L15_Rdg01-04_Buddhism An Introduction to Buddhism

What is Buddhism? Buddhism is a religion that originated in northern India over 2500 years ago. From there, it spread into China, Japan and to Tibet. Today it is practiced throughout the world, attracting over 350 million followers. Like other religions, it has its own special teachings and practices but, unlike other religions, does not believe in God. Consequently, it is sometimes referred to as an atheistic religion. It does, however, like all religions, have the idea of 'transcendence' (of 'going beyond' ordinary consciousness) as central to its teaching. Who was the Buddha? The word 'Buddha' means 'enlightened one', ['illuminated one'] or 'awakened one'. The person who became a Buddha was Siddhattha Gotama [Siddhartha Gautama] who was born in Northern India in or around the sixth century BCE. The traditional story describes him as a prince who became discontented with his life of pleasure when he began to realize that it would pass and that life was subject to old age, sickness and death. Consequently, he left his home and family and spent six years searching for enlightenment. To achieve this, he starved his body and undertook other activities hoping that he would find an ultimate answer to the mysteries of life. At the end of these six years, he realized that the methods he was using were not working. So, he went back to eating properly again, thinking that it was important that he looked after his body enough to maintain health and vigor. [...T]hen, one day, he sat under a tree and began to meditate, determined to win enlightenment or die. Before he arose once again from that spot, Gotama Siddhattha had become an enlightened being - a Buddha. Someone once asked the Buddha, "Are you a God? He replied, "No, I'm awake!" [...E] ssence of the Buddha's teaching... The Four Noble Truths 1. The Noble Truth of Suffering The First Noble Truth is suffering (or dukkha). This includes physical, emotional and mental forms of suffering but can also be interpreted more widely as a feeling of dissatisfaction. Any happiness that we have in life will not last forever - old age, sickness and inevitably, death cannot be avoided. In the scriptures, suffering is defined according to the following categories: Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. It is also defined as not getting what one desires. 2. The Noble Truth of the Origin of Suffering The Second Noble Truth points to the origin of suffering, namely craving or tanha (literally thirst). At its most simple this relates to our constant craving for what is pleasurable in what we see, hear, smell, taste, touch and think. Our lives are constantly driven by our desire for pleasant sensations. When such pleasant sensations are denied us, as they inevitably are from time to time, then we feel frustrated, dissatisfied - we suffer. There can be more subtle forms of craving - a desire for fame, wealth, recognition - the list is endless.

 'Desire' is an appropriate synonym. 3. The Noble Truth of the Extinction of Suffering The Third Noble Truth refers to Nibbana [] in which craving has faded completely and thereby suffering too. It is an irrevocable state of peace, in which greed, hatred and delusion have completely disappeared. By attaining to it, no more kamma [] is produced and the round of rebirths comes to an end.
'Nirvana' 'Karma'

4. The Noble Truth that leads to the Extinction of Suffering The Fourth Noble Truth provides a practical pathway to the realization of Nibbana in the form of the Noble Eightfold Path. This consists of eight factors: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. What is the Noble Eightfold Path? This is the path to Nibbana [Nirvana] as outlined by the Buddha. It offers a framework for the development of wisdom, morality and concentration, all of which are essential for spiritual progress: 1. Right Understanding: This entails an understanding of the Four Noble Truths and the other teachings of the Buddha. 2. Right Thought: To have right thought is to be free of sense desire, ill will or cruelty and to possess thoughts of detachment, loving-kindness and compassion. 3. Right Speech: Right Speech comprises abstaining from lying, gossiping, and using harsh language. 4. Right Action: Right Action is abstaining from killing, stealing and from unlawful sexual intercourse. 5. Right Livelihood: Occupations that necessitate the breaking the five precepts are prohibited. For example, occupations that involve killing (whether animals or humans), sexual misconduct, deceit, taking intoxicating drinks or drugs. For example, trading in arms or prostitution. 6. Right Effort: There are four aspects to this: the effort to avoid the arising of evil, the effort to overcome evil, the effort to develop wholesome states and the effort to maintain wholesome states. 7. Right Mindfulness: This encompasses The Four Foundations of Mindfulness. This involves being mindful of: [A]. The body and bodily processes [B]. Feelings [C]. States of mind, [and] [D]. Thoughts, ideas, Buddhist teachings such as the Four Noble Truths. 8. Right Concentration: The final factor focuses on developing meditative concentration leading to the eradication of the five hindrances and the experience of the four jhanas.

Practical Approach The Buddha taught that the world is a place suffering, that there is cause for this suffering, which is craving, and an escape from or end to suffering, which is Nibbana. These are the first three noble truths. First, there is an analysis of our present state. Second, the Buddha explains the cause of this sorry state we are in. Third, he promises a place beyond suffering which can be realized in the near or distant future, depending on our own efforts. The missing link, of course, is how do we achieve this place of peace in which all craving and suffering have come to an end? The answer to this question is provided by the fourth noble truth, the Noble Eightfold Path. Three Strands The eight factors of the Noble Eightfold Path (often symbolized by a wheel consisting of eight spokes) can be grouped into three strands - wisdom, morality and concentration. Wisdom This consists of two factors, Right Understanding and Right Thought. The first of these is to do with developing an understanding of the Buddha's principal teachings, including the four noble truths, the law of kamma [Karma] (good deeds lead to happy states, bad deeds to miserable ones) and the three marks of existence (suffering, impermanence and not-self). Right Thought is thought free from ill will, cruelty and lust. Morality Like all other religions, Buddhism encourages its followers to adhere to a robust moral code. In the Noble Eightfold Path, this is represented by Right Speech, Right Action and Right Livelihood. Consequently, a Buddhist endeavors to abstain from lying, harsh or malicious speech, gossip and tale bearing. Similarly, by Right Action, a Buddhist abstains from killing (including animals), stealing and unlawful sexual intercourse. The last of these would include rape, cheating on your partner and visiting prostitutes. Right Livelihood would preclude any occupations that would involve the breaking of the five precepts. Consequently, jobs which involve killing (a butcher, for example) or drinking (a publican) would be seen as unwholesome. Concentration The final three factors, Right Effort, Right Mindfulness and Right Concentration can be classed under the umbrella term 'Concentration'. Right Effort involves avoiding or overcoming unwholesome states and developing and maintaining wholesome states. For example, you decide to avoid losing your temper and instead develop and maintain a sense of equanimity. Right Mindfulness and Right Concentration relate to two approaches to meditation that are seen as vital to one's spiritual development. Without meditation, nibbana can't be won - morality and understanding on their own are not enough. In fact, all three strands, all eight factors are necessary. Own Efforts Although the way to nibbana is described as a 'path', this does not mean that each of the eight factors needs to be followed in sequence. For example, one doesn't perfect Right Thought, then Right Understanding, followed by Right Speech. All parts of the path can be worked on concurrently. At the same time that one is developing Right Understanding, one can also be working on Right Speech and Right Concentration. In the Theravada tradition, the significance of the Eightfold Path is

that it offers a practical path to Enlightenment based on one's own efforts rather than reliance on a celestial being. [Summary of 8-Fold Path] Right Understanding and Right Thought aim to cultivate wisdom. Right Speech, Right Action and Right Livelihood relate to morality. Right Effort, Right Mindfulness, Right Concentration are conducive to Concentration [Mental Focus]. The Five Precepts Part of the spiritual path in Buddhism involves the following [of] moral rules or 'precepts'. These are the basic moral guidelines that [were] laid down by the Buddha. For the monk, in addition to 227 or so monastic rules, there are ten precepts. For the layperson, however, there are only five, though on certain days these may be increased to eight or ten. The five precepts are: 1. I undertake to abstain from killing living beings. 2. I undertake to abstain from taking what is not given. 3. I undertake to abstain from sexual misconduct. 4. I undertake to abstain from false speech. 5. I undertake to abstain from intoxicating drugs or drink. Meditation Meditation is a very important aspect of Buddhist practice, though it is given more emphasis in some schools than others. But what is meditation exactly and why is it practiced? In Buddhism, the highest goal is nibbana a state where both suffering and desire have been extinguished forever. To reach this state, the Buddha gave us the noble eightfold path, a set of guidelines which are designed to develop our wisdom, morality and concentration. All three are important, but leading a good moral life alone will not lead us to nibbana. This will only lead us to a good rebirth. In a sense, we can see morality is a means of laying down good foundations for the more penetrating practice of meditation. Meditation is, amongst other things, a method by which we attempt to look more deeply within ourselves and into the nature of the world around us. Now, we all do this to some extent whether we meditate or not. The Buddha, however, gave us precise instructions how this meditation should be undertaken. Traditionally, there are two methods - 'calm' or samatha meditation and 'insight' or vipassana meditation. In the first, the idea is to calm the body and concentrate the mind. Often, the meditator will use the breath to focus and in this way, with perseverance, a degree of calm and concentration are reached. Calm meditation leads to a series of rapturous states known as jhanas. In vipassana meditation, the aim is to see things as they really are. This is less to do with calming the mind (although this may be a by-product) than with being aware. On one level, this means noting all that one does - mentally and physically. This could be the thought of anger that has just risen into one's mind or the physical feeling of one's foot as it touches the floor. The development of this practice involves seeing that suffering, impermanence and not-self are inherent in all things, and even in our own bodily and mental processes. There are many benefits to meditation. It helps you to operate in a more relaxed way and therefore more effectively. Decisions are made calmly and logically, not based on sudden gusts of emotion that can easily throw us off balance if we're

not guarded. It can make us more aware of what impulses and desires govern our behavior and by being aware of these we can deal with them at a conscious level. The importance of meditation is that it is a means of helping us realize nibbana in a way that is practical and both physically and mentally beneficial. Indeed, the Buddha himself attained nibbana through the practice of meditation.
Source: The text of this document was taken from the Religion & Spirituality: Buddhism section of About.com on 8 July 2002 (except where otherwise noted). Credit to original authors (duly listed) and the editors/ guides of the Religion & Spirituality: Buddhism section of About.com is fully recognized. The text has been edited by Mr. Anthony Valentin for use in classroom instruction. All editing was limited to format and organization. Content has not been altered except for those items that may improve clarity and understanding (ex. punctuation). Any text changes by Mr. V have been duly marked by academically accepted devices (ex. [Brackets], Ellipsis..., etc.).