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Buddhism

05 July 2015
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Buddhism (pronunciation: /ˈbʊdɪzəm/ or /ˈbdɪzəm/)[1][2] is a religion[3][4] and dharma that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to the Buddha. Buddhism originated in India sometime between the 6th and 4th centuries BCE, from where it spread through much of Asia, whereafter it declined in India during the middle ages. Two major extant branches of Buddhism are generally recognized by scholars: Theravada (Pali: "The School of the Elders") and Mahayana (Sanskrit: "The Great Vehicle"). Buddhism is the world's fourth-largest religion, with over 500 million followers or 7% of the global population, known as Buddhists.

Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices.[6][7] Practices of Buddhism include taking refuge in the Buddha, the Dharma and the Sangha, study of scriptures, observance of moral precepts, renunciation of craving and attachment, the practice of meditation (including calm and insight), the cultivation of wisdom, loving-kindness and compassion, the Mahayana practice of bodhicitta and the Vajrayana practices of generation stage and completion stage.

In Theravada the ultimate goal is the attainment of the sublime state of Nirvana, achieved by practicing the Noble Eightfold Path (also known as the Middle Way), thus escaping what is seen as a cycle of suffering and rebirth.[8] Theravada has a widespread following in Sri Lanka and Southeast Asia.

Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon and Tiantai (Tendai), is found throughout East Asia. Rather than Nirvana, Mahayana instead aspires to Buddhahood via the bodhisattva path,[10] a state wherein one remains in the cycle of rebirth to help other beings reach awakening. Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a third branch or merely a part of Mahayana. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India,[11] is practiced in regions surrounding the Himalayas, Mongolia[12] and Kalmykia.[13] Tibetan Buddhism aspires to Buddhahood or rainbow body.[14]

 
 

Life of the Buddha

stone relief sculpture of horse and men
 
"The Great Departure", relic depicting Gautama leaving home, first or second century (Musée Guimet).
Main articles: Gautama Buddha and Śramaṇa

Buddhism is an Indian religion attributed to the teachings of Buddha.[15][16] The details of Buddha's life are mentioned in many early Buddhist texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain.[17][note 1]

The evidence of the early texts suggests that he was born as Siddhārtha Gautama in Lumbini and grew up in Kapilavatthu,[note 2] a town in the plains region of modern Nepal-India border, and that he spent his life in what is now modern Bihar[note 3] and Uttar Pradesh.[25][17] Some hagiographic legends state that his father was a king named Suddhodana, his mother queen Maya, and he was born in Lumbini gardens.[26] However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakyas community – one that later gave him the title Shakyamuni, and the Shakya community was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead.[27][note 4] Some of the stories about Buddha, his life, his teachings, and claims about the society he grew up in may have been invented and interpolated at a later time into the Buddhist texts.[30][31]

Dhamek Stupa shrine in Sarnath, India, built by Ashoka where the Buddha gave his first sermon
 
Dhamek Stupa in Sarnath, India, where the Buddha gave his first sermon. It was built by Ashoka.

Early Buddhist canonical texts and early biographies of Buddha state that Gautama studied under Vedic teachers, such as Alara Kalama (Sanskrit: Arada Kalama) and Uddaka Ramaputta (Sanskrit: Udraka Ramaputra), learning meditation and ancient philosophies, particularly the concept of "nothingness, emptiness" from the former, and "what is neither seen nor unseen" from the latter.[32][33][note 5]

Gold colored statue of Buddha reclining on his right side
 
Buddha statue depicting Parinirvana (Mahaparinirvana Temple, Kushinagar, Uttar Pradesh, India).

Buddha was moved by the innate suffering of humanity. He meditated on this alone for an extended period of time, in various ways including asceticism, on the nature of suffering and means to overcome suffering. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in Gangetic plains region of South Asia. He reached enlightenment, discovering what Buddhists call the Middle Way (Skt. madhyamā-pratipad),[36] a path of spiritual practice to end suffering (dukkha) from rebirths in Saṃsāra.[37] As an enlightened being (Skt. samyaksaṃbuddha), he attracted followers and founded a Sangha (monastic order).[38] Now, as the Buddha, he spent the rest of his life teaching the Dharma he had discovered, and died at the age of 80 in Kushinagar, India.[39][20]

Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became over 18 Buddhist sub-schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha;[40][41][42] these over time evolved into many traditions of which the more well known and widespread in the modern era are Theravada, Mahayana and Vajrayana Buddhism.[43][44][note 6]

Buddhist concepts

Main article: Glossary of Buddhism

Dukkha

Main articles: Dukkha and Four Noble Truths
color manuscript illustration of Buddha teaching the Four Noble Truths, Nalanda, Bihar, India
 
The Buddha teaching the Four Noble Truths. Sanskrit manuscript. Nalanda, Bihar, India.

Dukkha is a central concept of Buddhism and part of its Four Noble Truths doctrine, and a central characteristic of life in this world. It can be translated as "incapable of satisfying,"[web 2] "the unsatisfactory nature and the general insecurity of all conditioned phenomena"; "painful."[47][48] Dukkha is most commonly translated as "suffering," which is an incorrect translation, since it refers not to literal suffering, but to the ultimately unsatisfactory nature of temporary states and things, including pleasant but temporary experiences.[49][note 7]

The Four Truths express the basic orientation of Buddhism: we crave and cling to impermanent states and things, which is dukkha,[51] "incapable of satisfying"[web 2] and painful.[47][48] This keeps us caught in saṃsāra, the endless cycle of repeated rebirth, dukkha and dying again.[note 8] But there is a way to liberation from this endless cycle[57] to the state of nirvana, namely following the Noble Eightfold Path. [note 9]

The truth of dukkha is the basic insight that life in this "mundane world," with its clinging and craving to impermanent states and things"[47] is dukkha, and unsatisfactory.[52][64][web 3] We expect happiness from states and things which are impermanent, and therefore cannot attain real happiness.

Dukkha arises when we crave (Pali: tanha) and cling to these changing phenomena. The clinging and craving produces karma, which ties us to samsara, the round of death and rebirth.[69][web 7][note 10] Craving includes kama-tanha, craving for sense-pleasures; bhava-tanha, craving to continue the cycle of life and death, including rebirth; and vibhava-tanha, craving to not experience the world and painful feelings.[69][70][71]

Dukkha ceases, or can be confined,[72] when craving and clinging cease or are confined. This also means that no more karma is being produced, and rebirth ends.[note 11] Cessation is nirvana, "blowing out," and peace of mind.[74][75][76]

By following the Buddhist path to moksha, liberation,[59] one starts to disengage from craving and clinging to impermanent states and things. The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas.[77] The Theravada tradition regards insight into the four truths as liberating in itself.[66]

In Buddhism, dukkha is one of the three marks of existence, along with impermanence and anattā (non-self).[78] Buddhism, like other major Indian religions, asserts that everything is impermanent (anicca), but, unlike them, also asserts that there is no permanent self or soul in living beings (anattā).[79][80][81] The ignorance or misperception (avijjā) that anything is permanent or that there is self in any being is considered a wrong understanding, and the primary source of clinging and dukkha.[82][83][84]

Rebirth

Traditional Tibetan Buddhist Thangka depicting the Wheel of Life
 
Traditional Tibetan Buddhist Thangka depicting the Wheel of Life with its six realms

Saṃsāra

Main article: Saṃsāra (Buddhism)

Saṃsāra means "wandering" or "world", with the connotation of cyclic, circuitous change.[85][86] It refers to the theory of rebirth and "cyclicality of all life, matter, existence", a fundamental assumption of Buddhism, as with all major Indian religions.[86][87] Samsara in Buddhism is considered to be dukkha, unsatisfactory and painful,[88] perpetuated by desire and avidya (ignorance), and the resulting karma.[86][89][90]

The theory of rebirths, and realms in which these rebirths can occur, is extensively developed in Buddhism, in particular Tibetan Buddhism with its wheel of existence (Bhavacakra) doctrine.[88] Liberation from this cycle of existence, Nirvana, has been the foundation and the most important historical justification of Buddhism.[91][92]

The later Buddhist texts assert that rebirth can occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, hungry ghosts, hellish).[note 12] Samsara ends if a person attains nirvana, the "blowing out" of the desires and the gaining of true insight into impermanence and non-self reality.[94][95][96]

Rebirth

A very large hill behind two palm trees and a boulevard, people walking are about one fifth the hill's height
 
Gautama's cremation site, Ramabhar Stupa in Kushinagar, Uttar Pradesh, India
Main article: Rebirth (Buddhism)

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death.[97] In Buddhist thought, this rebirth does not involve any soul, because of its doctrine of anattā (Sanskrit: anātman, no-self doctrine) which rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity.[98] According to Buddhism there ultimately is no such thing as a self in any being or any essence in any thing.[99]

The Buddhist traditions have traditionally disagreed on what it is in a person that is reborn, as well as how quickly the rebirth occurs after each death.[100][101] Some Buddhist traditions assert that "no self" doctrine means that there is no perduring self, but there is avacya (inexpressible) self which migrates from one life to another.[100] The majority of Buddhist traditions, in contrast, assert that vijñāna (a person's consciousness) though evolving, exists as a continuum and is the mechanistic basis of what undergoes rebirth, rebecoming and redeath.[52][100] The rebirth depends on the merit or demerit gained by one's karma, as well as those accrued on one's behalf by a family member.[note 13]

Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools – heavenly, demi-gods, humans, animals, hungry ghosts and hellish.[103][104][note 14]

In East Asian and Tibetan Buddhism, rebirth is not instantaneous, and there is an intermediate state (Tibetan "bardo") between one life and the next.[114][115] The orthodox Theravada position rejects the wait, and asserts that rebirth of a being is immediate.[114] However there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[116][117][page needed]

Karma

Main article: Karma in Buddhism

In Buddhism, Karma (from Sanskrit: "action, work") drives saṃsāra—the endless cycle of suffering and rebirth for each being. Good, skilful deeds (Pali: "kusala") and bad, unskilful deed (Pāli: "akusala") produce "seeds" in the unconscious receptacle (ālaya) that mature later either in this life or in a subsequent rebirth.[118][119] The existence of Karma is a core belief in Buddhism, as with all major Indian religions, it implies neither fatalism nor that everything that happens to a person is caused by Karma.[120][note 15]

A central aspect of Buddhist theory of karma is that intent (cetanā) matters and is essential to bring about a consequence or phala "fruit" or vipāka "result".[121][note 16] However, good or bad karma accumulates even if there is no physical action, and just having ill or good thoughts create karmic seeds; thus, actions of body, speech or mind all lead to karmic seeds.[120] In the Buddhist traditions, life aspects affected by the law of karma in past and current births of a being include form of rebirth, realm of rebirth, social class, character and major circumstances of a lifetime.[120][125][126] It operates like the laws of physics, without external intervention, on every being in all six realms of existence including human beings and gods.[120][127]

A notable aspect of the karma theory in Buddhism is merit transfer.[128][129] A person accumulates merit not only through intentions and ethical living, but also is able to gain merit from others by exchanging goods and services, such as through dāna (charity to monks or nuns).[130] Further, a person can transfer one's own good karma to living family members and ancestors.[129][note 17]

Liberation

stone Mahabodhi temple in Bodh Gaya, India, where Gautama Buddha attained Nirvana under the Bodhi Tree
 
Mahabodhi Temple in Bodh Gaya, India, where Gautama Buddha attained nirvana under the Bodhi Tree (left)
Main articles: Moksha and Nirvana (Buddhism)

Nirvana (nibbāna) has been the primary and the soteriological goal of the Buddhist path for monastic life, since the time of the Buddha.[59][133][134] The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas.[note 18] For example, in some Pali Canons, the Buddha explains that the cultivation of the noble eightfold path by a learner monk leads to the development of two further paths of the Arhats, which are right knowledge or insight (sammā-ñāṇa), and right liberation or release (sammā-vimutti).[135][136]

Nirvana literally means "blowing out, quenching, becoming extinguished".[137][138] In early Buddhist texts, it is the state of restraint and self-control that leads to the "blowing out" and the ending of the cycles of sufferings associated with rebirths and redeaths.[139][140][141] Many later Buddhist texts describe nirvana as identical with Anatta with complete "Emptiness, Nothingness".[142][143][144][note 19] In some texts, the state is described with greater detail, such as passing through the gate of Emptiness (sunyata) – realizing that there is no soul or self in any living being, then passing through the gate of signlessness (animitta) – realizing that nirvana cannot be perceived, and finally passing through the gate of wishlessness (apranihita) – realizing that nirvana is the state of not even wishing for nirvana.[133][146][note 20]

The nirvana state has been described in Buddhist texts partly in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearlessness, freedom, permanence, non-dependent origination, unfathomable, indescribable.[148][149] It has also been described in part differently, as a state of spiritual release marked by "emptiness" and realization of non-Self.[150][151][152][note 21]

While Buddhism considers the liberation from Saṃsāra as the ultimate spiritual goal, in traditional practice, the primary focus of a vast majority of lay Buddhists has been to seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana.[155][109][note 22]

Bhavana (practice, cultivation)

Basic practices include sila (ethics), samadhi (meditation, dhyana) and prajna (wisdom), as described in the Noble Eightfold Path. An important additional practice is a kind and compassionate attitude toward every living being and the world. Devotion is also important in some Buddhist traditions, and in the Tibetan traditions visualizations of deities and mandalas are important. The value of textual study is regarded differently in the various Buddhist traditions. It is central to Theravada and highly important to Tibetan Buddhism, while the Zen tradition takes an ambiguous stance.

The Buddhist path

While the Noble Eightfold Path is best-known in the west, a wide variety of practices and stages have been used and described in the Buddhist traditions. Even in the Theravada canon, the Pali-suttas, various often irreconcilable sequences can be found. According to Carol Anderson, the Theravada-canon lacks "an overriding and comprehensive structure of the path to nibbana."[156]

Middle Way

Main article: Middle Way

An important guiding principle of Buddhist practice is the Middle Way (madhyamapratipad). It was a part of Buddha's first sermon, where he presented the Noble Eightfold Path that was a 'middle way' between the extremes of asceticism and hedonistic sense pleasures.[157][158] In Buddhism, states Harvey, the doctrine of "dependent arising" (conditioned arising, pratītyasamutpāda) to explain rebirth is viewed as the 'middle way' between the doctrines that a being has a "permanent soul" involved in rebirth (eternalism) and "death is final and there is no rebirth" (annihilationism).[159][160]

Theravada

ships wheel with eight spokes represents the Noble Eightfold Path
 
The Dharmachakra represents the Noble Eightfold Path
Noble Eightfold Path
Main articles: Noble Eightfold Path and Buddhist Paths to liberation

The Noble Eightfold Path, or "Eightfold Path of the Noble Ones", consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha.[161] These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

This Eightfold Path is the fourth of the Buddha's Four Noble Truths, and asserts the path to the cessation of dukkha (suffering, pain, unsatisfactoriness).[162][163] The path teaches that the way of the enlightened ones stopped their craving, clinging and karmic accumulations, and thus ended their endless cycles of rebirth and suffering.[164][165][166]

The Noble Eightfold Path is grouped into three basic divisions, as follows:[167][168][169]

Division Eightfold factor Sanskrit, Pali Description
Wisdom
(Sanskrit: prajñā,
Pāli: paññā)
1. Right view samyag dṛṣṭi,
sammā ditthi
the belief that there is an afterlife and not everything ends with death, that Buddha taught and followed a successful path to nirvana;[167] According to Peter Harvey, the right view is held in Buddhism as a belief in the Buddhist principles of karma and rebirth, and the importance of the Four Noble Truths and the True Realities.[170]
2. Right intention samyag saṃkalpa,
sammā saṅkappa
the giving up home and adopting the life of a religious mendicant in order to follow the path;[167] this concept, states Harvey, aims at peaceful renunciation, into an environment of non-sensuality, non-ill-will (to lovingkindness), away from cruelty (to compassion).[170]
Moral virtues[168]
(Sanskrit: śīla,
Pāli: sīla)
3. Right speech samyag vāc,
sammā vāca
no lying, no rude speech, no telling one person what another says about him, speaking that which leads to salvation;[167]
4. Right action samyag karman,
sammā kammanta
no killing or injurying, no taking what is not given; no sexual acts in monastic pursuit,[167] for lay Buddhists no sensual misconduct such as sexual involvement with someone married, or with an unmarried woman protected by her parents or relatives.[171][172][173]
5. Right livelihood samyag ājīvana,
sammā ājīva
For monks, beg to feed, only possessing what is essential to sustain life.[174] For lay Buddhists, the canonical texts state right livelihood as abstaining from wrong livelihood, explained as not becoming a source or means of suffering to sentient beings by cheating them, or harming or killing them in any way.[175][176]
Meditation[168]
(Sanskrit and Pāli: samādhi)
6. Right effort samyag vyāyāma,
sammā vāyāma
guard against sensual thoughts; this concept, states Harvey, aims at preventing unwholesome states that disrupt meditation.[177]
7. Right mindfulness samyag smṛti,
sammā sati
never be absent minded, conscious of what one is doing; this, states Harvey, encourages the mindfulness about impermanence of body, feeling and mind, as well as to experience the five skandhas, the five hindrances, the four True Realities and seven factors of awakening.[177]
8. Right concentration samyag samādhi,
sammā samādhi
Correct meditation or concentration, explained as the four jhānas.[167][178]
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