The Life of Buddha: Siddharta Gautama

And the Branches of Buddhism

Lecture: Wayne Steim Ph. D Advisor to BLISS

9/19/2005 University of Central Oklahoma

( This is a light look into a very vast subject the links below will provide much more comprehensive information)

Birth of the Warrior Prince: In Lumbini Park at Kapilavatthu (Nepal), Siddhartha is born and walks about.

The wise Man predicts Buddha’s future: He shall rule either on Earth or Heaven.

Mother: Queen Maya dies 7 days later.

The Enclosure: Father Protects Buddha from seeing bad things

Wounded Swan by cousin Devadatta. A young Siddhartha saves the Swan

Age 16: Marries Yasodhara

4 sights: end of innocence, Siddhartha sees suffering: old age, sickness, death, and monk.

Age 29: Renunciation: leaves his wife on the day of the birth of his son, Rahula.

Learns from Alara Kalama and Uddaka Ramaputta

Five Disciples of Kondanna, Bhaddiya, Vappa, Mahanama, and Assaji.

Fasting

Nearly starved to death, Sujata gives him milk. The Middle Way is born. Between the extremes of prison of pain and place of pleasure.

Bodhi Tree: The tree of enlightenment, 49 days meditation

At the age of 35, he is enlightened, full moon of May. He is the Buddha!

Mara, Demon of Illusion

The temptations of terrors: Martial (Army), sexual (Women), Demons (Fear)

Dharma: The Teachings

First Sermon: Deer Park at Sarnath, near Benares

Four Noble Truths

1. There is suffering

2. There is a Cause to Suffering: Carving.

3. There is an End to Suffering, and end to craving.

4. The Eightfold Path is the way learning to The Cessation of Suffering. (1)

1. Life means suffering.

To live means to suffer, this is because the human nature is not perfect and neither is the world we live in. So then during our lifetime, we inevitably have to endure physical suffering such as pain, those forms of sickness, injury, tiredness, old age, and eventually death; There also the fact that we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression.

Although there are different degrees of suffering and there are also positive experiences in life, we perceive as the opposite of suffering, these came as ease, comfort and happiness. But looking at it as life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

“Sat at the feet of a great Shaman, he told this story to me. The king called me in to the court, he was trebled by his office as King, He didn’t want to rule his kingdom without compassion nor did he want to be troubled by all of his responsibility to bring depression upon himself. The King being a good man and straight of heart and mind touched my arm, and said in a soft voice that the rest of the court could not hear, Help me my heart it so troubled by this crown. I reached into my pocket and gave the King a ring. Saying this Oh King when the troubles of your crown become so much as to weigh heavy your heart Look upon this ring and take the comfort. And when your head swells with such joy as to lose all reason, look upon this ring.

I said master how is it that the ring can comfort the highest and the loosest both.

He said upon the ring where inscribed these words,” this to shall pass”’ Yes master this to shall pass. We sat silently and were at peace with each other company.” (R)

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardor, pursue of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path. (2)

Eightfold Path

1. Right views: Truth

2. Right intentions: Away from selfishness.

3. Right speech: Truth and Kind (non-malicious).

4. Right conduct: No killing, no stealing, etc.

5. Right livelihood: Proper earning of one’s living.

6. Right effort: Vigilant wholeheartedness.

7. Right thoughts: Non-complancency.

8. Right state of peaceful mind.

Morality: Sila

1. reverence for life(Do not kill)

2. generosity (do not steal)

3. Sexual Responsibility (Control sexual desire)

4. Deep Listening and Loving Speech ( Do not Lie)

5. Mindful Consumption (Do not drink alcohol)

Buddha basic

Life is impermanent (Anityta)

Doctrine of No-Self (Annata) (1)

“One of the most famous arguments against the no-self theory is Descartes "Cogito ergo sum" (I think therefore I am). The reasoning behind this relatively simple statement seemed undeniable proof of the existence of "self". Even if you think of not existing or not thinking, you are still aware of yourself, an "I", doing the task. For Descartes, this was the first undeniable fact from which he could discover the truth. The argument is perhaps more clearly demonstrated by the story of a student who reads too much metaphysics. He becomes unsettled when he discovers that he has no proof of his existence and in desperation asks his lecturer "do I exist?", to which the lecturer replies "who's asking “...(3)

Sangha: The Followers

Had No Caste System

Eight Major Disciples

Women allowed: Order of the Nuns

Family Joins

Wife and son become Buddhists; she became one of the first nuns. Son also became a monk

At Kapilavatthu: Father becomes a Buddhist.

Last Sermon

Kushinagara, No Closed Fist, Paranirvana, Death, Age 80, (49 years of preaching)

Body is placed in a coffin, and then self-combustion occurs. Eight divisions of ashes, later 84,000 divisions. (1)

Branches of the Buddhism: Three Vehicles (Yana)

1 Hinayana: The Smaller Wheel

Method and Audience: For only the few, enlightenment through hard work, discipline and right conduct, Conservative Correct Practice.

Original Branch, Theraveda (Way of the Elders)

Language: Pali, Sanskrit

Location: Sir Lanka, Laos, Thailand, Parts of Vietnam.

Closest teachings to the original teachings. Hinayana tries to enter China, but fails in the 10th century AD. (1)

The actual term Hinayana called (smaller vehicle) appeared, around the first century CE, when teachings of a different nature appeared which were called Mahayana (Greater Vehicle).

In India, Hinayana sects developed independent from the form of Buddhism existing in Sri Lanka. Today, there is no Hinayana sect in existence anywhere. The ultimate goal of the Theravada in and other non-Mahayana practice is to attain the state of an Arhat, as Buddha hood is considered practically unachievable for nearly everyone within this aeon.

Although helping other sentient beings is accepted as an important Buddhist practice, the main motivation for following the spiritual path is to achieve liberation for oneself.

Due to the negative connotation of the term Hinayana, the World Fellowship of Buddhists decided that the term Hinayana should be dropped to refer to Buddhism existing today, and the term Theravada should be applied.

Shri Lanka has played a central role in preserving the Theravada scriptures and practices. After the Third Council, the Tripitaka collection of sutras were taken to Shri Lanka.

Only during one short period in history, Buddhism was banned in Shri Lanka, but was later restored with teachings from Thailand which in turn had originated in Shri Lanka. The main countries where the Theravada tradition is currently alive and well in Shri Lanka, Thailand, Burma, Cambodia and Laos. (4)

2. Mahayana: The Bigger Wheel

Method and Audience: Multitude of ways for a multitude of people.

Language: Mostly Chinese, with Korean and Japanese (along with Sanskit and Pali)

Location: China, Korea, Japan, and America

Schools: Ch’an (Zen in Japan), Korans Language as a trap, sudden enlightenment.

Pure Land, Amitabha: Asking for higher power

Cult of the Bodhisattvas, Empowered Beings

China: Buddhism Enters China 3rd and 4th century

Confucianism and Taoism.

Korea: Confucianism and Shamanism

Japan: Confucianism and Shintoism (1)

First thing that the Mahayana teachings of Buddha will last. Maitreya means loving kindness.

Building the statue of Maitreya will create not just individual karma but also collective karma. You not only effect your self but the whole of mankind,. By serving others so much merit is collected, and so much bad karma is purified. This is how the statue can contribute to the liberation of sentient beings; to world peace – with compassion.

The question – why not build hospitals ? Why build such a large statue ? This school of thinking goses into this loic;

“ think of sending so many billions of dollars on atomic bomb. Money spent on statue ie on holy object will plant imprint of seed of liberation in the mind. Just seeing the statue, even only seeing a picture of the statue will plant seed – will have a positive imprint and then gradually achieve liberation and eventually the peerless happiness of enlightenment. Even when one sees the Buddha at a moment of anger – even just seeing a picture of Buddha it purifies the mind.

In daily lives what makes our actions cause for happiness or suffering is our attitude. If this is virtuous, positive and pure, non egotistical and non self centered mind – only then can our actions become cause of happiness. If done with pure mind with dharma.

If these actions are done with Bodhicitta they become cause for enlightenment- will be cause for happiness for the future lives. Also becomes energy to cut delusions.” (5)

3. Vajrayanna The Diamond Wheel, Thunderbolt

Location: Tibet

Method: Influenced by Tantirc Yoga, Magic, very misunderstood

Elements of Bon, native religion

Desire can be enlightened with their own desires, Crazy Wisdom

Famous Text: Book of the Dead

Introduced by Padmasambhava (1)

The key advantage Vajrayanna Buddhism is to provide is an accelerated path to enlightenment. Which is sometimes described as complete and perfect sanity, or awareness of the true nature of the Universe, of all things at once, found it as a profound understanding of the ALL. Then after attainment, it is believed one is freed from the cycle of Samsara birth and death, the freedom from the suffering, death and rebirth.

Bodhi is attained only by the accomplishment of the Paramitas (perfections) where In Buddhism; the Paramitas refer to the Perfection or culmination of certain practices. These practices are cultivated by Bodhisattvas for crossing from sensuous life (Samsara) to Enlightenment (Nirvana). This when the Four Noble Truths are fully grasped, and when all Karma has reached cessation. It is at this moment, all greed (''lobha''), aversion (''dosa''), delusion (''moha''), ignorance , craving (''tanha'') and ego-centered consciousness (Atman') are extinguished. Bodhi thus includes the absence of ego-centeredness.

This is achieved through use of Tantra techniques, which are practical aids to spiritual development, and Esoteric transmission (explained below). Whereas earlier schools might provide ways to achieve nirvana over the course of many lifetimes, (6)

Vajrayanna techniques make full enlightenment or Buddha hood possible in a much shorter timeframe, perhaps in a single lifetime. Vajrayanna Buddhists do not claim that Theravada or Mahayana practices are in any way invalid, only that they represent slower paths. It should also be noted that the goal of the Mahayana and Vajrayanna is the attainment of Buddha hood. Whereas the goal for Theravada practice is liberation from the cycle of rebirth in Nirvana.

First speed-up technique: Tantra

Vajrayanna relies on various Tantirc techniques rooted in scriptures known as Tartars, which exists in Hindu, Buddhist, Jain and New Age forms. In its Indian forms, Tantra can be summarized as a family of voluntary rituals modeled on those of the Vedas, together with their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings (real or visualized), and the chanting of his or her mantra. These practices are usually said to require permission from a qualified teacher or guru who belongs to a legitimate guruparampara or teacher-student lineage. The most important aspect of the tantric path is to use the result as the Path; which means that rather than placing full enlightenment as a goal far away in the future, one tries to identify with the enlightened body, speech and mind of a Buddha. Repetition of special ritual phrases (mantras), use of various yoga techniques, including breath control (Pranayama), Yantra and the use of special hand positions (mudras)

Use of an extensive vocabulary of visual aids, such as cosmic mandala diagrams which teach and map pathways to spiritual enlightenment

The use of ritual objects such as the Vajra and bell (ghanta), hand drum (damaru), and many other symbolic tools and musical instruments

Use of specialized rituals rooted in Vajrayanna cosmology and beliefs

Importance of a guru-disciple relationship, for example by ritual empowerments or initiations wherein the student obtains permission to practice a particular Tantra.(7)

There is an aspect of sex in Buddhist Tantra which is First and foremost intended as symbolic, although there is also an aspect of transforming one's sexual energy into a blissful consciousness which can then be directed towards achieving wisdom and enlightenment through the act of sexual intercourse. However, it cannot be stressed enough that this has very little to do with having sex in the normal sense; instead it is about controlling one's sexual energies. Sexual symbolism is common in Vajrayanna iconography, where it basically represents the marriage of wisdom and compassion or method. (8)

Second speed-up technique: Esoteric Transmission or Initiation

The other conspicuous aspect of Vajrayanna Buddhism is that it is esoteric as '''Esotericism''' refers to knowledge suitable only for the advanced, privileged, or imitated, as opposed to exoteric knowledge, which is public. It is used especially of spiritual viewpoints. In this context Esoteric means that the transmission of certain accelerating factors only occurs directly from teacher to student during an Initiation and cannot be simply learned from a book. Many techniques are also commonly said to be secret, but some Vajrayanna teachers have responded that the Secrecy itself is not important but only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage. As these techniques are said to be highly effective, when not practiced properly, the practitioner can harm him/herself physically and mentally. In order to avoid these kinds of dangers, the practice is kept secret outside the teacher/student relationship.

The Esoteric aspects of Vajrayanna Buddhism results in several more names for the school:

Secret Buddhism, Esoteric Mahayana, and Esoteric Buddhism (the most common name in Japan).

The Esoteric transmission framework can take varying forms.

The Niangua school of Tibetan Buddhism uses a method called Dzogchen.

Other Tibetan Kagyu schools and the Shingon School in Japan use an alternative

Method called mahamudra.

Relationship with Mahayana

While Tantra and esoterism distinguish Vajrayanna Buddhism, it is, from the Tibetan Buddhist point of view, nonetheless primarily a form of Mahayana Buddhism. Sutras important to Mahayana are generally important to Vajrayanna; although Vajrayanna adds some of its own (see Buddhist texts, list of sutras, Tibetan Buddhist canon). (9)

1 Lecture: Wayne Steim Ph. D Advisor to BLISS

R Ronald Hunter writings

2 The Four Noble Truths, http://www.thebigview.com/buddhism/index.html

3 Philosophy: The philosophy of mind, http://www.academicdb.com/assess_arguments_for_no-self_doctrine_are_annata_k_398/

4. Namo Dharmaya, http://www.omplace.com/omsites/Buddhism/vehicles.html

5 Holy Objects, http://www.lamazopa.com/holy.htm

6 Vajrayanna, http://vajrayana.area51.ipupdater.com

7 Tantra, http://tantra.area51.ipupdater.com/

8 Bodhi enlightenment, http://bodhi.area51.ipupdater.com/

9 Esotericism, http://esotericism.area51.ipupdater.com/

Buddhism http://www.worldalmanacforkids.com/explore/religion/buddism.html