An Introduction to Buddhism
Written by: His Holiness Dalai Lama
The Need for Religion in Our Present Lives
One reason for the pursuit of religion is that material progress alone will not give a lasting pleasure or satisfaction. Indeed, it seems that the more we progress material, the more we can we have to live under constant fear. Scientific technology has made marvelous advances, and no doubt will continue to develop. Man may reach the moon and try to exploit her resources for the advantage of human being- the moon which some ancient believers regarded as the home of their god; and planets may also be conquered. Perhaps, in the end, this progress will revel potential enemies outside our world. But in any case, it can not possible bring ultimate and permanent pleasure to human beings, for material progress always stimulates desire for even further progress, so that such pleasure as it brings is only ephemeral, But, on other hand, when the mind enjoy pleasure and satisfaction, mere material hardships are easy to bear; and if a pleasure is derived purely from the mind it self, it will be a real and lasting pleasure.
No, other pleasure can be compared with that derived from spiritual practice. This is the greatest pleasure, and it is ultimate in nature. Different religions have each shown their won way to attain it.
A second reason for the pursuit of religion is that we depend on religion even for the enjoyment of an appreciable amount of material pleasure. Pleasure and pain, in general sense, do not arise only from external factors, but from internal factors as well. In the absence of the internal response, no amount of external stimulation can affect pleasure or pain. This internal factors are the after effects or impressions left on our minds by past actions; as soon as they come into contact with the external factors, we experience pleasure and pain again. An undisciplined mind express evil thought by evil actions, and those action leave evil after- effects on the mind; and as soon as external stimulation occurs, the mind suffers the consequences of its past action. Thus, if we suffer, our miseries have their remote causes in the past. All pleasure and pain have their mental origins; and religions are required because, without them, the mind cannot be controlled.
The Need for Religion for Our Future Lives
How do we know that there is an after- life? According to Buddhism, although the nature the cause and Effect may be different, they must have the same essential properties, they must have a definite connection; otherwise the same cause cannot result in the same effect. For example, the human body can be perceived- it has formed and color- and therefore, its immediate sources or cause must also have these qualities. But mind is formless, and honesties immediate source or cause must also be formless. In analogy, the properties of the seeds of medicinal plants crate medicine, and the seed of poisonous plants crate poison.
Most beings have physical bodies (though in some regions of existence being have only minds). Both mind and body are formed and begin to function. The immediate source of a body is that of its parents. But physical matter cannot produce mind, nor mind matter. The immediate source of a mind must; therefore, be a mind which existed before the conception both mind and body are formed and begin to function. The immediate source of mind must, therefore, be a mind which existed before the conception took place; the mind must have continuity from a previous mind. This we hold is proof of the existence of a past life. This has been demonstrated by the accounts of adults and children who remember their past lives- a phenomenon found not only in historical records but also observed today. We can conclude from this that past life existed, and hence that life in future will exist. If belief in after- life is accepted, religious practice is necessary as nothing else can supplant it, the preparation for one’s future existence.
The Meaning of Dharma
The Sanskrit word Dharma known as CHOS in Tibetan, and it mean “to hold”. All the objects of this world which have definable indemnities of their own are known as a Dharma. There is another meaning of Dharma, and this is “to hold back from impending disaster”. It is in this sense that Dharma can mean “religion”; religion, that is to say, as opposed to secularism. Generally speaking, any noble activity of mind, body and speech to denote Dharma or religion- which can save or hold one back from disaster. One is considered to practice religion if one implements these activities.
The Four Novel Truths
Lord Buddha said “This is true suffering, this is true cause, this is true cession; this is the true path. He also said: “Know the sufferings; give up their causes; attain the cessation of sufferings; follow the true paths.” Again he said: “Know the sufferings although there is nothing to know; relinquish the case of misery although there is nothing to relinquish; be earnest in cessation although there is nothing to case; practice the means of cession although there is nothing to practice.” There are three views of the intrinsic nature, action and ultimate result of the Four Novel Truths.
According to the Madhyamika theory (originally taught by Nagarjuna, a scholar of the third century of the Christian era), a theory which remains supreme among all the theories of different Buddhist schools, the explanation of these Truths is this; True Suffering means Samsara (The entire round of existence, of birth and rebirth) arising from Karma (that is, action and reaction) and from delusion. True cause means Karma and delusion, which are the cause of true suffering. True cessation means the complete disappearance by degrees of the preceding two truths. The true path is the method by which we arrive at true cessation.
Thus the true cause of suffering leads to true suffering, but in following the true path, we arrive at goal of true cessation. Although this is the national sequence, Lord Buddha preached the Four Truths by placing the effects first and the cause after. The reason for this is that if the nature of suffering is determined, the cause of it may be deduced; and when this desire to eliminate the cause (of suffering) is strong, means will be found to abandon it.
Samsra and Being
Samsara is the whole round of existence. Samsara, with its miseries, is the true cause of suffering. To Samsara belongs everything which proceeds from a chain of other causes and which is thus involved in Karma and delusion. Its essential nature is misery; its function is to provide a basis for the spread of misery and by nature to attract miseries for the future.
Spatially, Samsara is divided into three worlds- the World of the Senses, the world of Form and the World of the Formless. The beings in the first of these worlds enjoy external sensual pleasure. The second, the World of Form, consists of two parts. In the lower part being cannot enjoy external sensual pleasures but can enjoy the undisturbed pleasure of internal contemplation. In the world of the formless, the objects of the five senses do not exist, nor the dive sensual organs with which we enjoy them. There is only a bare mind, devoid of destructions. This exists and dwells entirely in a state of equanimity.
Samasara may also be divided according to the nature of the beings it contains, and by this system there are six divisions:
GODS: These include beings in the world of celestial forms and of formless spirits, and the six categories of gods found in the sensual world.
DEMI- GODS, OR TITANS; these are mischievous beings who are like gods in every respect.
HUMAN BEINGS
YI-DAG, OR PRETAS; Living spirits who are afflicted constantly with the miseries of hunger and thirst.
ANIMALS
HELLS: There are different regions of hell, and the living beings in each of them also vary in nature, according to their past Karma.
The Cause of the Miseries of Samsara
The true causes of suffering are Karma and delusion. Karma has been defined as “concordant action and reaction”. According to the higher school of Buddhism, Karma has to aspects, known in Tibetan as Sempai le and Sampai Le. Sampai Le is the latest stage of Karma in which physical action is yet to take shape: the stage where the impulse to act is subconscious, Sampai Le is the manifest stage in which physical and oral actions occur. With regard to its results, there are three kind of three kind of the Karma. Meritorious Karma cause beings to take rebirth in the realms of gods, demi- gods, and men. Demeritorious Karma cause rebirth in the lower regions of animals, pretas and hells. Finally, Achala Karma, Invariable Karma, cause being to take rebirth in the upper worlds, Rupa and Arupa Dhatu, the worlds of the From and the formless. The effects of Karma may be experienced in this present life, or in the next life, or in subsequent lives.
Delusion is not a part of the essential or central mind, which as I have said, is intrinsically pure: it is a defect of one of the peripheral or secondary minds. When this secondary mind is stimulated, a delusion becomes influential; it dominates the central mind and causes sin.
There are very many kinds of delusion: passions, anger, pride, hatred, hostility and so on. Passion and hostility are the main delusions: by passion we mean passionate attachments to men or things. Passion may express itself as self- attachment or egoism, and from it one may develop pride through a sense of superiority; or, encountering hostility towards oneself, one may develop counter- hatred. Again, through ignorance and lack of understanding, one may be led to oppose the truth. This strong “I- consciousness” has been fostered in all being in Samsara since time immemorial, and they are so habituated to it that they experience it even in their dreams.
In fact, all cognizable things are empty by their very nature, but through delusion they appear as self- originating and as self- sufficing entities. Conversely, this distorted concept is at the root of all delusion.
The Essence of Nirvana
Samsara, in another sense, implies bondage. Nirvana implies liberation from this bondage: the true cessation, the third of the Novel Truths. I said that the causes of Samsara are Karma and delusion. If the roots of delusion are thoroughly extracted, if creation of new Karma to cause rebirth in the circle of the Samsara is brought to and end, if there are no more delusion to fertilize the Karma presenting from the past, then the continual rebirth of the suffering being will case. Such a being, however, will not cease to exit. It has always exited in a body with a mortal residue, a body born because of previous Karma and delusion. But after the cessation of rebirth, after the liberation from Samsara and the achievement of Nirvana, it will continue to have consciousness and spiritual body free of delusion. This is the meaning of the true cession of Suffering.
Hinayana
A prescribed path must be followed to attain either of states of Nirvana described above: the true path, the fourth of the Novel Truths. Hinayana and Mahayana represent two schools of thought by which we discern this path. Hinayanists, the followers of the Lesser Way, basically seek to attain Nirvana for the individual’s own sake. According to this school, the mind should pursue religious ethics (Shila), and simultaneously practice concentration (Samadhi) and meditation (Vipassana: Tibetan- Lhagthong), so that delusion and the seeds of delusion may be purged, and may not grow again. Thus Nirvana is attained. The path to be followed include the Paths of Preparation, Application, Seeing, Practice and Fulfillment.
Mahayana
Mahayanists aim at attaining the highest stage, of Nirvana, Buddhahood, for the sake not only of the individual but all other sentient beings. Motivated by the thought of Enlightenment 9Bodhi- chitta) and by compassion, they follow almost the same paths as those of Hinayana. But in addition to those paths, they practice other methods (Upayas) such as a six Paramitas (transcendent virtues). By this practice, Mahayanists seek not only to rid themselves of delusion but also of the defilement of sin, there by working to attain Buddhahood. The five Mahayanic paths are likewise known as the path of Preparation, Application, seeing, Practice and fulfillment. But although the names of the paths are the same as those of Hinayana, there is qualitative difference between them. And since Mahayanists have a different fundamental motive and in general follow different paths and practice different methods, the final goal which they achieve is different.
The question is sometime asked whether Hinayanists, having achieved Nirvan, will be confined to the stage they have attained, or whether they will subsequently follow the Mahayana. The answer is that they will certainly not regard their won stage of Nirvana as the final goal, but will certainly adopt ways to attain Buddhahood.
Tantrayana
The paths I have mentioned are doctrinal paths, and they must be followed to provide a sound foundation before Tantrayana (the way of Yogic Method) is practiced. In Tibet, the greatest care was taken before any Tantric doctrine was among those preached by Lord Buddha, and submitted in to logical analysis by competent Pandits, and also tested its effects in the light of experience, before they confirmed its authenticity and adopted it. This was necessary as there were many non- Buddhist Tantric doctrines which are apt to be confused with those of Buddhism because of superficial resemblances.
The Tantrayana falls into four classes, and it has a vast number of treatises which can not be enumerated here. In the simplest terms, this is its system: as already explained, bad Karma are held responsible for the various kinds of miseries we suffer. The bad Karma is crated through delusion. Delusion is essentially due to an undisciplined mind. The mind should therefore be disciplined and control by exercises that stop the flow of evil thoughts. This flow may be stopped, and the wandering or projecting mind brought to rest, by concentration on the physical make- up of one’s body and the psychological make- up of one’s mind.
The mind may also be focused on external objects of contemplation. For this, strong contemplative powers are needed, and the figures of deities- it has been found- the most suitable objects. For this reason, there are many images of deities in Tantrayana. There are not arbitrary creations. Images, as objects of contemplation to purify the body, mind and senses have to be created in wrathful as well as peaceful aspects, and sometimes with multiple heads and heads, so that they suit the physical, mental and sensuous aptitudes of different individuals striving for the final goal.
Progress towards this goal is achieved in some cases mainly through strong faith and devotion, but in general it is achieved by the power of reason. And if the transcendental path is systematically followed, reason itself will provide during the pursuit many causes for heartfelt belief.
Dual Truth
Every religious path has a system of knowledge or wisdom and method.
Wisdom relates to Absolute Truth and Method to Relative Truth. Nagarjuna has said: “The Dharma revealed by the Bouddhas are always fully in accordance with the Dual Truths, both Absolute and Relatives Truths.”
When the final end, Buddhahood, is achieved, an individual acquires two forms of Buddha Kayas or Bodies. These two Kayas are the effect of his practice of Wisdom and Method in following the doctrinal paths; and his Wisdom and Method are the results of the two truths which are universally valid. An understanding of the Dual Truths is therefore very important but it involves some difficulties. Different schools of Buddhist thought hold different views concerning these truths. According to Uma Thal Gyurpa (The theory of Madhyamika held by the Prasangika School of Buddhism) the things we preside through our senses are of two aspects- the perceptible and the imperceptible. Generally speaking, Relative Truth is concerned with the knowledge of thins and of mental concepts in their perceptible aspect, and Absolute Truth with knowledge of their imperceptible aspects.
Universal Void ness and True Cessation are Absolute Truths; all else is relative.
An Outline of the Method of Following Buddism
The perfect practice of Buddhism is achieved not merely through superficial changes for example through leading a monastic life or reciting from holy books. Weather these activities in themselves should be called religious or not is even open to question; for religion should be practiced in the mind. If one has right mental attitude all activities, bodily action and speech, can became religious. But if one lacks the right attitude if one does not know how to think properly one will achieve nothing even if one spends the whole of one’s life in monasteries and in reading from the scriptures. The first essential, therefore, is proper mental attitude. One should take the three Gemes- Buddha, Dharma and Sangha- as one’s final refuge; one should take into account the laws of Karna and its fruits; and one should cultivate such a thoughts as will benefit other beings.
If religion is earnestly followed by renouncing the world, the follower finds great joy. There are many people in Tibet who have renounced the world in this way, and they posses an indescribable mental and physical satisfaction. The sum total of worldly pleasure, gathered through the motive of self- love and the effort to satisfy that love, is not comparable to a fraction of the higher happiness. People who possess this happiness are also of the greatest benefit to other, by virtue of their won inward state, which enables them to diagnose not only the true causes of the ills of mankind but provide also the true remedies for them. However such renunciation of the world is not possible for everybody, because the sacrifices entailed are very great.
What sort of Dharma, what sort of religion, can then be prescribed for people in ordinary walks of life? Immoral worldly activates, naturally, should be ruled out; these activities are never compatible with any religion. But morally justifiable activities, such as helping to administer the government of a country, or indeed doing anything useful and productive, taking any steps towards promoting the pleasure and happiness of others, can certainly go together with the practice of the Dharma. In India and Tibet, King and Ministers have promoted Dharma. Salvation can be achieved, if one truly endeavors to find it, merely by leading a house- hold life. We have a saying: “People who make no mental effort, even if they remain in mountain retreats are like animals hibernating in their holes, only accumulating causes for a descent into hell.”
Perhaps I may conclude with an old Tibetan story. Long ago there was a famous Lama whose name was Drom. One day Drom saw a man walking around a stupa.
“It is good that you walk around stupa,” he said. “But wouldn’t it be better to practice religion?”
“I had better read a holy book then, “The man said himself. And so he started a laborious course of reading.
One day Drom happened to meet him again.
“Reading from a holy book is of course very good,” Drom said, ‘but wouldn’t it be better still if you practice religion?”
And the man thought: “It seem even reaction id not good enough. How about meditating?”
Not longer after, Drom saw him in meditation. He said: “I admit that meditation is good. But wouldn’t it really be better if you practice religion?”
The man was bewildered, “What do you mean by practicing religion”? he asked, “Tell me how is it done”.
The Three Refuges
It is imperative that men understand the refuge and the universal law of Karma and its fruits- moral or psychological cause and effect- for the main to be wedded to the path of religion. There are three refuges;
Buddha (the Teacher)
He who has cleansed his mind of all impurities and has removed the motives and inclination that led them to-freeing himself thereby from the different of sin- becomes omniscient and is known as the Buddha. Such a person has perfect knowledge of all phenomena occurring in space and time, and such a person is Buddha, the refuge, a guide to health like a physician.
Dharma (the Teaching)
The Dharma is the true Refuge: and one arrives at the goal of Dharma- the Nobel paths of deliverance- by practicing properly the method of overcoming evil and removing evil and removing its traits. In this sense Dharma can be compared to the practice of medicine.
Sangha (the thought)
The thought comprise all beings who have attained the Path of Seeing. The path of seeing is the stage of perfection in which one perceives the reality of all objects; the Path of Practice is a stage in the way of Buddhahood realize through meditation; the path of fulfillment is the stage in which one no longer needs guidance. These are the Three Novel Path. The Order is the friend who helps us to realize. The Order may be compared to the nurse who administers the medicine.
Bodhi- Chitta
It is not oneself alone but all the sentient beings that are afflicted by sufferings. We have to think not only of our own welfare but of the welfare of all. Our thoughts and actions should be altruistic. Not to speak of being of a higher plane, even the lowest creature experiences and therefore shuns suffering and misery. As Arya Deva, a Madhyamika philosopher has said:
Mental suffering plagues the high
Physical Suffering plagues the low.
Mental and physical suffering,
Eternally consumes this world.
Living beings desire peace and happiness and want to avoid sufferings. And yet they are helpless as they do not know how to seek happiness and discard suffering. In the context of this universal helplessness, one has to work hard to dissociate being from what causes them sorrow, and to establish them into realm of happiness and comfort. Of course, to discard sufferings and acquire happiness, every being has to make effort himself to obliterate the cause of his suffering, and to determine the cause of his happiness. Apart from this, there is no other way. As the Exalted One has said:
“Sins cannot be washed even by all the Buddhas. The hand cannot erase the sufferings of living beings. Knowledge cannot be transferred bodily from one to another. The infallible Truth of the holly Dharma can alone eradicate sufferings”.
Suffering cannot be obliterated by a touch of the hand in the way of our is washed off by water, and the pain is removed by picking out the thorn. Nor is it possible for the Blessed One to transfer His intellectual knowledge physical and another being. Then, what is the way out? Buddha says, “Aided by the knowledge that nothing is, you will cross the Flood.” Being can be liberated from sorrow by showing them the things that are to be practiced and the things that are to be relinquished. The being who can show the perfect path, and can suit his teaching to the particular mentality, aptitude and physical health of the individual is the Buddha alone. So, it is necessary follows that the attainment of Buddhahood is the inevitable pre-condition for the salvation of all living beings. A man stricken with thirst quenches his thirst by drinking water, but must have a vessel to drink with. So also, the main purpose of acquiring the status of Buddhahood is to strive to make all sentient beings free themselves from sufferings and their causes. But to do this one must first realize the status of Bouddhahood. A mind with such a thought- move, set on attaining enlightenment, is known as Bodhi- chitta.
Source Book: An Introduction to Buddhism
Written by: His Holiness Dalai Lama
Presents by: Ramesh Dumjan in website.
