Western conception of Man (Adam) and God (Yahoo) by Michelangelo, Sistine Chapel
Who created God? (The Buddha’s answer)
Gnostics know this proud god is no God.
Ego Podcast (Buddhism) Ever wonder, "Who created God?" or "Why am I here?" This video explores the Buddha’s profound perspective on these timeless questions.
The Buddha didn’t answer such inquiries with dogmas but invited spiritual seekers to look inward, emphasizing personal experience over intellectual speculation. Knowing-and-seeing is what is important, not more words and wonderment.
Discover how the Buddha’s teachings or Dharma guide us from intellectual questioning to self-awareness and existential clarity.
Learn why the Buddha discouraged endless questioning about theoretical matters and instead encouraged the pursuit of actual self-discovery, mindfulness, and inner transformation.
This journey is not about answers given by others but about finding the truth within ourselves.
[Yes, all things (dhammas) being impersonal, ultimately there is no-self, but what is there? There is, conventionally speaking, a dependently originated "self," and it is a fabrication of the Five Aggregates clung to as self. So there is a self conventionally but, ultimately, what is it but five ever-changing processes and not at all what it seems. From the inside, it feels real, but looked on dispassionately. It leads to freedom. But we have to let go of our preconceptions and watch mindfully to "see clearly" (vipassana), which is the result of insight meditation by a serene mind purified by the absorptions (jhanas).
Wise brahmas are nevertheless deluded, too.
The God (Maha Brahma) and Gods (brahmas) and gods (devas) all have origins and did not come out of nothing, nor can it rightly be said that they just always were. Karma (deeds bearing results) is the great divider and assigner; there are actions that result in rebirth as gods of all kinds, namely, samadhi ("stillness unifying the mind to superconsciousness"), which means gaining, developing, and mastering the meditative absorptions (jhanas), grounded in morality and virtue (sila) so as to bring about peace of mind free of remorse or worry. Then, when passing away, if one has mastered the absorption, one will be reborn in accordance with this very weighty skillful karma on a plane of existence corresponding to the level of that mastery. See the 31 Planes of Existence for details. Current deeds create future results. To the extent that we understand (have right view), will (intend), and accumulate actions, they will be foundations for our future experience. So in a sense everyone is creating his or her own future circumstances and fruitions.
Seeking answers to life’s deepest questions? The Buddha’s wisdom offers a path to self-discovery and liberation. Watch now, like, share, and subscribe for more profound insights. #Buddha #God #Truth #SelfAwareness #Mindfulness #Meditation #Enlightenment
Gary Larson (The Far Side); Ego Podcast (Buddhism), Jan. 20, 2025 (video); additional text by Dhr. Seven, Pat Macpherson (eds.), Wisdom Quarterly
(WQ) We need not worry about Anton LaVey's Satanic Bible, largely a silly book about hedonism and throwing off the shackles of Christian shame and oppression. (Sure we can ban it, burn it, and increase sales, but why bother?) What if a far worse book is the one LaVey is ostensibly opposing?
If a bad book says, "Do bad," so what? However, if the alleged "Good Book" says "Do bad," now that's something to be troubled by. That a devil should do harm, that's to be expected. That an all-loving "God" do harm -- call for murder and urge genocide, allow rape, slavery, genital mutilation, and even sanction the murder of one's own children as a punishment (when the Bible demands that bad boys and girls be stoned to death, not as an option but as a commandment that God demands) -- there's something wrong with that "God."
Fine will deter the rape or marriage will punish it
And cowards too fearful to say so shall approve of or be murderers, rapists, animal slaughterers, flesh-eaters, participants in genocide, and pat themselves on the back for being obedient, currying favor with their Lord so that he doesn't kill them after death but let them live on for eternity, worshipping Him and doing His bidding, gathering around singing His praises. Whew, is this really a religion? Abrahamic faiths (Catholicism, Judaism, Christianity, and Islam) are real?
What if the God of the Old Testament is actually the DEVIL (a jealous, genocidal, angry murderer of human and other beings)?
(MorgueOfficial) In the Jewish-Christian Bible, the "God" depicted demands blood sacrifices, the killing of children (by stoning for disobedience), the deaths of innocent men and women, calls for genocides against the Israelites neighbors, allows rape, sometimes demands it, and unleashes plagues and floods to destroy humans.
Why would an all-loving God constantly demand blind obedience, worship, tribute, and sacrifice? What if this weren’t God but actually the Devil or a devil? This was what the Gnostic were saying from the beginning, describing a Demiurge that created this prison world, a simulation or endless samsara, which we need to escape not become brainless choir singers forever and ever.
It's our sacred Christian biblical tradition to rape and kill children. God and Church say so (BBC).
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INDIGENOUS DHARMA: Native American and Buddhist Voices
by John Travis, Eduardo Duran, Fred Wahpepah, Lorain Fox Davis, Tsultrim Allione, Susan Murphy.
Susan Murphy is an Australian Zen teacher in the lineages of Robert Aitken and John Tarrant. She teaches at Zen Open Circle in Sydney, the Melbourne Zen Group, and at her rural retreat center, Cloud Mountain.
The Dalai Lama meets and greets familiar Native elders in the United States.
Elder Buddhist nun in Zanskar teaches a younger nun the mudras (Olivier Adam).
The roots of Native tradition are relationships with fellow living being and the Earth itse4lf.
.
Inquiring Mind asked her to write the introduction to a series of essays and interviews on "Indigenous Dharma."
"When you know the place where you are, practice begins.”
- Zen Master Dogen
The Buddha's Earth-witnessing gesture or mudra called upon Mother Earth, who responded
.
One could say that every stage of Buddhist practice, including realization [enlightenment] itself, forms and deepens a covenant with the Earth.
We bear witness to the Earth by learning to really be here, and when reality breaks through and shakes us to the core, it is the Earth reciprocating that intimate gesture of custodianship.
It is one elemental act of kindness being met by another. The testimonies that follow from Native American and Buddhist teachers bring to light some of the affinities of Buddhist practice with the old, native Earth-based traditions and their protocols for creating and tending good relations with the Earth, the source of life [on this planet].
In my [Susan Murphy] own practice as a Zen teacher in Australia, it has felt increasingly important to me to begin consciously to walk the song lines of the Way, to seek out Aboriginal Law holders.
I actively explore the affinities and resonance between Aboriginal and Zen spiritualities as they meet in the place where I am.
Can Westerners adopt Eastern traditions? (Bree Van Z)
It will not be the first time that Buddhism has been received, enlarged, and refined by the more ancient Earth-based spirituality that awaits it in a particular place.
The Dharma is wanting to learn to stand up here in olive-gray saltbush and red earth, gray kangaroos, and satin bowerbirds. It is never complete, and it is the Earth that constantly completes it.
Our human conversation with the Earth has a chance to resume when we grow quiet and still and do some listening, some asking and a bit of thanking.
Meditation itself is a ritual action of respect, literally, “looking again,” with patience and forbearance.
Respect structures the spiritual authority through which both Native American and Buddhist teachings are offered and transmitted, and respect — a kind of nameless gratitude — marks every mindful gesture and breath, gradually maturing into a conscious minding of the universe. More
(Unpacked) March 1, 2023. [Criminal Christopher Columbus was a Jew expelled in 1492, a Converso out to torture, enslave, and pillage the new world to manage his debts, cheat his crew, and rape his way back into the graces of a European crown.]
How can a government apologize for an atrocity?
In 2015, the Spanish and Portuguese governments began accepting applications from the descendants of the Jews once forcibly converted, massacred, and expelled from the Iberian Peninsula.
But why offer citizenship? Why not leave the past in the past?
Because Sephardic Jews still carry the memory and the legacy of the centuries of vibrant Jewish life in Spain. This video honors the astonishing resilience of a community that refused to be destroyed.
For the glory of the Catholic God, white Europeans, and all the riches I'll plunder!
.
Recommended video: Conversos: The Story of Latin America's Crypto Jews
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ABOUT: Explainers is interested in promoting things from ancient Jewish traditions to the modern outlaw State of Israel, it's all explained here. Diving into anything and everything related to Jewish culture, history, and even religion.
Understand Jewish holidays, Israeli politics, Jewish diasporic communities, and more. Learn about Judaism in pop culture, debunking myths about Jews, and explore obscure Israeli landmarks. Asking questions as basic as “What is the Talmud?” which everybody already knows, and as obscure as “How did hip-hop boost Kosher wine sales?” which no one has ever thought of, and everything in between.
ABOUT: Unpacked provides nuanced insights by unpacking all things Jewish. People are complex and complicated — yet we’re constantly being pushed to oversimplify our world. Unpacked knows that being complex makes things more interesting. Because of this, it breaks the world down with nuance and insight to drive curiosity and challenge thinking.
#jewish #sephardi #spanishinquisition New channel alert: @todayunpacked
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Don’t worry. Only products that are known and trusted are recommended.
Ms. Katie is, to us, a kind of female Eckhart Tolle, a self-styled teacher who realized something that sounds a lot like Buddhism but does not use that language. She, like Tolle, is "New Age," new thought, contemporary American spirituality and self-help.
Her "The Work" is a kind of INQUIRY that assiduously asks four questions. Pursuing these, contemplating these, trying to answer these resolves all problems. There may be more work to do, but The Work is just tackling these inquiries.
Her book is now available in paperback
"Byron Katie has rocked my world and shaken loose my mind more thoroughly than any other spiritual teacher I’ve ever encountered, living or dead."
is a 28-day residential program to offer an uninterrupted experience of The Work. Looking for a way out? Katie invites you to drop in. It's open to welcome you home. Next Session: Nov. 5 to Dec. 2, 2018
Kalama Sutra(Barbara O'Brien, trans., about.com) In most religions, the authority of a God or prophet, as revealed in scripture and interpreted by religious authorities, is the arbiter of what is true.
Buddhism presents a greater challenge: We are the arbiters of what is true. That does not mean that we can choose to believe whatever we like, however.
The Buddha's teachings on judging and assessing truth are found in the Kalama Sutra. It is found in the oldest set of Buddhist scriptures, the Tripitaka (Anguttara Nikaya). It has gained great favor in the West because of its advice to question authority and to rely on oneself.
The discourse or instruction to the Kalamas is justly famous for
its encouragement of free inquiry. The spirit of this sutra signifies a
teaching that is free of dogmatism, fanaticism, bigotry, or
intolerance.
The reasonableness of the Dharma, the "Teaching made known by the Buddha," is evident in its welcoming and careful examination at all stages of the Path
to enlightenment.
Indeed, the whole course of training for compassion and wisdom
culminating in the purity of the accomplished person, the arhat (enlightened person) is
intimately bound up with examination and analysis of internal things:
the eye and visible objects, the ear and sounds, the nose and fragrances,
the tongue and flavors, the body and tactile impressions, the mind and
ideas.
So since all phenomena have to be correctly comprehended in the field
of dharma, insight is operative throughout. In this sutra it is active
in rejecting the unskillful (harmful) and adopting the skillful (beneficial) way. (Continued below.)
Instruction to the Kalamas (AN 65, Tika Nipata, Mahavagga)
"Do like whatever, what you think is good? No. But you can see the truth: look.
.
The Kalamas of Kesaputta go to see the Buddha.
1. Thus have I heard. Once the Blessed One, while wandering in the Kosala
country with a large community of monastics entered a town of the Kalama
people called Kesaputta.
They said:
"Revered Gautama, thewandering ascetic, the son of the Sakyans, has, while
wandering in the Kosala country, entered Kesaputta. The good repute of
the Reverend Gautama has spread in this way:
"Indeed, the Blessed One
is accomplished, fully enlightened, endowed with knowledge and
conduct (practice in accordance with his knowledge), sublime, knower of the worlds, peerless, guide of tamable persons,
teacher of divinities and human beings, which he by himself has through
direct knowledge clearly understood. He set forth the Dharma, which is good in
the beginning, good in the middle, good in the end, possessed of meaning
in spirit and letter, complete in everything [needed for other to attain enlightenment], and he proclaims the supreme
life that is utterly pure. Seeing such accomplished ones is good
indeed."
2. Then the Kalamas of Kesaputta went to where
the Blessed One was. On arriving there some paid respect to him and sat
down on one side; some exchanged greetings with him and after the courteous talk, sat down to one side; some saluted him
raising their joined palms then sat down to one side; some announced
their name and family name then sat down to one side; some without speaking sat to one side.
The Kalamas ask the Buddha for guidance
Why should we believe YOU? Many come through here telling us their philosophies.
3. The Kalamas sitting to one side
said to the Blessed One: "There are some wandering ascetics and temple priests (Brahmins), venerable
sir, who visit Kesaputta. They expound and explain only their own
doctrines; the doctrines of others they revile, despise, and pull to
pieces. Some others too, venerable sir, come to
Kesaputta. They also expound and explain only their own doctrines; the
doctrines of others they revile, despise, and pull to pieces. Venerable
sir, there is doubt, there is uncertainty in us concerning this. Which
of these revered wandering ascetics and Brahmins spoke the truth and which
falsehood?"
The criteria for rejection
What is good, what bad, what true?
4. "Kalamas, it is proper for you to doubt, to be uncertain. Uncertainty has arisen about what is doubtful. Come, Kalamas, do
not go upon what has been acquired by repeated hearing, nor upon
mere tradition, nor upon rumor, nor upon what is written in scriptures, nor on
surmise, nor on axioms, nor on specious reasoning, nor on bias
towards an idea that has been pondered over, nor on another's
seeming ability, nor on the consideration, 'The monastic is our teacher.'
"But, Kalamas, when you yourselves know: 'These things are detrimental (bad, harmful, unprofitable, injurious), these things
are blameworthy, these things are censured by the wise, when undertaken and
observed, they things lead to harm and suffering,' abandon them.
5. "What do you think, Kalamas? Does greed [lobha, lust, craving, clinging] appear in a person for
one's benefit or harm?" — "For one's harm, venerable sir."
"Kalamas, being
given to greed, overwhelmed by greed,
a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts others to do likewise. Will that be long for that person's harm and
ill?" — "Yes, venerable sir."
6. "What do you think, Kalamas? Does hatred [dosa, aversion, anger/fear, resentment, wrath] appear in a person for one's benefit or harm?" — "For one's harm, venerable sir."
"Kalamas, being
given to hate, overwhelmed by hatred, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and
prompts another to do likewise. Will that be long for one's harm and suffering?"
— "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a person for one's
benefit or harm?"
— "For one's harm, venerable sir."
"Kalamas, being
given to delusion, overwhelmed by
delusion, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and
prompts another to do likewise. Will that be long for one's harm and suffering?"
— "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things skillful or unskillful?"
—
"Unskillful, venerable sir"
"Blameworthy or not unblameworthy?"
— "Blameworthy,
venerable sir."
"Censured or praised by the wise?"
— "Censured,
venerable sir."
"When undertaken and observed, do these things lead to harm
and suffering, or not, or how does it strike you?"
— "When undertaken and
observed, these things lead to harm and suffering, or so it seems to us."
9. "Therefore did we say, Kalamas, what was said: 'Come
Kalamas, do not go on what has been acquired by repeated hearing, nor on mere tradition, nor on rumor, nor on what is written in scripture, nor on surmise, nor on axioms, nor on specious reasoning, nor on a
bias towards a view that has been pondered over, nor on another's
seeming ability, nor on the consideration, "The monastic is our teacher."
"But, Kalamas, when you yourselves know: "These things are harmful, these things
are blameworthy, these things are censured by the wise, when undertaken and
observed, these things lead to harm and suffering" then abandon them.'
The criteria for acceptance
10. "Come, Kalamas, do not go on what has been acquired by repeated
hearing, nor on tradition, nor on rumor, nor on what is written in scripture, nor on surmise...But, Kalamas, when you yourselves know: 'These things
are skillful (beneficial, good, profitable), these things are praiseworthy, these things are indeed praised by the
wise, when undertaken and observed, these things lead to benefit and
happiness' then enter on and abide in them.
Free from greed, hatred, and delusion
Ahh, peace of mind, peace of mind!
11. "What do you think, Kalamas? Does nongreed appear in a person for one's benefit or harm?"
— "For one's benefit, venerable sir."
"Kalamas, being given to nongreed and no longer overwhelmed by greed, a person refrains from taking life, from taking what is not given, from engaging in sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and
happiness?"
— "Yes, venerable sir."
12. "What do you think, Kalamas? Does nonhatred appear in a person
for one's benefit or harm?"
— "For one's benefit, venerable sir."
"Kalamas, being given to nonhatred and no longer overwhelmed by hatred, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and
happiness?"
— "Yes, venerable sir."
13. "What do you think, Kalamas? Does nondelusion appear in a
person for one's benefit or harm?"
— "For one's benefit, venerable sir."
"Kalamas, being given to nondelusion and no longer overwhelmed by delusion, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and
happiness?"
— "Yes, venerable sir."
14. "What do you think, Kalamas? Are these things skillful or unskillful?"
—
"Skillful, venerable sir."
"Blameworthy or praiseworthy?"
— "Praiseworthy,
venerable sir."
"Censured or praised by the wise?"
— "Praised,
venerable sir."
"When undertaken and observed, do these things lead to
benefit and happiness, or not, or how does it strike you?"
— "When undertaken
and observed, these things lead to benefit and happiness, or so it seems to us."
15. "Therefore, did we say, Kalamas, what was said: 'Come
Kalamas, do not go on what has been acquired by repeated hearing, nor on tradition, nor upon rumor, nor upon what is written in scripture, nor on surmise...
"But, Kalamas, when you yourselves know: "These things are skillful, these things
are praiseworthy, these things are indeed praised by the wise, when undertaken and
observed, these things lead to benefit and happiness" then enter on and
abide in them.'
The Four Exalted States
16. "The disciple of the noble ones, Kalamas, who in this way is
devoid of greed (lust, craving, clinging), devoid of aversion, undeluded, clearly comprehending
and mindful, dwells, having pervaded with loving kindness one
quarter, likewise the second, likewise the third, likewise the fourth,
so above (zenith), below (nadir), and across, one dwells, having pervaded all of those directions because of the
existence of all living beings everywhere, the entire world, with
great, exalted, boundless loving kindness freed of hatred and
malice.
"One lives having pervaded with compassion one
quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded all of those directions because of the
existence of all living beings everywhere, the entire world, with great, exalted, boundless compassion that is freed of
hate and malice.
"One lives having pervaded with joy/gladness (mudita, happiness in the success of others, joy in their joy) one
quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded because of the
existence of all living beings everywhere, the entire world, with great, exalted, boundless joy/gladness freed of hate and malice.
"One lives having pervaded with equanimity one
quarter, likewise the second, likewise the third, likewise the fourth,
so above, below, and across, one dwells, having pervaded because of the
existence of all living beings everywhere, the entire world, with great, exalted, boundless equanimity that is freed of
hate and malice.
17. "The disciple of the noble ones, Kalamas, who has such a
hate-free mind/heart, such a malice-free mind/heart, such an undefiled mind/heart, and
such a purified mind/heart, is one by whom Four Solaces are found here and
now.
"'Suppose there is a hereafter and there is a fruit, result, of karma (deeds)
done well or ill. Then it is possible that at the dissolution of the
body after death, I shall arise in the heavenly world(s), which is
possessed of the state of bliss.' This is the first solace found by such a [skillful] person.
"'Suppose there is no hereafter and there is no fruit, no result, of
karma done well or ill. Yet in this world, here and now, free from
hatred, free from malice, safe, sound, and happy I keep myself.'
This is the second solace found by such a person.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of
doing harm to no one. Then, how can harmful (results) affect me who dos no
harmful karma (deed)?' This is the third solace found by such a [wise] person.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see
myself purified in any case.' This is the fourth solace found by such a person.
"The disciple of the noble ones, Kalamas, who has such a hate-free
mind, such a malice-free mind, such an undefiled mind, and such a
purified mind, is one by whom, here and now, these Four Solaces are
found."
"So it is, Blessed One! So it is, Sublime One! The disciple of the noble ones, venerable sir, who has such a hate-free mind, such a
malice-free mind, such an undefiled mind, and such a purified mind, is
one by whom, here and now, Four Solaces are found!
"'Suppose there is a hereafter and there is a fruit, result, of karma
done well or ill. Then it is possible that at the dissolution of the
body after death, I shall arise [be reborn] in a heavenly world, which is
possessed of the state of bliss.' This is the first solace found.
"'Suppose there is no hereafter and there is no fruit, no result, of
karma done well or ill. Yet in this world, here and now, free from
hatred, free from malice, safe, sound, and happy I keep myself.'
This is the second solace found.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of
doing harm to no one. Then, how can harmful (results) affect me who does no
harmful deed?' This is the third solace found.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see
myself purified in any case.' This is the fourth solace found.
"The disciple of the noble ones, venerable sir, who has such a
hate-free mind, such a malice-free mind, such an undefiled mind, and
such a purified mind, is one by whom, here and now, these Four Solaces
are found.
Reaction of the Kalamas
Hooray! Let's celebrate. We finally found a teacher who makes sense and arouses faith!
.
"Marvelous, venerable sir, marvelous! Venerable
sir, it is as if a person were to turn face upwards what is upside down, or to
uncover the concealed, or to point the way to one who is lost, or to
carry a lamp into the darkness, thinking, 'Those who have eyes will be able to see
visible objects.' So has the Dharma been set forth in many ways by the
Blessed One.
"Venerable sir, we go to the Blessed One for guidance, to the
Dharma for guidance, and to the Community of [Enlightened] Disciples for guidance.
Venerable sir, may the Blessed One regard [and remember] us as lay followers who have
gone for guidance for life from today onwards."
The extracts given
below are to clarify knowledge of conditionality (the dependent origination of all things) and
arhatship (enlightenment and liberation from all rebirth and suffering). The methods of examination in
the Kalama Sutra and the extracts cited here have sprung from the
knowledge of things as they truly are. The tenor of these methods is implied in all direct experience. Further,
as penetration and
comprehension, the constituents of wisdom are the result of such
understanding, the place of critical examination and analysis in the
development of right view is obvious. Where is the wisdom or view
that can descend, all of a sudden, untouched and uninfluenced by right
understanding? The Kalama Sutra, which sets forth the principles that should be
followed by a seeker of truth and that contains a standard by which things are
judged by, belongs to a framework of the Dharma. The Four Solaces taught
in the sutra point out the extent to which the Buddha permits suspense
of judgment in matters beyond normal cognition. The solaces show that
the reason for a virtuous life does not necessarily depend on belief in
rebirth or karmic consequences, but on mental well-being acquired through the
overcoming of greed, hatred, and delusion. More than 50 years ago, Moncure D. Conway, the author of My
Pilgrimage to the Wise Men of the East, visited Colombo, Sri Lanka. He was a
friend of Ponnambalam Ramanathan (then solicitor general of Sri Lanka), and
together with him Conway went to the Vidyodaya Pirivena to learn
something of the Buddha's teaching from Ven. Hikkaduve Siri Sumangala Nayaka
Thera, the founder of the institution.
The latter explained to
them the principles contained in the Kalama Sutra and at the end of the
conversation Ramanathan whispered to Conway: "Is it not strange that you
and I, who come from far different religions and regions, should
together listen to a sermon from the Buddha in favor of that free
thought, that independence of traditional and fashionable doctrines,
which is still the vital principle of human development?" — Conway:
"Yes, and we with the (Kalama) princes pronounce his doctrines good."
Supplementary texts
"Friend Savittha, apart from confidence (faith, conviction, saddha), apart from liking something, apart from repeated hearing, apart from specious
reasoning, apart from a bias towards a view that has been pondered,
I know this, I see this: 'Decay and death are due to [re]birth.'"
"Here a meditator, having seen an object with the eye, knows when
greed, hatred, and delusion [passion, aversion, confusion] are within, 'Greed, hatred, and delusion are in
me.'
"One knows when greed, hatred, and delusion are not within, 'Greed,
hatred, and delusion are not in me.' Meditators, do these things have to be
experienced through confidence (faith, conviction), liking, repeated
hearing, specious reasoning, or bias towards a view that has been
pondered?"
— "No, venerable sir"
"Meditators, this is the way
by which a meditator -- apart from faith, liking something,
repeated hearing, specious reasoning, or bias towards a view that
has been pondered -- declares realization of direct knowledge: I know [directly]
that [re]birth has been exhausted, the supreme life has been lived, that what had to be done has been done, and that there is no more of this [rebirth and suffering] to come."
Buddhism in a Nutshell first appeared in 1933. Since then several editions have been published by various philanthropists for free distribution. For a fuller exposition of the subjects dealt with here, readers may refer to the revised and enlarged edition of The Buddha and His Teachings published in 1980.
Ordinarily the enjoyment of sensual pleasures is the highest and only
happiness of the average person.
There is no doubt that there is a kind of momentary
happiness in the anticipation, gratification, and retrospection of fleeting physical pleasures, albeit illusive and temporary, but craving and clinging to them cause a great deal of pain.
According to the Buddha non-attachment is a greater bliss.
The Buddha did not expect followers to be constantly pondering unsatisfactoriness (dukkha, woe, ill, suffering, disappointment) and lead a miserable or unhappy life. He exhorts them to be
always happy and cheerful, for joy (piti) is one of the Seven Factors of Enlightenment.
Real happiness is found within and is not defined in terms of
wealth, children, honors, or fame. If such possessions are misdirected,
forcibly or unjustly obtained, misappropriated, or even viewed with
attachment, they will be a source of pain and sorrow to the possessors.
Instead of trying to rationalize the existence of suffering, Buddhism acknowledges it and seeks its cause to uproot it. Suffering exists as
long as there is craving to some things based on ignorance and associated with aversion to other things. It can only be ended by practicing the
Noble Eightfold Path and attaining the supreme peace and safety of nirvana.
Buddha Aukana, Sri Lanka (Cyrille Gibot/flickr)
The Four Nobe Truths -- that there is suffering, that it has a cause, that it can be brought to an end, and the path to its end -- can be verified by human experience.
So the Buddha-Dharma does not rely on a fear of the unknown, but is founded on a
bedrock of facts that can be tested for oneself and verified by
personal experience. Buddhism is therefore rational and intensely practical with a mystical side that can be experienced.
Such a rational and practical system cannot contain irresolvable mysteries or
esoteric doctrines. Blind faith, therefore, has no place in Buddhism. Free of blind faith there can be no coercion or
persecution or fanaticism.
To the unique credit of Buddhism is that throughout its peaceful march of 2,600 years no drop of blood
was shed in the name of the Buddha, no mighty monarch wielded his
powerful sword to propagate the Dharma (Teaching), and no conversion was made
either by force or by repulsive methods. Yet, the Buddha was the first
and the greatest missionary in history.
Aldous Huxley writes: "Alone of all the great world religions
Buddhism made its way without persecution censorship or inquisition."
Lord Russell remarks: "Of the great religions of history, I prefer
Buddhism, especially in its earliest forms; because it has had the
smallest element of persecution."
In the name of Buddhism no altar was reddened with the blood of a Hypatia, no Bruno was burnt alive.
Buddhism appeals more to the intellect than to the emotion. It is
concerned more with the character of the devotees than with their
numerical strength.
Women visit Anuradhapura (Cyrille Gibot)
On one occasion Upali, a follower of Jainism's Mahavira (Nigantha Nataputta), approached
the Buddha and was so pleased with the Buddha's exposition of the Dharma
that he instantly expressed his desire to become a follower of the
Buddha. But the Buddha cautioned him, saying:
"In truth, O householder, make a thorough investigation! It is good
for a distinguished person like you to (first) make a thorough
investigation."
Upali, who was overjoyed at this unexpected remark of the Buddha, responded: "Venerable sir, had I become a follower of another teaching, its adherents would
have taken me around the streets in a procession proclaiming that such
and such a millionaire has renounced his former faith and embraced
theirs.
"But, venerable sir, your reverence advises me to investigate further. All the
more pleased am I with this remark of yours. For the second time, venerable sir,
I go for guidance to the Buddha, Dharma, and the Sangha [enlightened community]."
Buddhism is saturated with this spirit of free enquiry and complete
tolerance. It is the teaching of the open mind and the sympathetic
heart that, lighting and warming the whole universe with its twin rays
of wisdom and compassion, sheds a genial glow on every being
struggling in the ocean of birth and death.
The Buddha was so tolerant that he did not even exercise his power to
give commandments to his lay followers. Instead of using the
imperative, he said: "It behooves us to do this -- and it behooves us not
to do that." He exhorts but does not command.
The Buddha in Kandy, near the relic of the tooth, Sri Lanka (Tam Church/flickr)
This tolerance the Buddha extended to men, women, children, and all living beings.
It was the Buddha who first attempted to abolish slavery and
vehemently protested against the degrading caste system which was firmly
rooted in India (the various independent kingdoms of the day). In the words of the Buddha, it is not by
mere birth that one becomes an outcast or a noble, but by one's actions (karma).
Caste or color does not preclude one from becoming a Buddhist or from
entering the Monastic Order.
Fishermen, scavengers, courtesans, together with
warriors and Brahmins were freely admitted to the Monastic Order and enjoyed
equal privileges and were also given positions of rank. Upali, the
barber, for instance, was made in preference to all others the chief in
matters pertaining to monastic discipline (Vinaya).
Sunita, the timid
scavenger, who attained arhatship or full enlightenment, was admitted by the Buddha into the Monastic Order.
Angulimala, the mass murderer, was converted into a
compassionate saint.
Alavaka the fierce yakkha went for guidance to the Buddha and
became a saint.
Ambapali the courtesan entered the Monastic Order and attained arhatship.
Such instances could easily be multiplied from the Three Divisions, the Tipitaka,
to show that the portals of Buddhism were wide open to all, irrespective
of caste, color, rank, or riches.
Ayya Tathaloka (right) and other Buddhist nuns visit temple, Aug. 2010 (WR)
.
The Buddha raised the status of downtrodden women and
not only brought them to a realization of their importance to society
but also founded the first religious order for women with rules
and regulations. (Mahavira and the Jains preceded the Buddha in this respect, but the Buddha was the first leader of a universal religion to give women this opportunity. It seems the monks soon made rules to subordinate women saying the Buddha had laid those eight "heavy rules" or garudhammasdown, which is contradicted by textual evidence in the Bhikkhuni Vinaya. (See Ven. Tathaloka).
The Buddha uplifted women, while recognizing gender differences. Seeing the innate good of people, he assigned
them due places in his dispensation, such as assigning the nuns Khema and Uppalavanna as chief disciples who helped bring women to enlightenment the way the monks Sariputra and Maha Moggallana were doing at the men's monastery. Biological sex is no barrier to attaining sainthood, namely, the purified progressive stages of enlightenment.
Sometimes the Pali language term used to denote women is matugama,
which means "mother-folk" or "society of mothers." Even the wife is regarded as the "best
friend" (parama sakha) of the husband.
Buddha at Bentotagama vihara, Sri Lanka
Hasty critics are only making ex parte statements when they reproach
Buddhism with being inimical to women. Although monks say that at first the Buddha
refused to admit women into the Monastic Order, he yielded to the entreaties of his foster-mother, Pajapati Gotami, who became the world's first Buddhist nun and founder of the Nuns' Order.
In addition to the arhats and chief female disciples Khema and Uppalavanna, many other female disciples were named by the Buddha as his distinguished disciples.
On one occasion the Buddha said to King Kosala, who was displeased on hearing that a daughter was born to him: "A female child, O king, may prove even better offspring than a male."
Many women, who otherwise would have fallen into oblivion,
distinguished themselves in various ways and gained their liberation
by following the Dharma and entering the Monastic Order. In this new organization -- which
later proved to be a great blessing to many women, queens, princesses,
daughters of noble families, widows, bereaved mothers, destitute women, and poor courtesans -- all met on a common
platform despite their caste or rank. In it they enjoyed perfect consolation and peace and breathed that free
atmosphere which is denied to those cloistered in cottages and palatial
mansions. More
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