There are citta, cetasika, rupa, and nibbana as ultimate realities.
No other things are realities. Only these four are real in their ultimate sense and they are always true at any given time and
at anywhere. In the previous pages, citta, cetasika, and rupa have been discussed in some detail. There is a fourth ultimate
realities. It is nibbana. Nibbana the term derives from
nivana or nirvana. Ni means nikkhanta or liberated from vana
or binding. Vana is the dhamma that bind various different lives in the samsara. So nibbana means liberated from binding in the samsara. This binding is tanha. Even though there is a single nibbana as its nature, nibbana is talked to have two different forms, saupadisesa nibbana and anupadisesa nibbana. Saupadisesa nibbana is nibbana when sattas are still in the samsara are when they are alive. This nibbana is only present in
arahats or anagams while they are in nirodha samapatti. Nirodha means disappearance and samapatti means to be in a state of. Anupadisesa nibbana is the state immediately after cuti citta of arahats. Immediately after cuti citta of arahats, there is no more kammaja rupa, cittaja rupa and
aharaja rupa. That state from the sattas just gone to nibbana is said to be the state of nibbana called anupadisesa nibbana as there is no trace of so called satta that is no citta, no cetasika, no kammaja rupa, no citta rupa, and no aharaja rupa. Utuja rupa just left is like other bahiddhika rupa and not attached to any satta. Sosuch nibbana is a complete and absolute peace. This is the state all Buddhists are trying to attain after their paccima bhava or final life . From view point of contemplation, there are three kinds of nibbana. They are sunnata nibbana, animitta nibbana, and appanihita nibbana. Sunnata nibbana means nibbana
is free of arammana for tanha to arise. There is no atta or ego in
ultimate sense. Nibbana is free of attajiva or any self or any life. So as there is free of such life, self or anything, the nibbana is called sunnata
nibbana or voided emptiness of peace. When ariya to be was contemplating on dhamma as anatta, then the nibbana that he saw when magga citta arose is called sunnata nibbana. Because as he was viewing as anatta, and as there is no atta and free of atta, then the nibbana that he saw is called sunnata nibbana. Animitta nibbana means nibbana is free of raga, kilesa and it is free of bases and causal things. When ariya to be was viewing
dhamma at magga citta, if he saw dhamma as anicca, then the nibbana that he saw is called animitta nibbana. Because there is no nicca or permanent nimitta in dhamma. So his nibbana is animitta nibbana. Appanihita nibbana means nibbana is not to be craving for as in cases of tanha, raga, kilesa,
etc etc. When ariya to be was viewing dhamma at magga citta, if he saw dhamma as dukkha or suffering then the nibbana that he saw is called appanihita nibbana. Because nibbana is free of tanha, raga, and any
defilements. Even though these are contemplated, there is only a single nibbana in terms of its character and in ultimate sense. Nibbana is an absolute peace. This peace can be understood by viewing absence of any fire or any suffering. When not in nibbana or not in the state of nibbana, then sattas will be in the domain of sankhata dhamma. This means that they all will be in loka that includes kama loka or kama realms or sensual sphere, rupa loka or rupa brahma realms or fine material sphere and arupa loka or arupa brahma realms or immaterial sphere. As long as satta are in these realms that is 31 realms, then they all will be in their samsara and they will be suffering from different kinds of suffering. These sufferings are called fires. When fires are all totally extinguished, the absence of fires in the presence of which are hot and disagreeable, will make complete peace and free of suffering. By comparison its absence can be realised as absolute peace while itspresence is hot, making restless and peaceless.
Nibbana is not rupa dhamma. It is nama dhamma. Nibbana is not a khandha or aggregate. But nibbana can be arammana or object of mind. Nibbana is dhammarammana. Nibbana can be ayatana. It is dhammayatana. Ayatana are dhamma or nature that are the cause of arising of citta by being arammana or object or by being dvara or door. Citta, cetasika, and rupa are constituted in 18 kinds of dhatu or dhamma elements. Nibbana can be dhamma dhatu. But nibbana is not sankhata dhatu as in cases of citta, cetasika, and rupa. Nibbana is asankhata dhatu. Sankhata dhatu are those whose arising and existence are influenced by one of four causes namely kamma, citta, utu, and ahara. Nibbana cannot be influenced by these four causes. Nibbana is asankhata dhatu. It is absolute peace and free of any suffering and any fire. So nibbana is what all Buddhists are intended as their destination.
Saturday, December 10, 2011
Thursday, December 8, 2011
BUDDHA DHARMA
The Buddha Dharma is a
teaching in which one does not
rely on a God entity, rather it
teaches to rely on oneself and
ones own efforts alone. Through
right understanding of the way
things truly are one gains trust
and faith in the Buddha Dharma,
and may take up the path of
Buddhism to practice as ones
way toward the end of suffering
or sorrow, and towards
permanent bliss and liberation.
The Dharma could be said to be a
doctrine of selflessness and
impermanence, this may sound a
little confusing at first but with
time one comes to see that
nowhere, neither internally nor
externally, can there be anything
anywhere that can be rightly
called ‘self’. The Buddha Dharma
teaches investigation into the
imperanence of this self, and of
our place in the cyclic existence
of birth and death in which we
undergo many re-births in a
cyclic existence we call samsara,
eventually ended up where we
are now. The Buddha teaches
that we are fortunate to be born
into this life as a human where
we can spend time in
development and cultivation of
our qualities such as morality,
concentration, and wisdom,
whilst encompassing
compassion and generosity also
into ones practice, developing
these virtues one practices with
the intent to be of benefit to
oneself and others with the final
goal of Nirvana or Nibbana.
Nirvana is the ending of the cyclic
rounds of re-births in samsara, it
is the immaculate and
conditionless state of our
original primordial nature, which
is called several things within
different traditions, one common
term used is Buddha Nature. The
Buddha teaches that all beings
have this Buddha Nature. To
develop these qualities which are
necessary for a good life, and to
comprehend our place in this
existence we first need to
understand how we come into
being, how we exist with our
body, senses, and mind, as what
we really are, and what we often
mistake for a permanent entity in
some way. We learn how our
experiences come from a cause,
what this cause is, how we react
to our experiences and create
karma, karma is the law of cause
and effect teaching us that
things come from a cause, every
action coming from a cause has
an effect, a result which in turn is
also a cause for further results,
and so our existence continues
in this way from a time beyond
knowing.
The Dharma teaches that ;
*All things which are
impermanent are a cause for
suffering.
*All things are impermanent and
constantly changing in a state of
flux.
*All things are inter-dependant,
nothing exists as a separate and
independent self entity.
To comprehend this is to then
begin the way out of this
impermanent self caused
suffering which is difficult to
comprehend. In order to
understand this we learn and
follow the teachings of the
Buddha, he teaches through
investigation of the Four Noble
Truths.
The Four Noble Truths are
timeless truths which stand the
test of time and apply to life in all
circumstances. They are the
teachings which are essential in
understanding our true nature
and the way which leads to
independence and peace. To
begin the journey in
transforming our
discontentment and suffering in
life, to contentment and
happiness which is permanent,
we need to comprehend and
practice through contemplation,
concentration and active
investigation of the teachings, so
that we understand properly our
position in life. The first three
Noble Truths are to be
thoroughly examined and
comprehended, while the fourth
also needs to be put into practice
once understood, and when one
is satisfied that there is good
reason.
The Four Noble Truths;
*Life is impermanent and as such
is associated with, and a cause
for suffering.
This is to be understood correctly
through contemplation of our
impermanence, of our suffering
which we experience
throughout life from birth until
death, how our suffering is
associated with the fact that
things in life are impermanent.
*Our suffering in life is caused
through our attatchment to
sensous desires and cravings for
both material and immaterial
things.
We believe these things which
we seek will bring us happiness,
but because they are
impermanent our clinging and
attatchment to them cause us
suffering, therefore they don’t
bring us real happiness or
contentment, . we search for
happiness in external things
which bring us only temporary
pleasure, when these resources
run out we are unhappy and
dissatisfied with life again and
seek happiness somewhere else,
but wherever we seek
permanent happiness we
become dissatisfied when the
conditions change. We seek
good health yet we all get sick,
we seek happiness for our
families and loved ones yet we
still encounter sadness and
despair when things go wrong,
we seek financial wealth and
happiness in material things yet
still we are not content while
always find we want something
more, we seek good friends yet
our friends come and go and we
find ourselves alone again, we
seek love and we relish in it yet
conditions change and where
there was once love we find our
life empty again and seeking love
somewhere else, we seek
happiness in artificial ways
through drinking alcohol or
drugs yet all this only causes us
more dissatisfaction in life, we
are constantly trying to satisfy
our desires and when we
manage to satisfy them our
conditions change and we find
we need to change with our
conditions yet this isn’t always
possible and we become
unhappy and negative feelings
arise when we realise that things
aren’t going our way, the way
we want them to. Wherever we
encounter suffering it is
associated with desire and
craving for things to satisfy ones
self.
*There is a way out of this
suffering which is caused
through our ignorance of the
way things are.
In all things where there is a
problem there is a remedy, in our
life our suffering is caused
through our own ignorance of
the way things really are.
Because we are able to realise
this we are also able to find our
way out of the tangle of
emotions and feelings which
control our lives. We are able to
do this with thanks to The
Buddha for leaving us valuable
teachings in the Buddha Dharma,
the way which we follow is the
way taught by The Buddha.
*This way is the eightfold path ;
Magga.
The Eightfold Path consists of
eight ways in which we should
practice according to The
Buddhas teachings, these eight
ways are considered to be
aspects of the one way which
leads to the immacualte state
known as Nirvana and are
practiced in such a way that they
are practiced as a whole system,
each way is associated with
practice in every other way so
we should begin to practice each
aspect of this way known as
magga in a way which
incorporates them all into our
practice at the same time. It is
only by following this way that
one is able to attain the
permanent bliss of Nirvana. It
should be understood that time
is a series of moments and these
moments pass rapidly, therefore
in practice one should always
attempt to remain mindful of the
pattern of the way things occur
and the way which we follow
which is in accordance to that
way.
The aspects of the eightfold path
are to be understood as being
the right way as opposed to any
wrong way, it is a way which is
conducive to good and a cause
for great benefits for oneself and
others, and a way which leads
away from harm and suffering
created through ignorance.
The eight aspects of the path
are ;
*Right view … or otherwise
known as right understanding.
This means one should first have
the right view of the nature of
our misgivings, sufferings, and all
the negative afflictions we
accumulate throughout life, how
they are caused or come into
being, of the impermanence of
life and the aspect of all things
existing in inter-dependance,
how there is no self indentifiable
entity we can call our permanent
self, and how coming to know
these things we can lead a better
life and find a better way.
*Right Thought … All speech and
actions are preceded by the
mind, if we are going to begin to
take control of our lives we first
need to learn to think in a way
which is beneficial and
conducive to good, we need to
recognise those things which
lead to harm and suffering, and
choose which way we are to
follow up on our thoughts. If we
do not think rightly then it
naturally follows that we will fail
to speek or act rightly which will
in turn lead to further
dissatisfaction in life. So all things
must be preceded with right
thought, thoughts which are free
from ill-will, Greed, selfishness,
hatred, and self gain at the
expense of others. We need to
adopt thoughts which are
associated with good will
towards others, generosity,
kindness, friendliness, and
compassion towards oneself and
others.
*Right Speech … Relative to our
speech is how we are heard by
others, it is important to begin
our practice by taking up speech
which is truthful, honest, worthy,
respectable and non-harmful,
speech which is free from lying,
slander, harsh language, gossip,
or foolish talk about things
which breed contempt or
confusion amongst others.
Speech can be a powerful tool in
society and if we are to begin to
have a positive effect in our life
then we need to begin to speak
in a way which is beneficial and
conducive to good both for
ourselves and others.
*Right Action … Our actions
determine the effects which
follow, we should refrain from
actions which will cause harm to
ourself or to others. We should
avoid doing actions such as
intentionally harming or killing
other living beings and even
plants, stealing and taking things
which don’t belong to us, having
unlawful sexual relations or
associating with others who act
foolishly causing harm in many
ways, indulging in alcohol or
drugs which cause us to act
irrationally and carelessly. Any
actions which are conducive to
harm should be distinguished
and avoided, likewise any actions
which are conducive to good
and are beneficial to oneself and
others should be taken up
heedfully and put into practice.
*Right Livelihood … One should
understand their livelihood, is it a
livelihood which is free from
such tasks as killing animals or
slaughter, manufacture or sales
and distribution or dealing with
firearms and ammunition or
such things which are conducive
to killing and warfare, trading in
drugs or alcohol, deceit and
corruption, exploitation of
others, if it is a livelihood which
is conducive to harm then one
should consider changing to an
occupation which is beneficial to
oneself and others, or at least
one which is not harmful in any
way.
*Right Effort … Right effort needs
to be maintained throughout life
and ones practice, one should
put a sincere effort into things
which are conducive to good
and wholesome, leading to
benefits, and effort into avoiding
doing things which are harmful.
*Right Mindfulness …
Mindfulness and awareness
should be applied in
contemplating such things as the
Body, Feelings, The Mind
(Consciousness), Mental objects,
… Mindfulness is the key to
proper learning and practice. We
should learn to be mindful both
in our daily situations, and in
practicing methods of insight
contemplation and meditation
techniques which are a
necessary component of ones
path in Buddhism. We should
apply mindfulness in an
appropriate manner, directing
our attention to things which are
beneficial and conducive to
cultivating good qualities.
*Right Concentration … This
applies to methods which are
associated with cultivation of the
mind leading to wholesome
states. We should apply
concentration of the mind
towards those subtle qualities of
consciousness in development of
insight leading to wisdom
concerning dependant
origination, and to the levels of
mental absortion known as
jhana, . In practicing the Dharma
one learns methods of
meditation in which the mind is
developed in accordance to
seeking those qualities which are
in relation to higher wisdom,
compassion (loving kindness),
equanamity, such qualities of the
mind which are subtle and
difficult to comprehend at such
high levels under normal
circumstances. One takes up the
practice of meditation in order
the cultivate the mind through
various methods, some methods
are unique in some traditions,
and some are common practices
which are found throughout
different traditions within
Buddhism, all are practiced with
the goal of developing
concentration in the jhanas and
achieving a state known as
samadhi, a state which is tranquil
and entering beyond the realms
of duality, in which one
experiences the essence of the
Buddhas teachings.
‘Dharma’ can take on two
meanings, one is that the
Dharma is the teachings of the
Buddha. The Buddha teaches
sentient beings the way to
freedom from worldly fetters
through various means.
Throughout the lifetime of Prince
Gautama Siddhattha as the fully
enlightened Buddha,
Shakyamuni, he taught the
Dhamma to many people
through various means, he was
an ascetic wandering from one
township in one place to
another, throughout several
different kingdoms, meeting
others of different
characteristics, temperaments,
capabilities, and dispositions in
life, he knew how to teach them
according to how they needed.
This being the case there has
been recorded many such
conversations in scripture form,
known as Sutra or Sutta.
Throughout these discourses
which were spoken by the
Buddha, there are many valuable
lessons to be discovered and
learnt which are beneficial when
they can be understood in
different context, and known to
mean the true meaning
accordingly so that we can learn
things by a clearer viewpoint.
There is generally speaking those
Sutta from the Pali Canon, the
Tipitaka, and the sutras from the
mahayana canon. Each Sutra has
a purpose in the way that they
are in association with practice
and also used as a contemplative
guide to practice. Even with the
vast amount of these Sutras
which have been translated into
the English language there are
still some which have not been
translated, however there are
many, and to know which
tradition or method of practice is
most suitable for oneself, one
may have to study and
investigate things such as
commentaries, methods of
practice including meditation,
insight, different contemplation
of the sutras, traditional aspects,
etc etc, there are many aspects to
the Dhamma, it is a vast teaching
which reaches out wherever the
eye may see, wherever the ear
may hear, wherever one turns
there is a lesson to incorporate
into our life.
These days we are lucky, there
are numerous sources where we
can gain access to the teachings
of the Buddha, through a vast
array of books written by
accomplished monks and lay-folk
alike there is teachings which are
suitable for everyone whether a
monk or a civilian lay-person, on
the Internet there are many
websites which have great
information regarding sutras,
teachings, methods of
meditation, commentaries, and
more, there are even discussion
boards where one can discuss,
on-line, topics in association and
with regard to the Buddha
Dharma. There is a variety of
sources to learn the Dharma
from and in that way we are
fortunate.
The best and most usual way is
to attend a Buddhist Centre, a
Temple, Vihara, or any abode
where a monk or several monks
abide. One can visit a residence
of the Sangha* and learn
meditation and listen to and even
become involved in discussions
on various aspects of the
Dharma. This is the most valuable
way to learn the Dharma, by
means of the Sangha*.
Unfortunately we don’t always
have access to a local Sangha or
a Sangha nearby and so we have
to practice at home, or or we
may sometimes choose to
practice somewhere where we
can meditate with some degree
of peace, perhaps in a garden or
some parkland, near a creek or
somewhere where we can relax
a bit, but also somewhere safe
and free from harm. If one is able
to it is better to learn from
members of the Sangha, perhaps
even on a weekly or fortnightly
visit, whatever is suitable and
appropriate for your learning.
Another meaning for Dharma
which is also in relation with,
and not separate to the
teachings, is that it refers to the
truth of the way things are,
reality as it is, without our
disginguishing thoughts, and
discriminatory judgements being
thrust upon it, it is simply the
way it is beyond compare.
The reason that this meaning is
also associated with the
teachings is that the teachings
are true to the way that things
really are, it is by learning the
teachings of the buddha that
that we learn how to put it into
practice and gain wisdom where
there was little, compassion
where we were before selfish,
generosity where we were once
stingy or greedy, strength and
courage where we were meek,
and so by learning and practicing
the Dharma as a teaching we
also come to know the Dharma
as it is.
This being the Dharma, … we
could say ‘what isn’t Dharma’,
Dharma is to be found
everywhere we turn our
attention, so the teachings of the
Buddha have mindfulness
stamped on them, whatever we
learn from, whether a book, a
teacher monk, another person,
anywhere we turn, we should
practice mindfulness and be
attentive, it is a way of skillful
means. We should awaken from
sleep, and become aware of the
Dharma which pervades our very
being in existence.
*Sangha … ‘Sangha’ is the term
used for the order of monks
(bikkhus), and nuns (bikkhuni),
who practicing buddhists learn
from through association with
them, it can apply to those who
we find solace in within the
order of Buddhism. In Buddhism
it is said that when decides to
take up Buddhism one can ‘Go
for refuge’ , this is a term which
implies that one has taken the
teachings of the Buddha as ones
own way, and has taken it up
whole-heartedly. The triple
refuge involves going for refuge
in the Buddha, Dharma, Sangha*.
teaching in which one does not
rely on a God entity, rather it
teaches to rely on oneself and
ones own efforts alone. Through
right understanding of the way
things truly are one gains trust
and faith in the Buddha Dharma,
and may take up the path of
Buddhism to practice as ones
way toward the end of suffering
or sorrow, and towards
permanent bliss and liberation.
The Dharma could be said to be a
doctrine of selflessness and
impermanence, this may sound a
little confusing at first but with
time one comes to see that
nowhere, neither internally nor
externally, can there be anything
anywhere that can be rightly
called ‘self’. The Buddha Dharma
teaches investigation into the
imperanence of this self, and of
our place in the cyclic existence
of birth and death in which we
undergo many re-births in a
cyclic existence we call samsara,
eventually ended up where we
are now. The Buddha teaches
that we are fortunate to be born
into this life as a human where
we can spend time in
development and cultivation of
our qualities such as morality,
concentration, and wisdom,
whilst encompassing
compassion and generosity also
into ones practice, developing
these virtues one practices with
the intent to be of benefit to
oneself and others with the final
goal of Nirvana or Nibbana.
Nirvana is the ending of the cyclic
rounds of re-births in samsara, it
is the immaculate and
conditionless state of our
original primordial nature, which
is called several things within
different traditions, one common
term used is Buddha Nature. The
Buddha teaches that all beings
have this Buddha Nature. To
develop these qualities which are
necessary for a good life, and to
comprehend our place in this
existence we first need to
understand how we come into
being, how we exist with our
body, senses, and mind, as what
we really are, and what we often
mistake for a permanent entity in
some way. We learn how our
experiences come from a cause,
what this cause is, how we react
to our experiences and create
karma, karma is the law of cause
and effect teaching us that
things come from a cause, every
action coming from a cause has
an effect, a result which in turn is
also a cause for further results,
and so our existence continues
in this way from a time beyond
knowing.
The Dharma teaches that ;
*All things which are
impermanent are a cause for
suffering.
*All things are impermanent and
constantly changing in a state of
flux.
*All things are inter-dependant,
nothing exists as a separate and
independent self entity.
To comprehend this is to then
begin the way out of this
impermanent self caused
suffering which is difficult to
comprehend. In order to
understand this we learn and
follow the teachings of the
Buddha, he teaches through
investigation of the Four Noble
Truths.
The Four Noble Truths are
timeless truths which stand the
test of time and apply to life in all
circumstances. They are the
teachings which are essential in
understanding our true nature
and the way which leads to
independence and peace. To
begin the journey in
transforming our
discontentment and suffering in
life, to contentment and
happiness which is permanent,
we need to comprehend and
practice through contemplation,
concentration and active
investigation of the teachings, so
that we understand properly our
position in life. The first three
Noble Truths are to be
thoroughly examined and
comprehended, while the fourth
also needs to be put into practice
once understood, and when one
is satisfied that there is good
reason.
The Four Noble Truths;
*Life is impermanent and as such
is associated with, and a cause
for suffering.
This is to be understood correctly
through contemplation of our
impermanence, of our suffering
which we experience
throughout life from birth until
death, how our suffering is
associated with the fact that
things in life are impermanent.
*Our suffering in life is caused
through our attatchment to
sensous desires and cravings for
both material and immaterial
things.
We believe these things which
we seek will bring us happiness,
but because they are
impermanent our clinging and
attatchment to them cause us
suffering, therefore they don’t
bring us real happiness or
contentment, . we search for
happiness in external things
which bring us only temporary
pleasure, when these resources
run out we are unhappy and
dissatisfied with life again and
seek happiness somewhere else,
but wherever we seek
permanent happiness we
become dissatisfied when the
conditions change. We seek
good health yet we all get sick,
we seek happiness for our
families and loved ones yet we
still encounter sadness and
despair when things go wrong,
we seek financial wealth and
happiness in material things yet
still we are not content while
always find we want something
more, we seek good friends yet
our friends come and go and we
find ourselves alone again, we
seek love and we relish in it yet
conditions change and where
there was once love we find our
life empty again and seeking love
somewhere else, we seek
happiness in artificial ways
through drinking alcohol or
drugs yet all this only causes us
more dissatisfaction in life, we
are constantly trying to satisfy
our desires and when we
manage to satisfy them our
conditions change and we find
we need to change with our
conditions yet this isn’t always
possible and we become
unhappy and negative feelings
arise when we realise that things
aren’t going our way, the way
we want them to. Wherever we
encounter suffering it is
associated with desire and
craving for things to satisfy ones
self.
*There is a way out of this
suffering which is caused
through our ignorance of the
way things are.
In all things where there is a
problem there is a remedy, in our
life our suffering is caused
through our own ignorance of
the way things really are.
Because we are able to realise
this we are also able to find our
way out of the tangle of
emotions and feelings which
control our lives. We are able to
do this with thanks to The
Buddha for leaving us valuable
teachings in the Buddha Dharma,
the way which we follow is the
way taught by The Buddha.
*This way is the eightfold path ;
Magga.
The Eightfold Path consists of
eight ways in which we should
practice according to The
Buddhas teachings, these eight
ways are considered to be
aspects of the one way which
leads to the immacualte state
known as Nirvana and are
practiced in such a way that they
are practiced as a whole system,
each way is associated with
practice in every other way so
we should begin to practice each
aspect of this way known as
magga in a way which
incorporates them all into our
practice at the same time. It is
only by following this way that
one is able to attain the
permanent bliss of Nirvana. It
should be understood that time
is a series of moments and these
moments pass rapidly, therefore
in practice one should always
attempt to remain mindful of the
pattern of the way things occur
and the way which we follow
which is in accordance to that
way.
The aspects of the eightfold path
are to be understood as being
the right way as opposed to any
wrong way, it is a way which is
conducive to good and a cause
for great benefits for oneself and
others, and a way which leads
away from harm and suffering
created through ignorance.
The eight aspects of the path
are ;
*Right view … or otherwise
known as right understanding.
This means one should first have
the right view of the nature of
our misgivings, sufferings, and all
the negative afflictions we
accumulate throughout life, how
they are caused or come into
being, of the impermanence of
life and the aspect of all things
existing in inter-dependance,
how there is no self indentifiable
entity we can call our permanent
self, and how coming to know
these things we can lead a better
life and find a better way.
*Right Thought … All speech and
actions are preceded by the
mind, if we are going to begin to
take control of our lives we first
need to learn to think in a way
which is beneficial and
conducive to good, we need to
recognise those things which
lead to harm and suffering, and
choose which way we are to
follow up on our thoughts. If we
do not think rightly then it
naturally follows that we will fail
to speek or act rightly which will
in turn lead to further
dissatisfaction in life. So all things
must be preceded with right
thought, thoughts which are free
from ill-will, Greed, selfishness,
hatred, and self gain at the
expense of others. We need to
adopt thoughts which are
associated with good will
towards others, generosity,
kindness, friendliness, and
compassion towards oneself and
others.
*Right Speech … Relative to our
speech is how we are heard by
others, it is important to begin
our practice by taking up speech
which is truthful, honest, worthy,
respectable and non-harmful,
speech which is free from lying,
slander, harsh language, gossip,
or foolish talk about things
which breed contempt or
confusion amongst others.
Speech can be a powerful tool in
society and if we are to begin to
have a positive effect in our life
then we need to begin to speak
in a way which is beneficial and
conducive to good both for
ourselves and others.
*Right Action … Our actions
determine the effects which
follow, we should refrain from
actions which will cause harm to
ourself or to others. We should
avoid doing actions such as
intentionally harming or killing
other living beings and even
plants, stealing and taking things
which don’t belong to us, having
unlawful sexual relations or
associating with others who act
foolishly causing harm in many
ways, indulging in alcohol or
drugs which cause us to act
irrationally and carelessly. Any
actions which are conducive to
harm should be distinguished
and avoided, likewise any actions
which are conducive to good
and are beneficial to oneself and
others should be taken up
heedfully and put into practice.
*Right Livelihood … One should
understand their livelihood, is it a
livelihood which is free from
such tasks as killing animals or
slaughter, manufacture or sales
and distribution or dealing with
firearms and ammunition or
such things which are conducive
to killing and warfare, trading in
drugs or alcohol, deceit and
corruption, exploitation of
others, if it is a livelihood which
is conducive to harm then one
should consider changing to an
occupation which is beneficial to
oneself and others, or at least
one which is not harmful in any
way.
*Right Effort … Right effort needs
to be maintained throughout life
and ones practice, one should
put a sincere effort into things
which are conducive to good
and wholesome, leading to
benefits, and effort into avoiding
doing things which are harmful.
*Right Mindfulness …
Mindfulness and awareness
should be applied in
contemplating such things as the
Body, Feelings, The Mind
(Consciousness), Mental objects,
… Mindfulness is the key to
proper learning and practice. We
should learn to be mindful both
in our daily situations, and in
practicing methods of insight
contemplation and meditation
techniques which are a
necessary component of ones
path in Buddhism. We should
apply mindfulness in an
appropriate manner, directing
our attention to things which are
beneficial and conducive to
cultivating good qualities.
*Right Concentration … This
applies to methods which are
associated with cultivation of the
mind leading to wholesome
states. We should apply
concentration of the mind
towards those subtle qualities of
consciousness in development of
insight leading to wisdom
concerning dependant
origination, and to the levels of
mental absortion known as
jhana, . In practicing the Dharma
one learns methods of
meditation in which the mind is
developed in accordance to
seeking those qualities which are
in relation to higher wisdom,
compassion (loving kindness),
equanamity, such qualities of the
mind which are subtle and
difficult to comprehend at such
high levels under normal
circumstances. One takes up the
practice of meditation in order
the cultivate the mind through
various methods, some methods
are unique in some traditions,
and some are common practices
which are found throughout
different traditions within
Buddhism, all are practiced with
the goal of developing
concentration in the jhanas and
achieving a state known as
samadhi, a state which is tranquil
and entering beyond the realms
of duality, in which one
experiences the essence of the
Buddhas teachings.
‘Dharma’ can take on two
meanings, one is that the
Dharma is the teachings of the
Buddha. The Buddha teaches
sentient beings the way to
freedom from worldly fetters
through various means.
Throughout the lifetime of Prince
Gautama Siddhattha as the fully
enlightened Buddha,
Shakyamuni, he taught the
Dhamma to many people
through various means, he was
an ascetic wandering from one
township in one place to
another, throughout several
different kingdoms, meeting
others of different
characteristics, temperaments,
capabilities, and dispositions in
life, he knew how to teach them
according to how they needed.
This being the case there has
been recorded many such
conversations in scripture form,
known as Sutra or Sutta.
Throughout these discourses
which were spoken by the
Buddha, there are many valuable
lessons to be discovered and
learnt which are beneficial when
they can be understood in
different context, and known to
mean the true meaning
accordingly so that we can learn
things by a clearer viewpoint.
There is generally speaking those
Sutta from the Pali Canon, the
Tipitaka, and the sutras from the
mahayana canon. Each Sutra has
a purpose in the way that they
are in association with practice
and also used as a contemplative
guide to practice. Even with the
vast amount of these Sutras
which have been translated into
the English language there are
still some which have not been
translated, however there are
many, and to know which
tradition or method of practice is
most suitable for oneself, one
may have to study and
investigate things such as
commentaries, methods of
practice including meditation,
insight, different contemplation
of the sutras, traditional aspects,
etc etc, there are many aspects to
the Dhamma, it is a vast teaching
which reaches out wherever the
eye may see, wherever the ear
may hear, wherever one turns
there is a lesson to incorporate
into our life.
These days we are lucky, there
are numerous sources where we
can gain access to the teachings
of the Buddha, through a vast
array of books written by
accomplished monks and lay-folk
alike there is teachings which are
suitable for everyone whether a
monk or a civilian lay-person, on
the Internet there are many
websites which have great
information regarding sutras,
teachings, methods of
meditation, commentaries, and
more, there are even discussion
boards where one can discuss,
on-line, topics in association and
with regard to the Buddha
Dharma. There is a variety of
sources to learn the Dharma
from and in that way we are
fortunate.
The best and most usual way is
to attend a Buddhist Centre, a
Temple, Vihara, or any abode
where a monk or several monks
abide. One can visit a residence
of the Sangha* and learn
meditation and listen to and even
become involved in discussions
on various aspects of the
Dharma. This is the most valuable
way to learn the Dharma, by
means of the Sangha*.
Unfortunately we don’t always
have access to a local Sangha or
a Sangha nearby and so we have
to practice at home, or or we
may sometimes choose to
practice somewhere where we
can meditate with some degree
of peace, perhaps in a garden or
some parkland, near a creek or
somewhere where we can relax
a bit, but also somewhere safe
and free from harm. If one is able
to it is better to learn from
members of the Sangha, perhaps
even on a weekly or fortnightly
visit, whatever is suitable and
appropriate for your learning.
Another meaning for Dharma
which is also in relation with,
and not separate to the
teachings, is that it refers to the
truth of the way things are,
reality as it is, without our
disginguishing thoughts, and
discriminatory judgements being
thrust upon it, it is simply the
way it is beyond compare.
The reason that this meaning is
also associated with the
teachings is that the teachings
are true to the way that things
really are, it is by learning the
teachings of the buddha that
that we learn how to put it into
practice and gain wisdom where
there was little, compassion
where we were before selfish,
generosity where we were once
stingy or greedy, strength and
courage where we were meek,
and so by learning and practicing
the Dharma as a teaching we
also come to know the Dharma
as it is.
This being the Dharma, … we
could say ‘what isn’t Dharma’,
Dharma is to be found
everywhere we turn our
attention, so the teachings of the
Buddha have mindfulness
stamped on them, whatever we
learn from, whether a book, a
teacher monk, another person,
anywhere we turn, we should
practice mindfulness and be
attentive, it is a way of skillful
means. We should awaken from
sleep, and become aware of the
Dharma which pervades our very
being in existence.
*Sangha … ‘Sangha’ is the term
used for the order of monks
(bikkhus), and nuns (bikkhuni),
who practicing buddhists learn
from through association with
them, it can apply to those who
we find solace in within the
order of Buddhism. In Buddhism
it is said that when decides to
take up Buddhism one can ‘Go
for refuge’ , this is a term which
implies that one has taken the
teachings of the Buddha as ones
own way, and has taken it up
whole-heartedly. The triple
refuge involves going for refuge
in the Buddha, Dharma, Sangha*.
Tuesday, December 6, 2011
THE FOUR NOBLE TRUTHS
The Four Noble Truths
1. Life means suffering.
2. The origin of suffering is
attachment.
3. The cessation of suffering is
attainable.
4. The path to the cessation of
suffering.
1. Life means suffering.
To live means to suffer, because
the human nature is not perfect
and neither is the world we live
in. During our lifetime, we
inevitably have to endure
physical suffering such as pain,
sickness, injury, tiredness, old
age, and eventually death; and
we have to endure psychological
suffering like sadness, fear,
frustration, disappointment, and
depression. Although there are
different degrees of suffering
and there are also positive
experiences in life that we
perceive as the opposite of
suffering, such as ease, comfort
and happiness, life in its totality
is imperfect and incomplete,
because our world is subject to
impermanence. This means we
are never able to keep
permanently what we strive for,
and just as happy moments pass
by, we ourselves and our loved
ones will pass away one day, too.
2. The origin of suffering is
attachment.
The origin of suffering is
attachment to transient things
and the ignorance thereof.
Transient things do not only
include the physical objects that
surround us, but also ideas, and -
in a greater sense- all objects of
our perception. Ignorance is the
lack of understanding of how
our mind is attached to
impermanent things. The
reasons for suffering are desire,
passion, ardour, pursuit of
wealth and prestige, striving for
fame and popularity, or in short:
craving and clinging. Because the
objects of our attachment are
transient, their loss is inevitable,
thus suffering will necessarily
follow. Objects of attachment
also include the idea of a "self"
which is a delusion, because
there is no abiding self. What we
call "self" is just an imagined
entity, and we are merely a part
of the ceaseless becoming of the
universe.
3. The cessation of suffering is
attainable.
The cessation of suffering can be
attained through nirodha.
Nirodha means the unmaking of
sensual craving and conceptual
attachment. The third noble truth
expresses the idea that suffering
can be ended by attaining
dispassion. Nirodha extinguishes
all forms of clinging and
attachment. This means that
suffering can be overcome
through human activity, simply
by removing the cause of
suffering. Attaining and
perfecting dispassion is a
process of many levels that
ultimately results in the state of
Nirvana. Nirvana means freedom
from all worries, troubles,
complexes, fabrications and
ideas. Nirvana is not
comprehensible for those who
have not attained it.
4. The path to the cessation of
suffering.
There is a path to the end of
suffering - a gradual path of self-
improvement, which is described
more detailed in the Eightfold
Path. It is the middle way
between the two extremes of
excessive self-indulgence
(hedonism) and excessive self-
mortification (asceticism); and it
leads to the end of the cycle of
rebirth. The latter quality discerns
it from other paths which are
merely "wandering on the wheel
of becoming", because these do
not have a final object. The path
to the end of suffering can
extend over many lifetimes,
throughout which every
individual rebirth is subject to
karmic conditioning. Craving,
ignorance, delusions, and its
effects will disappear gradually,
as progress is made on the path.
1. Life means suffering.
2. The origin of suffering is
attachment.
3. The cessation of suffering is
attainable.
4. The path to the cessation of
suffering.
1. Life means suffering.
To live means to suffer, because
the human nature is not perfect
and neither is the world we live
in. During our lifetime, we
inevitably have to endure
physical suffering such as pain,
sickness, injury, tiredness, old
age, and eventually death; and
we have to endure psychological
suffering like sadness, fear,
frustration, disappointment, and
depression. Although there are
different degrees of suffering
and there are also positive
experiences in life that we
perceive as the opposite of
suffering, such as ease, comfort
and happiness, life in its totality
is imperfect and incomplete,
because our world is subject to
impermanence. This means we
are never able to keep
permanently what we strive for,
and just as happy moments pass
by, we ourselves and our loved
ones will pass away one day, too.
2. The origin of suffering is
attachment.
The origin of suffering is
attachment to transient things
and the ignorance thereof.
Transient things do not only
include the physical objects that
surround us, but also ideas, and -
in a greater sense- all objects of
our perception. Ignorance is the
lack of understanding of how
our mind is attached to
impermanent things. The
reasons for suffering are desire,
passion, ardour, pursuit of
wealth and prestige, striving for
fame and popularity, or in short:
craving and clinging. Because the
objects of our attachment are
transient, their loss is inevitable,
thus suffering will necessarily
follow. Objects of attachment
also include the idea of a "self"
which is a delusion, because
there is no abiding self. What we
call "self" is just an imagined
entity, and we are merely a part
of the ceaseless becoming of the
universe.
3. The cessation of suffering is
attainable.
The cessation of suffering can be
attained through nirodha.
Nirodha means the unmaking of
sensual craving and conceptual
attachment. The third noble truth
expresses the idea that suffering
can be ended by attaining
dispassion. Nirodha extinguishes
all forms of clinging and
attachment. This means that
suffering can be overcome
through human activity, simply
by removing the cause of
suffering. Attaining and
perfecting dispassion is a
process of many levels that
ultimately results in the state of
Nirvana. Nirvana means freedom
from all worries, troubles,
complexes, fabrications and
ideas. Nirvana is not
comprehensible for those who
have not attained it.
4. The path to the cessation of
suffering.
There is a path to the end of
suffering - a gradual path of self-
improvement, which is described
more detailed in the Eightfold
Path. It is the middle way
between the two extremes of
excessive self-indulgence
(hedonism) and excessive self-
mortification (asceticism); and it
leads to the end of the cycle of
rebirth. The latter quality discerns
it from other paths which are
merely "wandering on the wheel
of becoming", because these do
not have a final object. The path
to the end of suffering can
extend over many lifetimes,
throughout which every
individual rebirth is subject to
karmic conditioning. Craving,
ignorance, delusions, and its
effects will disappear gradually,
as progress is made on the path.
Monday, December 5, 2011
A FIVE MINUTE INTRODUCE OF BUDDHISM ~S DHAMMIKA
• What is Buddhism?
Buddhism is a religion to about
300 million people around the
world. The word comes from
'budhi', 'to awaken'. It has its
origins about 2,500 years ago
when Siddhartha Gotama, known
as the Buddha, was himself
awakened (enlightened) at the
age of 35.
• Is Buddhism a Religion?
To many, Buddhism goes beyond
religion and is more of a
philosophy or 'way of life'. It is a
philosophy because philosophy
'means love of wisdom' and the
Buddhist path can be summed
up as:
(1) to lead a moral life,
(2) to be mindful and aware of
thoughts and actions, and
(3) to develop wisdom and
understanding.
• How Can Buddhism Help Me?
Buddhism explains a purpose to
life, it explains apparent injustice
and inequality around the world,
and it provides a code of practice
or way of life that leads to true
happiness.
• Why is Buddhism Becoming
Popular?
Buddhism is becoming popular
in western countries for a
number of reasons, The first
good reason is Buddhism has
answers to many of the
problems in modern materialistic
societies. It also includes (for
those who are interested) a deep
understanding of the human
mind (and natural therapies)
which prominent psychologists
around the world are now
discovering to be both very
advanced and effective.
• Who Was the Buddha?
Siddhartha Gotama was born
into a royal family in Lumbini,
now located in Nepal, in 563 BC.
At 29, he realised that wealth and
luxury did not guarantee
happiness, so he explored the
different teachings religions and
philosophies of the day, to find
the key to human happiness.
After six years of study and
meditation he finally found 'the
middle path' and was
enlightened. After enlightenment,
the Buddha spent the rest of his
life teaching the principles of
Buddhism — called the Dhamma,
or Truth — until his death at the
age of 80.
• Was the Buddha a God?
He was not, nor did he claim to
be. He was a man who taught a
path to enlightenment from his
own experience.
• Do Buddhists Worship Idols?
Buddhists sometimes pay respect
to images of the Buddha, not in
worship, nor to ask for favours. A
statue of the Buddha with hands
rested gently in its lap and a
compassionate smile reminds us
to strive to develop peace and
love within ourselves. Bowing to
the statue is an expression of
gratitude for the teaching.
• Why are so Many Buddhist
Countries Poor?
One of the Buddhist teachings is
that wealth does not guarantee
happiness and also wealth is
impermanent. The people of
every country suffer whether rich
or poor, but those who
understand Buddhist teachings
can find true happiness.
• Are There Different Types of
Buddhism?
There are many different types of
Buddhism, because the emphasis
changes from country to country
due to customs and culture. What
does not vary is the essence of
the teaching — the Dhamma or
truth.
• Are Other Religions Wrong?
Buddhism is also a belief system
which is tolerant of all other
beliefs or religions. Buddhism
agrees with the moral teachings
of other religions but Buddhism
goes further by providing a long
term purpose within our
existence, through wisdom and
true understanding. Real
Buddhism is very tolerant and
not concerned with labels like
'Christian', 'Moslem', 'Hindu' or
'Buddhist'; that is why there have
never been any wars fought in
the name of Buddhism. That is
why Buddhists do not preach
and try to convert, only explain if
an explanation is sought.
• Is Buddhism Scientific?
Science is knowledge which can
be made into a system, which
depends upon seeing and
testing facts and stating general
natural laws. The core of
Buddhism fit into this definition,
because the Four Noble truths
(see below) can be tested and
proven by anyone in fact the
Buddha himself asked his
followers to test the teaching
rather than accept his word as
true. Buddhism depends more
on understanding than faith.
• What did the Buddha Teach?
The Buddha taught many things,
but the basic concepts in
Buddhism can be summed up by
the Four Noble Truths and the
Noble Eightfold Path.
• What is the First Noble Truth?
The first truth is that life is
suffering i.e., life includes pain,
getting old, disease, and
ultimately death. We also endure
psychological suffering like
loneliness frustration, fear,
embarrassment, disappointment
and anger. This is an irrefutable
fact that cannot be denied. It is
realistic rather than pessimistic
because pessimism is expecting
things to be bad. lnstead,
Buddhism explains how
suffering can be avoided and
how we can be truly happy.
• What is the Second Noble
Truth?
The second truth is that suffering
is caused by craving and
aversion. We will suffer if we
expect other people to conform
to our expectation, if we want
others to like us, if we do not get
something we want,etc. In other
words, getting what you want
does not guarantee happiness.
Rather than constantly struggling
to get what you want, try to
modify your wanting. Wanting
deprives us of contentment and
happiness. A lifetime of wanting
and craving and especially the
craving to continue to exist,
creates a powerful energy which
causes the individual to be born.
So craving leads to physical
suffering because it causes us to
be reborn.
• What is the Third Noble
Truth?
The third truth is that suffering
can be overcome and happiness
can be attained; that true
happiness and contentment are
possible. lf we give up useless
craving and learn to live each day
at a time (not dwelling in the
past or the imagined future) then
we can become happy and free.
We then have more time and
energy to help others. This is
Nirvana.
• What is the Fourth Noble
Truth?
The fourth truth is that the Noble
8-fold Path is the path which
leads to the end of suffering.
• What is the Noble 8-Fold
Path?
In summary, the Noble 8-fold
Path is being moral (through
what we say, do and our
livelihood), focussing the mind
on being fully aware of our
thoughts and actions, and
developing wisdom by
understanding the Four Noble
Truths and by developing
compassion for others.
• What are the 5 Precepts?
The moral code within Buddhism
is the precepts, of which the
main five are: not to take the life
of anything living, not to take
anything not freely given, to
abstain from sexual misconduct
and sensual overindulgence, to
refrain from untrue speech, and
to avoid intoxication, that is,
losing mindfulness.
• What is Karma?
Karma is the law that every cause
has an effect, i.e., our actions
have results. This simple law
explains a number of things:
inequality in the world, why
some are born handicapped and
some gifted, why some live only a
short life. Karma underlines the
importance of all individuals
being responsible for their past
and present actions. How can we
test the karmic effect of our
actions? The answer is summed
up by looking at (1) the intention
behind the action, (2) effects of
the action on oneself, and (3) the
effects on others.
• What is Wisdom?
Buddhism teaches that wisdom
should be developed with
compassion. At one extreme, you
could be a goodhearted fool and
at the other extreme, you could
attain knowledge without any
emotion. Buddhism uses the
middle path to develop both. The
highest wisdom is seeing that in
reality, all phenomena are
incomplete, impermanent and do
no constitute a fixed entity. True
wisdom is not simply believing
what we are told but instead
experiencing and understanding
truth and reality. Wisdom
requires an open, objective,
unbigoted mind. The Buddhist
path requires courage, patience,
flexibility and intelligence.
• What is Compassion?
Compassion includes qualities of
sharing, readiness to give
comfort, sympathy, concern,
caring. In Buddhism, we can
really understand others, when
we can really understand
ourselves, through wisdom.
• How do I Become a Buddhist?
Buddhist teachings can be
understood and tested by
anyone. Buddhism teaches that
the solutions to our problems are
within ourselves not outside. The
Buddha asked all his followers
not to take his word as true, but
rather to test the teachings for
themselves. ln this way, each
person decides for themselves
and takes responsibility for their
own actions and understanding.
This makes Buddhism less of a
fixed package of beliefs which is
to be accepted in its entirety, and
more of a teaching which each
person learns and uses in their
own way.
Buddhism is a religion to about
300 million people around the
world. The word comes from
'budhi', 'to awaken'. It has its
origins about 2,500 years ago
when Siddhartha Gotama, known
as the Buddha, was himself
awakened (enlightened) at the
age of 35.
• Is Buddhism a Religion?
To many, Buddhism goes beyond
religion and is more of a
philosophy or 'way of life'. It is a
philosophy because philosophy
'means love of wisdom' and the
Buddhist path can be summed
up as:
(1) to lead a moral life,
(2) to be mindful and aware of
thoughts and actions, and
(3) to develop wisdom and
understanding.
• How Can Buddhism Help Me?
Buddhism explains a purpose to
life, it explains apparent injustice
and inequality around the world,
and it provides a code of practice
or way of life that leads to true
happiness.
• Why is Buddhism Becoming
Popular?
Buddhism is becoming popular
in western countries for a
number of reasons, The first
good reason is Buddhism has
answers to many of the
problems in modern materialistic
societies. It also includes (for
those who are interested) a deep
understanding of the human
mind (and natural therapies)
which prominent psychologists
around the world are now
discovering to be both very
advanced and effective.
• Who Was the Buddha?
Siddhartha Gotama was born
into a royal family in Lumbini,
now located in Nepal, in 563 BC.
At 29, he realised that wealth and
luxury did not guarantee
happiness, so he explored the
different teachings religions and
philosophies of the day, to find
the key to human happiness.
After six years of study and
meditation he finally found 'the
middle path' and was
enlightened. After enlightenment,
the Buddha spent the rest of his
life teaching the principles of
Buddhism — called the Dhamma,
or Truth — until his death at the
age of 80.
• Was the Buddha a God?
He was not, nor did he claim to
be. He was a man who taught a
path to enlightenment from his
own experience.
• Do Buddhists Worship Idols?
Buddhists sometimes pay respect
to images of the Buddha, not in
worship, nor to ask for favours. A
statue of the Buddha with hands
rested gently in its lap and a
compassionate smile reminds us
to strive to develop peace and
love within ourselves. Bowing to
the statue is an expression of
gratitude for the teaching.
• Why are so Many Buddhist
Countries Poor?
One of the Buddhist teachings is
that wealth does not guarantee
happiness and also wealth is
impermanent. The people of
every country suffer whether rich
or poor, but those who
understand Buddhist teachings
can find true happiness.
• Are There Different Types of
Buddhism?
There are many different types of
Buddhism, because the emphasis
changes from country to country
due to customs and culture. What
does not vary is the essence of
the teaching — the Dhamma or
truth.
• Are Other Religions Wrong?
Buddhism is also a belief system
which is tolerant of all other
beliefs or religions. Buddhism
agrees with the moral teachings
of other religions but Buddhism
goes further by providing a long
term purpose within our
existence, through wisdom and
true understanding. Real
Buddhism is very tolerant and
not concerned with labels like
'Christian', 'Moslem', 'Hindu' or
'Buddhist'; that is why there have
never been any wars fought in
the name of Buddhism. That is
why Buddhists do not preach
and try to convert, only explain if
an explanation is sought.
• Is Buddhism Scientific?
Science is knowledge which can
be made into a system, which
depends upon seeing and
testing facts and stating general
natural laws. The core of
Buddhism fit into this definition,
because the Four Noble truths
(see below) can be tested and
proven by anyone in fact the
Buddha himself asked his
followers to test the teaching
rather than accept his word as
true. Buddhism depends more
on understanding than faith.
• What did the Buddha Teach?
The Buddha taught many things,
but the basic concepts in
Buddhism can be summed up by
the Four Noble Truths and the
Noble Eightfold Path.
• What is the First Noble Truth?
The first truth is that life is
suffering i.e., life includes pain,
getting old, disease, and
ultimately death. We also endure
psychological suffering like
loneliness frustration, fear,
embarrassment, disappointment
and anger. This is an irrefutable
fact that cannot be denied. It is
realistic rather than pessimistic
because pessimism is expecting
things to be bad. lnstead,
Buddhism explains how
suffering can be avoided and
how we can be truly happy.
• What is the Second Noble
Truth?
The second truth is that suffering
is caused by craving and
aversion. We will suffer if we
expect other people to conform
to our expectation, if we want
others to like us, if we do not get
something we want,etc. In other
words, getting what you want
does not guarantee happiness.
Rather than constantly struggling
to get what you want, try to
modify your wanting. Wanting
deprives us of contentment and
happiness. A lifetime of wanting
and craving and especially the
craving to continue to exist,
creates a powerful energy which
causes the individual to be born.
So craving leads to physical
suffering because it causes us to
be reborn.
• What is the Third Noble
Truth?
The third truth is that suffering
can be overcome and happiness
can be attained; that true
happiness and contentment are
possible. lf we give up useless
craving and learn to live each day
at a time (not dwelling in the
past or the imagined future) then
we can become happy and free.
We then have more time and
energy to help others. This is
Nirvana.
• What is the Fourth Noble
Truth?
The fourth truth is that the Noble
8-fold Path is the path which
leads to the end of suffering.
• What is the Noble 8-Fold
Path?
In summary, the Noble 8-fold
Path is being moral (through
what we say, do and our
livelihood), focussing the mind
on being fully aware of our
thoughts and actions, and
developing wisdom by
understanding the Four Noble
Truths and by developing
compassion for others.
• What are the 5 Precepts?
The moral code within Buddhism
is the precepts, of which the
main five are: not to take the life
of anything living, not to take
anything not freely given, to
abstain from sexual misconduct
and sensual overindulgence, to
refrain from untrue speech, and
to avoid intoxication, that is,
losing mindfulness.
• What is Karma?
Karma is the law that every cause
has an effect, i.e., our actions
have results. This simple law
explains a number of things:
inequality in the world, why
some are born handicapped and
some gifted, why some live only a
short life. Karma underlines the
importance of all individuals
being responsible for their past
and present actions. How can we
test the karmic effect of our
actions? The answer is summed
up by looking at (1) the intention
behind the action, (2) effects of
the action on oneself, and (3) the
effects on others.
• What is Wisdom?
Buddhism teaches that wisdom
should be developed with
compassion. At one extreme, you
could be a goodhearted fool and
at the other extreme, you could
attain knowledge without any
emotion. Buddhism uses the
middle path to develop both. The
highest wisdom is seeing that in
reality, all phenomena are
incomplete, impermanent and do
no constitute a fixed entity. True
wisdom is not simply believing
what we are told but instead
experiencing and understanding
truth and reality. Wisdom
requires an open, objective,
unbigoted mind. The Buddhist
path requires courage, patience,
flexibility and intelligence.
• What is Compassion?
Compassion includes qualities of
sharing, readiness to give
comfort, sympathy, concern,
caring. In Buddhism, we can
really understand others, when
we can really understand
ourselves, through wisdom.
• How do I Become a Buddhist?
Buddhist teachings can be
understood and tested by
anyone. Buddhism teaches that
the solutions to our problems are
within ourselves not outside. The
Buddha asked all his followers
not to take his word as true, but
rather to test the teachings for
themselves. ln this way, each
person decides for themselves
and takes responsibility for their
own actions and understanding.
This makes Buddhism less of a
fixed package of beliefs which is
to be accepted in its entirety, and
more of a teaching which each
person learns and uses in their
own way.
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