Transcript BUDDHISM

BUDDHISM
FOUNDER, CASTE PROBLEM, GEOGRAPHIC
DISPERSMENT, SACRED SCRIPTURES,
VOCABULARY, BUDDHIST SCHOOLS, BASIC
TEACHINGS, SYMBOLS, AND DEITIES
FOUNDER
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Siddhartha Gautama, known as the Buddha, was
born in the sixth century BC in what is now modern
Nepal. His father, Suddhodana, was the ruler of the
Sakya people and Siddhartha grew up living the
extravagant life of a young prince.
According to custom, he married at the young age
of sixteen to a girl named Yasodhara. His father had
ordered that he live a life of total seclusion, but one
day Siddhartha ventured out into the world and was
confronted with the reality of the inevitable
suffering of life.
The next day, at the age of twenty-nine, he left his
kingdom and newborn son to lead an ascetic life
and determine a way to relieve universal suffering.
FOUNDER…
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The birthplace of
the Gautama
Buddha, Lumbini, is
the Mecca of every
Buddhist, being one
of the four holy
places of Buddhism:
the sites of his
birth,
enlightenment, first
discourse, and
death.
FOUNDER…
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For six years, Siddhartha submitted himself to
rigorous ascetic practices, studying and following
different methods of meditation with various
religious teachers. But he was never fully satisfied.
One day, however, he was offered a bowl of rice
from a young girl and he accepted it. In that
moment, he realized that physical austerities were
not the means to achieve liberation.
From then on, he encouraged people to follow a
path of balance rather than extremism. He called
this The Middle Way.
FOUNDER…
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That night Siddhartha sat under the Bodhi
tree, and meditated until dawn.
He purified his mind of all defilements and
attained enlightenment at the age of thirtyfive, thus earning the title Buddha, or
"Enlightened One".
For the remainder of his eighty years, the
Buddha preached the Dharma in an effort to
help other sentient beings reach
enlightenment.
FOUNDER…
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One happy morning, while he was deeply absorbed in
meditation, unaided and unguided by any supernatural power
and solely relying on his efforts and wisdom, he eradicated all
defilements, purified himself, and, realizing things as they
truly are, attained Enlightenment (Buddhahood) at the age of
35.
He was not born a Buddha (An Awakened or Enlightened
One), but he became a Buddha by his own striving.
As the perfect embodiment of all the virtues he preached,
endowed with deep wisdom commensurate with his boundless
compassion.
He devoted the remainder of his precious life to serve
humanity both by example and precept, dominated by no
personal motive whatever.
FOUNDER…
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The Buddha was a human being. As a man he was
born, as a man he lived, and as a man his life came
to an end. Though a human being, he became an
extraordinary man (acchariya manussa), but he
never arrogated to himself divinity.
The Buddha is neither an incarnation of the Hindu
God Vishnu, as is believed by some, nor is he a
savior who freely saves others by his personal
salvation. The Buddha exhorts his disciples to
depend on themselves for their deliverance, for
both purity and defilement depend on oneself.
FOUNDER…
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Furthermore, the Buddha does not claim the
monopoly of Buddhahood which, as a matter of
fact, is not the prerogative of any specially graced
person. He reached the highest possible state of
perfection any person could aspire to, and without
the close-fist of a teacher he revealed the only
straight path that leads thereto.
According to the Teaching of the Buddha anybody
may aspire to that supreme state of perfection if he
makes the necessary exertion. The Buddha does
not condemn men by calling them wretched
sinners, but, on the contrary, he gladdens them by
saying that they are pure in heart at conception.
FOUNDER…
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One who aspires to become a Buddha is
called a Bodhisatta, which, literally, means a
wisdom-being.
According to Buddhism, this Bodhisatta ideal
is the most beautiful and the most refined
course of life that has ever been presented
to this ego-centric world, for what is nobler
than a life of service and purity?
CASTE PROBLEM
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Caste, which was a matter of vital importance to the brahmins
of India, was one of utter indifference to the Buddha, who
strongly condemned the debasing caste system.
In his Order of Monks all castes unite as do the rivers in the
sea. They lose their former names, castes, and clans, and
become known as members of one community, the Sangha.
The Buddha freely admitted into the Order people from all
castes and classes when he knew that they were fit to live the
holy life, and some of them later distinguished themselves in
the Order.
The Buddha was the only contemporary teacher who
endeavored to blend in mutual tolerance and concord those
who hitherto had been rent asunder by differences of caste
and class.
GEOGRAPHIC
DISPERSMENT
MAP AND STATISTICS
COMPARATIVE MAP
STATISTICS
STATISTICS…
SACRED SCRIPTURES
THE PALI CANON
PALI CANON
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The Tripitaka [Sanskrit] [Pali: Tipitaka] is
the Canon of the Buddhists, both Theravada
and Mahayana.
Thus it is possible to speak of several
Canons such as the Sthaviravada,
Sarvastivada and Mahayana as well as in
term of languages like Pali, Chinese and
Tibetan.
The word is used basically to refer to the
literature, the authorship of which is directly
or indirectly ascribed to the Buddha himself.
PALI CANON…
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The Pali Canon is the only set of
scriptures preserved in the language
of its composition. It is called the
Tipitaka or "Three Baskets" because it
includes the Vinaya Pitaka or "Basket
of Discipline," the Sutta Pitaka or
"Basket of Discourses," and the
Abhidhamma Pitaka or "Basket of
Higher Teachings".
VINAYA PITAKA
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The Vinaya Pitaka
which is regarded as
the sheet anchor to the
oldest historic celibate
order — the Sangha —
mainly deals with rules
and regulations which
the Buddha
promulgated, as
occasion arose, for the
future discipline of the
Order of monks
(Bhikkhus) and nuns
(Bhikkunis)
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The Vinaya Pitaka consists
of the five following books:
(Vibhanga):
1. Parajika Pali — Major Offenses
2. Pacittiya Pali — Minor Offenses
(Khandaka):
3. Mahavagga Pali — Greater
Section
4. Cullavagga Pali — Shorter
Section
5. Parivara Pali — Epitome of the
Vinaya
SUTTA PITAKA
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The Sutta
Pitaka consists
chiefly of
discourses,
delivered by
the Buddha
himself on
various
occasions.
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This Pitaka is divided into five
Nikayas or collections:
1. Digha Nikaya (Collection of Long
Discourses).
2. Majjhima Nikaya (Collection of
Middle-Length Discourses).
3. Samyutta Nikaya (Collection of
Kindred Sayings).
4. Anguttara Nikaya (Collection of
Discourses arranged in
accordance with numbers).
5. Khuddaka Nikaya (Smaller
Collection).
SUTA PITAKA…
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The fifth is subdivided into
fifteen books:
1. Khuddaka Patha
2.
3.
4.
5.
6.
7.
(Shorter texts)
Dhammapada (Way of
Truth)
Udana (Paeans of Joy)
Iti Vuttaka ("Thus said"
Discourses)
Sutta Nipata (Collected
Discourses)
Vimana Vatthu (Stories
of Celestial Mansions)
Peta Vatthu (Stories of
Petas)
8. Theragatha (Psalms of
the Brethren)
9. Therigatha (Psalms of
the Sisters)
10.Jataka (Birth Stories)
11.Niddesa (Expositions)
12.Patisambhida Magga
(Analytical Knowledge)
13.Apadana (Lives of
Arahats)
14.Buddhavamsa (The
History of the Buddha)
15.Cariya Pitaka (Modes of
Conduct)
ABHIDHAMMA PITAKA
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The Abhidhamma Pitaka is the most
important and the most interesting of the
three, containing as it does the profound
philosophy of the Buddha's Teaching in
contrast to the illuminating and simpler
discourses in the Sutta Pitaka.
In the Sutta Pitaka is found the conventional
teaching (vohara desana) while in the
Abhidhamma Pitaka is found the ultimate
teaching (paramattha-desana).
ABHIDHAMMA PITAKA…
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To the wise, Abhidhamma is an indispensable
guide; to the spiritually evolved, an intellectual
treat; and to research scholars, food for thought.
Consciousness is defined.
Thoughts are analyzed and classified chiefly from
an ethical standpoint.
Mental states are enumerated.
The composition of each type of consciousness is
set forth in detail.
How thoughts arise, is minutely described.
ABHIDHAMMA PITAKA…
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The Abhidhamma investigates mind and
matter, the two composite factors of the socalled being, to help the understanding of
things as they truly are, and a philosophy
has been developed on those lines.
Based on that philosophy, an ethical system
has been evolved, to realize the ultimate
goal, Nibbana.
ABHIDHAMMA PITAKA…
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The Abhidhamma Pitaka consists of seven
books:
1.
2.
3.
4.
5.
Dhammasangani (Classification of Dhammas)
Vibhanga (The book of Divisions)
Katha-Vatthu (Points of Controversy)
Puggala-Paññatti (Descriptions of Individuals)
Dhatu-Katha (Discussion with reference to
elements)
6. Yamaka (The Book of Pairs)
7. Patthana (The Book of Relations)
VOCABULARY
Buddha
“Enlightened,” or “Awakened one”
Dharma
The orthodox belief of Buddhism that must be known for
enlightenment.
Ascetic
The practice of rigorous self-discipline for religious purposes.
Bodhi Tree
Siddhartha Gautama meditated 7 days under this tree, achieving
enlightenment and becoming the Buddha.
Nirvana
Ultimate state of freedom from the cycle of birth and rebirth,
achieving selflessness through the understanding that all reality
is one.
Samsara
The cycle of birth and rebirth based upon one’s karma;
reincarnation, or the transmigration of the soul.
Sangha
The original monastic community founded by the Buddha. It is the
modern term for a Buddhist monastery.
Karma
The cosmic principle of cause and effect; rewarding goodness and
punishing evil through transmigration into better or lesser
situations of rebirth.
Mendicant
Holy man who travels and teaching while relying on the
generosity of others for food, clothing, and shelter.
Bodhisattva
An enlightened human being in the Mahayanist sect who spreads
insights to help others and refuses to enter Nirvana until everyone
has done so.
Lama
Tibetan for “High Priest”
Dhammapada
Summary account of Buddha’s teachings on
meditation and moral issues in the Theravadic
scriptures.
Tantric
Sect of Buddhism that focuses on yoga and
ritual chants to discipline the mind and body
to go beyond desires and to achieve
enlightenment.
Mantra
In Sanskrit, the “sacred utterance,” which is a
sound or group of sounds used to focus the
mind in meditation on the inner realities.
Zen
From the Sanskrit word “Dhyana,” meaning
meditation. The sect of Buddhism mainly
found in Japan where meditation is used to
achieve enlightenment.
BUDDHIST SCHOOLS
MAHAYANA, THERAVADA,
TIBETAN AND ZEN
Branch
Percentage
Number of
Adherents
Mahayana
56%
185,000,000
Theravada
38%
124,000,000
Vajrayana (Tibetan)
6%
20,000,000
MAHAYANA SCHOOL
(200 BCE)
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The Mahayana is more of an umbrella body for a
great variety of schools, from the Tantra school (the
secret teaching of Yoga) well represented in Tibet
and Nepal to the Pure Land sect, whose essential
teaching is that salvation can be attained only
through absolute trust in the saving power of
Amitabha, longing to be reborn in his paradise
through his grace, which are found in China, Korea
and Japan.
Ch'an and Zen Buddhism, of China and Japan, are
meditation schools.
MAHAYANA SCHOOL…
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It is generally accepted, that what we know today
as the Mahayana arose from the Mahasanghikas
who took up the cause of their new sect with zeal
and enthusiasm and soon grew in power and
popularity.
They adapted the existing monastic rules and thus
revolutionized the Buddhist Order of Monks and
made alterations in the arrangements and
interpretation of the Sutra (Discourses) and the
Vinaya (Rules) texts.
And they rejected certain portions of the canon,
which had been accepted in the First Council.
MAHAYANA SCHOOL…
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According to it, the Buddhas are lokottara
(supramundane) and are connected only
externally with the worldly life.
This conception of the Buddha contributed
much to the growth of the Mahayana
philosophy.
The ideal of the Mahayana school is that of
the Bodhisattva, a person who delays his or
her own enlightenment in order to
compassionately assist all other beings and
ultimately attains to the highest Bodhi.
THERAVADA SCHOOL
(100 BCE)
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The earliest available teachings of the Buddha are to be found
in Pali literature and belongs to the school of the Theravadins,
who may be called the most orthodox school of Buddhism.
This school admits the human characteristics of the Buddha,
and is characterized by a psychological understanding of
human nature and emphasizes a meditative approach to the
transformation of consciousness.
The teaching of the Buddha according to this school is very
plain. He asks us to 'abstain from all kinds of evil, to
accumulate all that is good and to purify our mind'.
These can be accomplished by The Three Trainings: the
development of ethical conduct, meditation and insightwisdom.
THERAVADA SCHOOL…
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The philosophy of this school is that all
worldly phenomena are subject to three
characteristics - they are impermanent and
transient; unsatisfactory and that there is
nothing in them which can be called one's
own, nothing substantial, nothing
permanent.
All compounded things are made up of two
elements - the non-material part and the
material part.
THERAVADA SCHOOL…
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They are further described as consisting of nothing
but five constituent groups, namely the material
quality, and the four non-material qualities sensations, perception, mental formatives and
consciousness.
When that perfected state of insight is reached, i.e.
Nibanna, that person is a 'worthy person' an Arhat.
The life of the Arhat is the ideal of the followers of
this school, a life where all (future) birth is at an
end, where the holy life is fully achieved, where all
that has to be done has been done, and there is no
more returning to the worldly life'.
TIBETAN SCHOOL
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This is the kind of Buddhism predominant in
the Himalayan nations of Tibet, Nepal,
Bhutan, and also Mongolia. It is known as
Vajrayana because of the ritual use of the
vajra, a symbol of imperishable diamond, of
thunder and lightning. At the center of
Tibetan Buddhism is the religious figure
called the lama, Tibetan for "guru"," source
of another of its names, Lamaism.
TIBETAN SCHOOL…
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His Holiness the 14th the Dalai
Lama Tenzin Gyatso, is the head of
state and spiritual leader of the
Tibetan people. He was born 6
July 1935 in a small village in
northeastern Tibet to a peasant
family.
His Holiness was recognized at the
age of two, in accordance with
Tibetan tradition, as the
reincarnation of his predecessor
the 13th Dalai Lama, and thus an
incarnation Avalokitesvara, the
Buddha of Compassion.
ZEN BUDDHISM
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Bodhidharma, an Indian monk who settled in China
in the 6th century A.D., is the founder of Ch'an
(Chinese Zen Buddhism). It is said when he first
came to the Shaolin monastery in China, he
practiced zazen (sitting meditation) facing a wall for
several years.
“Zen” is a mere word, symbol... an illusion.
There is an old story of a man who sought
enlightenment and traveled great distances to find
a particular Zen master. Upon finding this Zen
master, he kindly asked if he would "teach him the
path to enlightenment." The Zen master replied "I
have nothing to teach."
ZAZEN
ZEN BUDDHISM…
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Zen practice involves letting go of preconceptions, dualistic
thinking, religious abstractions and any other false categories
of thought.
It is a way of simply seeing life without abstractions and
preconceptions, and thus can enhance and clarify any
religious faith.
There is no doctrine, no system of beliefs in Zen. Zen is
spontaneity in living. A transformation of our consciousness.
To transform the way we experience right now... right here.
Zen might be defined as waking up in the present. It's an
experience that defies abstractions, an awakening to just this,
what is here, now, and seeing it as for the first time in every
moment.
BASIC TEACHINGS
THE DHAMMA, THE FOUR NOBLE
TRUTHS, THE PATH TO NIBANNA
(PALI) NIRVANA (SANSKRIT), KAMMA
(PALI) KARMA (SANSKRIT)
THE DHAMMA
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The non-aggressive, moral and philosophical
system expounded by the Buddha, which
demands no blind faith from its adherents,
expounds no dogmatic creeds, encourages
no superstitious rites and ceremonies, but
advocates a golden mean that guides a
disciple through pure living and pure
thinking to the gain of supreme wisdom and
deliverance from all evil, is called the
Dhamma and is popularly known as
Buddhism.
THE DHAMMA…
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The Dhamma he taught is not merely to be
preserved in books, nor is it a subject to be studied
from an historical or literary standpoint. On the
contrary it is to be learnt and put into practice in
the course of one's daily life, for without practice
one cannot appreciate the truth.
The Dhamma is to be studied, and more to be
practiced, and above all to be realized; immediate
realization is its ultimate goal.
As such the Dhamma is compared to a raft which is
meant for the sole purpose of escaping from the
ocean of birth and death (samsara).
THE FOUR NOBLE
TRUTHS
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The foundations of Buddhism are the four
Noble Truths — namely, Suffering (the
raison d'etre of Buddhism), its cause (i.e.,
Craving), its end (i.e., Nibbana, the
Summum Bonum of Buddhism), and the
Middle Way.
The first three truths represent the
philosophy of Buddhism; the fourth
represents the ethics of Buddhism, based on
that philosophy.
FOUR NOBLE TRUTHS…
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Buddhism rests on the pivot of sorrow. But it does not
thereby follow that Buddhism is pessimistic.
It is neither totally pessimistic nor totally optimistic, but, on
the contrary, it teaches a truth that lies midway between
them.
One would be justified in calling the Buddha a pessimist if
he had only enunciated the truth of suffering without
suggesting a means to put an end to it.
The Buddha perceived the universality of sorrow and did
prescribe a panacea for this universal sickness of humanity.
The highest conceivable happiness, according to the
Buddha, is Nibbana, which is the total extinction of
suffering.
THE PATH TO NIBANNA
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It is by following the Noble Eightfold Path
which consists of
1.
2.
3.
4.
5.
6.
7.
8.
Right
Right
Right
Right
Right
Right
Right
Right
Understanding (samma-ditthi),
Thoughts (samma-sankappa),
Speech (samma-vaca),
Actions (samma-kammanta),
Livelihood (samma-ajiva),
Effort (samma-vayama),
Mindfulness (samma-sati), and
Concentration (samma-samadhi).
KAMMA
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There is nothing in this world that happens by blind
chance or accident. To say that anything happens
by chance, is no more true than that this book has
come here of itself. Strictly speaking, nothing
happens to man that he does not deserve for some
reason or another.
From a Buddhist standpoint, our present mental,
intellectual, moral and temperamental differences
are mainly due to our own actions and tendencies,
both past the present.
We reap what we have sown. What we sow we
reap somewhere or some when.
KAMMA…
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Kamma is, therefore, only one of the five orders
that prevail in the universe. It is a law in itself, but
it does not thereby follow that there should be a
law-giver.
Ordinary laws of nature, like gravitation, need no
law-giver. It operates in its own field without the
intervention of an external independent ruling
agency.
A Buddhist who is fully convinced of the doctrine of
kamma does not pray to another to be saved but
confidently relies on himself for his purification
because it teaches individual responsibility.
KAMMA…
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It is this doctrine of kamma that gives him
consolation, hope, self reliance and moral
courage.
It is this belief in kamma "that validates his
effort, kindles his enthusiasm," makes him
ever kind, tolerant and considerate.
It is also this firm belief in kamma that
prompts him to refrain from evil, do good
and be good without being frightened of
any punishment or tempted by any reward.
SYMBOLS
TIBETAN PRAYER WHEEL, STUPA,
MALAS (BEADS), DHARMA WHEEL
(LAW), TIBETAN WHEEL OF LIFE
TIBETAN PRAYER WHEEL
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This is an exclusively
Tibetan Buddhist
praying instrument
which always bears the
mystical word 'OM
MANI PADME HUM'
[Om the Jewel in the
Lotus Hum] numbering
six syllables in the
mantra of
Avalokitesvara.
STUPA
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Stupas are monuments for peace in the world.
Through their perfect form, these structures
express the clear nature of the mind enlightenment.
People who venerate them, who participate in their
construction, or those who live near them, find
them to be a source of peacefulness, happiness,
and prosperity.
The stupa represents the Mind of the Buddha.
Furthermore, it signifies the community of
practitioners, the sangha.
STUPA…
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"The Stupa is truly the image, or rather the
epiphany, of the Buddha, of his Law that
rules the universe, and is moreover a
psycho-cosmogram.
The form, suggested by the apparent aspect
of the vault of the sky, implies in its turn the
total presence and intangibility of the
Buddha, who in this way is seen not as a
human teacher but as the essence of the
Universe."
The Great Stupa at Sanchi, India
MALAS (BEADS)
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Beads are mainly
used to count
mantras, which can
be recited for four
different purposes:
1.
2.
3.
4.
To appease,
To increase,
To overcome, or
Tame by forceful
means.
DHARMA WHEEL
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The wheel symbolize the
Wheel of Buddhist Law, the
endless cycle of birth and
rebirth.
Modern versions of Dharma
Wheels often have four
spokes, symbolizing the
Four Jinas or the four
'moments' in the life of the
Buddha; or with eight
spokes, or octagonal,
symbolizing the Noble
Eightfold Path.
TIBETAN WHEEL OF LIFE
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An amazing collection of
contrasting imagery, each
aspect of this composition
is packed with rich
symbolism and direct, hardhitting metaphors.
Essentially a construction
made up of four concentric
circles, it is an attempt to
convey spiritual insights
behind our 'physical
existence' in purely visual
terms.
TIBETAN WHEEL…
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Each of these
animals represents
a particular human
failing or weakness,
which stands as an
obstacle to spiritual
accomplishment.
TIBETAN WHEEL…
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Next to the central circle is a
concentric band divided along two
halves. One is colored softly and
radiantly, while the other is black.
The darker portion shows
individuals who have chosen the
path of darkness and thus descend
into gloomy depths.
The glowing path, however, is the
one taken by those following the
righteous way, attaining spiritual
ascension. Hence it shows mortals
rising towards greater spiritual
heights.
TIBETAN WHEEL…
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Beyond this band is a
wider area divided into
six units, each
depicting a different
level of conditioned
existence.
These states of
existence are termed
conditioned because
they are brought about
as a result of our own
actions or karma.
TIBETAN WHEEL…
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The first such realm is the
world of hell.
Flames engulf the entire
realm which is unbearably
hot, though there are
regions of ice also, which
yield the painful experience
of cold.
The depiction of this hell is
an objectification of hatred,
rather a visual depiction of
what may await us if we fill
out hearts with hatred
instead of compassionate
understanding.
TIBETAN WHEEL…
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Next to the realm of
hell are groups of
ungainly creatures
huddled together.
No matter what they
possess, they always
feel that there is
something missing.
Thus this realm is the
personification of the
mind in which craving
predominates.
TIBETAN WHEEL…
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In the realm of the
animals, life is the life
of the body. All
endeavor is directed to
the satisfaction of
physical desires and
the business of selfpreservation.
This depiction is a
visual representation of
the ignorant refusal to
see beyond the needs
of the body.
TIBETAN WHEEL…
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The titans know only
warfare. Not content with
what they possess these
giants rush upon the gods
of the sensuous realm and
try to grab from them their
happiness and delight.
The success of others
leaves them with a feeling
of inadequacy and belittled.
Indeed it is said that man is
not content with he does
have but discontent with
what others have.
TIBETAN WHEEL…
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The human realm is the
world of everyday
experience.
Human life, containing both
pleasure and pain, makes
us aware of both these
aspects of life, striking a
harmonious balance.
Thus since human life gives
us such rare opportunities
for spiritual realization,
Buddhism teaches that it is
very precious indeed.
TIBETAN WHEEL…
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It is significant to note here
that the gods are shown
partaking of similar
sensuous experiences as
the humans, albeit at a
more rarified level.
The import being that the
gods are not so far
removed from the human
dimension and mortal
humans too can attain
godhood following the path
of virtuous karma.
TIBETAN WHEEL…


These six realms constitute all possible states of
existence in the universe and all beings cycle
between these states, dependent on their karma,
none of these states being permanent or
everlasting.
Thus, virtuous persons are said to be born in
heaven; virtuous beings dominated by negative
emotions of jealousy are born in the realm of the
titans; persons dominated by attachment are born
in the ghostly realms; those afflicted with hatred
and anger are born in hell; and those dominated by
dullness are born in the world of animals.
TIBETAN WHEEL…

The outermost
concentric ring of the
Wheel of Life is divided
into twelve units, each
depicting a phase of
the peculiar cycle of
cause and effect which
keeps one trapped in
the six realms of cyclic
existence mentioned
above.
TIBETAN WHEEL…




The complete Wheel of Life is gripped tightly in the talons of the Lord
of Death, whose horrific face, projecting fangs and the forehead
wreathed in the macabre five-skull crown is visible above the diagram.
We are all clutched in the fear of death. But death is not the end.
According to Buddhist thought death is the beginning of a new
existence.
The process of death is evidenced everywhere in the natural rhythms of
the earth, sea, and sky. A death occurs each night as the sun sets, each
month as the moon wanes, each year as the earth shuts down for the
winter, and each time the ocean waters recede with the tide. Thus the
concept of death in nature is a promise of hope.
With each death there is a resurrection. Nature has the capacity for
renewal. The new, renewed state is of course dependent upon our
previous karma.
DEITIES
MAITREYA, BODHISATTVAS OF
COMPASSION, THE CHINESE
PANTHEON, LOHANS
MAITREYA: THE FUTURE
BUDDHA





According to some Buddhist traditions, the
period of the Buddhist Law is divided into
three stages: a first period of 500 years, of
the turning the Wheel of the Law; a second
period of 1,000 years, of the deterioration of
the Law, and a third period of 3,000 years
(called Mappo in Japan) during which no one
practises the Law.
After this, Buddhism having disappeared, a
new Buddha will appear who will again turn
the Wheel of the Law.
This future Buddha is still in the Tusita
heaven, in the state of a Bodhisattva.
Gautama Buddha himself will enthrone him as
his successor.
The name means 'benevolence' or 'friendship'.
He is now living his last existence as a
Bodhisattva.
BODHISATTVAS OF
COMPASSION




The term Bodhisattva refers to someone on the path to
Awakening.
The Mahayana has conceived them as having renounced
the ultimate state out of pure compassion towards all
beings, and can therefore refer to anyone en route.
In non-Mahayana Buddhism, it usually refers either to
Maitreya, the Buddha of the Future, or to the historical
Buddha Gautama prior to his enlightenment — either
during the life in which he became enlightened or in one of
the innumerable lives before that in which he was
developing the requisite virtues for enlightenment, such as
generosity.
The stories of these lives are called the Jatakas, or 'birth
stories', and they are a very frequent subject of Buddhist
art.
CHINESE PANTHEON


Amitabha: the
Buddha of
Boundless Light.
Yao Shih Fwo,
Bhaisajyaguru:
the Medicine
Buddha.

Kuan Ti Protector of
the Buddhist
religion
THE LOHANS PLACE IN
BUDDHISM


Lohans are well-known for
their great wisdom, courage
and supernatural power.
Due to their abilities to ward
off the evil, Lohans have
became guardian angels of
the Buddhist temple and there
in the main hall standing
guard are the ever-present,
indomitable-looking 18 Lohan
figures, sometimes
accompanied by 500 or more
lesser Lohans.