What is Buddhism?

0:00 What is Buddhism? For free distribution. Copyright Ajahn Brahmavamso, Abbott of Bonnyana Buddhist Monastery, Spiritual Director of the Buddhist Society of Western Australia, Perth, Australia, January 2016. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:18 This booklet may be reproduced without permission, only for free distribution. In all other cases, written permission is required by the copyright holder. Report an error in the passage at 0:18 Highlight the passage at 0:18

0:31 Introduction. For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, a source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout the world are following the teachings of the Buddha. So who was the Buddha and what are his teachings? The Buddha. Report an error in the passage at 0:31 Highlight the passage at 0:31

1:10 The man who was to become the Buddha was born as Siddhartha Gautama around 2500 years ago. A prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enduring aristocratic status. Thank you for listening. could conceal life's imperfections from the unusually inquisitive young man. At the age of 29, he left wealth and family to search for a deeper meaning in the secluded forests and remote mountains of northeast India. Report an error in the passage at 1:10 Highlight the passage at 1:10

1:52 He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer. but They could not provide the answers he was seeking. He then struggled on the path of self-mortification, taking that practice to the extremes of asceticism, but still to no avail. Then at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi tree in a secluded grove by the banks of the river Niranjara and developed his mind in deep, In luminous, tranquil meditation, using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate the truth of mind, universe and life. Report an error in the passage at 1:52 Highlight the passage at 1:52

2:52 Thus he gained the supreme awakening experience and from then on he was known as the Buddha, the awakened one. His awakening consisted of the most profound and awe-embracing insight into the nature of mind and awe phenomena. This awakening was not a revelation from some divine being, but a discovery made by himself based on the deepest levels of meditation and the clearest experience of mind. Report an error in the passage at 2:52 Highlight the passage at 2:52

3:24 It meant that he was free from the shackles of craving, ill will and delusion. That all forms of inner suffering had been eliminated and that he had acquired unshakable peace. The teachings of the Buddha. Having realized the goal of perfect awakening, the Buddha spent the next 45 years teaching a path which, when diligently followed, would take anyone regardless of race, class or gender to the same perfect awakening. Report an error in the passage at 3:24 Highlight the passage at 3:24

4:00 The teachings about this path are called the Dharma, literally meaning the nature of all things or the truth underlying existence. It is beyond the scope of this pamphlet to present a thorough description of all these teachings, but the following seven topics will give you an overview of what the Buddha taught. Report an error in the passage at 4:00 Highlight the passage at 4:00

4:25 1. The Way of Inquiry Report an error in the passage at 4:25 Highlight the passage at 4:25

4:30 The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. He pointed out the danger in fashioning one's beliefs merely on the following grounds. Hearsay, tradition, because many others say it is so, the authority of ancient scriptures, the word of a supernatural being, or out of trust in one's teachers, elders or priests. Report an error in the passage at 4:30 Highlight the passage at 4:30

4:58 Instead. Instead, one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason and leads to the happiness of one and all, then one should accept that view and live up This principle also applies to the Buddha's own teachings. They should be considered and inquired into using the mental clarity As one meditation deepens, one eventually sees these teachings for oneself with insight, and only then do they become one's own truth that give blissful liberation. Report an error in the passage at 4:58 Highlight the passage at 4:58

5:46 The traveller on the way of inquiry needs to be tolerant. Tolerant does not mean that one embraces every idea of you, but that one doesn't get angry at what one can't accept. Further along the journey, what one initially disagreed with might be seen to be true. So in the spirit of tolerant inquiry, here are some of the Buddha's basic teachings. Report an error in the passage at 5:46 Highlight the passage at 5:46

6:14 2. The Four Noble Truths The main teaching of the Buddha focuses not on philosophical speculation about a creator god or the origin of the universe, nor on reaching a heaven world ever after. The teaching instead is centered on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. Report an error in the passage at 6:14 Highlight the passage at 6:14

6:42 The Buddha gave the simile of a man shot by a poison-tipped arrow, who before he would accept a doctor to treat him, first demanded to know who shot the arrow, his social standing, where he was from, what sort of bow he used. What the arrow was made of. This foolish man would surely die before his questions could be answered. In the same way, the Buddha said, Our most urgent need is to find lasting relief from recurrent discontent, which robs us of happiness and leaves us in strife. Report an error in the passage at 6:42 Highlight the passage at 6:42

7:22 Philosophical speculations are of secondary importance and are best left until after one has trained the mind in meditation. To the stage where one has the ability to examine reality clearly and see the truth for oneself. Thus, the central teaching of the Buddha, around which all his other teachings revolve, is the four noble truths. Report an error in the passage at 7:22 Highlight the passage at 7:22

7:50 One, all beings, human and otherwise, are afflicted with all sorts of disappointments, sadness, discomfort, anxiety, etc. In short, 2. The cause of this suffering is craving, born of the illusion of a soul. 3. Report an error in the passage at 7:50 Highlight the passage at 7:50

8:18 Suffering has a final end in the experience of awakening nirvāṇa, which is the complete letting go of the illusion of soul and the consequent ending of craving and ill will. These will be discussed below in topic 7. 3. Report an error in the passage at 8:18 Highlight the passage at 8:18

8:31 Four. This peaceful and blissful awakening is achieved through a gradual training, a path called the middle way or the eightfold path. Report an error in the passage at 8:31 Highlight the passage at 8:31

8:42 It would be mistaken to label this teaching as pessimistic on the grounds that it begins by focusing on suffering. Rather, Buddhism is realistic in that it unflinchingly faces up to the truth of life's many sufferings and it is optimistic. optimistic in that it shows a final end to the problem nirvāṇa awakening in this very life Those who have achieved this ultimate peace are inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but a path to true happiness. Report an error in the passage at 8:42 Highlight the passage at 8:42

9:25 The way to the end of all suffering is called the middle way. Because it avoids the two extremes of sensual indulgence and self-torment. Only when the body is in reasonable comfort but not overindulged does the mind have the clarity and strength to meditate deeply and discover the truth. This middle way consists of the diligent cultivation of virtue, meditation and wisdom, which are explained in more detail as the Eightfold Path. Report an error in the passage at 9:25 Highlight the passage at 9:25

10:03 One, right view. Two, right intention. Three, right speech. Four, right action. Five, right livelihood. Six, right effort. Seven, right mind. Right in the sense of being conducive to happiness and awakening. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:30 Right speech, action and livelihood constitute the training in virtue or morality. For a practicing lay Buddhist, it consists of maintaining the five Buddhist precepts, which are to refrain from 1. Deliberately killing any living being 2. Stealing 3. Sexual misconduct, in particular adultery 4. Lying 5. Drinking alcohol and taking non-medicinal drugs, which lead to a weakening of mindfulness and moral judgment. Report an error in the passage at 10:30 Highlight the passage at 10:30

11:04 Right effort, mindfulness and stillness refer to the practice of meditation, which purifies the mind through the experience of blissful states of inner tranquility and empowers the mind to penetrate the meaning of life through profound moments of insight. Right view and intention are the manifestations of Buddha wisdom, which ends all suffering, transforms the personality. Report an error in the passage at 11:04 Highlight the passage at 11:04

11:31 and produces unshakable serenity and tireless compassion. According to the Buddha, without perfecting the practice of virtue, it is impossible to perfect meditation. And without perfecting meditation, it is impossible to arrive at awakening wisdom. Thus the Buddha's path is a gradual one, a middle way consisting of virtue, meditation and wisdom. Report an error in the passage at 11:31 Highlight the passage at 11:31

11:58 Explained in the Eightfold Path, and leading to happiness and liberation. 4. Karma Karma means action. According to the law of karma, there are inescapable results of our intentional actions. There are deeds of body, speech and mind that lead to one's own harm, to others' harm or to the harm of both. Such deeds are called bad or unwholesome karma. They are motivated by craving, ill will or delusion. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:32 And because they bring painful results, they should not be done. There are also deeds of body, speech and mind that lead to one's well-being, to the well-being of others or to the well-being of both. Such deeds are called good or wholesome karma. They are motivated by generosity, compassion or wisdom. And because they bring pleasant results, they should be done as often as possible. Report an error in the passage at 12:32 Highlight the passage at 12:32

13:00 The results of karma can be experienced in the here and now. When you do an act of kindness or even think a kind thought you will often feel a sense of contentment and happiness as a result. When you do an unkind act however you may experience this as a dip in your happiness, a loss of mental energy and a decline of mindfulness. Report an error in the passage at 13:00 Highlight the passage at 13:00

13:23 By carefully observing the effects of our actions on ourselves we begin to understand The Buddha pointed out that no being whatsoever divine or otherwise has the power to stop the consequences of good and bad karma. The fact that one reaps just what one sows gives the Buddhist a powerful incentive to avoid all forms of bad karma and do as much good karma as possible. Report an error in the passage at 13:23 Highlight the passage at 13:23

14:01 Though one cannot escape the results of bad karma, one can lessen their severity. A spoon of salt mixed in a glass of water makes the whole glass very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water at all. Similarly, the result of bad karma in a person habitually doing only a small amount of good karma is painful indeed. Report an error in the passage at 14:01 Highlight the passage at 14:01

14:31 Whereas the result of the same bad karma in a person habitually doing a great deal of good karma is only felt mildly. This natural law of karma thus becomes a force behind and a reason for the Buddha's practice of morality and compassion in our society. Report an error in the passage at 14:31 Highlight the passage at 14:31

14:53 The Buddha clearly remembered many of his past lives. Even today there are Buddhist monks and nuns and others also. who remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past lives, rebirth becomes an established fact, which puts this scythe in a meaningful perspective. Report an error in the passage at 14:53 Highlight the passage at 14:53

15:21 The law of karma can only be understood in the framework of many lifetimes, because it sometimes takes this long for karma to bear its fruit. Does karma and rebirth offer a plausible explanation to the obvious inequalities of birth? Why some are born into great wealth, whereas others are born into pathetic poverty. Report an error in the passage at 15:21 Highlight the passage at 15:21

15:45 While some children enter this world healthy and full-limbed, whereas others enter it deformed and diseased. The painful results of bad karma should not be regarded as punishment for evil deeds. but as a law that unfolds according to natural principles. And by experiencing the effects of karma in this very life, one learns about the power of kindness. Report an error in the passage at 15:45 Highlight the passage at 15:45

16:12 Rebirth takes place not only within the human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms too. including the realm of animals and the realm of ghosts. Not only can we go to any of these realms in our next life, but we may have come from any of these realms into our present life. Report an error in the passage at 16:12 Highlight the passage at 16:12

16:40 This explains a common objection against rebirth. How can there be rebirth when there are ten times as many people alive today than there were a century ago? The answer is that people alive today have come from many different realms. Report an error in the passage at 16:40 Highlight the passage at 16:40

16:58 Understanding that we come and go between different realms gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of rebirth that connects them with us. Report an error in the passage at 16:58 Highlight the passage at 16:58

17:18 The Buddha also pointed out that no god or priest nor any other kind of being has the power to interfere in the working out of someone else's karma. Buddhism, therefore, teaches individuals to take full responsibility for themselves. For example, if you want to be wealthy, then be generous, trustworthy and diligent, and if you want to live in a heavenly realm, then always be kind to others. Report an error in the passage at 17:18 Highlight the passage at 17:18

17:53 There is no god to ask favors from. Or to put it another way, there is no corruption possible in the workings of the law of karma. Do Buddhists believe that a supreme being created the universe? Buddhists would first ask, which universe do you mean? This present universe from the moment of the Big Bang up to now is but one among a countless number of Buddhist cosmology. Report an error in the passage at 17:53 Highlight the passage at 17:53

18:22 When one universe cycle ends, another begins again and again. According to the impersonal law and without discoverable beginning, a creator God is redundant in this scheme. Report an error in the passage at 18:22 Highlight the passage at 18:22

18:37 No being is a supreme saviour because gods, humans, animals and all other beings are subject to the law of karma. Even the Buddha had no power to save. He could only point out the truth for the wise to see for themselves. Report an error in the passage at 18:37 Highlight the passage at 18:37

18:55 Everyone must take responsibility for their own future well-being and it is dangerous to give that responsibility to anyone else. Report an error in the passage at 18:55 Highlight the passage at 18:55

19:07 7. The illusion of a soul. The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a living being, a human or otherwise, can be seen To be but a temporary coming together of many parts and activities. When complete, it is called a living being. But when the parts have separated and the activities have ceased, it is not called a living being anymore. Report an error in the passage at 19:07 Highlight the passage at 19:07

19:39 Like a computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a computer. But when the computer is taken apart and the activities cease, it is no longer called a computer. No essential and permanent core can be found which we can truly call the computer. Report an error in the passage at 19:39 Highlight the passage at 19:39

20:04 And just so, no essential and permanent core can be found in a living being which we can call the soul. Yet rebirth still occurs without a soul. Consider this simile. On a Buddha's shrine, a candle is burnt low, A monk takes a new candle and lights it from the old one. The old candle goes out, but the new one burns bright. Report an error in the passage at 20:04 Highlight the passage at 20:04

20:33 What went across from the old candle to the new? There was a casual link, but no thing went across. In the same way, there was a casual link between your previous life and your present life, but no soul went across. Report an error in the passage at 20:33 Highlight the passage at 20:33

20:52 Indeed. The illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of soul manifests as the ego. The natural unstoppable function of the ego is to control. Big egos want to control the world. Average egos try to control their immediate surroundings of home, family and workplace. Report an error in the passage at 20:52 Highlight the passage at 20:52

21:17 And all egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion and it results in a lack of both inner peace and outer harmony. It is this ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but invariably produces suffering. Report an error in the passage at 21:17 Highlight the passage at 21:17

21:48 It craves for satisfaction but experiences discomfort. Such deep rooted suffering cannot come to an end until one sees, through insight based on deep and powerful meditation, that the idea of me and mine is no more than a mirage. These seven topics are a sample of what the Buddha taught. Now to complete this brief sketch of Buddhism, let's look at how these teachings are practiced today. Report an error in the passage at 21:48 Highlight the passage at 21:48

22:22 Types of Buddhism One could say that there is only one type of Buddhism and that is a huge collection of teachings originally given by the Buddha. These teachings are found in the Pāli Canon, the ancient scriptures of Theravāda Buddhism, widely accepted as the oldest and most reliable record of the Buddha's word. Report an error in the passage at 22:22 Highlight the passage at 22:22

22:45 Theravāda Buddhism is a dominant religion in Thailand, Myanmar, Sri Lanka, Cambodia and Laos. A few centuries after the Buddha's passing away, the monastic community started to divide into separate schools. This was the result both of doctrinal differences and of geographic separation. Report an error in the passage at 22:45 Highlight the passage at 22:45

23:17 One of these schools was Theravāda Buddhism, initially based mainly in Sri Lanka. Another was Sarvastivada, whose stronghold was Kashmir. Significant parts of Sarvastivada scriptures were translated into Chinese and they are still available in that language to the present day. Altogether around 20 early schools existed in various parts of India in the early centuries after the Buddha. Around the beginning of the common era, Previously unknown scriptures appeared attempting to justify the superiority of the Bodhisattva over the Arahant. Report an error in the passage at 23:17 Highlight the passage at 23:17

24:03 This new movement called itself the Mahāyāna. The Mahayanists retained the original teachings of the Buddha known as Agamas or Nakayas. It came to regard them as secondary compared to the new interpretations and ideas contained in the Mahāyāna scriptures. The Buddhism which established itself in China and which is still vibrant in Taiwan reflects the early development of Mahāyāna. Report an error in the passage at 24:03 Highlight the passage at 24:03

24:32 From China, Mahāyāna spread to Vietnam, Korea and Japan, one result of which was the emergence of Zen. The Buddhism in Tibet and Mongolia is still later development. Usually referred to as Vajrayana. Report an error in the passage at 24:32 Highlight the passage at 24:32

24:50 Buddhism's relevance in the world today. Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. People throughout the world, through their own careful choice, are adopting Buddhism's peaceful, compassionate and responsible ways. The Buddha's teachings of the law of karma offers people a just The teaching of rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. Report an error in the passage at 24:50 Highlight the passage at 24:50

25:48 The understanding of rebirth removes so much of the tragedy and grief surrounding death and turns our attention to the quality of a life rather than its mere length. From the very beginning, the practice of meditation has been at the very heart of the Buddhist way. Today, meditation grows increasingly popular as its proven benefits to both mental and physical well-being are becoming more widely known. Report an error in the passage at 25:48 Highlight the passage at 25:48

26:17 When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued. Our world is too small and vulnerable for us to live angrily and alone, and thus tolerance, love and compassion are so very important. These qualities of mind essential for happiness are developed in Buddhist meditation. Report an error in the passage at 26:17 Highlight the passage at 26:17

26:44 are developed in Buddha's meditation. And then diligently put into practice in everyday life. Forgiveness, gentleness, harmlessness and peaceful compassion are the well-known train marks of Buddhism. And they are given freely and broadly to all beings, including animals of course, and also, most importantly, to oneself. Report an error in the passage at 26:44 Highlight the passage at 26:44

27:12 There is no place for dwelling in guilt. Not even a place for feeling guilty about feeling guilty. Teachings and practices such as these are what bring about qualities of gentle kindness, unshakable serenity and wisdom, identified with the Buddhist religion for over 25 centuries and sorely needed in today's world. Report an error in the passage at 27:12 Highlight the passage at 27:12

27:43 It is this peace and tolerance growing out of profound yet reasonable philosophy that makes the Buddha's message timeless and always vitally relevant. Report an error in the passage at 27:43 Highlight the passage at 27:43

27:57 Not to do any evil, to cultivate goodness and to purify the mind, this is the teachings of the Buddha, the Buddha's, the Buddha. Report an error in the passage at 27:57 Highlight the passage at 27:57