamese monks do not eat meat. Japanese and Korean Monks under training do not eat meat but do so once they leave. Dalai Lama is a vegetarian, though Tibetans do eat meat because of scarcity of vegetables and grains. Followers of Mahayana Buddhism eat meat though prohibited. The Pure Land followers do not practice vegetarianism. Tantric Buddhists (Shingon) do not practice vegetarianism, as the tantric rituals involve eating meat. In Buddhism, the question of choice between meat eating and vegetarianism has not been settled.
Here is an excerpt from a web site--Source: www.nirvanasutra.org.uk
Mahaparinirvana Sutra on Vegetarianism
In the Mahaparinirvana Sutra (Chapter Seven) the Buddha gives his final instructions on the matter of vegetarianism, insisting that his followers should not eat meat or fish and that even vegetarian food that has been touched by meat should be washed before being eaten. If a meal is offered to a Buddhist monk or nun which contains a lot of meat, then it is not permissible for the monk or nun just to pick out the non-meat portions and leave the rest: the whole meal must be rejected - so strictly does the Buddha wish his injunction against meat-eating to be upheld. Some Buddhists claim that eating meat is acceptable according to the Buddha, and that even the Buddha himself ate meat. But this claim is gainsaid (denied) by the Buddha in this final of his Mahayana sutras. If one wishes to cultivate Great Loving-Kindness and not frighten sensitive sentient beings by the stench of death which meat-consumption causes to linger about one’s person, one should refrain from eating all and every kind of meat. This is the Buddha’s final Mahayana pronouncement on the matter.
The Buddha Says. 'I did not say that meat and fish are wholesome foodstuffs, but I have said that sugar-cane, winter-rice, ordinary rice, wheat, barley, green lentils, black lentils, molasses, sugar, honey, ghee, milk and sesame oil are wholesome foodstuffs. If I have taught that even the various garments for covering the body.' end of excerpt.
The Great encounter with Brahma: Bodhisattva realized that the Truths were beyond the comprehension of common man and so hesitated to promulgate such Truths. Brahma appeared before him and said that people were like lotuses. some are mired in mud in the bottom; some are in the middle in the water; some have blossomed out on the open water; some are just below the surface ready to blossom out. It is the last who could benefit the most from his teachings.
The Great Coming of Buddha, Tatha-gata: : He collected his five disciples and proceeded to the deer park in Varnasi (Benares). He was going to tell others of his new-found Truths. Before that he gathered his five disciples and told them that he was tatha-agata. There is no personal ego in the term; there is no I, me, and mine. It has many a variant and yet a universal meaning in the context of transcending all domains of being and non-being. Tatha-agata: Tatha/tat = That. Agata = past tense of gata, meaning going, leaving, traveling. Agata also means arrival, attainment. Tat or That in Hindu religion refers to the immutable Brahman, That beyond all characterization. Since Buddhism does not believe in Brahman, it means "(He who has) arrived at the Absolute or enlightenment. In Hinduism context, tatha-agata would mean, "become-Brahman." Tatha-gata has reached the pinnacle of perfection and wisdom. In Christian terms, tatha-gata is analogous to "Son of Man" as Jesus referred to himself in his transfiguration on the mountain. Tatha-agata is the One whose mind involuted on itself and arrived at the Supreme Truth and Enlightenment. His footsteps are invisible as he comes to THAT (tatha-agata) in a manner the footprint of birds flying in the sky or the fish swimming in the water is not seen. He is trackless (apada) without footprints as He arrives at the enlightenment. Tatha-gata is the One who comes and goes--the Bodhisattva comes from heaven (tusita) down to earth to erase the miseries of sentient beings and goes to heaven and comes back again and again.
Once Buddha went to heaven and met one of his mothers, Matru, from his previous births as bodhisattva. On request from her, he expounded Abhidharma (Buddhist philosophy). Indra arranged two gold and one silver ladder for Buddha to descend to earth.
Darmacakra-pravartana: propulsion of the Wheel of Dharma. The west translates Dharma as Law; Law explains only one aspect of it. Dharma is a multi-faceted diamond and thus has many sides, contours and sheen. In Buddhism context, the closest meaning is "Ethical Precepts" as taught by The Buddha.
The five became the core and the nucleus of Samgha (சங்கம் -- fraternity of monks). Shortly thereafter, the Buddha and the disciples separate to preach the doctrine. The Buddha goes to his family and converts them to his philosophy. After some hesitation he takes his aunt as his disciple and other women follow as nuns of the order. He is purported to have made a statement that a religion of men will go on for 1000 years and the one which accepts women will last for 500 years. Admission of women into priesthood goes like this. He refused to accept the royal women of his family to become nuns. They devised a clever and convincing move to impress Buddha how dedicated they were to his cause. They shaved their heads, wore rags for clothes, and walked a long distance barefoot to Buddha. The queen mother begged Buddha to accept all of them in the order of nuns. He still refused. Ananda reminded Buddha that he once promised to admit women in the sisterhood. Buddha had doubts and stated that the sisterhood and brotherhood would be beset by scandals if women were admitted. Eventually the women were admitted into sisterhood. Swami Vivekananda states that what Buddha did not like (Congress between nuns and priests), was one of the reasons that precipitated the fall of Buddhism in India.
Maha-Parinirvana: Great Total Extinction or Final Release. The legend goes like this. The Buddha asks his disciple Ananda that He would accept to live to the end of cosmic age if the disciple asks him so. Ananda stays silent and thus the Buddha decides that his end is imminent. Afflicted with terminal illness, he lies down on his side with face to the west, head to the north, and his right ankle over his left ankle. He attains the Great Liberation or Nivana at a ripe old age of 80. The legend goes like this. A blacksmith fed him poisoned pork. Afraid that the blacksmith would be blamed for his death, he told Ananda that Chunda's (blacksmith) offering brought him Nirvana and that he would receive rewards for his offering. This is the expression of Ultima Thule of Nobility, Grace, Buddhahood, Charity, Magnanimity and Positive Thinking.
He was enveloped by a feeling of pity and love for the humanity. Many became his disciples including his father and family. His teaching lasted until 483 (486) B.C. when he attained Nirvana. The west is of the opinion that Buddhism was a protest movement against the religiosocial monopoly of priestly Brahmanas of his period. It certainly did not start as anti-brahmanical movement. If it is anti-anybody, that is not in the nature of the Buddha. Buddha was born a Hindu, lived a Hindu and died a Hindu. That is certain. The west is of the opinion that Buddha did not believe in Parabrahman, who is the source and repository of souls and matter. They further interpret Buddha as follows: there is no immutability of anything in the universe or earth. Everything is in a state of flux; stability and immutability (of Parabrahman and beings) are unrealistic and non-existent; everything is an aggregate of disparate things susceptible to dissociation. This is an exact opposite of Hindu view that Parabrahman and the individual soul are immutable. The individual souls, matter and the rest are vibrations or pulsations proceeding from the heart of Siva, according to Kashmir Saivism. There is a cohesiveness in unity and diversity and not a dissociation. Dissociation is an illusion because beings do not realize the unity (Parabrahman) in diversity. The west says that Anatman is the centerpiece of Buddhism. Hinduism is such an all-inclusive religion (Sanatana Dharma) that it considers Buddha as the incarnation of Vishnu. A true Hindu is so broad-minded that he accepts Moses, Jesus Christ, Muhammad as the Great Seers or Rishis in the same genre in his own relgion.
Pratityasamutpada: The Paradigm of Cause and Effect; Dependent origination, conditioned genesis.
Life is a continuous stream of being and becoming and there is no permanence in the empirical self. One thing is dependent on another. All things, beings, and phenomena have cause and effect. When they mesh together, they looks like a net (Indra's net). At a particular moment in time, an entity is dependent on one or more entities entirely unrelated to it. Likewise other entities are dependent the first entity in question. There is moment to moment dynamism in this web. The reality exists for that moment until the next reality of interconnectedness comes along. The arising of this comes from arising of that. The cessation of this comes from the cessation of that. Each one 'lives' from moment to moment, and thus there is impermanence (Anitya or Annica). Since there no permanence and independent identity, how could there be a permanent soul? Thus impermanence and lack of independent identity negate the existence of soul (Anatta--Anatama). That leads to conclusion that everything is insubstantial and Void (Sunya). There is no soul in the body and thus the body is prone to sickness. Consciousness is soulless because consciousness is subject to sickness.
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The above table very closely aligns with Hindu philosophy and thought.
Karma: The concept of Karma in Buddhism was borrowed from Hinduism with a component, Intention, which is emphasized in Buddhism. In Hinduism, Karma is thought, word and deed. Intention as stated in Buddhism is covered by thought. Intention is given more weight in Buddhism, is as important as the deed and engenders karma, a bag of merits and demerits. Positive Karma as against Null Karma ensures rebirth as a deity, man, animal, ghost, or denizens of Hell.
Three Marks of Existence:
Dukkha: Ðì¸õ: Duhka in Sanskrit. Suffering. Everything in this world is afflicted with Dukkha. Nothing guarantees satisfaction. Whatever is impermanent is subject to change; whatever is subject to change is subject to suffering. --The Buddha. Nirvana is the refuge from suffering. Nirvana is antithetical to all that undergo change which gives suffering.
Anicca: «¿¢ò¾¢Âõ (Anitya in Sanskrit. Impermanence.) Tibetan language. mujō in Japanese. It is an essential element in Buddhism; actually it is one of three marks of Buddhism. Impermanence envelopes all without exception. Human body is just like anything in the universe of flux: stars, gods, planets..., all prone to change. All compounds appearing as stable and permanent are illusions. That flux pervades birth, old age, death and rebirth. Attachment to impermanent things causes suffering and therefore are futile. Nirvana is a reality that has permanence and knows no change, birth, decay, or death.
Anatta: Anatman in Sanskrit. Anatta is negation of self in Buddhism. It is not-self. All phenomena without exception have no Soul. There is no Great Soul or individual soul. Anatta is Dukkha and Anicca (suffering and impermanence). Man is made of five Skandhas or aggregates: Form, Sensation, Perception, Mental formation and Consciousness.
1) Form = Rupa = ரூபம். . 2) Sensation = Vedan = வேதனை. 3) Perception = Samjana = in Pali: Sanna. 4) Mental formations = SamskAra. 5) Consciousness = VijnAna = Vinna.
All these Aggregates are anicca, dukkha and anatta (impermanence, suffering, and non-self). Buddha points that Amata (Amirta = immortality or eternity) can be achieved by Sati and Samadhi (Wisdom and meditation). Ignorance (Avijja = Avidya = ignorance) is thinking that forms, feelings, and body are self. Ignorance is to think that this is my soul, this is mine and this is what I am. Aggregates are not soul.
If there is no self, how is it possible to have rebirth? If there is no self, there is no essence (subtle body) after death so that the essence can come back in a body in the next birth. Buddhist’s premise is that after the body and mind disintegrate upon death, the trace of karma makes the consciousness appear in an awaiting being.
Rather than directing his listeners to discover Atman, the Buddha taught that all clinging to concepts and ideas of a self are faulty and based on ignorance. The five aggregates of form, feelings, perceptions, mental fabrications and consciousness are misleading, since they make an individual to cling to or reject the aggregates. Meditation is the key to disengagement from the aggregates and receiving wisdom, the last being the abiding entity.
Atman is Self, which is the Great Self, the Brahman, who is eternal, immutable and unknowable according to Hinduism. He is the Universal Soul (Atman); all beings are individual souls (Jivatman) derived from the universal Soul. Universe, beings, matter and all related phenomena proceed from Brahman and go back to Brahman upon dissolution. This is the centerpiece of Hinduism; all else are strung like flowers on Brahman. No Brahman--no universe or beings. If anyone can topple Brahman, all else just fall. So far it is the Hindu view of Brahman or Atman. The Buddha, born a Hindu and a Kshatriya, rejects anything remotely connected with Atman. Where there is eternity and permanence according to Hindus, the Buddha dismisses (Brahman) as impermanent and changeable. He advances the notion that there is an eternal, essential, immutable blissful Buddha-essence in all sentient beings. He calls it Buddha-Dhatu, Buddha principle. How is it different from Brahman who is full of Bliss? Hindus cannot reconcile to the supposition that Brahman (Atman) with same qualities of Buddha-Dhatu is dismissed as irrelevant and non-existent, while Buddha-Dhatu with the same qualities exists in every sentient being. Buddha-Dhatu is uncreated and deathless. Brahman is uncreated and deathless. Most knowledgeable Hindus would agree that Brahman and Buddha-Dhatu are one and the same; it is all a question of semantics. We welcome Buddha-Dhatu as Brahman; no one sees any problem with Buddhism and accept Buddhism and its tenets. But we do have some questions. Since Buddha is an incarnation of Vishnu, what He says goes with Hindus. Hindus are known to question gods and their acts. Hindu history is chock full of such examples.
Radhakrishnan says the following about Buddhism: The Buddha takes up some of the thoughts of the Upanishads and gives to them a new orientation. The Buddha is not so munch formulating a new scheme of metaphysics and morals as rediscovering an old norm and adapting it to the new conditions of thought and life.
The constituents are devoid of Self according Buddhism. That means the water, the air, the earth, the heat that make the body are all devoid of Self. Saivites claim that Siva exists in all elements. Hindus are of the view that the Self exists in all, animate, inanimate, and in atoms. There is nothing He does not exist in. Saivites say that Siva-Nataraja dances in the atom as much as he dances with the stars and planets. As long as he dances, the universe and the atoms dance. Once the dance stops, everything stops. The west maintains a position commensurate with Buddhist view that objects or compound things (and animals) do not have Self or soul in them. It is the Soulless objects we eat that sustain our life. If it is not for those objects life extinguishes. It is so heartless to say that God created animals and objects for man's use (and abuse). So how important are the objects we eat? They say when there is life in man, there is a resident Soul. When there is no life, the resident Soul (Atman) leaves. What gives sustenance to life and soul? The objects. So objects also must have Soul. Your soul won't exist in you, if you do not eat those so-called soulless objects. Ramanamaharishi says that Brahman exists in all. Vaishnavites say that the body of Vishnu is this material universe and the soul proceeds from Jiva Sakti of Vishnu. By claiming absence of soul in matter, man is exploiting this earth, the air, and the water and running them into ruin.
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ANATMAN –NON-SELF: Buddhism: This group of five aggregates represent the material body and mental energies. |
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The material Body: Rupa or Form |
Sensation: Vedana: Sensations |
Perception: Samjna |
Predispositions: Samskara |
Consciousness: Vijnana |
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Four elements Plus: Earth, water, fire and wind and all their derivatives. |
Eyes, ears, nose, tongue, body and mind |
Notions of color, sounds, odor, tastes, tangible things, mental images |
Predisposition concerning colors, sounds, odors, tastes, tangible things and objects of thought |
Knowledge gained from eyes, ears, nose, tongue, body and mind |
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Above, you see the group of five aggregates of Buddhism. Below you see the Hinduism’s classification of the above. What is not mentioned in Buddhism: Motor organs are larynx, hands, feet, anus and genitals and their functions are speech, grasp, locomotion, evacuation and reproduction. But Body represents the motor organs. |
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Gross elements |
Organs of perception or sensation |
Functions of sense organs |
Samskara |
Knowledge |
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Hinduism: The above has parallels in Hinduism from which all elements of Buddhism were borrowed. Body is made of five elements: In the first group Ether is missing. |
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The five aggregates are in a state of constant flux and change in relation to one another. They are impermanent and by accepting their impermanence, desire and self-interest are destroyed. The five aggregates disintegrate and disperse upon death of the body but the karmic book is open and active and ensures rebirth of a new being depending upon merits and demerits. Buddha explains: Births and rebirths are like flowing river. The water of yesterday is not the water of today and not of tomorrow. What connects the river of the past, present and future is the water; in like manner, the life stream is the connecting link in the chain of rebirths. Tathagarbha Sutras (Buddha-Embryo Sutras) claim that there is an Atman identified as Buddha in His Nirvana state. It is also called Buddha-Dhatu -Buddha principle, present in all sentient beings (including animals) and shines radiantly. It is uncreated, immutable and immortal essence of all beings.
According to Vaishnavas, Souls, body and matter are the body of Brahman-Vishnu. In Buddhism, it appears that matter is taken out of the equation. There seems to be an ambiguous feeling about Atman. Yet words and phrases like Buddha-Dhatu, Buddha Embryo and Buddha in Nirvana reveal acceptance of the concept of Atman in its own special form. Buddhist sacred texts tell that there is no Brahman and yet there is Buddha-Dhatu and Buddha in Nirvana, who resides in every being. Buddha-Dhatu has almost all the qualities of Saguna Brahman of Hindus. Here is a list of attributes of Ultimate Buddhic Reality. According to Saiva Siddhanta, Siva is consciousness in beings and Sakti is matter in beings and the universe. Kashmir Saivism says that Siva is pulsating in beings and matter. Siva dances in the atom and the universe.
| the pervasive Lord | the Supreme Guardian of the world | Buddha-Self | the beginningless Self | the Self of Thusness | the Self of primordial purity | the Source of all |
| the Single Self | the Diamond Self | the Solid Self | the Holy, Immovable Self
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the Supreme Self | the Supreme Self of all creatures. |
Nirvana: Nirvana for practical purposes runs parallel with obtaining Moksa, escape from rebirth. Practice of 8-fold path dissolves suffering, destroys desire and karmic consequences, and leads to Nirvana, Extinction. It is like the extinction of flame when all fuel is depleted meaning that all karmic load is exhausted. There are two types of Nirvana: Nirvana with remainder and Nirvana without remainder. Simply put it is Nirvana Now or Later; but there is more. Nirvana-Now and Nirvana-Later have some similarities with Jivan Mukti and Videha Mukti of Hinduism. To make it simpler, Nirvana-Now Arhat experiences Nirvana bliss now on earth. Nirvana-Later Arhat obtains Nirvana bliss after his death. Buddha obtained Nirvana-Now (while living) when He attained awakening, many many years before He died. The five aggregates were still alive and kicking, but desire was extinguished and there was no accumulation of Karma (from desire). Nirvana-Later is cessation of all existence with no possibility of returning back to earth; Buddha obtained this kind of Nirvana upon His death--MahaPariNirvana (the Great Perfect Nirvana).
Theravada and Mahayana:
Theravada: The doctrine of Elders. Thera = an elder; Vada = doctrine. The doctrine of elders. Theravada is a Pali Canon written in the 1st century B.C., some 400 years after Buddha's death. It is an authentic work on Buddhism as it existed in the 1st Century B.C. The West is of the opinion, it does not represent the true spirit of Buddhism as it existed at the time of Buddha. Theravada is based on the individual effort to accumulate good deeds, which are not transferable to others. The goal is to become an arhat (worthy One, winner of Nibbana (Nirvana), Perfect saint), who having retired all causes for future becoming and does not take rebirth after his physical death. The aim is to obtain Nibbana (Nirvana), which is not any different from what Buddha himself obtained. But the Buddha was Arhat of all arhats because he invented the path and the first one to use it. Theravadins regard and revere Buddha as the most gifted yet mortal teacher. They do believe that there were Buddhas in the past and there will be Buddhas in the future. There are many Buddhas. Arhat leads a religious life only for himself and not for others. Theravada arhats came under scrutiny and criticism for their selfish goals. As a protest to Theravada's conservative, individual and self-centered religious activities, a new sect was formed by name Mahayana, Greater Vehicle. The Mahayana canon was written in Sanskrit instead of in Pali as Theravada was. The Mahayanas dubbed the Theravadins Hinayana, Lesser Vehicles. This appellation, Hinayana, is not used now, since it is considered as insulting.
The Theravadins level of spiritual development is categorized under four levels of accomplishment. Each one is progressively on a higher plane of spiritual development. 1) Sotapanna in Pali, Srotapanna in Sanskrit = He who enters the stream (Sota). He has destroyed the first three fetters (self-belief, doubt, and faith in rituals). his position is secure in that he will not be born an animal, will not go to hell, will be born seven more times before he experiences Nibbana -Nirvana. 2) Sakadagami: Once returners. He has destroyed the three fetters; lust and hatred are minimal in him. He will be born only once more before he enjoys Nibbana. 3) Anagami: No-returners: he has destroyed the five fetters. He will not return to earth unless he wants to come down and help others in suffering. 4) Arhat: Ark = worthy. He enjoys Nibanna on earth during Samadhi. Arhat is the appellation given to a worthy disciple of the Buddha. Self-belief = belief in self (Soul or soul). Buddhism does not advocate but condemns belief in self or soul.
Mahayana: We have a Big Boat; Come aboard, one and all; we offer salvation to all: that is the motto of Mahayana. The Theravadins demand discipline from individuals for Nibanna. Mahayana asks for faith, belief in and devotion to Buddha. Devotion wins over self-discipline. Its appeal among the lay people, those in the periphery of society, and peasants was immense. During 2nd century, it spread to China and later on to Taiwan, Japan, Korea and Vietnam. Mahayana boasts its stand on virtues like Altruism, Charity and Compassion. Mahayana's Bodhisattva (Near-Buddha = One destined for enlightenment) and arhat of Theravadins, according to Mahayana followers, are poles apart in that the Mahayanas transport a boat load of people on to the shores of salvation, while the arhat is a selfish seeker of salvation for himself or herself, paddling his canoe on to the shores of salvation. The Near-Nirvana Bodhidattva of the Big Boat, endowed with great and good merits from his past births, postpones Nirvana in order to help other people in need of Nirvana. It is a common belief that a bodhisattva can transfer some of his or her hard-earned merits to the merit-deficient by sight, touch, (diffusion, conduction and telepathy). This belief exists in Hinduism also in the sense a great Guru like Ramakrishna Paramahamsa can transfer his Supreme Knowledge by mere sight, touch or thought. Bodhisattva is an embodiment of universal compassion and self-sacrifice and thus is the Surrogate of Buddha with Bliss, compassion, virtue, Wisdom.... To Theravadins, the Buddha was a hero and a teacher subject to human conditions in all its aspects. To Mahayanas, the Buddha is an Eternal Being with attendant intrinsic Supreme qualities, and out of compassion, appears on earth periodically in human form to remove suffering. In effect there is One Eternal Buddha in Heaven with many incarnations. This is also a commonly held view among Hindus with respect to Vishnu and his incarnations, one of which is the Buddha. Future Buddhas will appear again and again on this earth according to Mahayanas. The last Buddha is one among them.
Pali Canon mentions twenty-eight previous Buddhas, the historical Gautama Buddha being one after them. The Buddha discouraged the use of Sanskrit; that is why Canon in Pali came about, Pali being the vernacular dialect understandable to the common man. These Buddhas have 32 major and 80 minor marks which qualify him as Mahapurusha. Though they are mentioned as bodily marks, it is not necessarily so. They may be metaphorical.
There are 32 main characteristics (Pali: Lakkhana Mahapurisa 32):
There are also 80 secondary characteristics (Pali: Anubyanjana):
There are also 80 secondary characteristics (Pali: Anubyanjana):
Three Vestures or the theory of Trikaya, Lotus Sutra 1st Century B.C.E.
A Buddha has three bodies or vestures (Trikaya Doctrine):
1) Nirmanakaya/Nirvanakaya, created body manifesting in time and space. This is the physical body of Buddha on this earth.
2) Sambhogakaya, body of mutual enjoyment, an archetypical manifestation (prototype). This body of the Buddha appears to a person in visions and in deep meditation. The latter is similar to Hindu Yogis entering the realm of Turiya wherein they enjoy the vision of Brahman-Isvara. The Hindu Yogis go a few steps beyond just visions. Turiya-svapna is the stage of vision while in Samadhi. In Turiya-Susupti, a higher state, the Yogi's vision sees the duality between himself and Brahman-Isvara. In Turiya-Turiya, this distinction between object and SUBJECT disappears and the Yogi (object) merges with the Subject and duality disappears. The bodhisattva upon completion of his vows becomes a Buddha, whose body is said to be Sambhogakaya, a reward body to bodhisattva. Amitabha Buddha of the Chinese also belongs to this body. Amitabha is derived from Sanskrit word Amrta; therefore it is Amrta Buddha (Deathless, eternal Buddha), meaning in Buddhist tradition Immortal Enlightened. In Japanese Buddhist tradition Amitabha took on different meanings: Unmeasured Splendor, Boundless Light. Amita = (a = no) + mita is derived from ma (ma = measure) = not measurable, boundless. Abha = splendor. Now you can see how the original word can undergo morphological change offering different meanings in different countries.
3) Dharmakaya, Vesture of Bliss, Reality body, the Body of Essence. Dharmakaya takes a Buddha to the threshold of Nirvana; one more step means he attains Nirvana. Dharmakaya, the principle of boundless enlightenment is described as "a pure consciousness, pure bliss, pure intelligence free from all personalizing thought." Dharmakaya is Avyakta (unmanifested) "aspect of a Buddha out of which Buddhas and all phenomena arise and to which they return after dissolution." Does it not sound like a Hindu concept? Dharmakaya or the Bliss Body of Buddha is similar to Parabrahman, the unmanifested Brahman from which gods take manifestations. The manifested god is Isvara in Hindu tradition, just like a Buddha is a manifestation of the Bliss Body of Buddha. Isvara is the origin and repository of all beings and matter in Hindu tradition. Vishnu is the classical example. The only things that are left out in Buddhism are the Great Soul (Paramatman) which is Isvara and the individual souls (Jivatman). Buddhism does tell that Buddha pervades all beings and matter, similar to all-pervasive Vishnu. The Buddha tells that Tathagata and Dharmakaya are one and the same.
Commentators from the West say about Mahayana that it closely follows Hinduism in the concept of faith and devotion and action over inaction. Krishna advocates action over inaction in Bhagavad-Gita and asks for personal devotion from his devotees. Bodhisattva appears to meet the criteria set by Krishna in that a bodhisattva works for people selflessly without any desire for rewards.
Bhagavadgita: 2.47: You have a right to action and never to its fruits. At no time should your motive be the fruit of your actions. Never should there be any attachment to inaction either.
Theravada also advises a personal devotion to Buddha. This is what Krishna says in Bhagavadgita about personal devotion to Him.
18.66: Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament.
Here "abandoning all duties" means not performing rituals and Yagnas.
The Buddhist works of early period consists of three baskets (Tripitaka = three baskets; it is like saying Testaments). The most ancient is the Pali Canon of the Theravada School.
1) Vinaya Pitaka: Code of Ethics. Code of Ethics were written on day to day basis based on the observations of the Buddha on the problems with monks and nuns. It is a Basket of Discipline. Vinaya = artificially formed = formed upon observations by Buddha on monks and nuns. It depicts the rules, regulations, relationship with the public in regards to the monastery.
2) Sutra Pitaka: The Teachings of Buddha. Its actual meaning is Basket of Threads. Threads (Sutra) are the sayings of the Buddha. Here is a nugget: The word Suture is derived from Sutra, a Sanskrit word.
3) Abhidharma Pitaka: Basket of Metaphysics. This consists of several books dealing with elaborations of the sayings of Buddha and the Sutras. It was compiled after the split between Theravada and Sarvastivada (Sarva = all, Asti = exist, Vada = theory. Theory of all that exist).
Tantrics of India had an influence on the Buddhists and from that grew Mantrayana (the Vehicle of Mantras). All Hindu sects owe their debt to Tantrics who are the masters of Mantras. Mantrayana spread to Tibet, China, and Japan (Shingon Sect).
After all these philosophical richness, codification, classification, clarification, elaboration, internal dissension, break in code of ethics..., by 1200 A.D Buddhism was completely absorbed lock, stock and barrel by the behemoth of Hinduism. Saiva and Vaishnava Cults of India ascended in strength. Sankaracharya and Ramanujacharya by their extensive writings and compositions, superior skills of written and oral arguments with Jains and Buddhists, codification of rituals in temples, philosophical presentation to the public as they could understand, and break in Buddhist code of ethics in Monasteries hastened the absorption Buddhism.
South-East Asia supplanted their culture with Theravada School. Buddhism went to other countries by contiguous spread. In Burma Theravada is the state religion.
Western Pure Land (Sukhavati) Sect is the largest in Japan and worships Buddha Amitabha or Amida, Buddha of Eternity or Long Life. Sanskrit Amrta (eternal)→ Chinese Amitabha→Japanese Amida. Buddha's Paradise is Pure Land located in the West. Pure Land is a large subset of the Mahayana branch of Buddhism. Esoteric Buddhism is for the elite. Meditation was replaced with devotion to Buddha Amida. To be Buddha Amida follower is to act out his or her devotion to Buddha. It had currency among common people and the monastics in Japan. People with no affiliative denomination found a much needed spiritual refuge in the worship of Buddha Amitabha, who promised rebirth in the Pure land, and Enlightenment. Amidism proponents and followers just by devotion can attain the Pure Land. That is dependence on Buddha Amida, as we depend on God to take us to heaven. Buddha Amitabha takes one to the Pure Land. It sounds like the Cat Paradigm in Vaishnavism (Marjara Nyaya School --BG03), where Vishnu takes the devotee to heaven without any effort on the part of the devotee. It is like the cat taking its kitten from place to place by the nape of its neck. In Theravada Doctrine the effort on the part of the individual is long and rigorous religious discipline.
Buddha himself told a story to his disciple Ananda how the Pure Land came about. Monk Dharmakara made vows to save all beings and through his merit created a place to house them and that he called Land of Bliss (Sukhavati- Paradise or heaven of Amitabha in the western sky, page 1221, Monier William Sanskrit dictionary). This paradise will later be known as the Pure Land in Chinese tradition. It is also known as Buddak-Setra (Buddha field) or Western Pureland, which promises suspension of Karmic Transmigration. The Pure Land Paradise has a very appealing notion in that people become bodhisattvas in Pure Land and can go down to earth to help people in suffering. The beauty about Amitabha Buddha is that every one of faith can go to the Pure Land, acquire Enlightenment and return to earth to serve the fellow human being. Thus "impure people"( like tanners, fisherman...) by belief can go to the Pure land. That is egalitarian asset of the Pure Land Buddhism.
Eastern Pure Land: The Pure Land Buddhism is not all that simple. The Buddha tells Queen Vaidehi that she could meditate upon him, see visions of Amitabha and go to the Pure Land. This is Shingon Buddhism. Obviously, there must be Eastern Pure Land or Abhirati ("Pleasure or delighting in" is the literal meaning) of Shingon sect.
Bodhisattva Avalokiteshvara, Kuan-yin, Kannon: Please elsewhere for description.
Zen Buddhism: Zen is a derivative word from the original Sanskrit word, Dhyana: Dhyana in Sanskrit, Ch'an in China, Seon in Korea, Thien in Vietnam and Zen in Japan. Zen practitioner encourage finding the Buddha nature in oneself. It is the fusion product of Yogacara (Yoga practice), Madhyamaka (middle way) and prajnaparamita (perfection of Wisdom). Apart from its traditional locus, it has spread to America and Europe.
It does not involve much delving into theoretical Buddhism or religious texts. When you have in you Buddha nature, why look elsewhere? Does it not sound like Nirguna Brahman Yogis (as opposed to Saguna Brahman devotees)? Saguna Brahman devotees delve into religious texts, perform rites and rituals, and engage in daily worship. They have the name of their god on their lips all the time. Take a Yogi. He gave up on reading and talking about God. He gave up on rituals. Who needs them when you can meditate and become one with your Brahman or God? Intellectual exercise, analytical thinking, rational ideations and other human endeavors are for exploring and understanding the finite. One cannot fathom the infinite with a finite mind. The revelations, the sayings, (the writings) of the likes of Buddha cannot be penetrated and understood in their entirety, but intuition can take us somewhere. Try not too hard to understand those things with an analytical mind of a scientist. Sit in meditation. That is what Yogis of India do. Intuitive intelligence is what is needed for understanding the unknown and the unknowable. What little you come to know is great knowledge in earthly terms. That meditation in Lotus or half Lotus position is zazen and the discovery of Buddha's nature in you is satori, enlightenment. When yogi comes to a point in meditation where his physical body is abandoned as it were, the mind is abandoned as it were and the consciousness of Yogi merges with the Infinite Consciousness of the Supreme. That is Turiya-turiya BG12. That is being one with universal Consciousness.
The Zen consists of eight-fold path, Four Noble Truths, Dependent origination, the five precepts, the five aggregates and the three marks of existence.
| eight-fold path | Four Noble Truths | Dependent origination | the five precepts | the five aggregates | the three marks of existence |
The following are the precepts as enunciated by the Buddha who said that observation of these precepts are a reward to oneself and violating them result in consequences.
The following are the five precepts rendered in English and then Pali.
The Three Marks of Existence (mentioned earlier as Suffering, Impermanence, Not-Self
Buddha said that all phenomena in the physical world other than Nirvana are besieged by Dukkha, Anicca, and Anatta.
Zen has three divisions: Soto, Rinzai and Obaku Schools. Soto has the most followers and Obaku have the least number of followers. Rinzai has many subsects. Sotos meditate facing the wall; the Rinzais sit facing the centre of the room.
Rinzai: Koan and Katsu. The religious elements in Koan is