BUDDHISM: A CONCISE INTRODUCTION

Here are 3 quotes which give a simple general impression of what Buddhism is about:

"Not to do any evil,
To cultivate good,
To purify one's mind-
This is the advice of the Buddhas."
-- the Dhammapada (183)

"Do not believe in anything
simply because you have heard it.
Do not believe in traditions
simply because they have been handed
down for many generations.
Do not believe in anything
simply because it is spoken and rumored by many.
Do not believe in anything
simply because it is found written in your
religious books.
Do not believe in anything
merely on the authority of your teachers
and elders.
But when, after observation and analysis,
you find anything that agrees with reason,
and is conducive to the good and benefit
of one and all,
then accept it and live up to it.
-- The Buddha's Kalama Sutra

"Buddhism has the characteristics of what would be expected in a cosmic religion for the future: it transcends a personal God, avoids dogmas and theology; it covers both the natural & spiritual, and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity" ---- Albert Einstein

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Author’s preface: My aim in writing about Buddhism is simply to impart my introductory level knowledge of the Buddha's teachings in a style that makes them more accessible and engaging than those typical Buddhist texts which many people find to be too dry and challenging (see the Modern Tales Page for dharma stories that provide some relief from such seriousness). I am a lay practitioner of the Buddha’s teachings, and in no way do I pretend to have in-depth scholarly knowledge of this subject – I am merely a humorist and populariser, so please accept my offerings below in that spirit. The reason I am presuming to offer my own views on the subject is that practicing the dharma has empowered me to a certain extent in my efforts to understand and deal with life. It has enabled me to navigate some difficult passages to achieve beneficial outcomes, and I have a natural inclination to pass on these insights. Specifically, the dharma has provided me with practices that help keep my mental and emotional states attuned more the way I want them to be. However, if you would like to see a high level of scholarship on any of the topics below, just click on the underlined links in each segment, and they will take you to other writers and other Buddhist sites which offer expanded commentary. And for authentic commentary within this site, see Peter Masefield’s Buddhist Commentary on each episode of Dharma The Cat. You can learn about Peter's background on the About Us Page. –David Lourie

DHARMA THE CAT'S FOUR TRUTHS:
1. Impermanence: In life, the only constant factor is change.
2. Reciprocity: Whatever qualities you perceive in other people you draw out in them.
3. Self-Description: Peoples judgements and criticisms of others (as distinct from detached observations) are self-descriptive.
4. Accusation: Accusers are guilty.

BODHI THE MONK'S FOUR TRUTHS:
1. Non-directing: Life comes at you from all directions.
2. Non-ceasing: Life comes at you at all times.
3. Non-impeding: Life comes at you even if you see it coming.
4. Non-judging: Life is less impressed and less disappointed with you than you are with yourself.

SIAM THE MOUSE'S FOUR TRUTHS:
1. Non-singularity: There is more than one way to approach any block of cheese
2. Non-Conflict: When those around you fall into conflict, grab the cheese.
3. The Uncertainty Principle: When uncertain what to do or say, be very still and quiet.
4. Open Door Policy: When a doorway opens, go through it.

1. WHAT IS BUDDHISM? Buddhism is a method of achieving "Nirvana," or liberation from suffering. The method of realising this was discovered by a man called the Buddha (a title which means "The Awakened One" or one who has been awakened to the true nature of existence). The method of liberation he discovered is called the Eightfold Path (a very specific set of practical guidelines for daily living).

The overall tone of the Buddhist lifestyle is living with compassion and kindness, doing no harm at all, and being helpful towards all peoples regardless of their racial, religious or political differences. The most important objectives a Buddhist has in life are to become liberated from suffering by realising the state of enlightenment, and also to help other beings become enlightened.

2. THE LIFE OF THE BUDDHA. The Buddha was a spiritual teacher (guru) who lived in Northern India in the 6th century BC. The Buddha was a human being, not a deity. He was born Siddhartha Gautama, son of a regional Chieftain in what is now Nepal. The Buddha grew up with the luxuries of court life, but at the age of 29 he voluntarily renounced his wealth and all worldly possessions in order to embark on a life totally dedicated to attaining spiritual insight.

He is referred to as `The Buddha' because the word ‘Buddha' is a title, not a name. The title means "The Awakened One." This refers to one whose mind has penetrated the illusions of our sense perceptions to directly and profoundly realise the true nature of existence.

3. THE TEACHINGS OF THE BUDDHA. What the Buddha discovered was a system of practices which can help achieve a spiritual transformation in which one is no longer vulnerable to suffering. The Buddha’s system consists of a method of daily living (see Eightfold Path below).

The Buddha’s method does not rely on or incorporate the concept of a personal God or individual Creator. While the Buddha himself did not endorse or encourage the concept of an ultimate Creator-God, neither did he categorically deny the possibility of such a God – he simply said that the issue was not relevant to achieving the particular type of spiritual transformation he was interested in, and he relegated such inquiries to "useless speculation" category.

This apparent theological neutrality has resulted in Buddhism being absorbed into the existing cultures and belief systems of many countries. For example, there are some Christian priests who live according to the Buddha’s teachings, and who follow the Buddha’s Eightfold Path at the same time as acting on their Christian convictions.

4. HISTORY AND SPREAD BUDDHISM. After Buddha's death in the 5th century BC Buddhism thrived in India for 1200 hundred years, when it was eventually eclipsed by the rising tide of Hinduism. However, prior to the Christian era Buddhism had already spread south to Ceylon (now Sri Lanka), just as it was to later spread to Southeast Asia, and along the Silk Road through Central Asia and China. Buddhism crossed the Himalayas to Tibet twice, in the 7th and 10^th centuries AD. The teachings became established in Japan in the 9th century AD. Over the past two centuries Buddhism has also gained some following in the West. It is one of the only major religions in history to spread from country to country without any military conquest or political aggression. Today there are over 600 million people worldwide, mostly throughout Asia, who follow the Buddha's teachings.

5. THE BASIC PRINCIPLES ("THE FOUR TRUTHS") IN A NUTSHELL. All Buddhist teaching is ultimately contained within the Four Truths. The first Truth describes the true nature of life to be "dukkha," meaning that which is characterised by suffering and general unsatisfactoriness. The second Truth states that the cause of such dukkha to be "tanha," or craving. The third Truth states that the cessation of dukkha is possible, by eliminating tanha -- ie, if you eliminate the cause, the effect ceases. The fourth Truth describes the path (or method) that leads to the the elimination of tanha, which in turn causes the cessation of dukkha. This cessation of dukkha, which is liberation from suffering, is what many people mean when they use the word "enlightenment." Here are some further remarks on the Four Truths.

1) The Nature Of Dukkha: our lives are impermanent, ever changing, and involve various forms of suffering. Examples of suffering are physical and emotional pain, loss, remorse, illness, old age and dying. Unsatisfactoriness includes such things as not getting what we want, and instead getting precisely what we don’t want, or losing something we had strived hard to get, or losing to someone else who got an unfair advantage, etc..

2) The Cause of Dukkha is our various forms of craving and aversions, or feelings of attachment and feelings of rejection. These factors in turn arise from ignorance, which is considered to be the root cause dukkha.

3) The Cessation of Dukkha occurs with the cessation of our delusions, attachments and aversions.

4) The Path Leading To The Cessation of Dukkha is called the Eightfold Path, which comprises: 1) right View (a profoundly penetrating realisation of dukkha, karma and the dharma), 2) right Purpose [sometimes translated as right Thought] (beneficial and selfless), 3) right Speech (truthful and beneficial, not divisive, harsh or misleading), 4) right Conduct (kind, compassionate and helpful), 5) right Livelihood (not harmful), 6) right Effort (striving with dedication but without personal ambition to stay on the Eightfold Path), 7) right Mindfulness (awareness is kept entirely on feelings, thoughts, conduct and events that are in the present moment) and 8) right Concentration (mental focus).

Note On Authenticity: the above definitions of the elements of the Eightfold Path are a contemporary "popularised" (ie, more accessible) version than a scholar or purist might present. The above is strictly from my own personal perspective – that of a lay practitioner, as opposed to a scholar. As in most religions, the precise understanding of the Scriptures is different among the sophisticated inner circle of full-time practitioners than it is among the lay following, by whom a more accessible version is usually understood. Also, as in any religion there are conflicting schools of thought within Buddhism, so my goal is to achieve a fairly non-denominational overview, which necessarily entails glossing over certain details to avoid writing a rigorously analytical tome. But if you would like in-depth information on Buddhism which is more authentic than what I have offered above, see Peter Masefield’s Buddhist Commentary on each cartoon episode, and his Tidbits & Trivia Page. Also see our Links To Buddhist Sites.

6. THE LAW OF KARMA. In Buddhism, the Law Of Karma states that for every intentional action there is a corresponding consequence. Beneficial actions produce beneficial results, and harmful actions produce harmful results. It is important to understand that the consequence of anything you do depends on your motive for doing it, so the deed itself is not as important as the intention, with regard to your own karma. It is also important to know that in this context the word `action' includes all intentional conduct, thought and speech

.

7. REBIRTH v REINCARNATION. The Buddha's Principle of Impermanence states that nothing is eternal or unchanging, except Nirvana. This gives rise to an important point of difference with other religions: Buddhist thinking does not acknowledge the concept of an eternal unchanging soul. Instead, Buddhism regards the constantly changing flow of mental formations, which carries the karmic imprint of past conduct, as the impersonal vitalising energy which passes into rebirth.

When a person's physical body dies, this ‘energy’ migrates into another physical life form, carrying with it the karmic imprint of that person’s previous lives. Within Mahayana Buddhism some use the word "reincarnation," to denote an already enlightened person such as a Lama taking physical form again for a beneficial purpose. However, outside Buddhism, other religions regard "reincarnation" to be what happens to the eternal soul when it takes physical form again. Since Buddhism does not acknowledge an eternal soul, nor any other aspect of life being eternal, the word "rebirth" is used to connote a more impersonal process.

8. GUIDELINES FOR PERSONAL CONDUCT. Lay Buddhists are given five precepts to observe in daily life: 1) not to destroy any living being, 2) not to take what is not offered, 3) not to engage in any kind of sensual misconduct, 4) not to speak falsely, 5) not to take intoxicants which cause heedlessness.

In many people’s minds, the first precept raises the issue of vegetarianism. You may be surprised to learn that the Buddha himself was not a vegetarian. For more info on this topic, see Drugs & Food Issues and Scholarly Commentary on Cartoon Episode 2 "The Lesson."

For most lay people, the second precept is mainly about stealing. But if you want to get rigorously authentic, you would have to apply this one much more broadly than is practical for people who work for a living – you would really have to be leading a monastic life to observe this one in it’s full original sense. For more info see Peter’s Tidbits & Trivia Page.

The third precept is about using the senses to harmful effect –harmful yourself or others. Examples of "harm" include causing yourself or others to become slothful, depleted, injured, unhealthy, emotionally distressed or addicted to stimulations. Examples of sensual misconduct are: over eating or extreme fasting, over sleeping or sleep deprivation, general self indulgence or extreme asceticism, laziness or overactiviy, inappropriate sexual conduct etc.

The fourth precept about Right Speech is fairly self explanatory. In terms of karma the most important thing about your speech is your intention, whether it be harmful or helpful. Also, if you lie to others, you also lie to yourself, since how we relate to others is a reflection of how we relate to ourselves.

For the fifth precept, the wording in the original Pali text is substance-specific, applying only to alcohol, However, modern usage has applied this precept to all substances considered to be "intoxicants." An intoxicant can be defined as anything which weakens your mental discipline or control.

Naturally, monks have additional precepts they must observe to maintain the right to wear the robe. For more info see the Gurus Page.

SHORT GLOSSARY OF BUDDHIST TERMS
* dharma* emptiness * enlightenment * guru * karma * nirvana * rebirth

Note on spelling: Words which originate from sanskrit texts are spelled slightly differently in English that the same word coming from the Pali canon. Example: "dharma" comes from the sanskrit, and "dhamma" comes from the Pali, but both denote the same thing. The two main reference books I have used here are 1) "Buddhist Dictionary" by Nyanatiloka, published by The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan,. and 2) A Handbook Of Tibetan Culture, edited by Graham Coleman, published by The Orient Foundation / Rider / Random House 1993 (this book has an excellent glossary).

"Dharma" [also "dhamma"]: this is a broad term which is used to denote many things, but the two primary meanings attached to the word are 1) the teachings of the Buddha, and 2) natural law (the way life works). Since the word is also used in the Hindu tradition, you will sometimes see the phrase "Buddhadharma" to specifically denote the Buddhist doctrinal tradition -- the natural law which was proclaimed by the Buddha and summed up by The Four Noble Truths..

"Emptiness:" this is one of the most subtle, elusive and widely misunderstood of all Buddhist ideas, sometimes summed up with the phrase "the unsubstantiality of all phenomena." Contrary to popular misconception, this is not a nihilistic philosophy, as it does not deny the very real existence of things -- it just asserts that things are not as they seem. The concept is that reality as we know it is illusory in many ways, and is actually empty of certain qualities we believe it to have, because our perceptions and conceptions are misleading. This is not to say that things don't really exist, but rather it is to say that they exist in a way that is vastly different to what our perceptions would lead us to believe. So in Buddhist thinking, our ordinary "reality" or "existence" is empty of certain qualities it appears to have. An example of a quality we mistakenly perceive in some things is permanence. Things are actually empty of permanence, because everything changes, and there are no exceptions to this. Even though a mountain might seem like a permanent feature of the planet, or even the universe, in fact the mountain, as well as everything else, is in a state of continuous flux and decay. It's just that we aren't aware of some of those changes which occur too slowly for us to notice. One of the most interesting examples of this principle of Impermanence is that the top of Mt Everest is made of the same stuff as the ocean floor -- limestone. That's because the top of Mt Everest once was the ocean floor! Due to the ongoing continental drift, the earth's crust is still buckling and pushing up the height of the Himilayas by a few centimetres each year. . . Other examples of apparent qualities that our existence is actually empty of are self-identity and inherent [ie, non-conditional] existence . If you are curious about this subject you will have to read up on it, and it will take you much deeper into Buddhist thinking than anything here on this web site, which is presenting Buddhism at the introductory level.

"Enlightenment:" This word is common to several religions and philosophies. In the Buddhist context it refers to an individual's awakening to the mind's true nature ["bodhi"]. This is roughly equivalent to saying an individual's awakening to the true nature of reality (emptiness). Specifically, one awakens from the 'slumber' of our delusions when one realises the Buddha's Four Noble Truths. Another definition for enlightenment is "a state beyond suffering."

"Guru:" A spiritual teacher or mentor. In sanskrit the word means 'heavy' or 'weighty' or 'important,' and by extension 'a venerable teacher.' At the early stages of spiritual development, one's guru is usually another person, but eventually one's own buddha-nature may serve as one's guru.

"Karma" [also "kamma"]: The Law Of Karma is the doctrine of cause and effect, whereby one's actions lead to their causal consequences. Our karma (the causal aspect of our lives) includes both the actual actions (physical, verbal and mental) and the psychological imprints and tendencies created within the mind by such actions. One's action creates a causal chain which is perpetuated by one's mental continuum, through successive rebirths, until appropriate circumstances and conditions arise for its fruition (causal consequence). The potential consequence of an action is never lost, even through many rebirths, unless it is obviated by specific remedies. [alternative definition]: 'Action,' which denotes the wholesome and unwholesome volitions and their concomitant mental factors, causing rebirth and shaping the destiny of beings. These karmic volitions manifest as wholesome or unwholesome actions by body, speech and mind. Thus the Buddhist term 'karma' by no means signifies the result of actions [but rather the actions themselves], and quite certainly not the fate of man, or perhaps even of whole nations (so-called mass-karma), which misconceptions through the influence of theosophy have become widely spread in the West.

"Nirvana" [also "nibbana"]: The Tibetan term for this [myang-'das] literally means the 'state beyond sorrow.' This refers to the permanent cessation of all suffering and the dissonant emotions which give rise to suffering. Nirvana is the total extinction of all our misconceptions, afflictive emotions and negative tendencies which characterise the delusions of our conscious states. Note that 'suffering' is distinguished from 'pain.' A fully enlightened person [one who has experienced the direct perception of emptiness] can experience pain without suffering from it. If you wish to pursue this subject further, you could begin by investigating the 3 different types of Nirvana mentioned in classical Buddhist literature. [alternative definition]: To become 'extinguished' as in achieving Freedom from Desire [nir + vana]. Nirvana constitutes the highest and ultimate goal of all Buddhist aspirations, ie, absolute extinction of that life-affirming will manifested as Greed, Hate and Delusion, and convulsively clinging to existence; and therewith also the ultimate and absolute deliverance from all future suffering and misery [Cf parinirvana].

"Rebirth" [as distinct from "reincarnation"]: An individual's migration into a subsequent life after death. It is the karmic forces which remain as subtle potentials within the mental continuum of the person which, when activated, cause the bringing together of mind and body in the continuing cycle of birth, death and rebirth [samsara]

BUDDHISM'S DIFFERENT TRADITIONS
A Mahayanist perspective
by Shaku Jo-Kyo George Gatenby,
assisting priest, Hongwanji* Buddhist Mission of Australia.

Our Theravada Friends. Some people say that once, about two thousand years ago, there was a schism between Mahayana (Northern and Eastern) Buddhism and Theravada (Southern) Buddhism. However, I definitely would not discuss "schisms" because the best historical evidence suggests there never was one. Nagarjuna, the great Mahayana thinker, for example, had probably never heard of Theravada Buddhism and Nagarjuna’s Buddhist Tripitaka (Canon of Scripture) was in a different language (Sanskrit). Educated Mahayanists do not consider Theravada Buddhism to be "Hinayana" but the pre-Hinayana and very early Buddhism which, remarkably, has preserved many of the Buddha’s original teachings.

Mahayana has preserved these teachings, too, but we Mahayanists have a huge Tripitaka and we continue to add commentaries, stories, and explanations. Actually our East-Asian Buddhism of Viet Nam, China, Korea and Japan was forged into its present form in the harsh conditions and hostile atmosphere of Central Asia - so the differences between Theravada and East-Asian Mahayana are due to geographical isolation, different conditions and different decisions about how to preserve and practice the teachings. The "Hinayana" Schools which "broke away" from the Mahayana movement were eventually absorbed into the Mahayana tradition.

In our tradition we have a very high regard for Theravada and see ourselves as "relatives" within the same family. Our parents are the same, but we grew up in different places - learning different habits, and different ways of thinking and dealing with the questions which confronted us.

For this reason, from the very beginning, we have tended to place a different emphasis in our thinking, for example, about The Dharma (literally: "the object", often translated as "The Teaching"). While Mahayanists tend to see the it (dharma-kaya) as a dynamic Reality, integral to all existing things, Theravadins prefer to consider The Dharma (Dhamma) to be the living words of the Buddha, handed down through history. Yet, we clearly share the basic principles of the Buddhist teaching, especially the common basis of our understanding: that there is no abiding, individual entity (anatman); that everything is subject to change (anitya); that irritability is our human lot - that life is a "bumpy road" - (dukkha); and that the only salvation is Nirvana

Nevertheless, whenever I am with my Theravada friends I feel that I am meeting my long-lost brothers and sisters; and its wonderful that we can be together again.

*Hongwanji is the main temple of the Jodo Shin School of Buddhism in Japan, which was founded in 1224 CE in Kyoto.

WHERE DOES THE MAHAYANA COME FROM?
A Mahayanist perspective
by Shaku Jo-Kyo George Gatenby,
assisting priest, Hongwanji* Buddhist Mission of Australia.

Historical Enigma: People are often intrigued about the seemingly huge difference between the various traditions within Buddhism. Where do they come from and why did the differences arise?

Mahayana is a descriptive term for a huge variety of Schools of Buddhism within the Northern tradition of Tibet and Mongolia and the Eastern tradition of China, Korea, Viet Nam and Japan. In fact the Northern and Eastern traditions themselves are of different origins. The Eastern tradition came in fact from far in the west. Developing the basic patterns of its present form in what is now Pakistan and Afghanistan and spreading along the Silk Road into Western China and then fanning out along the Pacific Coast. This process began in about 150BC and continued until about 1200.

Western Buddhologists have tended to assume that the Mahayana is descended from the Theravada tradition which is undoubtedly the oldest, unchanged surviving School of Buddhism and was more-or-less as it is now when it was established in Sri Lanka in about 250CE having been imported there from South-West India.

But it is very unlikely that Mahayana is descended from the Theravada at all. This is for number of reasons which are too numerous to list now but it should be emphasised that research and archaeology have only served to deepen the mystery of the origins of the Mahayana tradition. Nevertheless, it is possible that it arose from very early Buddhist orders known as "Stupa Communities" which did not participate in the first council of Elders. While these people were devoted to the Buddha, they did not have his literal teachings as handed down. They only took refuge in the Buddha and not the Dharma or the Sangha, and, instead of following the Eightfold Path they tried to imitate the pre-Enlightenment way of the Bodhisattva (the Buddha before he became enlightened) in order to reach the same enlightenment as he. This meant that they developed a mystical understanding of the teachings, whereas the Theravadins had them verbatim. However, a body of Scriptures known as the Agamas, which are very similar to the Theravada Nikayas were added to the Mahayana Scriptures and were originally in Sanskrit and not the Pali language of the Theravada tradition.

Some modern Mahayana scholars have been able to trace Mahayana right back to the Buddha himself, but this remains a matter of controversy. It should be pointed out, however, that all Mahayana teachings are consistent with those of the Buddha and we Mahayana practitioners consider them to have come directly from him. -- Shaku Jo-Kyo George Gatenby, Hongwanji Buddhist Mission of Australia

"PURE LAND" BUDDHISM
by Shaku Jo-Kyo George Gatenby

"Pure Land" means, in our Jodo Shinshu tradition, simply "Nirvana". The reason for the phrase "Pure Land" instead of Nirvana is that, according to the Buddha, Nirvana can not be described. In Mahayana, therefore, "Pure Land" is used quite deliberately as a metaphor - and Pure Land is spoken about so that it quite clear to everyone that that is what we are doing.

I love Pure Land ("Nirvana") Buddhism. It is full of power, joy and light and as a resource whereby ordinary, unsophisticated people, as well as academics and highly advanced teachers like Nagarjuna, can be brothers in the Dharma. It is quite superb, though badly misunderstood in the west. -- Shaku Jo-Kyo George Gatenby, Hongwanji Buddhist Mission of Australia.

BRIEF INTRODUCTION TO BUDDHISM
by the Unitarian-Universalist Church
(This is an excellent Inter-Faith point of view -- DL)

LINKS TO BUDDHIST WEB SITES