Jain Discipline

Please read Fisher’s account of “Spiritual Practices” found in pages 127-131.

Jainism teaches a threefold discipline, called the “discipline of three jewels”:

A. Right Faith.
B. Right Knowledge.
C. Right Conduct.

The Jain discipline leads to liberation or moksha! Moksha, then, is a product following all the three together. And all the three above-mentioned disciplines are interconnected! Doing one of them while ignoring the other will be of no use!

A. Right Faith

1. Jain followers are divided on the actual meaning and content of the “Right Faith”. Professor K.N. Tiwari identifies at least four different ways of looking at this phrase.

a. Some say it refers to nine Jain categories.
b. Some say it is about six substances and nine categories.
c. Some say it refers to a dharma without himsa (violence) as defined by the Thirthankaras.
d. Some others consider the content of the Jain scriptures.

2. However, it generally means an acceptance of the basic Jain principles outlined by the Thirthankaras. If one does not accept these principles one cannot follow the path of the Jain religion. This also includes accepting the basic Jain beliefs such as:

a. We are in bondage.
b. Liberation is possible.
c. Personal effort is very important for liberation.

3. If one is sceptical of these basic beliefs, then one cannot proceed, any further. But this does not mean Jainism promotes any blind belief. Jain faith promotes critical thinking and encourages “self-realization”! Here are some of the features – eight essentials – of the “Right Faith”:

a. Absence of doubt about scriptures.
b. Absence of desire for worldly pleasures.
c. Absence of doubt about the attainment of the spiritual path.
d. Absence of doubt about the un-confusing vision.
e. Augmentation of spiritual qualities.
f. Re-establishing deviation from the truth.
g. Affection towards the followers of Jain faith.
h Proclamation of the importance of the truth.

B. Right Knowledge

1. Right knowledge is to do with the right perspectives of the reality around us! It is about the right knowledge about “the real nature” of the living and non-living substances!

2. Like Buddhism and Hinduism, Jainism too emphasise “ignorance” as the root cause of “bondage”!

3. Knowledge here means not a mere scriptural knowledge, pure cognitive accumulation of information. It is a heart knowledge that is in the form of realization. It is self-attained and self-realized.

4. Right knowledge controls the mind and purifies the heart. Right knowledge is viewed as tapas, “penance”, because it burns the “accumulated karmas” and provides you with liberation!

C. Right Conduct

1. Jain practitioners are expected to adopt the following five vows:

a. Non-violence, ahimsa, consists of not obstructing the life processes of self or of any other living being. This embodies within it the principle of freedom and equality of all living beings.

b. Truth, satya, which means that you always speak the truth and supporting what is true according to one's own perception and experience.

c. Non-stealing, asteya, entails not taking anything that does not belong to you; one takes only one's fair share. [Leaving thing for the next generation!] This also includes being honest in business dealings.

d. Purity of body and mind, brahmacharya, is total celibacy for monks and nuns, and a partial celibacy for laypersons! Partial celibacy means no premarital, or extramarital sexual activities!

e. Non-attachment, or non-possessiveness, aparigraha, which means that you limit your material possessions and desires.

2. By following this five-fold path the Jain expects to minimize himsa, or violence of all forms – physical or mental, direct or indirect, intentional or unintentional – that one may commit. This helps the Jain community to promote a culture of ahimsa and create an atmosphere of trust and goodwill in society.

3. To practice ahimsa, Jains believe, vegetarianism is the first essential requirement. Vegetarianism, they say, not only helps eliminate intentional and avoidable physical violence towards living beings but also the violence to the self. Vegetarianism is believed to provide better health, which in turn produces the right attitude towards others.

4. In addition to these there are also more minute vows prescribed for both monks/nuns and laypersons. These vow also differ between the two major denominations!

Question to Explore:

Explain (a) the three-fold disciplines, and (b) the five vows a Jain practitioner adopts to achieve liberation from his, or her, accumulated karma.

Jain Doctrines

You would notice Fisher talking (in pages 124-127) about the AAA (!), the three “basic principles that Jains adopt to avoid accumulating karma”. They are:

A. Ahimsa (non-violence).
B. Aparigraha (non-attachment).
C. Anekantwad (non-absolutism).

Strictly speaking they are not doctrines as you may see in Islam or Western Christianity! These, as we would see below, are attitudes a Jain is expected to adopt in their life style!

Together with these we may also briefly look at their denial of “divine deity” and affirming an eternal world!

A. Ahimsa

1. Ahimsa means non-violence or non-injury. Mahatma Gandhi’s non-violent campaign to resist the Colonial power is influenced by the Jain understanding of ahimsa.

2. Jains take maximum precautions to avoid injuring “living beings” including tiny microscopic organisms. They are also proactive to promote ahimsa.
a. Avoid eating in the night.
b. Wearing a cloth over the mouth.
c. Adopt vegetarianism.
d. Charitable hospitals are established to treat wounded birds.
e. Avoid leather products.

3. Even kicking a stone while walking, the Jains consider, is a form of himsa, the opposite of ahimsa. Violence against vegetation too is not encouraged. One source say, the Jains prefer to eat fruits, nuts and milk so as to minimize himsa.

4. Negative thoughts and abusive words are also a form of himsa, which a devout Jain will avoid.

5. International Ahimsa Day – October 2nd, birthday of Gandhi! And since 2007 Jains award people who promote this concept! Dalai Lama and Nelson Mandela were recipients of this award in 2007!

6. Non-violence, then, is accepted as the central tenet of Jainism. The purpose of this is to be kind in thought, speech and action to every living being. This is visible in the strictness of a pure Jain diet and the way monks and nuns sweep the floor before walking to protect any insects.

7. To read what the Jain scriptures say about ahimsa, you may click on http://www.hinduwebsite.com/sacredscripts/jainscripts/akaranga.asp and got the fourth lesson! The Jain scriptures recognize that living being appreciates pain and therefore suggest that no one at any time should use violence! [May be we should teach the Jain Scriptures to the Canadian hockey players!]

B. Aparigraha

1. Aparigraha means non-attachment. One must learn to live like a lotus leaf in water. Another frequently mentioned example to illustrate this concept is a tamarind fruit! There is a space between the juicy fruit and the shell that covers the fruit!

2. Keeping one’s detached from people, places and material things is the purpose of aparigraha.

3. Aparigraha also means non-possessiveness, non-hoarding, not desiring more than we need! It is an avoiding of the collection and accumulation of excessive material possessions; it also refers to the abstaining from over-indulgence. Jains believe the need to restrict one's needs.

4. The Digambara monks are the classical example of the extreme form of aparigraha. Aparigraha is a practice of letting go, not clinging, not fearing loss and change.

5. Jains affirm that practice of aparigraha is an answer to global poverty! If the world practices aparigraha there will be no more “butter mountain and milk lakes”, while there is mass malnutrition! For Jains aparigraha critiques the capitalist system and provides a new economic paradigm for a culture of peace and plenty!

C. Anekantwad

1. Anekantwad means a sense of non-absolutism. Jains are encouraged to remain open minded! This is in a sense related to the two above!

2. The story of five visually impaired persons encounter and description of the elephant.

3. The idea of anekantwad is considered as “Jainism's greatest contribution to human thought. It fosters tolerance and a respect for another point of view and a healthy spirit of sympathetic understanding, reconciliation, cooperation and coexistence.”

4. Gandhi, though not a Jain, absorbed the concept of anekantwad and converted that into an extreme catholicity in which “it was not sufficient to merely tolerate, or accept another religious viewpoint but to approach it with a spirit of understanding, respect and appreciation.”

5. About anekantwad, Gandhi once observed: “I very much like the doctrine of many-ness of reality. It is this doctrine that has taught me to judge a Muslim from his own standpoint and a Christian from his. Formerly, I used to resent the ignorance of my opponents. Today, I can love them because I am gifted with the eyes to see myself as others see me and vice versa. My Anekantwad is the result of the twin doctrine of Satya and Ahimsa.''

D. God

1. Jains do not believe in any God. They explicitly reject the existence of any such being.

2. Its own inherent laws, the Jains believe, govern the physical world, and no external reality like God is required for it. Similarly the Law of Karma governs the moral world, and no God as the bestower of reward and punishment is required.

3. There is no need to believe in God. Human is God because potentially human is perfect. Human is, of course, not the creator of the world.

4. Human is capable of attaining infinite power, infinite knowledge, infinite faith and infinite bliss. Human, in other words, is capable of attaining Godhood. Hence, if there is God in any sense, it is human who is God.

5. The Tirthankaras have attained perfection, and therefore can all be taken as God. They neither create nor destroy anything, nor do they need any such thing being done. They have conquered once for all their ignorance and passion and they do not require anything.

E. World

1. Since Jains do not believe in any creator God, Jainism has got no creation myth.

2. For Jains the world did not come into existence at a definite moment of time.

3. Jain philosophy takes the world as real, but counsels not to be unduly attached to it.

4. World is the ground where humans perform their moral actions. And it should not be treated as a place of sensuous enjoyments. But the world of course, generally attracts one in the direction of the sensuous entertainments, which should be guarded against.

Questions to Explore:

1. List the basic principles the Jains follow to avoid accumulating karma and explain them in detail.

2. How do the Jains explain the presence and continuance of this universe? Explain your answer.

3. Critically comment on the relevance of ahimsa for contemporary life in ever shrinking global village with concerns for the sustainability of the planet earth.

4. “A human’s richness should be measured not by the amount of his material wealth but by the fewness of his, or her, wants.” How will you interpret this statement of a Jain in the light of what you have learnt from Jainism?

Jain Religion: An Overview

Please read Fisher, pages 120-133.

There are around 5-8 Million practitioners of Jain religion in the world living mainly in India. There are also smaller numbers in East Africa, England and North America. In North America, the Jain believers normally share space with Hindus in the Hindu temple! There are also some exclusively Jain centres in North America!

Though, in terms of numbers, it may look an insignificant religious group but their impact on other religions is greater than their size! The atheistic Jain religion is known for its emphasis in ethical living!

To read one-page document on Jain Symbol click on:
http://www.jainworld.com/education/jainsymbol.htm

To read Sacred Scriptures of the Jain religion click on:
http://www.hinduwebsite.com/sacredscripts/jainscripts/jainscripts.asp

A. Tirthankara

1. Tirthankara is one of the central concepts of Jain religion!

2. Lord Mahavira (Vardhamana Mahavira) was the twenty-fourth and the last Tirthankara who founded the Jain religion as we find it today 2500 years ago.

3. According to the Jain tradition there have been twenty-three Tirthankaras before Lord Mahavira, the first one being Lord Rishabha.

4. And according to Jain philosophy, all Tirthankaras were born as human beings but they have attained a state of perfection, or enlightenment through self-discipline and self-realization. They are also known as Jinas, the victors – those who have mastered and conquered the “self”!

5. The word Thirthankara means, “ford makers” so that others can cross the ocean of samsara, the birth-death cycle! Some, the Svetambara, Jains believe the nineteenth Tirthankara Malli is a woman. The Jain community – monks, nuns, laymen and laywomen – are known as Tirthas!

B. Vardhamana Mahavira

1. Mahavira was born in 599 B.C.E as a prince in Bihar, India. At the age of 30, he left his family and royal household, gave up his worldly possessions, including clothing and become a monk. But prior to that he was obedient to his parents and served them with great faith and devotion. He was an able statesman. He did not marry.

2. After he renounced his throne he spent the next twelve years in meditation to conquer his inner desires. He fasted for long periods. He practiced extreme forms of ahimsa.

3. His ascetic life and meditation practices have now become model for monks and nuns. He is believed to have pursued this path for twelve years before he became enlightened.

4. He spent the next thirty years as an itinerant preacher spreading the truth he had discovered.

5. Vardhamana Mahavira is not the founder of Jainism. He revised the Jain doctrines that existed prior to him. He was more a reformer than the founder of the faith. Mahavira was the twenty-fourth, and like the others, is claimed to have been omniscient.

6. In his teachings he provided his people a way of liberation from the cycle of birth, life, pain, misery, and death, and achieve a blissful state.

7. At the age of 72 (527 B.C.E) Mahavira died and achieved complete liberation. He became a Siddha, a pure consciousness, a liberated soul.

C. Jain Object of Worship

1. The idols of twenty-four Tirthankaras in Jain temples are the same because they represent the virtues of Tirthankaras and not the physical body. However, at the bottom of each idol a unique symbol is placed to differentiate them.

2. Lord Mahavira’s idol is recognized by the symbol of a lion.

D. Jain Deity

1. According to Jain philosophy the universe and all its substances are eternal. The universe has no beginning or end.

2. There is also no need to create or manage the universe. Universe is self-sufficient and runs own its own according to the inherent cosmic laws.

3. Hence the Jain practitioners do not believe in God or god as a creator, provider, and destroyer of the universe.

4. When a human being overcomes all his karmas and possesses perfect knowledge and is in a blissful state he becomes omniscient and omnipotent, worthy to be worshipped as God of Jain religion.

5. Followers of Jain religion do not believe in one God but in innumerable and ever increasing gods. Every human being has a potential to become God of the Jain religion.

E. Prayer of Jain religion

1. Jains bow their heads to recite the Namaskar Mantra – see below, a universal prayer that seeks no materiel benefits from any one. All work and events begin with this prayer.

2. This prayer is not addressed to a specific Tirthankara, or a monk by name. It is a common salutation to the Thirthankaras. Jains believe they receive the inspiration to walk in the right path that leads to happiness and freedom from the miseries of life.

3. The Namaskar Mantra in translation includes the following lines:
“I bow to the perfect spiritual victors
I bow to the liberated souls
I bow to the leaders of the Jain order
I bow to the learned preceptors
I bow to all saints and sages everywhere in the world …”

Questions to Explore:

1. Who is a Tirthankara? Discuss the role of Tirthankaras in the Jain religion.

2. What basic values do you learn from the story of Bahubali (found in page 123 of the Fisher’s text)? How similar is this story to the epic of Mahabharata?

3. Draw a Jain symbol and explain its various features.

Buddhist Leaders

It is possible to look at some of the current Buddhist leaders who are also involved in inter-religious activities in the following website:
http://www.elijah-interfaith.org/798/

Dalai Lama, the Tibetan leader, perhaps, is the most popular living Buddhist leader.

Norman Fischer, a Soto school Zen Buddhist has been well known not only for his contribution to Zen Buddhism in North America but also for his contribution toward inter religious dialogue!

Both these men promoted inter-faith dialogue! And you will notice that neither of them jealously guarded their form of Buddhism or religion! Buddha once said it will be foolish to carry your yacht on your head wherever you go because that little boat has helped you to cross that river! Buddha also said when my finger points to the moon don’t look at my finger! Buddhism, I suppose all religions, point to something beyond! Religions are windows to look beyond!

A. Dalai Lama

1. His Holiness the 14th the Dalai Lama Tenzin Gyatso, is the head of state and spiritual leader of the Tibetan people. He was born in 1935 in a village in Tibet. He was recognized at the age of two as the reincarnation of the 13th Dalai Lama, and thus an incarnation Avalokitesvara, the Buddha of Compassion. People consider him to be compassionate person and an ocean of wisdom.

2. He began his education at the age of six and completed the equivalent of Doctorate of Buddhist Philosophy when he was 25 in 1959.

3. In 1950 Dalai Lama was called upon to assume full political power. His efforts to bring about a peaceful solution to Sino-Tibetan conflict did not succeed. Tibetan uprisings in 1959 were brutally crushed by the Chinese army. Dalai Lama along with many thousands went as refugees to India where he had remained in exile.

4. According to some reports there are more than 120,000 Tibetans in exile and Dalai Lama has resided in Dharmasala, India since 1960.

5. In 1963 Dalai Lama promulgated a democratic constitution, based on Buddhist principles and the Universal Declaration of Human Rights as a model for a future free Tibet. So there is a government of Tibet in exile!

6. Much discussions have gone and nothing has been resolved. However, in 1989 the Norwegian Nobel Committee's decision to award the Nobel Peace Prize to Dalai Lama won worldwide praise and applause. The Committee at this point emphasized the fact that “the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people." In his remarks Dalai Lama said, "The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated. Our struggle must remain non-violent and free of hatred." In all this Dalai Lama considers himself as a simple Buddhist monk living in a small cottage!

7. It is believed that he has travelled to more than 62 meeting with dignatries of various countries and conversations with heads of religions and scientists. He also has received over 84 awards, honorary doctorates, prizes and so one in recognition of his message of peace, non-violence, inter-religious understanding, universal responsibility and compassion. According to an account Dalai Lama has written more than 72 books!

8. Here are some of well known quotes of Dalai Lama:

a. “All major religious traditions carry basically the same message, which is love, compassion and forgiveness."

b. “Happiness is not something ready made. It comes from your own actions.”

c. “If you have a particular faith or religion, that is good. But you can survive without it.”

d. “My religion is very simple. My religion is kindness.”

e. “Open your arms to change, but don't let go of your values.”

f. “There is no need for temples, no need for complicated philosophies. My brain and my heart are my temples; my philosophy is kindness.”

g. “We can live without religion and meditation, but we cannot survive without human affection.”

B. Norman Fischer

1. Norman Fischer is a poet and a Zen Buddhist priest. He has taught, for many years, at the San Francisco Zen Centre. He is presently a Senior Dharma Teacher there. He is also the founder and spiritual director of the Everyday Zen Foundation, an organization that attempts to adapt Zen Buddhist teachings to the Western culture.

2. His Zen teaching promotes openness and common sense spirituality. He emphasises on a willingness to let go of everything, including Zen.

3. Fischer’s poetry collections include the following: The Narrow Roads of Japan (1998), Success (2000), Slowly But Dearly (2004), and I Was Blown Back (2005).

4. Fischer’s books include his Opening to You: Zen-inspired Translations of the Psalms (2002) and Taking Our Places: the Buddhist Path to Truly Growing Up (2003).

5. He, born in Pennsylvania, and educated in Creative Writing and Phenomenology of Religion, lives in California with his wife Kathie and they have twin sons Aron and Noah.

6. Quotes from Fischer:

a. “We all need to have a creative outlet - a window, a space - so we don't lose track of ourselves.”

b. “I myself try to cultivate the open space of gratitude every day. And when I feel it- grateful for my own body, grateful for the clouds and sky, grateful for my family and my teachers and for the teaching of Buddha- I know that my spiritual health is in order. When I don’t feel it, I understand that I am off, and I try to right myself. …Gratitude is something very profound.”

Questions to Explore:

1. Write a letter to your friend – use a letter format – the importance of the Zen to improve the quality of his life as it has done to you.

2. Write a letter to your friend – use a letter format – commending Dalai Lama’s teachings.

Zen Buddhism – Some Aspects

Zen Buddhism, a part of Mahayana tradition is known for its “Meditative Practices”. We will explore Zen Buddhism through a twenty minutes video on “Quite Mind: Meditation for the Real Life”.

The movement called “Everyday Zen Buddhism” initiated by Norman Fischer puts this together. Fischer is the founder of the San Francisco Zen Centre and one of the first to teach and popularize Zen Buddhism in the west.

Norman Fischer believes in the possibility of "engaged renunciation", living a fully committed religious life that does not exclude family, work, and a passionate interest in the world.

You may also use Pat Fisher’s brief notes on the beginnings of the Zen tradition in her Living Religions pages 158-161!

Here below are some thoughts that you will hear in the video that you may want to use for your understanding of the Zen today!

1. “When you sit every moment is different. Experience every moment.”
“Understand meditation for being itself. Life is mediation.”

2. For a true Zen practitioner all actions are used to deepen their meditation. All action is somewhat ritualistic. Rituals are not important in themselves. The purpose of rituals is to draw one’s attention to what one is doing! It is “paying attention” and increasing one’s “mindfulness”!

3. Zazen – What is this?

“Za means to sit and zen means to meditate.”
“It is a sitting with the feeling of being alive.”
“Focus is on our sitting and breathing.”

4. Zen Rituals

Chant for 20 minutes! Why?
“Ritual – pulls us out from the mundane life.”
“We wear robes to get out of morning housecoat!”
“I am alive again!”

“Ritual and formal practices create a strong atmosphere.”
“Bowing is a ritual! It is a softening of yourself.”

5. Samu – What is this?

Two words: sa for work and mu to pay attention! Faithful to every moment!

6. Schools of Zen Buddhism
a. Soto
b. Rinzai

“Rinzi is much less rituals. … Soto there is more rituals.”

7. Doing and Work

“What each one is doing is the best. Should not compare one’s doing with the doing of another”! Why?

“Work is not a bad thing. It is a part of enjoying the practice of doing it. The proper attitude of work is one of giving and serving.”

“Before enlightenment chop wood and carry water.
After enlightenment chop wood and carry water.”

8. Poetry as Practice

“Poetry is part of living! I do not sit down to write about what I know but I write what I do not know.”

Some of Norman Fischer’s poems can be read at:
http://jacketmagazine.com/33/fischer-n.shtml

Question to explore:

How do modern Zen Buddhists understand the following concepts: Suffering, Death, Impermanence and Being? Do you think the quality and quantity of our doing will get altered if our doing is done with an increased sense of mindfulness? Explain your answer.

Tibetan Buddhism

We will explore the Tibetan Buddhism by watching a 30 minutes DVD on a lecture on this subject by Professor Malcolm David Eckel of the Boston University. The brief notes below are quotes taken from Dr Eckel’s Course Guidebook, pages 40-43. You may want to think about the question at the bottom of these notes before you watch the DVD!

Summary: “The “First Diffusion” of the Dharma in Tibet began in the seventh century when the Tibetan king Songtsen Gampo built a temple in Lhasa to house an image of Buddha. The early history of Tibetan Buddhism was shaped by models borrowed from India. The Indian saint Padmasambhava, or Guru Rinpoche, gave Tibetan Buddhism a strong Tantric flavor, and Shantarakshita introduced Tibetans to the intellectual traditions of the Indian monasteries. Eventually, Tibetan Buddhist developed a tradition of four schools, the Nyingma, Sakya, Kagyu and Geluk, each with it’s own distinctive characteristic. Today the Tibetan tradition is best known in the figure of the Fourteenth Dalai Lama, recipient of the Nobel Prize in 1989 for his peaceful campaign of resistance to Chinese domination in Tibet.”

1. “During the seventh century, a line of kings in central Tibet united the Tibetan tribes and began to extend their military influence outside the Tibetan plateau. As they turned their tradition beyond Tibet, they encountered the lively Buddhist culture of India, Nepal and China, and Central Asia. ...

2. “According to Tibetan tradition, King Songtsen Gampo (c.609-49) invited one of his two wives to help him introduce the cult of the Buddha to Tibet. …

3. “The next major series of events in Tibetan Buddhist history occurred in the eight century, during the reign of King Thrisong Detsen. …

4. “Thrisong Detsen sponsored the construction of a monastery at Samye, the Buddhist monastery in Tibet. …

5. “Tibetan tradition also tells us that Thrisong Detsen sponsored a debate at Samye to determine the character of Tibetan Buddhism. …

6. “According to Tibetan tradition, the king decided in favour of the Indian party and permanently oriented Tibet toward India. …

7. “The First Diffusion of Buddhism came to an end around the year 836, when a king named Langdarma attempted to suppress Buddhism. He was assassinated, and the line of Tibetan kings was broken. …

8. “The “Later Diffusion” of the Dharma in Tibet took place during the eleventh century. …

9. “The important teacher, such as Atisha (982-1054) and the Tantric saint Marpa (1012-96), reintroduced the tradition of monastic learning from eastern India. …

10. “From these tentative beginnings and others like them, grew most of the schools that have dominated Tibetan Buddhism to the present day. …

11. “The Nyingma, or “Old”, school traces its origin back to the First Diffusion of the Dharma, in the eighth century C.E. …

12. “The Kagyu, or “Teaching Lineage,” School traces its origin to the Lama (guru) Marpa, whose disciple Milarepa (1040-1123) became one of Tibet’s most beloved saints. The story of Milarep’s first meeting with Marpa gives a sense of the robust, down-to-earth quality of this tradition. …

13. “The Sakya School emerged in the eleventh century under the leadership of Drogmi (992-1074). Drogmi was the teacher of Konchog Gyeltsen who, in 1073, found the Sakya Monastery that gave the school its name. …

14. “The Geluk, or “Virtuous Way,” School (also know as the “Yellow Hats”) emerged in the early fourteenth century under the leadership of the scholar Tsongkhapa founded several major monasteries in central Tibet, including Ganden, his home monastery. These have been some of the most influential religious institutions in the history of Tibet. … [Emphasis is mine for you to remember for exams!]

15. “The Tibetan Buddhism is personified for many people today by the figure of the Dalai Lama. …

16. “The present Dalai Lama represent a line of incarnations that goes back to the fourteenth century. …

17. “The title “Dalai Lama” was given to the third member of the linage, Sonam Gyatso (1543-1589) by a Mongol leader named Altan Khan. … [Dalai means ocean; teacher or guru (lama) with ocean of wisdom]

18. “The “Great Fifth” Dalai Lama (1617 – 1683) made the Dalai Lamas the spiritual, as well as the temporal or political leaders of Tibet, bringing the ideal of the righteous king and the charismatic monk together in the same person. …

19. “The first Dalai Lama to become enmeshed in international politics was the thirteenth (1876-1935). …

20. “The weight of international responsibility has fallen most heavily, however on Tenzin Gyatso, the fourteenth Dalai Lama. …

21. “The fourteenth Dalai Lama functions as a bridge between the ancient cultural traditions of Tibet and the complex challenges that face many modern Buddhist at the turn of the twenty-first century. …

Question to Explore:

Give a brief account of the various developments that shaped the Tibetan Buddhism that is now led by the Dalai Lama.

Buddhist Denominations

The main subdivisions within Buddhism are three:
A. Theravada – Way of Elders
B. Mahayana – Greater Vehicle
C. Vajrayana – Diamond Vehicle

Please read “Buddhism spreads abroad” in Fisher to explore Theravada, Mahayana and Vajrayana Buddhism in pages 147-169.

18 sects known as nikayas evolved in the early days around 3rd century BCE of Buddhism – during the time of Emperor Ashoka! (It was his son named Mahinda, a monk that took Buddhism to Sri Lanka!)

A, above and B above, went in their separate ways from the first century of the Common Era. Mahayana further divided into diverse schools that include the Zen and Pure Land. C above is the esoteric sect of the Buddhists that is predominant in Tibet and is also known as the Tibetan Buddhism.

A. Theravada Buddhism

1. Found in Southern Sri Lanka, Thailand, Burma, Laos, and Cambodia.

2. Use the Pali Canon as the authoritative source!

3. Theravada literally means “Way of the elders”! It is a very conservative form of Buddhism!

4. Theravada, or Southern Buddhism in Sri Lanka has three nikayas – Amarapura, Siyam and Ramanuja!

5. Theravada teaching has remained faithful to the original teachings of Buddha! Hence it has somewhat remained as “Atheistic”! Theravada Buddhists consider Buddha as the ideal and great personality whom they strive to imitate to become a Buddha! For them each individual must strive on his or her own towards Nibbana!

6. Buddha in Theravada Buddhism is plainly historical!

7. There are two types of monks in Sri Lanka – forest monks and village (town & city) monks! Tension between one finding nibbana and helping other find nibbana!

8. Discipline is the basic foundation of the Theravada Buddhists! So this has become Buddhism of discipline, while the Mahayana is Buddhism of meditation and Vajrayana the Buddhism of rituals!

B. Mahayana Buddhism

1. Mahayana or Northern Buddhism flourishes in Tibet, China, and Japan!

2. Yana means vehicle or carrier! There is much uncertainty about the origin of these words Mahayana and Hinayana, meaning big and small vehicle!

3. Lotus Sutra – a Mahayana text (3rd chapter has a parable of the burning house, etc.) This may suggest the meaning! There is one carrier that is large enough for all! And that is Mahayana!

4. On the other hand Mahayana Buddhism has been very accommodative to the needs of the people and ends up somewhat “polytheistic”! It can also accommodate the Shinto and the Confucian teachings as well and synthesize into new forms of Buddhism! In that sense Mahayana Buddhism is very syncretistic!

5. Mahayana Buddhists maintain the basic teachings of Buddha – the four noble truths, eightfold path, tilakhana etc. – and have transformed into a theistic religion with rituals and so on! They believe your nibbana becomes authentic and complete only when you help others also into nibbana! Bodhisattva is useful for the society!

6. Mahayana Buddhists emphasize the concept of Bodhisattva, one out of compassion helps others to achieve nibbana while the Theravadins speak of the Arhant or Arhat, a worthy one who has found nibbana!

7. Buddha in Mahayana Buddhism is somewhat an emanation of a universal principle, leading up to much more mythical expressions! There are those in Mahayana Buddhism who will interpret Buddha and Bodhisattva as metaphors for aspects of enlightenment! Dalai Lama considered Mother Theresa as a Bodhisattva! Dalai Lama is viewed as Avalokiteshvara, the Bodhisattva of compassion, a category of being dedicated to “compassion”!

8. Mahayana tradition also has developed detail concepts “The Three Bodies of Buddha”. See Fisher, page 156:
a. Formless enlightened wisdom of Buddha
b. Body of bliss – the celestial Buddha who inspires and informs the bodhisattvas
c. Manifested body – Buddha appears in different forms to help the world

C. Vajrayana Buddhism

1. An offshoot of the Mahayana around 500 ACE in India and established in Tibet around 750 ACE.

2. It is known as the “ritual way”. They believe nibbana can be achieved through the power of rituals. This includes continuous recitations of certain mantras, prayers or sacred formulas.

3. Dalai Lama belongs to this path! Read about Dalai Lama and his contribution to Tibetan Buddhism and world peace. Read Fisher, page 167.

4. Lamas, qualified teacher play an important role in the Tibetan Buddhism.

Question to Explore:

1. Discuss the similarities and the differences between the Theravada and the Mahayana Buddhism.

2. Explain the major contribution of Dalai Lama to develop Tibetan Buddhism and inter-religious dialogue.

3. If you were to choose the Buddhist path which of the two denominations – the Mahayana or the Theravada path – would you choose. Explain your reasons in detail. And if you were one of those who would not choose the Buddhist path why would you reject it. Explain your reasons in detail.