Difference between revisions of "Basic Points of Buddhism"
| Line 8: | Line 8: | ||
[[Basic Points of Buddhism]] | [[Basic Points of Buddhism]] | ||
| − | In the 2,500 years since the Buddha was enlightened under the [[Bodhi Tree]], [[Buddhism]] has spread over many countries, split into numerous sects, and adopted a wide variety of beliefs, practices, [[rituals]] and customs. However, an essential unity centered around the teachings of the [[Buddha]] underlies these differences. | + | In the 2,500 years since the [[Buddha]] was [[enlightened]] under the [[Bodhi Tree]], [[Buddhism]] has spread over many countries, split into numerous sects, and adopted a wide variety of [[beliefs]], practices, [[rituals]] and customs. However, an [[essential]] {{Wiki|unity}} centered around the teachings of the [[Buddha]] underlies these differences. |
| − | In 1966, leading monks from the Theravada and Mahayana traditions met in [[Sri Lanka]] with the goal of bridging the differences between the two groups and identifying the essential points of agreement. | + | In 1966, leading [[monks]] from the [[Theravada]] and [[Mahayana traditions]] met in [[Sri Lanka]] with the goal of bridging the differences between the two groups and identifying the [[essential]] points of agreement. |
The [[World Buddhist Sangha Council]], as they called themselves, unanimously approved the following "[[Basic Points Unifying the Theravada and Mahayana]]": | The [[World Buddhist Sangha Council]], as they called themselves, unanimously approved the following "[[Basic Points Unifying the Theravada and Mahayana]]": | ||
| Line 16: | Line 16: | ||
| − | - The [[Buddha]] is our only Master. - We take [[refuge in the Buddha]], the [[Dhamma]] and the [[Sangha]]. - We do not believe that this world is created and ruled by a God. - | + | - The [[Buddha]] is our only [[Master]]. - We take [[refuge in the Buddha]], the [[Dhamma]] and the [[Sangha]]. - We do not believe that this [[world]] is created and ruled by a [[God]]. - |
| − | Following the example of the [[Buddha]], who is the embodiment of [[Great Compassion]] ([[mahaa-karunaa]]) and [[Great Wisdom]] ([[mahaa-prajnaa]]), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop [[wisdom]] leading to the realization of [[Ultimate Truth]]. - | + | Following the example of the [[Buddha]], who is the [[embodiment]] of [[Great Compassion]] ([[mahaa-karunaa]]) and [[Great Wisdom]] ([[mahaa-prajnaa]]), we consider that the {{Wiki|purpose}} of [[life]] is to develop [[compassion]] for [[all living beings]] [[without discrimination]] and to work for their good, [[happiness]], and [[peace]]; and to develop [[wisdom]] leading to the [[realization]] of [[Ultimate Truth]]. - |
| − | We accept the [[Four Noble Truths]], nameley: [[Dukkha]], the [[Arising of Dukkha]], the [[Cessation of Dukkha]], and the [[Path leading to the Cessation of Dukkha]]; and the universal law of cause and effect as taught in the [[pratiitya-samutpaada]] ([[Conditioned Genesis]] or [[Dependent Origination]]). | + | We accept the [[Four Noble Truths]], nameley: [[Dukkha]], the [[Arising of Dukkha]], the [[Cessation of Dukkha]], and the [[Path leading to the Cessation of Dukkha]]; and the [[universal law of cause and effect]] as [[taught]] in the [[pratiitya-samutpaada]] ([[Conditioned Genesis]] or [[Dependent Origination]]). |
| − | - We understand, according to the teaching of the Buddha, that all conditioned things (samskaara) are impermanent (anitya) and dukkha, and that all conditioned and unconditioned things (dharma) are without self (anaatma). | + | - We understand, according to [[the teaching of the Buddha]], that all [[conditioned things]] (samskaara) are [[impermanent]] ([[anitya]]) and [[dukkha]], and that all [[conditioned]] and [[unconditioned]] things ([[dharma]]) are without [[self]] (anaatma). |
| − | - We accept the [[Thirty-seven Qualities conducive to Enlightenment]] ([[bodhipaksa-dharma]]) as different aspects of the [[Path]] taught by the[[ Buddha]] leading to [[Enlightenment]]. - There are three ways of attaining [[bodhi]] or [[Enlightenment]], according to the ability and capacity of each individual: namely as a disciple ([[sraavaka]]), as a [[Pratyeka-Buddha]] and as a [[Samyak-sam-Buddha]] (perfectly and [[Fully Enlightened Buddh]]a). | + | - We accept the [[Thirty-seven Qualities conducive to Enlightenment]] ([[bodhipaksa-dharma]]) as different aspects of the [[Path]] [[taught]] by the[[ Buddha]] leading to [[Enlightenment]]. - There are [[three ways]] of [[attaining]] [[bodhi]] or [[Enlightenment]], according to the ability and capacity of each {{Wiki|individual}}: namely as a [[disciple]] ([[sraavaka]]), as a [[Pratyeka-Buddha]] and as a [[Samyak-sam-Buddha]] (perfectly and [[Fully Enlightened Buddh]]a). |
| − | We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a [[Samyak-sam-Buddha]] in order to save others. - We admit that in different countries there are differences with regard to the life of [[Buddhist]] [[monks]], popular Buddhist beliefs and practices, rites and ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the [[Buddha]]. | + | We accept it as the [[highest]], noblest, and most heroic to follow the career of a [[Bodhisattva]] and to become a [[Samyak-sam-Buddha]] in order to save others. - We admit that in different countries there are differences with regard to the [[life]] of [[Buddhist]] [[monks]], popular [[Buddhist beliefs]] and practices, [[rites and ceremonies]], customs and [[habits]]. These external [[forms]] and {{Wiki|expressions}} should not be confused with the [[essential teachings]] of the [[Buddha]]. |
Latest revision as of 22:33, 11 February 2020
In the 2,500 years since the Buddha was enlightened under the Bodhi Tree, Buddhism has spread over many countries, split into numerous sects, and adopted a wide variety of beliefs, practices, rituals and customs. However, an essential unity centered around the teachings of the Buddha underlies these differences.
In 1966, leading monks from the Theravada and Mahayana traditions met in Sri Lanka with the goal of bridging the differences between the two groups and identifying the essential points of agreement.
The World Buddhist Sangha Council, as they called themselves, unanimously approved the following "Basic Points Unifying the Theravada and Mahayana":
- The Buddha is our only Master. - We take refuge in the Buddha, the Dhamma and the Sangha. - We do not believe that this world is created and ruled by a God. -
Following the example of the Buddha, who is the embodiment of Great Compassion (mahaa-karunaa) and Great Wisdom (mahaa-prajnaa), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom leading to the realization of Ultimate Truth. -
We accept the Four Noble Truths, nameley: Dukkha, the Arising of Dukkha, the Cessation of Dukkha, and the Path leading to the Cessation of Dukkha; and the universal law of cause and effect as taught in the pratiitya-samutpaada (Conditioned Genesis or Dependent Origination).
- We understand, according to the teaching of the Buddha, that all conditioned things (samskaara) are impermanent (anitya) and dukkha, and that all conditioned and unconditioned things (dharma) are without self (anaatma).
- We accept the Thirty-seven Qualities conducive to Enlightenment (bodhipaksa-dharma) as different aspects of the Path taught by theBuddha leading to Enlightenment. - There are three ways of attaining bodhi or Enlightenment, according to the ability and capacity of each individual: namely as a disciple (sraavaka), as a Pratyeka-Buddha and as a Samyak-sam-Buddha (perfectly and Fully Enlightened Buddha).
We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a Samyak-sam-Buddha in order to save others. - We admit that in different countries there are differences with regard to the life of Buddhist monks, popular Buddhist beliefs and practices, rites and ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.
