Difference between revisions of "The Ultimate Reality in Buddhism"
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| − | The founder of [[Buddhism]], [[Siddhartha]] [[Gautama]] - the [[Buddha]], lived in the sixth century BC. Two main forms of [[Buddhism]] are known today: the conservative branch, represented by the <poem>Theravada [[Theravada]] school, spread mainly in [[Sri Lanka]] and | + | The founder of [[Buddhism]], [[Siddhartha]] [[Gautama]] - the [[Buddha]], lived in the sixth century BC. Two main [[forms]] of [[Buddhism]] are known today: the conservative branch, represented by the <poem>[[Theravada]] [[Theravada]] school, spread mainly in [[Sri Lanka]] and [[southeast]] {{Wiki|Asia}}, and the liberal branch - [[Mahayana]], spread mainly in [[China]] , [[Tibet]], [[Korea]] and [[Japan]]. |
| − | The [[Theravada]] school, which claims to have guarded the unaltered message of its founder, teaches that there is neither a personal [[god]], nor a [[spiritual]] or material substance that exists by itself as [[Ultimate Reality]]. The [[world]] as we know it does not have its origin in a primordial being such as [[Brahman]]. What we see is only a product of transitory factors of existence, which depend functionally upon each other. The [[Buddha]] said: | + | The [[Theravada]] school, which claims to have guarded the [[unaltered]] message of its founder, teaches that there is neither a personal [[god]], nor a [[spiritual]] or material [[substance that exists]] by itself as [[Ultimate Reality]]. The [[world]] as we know it does not have its origin in a [[primordial]] being such as [[Brahman]]. What we see is only a product of transitory factors of [[existence]], which depend functionally upon each other. The [[Buddha]] said: |
| − | The world exists because of causal actions, all things are produced by causal actions and all beings are governed and bound by causal actions. They are fixed like the rolling wheel of a cart, fixed by the pin of its axle shaft. ([[Sutta-Nipata]] 654) | + | The [[world]] [[exists]] because of causal [[actions]], all things are produced by causal [[actions]] and all [[beings]] are governed and [[bound]] by causal [[actions]]. They are fixed like the rolling [[wheel]] of a cart, fixed by the pin of its axle shaft. ([[Sutta-Nipata]] 654) |
| − | That gods exist is not rejected, but they are only temporary beings that attained heaven using the same virtues as any human disciple. [[God]]s are not worshiped, do not represent the basis for [[morality]], and are not the givers of happiness. The [[Ultimate Reality]] is nothing but a transcendent truth, which governs the universe and human life: | + | That [[gods]] [[exist]] is not rejected, but they are only temporary [[beings]] that [[attained]] [[heaven]] using the same [[virtues]] as any [[human]] [[disciple]]. [[God]]s are not worshiped, do not represent the basis for [[morality]], and are not the givers of [[happiness]]. The [[Ultimate Reality]] is nothing but a [[transcendent]] [[truth]], which governs the [[universe]] and [[Wikipedia:Human life|human life]]: |
[[File:Digital-mind.jpg|thumb|250px|]] | [[File:Digital-mind.jpg|thumb|250px|]] | ||
| − | There is grief but none [[suffering]], | + | There is [[grief]] but none [[suffering]], |
| − | There is no doer though there is action. | + | There is no doer though there is [[action]]. |
| − | There is quietude but none tranquil. | + | There is quietude but none [[tranquil]]. |
| − | There is the path but none walks upon the path. ([[Buddhaghosa]]; [[Visuddhi Magga]] 16) | + | There is the [[path]] but none walks upon the [[path]]. ([[Buddhaghosa]]; [[Visuddhi Magga]] 16) |
| − | [[Mahayana]] Buddhism emerged later, between the 1st century BC and the 1st century AD, and was organized by [[Nagarjuna]] in the 2nd century AD. Although the texts of [[Mahayana]] [[Buddhism]] claim to be a recollection of early speeches of the [[Buddha]], they contradict some conservative doctrines of the [[Theravada]] school. It is said that the [[Mahayana]] [[sutra]]s were revealed many years after the master's [[death]], because at that time the world was not yet able to understand them. According to their teaching, [[Ultimate Reality]] is also an [[ultimate truth]], called the truth of emptiness. Emptiness is a quality attached to any physical, [[mental]] or doctrinal concept. It is the basis of our [[world]], not as a substance, but as a truth. The doctrine of [[emptiness]] denies any kind of substantial [[ultimate reality]] and affirms that the [[world]] is to be seen as a web of interdependent and baseless [[phenomena]]. | + | [[Mahayana]] [[Buddhism]] emerged later, between the 1st century BC and the 1st century AD, and was organized by [[Nagarjuna]] in the 2nd century AD. Although the texts of [[Mahayana]] [[Buddhism]] claim to be a [[recollection]] of early speeches of the [[Buddha]], they contradict some conservative [[doctrines]] of the [[Theravada]] school. It is said that the [[Mahayana]] [[sutra]]s were revealed many years after the [[master's]] [[death]], because at that time the [[world]] was not yet able to understand them. According to their [[teaching]], [[Ultimate Reality]] is also an [[ultimate truth]], called the [[truth]] of [[emptiness]]. [[Emptiness]] is a quality [[attached]] to any [[physical]], [[mental]] or [[doctrinal]] {{Wiki|concept}}. It is the basis of our [[world]], not as a [[substance]], but as a [[truth]]. The [[doctrine]] of [[emptiness]] denies any kind of substantial [[ultimate reality]] and affirms that the [[world]] is to be seen as a web of [[interdependent]] and baseless [[phenomena]]. |
| − | The presence of many [[Buddha]]s in [[Mahayana]] [[Buddhism]] inaugurated a strong devotional trend that had to be reconciled with this doctrine of [[emptiness]]. The result was the doctrine of the three bodies of the [[Buddha]] ([[Trikaya]]), developed by the [[Yogachara]] school in the fifth century AD. It says that [[Ultimate Reality]], called [[Buddhahood]], is expressed at three levels of understanding. The first is [[Dharmakaya]], the essential body of the [[Buddha]], representing [[emptiness]] itself. It is the [[ultimate truth]] that governs the [[world]]. The other two bodies are the embodiment of [[compassion]] for beings ensnared by [[illusion]]. It is only because ignorance blinds conditioned beings, that the [[Dharmakaya]] is manifested as the other two, so that the conditioned beings can grow in wisdom and eventually attain [[enlightenment]]. | + | The presence of many [[Buddha]]s in [[Mahayana]] [[Buddhism]] inaugurated a strong devotional trend that had to be reconciled with this [[doctrine]] of [[emptiness]]. The result was the [[doctrine]] of the [[three bodies]] of the [[Buddha]] ([[Trikaya]]), developed by the [[Yogachara]] school in the fifth century AD. It says that [[Ultimate Reality]], called [[Buddhahood]], is expressed at three levels of [[understanding]]. The first is [[Dharmakaya]], the [[essential body]] of the [[Buddha]], representing [[emptiness]] itself. It is the [[ultimate truth]] that governs the [[world]]. The other two [[bodies]] are the [[embodiment]] of [[compassion]] for [[beings]] ensnared by [[illusion]]. It is only because [[ignorance]] blinds [[conditioned]] [[beings]], that the [[Dharmakaya]] is [[manifested]] as the other two, so that the [[conditioned]] [[beings]] can grow in [[wisdom]] and eventually attain [[enlightenment]]. |
| − | The second body is the [[Samboghakaya]], the body of enjoyment. It is the body of the [[Buddha]]s in their [[Pure Land]]s, where they preach the [[Mahayana]] doctrine to those reborn here. The [[Buddha]]s in this form are the objects of [[Mahayana]] devotion, the source of grace for the devotees of popular [[Buddhism]]. | + | The second [[body]] is the [[Samboghakaya]], the [[body of enjoyment]]. It is the [[body]] of the [[Buddha]]s in their [[Pure Land]]s, where they {{Wiki|preach}} the [[Mahayana]] [[doctrine]] to those [[reborn]] here. The [[Buddha]]s in this [[form]] are the [[objects]] of [[Mahayana]] [[devotion]], the source of grace for the {{Wiki|devotees}} of popular [[Buddhism]]. |
| − | What was known as the physical body of [[Siddhartha]] [[Gautama]] is the third body of the [[Buddha]], the [[Nirmanakaya]]. It is a mere image manifested in our world for the benefit of the lowliest of beings, the most ignorant and weak, unable to attain a Pure Land. | + | What was known as the [[physical body]] of [[Siddhartha]] [[Gautama]] is the third [[body]] of the [[Buddha]], the [[Nirmanakaya]]. It is a mere image [[manifested]] in our [[world]] for the [[benefit]] of the lowliest of [[beings]], the most [[ignorant]] and weak, unable to attain a [[Pure Land]]. |
| − | [[Mahayana]] takes a different stand on the person of [[Siddhartha]] [[Gautama]]. According to the traditional view he was a physical being, the founder of the [[four noble truths]] and the first human that reached [[nirvana]]. In [[Mahayana]] [[Buddhism]] he is considered to be only one of many [[Buddha]]s, the compassionate beings that help other humans to find liberation. | + | [[Mahayana]] takes a different stand on the [[person]] of [[Siddhartha]] [[Gautama]]. According to the [[traditional]] view he was a [[physical]] being, the founder of the [[four noble truths]] and the first [[human]] that reached [[nirvana]]. In [[Mahayana]] [[Buddhism]] he is considered to be only one of many [[Buddha]]s, the [[compassionate]] [[beings]] that help other [[humans]] to find [[liberation]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.comparativereligion.com/god.html#07 www.comparativereligion.com] | [http://www.comparativereligion.com/god.html#07 www.comparativereligion.com] | ||
| − | [[Category:Reality | + | [[Category:Ultimate Reality]] |
Latest revision as of 11:05, 26 March 2015
The founder of Buddhism, Siddhartha Gautama - the Buddha, lived in the sixth century BC. Two main forms of Buddhism are known today: the conservative branch, represented by the <poem>Theravada Theravada school, spread mainly in Sri Lanka and southeast Asia, and the liberal branch - Mahayana, spread mainly in China , Tibet, Korea and Japan.
The Theravada school, which claims to have guarded the unaltered message of its founder, teaches that there is neither a personal god, nor a spiritual or material substance that exists by itself as Ultimate Reality. The world as we know it does not have its origin in a primordial being such as Brahman. What we see is only a product of transitory factors of existence, which depend functionally upon each other. The Buddha said:
The world exists because of causal actions, all things are produced by causal actions and all beings are governed and bound by causal actions. They are fixed like the rolling wheel of a cart, fixed by the pin of its axle shaft. (Sutta-Nipata 654)
That gods exist is not rejected, but they are only temporary beings that attained heaven using the same virtues as any human disciple. Gods are not worshiped, do not represent the basis for morality, and are not the givers of happiness. The Ultimate Reality is nothing but a transcendent truth, which governs the universe and human life:
There is grief but none suffering,
There is no doer though there is action.
There is quietude but none tranquil.
There is the path but none walks upon the path. (Buddhaghosa; Visuddhi Magga 16)
Mahayana Buddhism emerged later, between the 1st century BC and the 1st century AD, and was organized by Nagarjuna in the 2nd century AD. Although the texts of Mahayana Buddhism claim to be a recollection of early speeches of the Buddha, they contradict some conservative doctrines of the Theravada school. It is said that the Mahayana sutras were revealed many years after the master's death, because at that time the world was not yet able to understand them. According to their teaching, Ultimate Reality is also an ultimate truth, called the truth of emptiness. Emptiness is a quality attached to any physical, mental or doctrinal concept. It is the basis of our world, not as a substance, but as a truth. The doctrine of emptiness denies any kind of substantial ultimate reality and affirms that the world is to be seen as a web of interdependent and baseless phenomena.
The presence of many Buddhas in Mahayana Buddhism inaugurated a strong devotional trend that had to be reconciled with this doctrine of emptiness. The result was the doctrine of the three bodies of the Buddha (Trikaya), developed by the Yogachara school in the fifth century AD. It says that Ultimate Reality, called Buddhahood, is expressed at three levels of understanding. The first is Dharmakaya, the essential body of the Buddha, representing emptiness itself. It is the ultimate truth that governs the world. The other two bodies are the embodiment of compassion for beings ensnared by illusion. It is only because ignorance blinds conditioned beings, that the Dharmakaya is manifested as the other two, so that the conditioned beings can grow in wisdom and eventually attain enlightenment.
The second body is the Samboghakaya, the body of enjoyment. It is the body of the Buddhas in their Pure Lands, where they preach the Mahayana doctrine to those reborn here. The Buddhas in this form are the objects of Mahayana devotion, the source of grace for the devotees of popular Buddhism.
What was known as the physical body of Siddhartha Gautama is the third body of the Buddha, the Nirmanakaya. It is a mere image manifested in our world for the benefit of the lowliest of beings, the most ignorant and weak, unable to attain a Pure Land.
Mahayana takes a different stand on the person of Siddhartha Gautama. According to the traditional view he was a physical being, the founder of the four noble truths and the first human that reached nirvana. In Mahayana Buddhism he is considered to be only one of many Buddhas, the compassionate beings that help other humans to find liberation.
