https://youtu.be/0S73AJiFJZI Digha Nikaya The Tipitaka (Pali ti, āthree,ā + pitaka, ābasketsā), or Pali canon, The Pali canon is a vast body of literature: in English translation The three divisions of the Tipitaka are: Vinaya Pitaka Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question) https://www.accesstoinsight.org/tipitaka/dn/index.html Silakkhandha-vagga ā The Division Concerning Morality (13 suttas) A selected anthology of 12 suttas from the Digha Nikaya, Handful of The translator appears in the square brackets []. The braces {} DN 1: BrahmajÄla Sutta ā The All-embracing Net of Views {D i 1} Jai Bheem Sukhihothu, visited What Boonyawad Forest Monastery, Thailand, Namo Buddhaya. Who is Buddha?
The Long Discourses
Ā© 2005
is the collection of primary Pali language texts which form the
doctrinal foundation of Theravada Buddhism. The Tipitaka and the
paracanonical Pali texts (commentaries, chronicles, etc.) together
constitute the complete body of classical Theravada texts.
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.
The collection of texts concerning the rules of conduct governing the
daily affairs within the Sangha ā the community of bhikkhus (ordained
monks) and bhikkhunis (ordained nuns). Far more than merely a list of
rules, the Vinaya Pitaka also includes the stories behind the origin of
each rule, providing a detailed account of the Buddhaās solution to the
question of how to maintain communal harmony within a large and diverse
spiritual community.
Sutta Pitaka
The collection of suttas, or discourses, attributed to the Buddha and a
few of his closest disciples, containing all the central teachings of
Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas
(collections):
Digha Nikaya ā the ālong collectionā
Majjhima Nikaya ā the āmiddle-length collectionā
Samyutta Nikaya ā the āgrouped collectionā
Anguttara Nikaya ā the āfurther-factored collectionā
Khuddaka Nikaya ā the ācollection of little textsā:
Khuddakapatha
Dhammapada
Udana
Itivuttaka
Sutta Nipata
Vimanavatthu
Petavatthu
Theragatha
Therigatha
JÄtaka
Niddesa
Patisambhidamagga
Apadana
Buddhavamsa
Cariyapitaka
Nettippakarana (included only in the Burmese edition of the Tipitaka)
Petakopadesa ( ā ā )
MilindapaƱha ( ā ā )
Abhidhamma Pitaka
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.
For further reading
Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
Pali Language Study Aids offers links that may be useful to Pali students of every level.
Handbook of Pali Literature, by Somapala Jayawardhana (Colombo:
Karunaratne & Sons, Ltd., 1994). A guide, in dictionary form,
through the Pali canon, with detailed descriptions of the major
landmarks in the Canon.
An Analysis of the Pali Canon, Russell Webb, ed. (Kandy: Buddhist
Publication Society, 1975). An indispensable āroadmapā and outline of
the Pali canon. Contains an excellent index listing suttas by name.
Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications,
1990). Another excellent outline of the Tipitaka, containing summaries
of many important suttas.
Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist
Publication Society, 1980). A classic handbook of important terms and
concepts in Theravada Buddhism.
Digha Nikaya
The Long Discourses
Ā© 2005
The Digha Nikaya, or āCollection of Long Discoursesā (Pali digha =
ālongā) is the first division of the Sutta Pitaka, and consists of
thirty-four suttas, grouped into three vaggas, or divisions:
Maha-vagga ā The Large Division (10 suttas)
Patika-vagga ā The Patika Division (11 suttas)
For a complete translation, see Maurice Walsheās The Long Discourses of
the Buddha: A Translation of the Digha Nikaya (formerly titled: Thus
Have I Heard) (Boston: Wisdom Publications, 1987).
Leaves, Volume One, by Thanissaro Bhikkhu, is distributed free of charge
by Metta Forest Monastery. It is also available to read online and in
various ebook formats at dhammatalks.org
contain the volume and starting page number in the PTS romanized Pali
edition.
[Bodhi | Thanissaro]. In this important sutta, the first in the
Tipitaka, the Buddha describes sixty-two philosophical and speculative
views concerning the self and the world that were prevalent among
spiritual seekers of his day. In rejecting these teachings ā many of
which thrive to this day ā he decisively establishes the parameters of
his own.
DN 2: SamaƱƱaphala Sutta ā The Fruits of the Contemplative Life {D i 47}
[Thanissaro]. King Ajatasattu asks the Buddha, āWhat are the fruits of
the contemplative life, visible in the here and now?ā The Buddha replies
by painting a comprehensive portrait of the Buddhist path of training,
illustrating each stage of the training with vivid similes.
DN 9: Potthapada Sutta ā About Potthapada {D i 178} [Thanissaro]. The
wandering ascetic Potthapada brings to the Buddha a tangle of questions
concerning the nature of perception. The Buddha clears up the matter by
reviewing the fundamentals of concentration meditation and showing how
it can lead to the ultimate cessation of perception.
DN 11: Kevatta (Kevaddha) Sutta ā To Kevatta {D i 211} [Thanissaro].
This discourse explores the role of miracles and conversations with
heavenly beings as a possible basis for faith and belief. The Buddha
does not deny the reality of such experiences, but he points out that ā
of all possible miracles ā the only reliable one is the miracle of
instruction in the proper training of the mind. As for heavenly beings,
they are subject to greed, anger, and delusion, and so the information
they give ā especially with regard to the miracle of instruction ā is
not necessarily trustworthy. Thus the only valid basis for faith is the
instruction that, when followed, brings about the end of oneās own
mental defilements. The tale that concludes the discourse is one of the
finest examples of the early Buddhist sense of humor. [TB]
DN 12: Lohicca Sutta ā To Lohicca {D i 224} [Thanissaro]. A non-Buddhist
poses some good questions: If Dhamma is something that one must realize
for oneself, then what is the role of a teacher? Are there any teachers
who donāt deserve some sort of criticism? The Buddhaās reply includes a
sweeping summary of the entire path of practice.
DN 15: Maha-nidana Sutta ā The Great Causes Discourse {D ii 55}
[Thanissaro]. One of the most profound discourses in the Pali canon,
which gives an extended treatment of the teachings of dependent
co-arising (paticca samuppada) and not-self (anatta) in an outlined
context of how these teachings function in practice. An explanatory
preface is included.
DN 16: Maha-parinibbana Sutta ā Last Days of the Buddha/The Great
Discourse on the Total Unbinding {D ii 137; chapters 5-6} [Vajira/Story |
Thanissaro]. This wide-ranging sutta, the longest one in the Pali
canon, describes the events leading up to, during, and immediately
following the death and final release (parinibbana) of the Buddha. This
colorful narrative contains a wealth of Dhamma teachings, including the
Buddhaās final instructions that defined how Buddhism would be lived and
practiced long after the Buddhaās death ā even to this day. But this
sutta also depicts, in simple language, the poignant human drama that
unfolds among the Buddhaās many devoted followers around the time of the
death of their beloved teacher.
DN 20: Maha-samaya Sutta ā The Great Assembly/The Great Meeting {D ii
253} [Piyadassi | Thanissaro]. A large group of devas pays a visit to
the Buddha. This sutta is the closest thing in the Pali canon to a
āWhoās Whoā of the deva worlds, providing useful material for anyone
interested in the cosmology of early Buddhism.
DN 21: Sakka-paƱha Sutta ā Sakkaās Questions {D ii 276; chapter 2}
[Thanissaro (excerpt)]. Sakka, the deva-king, asks the Buddha about the
sources of conflict, and about the path of practice that can bring it to
an end. This discourse ends with a humorous account about Sakkaās
frustration in trying to learn the Dhamma from other contemplatives.
Itās hard to find a teacher when youāre a king.
DN 22: Maha-satipatthana Sutta ā The Great Establishing of Mindfulness
Discourse {D ii 290} [Burma Piį¹aka Assn. | Thanissaro]. This sutta sets
out the full formula for the practice of establishing mindfulness, and
then gives an extensive account of one phrase in the formula: what it
means to remain focused on any of the four frames of referenceābody,
feelings, mind, and mental qualitiesāin and of itself. [The text of this
sutta is identical to that of the Satipatthana Sutta (MN 10), except
that the Majjhima version omits the exposition of the Four Noble Truths
(sections 5a,b,c and d in part D of this version).] [TB]
DN 26: Cakkavatti Sutta ā The Wheel-turning Emperor {D iii 58}
[Thanissaro (excerpt)]. In this excerpt the Buddha explains how skillful
action can result in the best kind of long life, the best kind of
beauty, the best kind of happiness, and the best kind of strength.
DN 29: PÄsÄdika Sutta ā The Inspiring Discourse {D iii 117}
[Thanissaro]. Toward the end of his life, the Buddha describes his
accomplishment in establishing, through the Dhamma and Vinaya, a
complete holy life that will endure after his passing. Listing some of
the criticisms that might be leveled against him and his Dhamma-Vinaya,
he shows how those criticisms should be refuted. [TB]
DN 31: Sigalovada Sutta ā The Buddhaās Advice to Sigalaka/The Discourse
to Sigala {D iii 180} [Kelly/Sawyer/Yareham | Narada]. The householderās
code of discipline, as described by the Buddha to the layman Sigala.
This sutta offers valuable practical advice for householders on how to
conduct themselves skillfully in their relationships with parents,
spouses, children, pupils, teachers, employers, employees, friends, and
spiritual mentors so as to bring happiness to all concerned.
DN 32: Atanatiya Sutta ā Discourse on Atanatiya {D iii 194} [Piyadassi].
One of the āprotective versesā (paritta) that are chanted to this day
for ceremonial purposes by Theravada monks and nuns around the world.
See Piyadassi Theraās The Book of Protection.
The Buddha grew up a prince in India. Until he was a young man, h e had
never encountered aging or death. When he happened to hear astory of a
servantās death, he became very disillusioned about his posh life.
Leaving the palace and his princely lifestyle, he beganhis historic
journey towards enlightenā¦
Buddha means the Fully Enlightened One. He became the Buddha through the
realisation of the intrinsic / true nature of all things in the
universe, including existence / mind & body / life.
is the teaching of Siddhartha Gautama (Buddha) about the truth of life
and universe that reveals the concepts such as the Four Noble Truths,
Kamma. It is a whole school of teaching called dhamma which is much
older than the word “religion”.Buddhism is still a popular “religion”
nowadays, with millions of people all over the world who practice it.
The first step to becoming a Buddhist is understanding basic Buddhist
beliefs; this will help you decide if Buddhism is the religion for you.
Then, you can practice Buddhism and take part in centuries-old
traditions.
basic Buddhist terminology. This will make it much easier to understand
everything you will read, since many Buddhist terms can be very
unfamiliar, especially to Westerners. The basic terms of Buddhism
include but are not limited to:
Familiarize yourself with different Buddhist schools. The two most
popular Buddhist schools today are Theravada and Mahayana. Though these
two schools have the same basic beliefs, there are differences in the
teachings they focus on: Mahayana focuses heavily on becoming a
bodhisattva, Theravada focuses on practicing the dhamma, and so on.
Schools of Buddhism are far from being the same. There are
similarities to a degree but many schools of Buddhism have gone off on
tangents over time.
Because Buddhism is such an ancient religion, there are many
intricate differences between all the schools that cannot be covered in
detail here; spend time researching Buddhism to find out more.
about the life of Siddhartha Gautama. There are many books talking
about the founder of Buddhism, and a simple online search will reveal
many articles about his life as well. Siddhartha Gautama was a prince
who left his palace and lavish lifestyle to seek enlightenment. Though
he is not the only Buddha in existence, he is the historical founder of
Buddhism.
about the Four Noble Truths. One of the most foundational concepts of
Buddhism is summarized a teaching called the Four Noble Truths: the
truth of suffering, the truth of the cause of suffering, the truth of
the end of suffering, and the truth of the path that leads to the end of
suffering. In other words, suffering exists, it has a cause and an end,
and there is a way to bring about the end of suffering.
about Nibbana. Buddhists believe beings live multiple lives. Once a
being dies, they are born into a new life, and this cycle of living and
dying continues eternally. A being can be reborn in in a variety of
forms and conditions of life.
because karma determines where and when a being will be reborn. Kamma
consists of the good or bad actions of previous lifetimes and this
lifetime. Bad or good kamma may affect a being right away, thousands of
years from now, or in five lifetimes, depending on when the effects are
meant to occur.
Find a temple you feel comfortable joining. Many major cities have a
Buddhist temple, but each temple will stem from a different school (such
as Theravada or Zen), and each will certainly offer different services,
classes, and activities. The best way to learn about temples near you
is to visit them and talk to a Venerable or lay devotee.
a part of the community. Like most religions, Buddhism has a strong
sense of community, and the devotees and monks are welcoming and
informative. Begin attending classes and making friends at your temple.
Many Buddhist communities will travel together to different Buddhist
temples across the world. This is a fun way to get involved.
about taking refuge in the Triple Gem. The Triple Gem consists of the
Buddha, the Dhamma, and the Sangha. When you take refuge in the Triple
Gem, you will likely undergo a ceremony in which you vow to uphold the
Five Precepts, which are to not kill, not steal, not commit sexual
misconduct, refrain from false speech, and not consume intoxicants.
Do not feel obligated to take the Three Refuges, since upholding
Buddhist morality is the most important part of this religion.
If you cannot take the Three Refuges because of cultural reasons, or
if you cannot find a temple near you, you can still uphold the Five
Precepts.
connected to the Buddhist community. Attending classes at the temple
where you took refuge is a great way to stay connected to the Buddhist
community. A quick note upon visiting temples, don’t sit with the
bottoms of your feet towards altars, Buddha statues, or monks. Women may
not touch monks in any way, even to shake hands, and men cannot do the
same with nuns. A simple bow will do. Most temples offer lessons in
yoga, meditation, or various sutra lessons. Spend time with friends and
family members who are Buddhist, too.
Buddhism regularly. Many translated suttas are available online, your
temple might have a library, or you can buy suttas. There are also many
different Venerable monks and lay Buddhists who have written
explanations of Buddhist sutras. Some of the most popular Buddhist
sutras are: The Diamond Sutra, The Heart Sutra, and The Great Perfection
of Wisdom Sutra.
There are hundreds of Buddhist concepts and teachings to study, but
try not to feel overwhelmed or pressured to āget itā right away.
the Five Precepts. When you took refuge in the Triple Gem, you vowed to
uphold the Five Precepts, but this can be difficult at times. Do your
best to not kill any living creature, be honest, not consume
intoxicants, do not steal, and do not commit sexual misconduct. If you
break the precepts, simply repent, and do your best to keep upholding
them.
Bodhisattva ideals
The bodhisattva ideal
The teachings of Buddhism are about your life, about being the person
you are. The practices of Buddhism are about being willing to be
intimate with yourself, with your idiosyncrasies. So when we talk about
compassion and the ideal of the bodhisattva, we are talking about how we
as ordinary peopleāwith this body, this mind, this life, these
problemsācan find generosity, effort, and wisdom right here and now. We
realize that they are always available.
Bodhisattvas are beings who are dedicated to the universal
awakening, or enlightenment, of everyone. They exist as guides and
providers of relief to suffering beings. We will be learning about the
lives of some bodhisattvas who are well known in the Buddhist tradition.
They are models who exemplify lives dedicated to eradicating suffering
in the world. But as we go along, it is important to remember that as
soon as you are struck with the urge or intention to take on such a
bodhisattva practice, you are included in the ranks of the bodhisattvas.
Bodhisattvas can be awesome in their power, radiance, and wisdom, and
they can be as ordinary as your next-door neighbor. Bodhisattvas appear
wherever they can be most helpful.
A buddha, or awakened one, is a being who has fully realized
liberation from the suffering of delusions and conditioning. This
awakening is realized through deep experiential awareness of the
undefiled nature of all beings and all phenomena, which are seen to be
essentially pristine and clear. Buddhas see that everything is all
right, just as it is. This insight in some sense liberates all beings,
who may not yet realize this truth of openness and freedom themselves
because of their own confusion.
A bodhisattva is a being who carries out the work of the buddhas,
vowing not to personally settle into the salvation of final buddhahood
until she or he can assist all beings throughout the vast reaches of
time and space to fully be free. A bodhisattva is a buddha with her
sleeves rolled up.
On the bodhisattva path, we follow teachings about generosity,
patience, ethical conduct, meditative balance, and insight into what is
essential, so we can come to live in a way that benefits others. At the
same time, we learn compassion for ourselves and see that we are not
separate from the people we have imagined are estranged from us. Self
and other heal together.
The bodhisattva is the ideal of Mahayana (Great Vehicle) Buddhism,
the dominant branch of Buddhism in North Asia: Tibet, China, Mongolia,
Taiwan, Korea, and Japan, as well as Vietnam in Southeast Asia. This
tradition is now spreading and being adapted to Western cultures. The
word bodhisattva comes from the Sanskrit roots bodhi, meaning
āawakeningā or āenlightenment,ā and sattva, meaning āsentient being.ā
Bodhisattvas are radiant beings who exist in innumerable forms,
functioning in helpful ways right in the middle of the busyness of the
world.
This episode of the life of Shakyamuni Buddha, as retold by Nikkyo Niwano, starts in Bodh-gaya
following the Buddhaās awakenment under the Bodhi tree. The decision
to turn the dhamma wheel initiates a teaching mission that lasted over
forty years and took the Great Sage back and forth across the breadth of
northern India.
Concerning his meditation after awakenment and his decision to teach, in āTactfulnessā the Buddha himself says,
[I] again reflected thus:
āHaving come forth into the disturbed and evil world,
I, according to the buddhasā behest,
Will also obediently proceed.ā
Having finished pondering this matter,
I instantly went to Varanasi.
Here the Buddha is saying, āI came forth into this disturbed and evil
world charged with the mission of saving it.ā Buddhists always remember
the Buddhaās resoluteness and great compassion for all living beings,
which must be regarded not merely as expressions of the Buddhaās
personal concern for us but as the real concerns of all humankind. Even
if we feel that we are as yet very far from achieving the spiritual
development of the Buddha, we must strive to accomplish the mission
entrusted to us as ordinary people.
Undoubtedly, during the several weeks that he remained at Bodh-gaya
in meditation and thought following his awakenment, the Buddha
devoted much time to organizing the teachings he would present in
explaining the profound truth to which he had been awakened. When he
at last felt fully prepared, the Buddha departed on the teaching mission
that would bring his message to others.
On beginning his mission Shakyamuni thought, āTo whom should I first
preach this Law? Who will be able to understand it?ā His former
teachers, Arada-Kalama and Udraka-Ramaputra, came to mind; but he
learned that the two hermit-sages were already dead. He then remembered
the five ascetics who had practiced austerities with him and later,
becoming disillusioned, had left him. He was told that they were staying
at Deer Park, near Varanasi, where many hermits gathered for ascetic
practices. Alone, Shakyamuni made his way on foot to Varanasi, over two
hundred kilometers to the west of Bodh-gaya.
Shortly after leaving Bodh-gaya, Shakyamuni encountered a young monk
who addressed him, saying, āYou look purified. Under whom have you
studied in becoming a monk? To what kind of teaching have you devoted
yourself?ā Shakyamuni replied with quiet dignity, āI am all-wise, a
victor over all things. I have extinguished all desires and become
detached from all things. Able to attain awakenment unaided, I have
no teacher and no equal in this world. I am a buddha.ā The monk said,
āThat may be so,ā and briskly resumed his course.
That young monk, Upaka by name, is still remembered today because, by
not asking to be instructed, he lost the opportunity to be the first to
hear Shakyamuniās message. Anyone who seeks after the Way must regard
all people with whom he comes into contact as teachers and all places as
proper places in which to learn the truth. For example, the Flower
Garland Sutta contains the story of a monk called
Sudhana-shreshthidaraka, who was able to learn a valuable lesson from a
prostitute. Thus Upaka, who was immediately moved by the serene dignity
of the Buddha, ought to have respectfully asked Shakyamuni to explain
his awakenment. Upaka was later to regret sorely that he had not done
so, and he did eventually accept the teachings of the Buddha.
After walking many days across the hot plains of
India, Shakyamuni finally reached Varanasi. He soon went to Deer Park,
where the five ascetics who had accompanied him for six years were then
staying.
Seeing a monk approaching, the five recognized him as the Gautama
whom they had followed in his practice of austerities (Gautama was
Shakyamuniās family name). āThat is Gautama, isnāt it? He is the fallen
monk who failed in his ascetic practices. Let us refrain from paying our
respects to him when he comes to us. However, we may give him some
foodā¦ā
Though they spoke thus to one another, when they met Shakyamuni they
were so effected by his dignity that they were incapable of remaining
indifferent. Each rose unconsciously and received him reverently, making
obeisance to him. They took his begging bowl, washed his feet and dried
them, and prepared a seat of honor for him. They greeted him: āOur
friend, Gautama!ā
Shakyamuni then solemnly declared: āYou must no longer address me as
Gautama, nor yet as friend. I have already become a buddha. I will
preach to you the eternal truth I have perceived. If you practice this
according to my teaching, you will surely attain enlightenment and
achieve your purpose in becoming monks.ā
Anyone other than Shakyamuni making such a seemingly haughty
statement, so similar to his declaration to Upaka, would have inevitably
invited accusations of arrogance. It is not possible for the ordinary
human mind to encompass Shakyamuniās own comprehension of his
buddhahood. His awareness was founded both in the universal truth to
which he had been awakened and in his realization that all things of
heaven and earth were his responsibility. His announcement would have
been astounding without his confident affirmation āI am a buddha.ā
Those who linger at the various stages before attaining buddhahood
are yet unperfected and imprudent and therefore should always be modest.
However, since Shakyamuni was a buddha, any reticence on his part would
have denigrated his buddhahood. We must understand this point in order
to appreciate that Shakyamuni was speaking forthrightly, not exhibiting
overweening pride.
The five monks were inspired by Shakyamuniās virtuous mien and paid
him homage despite their initial reaction, but they did not consent
immediately to listen to Shakyamuniās teaching. In fact, at first they
did not want to hear it. However, Shakyamuni, ardently desiring to
enlighten them, addressed them three times, saying, āI will now preach
the Law to you. Come and listen to me.ā Three times they refused to heed
him. Finally he said to them sternly, āMonks! Have I ever spoken
untruthfully to you? Have I?ā They recalled that he had always taught
them with honesty, and they were moved by his compassionate wish to save
all sentient beings from their sufferings. As they reflected on these
things, a desire to hear Shakyamuniās message gradually arose in them.
Shakyamuni had reached Deer Park in the afternoon, and he spent the
hours from early evening onward alone in silent meditation. At midnight,
when the sounds of the day had died away, a serene air stole upon the
surroundings and Shakyamuni at last began to preach his epochal sermon.
āMonks! In this world there are two extremesāthat of
self-mortification and that of self-indulgenceāthat must be avoided. By
avoiding these two extremes and following the Middle Path, I have
attained the highest enlightenment.ā Thus Shakyamuni began his first
sermon.
He then preached the Four Noble Truths, teaching that man must
recognize that life is filled with suffering (the Truth of Suffering),
grasp the real cause of suffering (the Truth of Cause), and by daily
religious practice (the Truth of the Path) extinguish all kinds of
suffering (the Truth of Extinction). Shakyamuni went on to expound the
Eightfold Pathāright view, right thinking, right speech, right action,
right living, right endeavor, right memory, and right meditationāas the
Truth of the Path leading to the extinction of all suffering. First
Ajnata-Kaundinya and then each of the other bhikshus, or monks,
reached the first stage of enlightenment, becoming free of all
illusions. Speaking of this first sermon Shakyamuni says, in Chapter Two
of the Lotus Sutra,
The nirvana-nature of all existence,
Which is inexpressible,
I by [my] tactful ability
Preached to the five bhikshus.
This is called [the first] rolling of the Law-wheel,
Whereupon there was the news of nirvana
And also the separate names of Arhat,
Of Law, and of Sangha.
The expression ārolling of the Law-wheelā requires some explanation.
In Indian mythology the ideal ruler, known as a wheel-rolling king, was
supposed to govern by rolling a wheel and to rule not by armed might but
by virtue. In Buddhist terms there are four such kings, each with a
precious wheel of gold, silver, copper, or iron, in accordance with how
large a portion of the world he rules. The king of the gold wheel unites
and rules the entire world.
The Buddhaās Law is like the wheel of gold. When a great sage
preaches this Law it is as if he had rolled the gold wheel: all come to
respect and honor him and his rule, or teaching. Thus āto roll the
Law-wheel,ā or the āwheel of the Law,ā means to teach the Buddhaās Law.
During the forty-five years between his first sermon and his death,
Shakyamuni ceaselessly rolled the Law-wheel in the villages and
countries of northern and central India, and that Law-wheel continued to
roll even after his death. In one direction, it rolled through Central
Asia into China and Korea and on to Japan; in another direction, it
rolled throughout Southeast Asia.
Reprinted with permission from Shakyamuni Buddha: A Narrative Biography, by Nikkyo Niwano (Kosei: Tokyo, 1981), 46-59. (c) 1980 by Kosei Publishing Company.
https://www.buddhanet.net/e-learning/snapshot01.htm
Buddhism - Major Differences From Other Religions
1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.
2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.
3. No saviour concept in Buddhism. A Buddha is not a saviour who saves
others by his personal salvation. Although a Buddhist seeks refuge in
the Buddha as his incomparable guide who indicates the path of purity,
he makes no servile surrender. A Buddhist does not think that he can
gain purity merely by seeking refuge in the Buddha or by mere faith in
Him. It is not within the power of a Buddha to wash away the impurities
of others
4. A Buddha is not an incarnation of a god/God (as
claimed by some Hindu followers). The relationship between a Buddha and
his disciples and followers is that of a teacher and student.
5.
The liberation of self is the responsibility of one’s own self. Buddhism
does not call for an unquestionable blind faith by all Buddhist
followers. It places heavy emphasis on self-reliance, self discipline
and individual striving.
6. Taking refuge in The Triple Gems i.e.
the Buddha, the Dharma and the Sangha; does not mean self-surrender or
total reliance on an external force or third party for help or
salvation.
7. Dharma (the teachings in Buddhism) exists
regardless whether there is a Buddha. Sakyamuni Buddha (as the
historical Buddha) discovered and shared the teachings/ universal truths
with all sentient beings. He is neither the creator of such teachings
nor the prophet of an almighty God to transmit such teachings to others.
8. Especially emphasized in Mahayana Buddhism, all sentient beings have
Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened
being) in due course if one practises diligently and attains purity of
mind (ie absolutely no delusions or afflictions).
9. In Buddhism,
the ultimate objective of followers/practitioners is enlightenment
and/or liberation from Samsara; rather than to go to a Heaven (or a deva
realm in the context of Buddhist cosmology).
10. Karma and Karma
Force are cornerstones in Buddhist doctrines. They are expounded very
thoroughly in Buddhism. Karma refers to an important metaphysical
concept concerned with action and its consequences. This law of karma
explains the problem of sufferings, the mystery of the so-called fate
and predestination of some religions, and above all the apparent
inequality of mankind.
11. Rebirth is another key doctrine in
Buddhism and it goes hand in hand with karma. There is a subtle
difference between rebirth and reincarnation as expounded in Hinduism.
Buddhism rejects the theory of a transmigrating permanent soul, whether
created by a god or emanating from a divine essence.
12. Maitri
or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living
beings including animals. Buddhism strictly forbids animal sacrifice
for whatever reason. Vegetarianism is recommended but not compulsory.
13. The importance of Non-attachment. Buddhism goes beyond doing good
and being good. One must not be attached to good deeds or the idea of
doing good; otherwise it is just another form of craving.
14. In
Buddhism, there is consideration for all sentient beings (versus human
beings, as in other religions). Buddhists acknowledge/accept the
existence of animals and beings in other realms in Samsara.
15.
No holy war concept in Buddhism. Killing is breaking a key moral precept
in Buddhism. One is strictly forbidden to kill another person in the
name of religion, a religious leader or whatsoever religious pretext or
worldly excuse.
16. Suffering is another cornerstone in Buddhism.
It is the first of the Four Noble Truths. Sufferings are very well
analysed and explained in Buddhism.
17. The idea of sin or original sin has no place in Buddhism. Also, sin should not be equated to suffering.
18. Buddhist teachings expound no beginning and no end to one’s
existence or life. There is virtually no recognition of a first cause ā
e.g. how does human existence first come about?
19. The Dharma
provides a very detailed explanation of the doctrine of anatman {anatta
in Pali} or soullessness , i.e. there is no soul entity (whether in one
life of many lives).
20. The Buddha is omniscient but he is not
omnipotent. He is capable of innumerable feats but there are three
things he cannot do. Also, a Buddha does not claim to be a creator of
lives or the Universe.
21. Prajna [Panna in Pali] or Transcendent
Wisdom occupies a paramount position in Buddhist teachings. Sakyamuni
Buddha expounded Prajna concepts for some 20 years of his ministry. One
is taught to balance compassion with prajna i.e.emotion (faith) with
rationale (right understanding / truth / logic).
22. The
tradition and practice of meditation in Buddhism are relatively
important and strong. While all religions teach some forms or variations
of stabilising/single-pointedness meditation, only Buddhism emphazises
Vipassana (Insight) meditation as a powerful tool to assist one in
seeking liberation/enlightenment.
23. The doctrine of Sunyata or
Emptiness is unique to Buddhism and its many aspects are well expounded
in advanced Buddhist teachings. Briefly, this doctrine asserts the
transcendental nature of Ultimate Reality. It declares the phenomenal
world to be void of all limitations of particularization and that all
concepts of dualism are abolished.
24. Conditioned Arising
[Paticcasamuppada in Pali] or Dependent Origination is another key
doctrine in Buddhism. This doctrine explains that all psychological and
physical phenomena constituting individual existence are interdependent
and mutually condition each other; this at the same time describes what
entangles sentient beings in samsara.
25. The concept of Hell(s)
in Buddhism is very different from that of other religions. It is not a
place for eternal damnation as viewed by ‘almighty creator’ religions.
In Buddhism, it is just one of the six realms in Samsara [i.e. the worst
of three undesirable realms]. Also, there are virtually unlimited
number of hells in the Buddhist cosmology as there are infinite number
of Buddha worlds.
26. The Buddhist cosmology (or universe) is
distinctly different from that of other religions which usually
recognise only this solar system (Earth) as the centre of the Universe
and the only planet with living beings. The Buddhist viewpoint of a
Buddha world (also known as Three Thousand-Fold World System) is that of
one billion solar systems. Besides, the Mahayana Buddhist doctrines
expound that there are other contemporary Buddha worlds like Amitabha’s
Pure Land and Bhaisajyaguru’s world system.
27. Samsara is a
fundamental concept in Buddhism and it is simply the ‘perpetual cycles
of existence’ or endless rounds of rebirth among the six realms of
existence. This cyclical rebirth pattern will only end when a sentient
being attains Nibbana, i.e. virtual exhaustion of kamma, habitual
traces, defilements and delusions. All other religions preach one
heaven, one earth and one hell, but this perspective is very limited
compared with Buddhist samsara where heaven is just one of the six
realms of existence and it has 28 levels/planes.