ࡱ> Y 8Ebjbjdd bbV/%zz   8B,n ."*# /$"v597"775+n7N77oίR0##X##7777777557777777#777777777zB : World History Name: Mr. Murray Date: Introduction to Buddhism Block: In 525 BC there lived a prince in India named Siddhartha Gautama. As a noble Indian prince Siddhartha was Hindu and he was wealthy beyond our wildest dreams. He had absolutely anything a man could want. Siddhartha had a harem. In his harem were the most beautiful women in India. These women had full and gorgeous bodies and each one was an expert in the Kama Sutra, the book teaching over 100 sexual positions to maximize sexual pleasure. According to Indian legend the book was inspired by the Hindi god of erotic sex, Kama. Any time Siddhartha wanted sex or any time Siddhartha wanted to try out something new and exciting sexually, he had but to ask and his most erotic dreams and desires were immediately fulfilled. Siddhartha had rooms filled with jewels and gold. Anything he desired, Siddhartha could buy. The prince had more money than any man could ever spend in a lifetime. Siddhartha ate on gold plates and drank the sweetest wine in the land out of golden goblets. In Siddharthas palace the wine flowed freely and was always available. Siddhartha never had to work and he could sleep as late as he wanted every morning, lying in bed with the women he picked the night before from his harem. Siddhartha lived in an absolutely magnificent palace. In this palace were over 100 rooms. The palace was surrounded by a beautiful garden filled with exotic animals and mountain streams. In Siddharthas palace lived his best friends, people who truly loved Siddhartha and who were always there for him, through thick and thin. Siddharthas friends were genuine, they were loyal and they were more than any of us could ever ask for. Siddhartha was perfectly healthy. He was famous for his drop-dead good looks and fantastic body. In short, Siddhartha Gautama had it all yet with all of this Siddhartha felt empty and sad. One of Siddharthas advisors suggested a tiger hunt to cheer up the gloomy prince. The hunting party left early in the morning. As Siddhartha and the hunting party left the palace grounds, Siddharthas best friend accidentally slipped and fell from atop one of the mighty war elephants. He was instantly crushed into a bloody pulp by the huge beast. Siddhartha sat horrified by the suddenness of the event, but continued to go on. As they ventured further into the village, Siddhartha noticed a woman sobbing hysterically. In her arms she held the lifeless form of a little toddler; its tiny face covered with the oozing sores of the pox. The heartbroken mother rocked back and forth crying for her lost child. As the hunting party went further, Siddhartha smelled the rotting corpses of bodies lying off to the side of the road, some bearing the evidence of rape and murder. Others were simply the bodies of the old and the sick, with great vultures picking at their eyes. They had been left to rot in the sun. Further down the road, an old beggar stumbled and fell, his skin falling off in sheets from disease. By his side walked a beautiful teenage girl, but her limbs were also swollen and disfigured by the disease. Siddhartha now felt worse than he did before the hunt. Everywhere he looked there were old age and death and disease and starvation, and dying children. His best friend was gone, killed in some freak accident. The prince ordered the hunting party back to the palace without him. Siddhartha walked alone into the forest and sat underneath a huge BM tree, determined to figure out the mysteries of life and death. For one hundred and eight days Siddhartha sat in total silence and in meditation. He sat with crossed legs, his hands held underneath his chin palms together in the cosmic mudra of deep meditation. After one hundred and eight days of thought and quiet meditation, Siddhartha emerged from the forest a completely new and changed man. He was now the Buddha, the enlightened one and after a month and a half of meditation Siddhartha discovered the truth about life and our existence on the planet. The prince went into the forest as Siddhartha, but emerged new and enlightened as the Buddha.  What he discovered is known as The Four Noble Truths and these four truths are the basis of all Buddhist doctrine. First, life is full of suffering called dukhka. Second, all human suffering is caused by craving, desire, lust, thirst and want. All of these words are another way of talking about human attachment, called trishna: attachment to other people; attachment to things we want or to things we dont want; attachment to ideas like love, god, heaven and hell; attachment to foods, drugs, sex and alcohol; attachment to the way we think the world should or should not be, attachment to health, attachment to beauty, and attachment to life. Third, the way to end all human suffering is to end attachment, which is called nirvana. Fourth, the way to nirvana is to follow the Eightfold Path. In short, it is possible for all of us to become the Buddha, since all of us have the ability to become enlightened. All of us can shed the skin of attachment and live in the present moment, free from want and desire. By 1000 AD Buddhism had spread from India into Central Asia. By 1100 AD Thailand, Vietnam, China and Japan were all Buddhist and embraced perhaps one of the most peaceful doctrines of human history. Unlike Christianity or Islam, Buddhism does not claim to be a religion, but rather a way of life and a way of thinking about us and the world in which we live. By 1200 AD Buddhism and Shintoism (the belief in kami) were practiced together, side by side in Japan. Buddhism in Japan Early Buddhism split into two groups called Theravada and Mahayana, and the Mahayana group spread to China along the Silk Road. Although Buddhism in Japan had major influences from China, it originally came to Japan from Korea when a gift of a Buddha image and copies of sutras were sent to the Japanese emperor in the 6th Century. Early Buddhism in Japan was very different than today, and at first formed an alliance with many of the existing Shinto groups. Over time, several schools of the Mahayana Buddhist philosophy evolved, but the main ones today are Pure Land and the Zen, both of which originally developed in China. A third school, the Nichiren group developed in most recent times and is based on the White Lotus Sutra teaching of the Buddha. Pure Land is the largest group in Japan today, and of the three groups, Zen is the most known by Westerners, although Nichiren also has considerable following in the West, where it actively works for world peace. Here we will look at Pure Land and Zen. Pure Land Buddhism: Pure Land Buddhism developed in China around 350AD and from 950AD spread to Japan and became very popular in the 12th Century. Pure Land Buddhism follows a particular Buddha called Amida Buddha (also called Amitabha in China), the Buddha of infinite light, who is revered as divine. Pure Land Buddhism originally appealed to the poor and less educated, as well as the wealthy, by promising salvation by faith alone, and ultimate rebirth in the Pure Land, a paradise where everyone may hear the Buddha teaching. It emphasized humility, devotion, and charitable work rather than the individual struggle for personal enlightenment. Focus on Amida Buddha is important and aided by repetition of a mantra including the name Amida Buddha.(Namu Amida Butsu). Pure Land Buddhism is a very practical form of Buddhism, monks often are married, and social work is very important. In many hotels in Japan, you may find "The Teaching of the Buddha", in both English and Japanese, which is available, just as Westerners might find a Gideon bible. The Buddhist Promoting Foundation (Bukkyo Dendo Kyokai) produces this publication to promote Pure Land Buddhism and makes it freely available to all interested persons. Zen: The Zen schools of Buddhism, which are much more well known to us in the West have quite a different approach while still teaching the same core message. The history of Zen goes back to one of the teaching sessions of the Buddha when he chose not to speak, but to hold up a flower. Only one of his monks understood the message and smiled, and thereafter became a leader in the community. The message of direct understanding later went to China with a monk called Bodhidharma in the first century AD where the school was called the Chan, meaning meditation. Bodhidharma (or Bodai Daruma in Japan) is shown as a fierce, bearded man with open staring eyes, to shock you rather than sooth you. He was said to have meditated for nine years before he taught, and he emphasized the importance of meditation and direct personal experience. Zen became popular in Japan around the 12th Century, in particular with the warrior class who liked its strict discipline. It was brought to Japan from China along with tea, which is still used in ritual Zen ceremonies. This tea is generally not a tea that Westerners like much and the memory of the ceremony has a strong after taste. Zen Buddhists teach that everyone has a Buddha nature and that the small mind, our thinking mind, blocks us from reaching that realization, and subsequent direct experience. In Zen, the follower is aware of the emptiness of all things, and of the interconnection of all life. The logical mind tries to perceive the truth by dealing with concepts, which are, in Zen terms, empty. Therefore, insight must be gained outside that logical process, at a different level. In Zen Buddhism, the key words are direct personal experience, which can occur at almost any moment when realization occurs. Zen has simple scriptures, which are not meant to be learned word perfect. The classic Zen teachings are riddles which attempt to take the mind out of the logical process and into a deeper, intuitive understanding. These recorded sayings are called Koans, and are to aid the small mind to let go of the attempt to answer a meaningless question. The classic is "what is the sound of one hand clapping?" A logical answer to a Koan is not the answer, the answer lies in a sudden new insight into your true nature. We are all part of the Buddha-mind which is basically in a state of peace and serenity, but our human mind and its busy perceptions causes us not to recognize this. Although meditation is important, Zen teaches that the follower seeks to hold the Buddha-mind in everyday life and this is reflected in the influence of Zen in the Japanese arts, in particular calligraphy, poetry, painting, and garden design. These arts are interpreted in a minimalist way, whereby the essence of the painting or garden is more important than the detail. Zen monks set the example of incorporating the philosophy into everyday work by undertaking many of the manual tasks around the monastery, and so the gardens and the buildings were built and maintained with the principles of harmony and compassion.1,37 Unlike Pure Land Buddhism, Zen does not focus on images of the Buddha, and a Zen temple is more likely to have stone gardens for meditation, and rooms with a simple flower arrangement or single calligraphy hung on a wall. From the book "Zen Flesh, Zen Bones" compiled by Paul Reps comes 2.45 the following story: Two monks were arguing about a flag. One said: "The flag is moving." The other said: "The wind is moving". An Elder happened to be passing by. He told them: "Not the wind, not the flag, but the mind is moving." But then he commented: "Wind, flag, mind moves. The same understanding When the mouth opens All are wrong" So, in Zen, an answer at one time may be different to another time, this is the contradiction that challenges us to leave the logical mind and seek answers in the Buddha-mind. Pure Land and Zen Buddhism use different  &3KW8 = G L j k  b f h l m p 5   e>ԲԦԦԐɅzzzzh3hydCJaJh3hIoCJaJh3h;ECJaJh3hBCJaJh3hv\6CJaJh3h7#CJaJh3h_6CJaJh3h+CJaJh3hv\CJaJh3h3CJaJh3h#CJaJh3h_CJaJ.3XYdefl~r"o##$t&6( -DM gd3 -DM gdb$-DM a$gdbgd3cdf ':A ɽɲɽɛԛyynYnyMh3h36CJaJ(jh3h3CJUaJmHnHuh3h#CJaJh3h3CJaJh3hi;6CJaJh3heCJaJh3hi;CJaJh3hO(6CJaJh3hlCJaJh3h56CJaJh3h5CJaJh3hCCJaJh3h CJaJh3hydCJaJh3hSCJaJ8>i&xYa&6:klӼӱӼӼӼȦțțȐȐxmh3huCJaJh3hC6CJaJh3h:l6CJaJh3h7#CJaJh3h:lCJaJh3h5CJaJh3hlCJaJh3h ]6CJaJh3h6CJaJh3h ]CJaJh3hCCJaJh3h36CJaJh3h3CJaJ*l~""p##$$%%6(;(4+>+J-U-//11)4-4L5Q5g567DEEEEEEEEEEE%E&E'E)E*E0E1Eۮ۬ۡhcA hcA0JjhcA0JUhIjhIUh3hbCJaJU#h3hb6B* CJ]aJphh3B* CJaJphh3h3B* CJaJphh3hbB* CJaJph)h3hb56B* CJ\]aJph/6(;(()|+,/0113.4 5g56W7EEEEEEEEE -DM gdb -DM gd3 -DM gdb -DM gdbtechniques, essentially both seek to clear the mind, one by reciting mantras and thinking of a particular Buddha, and the other by mind games to free the mind from rational thought. However, they both have the same goal, which is the discovery of the Buddha mind within.     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