(The Buddha died c.483 BCE.)
The Teachings of the Buddha are all about how to gain a personal wisdom by reflecting and understanding this world and what we are, ourselves, and how we relate to this world. There are about fifteen major principles (doctrines) all given for this purpose, some to help you see the external world and others to help you understand yourself.
It is all for the purpose of gaining personal wisdom and maturity on which to build one’s life and so attain happiness and peace and reach Nibbana (Skt: Nirvana). The following four teachings are at the core and should be regarded as a prism through which to see the world. In fact, it is all very simple.
FIRST, A BASIC OVERVIEW:
1. The Law of Cause and Effect is operating in the universe. All things here on earth are a result of previous causes. The Buddha could see that everything in our world (and the universe) is due to conditions, the presence of one or more conditions or prior conditions; nothing is occurring by accident.
2. All things here on earth are compounded, synthesized, made or manufactured in some way from electrons, atoms, molecules, minerals, DNA., and so on. Living cells assemble to create living beings and human beings. It is all essentially an empty building, no-soul. This is termed in the teachings “Anatta”.
Everything on the face of the earth has evolved due to the operation of cause and effect over a very, very, very long period of time. All animals, etc., sentient beings including human beings have developed protective nervous systems.
3. All such fabricated, conditioned, things do not last for ever! Even mountains erode away eventually! All things are impermanent. This is termed “Anicca.”
4. All such conditioned things which change with time and which have a nervous system, experience difficulties, discomfort, dissatisfaction, suffering and eventually, death. “Dukkha”.
THE BUDDHA TAUGHT THESE PRINCIPLES
ABOUT 500 B.C.E.!!
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IN MORE DETAIL:
The attention of Buddhists, those who follow the Eightfold Path or Ariya Marga, is directed to these main principles. They apply to oneself, as follows:
1. Causality (Karma)
This is at the root, the core of the neatly unfolding pattern of teachings given by the Buddha. All phenomena arise, continue on, and fade away dependent on necessary conditions. In Buddhism causality is applied to the individual and given the name Kamma. Buddhist Kamma is the emotional impulse that gives rise to our actions. The mental picture we carry results in subtle and not so subtle emotions which motivate our actions.
(See a later E-mail :Karma, Kamma, Vipaka and Rebirth)
Kamma is a concept in Buddhism that is linked to the continuity of the life cycle, the re-becoming, rebirth, of the person in a future life. Our conduct in this world, our Kamma, has its results, or ‘fruits’ which determines our rebirth and its accompanying conditions, (comforts) in a future life. “The Buddha saw the important part played by our past conditioning and behaviour, and the importance of current behaviour now as it affects the future of all beings on this earth. All these factors contribute to the way life on earth evolves.”
(by Professor D.J. Kalupahana in “A History of Buddhist Philosophy”)
2. All experience is Impersonal (Anatta)
This results from Causality.
What is unstable, a suffering and is not as one wants, is not under one’s power or control. What is not under my control is not “mine” or “myself”, e.g. “my” body. Neither within the bodily and mental displays of existence, nor outside them, can be found anything in the definitive sense which could be described as a real self, an ego-substance, soul or any other abiding substance. It is all an illusion – there is no-one there!
This leads to the idea of impersonality – no soul, “Anatta”.
Therefore, there is no actor apart from the action, no perceiver apart from the perception, and no conscious subject behind the consciousness. Failure to understand this and keep the idea of “self” or personality and to think that a “self” experiences suffering, and that there is a person that performs good and bad etc., is to misunderstand a central and key idea of what the Buddha taught.
(NOTE: Buddhism considers as harmful the idea of ‘soul’ as a permanent entity, a self, which feels, thinks and receives rewards and punishments for things good or bad, and which goes to heaven or hell. Buddhism considers that the idea of “self” leads to harmful thoughts of “me”, “mine”, and selfish desire, egoism, pride, conceit, jealousy, craving, attachment, hatred, ill-will, and other defilements, impurities and problems. In short, all the harm in the world can be traced to this view.)
As a consequence of not facing and accepting the previous three teachings – the characteristics of existence, the human mind, which is initially pure, becomes impure and is subjected to a mass of suffering and is in bondage on this earth. Nirvana is the transcendence of the world and the liberation from bondage, all as discovered by the Buddha.
3. All Compounded Things are Impermanent (Anicca)
This includes our mental constructions which result from contact with this world – our mental image of things – our likes, our dislikes, our ideas – are all unstable, all change, too. Only the imperturbable mental stillness of Nirvana is unconditioned, unconstructed and therefore, stable.
4. Difficulties and Suffering (Dukkha)
This is characteristic of all life on earth – for both mental and physical suffering. What is unstable, is not as one wants, therefore, is a source of suffering. Because all mental constructions are unstable, the effect of change is unpleasant and uncomfortable. Beings do not get what they desire, so Dukkha arises.
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These are all developed into further teachings and are also applied to the person. i.e. The Buddha discovered the Eight-fold Noble Path away from suffering, as a cure for suffering.
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Thinking, discussion, reflection on all the teachings singly or in combinations, gives rise to an inner maturity and wisdom. It is not intended to promote indifference, but rather an understanding and tolerance of the huge variety of life, value systems and cultures of earth.
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FINAL NOTE TO ATHEISTS:
However, the Buddha does not think that those who are skeptical about life after death should worry about following the Buddhist way. The Buddha advises the skeptic to live a life of wisdom and goodness, because it will be prudent to do so irrespective of whether there is life after death or not.
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#1- MOTTO:
“The Gift of Truth which leads to Wisdom,
– is the Greatest of All Gifts“
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#2- MOTTO:
“Ignorance is the CROWNING Corruption”
— says Venerable Piyadassi, Maha Thero,
in his book “Buddhist Meditation”
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