Buddhism Concepts (1)

8/19/2019 Buddhism Concepts (1)

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** Key

Concepts**

OfBuddhism





1. LAMA

2.BUDDHA, ENLIGHTENMENT, SATORI

3. BUDDHA NATURE(Buddhahood)4. ARHAT5. BODDHISATTVA6. AMITABHAAMIDA BUDDHA!. Bodh Ga"a



#. $ARUNA%. MAITRI

&'. RANA



&&. SANGHA&2. VIHARA (a Buddh*+

-oa+/0")&3. BHI$$HUNI&4. SHRAMANA



&5. DHARMA&6. NIRVANA

&!. DU$$HA&#. $ARMA (1a o 0/0*u*o)&%. UNA (-/0*, ood 7a0-a)2'. SAMSARA



2&. SUNATA22. ANATMAN

23. ANI88A24. ANATTA



25. YOGA

26. SAMADHI27. KOAN28.MANDALA29. MANTRA30. MUDRAS31. LOTUS SUTRA





38. PURE LAND39. !OUR NO"LE TRUTHS

40. EIGHT!OLD PATH





DHARMA This term has three basic meanings:SELF: individual realities, including the self, as they truly are;

TRUTH: the eternal truth about reality !ivine Truth" TE#$H%&' or (#TH T) ULT%*#TE TRUTH: !octrine of

+uddhism or teachings of the +uddha +uddha dharma"about the realiation and -ractice of Truth

%n Hinduism:!H#R*# . the universal cosmic la/, duty0#R*# . the cosmic moral la/ of conse1uences for ethical

actions and their effects on social and -ersonal /ell2being or

suffering that are seen as re/ards and -unishments for -riorincarnations; the goal of religion in Hinduism" is liberationfrom 3armic cycles4



LAMA # S$%&'(' )'*+,- A P&*'/ *+ T*)'/+ "$*(.

LAMA # T' '$*'+/ GURU *+

I+*+ "$*(

T'+*+ G/ * /' &' +(' /':/$

14/ D* L( ; T*)'/<





+U!!H# and +oddhisattva

+uddha &ature, +uddhahood"

Literally, +uddha means one /ho has 5a/a3ened,6

ending 3armic bondage, and /ill no longer be reborn;one /ho /ill enter &irvana4

+uddha. the enlightened one, the one /ho 5/o3e u-46

S#T)R%: 7a-anese term for the 8en +uddhist e9-erienceof enlightenment4

#RH#T: an enlightened disci-le of +uddha, a +uddhistsaint4



BUDDHA

Buddha is a sanskrit word derived from the root "Budh" ! to wake up to kwhi$h produ$ed two words"Buddha" and "Bodhi"%

Buddha means "the enli&htened one"or 'the awakened one"%

Bodhi means 'wisdom%(



There are t/o im-ortant figures of +uddha in+uddhism4

2 " The e9oteric +uddhism is based u-on theteaching of the historical &irma3aya Sa3yamuni+uddha4

2 <" The esoteric +uddhism claims that there is a

su-erior buddhist teaching from the absolute andtimeless !harma3aya *ahavairocana +uddha4



The name +uddha came to be a--lied to all humans believedto have e9-erienced and rediscovered the eternal truth

!harma"4

Every human being has to become a +uddha4

That is the life=s goal4



> +uddha nature : the inherently -ure nature of all beings4 %tlies in every one but in an obscured and tainted state4

# famous *ahayana te9t states -o/erfully that "There is a Buddha in every grain of sand.”

Enlightenment lies in removing the taints, often through

meditation and other ascetic techni1ues, to allo/ thisbuddha nature to shine forth4



> +oddhisattva is the enlightened -erson /hocares about the salvation of other -eo-le4

%n the Theravada +uddhism, the mon3 and the nunstand out of the society and care about their o/nliberation4

The *ahayana +uddhism conceives the buddhistideal of -erfection in a different /ay4

The *ahayana=s ideal of the -erfect -erson is the?+oddhisattva? one /hose essence 2 sattva 2 is-erfected /isdom2bodhi"4



+ut the *ahayana=s conce-tion of -erfection is basedu-on the virtue of com-assion4

The +oddhisattva is a being /ho, having reached the brin3of nirvana, voluntarily renounces that -rie and returns tothe /orld to ma3e nirvana available to others4

The +oddhisattva deliberately sentences himself or herselfto age2long servitude in order that others, dra/ing

vicariously on the merit thus accumulated, may enternirvana first4





SOME !AMOUS "UDDHAS=

"ODDHISATTVAVAIRO>ANA "UDDHA AMITA"HA "UDDHA



VAIROCANA BUDDHA

also known as

DAINICHI or GREAT SUN.

= Supreme Budda !n "apan#uka! $%&'(en&ur) C.E *ounder o* S!n+onBudd!sm, !den&!*!ed Va!ro(ana w!&A-ATERASU&e "apanese S!n&o+oddess o* &e Sun.

#uka! &au+& &a& all Buddas areemana&!ons o* &e +rea& sun VAIROCANA$or DAINICHI,



M//'& + /'& "$ '(+/' &(V*&:+.

H$(+ )'*+, + , + ,'' &' + %':/ +' :'+/& &'*/- V*&:+

I+ R) S*+/ ;$)' %':/<- "$*( +S*+/ &' + /? *'&'+/ *' /'

(' &'*/.



AMIDA & AMITA"HA "UDDHA# A ','+& %+'' M+@ ; +('

HOZO "OSATSU< ? //*+''+*,/'+('+/ + )':(' ($"$= "$ A(*/).

A(* * /' "$ // %&'*' '&'/'&+ %&*'



HOZO "OSATSU /@ ? /)':(' "$ * * ('&*/ :$ )'$' / '% /'&.

A/'& $**+, 48 ?- ' )':(' A(*/) "$.





S/$%="$*/ &*+' :+/*+*+,

/' &'*: /' "$= )* &'*:- :/*+, */'( ?&+- ?& *+ /'B/$ &(.



)U*+A,A -

em-tiness, nothingness, ?&o self6 %t is formless formlessness, 5Formless Em-tiness6 or 5+oundless )-enness6 is regarded

as the ultimate ground of all reality4

A*.CCA - %m-ermanence#ll reality is fleeting, im-ermanent

ANATTA=C.



KARUNA (COMPASSION)It is central in MahayanaBuddhism.

Karuna is the basis ! scialethic in Buddhism becausecm"assin aids #isdm$s

undercuttin% ! sel!&centredness' by mtiatin% ali!e ! sel!&sacri!ice andactie serice !r thers.



!U00H#Gautama Buddha said :

“One thing I teach, suffering and the end of suffering.

It is just ill and the ceasing of ill that I proclaim.”Buddhism begins with the experience of Dukkha

(suffering and dissatisfaction),

as Christianity starts with the experience of "originasin!"



!u33ha is a 3ind of intrinsic human malady4

#ll human beings, rich or -oor, average or gifted, e9-erience: 2 the trauma of birth

2 the -athology of sic3ness 2 the morbidity of decre-itude 2 the -hobia of death 2 to be tied to /hat one disli3es

2 to be se-arated from /hat one loves4



%t is the discovery of this transitoriness of humanlife,

this terrible reality of human e9istence,

/ith its cycle of sic3ness, aging and death that -ushed 'autama to loo3 for remedy through asceticism and finally his o/n e9-erience of

meditation4

That is /hy !U00H# is the 3ey to understand /hy'autama created a very original vie/ of religion /hich does not include 'od and Aorshi-4



#ccording to 'autama, religion /as a cure4 The raison d=Btre of its e9istence, its most -rimary function, /as to

bring healing to -ersons suffering from a -articular ty-e of internalailment4

For 'autama, the -roblem of internal human suffering /as too

concrete and too urgent to -ermit him to lu9uriate on -urelys-eculative 1uestions on the nature of 'od, the origin of the /orld, orthe nature of the soul4 'autama considered these 1uestions asirrelevant to the basic issue4

Ae must understand the conte9t in /hich 'autama lived4 +y that time,

the /orshi- of 'od had so greatly deteriorated that it distorted /hat'autama considered to be the basic element in any religion 2 namely,liberation his -rimarily -reoccu-ation"4



*.R/A*A- .CEtymologically :

'to 0low out( 'to extin&uish( 'to $ool off(the fire of passions

!1.n Buddhism *irvana is life2s&oal3

it is not annihilationBuddhism is not life4den5in& andpessimisti$ 6#



NIRVANA

ir#ana is the state of profound $oy and peace! %t stands for an authentic, integrated, and dynamic form of ife!Gautama himsef described ir#ana with the foowing words :78# Asokam sorrowlessness#98# :hemam se$urit5#;8# )uddhi <urit5#=8# <anitam )u0limit5#

>8# )anti pea$e#?8#/imutti release#



&%RD#&# means a state of Enlightenment4

the state of a life /ithout greed, /ithout cray and su-erficial -assions, /ithout emotional disorder4



&irvana means a ?cooling off? of a -assionate life4%t -uts an end to emotional and su-erficial

e9istence4 %t is a ?cooling off? of behavior that is ins-ired bygreed4

&irvana is the state of a life ?/ithout greed6 and

evil desires4



+uddhism is not a religion of -essimism and -assivity %n contrast /ith Samsara, &irvana is a renovation of life, a

revitaliation that brings about a ne/ dynamism4 &irvanic -ersonalities are endo/ed /ith

great courage, boldness, and inner strength4

Their vitality comes from the very -o/er of !harma,

the -o/er of truth and goodness to /hich they adhere4



2 &irvana is the state gained by 'autama and by anybeing /ho is able to e9tinguish all attachments anddefilements4

Though gained in and through meditation, it affectsall of one=s life4

#t death, one /ho has gained nirvana does notbecome reborn4



2 &irvana is not reached only after death4 %t begins in this /orld

2 %n 'autama=s teaching, the transition from samsara tonirvana is not, as the ordinary believer visualies,a transition from life to afterlife through death,

but a transition that ta3es -lace during life /ithin the mindsof individuals themselves4

%t is a transition from one level of a/areness to another, from a -urely emotional a/areness to a com-letely

intellectual a/areness



SAMA*I+tyml%ically' ,sam&a&dha, means ,-ee"in% nesel! r ne$s thu%hts in theri%ht "lace,.

Samadhi re!ers t the state !

mental harmny mental rest "eace!ulness.



attain this state ! Samadhi'

/autama recmmended a #ay called,Bhaana, r Meditatin.

Meditatin is a "ractice ! mental

cncentratin that brin%s calm andrealism t a "erturbed' blind mind.An indiidual #h meditates is ablet !ace s0uarely all li!e situatins#ith a !ull %ras" ! reality and

#ith a s"irit ! benelence.







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Buddhism Concepts (1)