Here are some questions we will consider in beginning the practice of Buddhism or Dhamma: (1) Why do we need to study the Dhamma, Buddhism? (2) What is Buddhism? (3) Who is responsible for this thing called Buddhism? Who owns it? (4) How to go about the study and practice of Buddhism. (5) How can we verify if our practice of Dhamma – Buddhism – is correct?

(1) Why do we need to study Buddhism? Because we were born from our mothers womb in a condition of ignorance. We were born into this world in a state of ignorance or not-knowing. We need to study Buddhism because we are stupid.

We came into this world not even knowing why we were born or what we were going to do. Then unfortunately, when we start at this point of stupidity, we go further and sink deeper and deeper into this condition of ignorance.

Instead of working our way out of it, we get caught up in liking and disliking the experiences of life. This habit of being pleased and displeased, liking and disliking is at first somewhat harmless – we often see it as cute and amusing in a child. But this becomes habitual and grows and gets completely out of control until the point where the mind is entirely enslaved by this. So this is why we need to study Buddhism, because we’ve been born into this world in a state of ignorance.

Another reason is that you have already studied to some degree other religious teachings or techniques and methods of a certain culture or philosophy. You have been introduced to a way of life, and then you come to study Buddhism in order to see how other friends go about life. You have perhaps grown up in a Christian culture, and so you want to see how Buddhists approach life, in order to compare this with the principles of Christians. This will put you in a position where you can choose what is best and most appropriate for you.

(2) What is Buddhism? Buddhism is a religion. There are quite a few scholars that believe Buddhism is not a religion. This opinion is based on an assumption that religion must believe in a god of some sort. They look at Buddhism and see that Buddhists don’t believe in some god like Christians or Hindus.

But Buddhists have some reasons of their own by which they can say Buddhism is indeed a religion. If you insist that a religion must have some sort of god, then Buddhists will tell you that Buddhists do have a god, but it is not a personal god as it is conceived of by a theistic religion. In Buddhism, god is the law of nature, an impersonal god.

Secondly, we will point out that the religion means a “system of practice” which brings mankind, humanity, in relationship to the highest thing. Religion is a kind of practice that “binds” or “ties” mankind to the supreme “thing”.

For Buddhists, this supreme “thing” is the complete and utter extinction of dukkha, of all the unsatisfying, unpleasant, disturbing, agitating, and painful states of mind. Buddhism is a system of practice which brings man into touch with, contact with, that highest thing. So on this criteria, Buddhism qualifies is a religion.

When we talk about religion, we need to be aware that there are two kinds of religion in the world. There is theistic religion, based in a personal god. Then there are other religions that do not have a personal god, but have an impersonal god. These kinds of religions we call atheistic, if we understand this properly.

These atheistic religions, and Buddhism in particular, are religions that hold that everything happened as a sort of natural evolution. So we can call these later groups of religion “evolutionists” – evolutionary religion – where things happen in an evolutionary way according to the way of nature.

The other kinds of religions believe in a sort of creator-god; a who god pulls the strings and runs the show. This group of religions are called “creationists.” To understand the word religion properly we need to see these different kinds of religions.

The next point is that Buddhism is something that must be studied within, with things that are happening within. This means we have to deal with what is truly happening. We cannot deal with external suppositions and assumptions. But to truly study Buddhism, we have to work with what is really happening within experience or within consciousness.

Dukkha is something that happens within, and the extinction of dukkha happens within. We can only find truth and reality within. This is a most important point.

Buddhism is not something that depends on individuals or persons. Rather Buddhism teaches about nature and the law of nature. It talks about the evolution of nature and this process.

There was a certain man who studied nature and performed a certain kind of research into nature, until he understood what those truths were. And then this person went and taught what he had discovered. This does not mean that that person taught things he made up. That person himself is not any authority on which we must believe. Rather that is just one person who explored reality, and explained what he discovered.

In this way Buddhism is not dependent on any person, including that one person. Buddhism is not dependent on any authority, and does not require that anyone blindly believe anything. Instead, Buddhism is verifiable. It can be tested and verified. It can stand up to any experiment and test that you wish to carry out upon it. This process of studying nature and uncovering the truths of nature is something that is repeatable, as in any proper scientific endeavor.

Buddhism is the discovery of the Buddha. The Buddha discovered the law of nature. Then after discovering it, he taught it. He taught the law of nature as is relevant to the elimination of dukkha. This discovery of the Buddha is specifically directed to the elimination of dukkha – the cessation of suffering.

We can also say that Buddhism is the wisdom of the Buddha. The Buddha discovered all sorts of facts about the law of nature. He learned many things. We can compare what the Buddha learned with all the leaves in the forest. This is the knowledge of the Buddha. From within that knowledge of the Buddha, he chose to teach only that which is absolutely necessary for us to know. Within that great wisdom of his, he selected only the facts that are helpful for us in eliminating the fact of dukkha. We can compare this knowledge the Buddha actually taught to a handful of leaves, out of all the leaves of the forest. The things he taught are practical. They are things in our ability that we can actually do and perform in this very life time.

Buddhism is certain truths which were discovered by the Buddha and which he felt were appropriate to teach. So he taught these truths in a manner and form which he felt was appropriate for mankind to know, study, and practice. You can say essentially the truth the Buddha taught had four aspects: (1) the truth of nature; (2) the law of nature; (3) duty to be performed according to the law of nature; (4) the fruit or result of doing the duty according to the law of nature. Truth – law – duty – fruit.

Buddhism is also the doctrine of the Buddha. The Buddha doctrine is very simple – dukkha and the end of dukkha. This is all the Buddha taught. This is the original genuine doctrine of Buddha. But since the Buddha’s time there have been many additions, many schools, teachers, meditation centers, and so forth, that are adding unnecessary things onto Buddhism. The original, genuine doctrine of Buddhism is dukkha and the end of dukkha.

Buddhism is also the Buddha’s “way of life” – the Buddha’s way of living. The essential characteristic of this way of life is to be “in the middle” – to be centered. When we say in the middle – in the middle of what? It is to be in the center, in between, all the pairs of opposites. For instance, Buddhism is centered between positive and negative.

There are certain European scholars that claim that Buddhism is negative, or pessimistic. Then on the other hand, there are philosophers that say Buddhism is positive, or optimistic. They are all wrong.

Buddhism is neither positive or negative, pessimistic or optimistic. Rather Buddhism is in balanced center between these extremes of positivism and negativism. It is in the middle of all pairs of opposites rich and poor, male and female, good and bad. Buddhism is balanced between dualisms and extremes and polarities. Buddhism is a state of ordinariness, which is in the middle, the center. This is the Buddha’s way of life.

Buddhism is the religion of intellectual freedom. In Buddhism you are free to believe what you wish. Buddhism has no system of dogma which is forced upon you. You don’t have to believe anything. Instead, Buddhism leaves it up to the mindfulness and wisdom of each person to see for himself what is the truth. The Buddha himself said that you don’t have to believe even the Buddha – “don’t even believe me.” Don’t make any external person or institution into an authority. There is no codification of doctrine which you must accept. There are no books you must hold as sacred. There are no teachers that you must accept as infallible. Rather, you use your own mindfulness and wisdom to see which of the teachings will actually work; what will be useful and successful in the elimination of dukkha. This is something you will see for yourself. You do not rely on any authority. You experience Buddhism for yourself, and know what is true Buddhism. You can verify it. This makes Buddhism unique among all the religions.

In Buddhism there is no dogmatic system, no creed that you must accept. Buddhism is not trying to force you to believe anything. You are free to accept only what you know to be true yourself.

Buddhism will stand upon scientific principals. Buddhism deals with reality. We take actual things and perform certain tests. We deal with reality, not abstractions or theories. Everything taught in Buddhism can be tested and verified. With this scientific orientation of Buddhism let us emphasize that you are not required to believe in anything. You do not accept anything on the basis of belief alone. Rather, you take what is being discussed, work with it, experiment, until you can verify whether it is true. This is what Buddhism does. We feel that someday when the world and the education systems of the world have truly progressed scientifically, then Buddhism will be easily understood.

Most people think of science as dealing only with material or physical things, and they’re unaware of the science of the mind or spirit. Buddhism is the science of the mind. To study this kind of science, you have got everything you need within you.

We encourage you to study the Four Noble Truths, and the truth we call paticca-samupada – the law of nature, the dependent arising.

(3) Who does Buddhism belong to? On whose authority does Buddhism exist? The answer is “no one.”

Buddhism doesn’t belong to anyone. There is no one with authority in Buddhism. But if we ask the question who teaches Buddhism, we can answer “the one who knows the law of nature” or “one who has awakened from the sleep of ignorance” and “those who have opened up and blossomed like a fresh, bright flower.” These are the ones who can teach Buddhism. Anyone who knows and is awake and has opened forth can teach Buddhism.

Buddha is the supreme example of the one who knows, who is awakened, and has opened up. Then there were the disciples and students of the Buddha, who also taught Buddhism based on their knowledge that came from their knowing, awakening and opening. Then even us – we can also teach Buddhism.

The meaning of Buddha, is the person who knows, has awakened, and has blossomed into truth.

(4) Now we come to the question “How do we practice Buddhism”? How do we “do” Buddhism? The answer is to develop, to produce, to give rise to the truth.

In Pali there is the word bhavana, which means “to develop, or produce, to make happen.”

Make these truths happen within the mind. Develop the mind with these various techniques which are available to train and develop the mind. Develop certain faculties within the mind that are useful in order to give rise to this truth, so the mind sees this truth clearly.

The truth we are talking about is the truth of nature; the truth of the law of nature; the duty according to the law of nature; the fruit of that duty according to the law of nature.

As these truths develop in the mind more and more deeply, whatever development of the mind is bringing this about, that is the practice of Buddhism. It is essentially giving rise to these truths within the mind. This is something you can verify for yourself.

There is a lot of information going around in the world these days. Some of it is supposedly Buddhism. But unfortunately, much of that information is wrong and incorrect. So you are going to have to verify things for yourself. You can’t believe it just because on the cover of the book it says “Buddhism.”

The way to verify this is if ones practice is correct, then certain things will happen. If the practice is correct – and there are many different techniques that can work – then the mind will become clearer, brighter, calmer, more pure regarding these truths. The mind will be clear. It will have less doubt. There will be less and less selfishness. The mental defilements of greed, anger, confusion, conceit, worry – these defilements will begin to fade away.

So even if some teacher tells you “this is the right method, this is the right practice”, and even if he tells you he can read your mind and knows what you’re doing is right, you’re a fool if you believe him.

Instead, you have to look at what is actually happening in the mind. Is the realization of truth happening? Or is the mind getting more confused, agitated, more defiled, more polluted? This is something we have to see for ourselves. No one else can tell you. Don’t believe teachers, because a teacher can never know. A good teacher can only help you. But you must depend on yourself. This is how we practice Buddhism, by giving rise to these truths in the mind.

We can summarize this practice that needs to be done in the following way. We begin by training the mind. The mind of the normal person runs around following its own desires and prejudices. It is like a wild animal in the forest. It just wanders around according to its own wishes. It has no self-control. This is the mind of the so-called normal person.

So we begin the first stage of this mental development to train the mind. Take this wild animal and bring it under our control. We train this wild animal, the mind, until it is domesticated. It is no longer a wild animal in the jungle, but is a useful animal around the house – a farm animal, or a pet that accomplishes some useful purpose at home. Then the animal is tamed. So we train the mind until it is tame. This is the first aspect of development – to bring this wild animal under control.

Once the mind is tamed, domesticated, then it is used. It looks at, studies, comes to understand certain things that need to be understood. Then the trained mind, tamed mind, looks at the things that need to be looked at, and understands the things that need to be understood. That means when there is dukkha, the mind examines that dukkha and comes to understand it. When dukkha is extinguished, the mind looks at that and understands it. The mind studies these things according to the law of nature – – according to how everything happens because of causes, and these causes form a series of inter-related arising. This can all be studied, using the mind that has been trained. This is the second stage of mental development.

The first stage can be called samatha or tranquility. The second stage can be called vipassana insight practice. The word vipassana is used often now, but it is often used incorrectly. Some people think they can do vipassana with a mind that has not been adequately trained. That may be very difficult to do.

So the proper practice of Buddhism begins with samatha. Then when the mind is sufficiently trained, then we can begin the practice that is called vipassana. The tranquility meditation leads to a mind that is called “samadhi” or concentrated. It is a mind that is pure, stable, and active. This is a mind that is samadhi. It is a mind that is ready to work. It is a mind that has been trained to stay where it is a very skillful instrument. The mind that is samadhi embarks upon vipassana practice.

Vipassana practice is the studying of the truth that needs to be understood. This results in wisdom or panna. So we talk about samatha and vipassana as the two stages of mental development. Or we can talk about samadhi and panna as the two stages of development.

These two stages must take place on a foundation of morality and virtuous conduct. If one is living a messy, filthy life, there is very little chance of success of either of the stages mental developments. There is the tranquility concentration stage, and the insight-wisdom stage, both of which must occur on a foundation of morality, clean living.

(5) What is the final goal of Buddhism? There is no other goal in Buddhism except the extinction of dukkha. There is nothing but the elimination of suffering, of mental fear, worry, anger, pain, anguish. This is the elimination of dukkha, the only goal of Buddhism. There is no other goal. You will know for yourself whether it has been successfully reached or not. Nowadays there are teachers who are telling their students that they have either finished or not. This is meaningless.

There are even charlatans who are passing out certificates or diplomas, saying that so-and-so is an enlightened being.

Just because you have taken part in some ritual or ceremony or given a certain color robe, or beads, or a hat – these are externals which do not in any way signify that the final goal of Buddhism has been reached. The only way to know is through observing the mind. If there is dukkha left, the final goal has not been reached, no matter what ceremonies you’ve been through, or how many retreats you’ve attended, how many books you’ve read, or how many certificates you’ve been given. But, even if you’ve done no retreats and your teacher says you’re still and idiot, if there is no dukkha remaining, then the final goal has been reached.

Here are some examples of what we’re talking about. The first example is the steady decrease and abandoning of sexual love, lustful love, so that all that remains is love that is pure.

The second example is the steady abandoning of anger. Often we take a small matter and blow it up into a big issue. The lessening and final end of anger will occur.

The third example, hatred will be lessened. We’re always getting caught up in this and wasting so much time in hating this and hating that. Hatred accomplishes nothing. It is an utter waste of time. Even hatred toward things which are hateful – such as when people leave garbage all over the place – we won’t feel hatred about that. We won’t let this hatred disturb the mind.

Fourth, we’ll steadily be less and less afraid. We’ve been conditioned to fear all kinds of things. This foolish, unnecessary fear will slowly lessen until there’s none left.

Fifth, there will no longer be anything that can stimulate the mind. Nothing can excite and stir up the mind. You can watch any kind of show and it will no longer seem marvelous, fantastic, or strange. All these marvelous, exciting things will no longer have that kind of power and influence over the mind. Even if you went to the moon, it would still seem like something absolutely ordinary and natural. It would be just what it is. You would not get excited and worked up about it.

The sixth point, there will be less and less anxious thinking, less and less anxiety. We all tend to get caught up in thinking about something which is very anxious. The mind is stirred up and worried about something, so it goes on and on thinking about something. This kind of thinking is “hot” and disturbing. There is no peace involved in this kind of thinking. It will slowly be abandoned until there is no more of this anxious thinking left to disturb the mind.

This anxious thinking is related to the future. Number seven is its counterpart, related to the past.

Seven, there will be no more sentimental, melancholy missing of things which are past away. The past is gone. We often get caught up in the past, in things which have happened, of people we have known. We no longer dwell on past things, missing things, the aches and sentimental pain of things missing in the past.

Eight, there is a lessening of envy. We often stir ourselves up or burn ourselves with envy. “They have something that we want” or “they’re more skilful” or “more intelligent” or “more beautiful”. This envy disturbs us to an incredible degree, keeps us from sleeping at night, and so on. This envy is abandoned until there is none left.

Nine, to look down on others, to have a disparaging or insulting attitude towards others where we raise ourselves up and look down on others – “they are somehow inferior to us” - this will fade away until none is left.

Ten, we stop criticizing others. We stop getting into all kinds of critical arguing and fights with other people. The Buddha himself made much of this point. He said the tathagata never says a word that is critical of disparaging of others. The Buddha did not go around saying you’re wrong, I’m right. What he said is “this is how I see it.” He would very forthrightly explain how he saw things in his understanding. He would do that without any reservations. But he did not insult others or criticize them directly or argue.

The Buddha was often in situations when he was speaking to people in India who believed in Brahmanism, in heavens and hells. The Buddha would say, “Okay you believe in heaven and hell, we don’t. We believe in the heaven and hell which exists here in this body at the eyes, ears, nose, tongue, body and mind. Our understanding of heaven and hell is here.” This is how the Buddha spoke, he just stated what he saw to be right. This tendency of ours to accuse others of being wrong, of getting caught up in criticism, this defilement will lessen; both our speaking in such a filthy way, and our thinking in this defiled way will lessen until it disappears.

Forgive us, but we will raise a striking example of this point, this getting into fights and arguments and disagreements. Jesus Christ in various places in the Christian scriptures is recorded as getting into sometimes violent disagreements with certain other people of that time. We can see what kind of enemies that this kind of behavior will create. We see that Christ had only a few years to teach. So sometimes it is not easy to compare what he did with the Buddha. But sometimes Christ found it necessary to argue and get into violent disagreements with others, to directly criticize what they were doing. The Buddha never did this. He felt that to do so would lead to needless enmity and cause enemies. The Buddha strongly emphasized that this is something that should never be done.

The Buddha in all his many years of teaching would never tell the other side they were wrong. He would essentially say “this is the way things are” and proclaim the truth as he saw it.

The eleventh is possessiveness, where we cling to something as “mine” and it causes all kinds of problems. The primary example of possessiveness is between husbands and wives. Some husbands are so possessive of their wives that they get very upset if their wife goes somewhere without them, or talks to another man. The same thing happens with many women. If the husband comes home late from work, they’re very upset because they’re worried that their husband is off with someone else. This kind of possessiveness causes all kids of pain and anguish for many people. But if the practice of Buddhism is progressing, this kind of possessiveness will gradually disappear.

The last example is that we start letting go of our inability to see the tathagata, - to see the reality of how things are. Everything is just such. They’re not this way or that way. Our inability to see things the way they are gets us caught up in many misunderstandings and assumptions and prejudices. These misunderstanding slowly will disappear, and in its place will grow the steadily increasing awareness of suchness of things.

We can measure if our practice is progressing or not by these signs. We don’t measure practice by how long we can keep our legs crossed, or how many days we can go without eating, or things like this. The way we measure progress is whether these twelve things are decreasing or not. Then you can see for yourself. A teacher can never look into your mind and see what is happening there.

 

[From a Dharma Talk “Things to Know Before Practicing Buddhism”]