Difference between revisions of "Twelve Principles of Buddhism"
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| − | 1) Self-salvation is for any man the immediate task. If a man lay wounded by a poisoned arrow he would not delay extraction by demanding details of the man who shot it or the length and make of the arrow. There will be time for ever-increasing understanding of the [[Teaching]] during the treading of the Way. Meanwhile, begin now by facing [[life]] as it is, {{Wiki|learning}} always by direct and personal [[experience]]. | + | 1) Self-salvation is for any man the immediate task. If a man lay wounded by a poisoned arrow he would not delay extraction by demanding details of the man who shot it or the length and make of the arrow. There will be [[time]] for ever-increasing [[understanding]] of the [[Teaching]] during the treading of the Way. Meanwhile, begin now by facing [[life]] as it is, {{Wiki|learning}} always by direct and personal [[experience]]. |
| − | 2) The first Fact of [[existence]] is the law of | + | 2) The first Fact of [[existence]] is the law of change or [[impermanence]]. All that [[exists]], from a mole to a mountain, from a [[thought]] to an [[empire]], passes through the same cycle of existence–i.e. [[birth]], growth, [[decay]] and [[death]]. [[Life]] alone is continuous, ever seeking self-expression in new [[forms]]. ‘[[Life]] is a bridge; therefore build no house on it.’ [[Life]] is a process of flow, and he who clings to any [[form]], however splendid, will [[suffer]] by resisting the flow. |
| − | 3) The law of | + | 3) The law of change applies equally to the ‘[[soul]]’. There is no [[principle]] in an {{Wiki|individual}} which is [[immortal]] and [[unchanging]]. Only the ‘Namelessness’, the [[ultimate]] [[Reality]], is beyond change; and all [[forms]] of [[life]], including man, are [[manifestations]] of this [[Reality]]. No one owns the [[life]] which flows in him any more than the electric [[light]] bulb owns the current which gives it [[light]]. |
[[File:Ksitigarbha-es1.jpg|thumb|250px|]] | [[File:Ksitigarbha-es1.jpg|thumb|250px|]] | ||
| − | 4) The [[universe]] is the expression of law. All effects have [[causes]], and man’s [[consciousness]] or character is the sum total of his previous [[thoughts]] and acts. [[Karma]], meaning action-reaction, governs all [[existence]], and man is the sole [[creator]] of his circumstances and his reaction to them, his future [[condition]], and his final [[destiny]]. By [[right thought]] and [[action]] he can gradually purify his inner nature, and so by self-realization attain in time [[liberation]] from [[rebirth]]. The process covers great periods of time, involving [[life]] after [[life]] on [[earth]], but ultimately every [[form]] of [[life]] will reach [[Enlightenment]]. | + | 4) The [[universe]] is the expression of law. All effects have [[causes]], and man’s [[consciousness]] or [[character]] is the sum total of his previous [[thoughts]] and acts. [[Karma]], meaning action-reaction, governs all [[existence]], and man is the sole [[creator]] of his circumstances and his {{Wiki|reaction}} to them, his {{Wiki|future}} [[condition]], and his final [[destiny]]. By [[right thought]] and [[action]] he can gradually {{Wiki|purify}} his inner [[nature]], and so by [[self-realization]] attain in [[time]] [[liberation]] from [[rebirth]]. The process covers great periods of [[time]], involving [[life]] after [[life]] on [[earth]], but ultimately every [[form]] of [[life]] will reach [[Enlightenment]]. |
| − | 5) [[Life]] is one and indivisible: though its ever-changing forms are innumerable and perishable. There is, in [[truth]], no [[death]], though every [[form]] must [[die]]. From an understanding of life’s unity arises [[compassion]], a [[sense]] of identity with the [[life]] in other forms. [[Compassion]] is described as ‘the Law of laws–eternal [[harmony]]’, and he who breaks this [[harmony]] of [[life]] will [[suffer]] accordingly and delay his own [[Enlightenment]]. | + | 5) [[Life]] is one and indivisible: though its ever-changing [[forms]] are {{Wiki|innumerable}} and perishable. There is, in [[truth]], no [[death]], though every [[form]] must [[die]]. From an [[understanding]] of life’s {{Wiki|unity}} arises [[compassion]], a [[sense]] of [[Wikipedia:Identity (social science)|identity]] with the [[life]] in other [[forms]]. [[Compassion]] is described as ‘the Law of laws–eternal [[harmony]]’, and he who breaks this [[harmony]] of [[life]] will [[suffer]] accordingly and delay his [[own]] [[Enlightenment]]. |
| + | |||
| + | 6) [[Life]] [[being]] One, the interests of the part should be those of the whole. In his [[ignorance]] man [[thinks]] he can successfully strive for his [[own]] interests, and this wrongly-directed [[energy]] of [[selfishness]] produces [[suffering]]. He learns from his [[suffering]] to reduce and finally eliminate its [[cause]]. | ||
| + | |||
| + | The [[Buddha]] [[taught]] four [[Noble]] [[Truths]]: | ||
| + | |||
| + | (a) The {{Wiki|omnipresence}} of [[suffering]]; | ||
| + | (b) its [[cause]], wrongly directed [[desire]]; | ||
| + | (c) its cure, the removal of the [[cause]]; and | ||
| + | (d) the [[Noble Eightfold Path]] of self-development which leads to the end of [[suffering]]. | ||
| − | |||
| − | |||
[[File:Buddha Dunhuang.jpg|thumb|250px|]] | [[File:Buddha Dunhuang.jpg|thumb|250px|]] | ||
| − | 7) The [[Eightfold Path]] consists in Right (or perfect) [[Views]] or preliminary understanding. Right Aims or Motive, [[Right Speech]], Right Acts, [[Right Livelihood]], [[Right Effort]], [[Right Concentration]] or mind-development, and finally, | + | 7) The [[Eightfold Path]] consists in Right (or {{Wiki|perfect}}) [[Views]] or preliminary [[understanding]]. |
| + | |||
| + | Right Aims or Motive, | ||
| + | [[Right Speech]], | ||
| + | [[Right Acts]], | ||
| + | [[Right Livelihood]], | ||
| + | [[Right Effort]], | ||
| + | [[Right Concentration]] or [[mind]]-[[development]], and finally, | ||
| + | [[Right Samadhi]], leading to full [[Enlightenment]]. | ||
| + | |||
| + | As [[Buddhism]] is a way of living, not merely a {{Wiki|theory}} of [[life]], the treading of this [[Path]] is [[essential]] to [[self]]-[[deliverance]]. ‘Cease to do [[evil]], learn to do good, cleanse your [[own]] [[heart]]; this is the [[Teaching]] of the [[Buddhas]].’ | ||
| − | 8) [[Reality]] is indescribable, and a [[God]] with attributes is not the final [[Reality]]. But the [[Buddha]], a [[human being]], became the All-Enlightened One, and the purpose of [[life]] is the attainment of [[Enlightenment]]. This state of [[Consciousness]], [[Nirvana]], the extinction of the limitations of self-hood, is attainable on [[earth]]. All men and all other forms of [[life]] contain the potentiality of [[Enlightenment]]; and the process therefore consists in becoming what you are. ‘Look within: thou art [[Buddha]].’ | + | 8) [[Reality]] is [[indescribable]], and a [[God]] with [[attributes]] is not the final [[Reality]]. But the [[Buddha]], a [[human being]], became the [[All-Enlightened One]], and the {{Wiki|purpose}} of [[life]] is the [[attainment]] of [[Enlightenment]]. This [[state]] of [[Consciousness]], [[Nirvana]], the [[extinction]] of the limitations of [[self]]-hood, is attainable on [[earth]]. All men and all other [[forms]] of [[life]] contain the potentiality of [[Enlightenment]]; and the process therefore consists in becoming what you are. ‘Look within: thou [[art]] [[Buddha]].’ |
| − | 9) From potential to actual [[Enlightenment]] there lies the [[Middle Way]], the [[Eightfold Path]] ‘from [[desire]] to [[peace]]’, a process of self-development between the ‘opposites’, avoiding all [[extremes]]. The [[Buddha]] trod this Way to the end, and the only [[faith]] required in [[Buddhism]] is the reasonable [[belief]] that where a Guide has trodden it is worth our while to tread. The Way must be trodden by the whole man; not merely the best of him, and [[heart]] and [[mind]] must be developed equally. The [[Buddha]] was the All-Compassionate as well as the All-Enlightened One. | + | 9) From potential to actual [[Enlightenment]] there lies the [[Middle Way]], the [[Eightfold Path]] ‘from [[desire]] to [[peace]]’, a process of [[self]]-[[development]] between the ‘opposites’, avoiding all [[extremes]]. The [[Buddha]] trod this Way to the end, and the only [[faith]] required in [[Buddhism]] is the reasonable [[belief]] that where a [[Guide]] has trodden it is worth our while to tread. The Way must be trodden by the whole man; not merely the best of him, and [[heart]] and [[mind]] must be developed equally. The [[Buddha]] was the [[All-Compassionate]] as well as the [[All-Enlightened One]]. |
| − | 10) [[Buddhism]] lays great [[stress]] on the need of inward [[concentration]] and [[meditation]], which leads in time to the development of the inner [[spiritual]] [[faculties]]. The subjective [[life]] is as important as the daily round, and periods of quietude for inner [[activity]] are [[essential]] for a balanced [[life]]. The [[Buddhist]] should at all times be ‘[[mindful]] and self-possessed’, refraining from [[mental]] and [[emotional]] [[attachment]] to ‘the passing show’. This increasingly watchful [[attitude]] to circumstances, which he knows to be his own creation. helps him to keep his reaction to it always under control. | + | 10) [[Buddhism]] lays great [[stress]] on the need of inward [[concentration]] and [[meditation]], which leads in [[time]] to the [[development]] of the inner [[spiritual]] [[faculties]]. The [[subjective]] [[life]] is as important as the daily round, and periods of quietude for inner [[activity]] are [[essential]] for a balanced [[life]]. The [[Buddhist]] should at all times be ‘[[mindful]] and [[self]]-possessed’, refraining from [[mental]] and [[emotional]] [[attachment]] to ‘the passing show’. This increasingly watchful [[attitude]] to circumstances, which he [[knows]] to be his [[own]] creation. helps him to keep his {{Wiki|reaction}} to it always under control. |
| − | 11) The [[Buddha]] said: ‘Work out your own salvation with [[diligence]]’. [[Buddhism]] knows no authority for [[truth]] save the {{Wiki|intuition}} of the {{Wiki|individual}}, and that is authority for himself alone. Each man suffers the consequences of his own acts, and learns thereby, while helping his fellow men to the same [[deliverance]]; nor will [[prayer]] to the [[Buddha]] or to any [[God]] prevent an effect from following its [[cause]]. [[Buddhist]] [[monks]] are [[teachers]] and exemplars, and in no [[sense]] intermediates between [[Reality]] and the {{Wiki|individual}}. The utmost [[tolerance]] is | + | 11) The [[Buddha]] said: ‘Work out your [[own]] {{Wiki|salvation}} with [[diligence]]’. [[Buddhism]] [[knows]] no authority for [[truth]] save the {{Wiki|intuition}} of the {{Wiki|individual}}, and that is authority for himself alone. Each man [[suffers]] the {{Wiki|consequences}} of his [[own]] acts, and learns thereby, while helping his fellow men to the same [[deliverance]]; nor will [[prayer]] to the [[Buddha]] or to any [[God]] prevent an effect from following its [[cause]]. [[Buddhist]] [[monks]] are [[teachers]] and exemplars, and in no [[sense]] intermediates between [[Reality]] and the {{Wiki|individual}}. The utmost [[tolerance]] is practiced towards all other [[religions]] and [[philosophies]], for no man has the right to interfere in his neighbors journey to the Goal. |
| − | 12) [[Buddhism]] is neither {{Wiki|pessimistic}} nor | + | 12) [[Buddhism]] is neither {{Wiki|pessimistic}} nor ‘{{Wiki|escapist}}’, nor does it deny the [[existence]] of [[God]] or [[soul]], though it places its [[own]] meaning on these terms. It is, on the contrary, a system of [[thought]], a [[religion]], a [[spiritual]] [[science]] and a way of [[life]] which is reasonable, {{Wiki|practical}} and all-embracing. For over two thousand years it has satisfied the [[spiritual]] needs of nearly one-third of mankind. It appeals to the [[West]] because it has no {{Wiki|dogmas}}, satisfies the [[reason]] and the [[heart]] alike, insists on [[self-reliance]] coupled with [[tolerance]] for other points of [[view]], embraces [[science]], [[religion]], [[philosophy]], [[psychology]], [[ethics]] and [[art]], and points to man alone as the [[creator]] of his {{Wiki|present}} [[life]] and sole designer of his [[destiny]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://thesevenworlds.wordpress.com/2012/11/24/twelve-principles-of-buddhism/ thesevenworlds.wordpress.com] | [http://thesevenworlds.wordpress.com/2012/11/24/twelve-principles-of-buddhism/ thesevenworlds.wordpress.com] | ||
| − | [[Category:Dharma]] | + | [[Category:Dharma]]{{BuddhismbyNumber}} |
Latest revision as of 09:27, 26 January 2015
1) Self-salvation is for any man the immediate task. If a man lay wounded by a poisoned arrow he would not delay extraction by demanding details of the man who shot it or the length and make of the arrow. There will be time for ever-increasing understanding of the Teaching during the treading of the Way. Meanwhile, begin now by facing life as it is, learning always by direct and personal experience.
2) The first Fact of existence is the law of change or impermanence. All that exists, from a mole to a mountain, from a thought to an empire, passes through the same cycle of existence–i.e. birth, growth, decay and death. Life alone is continuous, ever seeking self-expression in new forms. ‘Life is a bridge; therefore build no house on it.’ Life is a process of flow, and he who clings to any form, however splendid, will suffer by resisting the flow.
3) The law of change applies equally to the ‘soul’. There is no principle in an individual which is immortal and unchanging. Only the ‘Namelessness’, the ultimate Reality, is beyond change; and all forms of life, including man, are manifestations of this Reality. No one owns the life which flows in him any more than the electric light bulb owns the current which gives it light.
4) The universe is the expression of law. All effects have causes, and man’s consciousness or character is the sum total of his previous thoughts and acts. Karma, meaning action-reaction, governs all existence, and man is the sole creator of his circumstances and his reaction to them, his future condition, and his final destiny. By right thought and action he can gradually purify his inner nature, and so by self-realization attain in time liberation from rebirth. The process covers great periods of time, involving life after life on earth, but ultimately every form of life will reach Enlightenment.
5) Life is one and indivisible: though its ever-changing forms are innumerable and perishable. There is, in truth, no death, though every form must die. From an understanding of life’s unity arises compassion, a sense of identity with the life in other forms. Compassion is described as ‘the Law of laws–eternal harmony’, and he who breaks this harmony of life will suffer accordingly and delay his own Enlightenment.
6) Life being One, the interests of the part should be those of the whole. In his ignorance man thinks he can successfully strive for his own interests, and this wrongly-directed energy of selfishness produces suffering. He learns from his suffering to reduce and finally eliminate its cause.
The Buddha taught four Noble Truths:
(a) The omnipresence of suffering;
(b) its cause, wrongly directed desire;
(c) its cure, the removal of the cause; and
(d) the Noble Eightfold Path of self-development which leads to the end of suffering.
7) The Eightfold Path consists in Right (or perfect) Views or preliminary understanding.
Right Aims or Motive,
Right Speech,
Right Acts,
Right Livelihood,
Right Effort,
Right Concentration or mind-development, and finally,
Right Samadhi, leading to full Enlightenment.
As Buddhism is a way of living, not merely a theory of life, the treading of this Path is essential to self-deliverance. ‘Cease to do evil, learn to do good, cleanse your own heart; this is the Teaching of the Buddhas.’
8) Reality is indescribable, and a God with attributes is not the final Reality. But the Buddha, a human being, became the All-Enlightened One, and the purpose of life is the attainment of Enlightenment. This state of Consciousness, Nirvana, the extinction of the limitations of self-hood, is attainable on earth. All men and all other forms of life contain the potentiality of Enlightenment; and the process therefore consists in becoming what you are. ‘Look within: thou art Buddha.’
9) From potential to actual Enlightenment there lies the Middle Way, the Eightfold Path ‘from desire to peace’, a process of self-development between the ‘opposites’, avoiding all extremes. The Buddha trod this Way to the end, and the only faith required in Buddhism is the reasonable belief that where a Guide has trodden it is worth our while to tread. The Way must be trodden by the whole man; not merely the best of him, and heart and mind must be developed equally. The Buddha was the All-Compassionate as well as the All-Enlightened One.
10) Buddhism lays great stress on the need of inward concentration and meditation, which leads in time to the development of the inner spiritual faculties. The subjective life is as important as the daily round, and periods of quietude for inner activity are essential for a balanced life. The Buddhist should at all times be ‘mindful and self-possessed’, refraining from mental and emotional attachment to ‘the passing show’. This increasingly watchful attitude to circumstances, which he knows to be his own creation. helps him to keep his reaction to it always under control.
11) The Buddha said: ‘Work out your own salvation with diligence’. Buddhism knows no authority for truth save the intuition of the individual, and that is authority for himself alone. Each man suffers the consequences of his own acts, and learns thereby, while helping his fellow men to the same deliverance; nor will prayer to the Buddha or to any God prevent an effect from following its cause. Buddhist monks are teachers and exemplars, and in no sense intermediates between Reality and the individual. The utmost tolerance is practiced towards all other religions and philosophies, for no man has the right to interfere in his neighbors journey to the Goal.
12) Buddhism is neither pessimistic nor ‘escapist’, nor does it deny the existence of God or soul, though it places its own meaning on these terms. It is, on the contrary, a system of thought, a religion, a spiritual science and a way of life which is reasonable, practical and all-embracing. For over two thousand years it has satisfied the spiritual needs of nearly one-third of mankind. It appeals to the West because it has no dogmas, satisfies the reason and the heart alike, insists on self-reliance coupled with tolerance for other points of view, embraces science, religion, philosophy, psychology, ethics and art, and points to man alone as the creator of his present life and sole designer of his destiny.
