Buddhism is wrapped around the belief that life is a constant cycle of life, death, and rebirth (Basics, 2013). Based on the weight of their good and bad actions in one life, people are sent to one of six realms after death (Basics, 2013). If they manage to reach the human realm, people have the opportunity to realize the Four Noble Truths of suffering, and become enlightened. Only upon enlightenment can the cycle of regeneration be broken, and Nirvana reached (Basics, 2013). In order to help people reach enlightenment, scriptures were produced as guides and lessons (Origin, 2013). The backbone scriptures are “The Twelve Causes,” “Four Noble Truths,” and “Eightfold Path” (Origin, 2013).
Buddhists do not consider the enlightened beings to be gods. According to the Buddha’s teachings, people are drawn to gods out of fear, and gods act as a security blanket against crises (X). Buddhist teachings, on the other hand, encourage replacing fear with calm, rational thought (X). While the Buddha may not be a god by traditional standards, Doctor Ilkka Pyysiäinen with a degree in theology suggests that Buddhist figures are supernatural religious figures much like the gods of other religions (Pyysiäinen, 2003, p. 147). In other words, Buddhism does not have gods, but it does feature distinctly godlike figures.
Use your promo and get a custom paper on
"Mahayana Buddhist Meditation".
According to Mahayana Buddhist beliefs, the Buddha has three facets, or bodies (Mahayana, 2002). The first is the Dharmakaya, which is the ultimate truth (Mahayana, 2002). The second is Sambhogakaya, which is the embodiment of bliss, and the third is the Nirmanakaya, which is a body like that of any other human (Mahayana, 2002). The Buddha is all three of these distinct bodies, yet each distinct body is one and the same. This paradox pushes the Buddha past ordinary mortal status, and into the realm of something not entirely unlike a god.
The most significant practitioner of Buddhism is Gautama Shiddhartha, the founder as well as the Buddha (Basics, 2013). Shiddhartha was the son of an Indian warrior-king, and lived a luxurious life into his early adult years (Basics, 2013). According to the legend, Shiddhartha was bored by his hedonistic lifestyle, and left to wander the world. He met an old man, an ill man, a corpse, and an ascetic, and finally came to determine that all life ends in suffering (Basics, 2013). Shiddhartha renounced his position as prince and got rid of his possessions, living as a monk (Basics, 2013). He taught a philosophy that if enlightenment is reached, the never-ending cycle of regeneration will cease, and nirvana will be reached (Basics, 2013). His teachings then spread for 2,500 years to become the Buddhism of today (Basics, 2013).
There are countless other significant practitioners. Hotei, born in the year 830, was a monk from the Chan school of Mahayana Buddhism (Who’s, 2008). He passed out candy to children, spreading joy, and his statue is now displayed in many Chinese restaurants, causing non-Buddhists to confuse him with the Buddha (Who’s, 2008). The 14th Dalai Lama, Tenzin Gyasto, was awarded the Nobel Peace Prize in 1989 and Congressional Gold Medal in 2007 for his work protecting Tibet (Who’s, 2008).
Buddhism is made up of three major sects, but the focus in this case is Mahayana Buddhism. By Mahayana philosophy, anyone can begin the path toward enlightenment, not just monks (Mahayana, 2002). The three schools of Mahayana Buddhism are Zen, Pure Land, and Tibetan Buddhism (Mahayana, 2002). Mahayana practices take place mostly in Tibet, China, Taiwan, Japan, Korea, and Mongolia (Mahayana, 2002).
The central practice of Mahayana Buddhism is meditation, though meditation is used in all forms of Buddhism. Meditation is used for a variety of purposes, such as to find tranquility, change the person’s way of thinking, or to understand the fundamentals of the universe (Deleanu, 2010, p. 607-611). Some methods are used almost exclusively by monks, while others are more fit for people who do not meditate often (607-608).
During tranquility, or absorption, meditation, a person gazes at an object, usually a flat disc, until an afterimage is burned into their mind. At this point, they look at just the afterimage until it is nothing but lines. As this process takes place, the person lets their emotions go one by one until they achieve a feeling of complete calm and non-attachment (607). The goal of this practice is for the person to let go of negative emotions in their own life, especially resentment against another person (607).
Consciousness-centered meditations has two different methods, but the goal for each is to achieve omniscience (608-609). People, mostly monks, either fall mostly unconscious or concentrate on obliterating their perception entirely (608). In the end, if teachings are to be believed, the monk leaves his body, and is no longer constrained to the human consciousness, at last able to perceive everything at once (609). This practice is a route toward understanding the Truth and attaining enlightenment.
The most widely practiced form of meditation in the modern age is reflection-centered meditation. Morality-directed reflection consists of visualizing the qualities of the Buddha and attempting to shape one’s own mind to that of the Buddha (611). Living like the Buddha how Buddhists attain karma for a good next life, and is also necessary for enlightenment. Reality-directed reflection is more directly related to enlightenment, as the meditator contemplates perception versus the teachings of what reality actually is. The reflection involves distancing oneself from one’s physical and mental facets, as neither is part of the eternal self (611).
No matter the specific function, all of Buddhist meditation is meant to bring the meditator closer to enlightenment. Whether through self-improvement, analysis, or seeing the world from a different angle, each draws Buddhists towards the Buddhist ideal.
- Basics of Buddhism. PBS. Retrieved from http://www.pbs.org
- Deleanu, F. (2010). Agnostic meditations on buddhist meditation. Zygon: Journal Of Religion & Science, 45(3), 605-626.
- Mahayana Buddhism. BBC. Retrieved from http://www.bbc.co.uk
- The Origin of Buddhism. Koyasan Shingon Buddhism. Retrieved from http://www.koyasan.or.jp
- Pyysiäinen, I. (2003). Buddhism, religion, and the concept of “God”. Numen: International Review For The History Of Religions, 50(2), 147-171.
- Who’s Who in Buddhism. The Dhamma. Retrieved from http://www.thedhamma.com
