Practices that shape and express Religious Identity Flashcards
1
Q
Key ideas of Theravada Buddhism
A
- founded at the First Buddhist council after the Buddha’s parniabbana
-conservative sect
-location: sri lanka, burma, thailand, cambodia, laos
-’way of the elders’- strict to buddha’s original teachings, and not interpretations/ translations etc.
2
Q
What is the significance of theravada Budddhism as the only surviving form of nikaya Buddhism?
A
- formed immediately after the Buddha’s death. Thus adds authenticity to Theravadin claims.
- oringinates from people with first hand experience of the Buddha’s teachings.
- the teachings are in Pali , which is the language which the Buddha spoke
3
Q
What is the insignificance of theravada Budddhism as the only surviving form of nikaya Buddhism?
A
- contains cultural ideas that are less suited to modern context
- Its reasoning for being authoratitive, holds less signifcance as Mahayana’s would argue that another Buddhist ‘secret; council was held alongside it and so emerged at the same time.
- stil subject to misinterpretation as people might read their own views onto the teachings.
4
Q
Centrality of the Buddha in Theravada.
A
- seen as historical figure, only contact through teachings
- ultimate truth: taught and revealed dhamma, based teachings in tipitaka
- monastics: life revolves around his teachings
- lay: seen as a role-model as he is a human who achieved enlightenment.
- Give offerings to statues and use him as a focus for development. He is the inspiration (e.g. objects of devotion)
5
Q
Centrality of the Buddha. Argue not central.
A
- ultimate truth: dhamma, not buddha that is central, so buddha only central in so far as buddha made accessible, he is no longer with us, only his teachings
- monastic: uncovered path, moastics must tread path themselves.
- lay: careful not the revere/worship buddha, as aim is to use him to develop knowledge (not viewed as a god)
6
Q
Outline the two ways which Buddha is represented in Theravada Buddhism
A
PRE-ICONIC PHASE (before 1st century CE):
- never represented in human form, only buddhist symbolism
- Artists reluctant to depict anthropomorphically (so through symbols)
ICONIC PHASE (1st century CE- present)
- anthropomorphic representations of buddha started to emerge from 1st century ce
- influence of greek culture- not accurate greek depictions
7
Q
Give the three stupas. Give quote.
A
- Relic Stupa: relics/remains of buddha, disciples and lay saints are within
- Object stupa: items within are objects belonging to the buddha or his disciples e.g. begging bowl/ robe /important buddhist scriptures
- Commemorative stupa: built to commemorate events in the lives of buddha or his disciples
- “The shape of the stupa represents the buddha, crowned and sitting in meditation posture on a lion throne..”= commemorative, kingship, respect
8
Q
What is a buddharupa and why do they use Buddharupas?
A
- statue of Buddha
- role model for own path to enlightenment
- gain inspiration as contemplate qualities embodied by buddha
- societies w/ no written language, orally, illiterate = specific teaching and wisdom conveyed in rich symbolism in different statues
- different gestures= mudras, carry different symbolism + relate to different qualities embodied (what aspect you would like to cultivate, e.g. courage or determination)
- in stages of his life as well= so learn diff. qualities of his life etc.) (e.g. with long hair, his size)
9
Q
Give the names of the 4 arahants
A
- ordinary person
- stage one ( Sotopanna- Stream Enterer)
- stage 2 ( once returner - Sakadagmi)
- stage 3 ( non-returner - Anagami)
- stage 4 ( Arahant)
10
Q
Describe Stage 1
A
- Stream entered Free from re-birth as a hell being, animal, ghost or asura (six realms), he is sure to become an Arahant within seven lives.
- The stream-enterer is also said to have “opened the eye of the Dharma”
- The stream-enterer has attained an intuitive grasp of Buddhist doctrine, has complete confidence or Saddha in the Three Jewels of Buddha, Dhamma, and Sangha, and has good moral behaviour (Sila).
11
Q
Describe Stage 2 of being an arahant.
A
- once-returner has weakened lust, hate, and delusion to a greater degree.
- The once-returner therefore has fewer than seven rebirths.
12
Q
Describe Stage 3 of being an arahant.
A
- The third stage is that of the Anāgāmī
- The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death.
- Instead, non-returners are reborn in one of the five special worlds in “Pure Abodes”, and there attain Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes.
13
Q
Describe Stage 4 of being an arahant.
A
14
Q
What is the goal of Mahayana Buddhists?
A
- the goal : Bodhisattva
- beleive in a pantheon of Bodhisattvas who they can pray to for help
- ## E.g. alokitesvara, bodhisattva who embodies compassion of all buddhas.
15
Q
What are bodhisattvas?
A
- Made a great vow to assist sentient beings in times of difficulty and postpone how own buddhahood until he has assisted very sentient being in achieving nibbana
- Bodhisattva path: scholar, Ananda Coomaraswamy “the most essential part of the mayan is its emphasis on the bodhisattva ideal, which replaces that of the arahant”
16
Q
What are the stages/paths of Bodhisattvas
bhumis
A
1) complete joy - genorisity
2) without stain - discipline
3) giving out light - patience
4) dazzling with light/radiant - diligence
5) difficult to overcome - concentration
6) advancing/knowing clearly - wisdom
7) gone for - skillful means
8) immovable- strength/power
9) perfect intelligence - aspiration
10) cloud of dharma - primordial wisdom
11) buddhahood
17
Q
Outline the Buddha’s role in Mahayana Buddhism.
A
The buddha as a cosmic presence:
- buddha’s immortality + eternity
- Lotus Sutra indicates buddha became awakened countless years ago lifetime “forever existing and immortal”
- unlike theravada, was enlightened before born in human realm
- Gotama is compassionate buddha followed bodhisattva path and chose to be reborn in human world to help others
18
Q
Describe the development of Buddhism along silk road.
A
- silk way/road =buddhist movement spreading from india to china
- established by Chinese, second century BC
- regular journey for traders seeking small fortune
- Silk Road began near Iran + India, goes south of Caspian Sea, separates into 2 and joined in north western china
- 1st century BC, buddhism began spread along road and accepted
- communities took message on board
- many ruins of buddha images
- middle of 1st century AD, Han Chinese emperor interest in buddhism - sent envoys to India 67AD, returned with buddhist writings and he translated these into Chinese
- “Interpreted by the emperors wise men to be the buddha himself.””converts followed the Silk Road west”
- north west china- majority buddhist
- buddhist monasteries placed along route, used as safe places to rest overnight and sometimes illness- donations generously given and monasteries flourished
- silk produced in western countries now, no need to trade with china and route loses significance - spread of islam into these regions, many stupas + temples destroyed or abandoned
- Mahayana manuscripts were prevalent in southern silk route centres,e.g. Khotan
- spread mahayana
- intercultural exchanges
19
Q
How did Buddhism develop out of the Great Schism?
A
- Mahayana developed as school of thought after 383 BCE, possibly from the earlier school known as Mahasanghika (“Great Congregation”) (but claim has been challenged).
- This early Buddhist school developed after the Second Buddhist Council (383 BCE) when Sthaviravada school (“Teaching of the Elders”) broke away from the Buddhist community over doctrinal differences.
- This early schism led to others + development of different Buddhist schools of which Mahasanghika was only one.
- Mahasanghika thought by 19th-century scholars to have eventually become Mahayana (“The Great Vehicle”)
- Modern scholars believe it is incorrect as evidence suggests Mahayana existed alongside Mahasanghika + supported/encouraged by that school.
- disagreement of authority of buddhist scholars - led to split into theravada and mahayana
20
Q
Describe buddha-nature in Mahayana Buddhism
A
- Buddha “Luminous, monks, is the mind..” = realisation of the truth, gaining knowledge, throwing off ignorance “…and it is defiled by incoming defilements (3 poisons). The uninstructed run-of-the-mill person (normal person) does not discern that as it actually is present, which is why i tell you that- for the uninstructed run-of-the-mill person- there is no development of the mind”- Tipitaka
- from tipitaka, theravada scripture - lessens divide?
- misinterpretations from theravada as well then??
- theravada counter for mahayana taking ideas not from the words of the buddha fail here, as it is from the tipitaka
21
Q
Outline scholars view on Buddha-nature
A
-
Rinpoche “ our fundamental nature of mind is a luminous expanse of awareness (realisation of knowledge) that is beyond all conceptual fabrication..”
“It is the union of emptiness…From this basic nature of emptiness everything is expressed” - sunnata - avoids thinking of tathagatagarbha as a ‘fixed soul’. - **Eihei Dogen (Japanese buddhist teacher) **- believes buddha nature is what WE ARE (not what we have) - inherent
-practices, e.g. meditation, activity of our already enlightened nature/ buddha nature (we are already enlightened )- not something that will give us enlightenment. - Chittamatra School- (mind only’): tathagatagarbha, our perspective on life is subjective. Our world of experience is a mental construct and only through wisdom can we perceive how things really are.
22
Q
Name the three kayas
A
- dharma kaya
- sambhogakaya
- nirmanakaya
23
Q
Describe the Dharma kaya
A
- complete realisation of the truth
- purified consciousness- free from defilements
- cannot be described in ordinary language
- connects the kayas (paticca samuppada).
- ultimate truth, and other 2 exist in relation to it.
24
Q
Describe sambhogakya
A
- Dimension of energy or light in which enlightened beings can choose to do well.
- buddha’s in this form are intangible but visible.
- Allows beings at advanced meditative levels to communicate with buddhas.
- Gives rise to the nirmanakaya
25
Describe nirmanakaya
- physical manifestation of an enlightened being
- e.g. shakyamuni= historical buddha
- mahayana - buddha was already enlightened. He evolutionary chose to take on physical form
26
To what exent are Mayahana and Theravada ethics similar.
1)both believe ethics needed to cultivate good karma and needed for meditation and concentration
2) both emphasise importance of 5 precepts. HOWEVER, Mahayana willing to use upaya when needed
3) theravadins emphasise 8 fold path and ethical conduct is especially important for lay buddhists as it is principle way they gain good karma and progress along long road to enlightenment.
4) mahayana ethics focused on bodhisattva path, which orientated towards assisting others in gaining good karma than assisting oneself (strongly associated with theravadins). The key ethical principle for a bodhisattva is bodhichitta, which is founded on deep compassion and wisdom
5) Rahula - “no spiritual development is possible without this moral basis”
27
Explore how samatha meditation is practived
- asana position adopted
- breath through nose - naturally, closed mouth (‘Breath Awareness’)
- morning-fresh - everyday, 5-10 mins
- concentration/calm abiding/ single pointedness
- eyes not closed, look down to just see top of the nose (lowered eyes to focus on end of nose)
- to ensure focus on here and now
- overcome feelings of tiredness and distractions
- should be performed in the same place everyday
28
What arre the features of samatha meditation?
- not invented by buddha, lots of religions use it (hinduism and jainism)- not unique to buddhism, whereas vipassana is
- it means ‘calm-abiding’, sometimes called ‘tranquillity meditation’ as it helps to settle our thoughts
- first step is to cultivate mindfulness, meaning an awareness of ourselves and our state of mind. 5 main types of mindfulness: of body, of feelings, of sensations, of mind, of mental states
- observing 5 khandas
- involves aware of our body or what experiences in this moment, concentrating solely on this
- ’Breath Awareness’- useful, always have breath, so can meditate anywhere
- one is aware mind wandered, focus brought back to breathing
- replace breath with another object, flower, picture of buddha - simply acts as aid of concentration
29
Outline the 4 jhanas
1) brings detachment and clarity
2) brings stillness and joy
4) brings a refined joy
4) brings complete calmness of consciousness and peacefulness
30
Outline the four brahma viharas:
| divine abidings
- usually translates as ‘The Four measureless states’, or the Four Immeasurables
- The purpose of these meditations is to help one to develop the capacity to love others. They help to develop one’s morality or ethical conduct
Types:
1)** Metta Bhavana**- loving kindness (thinking thoughts of love towards others) - antidote to 3 poison of aggression (hatred)
2) **Karuna bhavana**- compassion (generating thoughts of helping others overcome suffering) - antidote to 3 poisons of cruelty
3)**Muditae Bhavana- **joy (generate sympathetic joy towards others- happiness for others happiness)- antidote to 3 poisons of jealousy
4) **Upekkha Bhavana-** equanimity (generating thoughts of how we are all equal) - antidote to 3 poisons of prejudice
31
What is the significance of the brahma viharas?
- to develop mental qualities of the higher gods, the brahmas,and to give us BIG HEART
- “The way is not in the sky; the way is in the heart” (dhammapada 254)
32
How is Metta Bhavana cultivated?
- start by remembering feelings of love
- recognise you are loveable, and worthy of love
- extend those wto who are dear to you, those you have problems with then to strangers
- work outwards, start within yourself then to difficult people.
33
Describe Vipisanna mediration
- translated as ‘insight’, ;wisdom’ meditation
- aim to develop insight into dhamma and gain nibbana
- ensures dhamma is not theoretical but personal (not just bc they have to be taught it is true, but true from own convictions)
- uses wisdom, deeper understanding
- usually Samatha is 1st practised- need to be mindful before focusing on topic for long periods of time (led by monks and nuns)
-one will investigate 4NT + concepts during
- train mind to see impermanence, suffering quality of each object of meditation e.g. aim of meditating on poison of aggression to realise it is impermanent
- requires meditation teacher: books offer inadequate guidance
34
what are the benefits of meditation
- eliminate 3 poisons
- vipassana- eliminate ignorance
- positive emotions
- main success= increase in love and compassion
35
Outline the Mahayana Practices
- importance of chanting, giving and studying:
- practises more significant than meditation to some buddhists
- not all buddhists dedicate life to meditation, so choose to priorities chanting (pure land/tibetan), giving (lay), study (all)
- not all will have the aim of enlightenment in this lifetime. More realistic goals need to be set (pure land- reach Amitabha in pure land)
-devotionalism:
- believe of bodhisattvas mean mahayana buddhists use meditation as means and way to reach and communicate with them.
- (offering, prayer, chanting, mantras) for karmic reward
- might also visualise bodhisattva (visualisation)
-sunnata:
- everything empty, meditation to dispel illusion of dualism (self) and see things in non-dualist way (interdependent)
- ZEN buddhism- goal of nibbana not outside, within you- tathagatagarbha.
-mantra recitation (tibetan):
- Edward Conze defines as ‘spell’ BUT inappropriate, would be seen as witchcraft
-mind-protection, protect from 3 poisons
-every mantra used invokes particular bodhisattva
36
