Sibanic Buddhism

Buddhism as officially instituted in Siban is known simply as Buddhism or the Dharma in Navodara. Usually, the word religion or religio is synonymous with Buddhism, specifically when in conjunction with religious institutions and the Noble Order. Buddhism shapes the society of Siban in many ways, from holidays and birthdays to investitures and funerals. It also regulates the way of living of Sibanites, especially when it comes to their customs and laws. The nobility, military, and senior officials are all expected to be Buddhist due to the religious nature of their offices as being a civil servant in Siban also entails participating in or if not outright performing Buddhist rituals.

Sibanic Buddhism evolved from what is considered to be Vajrayana Buddhism in the 'old planet' (Earth, specifically as practiced in Tibet, China, and Japan). It distinguishes between esoteric and exoteric practices and offers a variety of paths depending on the flavor of practice a person might want, though elaborate esoteric practices are scarce for non-nobles and those not part of the upper echelons of society. The most common practice among common people is that of recitation of scriptures, offering at temples, and the practice of buddhānusmṛti (recollection of buddhas). The most popular scripture to be recited by householders is the Avataṃsaka Sūtra, especially its Gaṇḍavyūha chapter. The main temple in Arjamargo, the Bhaiṣajyaguru Temple, is the most popular temple in recent years. The most popular buddha for buddhānusmṛti is Vairocana Buddha through his short mantra.

Once a child reaches the age of 7, they are required by law to take the 5 precepts and formal refuge vows in their local temples. Communities are expected to ensure that children follow them until the age of 16, during which they may formally be released from the 5 precepts but may opt to keep them. At age 18, they are required to take at least 5 of the 10 grave precepts as laid out in the Brahmajāla Sūtra with that 5 being state-mandated, namely the vows to not kill nor encourage others to do, not steal nor encourage others to do so, not to engage in licentious acts nor encourage others to do so, not to broadcast the misdeeds or faults of the saṅgha nor encourage others to do so, and not to speak ill of the Three Jewels nor encourage others to do so. Non-Buddhists are exempt from this, but they are required to institute similar religious precepts parallel to the Buddhist ones and are not allowed to engage in any activity that attacks, criticizes, or undermines Buddhism.

Community life centers around the local temple, and each temple has at least one ācārya. Every 3 days, congregants usually make offerings at the temple and ensure that it is maintained and the monastics are fed and have sufficient resources. A short, hourlong service is also held early in the morning during such occasions. Every 11 days, a more elaborate ceremony is held, consisting of fire rituals, recitation of scriptures, and giving out of blessings. People only work in the afternoons every 3rd day, while there is no work on the 11th day.

Simple disputes and conflicts are also resolved at a community level through local temples. In bigger temples, there is usually a department or office consisting of monastics who handle such cases, while smaller temples have one of the ācāryas do this work, if not the temple head. These arbitrations are considered part of the legal system, and many judicial boards do not hear certain cases unless they went through the local temple first and deemed to be a matter outside its jurisdiction or concern.

Ten Major Precepts

The Ten Major Precepts, also known as the major bodhisattva vows, are the central basis for morality in Sibanic Buddhism. They are derived from the Brahmajāla Sūtra. Many laws of Siban center around these precepts. There are also minor precepts, but these are primarily for monastics though some lay Buddhists have chosen to take them up as well; they include the nonconsumption of meat and caring for the sick.

The precepts are as follows:

1. Prohibition of Killing for Pleasure

2. Prohibition of Stealing Others' Property

3. Prohibition of the Heartless Pursuit of Lust

4. Prohibition of Intentional Lying

5. Prohibition of the Sale of Alcohol

6. Prohibition of Speaking of the Faults of Others (Precept Holders)

7. Prohibition of Praising Oneself and Disparaging Others

8. Prohibition of Parsimony and Abuse of Others

9. Prohibition of Holding Resentments and Not Accepting Apologies 

10. Prohibition of Denigration of the Three Treasures

Deviant Sects

Given the vastness of Navodara, it is impossible for the Noble Order to regulate all parts of Sibanic society. There exist what are called "deviant sects" of Buddhism, and they either do not follow doctrines sanctioned by the Noble Order or they operate outside the jurisdiction of religious institutions. In the year 547, a "no exceptions" policy was instituted by the Noble Order, and the active stamping out of unsanctioned temples and groups started. The maximum penalty for affiliation or active participation in deviant sects is life imprisonment. These sects are popular mostly in rural areas and places where the Noble Order cannot exercise direct supervision. The Noble Order does not permit of Buddhist or Buddhism-adjacent texts and scriptures for non-Buddhist traditions, so erring sects are not capable of legal circumvention of regulations and prohibitions. Additionally, non-Buddhist organizations are also monitored and sanctioned by the Noble Order; meaning, a non-Buddhist religious organization cannot operate without the permission of the central administration.

Recitation Only Sect

One deviant sect that used to have a strong following is the Recitation Only Sect that taught that merely reciting the name of Amitābha Buddha would allow rebirth in his pure land. It was popular among the poorer citizens of Siban, but any institution or organizational structure it used to have was virtually wiped out by the start of the the 590s. The Recitation Only Sect features the recitation of a set of scriptures that elaborate on their doctrines and the name of Amitābha Buddha, though these are no longer publicly available. The focus of the sect is to attain rebirth through the simple recitation of the Buddha's name, which they believe is enough to warrant entry into his pure land. The reason this was suppressed was not because of its core doctrines but its rejection of all other forms of practice, especially esoteric ones, and its open denigration and slander of the esoteric rites. The recitation of the name of Amitābha Buddha is considered to be a legitimate practice and so is the aspiration of being reborn in his pure land, and there are temples that have such practices as part of their curriculum.

Exposition of Rites Movement

The Exposition of Rites Movement was a movement within mainstream Buddhism that believes esoteric rites are only esoteric insofar as they require initiation and should be actively promoted and shared to others, even the laity, arguing that the Dharma will decline faster if it is not widespread. Its main proponent was Dharmaprabhā, an ācārya from the Vajroĉano Temple in the capital Darmapuro. When it became known that he was teaching non-monastics esoteric practices, he was removed from his duties at the temple and was fined a hefty sum. However, he continued doing this until his assassination by a still unidentified assailant in the year 586. Some of his teachings continued, but it died out before the 600s due to the lack of qualified transmitters of esoteric teachings within the movement. It should be noted that esoteric teachings may be given to non-monastics provided that they uphold the bodhisattva precepts in their entirety and have gone through some level of training, which are usually only undertaken by monastics, but Sibanic Buddhism does not allow the sharing of esoteric rites and practices to the uninitiated, except for specifically public rites.

Pure Dharma Sect

The Pure Dharma Sect believes that the Dharma being taught and espoused by the Noble Order has been corrupted and does not represent the pure dharma. It recalls of days when there existed scriptures that did not teach esoteric rites and the necessity of the bodhisattva path for liberation. The sect created its own canon and centered around 3 Āgamas, the contents of which they have modified greatly, and instructions on how to practice, including expositions and commentaries. It has existed since around the 400s, but has been outlawed by the middle of the 6th century. Many continue to adhere to the Pure Dharma Sect in secret, and their texts can occasionally be found here and there. It is rumored that there still exists a small network of underground temples and monastics who continue to minister to their members. The Noble Order has labeled it as a "fruitless pursuit" as it "cannot bear anything but frustration" due to its lack of esoteric and even bodhisattva doctrines.