ALDERSGATE COLLEGE

Solano, Nueva Vizcaya

COMPARATIVE SPIRITUALITY

Module 5: BUDDHISM

Instructor: Rev. Rosemarie D. Agonias

Level: BSBA 4
Allotted Time: Two Hours

OVERVIEW
This module is designed to help students understand basic beliefs and practices of Buddhism.

LEARNING OBJECTIVES:

Upon completion of this module, students should be able to:

1. name the founder of Buddhism.

2. enumerate the eightfold paths and four noble truths.
3. make critical analysis on their teachings comparing it from the teachings of Christianity.

PRETEST: IDENTIFICATION
Direction: Fill in the blank with the correct answer.
1. ____________________swas born in the sixth century (563 B.C.) in Northern India what is now Nepal the then was
known as the kingdom of Sakya with capital Kapitavastu.
2. His father was ______________, a warrior tribe, chief of the kingdom and his mother was Mahayama.
3. Gautama, throughout his youth was surrounded by everything that was beautiful and _____________.
4. He sat under Bodhi Tree, with cross-legged and upright and vowed, “Let my skin and bones shrivel and whither ,
my flesh and blood dry up; I will not rise without attaining supreme “______________________.”
5. ___________ is the law of cause and effect. All effects are the result of some prior deeds and is itself the cause of
something else that can be of what a man sows he shall reap.
6. One’s Karma is determined by Universal love called “___________.”
7. As long as there is karma, a being will be born and reborn in various stages in accordance with his good or bad
deeds. This continual existence birth after birth is called “_____________” or “reincarnation.”
8. Truth is that _________________is a universal fact.
9. ____________ is the goal of Life.
10. _____________is relating to the rules of monastic discipline.

LEARNING FOCUS
Buddhism
The Founder
Gautama Siddharta was born in the sixth century (563 B.C.) in Northern India what is now Nepal the then was known as the
kingdom of Sakya with capital Kapitavastu. His father was Suddhodana, a warrior tribe, chief of the kingdom and his mother
was Mahayama. He was born on the full-moon day of the month of Vaisakha (April-May) under a flowering sala-tree in
Lumbini park, while Mahayama was on her way from Kapilavastu to her parents home in Devadaha.
Some adherents claimed that many miracles happened on account of his birth. On the day of his conception, Mahayama
dreamed that she has been taken to the Himalayas by the guardian gods of the world, bathed in scented water and placed
on a golden couch whereupon a tusked white elephant carrying a lotus entered through her right side. On the day of his
birth, an immeasurable light filled the universe, the blind saw, the deaf heard, the dumb spoke. Fountains burst forth
spontaneously, flowers rained from the sky and the music and perfume pervaded everywhere. The boy walked seven steps
on lotuses immediately after his birth and declared himself Lord of the World. He was given the personal name of Siddharta
and his family name Gautama. A week after the child’s birth, Mahayama died and the boy was thereafter brought up by her
sister, MahaPajapatiGautami, Suddho-dana’s second queen.

Gautama, throughout his youth was surrounded by everything that was beautiful and pleasant. No one was allowed to talk
such things as illness, or death, misery, or unhappiness of any sort. Later, Buddha generally referred to himself as the
Tathagata (One who has found the truth or followed the way of his predecessors, former Buddhas). For Buddha did not
claim to be a unique person. There have been many Buddhasin the past and there will be many more in the future but all of
them were preaching the same doctrine.

When Gautama was sixteen years old, he got marry to a woman called Yasodhara (or Bimba), a daughter of Suppabuddha.
There was a happy marriage but their life was confined within the environs of their palaces. As time passed by, Gautama
asked his father’s permission to go into the world outside, whenever he went outside of the world, the king sent a head and
cleared the streets of everything that would suggest other than youth, health, beauty, and strength.

One day, the prince made his journey in his chariot accompanied by loyal and wise charioteer, Channa. In spite of his
father’s precautions, he saw sights that moved him deeply: 1) an old man bent with age, 2) a sick man and 3) dead man
(funeral procession). The prince asked Channa, “what are these?” and Channa replied, “these are inextricably bound up
with life, none could escapethem.” He was strongly disturbed by what he saw. The more he reasoned the cruel realities of
life, the more he was determined to find the way to escape from them. Finally, he saw a monk, reflected deep and inner
peace in whom he found impression.

1. The Great Renunciation

At his age 29, on the full-moon day of June-July, soon after the birth of his only child, Rahula (hindrance or bond), he left
home and family, determined never to return without succeeding in his quest for a way that would bring happiness and
freedom to the whole humanity. Riding his favorite horse, Kanthaka, and accompanied only by Channa, he went to a grove
where the hermits were dwelling and he sent Channa back to the palace.

Gautama exchange his rich garments for those of a beggar and began his long search for salvation by the method of
asceticism. In those days, many people in India believed that happiness could be won only by purification through
asceticism. He met famous teachers like Alara Kalama and UddakaRamaputta. They taught Gautama that mystic
meditation was the way to emancipation. Later on, Gautama learned that the mystic meditation in ascetic way is not what he
sought for. He changed his mind to follow the precepts of complete mortification of emotions and passions for emancipation.
He fasted till his stomach cleaved to his spine and his skin peeled off from his bones and exhausted to death but there was
no emancipation. Extreme asceticism brought him to the point of complete physical collapse but the sever, would not lead
him to insight and deliverance. He realized that either this was not what he sought for. Finally, he decided to follow his own
way of inspiration and discovered his own method.

2. Enlightenment
After the first two methods -ascetic-mystic meditation and complete mortification) of emancipation failed, he tried to discover
his own methods of meditation to emancipation. He retired into a pleasant grove nearby, seeking enlightenment from within
by complete development of his spiritual power.

He sat under Bodhi Tree, with cross-legged and upright and vowed, “Let my skin and bones shrivel and whither , my flesh
and blood dry up; I will not rise without attaining supreme “enlightenment.” This is called the unbreakable posture. He was
there till forty-nine days. One day, as he sat in deep meditation under Bodhi Tree, was another full moon again in May, the
month of Vaisakha, he went through his final and most strenuous struggle, the struggle against the passions and desires of
the human heart, which he thought he had already conquered.

He saw a great light. In that moment, he became the Buddha, which means the “ Awakened One,”the supremely enlightened
and the one who achieved the goal of his quest. He entered while still alive the state of Nirvana. The Buddha spent the next
seven weeks near Bodhi tree, enjoying the bliss of his new-found peace. The he decided to preach his gospel with
confidence.

Main Branches of Buddhism

Originally, Buddhism was divided into two main branches around 383 BC. One is Theravada or “Small Vehicle” and the
other is Mahayana or the “Great Vehicle.” The term “vehicle” represents that Buddhist doctrine is a vehicle of ship taking
them through this life of suffering to Nirvana. In actual, there are three main branches of Buddhism today such as
Theravada, Mahayana and Vajrayana. A part from major branches are some other sects such as Zen Buddhism and Pure
Land. There are also denominations in Buddhism as in Christianity.

I. Theravada Buddhism

Therevada means the teachings of the elders which is considered the closest to the original teachings of Lord Buddha. It
emphasizes the individual’s efforts towards salvation without any divine help from outside. It upholds the importance of pure
thought and deed. They believed that the monastic order is the way to Nirvana. For this reason, the adherents attempt to
spend at least a few week of their lives as monks in a monastery. Most of them go back to lay life while some continue to be
monks for the rest of their life. Theravada rejects all rituals and images, even on statues of Buddha. Theravada is found
today largely in the countries of Thailand, Myanmar (Burma), Sri Lanka (Ceylon), Laos and Cambodia.

A. The Teachings of Theravada Buddhism

1. Fatal Law (Dharma)

All the teachings of the Lord Buddha can be summed up in one word ‘Dharma’ which means “law of truth.” The belief in this
law exists not only in a man’s heart and mind but also in the universe. It is believed that anyone who can comply with the
Dharma will escape misery and go to Nirvana, the final release from all suffering.It can be fulfilled not by kinds of prayer nor
by ceremonies but by developing his own character. This development comes only through the control of the mind and
purification of the emotions.

2. Karma (action)
It is the law of cause and effect. All effects are the result of some prior deeds and is itself the cause of something else that
can be of what a man sows he shall reap. Karma is classified into four:

(a) It is classified according to the time in which results are seen. It is karma which ripens in the same life time or next
life.

(b) Karma is also classified according to its particular function.

(c) Karma is classified according to the priority of results.

(d) Karma is classified according to the plane in which the results are seen as the plane of misery, the plane of the
world of desire, the plane of form and formless.

3. Universal Love

One’s Karma is determined by Universal love called “metta.” It is much deeper than good will. This universal love is not just
a brotherly love , it goes hand in hand with will and act of mankind. It is the basic factor for peace, justice, and social
progress.

4. Rebirth (Samsara)

As long as there is karma, a being will be born and reborn in various stages in accordance with his good or bad deeds. This
continual existence birth after birth is called “Samsara” or “reincarnation.” Samsara embraces the whole cycle of existence
past or present can bring its consequences here and now or thereafter.

5. The Four Noble Truths

The basic teachings of Lord Buddha has been summed up in the Four Noble Truths known as four fold law of Truth (Ticca-
daya-laypa).

1. Dukkha Tissa(Suffering). Truth is that suffering is a universal fact. Birth is suffering, aging is suffering, illness is suffering,
and worry, misery, pain, distress are suffering. Unfulfilled desire is suffering. It is believed that all sufferings are the results
of Karma.

2. ThamkodhayaTissa (Cause of Suffering).Truth is there is cause suffering which is desire (craving for self-satisfaction).

3.NizodhaTissa (Deliverance from Suffering). Truth declares that there is a state in which there is complete freedom from
suffering and bondage. It is a state of unspeakable joy, happiness and freedom from the endless cycle of rebirth. This state
is called Nirvana.

4. MargaTissa(The way leading to deliverance). Truth declares the way that leads to Nirvana known as the Noble
Eightfold Path.
 6.Noble Eightfold Path(AthangikaMarga)

It is the middle way between the extremes self-indulgence and self-torture. It consists of eight principles of conduct under
three categories:

Wisdom Category

1. Right Understanding (sammaditthi)- Understanding of the four truths, of the nature of suffering, the origin of suffering, the
extinction of suffering and the path that leads to extinction of suffering.

2. Right thought (sammasankappa)- freedom from ill-will, lust, cruelty and untruthfulness.

Moral Category (Silla)

3. Right Speech (samma vasa)- abstaining from lying, cheating, harsh language and from senseless talk.

4. Right Conduct (sammakammantha)- abstaining from killing, stealing and sexual misconduct.

5. Right Livelihood (sammaaziwa)- right earnings for living.

Concentration Category

6. Right Effort (sammawayama)- doing what is right

7. Right Mindfulness (samma sati)- paying vigilant attention to every state of the body, feeling and mind.

8. Right Concentration (sammasamadi)- special states of consciousness in deep meditation.

7. Nirvana- the Goal of Life

The literal meaning is “dying out” or “Extinction.” It is extinguishing of the flame of desire which means the end of suffering
and the supreme joy, blissful stage. No reborn, no compounded. It seems negative but it is positive in its philosophy. It can
be attained in his life in this world, not a state that can be attained only in the future. Everyone is capable of this attainment
although very few or hardly any achieveit in full measure in this life. Nirvana is not a personal state but an unconditional
state of bliss and ultimate happiness.

Buddhist Scriptures

The sacred book of Buddhism is called the Tripitaka (called Tipitaka in Pali). It is also called the Pali Canon, after the
language in which it was first written.

The ancient Indian language, Pali, is very close to the language that the Buddha himself spoke.
Buddhism is based on Buddha’s teachings. At first, these were passed down by word of mouth and later were compiled into
two sets of scripture.

● One set by Council of Monks of the Theravada school (the Tripitaka)

● The other by the Mahayana school ( the Sutras).

Both are similar in essence

The Tripitaka (three baskets of Wisdom) are split into three sections:

Three Baskets of Wisdom

1. VinayaPitaka (the Discipline Basket) – A rulebook for monks and nuns. There are 227 rules for monks and more for
nuns.
2. SuttaPitaka (the Teaching Basket)- The actual experiences of Buddha
3. AbhidhammaPitaka (the Higher Doctrine Basket)- An explanation on the teaching of Buddha. Most of these are
called Sutras

Both Mahayana Buddhism and Theravada Buddhism share very similar texts for first two baskets – Vinaya and Sutta.

One Division

Buddhavacana (the Word of the Buddha) and commentaries by people other than the Buddha

Three types of Scriptures

1. Sutras (i.e. discourses)

2. Vinaya (relating to the rules of monastic discipline)
3. Abhidharma (analytical texts)

Theravada Buddhism claims Pali sutras are closest to actual words of Buddha. Mayahana Buddhist texts are closer to the
spirit of the Buddha’s teachings. (written long after the Buddha’s passing).

Mahayana Sutras

Some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation.  Mahayana Sutras were
often said to be secret texts not written down straight away. Some are said to have been written by Boddhisattvas or other
Buddhas.

Tibetan Vajrayana Buddhism

Tibetan Vajrayana Buddhism in addition to containing sutras and vinaya, also contains tantras.

Other Texts

Important examples of non-canonical texts are the Visuddhimagga, or Path of Purification, by Buddhaghosa, which is a
compendium of Theravada teachings that include quotes from the Pali Canon.

The Zen and Ch’an school, in particular, rely on non-canonical accounts of Zen masters lives and teachings, for example,
the Blue Cliff Record.
Tibetan Buddhist Texts

“Tibetan book of the dead”, is an example of Tibetan scripture written by another Tibetan Master. It is a special class of texts
known as the terma.

Pure Land Sutras

They list the forty-eight vows made by Amitabha as a bodhisattva.

Mahayana Shastras

In Buddhism, a shastra is often a commentary written at a later date to explain an earlier scripture or sutra. It is not the
words of Buddha, but play a key role in Mahayana Buddhism

The different forms of Buddhism can be understood by becoming familiar with the two major schools that arose out of the
Buddha's basic teachings:

The two major schools of Buddhism, Theravada and the Mahayana, are to be understood as different expressions of the
same teaching of the historical Buddha. Because, in fact, they agree upon and practice the core teachings of the Buddha’s
Dharma. And while there was a schism after the first council on the death of the Buddha, it was largely over the monastic
rules and academic points such as whether an enlightened person could lapse or not. Time, culture and customs in the
countries in Asia which adopted the Buddha-dharma have more to do with the apparent differences, as you will not find any
animosity between the two major schools, other than that created by healthy debate on the expression of and the
implementation of the Buddha's Teachings.

Theravada (The Teachings of the Elders)

In the Buddhist countries of southern Asia, there never arose any serious differences on the fundamentals of Buddhism. All
these countries - Sri Lanka, Cambodia, Laos, Burma, Thailand, have accepted the principles of the Theravada school and
any differences there might be between the various schools is restricted to minor matters.

The earliest available teachings of the Buddha are to be found in Pali literature and belongs to the school of the
Theravadins, who may be called the most orthodox school of Buddhism. This school admits the human characteristics of
the Buddha, and is characterised by a psychological understanding of human nature; and emphasiss a meditative approach
to the transformation of consciousness.

The teaching of the Buddha according to this school is very plain. He asks us to ‘abstain from all kinds of evil, to accumulate
all that is good and to purify our mind’. These can be accomplished by The Three Trainings: the development of ethical
conduct, meditation and insight-wisdom.

The philosophy of this school is straight forward. All worldly phenomena are subject to three characteristics - they are
impermanent and transient; unsatisfactory and that there is nothing in them which can be called one's own, nothing
substantial, nothing permanent. All compounded things are made up of two elements - the non-material part, the material
part. They are further described as consisting of nothing but five constituent groups, namely the material quality, and the
four non-material qualities - sensations, perception, mental formatives and lastly consciousness.

When an individual thus understands the true nature of things, she/he finds nothing substantial in the world. Through this
understanding, there is neither indulgence in the pleasures of senses or self-mortification, following the Middle Path the
practitioner lives according to the Noble Eightfold Path which consist of Right View, Right Resolve, Right Speech, Right
Actions, Right Occupation, Right Effort, Right Mindfulness and Right Concentration. She/he realises that all worldly suffering
is caused by craving and that it is possible to bring suffering to an end by following the Noble Eight Fold Path. When that
perfected state of insight is reached, i.e.Nibanna, that person is a ‘worthy person’ an Arhat. The life of the Arhat is the ideal
of the followers of this school, ‘a life where all (future) birth is at an end, where the holy life is fully achieved, where all that
has to be done has been done, and there is no more returning to the worldly life’.

Mahayana (The Great Vehicle)

The Mahayana is more of an umbrella body for a great variety of schools, from the Tantra school (the secret teaching of
Yoga) well represented in Tibet and Nepal to the Pure Land sect, whose essential teaching is that salvation can be attained
only through absolute trust in the saving power of Amitabha, longing to be reborn in his paradise through his grace, which
are found in China, Korea and Japan. Ch’an and Zen Buddhism, of China and Japan, are meditation schools. According to
these schools, to look inward and not to look outwards is the only way to achieve enlightenment, which to the human mind
is ultimately the same as Buddhahood. In this system, the emphasis is upon ‘intuition’, its peculiarity being that it has no
words in which to express itself at all, so it does this in symbols and images. In the course of time this system developed its
philosophy of intuition to such a degree that it remains unique to this day.

It is generally accepted, that what we know today as the Mahayana arose from the Mahasanghikas sect who were the
earliest seceders, and the forerunners of the Mahayana. They took up the cause of their new sect with zeal and enthusiasm
and in a few decades grew remarkably in power and popularity. They adapted the existing monastic rules and thus
revolutionised the Buddhist Order of Monks. Moreover, they made alterations in the arrangements and interpretation of the
Sutra (Discourses) and the Vinaya (Rules) texts. And they rejected certain portions of the canon which had been accepted
in the First Council.

According to it, the Buddhas are lokottara (supramundane) and are connected only externally with the worldly life. This
conception of the Buddha contributed much to the growth of the Mahayana philosophy.

Mahayana Buddhism is divided into two systems of thought: the Madhyamika and the Yogacara. The Madhyamikas were so
called on account of the emphasis they laid on the middle view. Here, the middle path, stands for the non-acceptance of the
two views concerning existence and nonexistence, eternity and non eternity, self and non-self. In short, it advocates neither
the theory of reality nor that of the unreality of the world, but merely of relativity. It is, however, to be noted that the Middle
Path propounded at Sarnath by the Buddha had an ethical meaning, while that of the Madhyamikas is a metaphysical
concept.

The Yogacara School is another important branch of the Mahayana. It was so called because it emphasised the practice of
yoga (meditation) as the most effective method for the attainment of the highest truth (Bodhi). All the ten stages of spiritual
progress of Bodhisattvahood have to be passed through before Bodhi can be attained. The ideal of the Mahayana school,
therefore, is that of the Bodhisattva, a person who delays his or her own enlightenment in order to compassionately assist
all other beings and ultimately attains to the highest Bodhi.

What are the practices and rituals of Buddhism?

Meditation - Buddhists may use meditation to open themselves to a higher state of awareness. Meditation is central to
Buddhism. Bowing - Mahayana Buddhists often bow as a sign of respect. Offerings - Buddhists may leave gifts as a mark of
respect and reverence to the Buddha.

Buddhist Way of Worship

Buddhist worship at home or at a temple. Worshippers may sit on the floor barefoot facing an image of  Buddha and
chanting. It is very important that their feet face away from the image of  Buddha. They listen to monks chanting from
religious texts and take part in prayers.

LEARNING ACTIVITIES:
1. What lesson can you draw or get from the enlightenment experience of Siddharta Gautama?
2. What beliefs and practices can you see from Buddhist faith that is similar to Christianity?
3. Give your reflection on each of the eightfold paths.
4. Discuss the four noble truths.
POST TEST:
Direction: Define the following terms
1. Meditation
2. Nirvana
3. Asceticism
4. Theravada
5. NizodhaTissa

REFERENCES:
Maung, Dennis S. (1999). Handbook of Asian Religions. Maung Computer and Page Making, Union Theological Seminary,
Dasmarinas, Cavite, Philippines
en.wikipedia.org/wiki/Buddhism