Buddhism

Buddhism: An Introduction

Buddhism is a major global religion with a complex history and system of beliefs. The following is intended only to introduce Buddhism's history and fundamental tenets, and by no means covers the religion exhaustively. To learn more about Buddhism, please look through our Web Resources section for other indepth, online sources of information.

Siddhartha Gautama: The Buddha

Historians estimate that the founder of Buddhism, Siddhartha Gautama, lived from 566(?) to 480(?) B.C. The son of an Indian warrior-king, Gautama led an extravagant life through early adulthood, reveling in the privileges of his social caste.

But when he bored of the indulgences of royal life, Gautama wandered into the world in search of understanding. After encountering an old man, an ill man, a corpse and an ascetic, Gautama was convinced that suffering lay at the end of all existence. He renounced his princely title and became a monk, depriving himself of worldly possessions in the hope of comprehending the truth of the world around him.

The culmination of his search came while meditating beneath a tree, where he finally understood how to be free from suffering, and ultimately, to achieve salvation.

Following this epiphany, Gautama was known as the Buddha, meaning the "Enlightened One." The Buddha spent the remainder of his life journeying about India, teaching others what he had come to understand.

The Four Noble Truths

The Four Noble Truths comprise the essence of Buddha's teachings, though they leave much left unexplained. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering. More simply put, suffering exists; it has a cause; it has an end; and it has a cause to bring about its end. The notion of suffering is not intended to convey a negative world view, but rather, a pragmatic perspective that deals with the world as it is, and attempts to rectify it. The concept of pleasure is not denied, but acknowledged as fleeting. Pursuit of pleasure can only continue what is ultimately an unquenchable thirst. The same logic belies an understanding of happiness. In the end, only aging, sickness, and death are certain and unavoidable.

The Four Noble Truths are a contingency plan for dealing with the suffering humanity faces -- suffering of a physical kind, or of a mental nature. The First Truth identifies the presence of suffering. The Second Truth, on the other hand, seeks to determine the cause of suffering. In Buddhism, desire and ignorance lie at the root of suffering. By desire, Buddhists refer to craving pleasure, material goods, and immortality, all of which are wants that can never be satisfied. As a result, desiring them can only bring suffering. Ignorance, in comparison, relates to not seeing the world as it actually is. Without the capacity for mental concentration and insight, Buddhism explains, one's mind is left undeveloped, unable to grasp the true nature of things. Vices, such as greed, envy, hatred and anger, derive from this ignorance.

The Third Noble Truth, the truth of the end of suffering, has dual meaning, suggesting either the end of suffering in this life, on earth, or in the spiritual life, through achieving Nirvana. When one has achieved Nirvana, which is a transcendent state free from suffering and our worldly cycle of birth and rebirth, spiritual enlightenment has been reached. The Fourth Noble truth charts the method for attaining the end of suffering, known to Buddhists as the Noble Eightfold Path.

The steps of the Noble Eightfold Path are Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. Moreover, there are three themes into which the Path is divided: goodmoral conduct (Understanding, Thought, Speech); meditation and mental development (Action, Livelihood, Effort), and wisdom or insight (Mindfulness and Concentration).

Karma

Contrary to what is accepted in contemporary society, the Buddhist interpretation of karma does not refer to preordained fate. Karma refers to good or bad actions a person takes during her lifetime. Good actions, which involve either the absence of bad actions, or actual positive acts, such as generosity, righteousness, and meditation, bring about happiness in the long run. Bad actions, such as lying, stealing or killing, bring about unhappiness in the long run. The weight that actions carry is determined by five conditions: frequent, repetitive action; determined, intentional action; action performed without regret; action against extraordinary persons; and action toward those who have helped one in the past.

Finally, there is also neutral karma, which derives from acts such as breathing, eating or sleeping.

Neutral karma has no benefits or costs.

The Cycle of Rebirth

Karma plays out in the Buddhism cycle of rebirth. There are six separate planes into which any living being can be reborn -- three fortunate realms, and three unfortunate realms. Those with favorable, positive karma are reborn into one of the fortunate realms: the realm of demigods, the realm of gods, and the realm of men.

While the demigods and gods enjoy gratification unknown to men, they also suffer unceasing jealousy and envy. The realm of man is considered the highest realm of rebirth. Humanity lacks some of the extravagances of the demigods and gods, but is also free from their relentless conflict. Similarly, while inhabitants of the three unfortunate realms -- of animals, ghosts and hell -- suffer untold suffering, the suffering of the realm of man is far less.

The realm of man also offers one other aspect lacking in the other five planes, an opportunity to achieve enlightenment, or Nirvana. Given the sheer number of living things, to be born human is to Buddhists a precious chance at spiritual bliss, a rarity that one should not forsake.

Reincarnation Do you Buddhists believe in rebirth as an animal in the next life? Are you going to be a dog or a cow in the future? Does the soul transmigrate into the body of another person or some animal? What is the difference between transmigration and reincarnation? Is it the same as rebirth? Is karma the same as fate? These and a hundred similar questions are often put to me.

A gross misunderstanding of about Buddhism exists today, especially in the notion of reincarnation. The common misunderstanding is that a person has led countless previous lives, usually as an animal, but somehow in this life he is born as a human being and in the next life he will be reborn as an animal, depending on the kind of life he has lived.

This misunderstanding arises because people usually do not know-how to read the sutras or sacred writings. It is said that the Buddha left 84,000 teachings; the symbolic figure represents the diverse backgrounds characteristics, tastes, etc. of the people. The Buddha taught according to the mental and spiritual capacity of each individual. For the simple village folks living during the time of the Buddha, the doctrine of reincarnation was a powerful moral lesson. Fear of birth into the animal world must have frightened many people from acting like animals in this life. If we take this teaching literally today we are confused because we cannot understand it rationally.

Herein lies our problem. A parable, when taken literally, does not make sense to the modern mind. Therefore we must learn to differentiate the parables and myths from actuality. However, if we learn to go beyond or transcend the parables and myths, we will be able to understand the truth.

People will say "If such is the case why not speak directly so that we will be able to come to an immediate grasp of the truth?" This statement is understandable, but truth is often inexpressible. [Ed comment: we as human beings are limited in understanding "Buddha Knowledge". We cannot speak TRUTH, only words ABOUT Truth] Thus, writers and teachers have often resorted to the language of the imagination to lead the reader from a lower to a higher truth. The doctrine of reincarnation is often understood in this light.

What Reincarnation is Not

Reincarnation is not a simple physical birth of a person; for instance, John being reborn as a cat in the next life. In this case John possesses an immortal soul which transforms to the form of a cat after his death. This cycle is repeated over and over again. Or if he is lucky, he will be reborn as a human being. This notion of the transmigration of the soul definitely does not exist in Buddhism.

Karma Karma is a Sanskrit word from the root "Kri" to do or to make and simply means "action." It operates in the universe as the continuous chain reaction of

cause and effect. It is not only confined to causation in the physical sense but also it has moral implications. "A good cause, a good effect; a bad cause a bad effect" is a common saying. In this sense karma is a moral law.

Now human beings are constantly giving off physical and spiritual forces in all directions. In physics we learn that no energy is ever lost; only that it changes form.

This is the common law of conservation of energy. Similarly, spiritual and mental action is never lost. It is transformed. Thus Karma is the law of the conservation of moral energy.

By actions, thoughts, and words, man is releasing spiritual energy to the universe and he is in turn affected by influences coming in his direction. Man is therefore the sender and receiver of all these influences. The entire circumstances surrounding him is his karma.

With each action-influence he sends out and at the same time, receives, he is changing. This changing personality and the world he lives in, constitute the totality of his karma.

Karma should not be confused with fate. Fate is the notion that man's life is preplanned for him by some external power, and he has no control over his destiny.

Karma on the other hand, can be changed. Because man is a conscious being he can be aware of his karma and thus strive to change the course of events. In the Dhammapada we find the following words, "All that we are is a result of what we have thought, it is founded on our thoughts and made up of our thoughts."

What we are, then, is entirely dependent on what we think. Therefore, the nobility of man's character is dependent on his"good" thoughts, actions, and words.

At the same time, if he embraces degrading thoughts, those thoughts invariably influence him into negative words and actions.

The World

Traditionally, Buddhism teaches the existence of the ten realms of being. At the top is Buddha and the scale descends as follows: Bodhisattva (an enlightened being destined to be a Buddha, but purposely remaining on earth to teach others), Pratyeka Buddha (a Buddha for himself), Sravka (direct disciple of Buddha), heavenly beings (superhuman [angels?]), human beings, Asura (fighting spirits), beasts, Preta (hungry ghosts), and depraved men (hellish beings).

Now, these ten realms may be viewed as unfixed, nonobjective worlds, as mental and spiritual states of mind. These states of mind are created by men's thoughts, actions, and words. In other words, psychological states. These ten realms are "mutually immanent and mutually inclusive, each one having in it the remaining nine realms." For example, the realm of human beings has all the other nine states (from hell to Buddhahood). Man is at the same time capable of real selfishness, creating his own hell, or is truly compassionate, reflecting the compassion of Amida Buddha. Buddhas too have the other nine realms in their minds, for how can a Buddha possibly save those in hell if he himself does not identify with their suffering and guide them to enlightenment.

The Lesson

We can learn a valuable lesson from the teaching of reincarnation.

In what realm do you now live? If you are hungry for power, love, and selfrecognition, you live in the Preta world, or hungry ghosts. If you are motivated only by thirsts of the human organism, you are existing in the world of the beast.

Consider well then your motives and intentions. Remember that man is characteristically placed at the midpoint of the ten stages; he can either lower himself abruptly or gradually into hell or through discipline, cultivation and the awakening of faith rise to the Enlightened state of the Buddha.

Fast Facts: Meaning of name "Buddhism": System taught by the Buddha

Date founded: c. 520 BCE

Place founded: Northeastern India

Founder: Siddharta Gautama ("the Buddha"), an Indian prince

Adherents: 360 million

Size rank: Fourth largest world religion

Main locations: China, Japan, Korea, Southeast Asia

Major divisions: Theravada, Mahayana, Vajrayana

Sacred texts: Pali Canon (Tripitaka), numerous Mahayana sutras

Original language: Pali

Spiritual leader: Monk (lama in Tibetan Buddhism)

Place of ritual: Temple, meditation hall.

Theism: Varies: Theravada is atheistic; Mahayana is more polytheistic.

Ultimate reality: None. Nothing is permanent.

Human nature: There is no self or soul. Human existence is nothing more than a combination of five impermanent components (khandas).

Purpose of life:

Theravada - Become an arhat, escape the cycle of rebirth, and attain nirvana.

Mahayana - Become a boddhisatva then help others attain enlightenment.

Afterlife: Rebirth or nirvana. Nirvana is seen simply as the cessation of suffering by some and as a heavenly paradise by others.

Holidays: Vary by region, but often include Buddha's birthday, Buddha's enlightenment, lunar quarters

Three Jewels/Three Refuges: 1. The Buddha 2. The sangha (monastic community) 3. The dharma (truth or teachings)

Three Delusions: 1. Ignorance 2. Desire 3. Anger or hatred

Three Trainings: 1. Moral discipline 2. Concentration 3. Wisdom

Three Marks of Existence: 1. Impermanence (anicca) 2. Unsatisfactoriness (dukkha) 3. No-self (anatta)

Four Noble Truths: 1. All of life is marked by suffering.

2. Suffering is caused by desire and attachment.

3. Suffering can be eliminated.

4. Suffering is eliminated by following the Noble Eightfold Path.

Four Immeasurables or Sublime States: 1. Equanimity (upekkha) 2. Loving-kindness (metta) 3. Compassion (karuna) 4. Sympathetic joy (mudita)

Four Reminders: 1. Human life is precious.

2. Death is inevitable.

3. The laws of karma cannot be avoided.

4. Suffering permeates all existence.

Four Bodhisattva Vows: 1. I vow to rescue the boundless living beings from suffering.

2. I vow to put an end to the infinite afflictions of living beings.

3. I vow to learn the measureless Dharma-doors.

4. I vow to realise the unsurpassed path of the Buddha.

Five Precepts: 1. Do not kill.

2. Do not steal.

3. Do not engage in sexual misconduct.

4. Do not lie.

5. Do not use intoxicants.

Five Powers: 1. Faith and confidence 2. Energy and effort 3. Mindfulness 4. Samadhi 5. Wisdom

Five Hindrances: 1. Sense craving 2. Anger or ill will 3. Sloth and torpor 4. Restlessness and worry 5. Doubt and the inner critic

Five Dhyani (Wisdom) Buddhas: Vairochana Akshobhya Ratnasambhava> Amoghasiddhi

Six Perfections: 1. Concentration 2. Effort 3. Ethical behavior 4. Generosity 5. Patience 6. Wisdom

Six Realms of Existence: 1. Hell-beings 2. Hungry ghosts 3. Animals 4. Humans 5. Anti-gods or demigods 6. Gods

Noble Eightfold Path: 1. Right beliefs 2. Right aspirations 3. Right speech 4. Right conduct 5. Right livelihood 6. Right effort 7. Right mindfulness

8. Right meditational attainment

Ten Paramita: 1. Giving or generosity 2. Virtue, ethics, morality 3. Renunciation, letting go, not grasping 4. Wisdom and insight 5. Energy, vigour, vitality, diligence 6. Patience or forbearance 7. Truthfulness 8. Resolution, determination, intention 9. Kindness, love, friendliness 10. Equanimity

Twelve Links of Dependent Arising: 1. Ignorance 2. Karmic formations 3. Consciousness 4. Name and form 5. Six senses 6. Contact 7. Feeling 8. Craving 9. Grasping 10. Becoming 11. Birth 12. Aging and Death

35 Buddhas of Confession: Shakyamuni, Vajragarbhapramardin, Ratnarchis, Nageshvararaja, Viresena, Viranandin, Ratnagni, Ratnachandraprabha, Amoghadarshin, Ratnachandra, Vimala, Shuradatta, Brahman, Brahmadatta, Varuna, Varunadeva, Bharadrashri, Chandashri, Anantaujas, Prabhasashri Ashokashri, Narayana, Kusumashri Brahmajyotirvikriditabhijna, Padmamajyotirvikriditabhijna, Dhanashri, Smritishri, Suparikirtitanamashri, Indraketudhvajaraja, Suvikrantashri, Yuddhajaya, Vikrantagamishri, Samantavabhasavyuhashri, Ratnapadmavikramin, Shailendraraja