Lecture 8Outline of Last Lecture I. The DisturbanceII. The Fourth SightIII. EnlightenmentIV. Turing the Wheel of DharmaV. The DharmaVI. The 4 Nobles TruthsVII. 4 Noble Truths=1 TruthVIII. The Noble TruthsIX. MindfulnessX. The First TruthXI. Three marks of RealityXII. Hinduism and BuddhismXIII. Ultimate Reality in HinduismXIV. Ultimate Reality in Buddhism: ImpermanenceXV. Non-Self (Anatman)PHIL 1101st EditionOutline of Current Lecture XVI. 3 Marks of RealityXVII. The Second Noble TruthXVIII. The Third Noble TruthXIX. The Fourth Noble TruthXX. SanghaXXI. The LaityXXII. Five PreceptsXXIII. Early Spread of BuddhismXXIV. The Three VehiclesXXV. The ArhatXXVI. Virtues of ArhatXXVII. Mahayana BuddhismCurrent LectureXXVIII. 3 Marks of Realitya. Dukha=sufferingb. Anitya=impermanencec. Anatman= non-selfi. interdependent originationXXIX. The Second Noble Trutha. suffering is caused by desireb. Sangha is a refuge from the world of desiresi. desire also follows to the sangha (desire for enlightenment)c. The Three Poisons:These notes represent a detailed interpretation of the professor’s lecture. GradeBuddy is best used as a supplement to your own notes, not as a substitute.i. Greedii. Feariii. DelusionXXX. The Third Noble Trutha. Cessation of Suffering is Possible (Nirodha)b. Remove desire and one also removes sufferingc. “Nirvana” not a placed. Problem of Nirvana:i. is it also a “conditioned reality” part of “interdependent origination”ii. if so, is Nirvana ultimately separate from SamsaraXXXI. The Fourth Noble Trutha. cessation of Suffering is obtained by following the eight-fold pathi. the “middle way” -- neither immersion in sensual plea-sures, nor extreme mortificationb. the path is not sequential. not eight steps in order, but rather “eight legs” that support the practicei. traditionally divided into 3 sections:1. wisdom (Sanskrit; prajna)2. moral virtue (Sanskrit; silla)3. meditation (Sanskrit;samadhi)ii. it’s a path1. remaking of one’s attachment over time2. the goal is not other than the path. the path it-self is the goalXXXII. Sanghaa. (monastic) communityb. begins to take shape in the Buddha’s own lifetimei. barred criminals, runaway slaves, and army deserters from joining the sanghaii. required regular meetings (every two weeks) of the groupiii. extends and emphasizes the “fourth aim” of life in Hin-duism1. not restricted to those who have completed the du-ties of the householder2. includes womena. constraints and extra regulations often placed on nunsc. Primary Missioni. Preserve, Study, and Transmit the Dharmaii. Instructed by Buddha to inform others of the teachingd. Buddha conveyed his wishes about a successor to his disciple AnandaXXXIII. Sangha in Early Buddhisma. Buddha didn’t want authority to be held by a single person or in-stitutionb. separate monastic centers developedi. no consensus on rules of discipline or emphasis of doctrinec. Early Historyi. 3 Councils 1. reflects growing diversity of practice and authorityii. By late 3rd century BCE:1. 18 different sects, each with its own oral version of Buddha’s teachingiii. gradually crystallized into the VehiclesXXXIV. The Laitya. Householders important to the sangha from the beginning of Buddhist practicei. Householder produce good karma by 1. supporting the monasteries2. doing good worksii. in all Buddhist traditions, laypeople can make good progesstoward enlightenmentiii. in some traditions, monastic vow ultimately necessary1. major difference between Theravada and MahayanaXXXV. Five Preceptsa. Earliest moral code identified give rules applicable to monks and laity alike:i. not to destroy life intentionally (ahimsa)ii. not to stealiii. not to commit sexual misconduct1. includes not engaging in sexual relations undesired by another2. positive value: “joyous satisfaction with one’s spouse”iv. not to liev. not to become intoxicatedb. in the Theravada: chanted by monks and laity alike at ritualsc. Five Precepts later extended to eight for householders on festivaldaysXXXVI. Early Spread of Buddhisma. monastic centers key to spread of Buddhismb. promoted by King Ashokac. Two main routes:i. northernii. southernXXXVII. The Three Vehiclesa. ;Theravadai. Southern form of Buddhismii. focus is on monastic community1. focused on ideal of the arhatb. Mahayanai. “Greater Vehicle” -- larger than theravadaii. developed in India but now dominant in China, Korea, and Japaniii. focused on ideal of bodhisattvac. Vajrayanai. developed in India now dominant in MongoliaXXXVIII. Theravada Buddhisma. “The way of the elders”b. preserving the original teachings of the Buddha and preserving the way of the eldersc. one of 18 divisions of early Buddhismi. little known about its earliest historyii. probably widespread by the reign of Ashokad. sees itself as the preserver of Buddha’s original teachingsi. conservative traditionii. rejects the inclusion of later scriptures into canonXXXIX. The Arhata. “worthy one” i. has attained Nirvanic experience and been radically trans-formed by that experience1. has completed spiritual training and fully incorpo-rated all factors of the eightfold pathXL. Virtues of Arhata. Arhat no longer produces karmic results leading to rebirthb. devoid of negative emotions, but still manifesting mindful alert-ness, lovingkindness, compassionc. physical pain does not produce mental pain, since the arhat doesnot see this pain as “mine”, but only as non-self passing phe-nomenonXLI. Mahayana Buddhisma. emerged in the context of Theravada school practiceb. critique of Theravada:i. slights Theravada as “Hinayana” (The “Lesser” Vehicle)ii. pressed for deeper realization of central insights of the Buddha1. open to innovation2. holds the ideal of arhat is too