Buddhism: Definition and Origins of Buddhism Essay

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Introduction

To a great degree, there have been differing strong beliefs in the supernatural power or powers that control human destiny and customary way of operation or behavior which go under the name “Buddhism”. It requires great physical and mental effort to accomplish or comprehend anything true of Buddhism as a whole.

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In the most significant or elementary relating text to the vitally necessary virtues or prominent attribute of the doctrine of Buddha pointing out that life is interlocked with afflictions caused by an inclination, that aching is temporal, and that education that results in understanding and the spread of knowledge attained using right manner, understanding and contemplation of spiritual matters liberate someone from an inclination of affliction and renaissance.

However, there is admittance to the existence, reality and truth that in one general conscious awareness, Buddhism is man’s inclination to support or be loyal to and to agree to an opinion of the Teaching of Gautama, the Buddha; in others it is the strong belief in a supernatural power or powers that control human destiny’s philosophy which has come to have or undergo a change (physical features and attributes) about that teaching. Buddhism is in fact a family of religions and philosophies.

In truth (often tends to intensify), the term “Buddhism” stands for a large in spatial extent and multifaceted religious and rational specific practice of long-standing, the period during which it existed of which lengthen in time over 2500 hundred years and has adherents in diverse nations.

However, there is contemplation that Buddhism is a philosophical way of life and the code of ethics, but many declare it untrue to the characteristic of a religion. As Buddhism does not strictly believe in a theistic-creator God, as found in the Semitic religions, Though it believes in supernatural beings and spirits.

At the same time, we cannot describe in words Buddhism as an atheistic system, as it has no value or importance in common with the schools of thought that is allegiance to atheism.

To be precise, Buddhism is neither theistic nor atheistic, but non-theistic, for it neither establishes nor strengthens as with new evidence or facts nor denies the authenticity of God, but rather refuses to acknowledge it. In consideration, Buddhism has the seven important traits that mark any religion, via the realistic and habit measurement, the pragmatic and a strong feeling dimension, the principled and legal dimension, the people assembled to promote sociability and communal activity and institutional dimension and finally the dimension that is concerned with or affecting physical as distinct from intellectual or psychological well-being

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Buddhism gives its disciples a system of habit worship, spiritual experiences through the act of intervening to bringing about a settlement, story about mythical or supernatural beings or events and mythical stories, systematic conceptualizations of philosophy and principles, laws adhering to ethical and moral principles similar to the law of Ahimsa, social and spiritual institutions like the Sangha and area set aside for the activity of worshipping like the temples and consecrated sites. All these distinguishing qualities of Buddhism show the fact that it is a religion, which pleases or stimulates the needs of peoples’ hearts and heads and, in succession, guides people to their utmost or extreme fate.

Origins of Buddhism as a “renouncer” tradition

The question that arose for consideration or solution with Buddhism is compounded by broad geographical growth connecting several diverse cultural, ethnic, and linguistic groups; however, it has been mostly restricted to the Indian subcontinent, the land of its origin.

The instant historic set of facts or circumstances in which Buddhism came into existence is the Hinduism of the fifth century B.C., which is more devoted to the doctrine or a cult or the practices of a cult than narrowly and conventionally moral.

Buddhism came into existence from antediluvian India and has several essential prominent attribute or aspect which is shared equally with another or others. Buddhism emphasizes the learning or discovery with certainty and may be regarded as renouncer traditions, however, the renounced tradition act or have an effect in the essential function throughout the formative era of Indian religious account.

Buddhism, like Jainism, belongs with the renouncer (Sramana) tradition, which judges or regards a life of discipline and the doctrine that through renunciation of worldly pleasures it is possible to achieve a high spiritual or intellectual state as the perfection of life and the Arahat as the person, who has achieved this goal in its integrality.

Although, it is characterized by departure from accepted beliefs or standardized philosophy that does not accept the authority of the Vedas as true, refuse to accept or acknowledge the act of killing (an animal) to propitiate a deity, keep or maintain in unaltered condition the pre-eminence of Ahimsa, values sincerely felt or expressed living which is characterized by or preceding from accepted standards of morality or justice, criticizes the superiority of human beings on the foundation of birth, opens the threshold of structured religious life for all people having the same social, economic, or educational status of as well as women, Speak, plead, or argue in favor of deep awareness of and sympathy for all living beings and sends out enthusiastic missionaries to spread its beliefs.

In its form without additions or modifications, the ideal renouncer is seen to Increase to a higher point above the social world and all its wishes, interruptions and responsibilities, and, from a vantage point of disposition to be distant and unsympathetic in manner, to seek the way in the direction of complete attempt to achieve equal rights or status from samsara (Mills 54).

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With this, we consider the origin of Buddhism, its doctrinal development, its territorial expansion, and its present status as a living religion of the world (George and McLean 412).

This doctrine that all life is suffering is common to renouncer traditions and is the first noble truth of the Buddha. To be free of suffering one needs to be free from action and its effects. The renunciation of action at first meant ritual action but comes to refer to all activities in the social world.

This renunciation of action could be achieved through asceticism (tapas) and meditation, which means techniques of altering consciousness or withdrawing consciousness from the world of the senses to experience total world transcendence (Flood 76).

The comparisons of the central tenets of Buddhism, as outlined by Gethin, to the monuments and edicts of Asoka Maurya are not altogether apposite. Asoka was flowing with the milk of human kindness, and his love and sympathy embraced the whole of animate creation. He had a high sense of duty, which urged him to scorn delights incidental to his position and live laborious days. He was ready to transact state business at all hours and places, and he directed all his resources and energies to the alleviation of the sufferings of humanity and the Dissemination of the Dharma, as he understood it.

Indeed, the contented state of being happy and healthy and prosperous of his subjects in particular and the men and beings, in general, was such a dominating passion of his life that he could never feel satisfied with the use of physical or mental energy or despatch of work.

Despite this, the noteworthy inscriptions of Asoka are of immense value. Even they are highly valuable as the characteristic of the present records put together out of existing material under the orders of the great king.

Nevertheless, the inscription describes the abstract or general idea inferred or derived from specific instances of Dharma of Asoka. Though they were moral and spiritual, and they throw much light on the act of governing or exercising authority, political, economic, and social life of the people.

These inscriptions can be regarded as the life history of Asoka and greatly help the Buddhists in informing an idea of the considerable prominence, ideals, and greatness of the remarkable king. The language is simple and expresses dignity; especially formality or stateliness in bearing or appearance. The Buddhists believe that on going through them, they feel as if his voice is speaking to them straight and confiding what is passing in their mind.

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Thus, there is ample evidence regarding the Mauryan Kings. But these sources refer primarily to the administrative system and social life yielding very few details regarding political history. In line with this, the monuments belonging to the Mauryan periods speak of the culture and civilization of this period. In addition, Ashoka’s edicts advised the people to be kind, to speak the truth, and not to kill any living being. (Williams 80).

Works Cited

Flood, Gavin D. An introduction to Hinduism. Cambridge: Cambridge University Press, 1996. Print.

Mills , Martin, A. Identity, ritual and state in Tibetan Buddhism: the foundations of authority in Gelukpa monasticism. New York: Routledge, 2003. Print.

Vensus, George A. & McLean, George. Paths to The Divine: Ancient and Indian. Washington, D.C: CRVP, 2008. Print.

Williams, Paul. Buddhism. England:Taylor & Francis Group, 2005. Print.

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