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BASIC BUDDHIST TEACHINGS
Much of these teachings are adapted from The Instilling Goodness School in California and the Spring Rain Sangha in Toronto. They are written in a simple manner to be understood by children as well as adults. When known, credit is given to the author/translator.
Index:
· The Buddha
· The Three Universal Truths
· The Three Refuges
· The Four Noble Truths
· The Eightfold Path
· The Ten Cardinal Precepts
· The Five Hindrances
THE BUDDHA
Buddhism began in India about 2,500 years ago. Around the year 566 BC, a Prince named Siddhartha Gautama was born in the small kingdom of Kapilavastu. His father was King Suddhodana and his mother was Queen Maya.
Soon after Prince Siddhartha was born, wise men predicted that he would become either a great enlightened being or mighty king. When the father heard this, he was deeply disturbed., for he wanted his son to become only a great ruler. He told Queen Maya, "I will make life in the palace so pleasant that our son will never want to leave and he will stay and eventually become king."
At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king built them three palaces, one for each season, and lavished them with luxuries. They passed their days in enjoyment and never thought about life outside the palace.
Siddhartha became disillusioned with palace life and wanted to see the outside world. Unbeknown to his father, he made four trips outside the palace and saw four things that changed his life. On the first three trips, he saw sickness, old age and death. He asked himself, "How can I enjoy a life of pleasure when there is so much suffering in the world?"
On his fourth trip, he saw a wandering monk who had given up everything he owned to seek an end to suffering. Siddhartha was moved by this monk and decided to follow the ascetic path.
Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He cut off his hair to show that he had renounced the worldly lifestyle and called himself Gautama.. In his search for truth, he studied with the wisest teachers of his day. None of them knew how to end suffering, so he continued the search on his own.
For six years he practiced severe asceticism thinking this would lead him to enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate nothing. He could endure more hardships than anyone else, but this did not take him anywhere. He thought, "Neither my life of luxury in the palace nor my life as an ascetic in the forest is the way to freedom. Overdoing things can not lead to happiness. " He began to eat nourishing food again and regained his strength.
On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. "I will not leave this spot until I find an end to suffering." During the night, he struggled with many temptations. As the struggle ended, he realized the cause of suffering and how to remove it. He had gained the most supreme wisdom and understood things as they truly are. He became the Buddha, 'The Awakened One'. From then on, he was called Shakyamuni Buddha.
After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.
For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Wherever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, "You need to do your own work, for I can teach only the way."
Shakyamuni Buddha died around 486 BC at the age of eighty. Although he has left the world, the spirit of his kindness and compassion remains.
The Buddha realized that that he was not the first to become a Buddha. "He said, There have been many Buddhas before me and will be many Buddhas in the future. All living beings have the Buddha nature and can become Buddhas." For this reason, he taught the way to Buddhahood.
The two main goals of Buddhism are getting to know ourselves and learning the wisdom teachings. To know who we are, we need to understand that we have two natures. One is called our ordinary nature, which is made up of unpleasant feelings such as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise, and perfect. In Buddhism, it is called the Buddha nature. The only difference between us and the Buddha is that we have not awakened to our true nature.
THE THREE UNIVERSAL TRUTHS
1. Nothing is lost in the universe
The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us.
We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.
2. Everything Changes
The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on it snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.
Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.
3. Law of Cause and Effect
The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.
The law of cause and effect is known as karma. . Our thoughts and actions determine the kind of life we can have. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,
"The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,
You will joyfully gather good fruit."
- Dhammapada
THE THREE REFUGES
The Buddha knew it would be difficult for people to follow his teachings on their own, so he established the Three Refuges for them to rely on A refuge is a place to go for safety and protection, like a shelter in a storm. Taking refuge does not mean running away from life. It means living life in a fuller, truer way.
Taking refuge is also like a man traveling for the first time to a distant city. He will need a guide to show him which path to follow and some traveling companions to help him along the way.
- The Buddha is the guide and example.
- The Dharma is the path (teachings).
- The Sangha are the teachers or companions along the way. Sangha means "harmonious community".
THE THREE REFUGES by Charlene Jones
Refuge
One quality of our human minds and hearts is the power of focus: what we focus on grows in power. Tibetan Buddhist practice provides many ways for us to explore this principal. In Refuge Practice for example, we focus on creation of shelter and safety, a haven to which we can retreat and from which we can emerge replenished.
The Three Refuges
Taking Refuge in the Buddha does not mean we expect Buddha to save us! Taking Refuge in Buddha means we reflect upon the power this one man demonstrated through his commitment to achieving his goal. He gained his goal through diligent efforts and hard work. We recognize we too have potential, to unfold inner talents, explore the unknown and awaken to the beauty and mystery of being alive. We take strength and gain confidence from recalling the Buddha's struggle and eventual success.
We take Refuge in the Dharma. The word dharma has many translations. The one I like for its simplicity is "Law". Dharma is the law of how our human awareness works on this planet. One way we can clearly see how our human awareness works is by looking at the past: we are not the same person we were ten years ago. Likewise we are not the same species who came down from the trees, we are not exactly the same as those who first learned to read the written word, an estimated 3000 years ago. You are not the same child who learned to walk many years ago. We are constantly changing and in this change whether we always see it or not, we learn. This is the law. We take refuge in the Dharma or law of change that we will be able to make progress, to grow from our current state to increased understanding and awareness.
Finally we take Refuge in the Sangha. Originally, the Sangha included only members of the Order, monks and nuns. Now, we open this Refuge to include all suitable friends. Suitable friends means people who support your efforts toward living a more wholesome, balanced and dynamic life. This means people who meditate formally, as well as those who encourage your growth and exploration in other ways. We take refuge, then, in everyone who helps us on our path to increased understanding.
In summary, taking refuge helps us. We gain a sense of safety and shelter from bringing to our minds the power of the Buddha's life and how one man achieved his goals and by the law of human awareness that allows us to know it is possible - that in fact it is our destiny to grow in understanding. As my teacher, Namgyal Rimpoche stated emphatically "You will overcome your hindrances, doubts, and self loathing. It is the Law." Finally, taking refuge creates a more powerful bond with others who intend to walk the path of this life with love and joy, awareness and understanding as their refuge and their goal.
As we consciously, with intent and purpose invoke a feeling of Refuge in our lives, we help bring about the conditions of Refuge: a sense of shelter from the chaos in life, and in this shelter a renewed sense of strength and confidence in our direction and in the support upon which we stand. As we feel these qualities we naturally reach out to help others. As we reach out to help others, we create the conditions of Refuge we so desire.
THE FOUR NOBLE TRUTHS
Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:
· What's wrong with me?
· Why am I sick?
· What will cure me?
· What do I have to do get well?
The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again. This is like the Four Noble Truths.
The Four Noble Truths
1. There is Suffering - Suffering is common to all.
2. Cause of Suffering - We are the cause of our suffering.
3. End of Suffering - Stop doing what causes suffering.
4. Path to end Suffering - Everyone can be enlightened.
1.SUFFERING: Everyone suffers from these things
Birth - When we are born, we cry.
Sickness - When we are sick, we are miserable.
Old age - When old, we will have aches and pains and find it hard to get around.
Death - We feel deep sorrow when someone dies and most fear our own death.
Other things we suffer from are:
- Being with those we dislike,
- Being apart from those we love,
- Not getting what we want.
- Getting what we want and then worrying about losing it is also suffering
All kinds of problems and disappointments that are unavoidable.
The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering.
He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
... but when one loses them, there is suffering."
- Dhammapada
2.THE CAUSE OF SUFFERING
The Buddha explained that people live in a sea of suffering because of ignorance and greed or attachment. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they cannot be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomachache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserves a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy or attached to them.
3.THE END OF SUFFERING
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. THE PATH TO END SUFFERING: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.
THE NOBLE EIGHTFOLD PATH
When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the Dharma Wheel'. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha's teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path.
- Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom and compassion.
- Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.
- Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.
- Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.
- Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your living by harming others. Do not seek happiness by making others unhappy."
- Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.
- Right Mindfulness. This means being aware of our thoughts, words, and deeds.
- Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.
Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates one's wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.
THE TEN CARDINAL PRECEPTS
- I resolve not to kill, but to cherish all life.
- I resolve not take what is not given, but to respect the things of others.
- I resolve not engage in improper sexuality, but to lead a life of purity and self- restraint.
- I resolve not to lie, but to speak the truth.
- I resolve not to cause others to take substances that confuse the mind, nor to do so myself, but to keep my mind clear.
- I resolve not to speak of the faults of others, but to be understanding and sympathetic.
- I resolve not to praise myself and disparage others, but overcome my own shortcomings.
- I resolve not to withhold spiritual or material aid, but give them freely where needed.
- I resolve not to indulge in anger, but to exercise control.
- I resolve not to revile the Three Treasures-Buddha, Dharma, and Sangha-but to cherish and uphold them.
From: Lotus in the Fire: The healing Power of Zen. Written by: Jim Bedard
There are special ceremonies for taking refuge with the Three Refuges and the Ten Precepts. (For a Buddhist, taking refuge is the first step on the path to enlightenment. Even if enlightenment is not achieved in this life, one has a better chance to become enlightened in a future life.)
THE FIVE HINDRANCES
1. Craving - desirous attachment, greed
2. Aversion - hatred, fear, boredom
3. Sloth and Torpor - laziness
4. Restlessness
5. Doubt
1. Craving
Craving for sense pleasures, pleasant sights, sounds, smells, tastes, touch and mind states, leads to 'if only syndrome': "If only I can get enough pleasurable experiences and keep them going indefinitely, then I'll be happy."
NB: The problem is not with the object of desire but the degree of attachment. The objects and the yearning for them can be endless. Therefore contentment/satisfaction will not be possible by trying to get more and better things and experiences. We are reaching, grasping for something just out of our reach, instead of being content in the here and now.
What we want distorts and colours our perception of what is. Note: artists see colours, textures, shapes etc. A thief sees....
2. Aversion (hatred, anger, ill will)
This one is more obvious because of its unpleasant energy. Maybe some temporary enjoyment derived from it and then pain, because it closes the heart and thus constricts our natural joy. We can learn a lot from anger because it shows us exactly where we are stuck, where our limits are. It is also a warning signal--'attachment'. The amount of our attachment is proportional to the strength of our anger.
Anger colours our experience of everything. We can even become angry over something that hasn't happened or appears to have happened. For example, a rowboat in the fog bumps into another boat. The owner of the first boat is furious and yells at the owner of the boat he bumped into. He then discovers that there is no one in the 'offending' boat. With no one there his anger disappears although a boat had bumped into his. Another traditional example is the fear of rope mistaken for snake.
Fear, judgment and boredom are forms of aversion.
3. Sloth and Torpor
Causes:
a) fatigue
b) resistance to an unpleasant state of mind
c) energy imbalance-re: concentration (tranquility)
This category includes laziness, dullness, lack of vitality, fogginess and sleepiness. These all weaken the clarity of mind - the true nature of the mind. The antidotes are increased effort and determination.
4. Restlessness
This is the opposite of torpor. Its nature is agitation, nervousness, anxiety, worry, and jumpiness. The antidote is Shamatha and Vipassana.
5. Doubt
Doubt stops our practice. It is associated with subtle fear and resistance. The antidote is to make it the object of mindfulness and also develop faith.
ANTIDOTES
Suppression of the Hindrances does not work. Mindfulness meditation transforms them into the object for observation = skillful means = manure that nourishes. Eventually we can see through them the laws of karma, impermanence and impersonality at work.
If we get entangled in the hindrances and start acting them out, we reinforce them.
Antidote Strategies:
1. Mindfulness
2. Transform Mara the tempter into an ally.
3. When the Hindrances are very strong cultivate the opposite. Once they are weaker we can better observe them mindfully.
4. For advance students, let go as soon as it arises without aversion.
From: Spring Rain Sangha Teachings
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