The Essence of Buddha Dharma

Buddha Dharma sheds genial glow on us for getting rid of Dukkha –suffering.  Based on universal truth, Buddha Dharma gives his teaching to live a harmonious and happy life.  Lord Buddha calls his teaching the Middle Way, which avoids all forms of extremism that leads human life to a perfect state of harmony.

The core of Buddha Dharma is truth, the universal truth with which we live our life here on earth in the present moment.  Lord Buddha revealed that truth on his very first sermon in the form of Four Noble Truths.

Lord Buddha says we live in Samasara -the continuum of phenomenal existence, characterised by suffering.  Our way of life is determined by the dictum of outer and inner consciousnesses.  The outer consciousness has strong bond with Samsara which brings about suffering as part of our life.  So long we are under the dictum of outer consciousness, we continue to suffer.  The dominance of outer consciousness is so strong that it does not allow us to listen to our inner consciousness. 

Lord Buddha says us we can eradicate Dukkha by listening to inner consciousness.  The inner consciousness of ours is aware and in-discriminatory, which tends to bring about harmony and happiness.  The inner consciousness itself is subject and itself is object.  It does not change with time or with changing circumstances.  It is permanent and eternally at bliss.  Attaining and being that which is permanent and bliss is Nirvana. 

Connecting these two axioms, Dukkha and Nirvana, Lord Buddha gave his teaching, the Buddha Dharma.  The Dharma of Lord Buddha puts our life on tract, on the journey from Samsara to Nirvana, from outer world, the world of outer consciousness to inner world, the world of inner consciousness.

In the outer world, we look to ourselves and we suffer.  In the inner world, we look onto others and we are happy.  The spiritual journey from Samsara to Nirvana begins with benefiting others with our thought, speech and action.

Lord Buddha was enlightened as he realised that the suffering endured by the people has a cause.  It can be eliminated and there is a way for it.  With this understanding Lord Buddha laid the Noble Eightfold Path, the way to eliminate suffering.

Understanding the teaching of Lord Buddha begins with the understanding of the three characteristics of existence: Anicca –impermanence, Anatta –not self, and Dukkha –suffering. 

Lord Buddha says; “Occurrence of an event must have a cause.  Every event has a cause and very cause is a result of either human action or natural law.

Every phenomenal existence is produced by a combination of cause and condition and has no independent noumenon of their own.  When the combination is dissolved, the destruction is ensured.  Anything is possible because everything is impermanent and always changing.” 

Lord Buddha rejected the belief on Atta or Atma –self, as a self-existing independent entity living in our body.  Discarding this dogma, Lord Buddha promulgated the doctrine of Anatma or Anatta –not self, and declared that anything that has dependent origination is Anatta -not self. 

The doctrine of Lord Buddha on Anatta is supported by his Nama and Rupa theory.  Rupa means physical elements that constitute a being.  And Nama means consciousness, the Chetana or Vijnana.

Nama, the consciousness, the Chetana, includes three mental factors: (1).Vedana: the sensation springing from contact of the senses with their objects, (2).Sanna: the perception, and (3).Sankhara: the state of mind.

Nama emerges out of the aggregation of Rupa; the physical elements and it is the presence of Nama makes a being a sentient being. 

Nama, the Chetana, the consciousness, is the centre of a sentient being.  Once consciousness arises, a being becomes a sentient being.  Consciousness is therefore, the chief element in our life. 

The consciousness is of three kinds: cognitive, emotional and volition. 

The consciousness is cognitive when it gives knowledge or information, as appreciating or apprehending, of internal or external facts or events.

The consciousness is emotional when it reflects on subjective state, characterised by either pleasurable or painful tones which results into emotional feeling. 

The consciousness in its volitional state makes a being exert for the attainment of ends.  Volitional consciousness gives rise to what we call will or willpower. 

Every activity performed by a sentient being emanates from consciousness.  In that case, all functions assigned to self are performed by consciousness.  Atta or Atma –self, cannot be an independently existing entity.  In the event of considering Atma -self, as an independent entity, simply become absurdity.  What is called Atma -self, is no other than Chetana -the consciousness, and it not an independently existing entity.

In Buddha Dharma, the idea of Atma –self is replaced by Chetana or Vijnana, the consciousness.  And any belief on Atma –self, as independent entity is considered not Dhamma, unless otherwise Atma is what Chetana is.

Lord Buddha says that it is our attachment to what is Anicca -impermanent and changing, and Anatta –not self, give rise to Dukkha –suffering, the un-satisfactoriness.  The root cause of suffering is attachment.

The uniqueness of Lord Buddha’s legacy is free enquiry, relying on one's own innate wisdom, and discovering the truth by one’s own endeavour. 

Lord Buddha says; “Do not accept my teachings out of respect for me.  Examine it and rediscover the truth in it for yourself.  I have shown you the path.  It is up to you to follow it or not”. 

Once, while passing through a forest with his disciples, Lord Buddha picked up a handful of leaves in his hand and said; “What I have taught is in my hand and what I have not taught is on the trees of this forest”.  It affirms that Buddhism stress on progressive discovery of the true nature of being, awakening, sustaining and supporting sentient beings towards discovering the true nature of being. 

On Dharma, the advice of Lord Buddha is:

“Believe nothing because a wise man has said it,

Believe nothing because it is generally held,

Believe nothing because it is written,

Believe nothing because it is said to be divine,

Believe nothing because someone believes it,

But, believe what you yourself judge to be true.”

The teaching of Lord Buddha is not dogmatic.  It is about right way of life, a way to live in peace, harmony and happiness. 

Lord Buddha was convinced that the world was not created by an independent super natural power.  The world evolved obeying the natural law of cause and effect.  All that exists are changing all the time and they are impermanent.  There is not a self-existing independent entity governing our being. 

Lord Buddha says a Dharma should not be based on assumption, a false premise that leads to superstition.  The belief on assumption gives rise to belief in the efficacy of worship, rite and ritual which in turn emboldens dogmatism and inhibits Samma Drsti -Right View. 

Along with dogmatism, Lord Buddha discarded extremities, and laid down the following five codes for Buddha Dharma:

1...Belief in the supernatural is not Dharma,

2...Belief in God is not essentially part of Dharma,

3...Belief in extreme austerity is not Dharma,

4...Belief based on speculation in not Dharma

5...Belief in the infallibility Dharma text is not Dharma

Lord Buddha says the three principal objectives of Buddha Dharma are:

1...To lead man in the path of rationalism

2...To free man to go in search of truth

3...To remove the most potent source of superstition

The Dharma of Lord Buddha is universal.  It is a societal good and a truth based on rationales.  It is universal, because it shows the way to:

1...Cleanse the mind of its impurities

2...Make the world a place of Righteousness

3...Make learning open to all

4...Experience the knowledge gained

5...Understand that what is needed is Pradnya -insight

6...Understand that insight must be accompanied by Sila -the morality

7...Understand that besides insight and morality, what is necessary is Karuna -the compassion

8...Understand that more than compassion what is important is Maitri -the loving kindness

Buddha Dharma is about living in harmony, peaceful co-existence, and happiness for all.  It gives no space for social discrimination.  It encourages us to be reverential and righteous.  Each one must be righteous in his conduct and in his relation to others. 

The heaven lies on earth and it is to be reached by man by righteous conduct.

Indeed, Poverty gives rise to sorrow.  But removal of poverty does not necessarily give rise to happiness.  Not high standard of living but high standards of culture gives us happiness. 

The followers of Buddha Dharma are expected to abide by Panch Sila –the five precepts: (i) Abstinence from killing and causing death of other beings, (ii) Abstinence from taking what is not earned or been given freely, (iii) Abstinence from sexual misconduct dictated by lust, (iv) Abstinence from telling lie and harsh speech, and (v) Abstinence from intoxicating ingest.

Lord Buddha says; “When a man with trusted heart takes upon himself the Pancha Sila, he performs supreme sacrifice.”

Stressing on the use of knowledge rather than the knowledge itself, Lord Buddha says; “He who has knowledge must have Sila –virtue, because knowledge without Sila is dangerous.  Simply having the knowledge is not Dharma but putting the knowledge, how little that may be, into practice is Dhamma.

Simply having knowledge does not make a man great but the one who applies the knowledge is great.  He who is devout to the welfare of many and to the happiness of many, and by him many are placed in the virtuous way of life is indeed a great man."

Lord Buddha gave greater importance to Sila -the morality, the ethical conduct than to knowledge.  For obvious reasons, the use of the knowledge depends upon a man’s morality and without morality the knowledge has no value. 

Lord Buddha advocated Pradnya -the insight, but still emphasised Sila -the morality.  The insight without morality is dangerous.  Insight is like a sword.  Sword in the hand of a man with morality would be used for saving a man in danger.  But the sword in the hand of man without morality could be used for murder. 

On Sila, Lord Buddha says; “Sila is the beginning and end of the refuge.  Sila is the mother of all good.  It is the foremost of all good conditions.  Therefore, purify your Sila.”

Besides Pradnya and Sila, the third element is Karuna -compassion.  On Karuna, Lord Buddha says; “The purpose of Tathagata in coming to the world is for the wellbeing of the poor, helpless and unprotected, to nourish those in bodily affliction, to help the impoverished, the orphan and the aged, irrespective of cast, creed or religion, and to persuade others to do so.”

Karuna is the core principle of Buddhism.  It means deep and irreversible commitment to bring others to a happy state of being, wishing to share and support others. 

Karuna enables us to renounce passion for materialistic possessions and experiencing the object of desires, greed and lust that binds us to Samsara.

Karuna arises from Sam Vedana –the undivided feeling of equanimity, seeing one’ own image in all beings.

Karuna is the selfless urge to support others and bring them up who are spiritually and materially downtrodden.  The distinctive characteristic of Karuna is that it is void of intent and not tainted by Ego. 

Whenever Karuna is Ego motivated, no merit shall be earned, no matter how much or how long Karuna is extended. 

In Sigalovada Sutta, Lord Buddha says; “Only through ethical living and consultative democratic processes relating to one another compassionately; communities and societies can be strong, harmonious, happy and stable.”

Lord Buddha exerts that we should not to stop with Karuna but to go beyond and cultivate Maitri Bhavana –loving kindness, the spirit of unconditional love for all living beings.

Love is the feeling of being related to everyone while compassion is the expression of feeling of love, the foundation of undivided society. 

Love suffused with compassion is loving kindness. 

Loving kindness means to be present with others and accepting others as they are.  It is being expressed when our actions are infused with love and compassion.

Love and compassion are in-dissociable elements of wisdom needed to understand and transform humans being internally for attaining lasting happiness. 

Loving kindness is the unconditional love and benevolence for all sentient beings.  It is indeed the fundamental spiritual practice in Buddhism which culminates in realising equanimity -identification of oneself with all other beings. 

Loving kindness is the epitome of Buddhist practice for it brings about harmony across societies, transcending discrimination, hatred and intolerance into love and respect.  It is the radiant wisdom of Buddha Dharma. 

When Lord Buddha washed the body of a mendicant and attended, who was afflicted by loathsome disease, the earth shook and the place was filled with supernatural light, the Devas came down and paid adoration to Lord Buddha.

Lord Buddha says; “Just as the earth does not feel hurt and does not resent, just as the air does not resent to any action against it, just as the Ganges water goes on flowing without being disturbed by the fire, so also you Bhikkus must bear all insults and injustices inflicted on you and continue to bear Maitri Bhavana -loving kindness, towards your offenders."

With loving kindness we are able to share other’s emotion, thoughts and feelings.  In doing so, we will be able to realise others’ aspirations and negativity as our own, and thereby change our attitude and behaviour towards them.  It helps us to transform our own negative emotion into positive emotion.

It is easier to develop loving kindness for self, among family members, friends or a neutral person.  The real challenge is in developing loving kindness with enemies, with whom we are in conflict.  It requires us to probe into and ponder over their good qualities and analyse why they do what they do and find a common ground for loving kindness.

Lord Buddha says; “Maitri Bhavana -loving kindness, must flow and flow for forever.  Let it be your sacred obligation to keep your mind as firm as earth, as clean as air and deep as the Ganges.  If you do so, your Maitri Bhavana will not be easily disturbed by an act however unpleasant.  For all those who do injury will soon be tired out.

Let the ambit of your Maitri Bhavana be as boundless as the universe and let your thought be vast and beyond measure in which no hatred is thought of.  It is not enough to practice Karuna.  It is necessary to practice Maitri Bhavana.”

One may appear gentle and meek, and mild so long nothing unpleasant is said against.  It is only when unpleasant things are said against, one will be tested whether or not one has Maitri Bhavana.

Lord Buddha says; “I do not call an almsman charged with the spirit of Maitri Bhavana if he shows it only to get food and clothes.  Him only do I recognise as a true almsman whose Maitri Bhavana springs from its doctrine.”

Lord Buddha says; “Contentment is highest form of wealth and man should not allow himself to be overpowered by greed which has no limit.” 

In Maha Nidhana Suttanta, Lord Buddha explains to Ananda the necessity of controlling greed: “This it is, Ananda, that craving comes into being because of desire to gain, where desire for gain becomes a passion for possession, when the spirit of possession gives rise to tenacity of possession it becomes avarice. Avarice for possession due to uncontrolled acquisitive instinct calls for watch and ward.”

Contentment does not mean to endure suffering or be contended with poverty.  The spirit of contentment taught by Lord Buddha is not to be understood as meekness or surrender to circumstances. 

Lord Buddha's teachings on contentment and on perseverance should be understood side by side.  The teaching on perseverance says that we should make unceasing effort to transform life and change the way of life stricken with suffering. 

Guided by virtue and not by greed and sensual desire, one’s action must always be energetic and one must continuously strive with Virya –mental and physical energy, and never let personal sloth and torpor affect one’s action. 

Lord Buddha’s teaching Karma –action, tells us to exercise responsibility, and guides us for wholesome action.  Every action we perform by our body, speech and mind, there will be reciprocal and proportional impact on us. 

With our Karma in this present life, we have the scope to purify Karma of our past lives and shape our life in future. 

Rightful and wholesome Karma is Dharma, which leads us to happiness and bliss.

For doing rightful and wholesome Karma, Lord Buddha says: “Do not be party to evil.  Cherish no ill-will.  Do not hurt others.  Do not kill, nor cause slaughter.  Follow the law of virtue.  Develop Upekkha –equanimity, a loving and non-judgemental awareness. 

Do not be possessed by craving, nor by lust.  There is no fire like lust, no ill-fortune like hatred.  There is no misery like being the constituents of phenomenal existence, and no happiness higher than the happiness of peace. 

Not in the rain of riches is satisfaction of desire to be found.  Unsatisfying grievous are the desires.  He who possesses virtue, who is just, speaks the truth, and does his own business; him the world will hold dear. 

By investigation into the Truth, by perfection in knowledge and conduct, by re-collectedness, and by confidence, one will leave the suffering behind. 

Cherish no anger.  Win enemies by love.  Leave anger and forsake pride.  No suffering befalls on him who is not attached to name -subject, and form -object. 

Man is what his mind makes him.  Training of mind to seek goodness is the first step in the path of righteousness. 

Hard to control the mind, unstable it is, and ever in quest of delight.  Good is it to subdue.  A mind subdued brings happiness.

Make yourself an island, work hard.  When the impurities are blown away, and you are free from guilt, you will enter into the heavenly world of the elects.

If a man looks after the faults of others, and is always inclined to be offended, his own passion will grow, and he is far from the destruction of passion.

Cleanse your own thoughts; cleanse your perception.  By oneself the evil is done; by oneself one suffers; by oneself evil is left undone, by oneself one is purified.

One becomes pure or impure by oneself, and no one can purify another.  Establish in yourself what is right, choose good company, then you may counsel others. 

Give not yourself to negligence.  Idleness is a disgrace and sloth is defilement.  Fall not away from your purpose.  When you have seen your goal, hold it firm and fast. 

Liberty, courtesy, goodwill and unselfishness; these are to the virtues world as what the lynch-pin to the chariot.

Choose the Right Way.  Depart not from it.  It must be good in the beginning, good in the middle and good in the end. 

You yourself must make an effort.  Cherish the road of peace.  The Tathagatas are only guides.  All created things perish.  All forms are unreal.  Watch your speech, train your mind, and never commit any wrong with your body, speech and mind.”

Lord Buddha has taught us how to liberate noble thoughts and feelings, and to know the nature of discursive thoughts.  After a great deal of persistent practice, the process of liberation becomes natural and we need to learn how to liberate our emotions. 

Positive ambitions, the pursuit of others’ well-being with patience and perseverance, the fervent wish to transform ourselves and others are the cardinal virtues of Buddha Dharma.  Everyone must aim at removing the suffering of all living beings.

Our own well-being is important, but it should never be to the detriment of others.  The distinctions between the positive and negative sides of ambition are important.  Ambition is positive if its aim is to help others.  Conversely, ambition is negative if it is detrimental to others.  Emotion is negative if it destroys your own and others’ inner peace.

Buddha Dharma enables us to be less vulnerable to the ups and downs of our life by knowing our true nature and of phenomena, and perceiving them with right perspective. 

Buddha Dharma tells us not run away from suffering; but we look for a cure for it and go beyond the cure for suffering. 

Remember, the bedrock of Buddha Dharma is righteousness, reverence, humility, tolerance, patience, perseverance, self restraints, contentment, benevolence, and purity of body, mind and speech. 

Master Shatideva says; "All the joy the world contains has come through wishing happiness for others.  All the misery the world contains has come through wanting pleasure for oneself.  If you do not switch your concern from your own happiness to relieving others’ pain; you will not attain Buddhahood and there will be no happiness in your cyclic existence.  True happiness arises from wishing happiness for others, while unending suffering arises from wishing happiness exclusively for you only."

In Dhammavadaka, Lord Buddha Says: “Always remember that you are just a visitor here, a traveller passing through.  Your stay is short and the moment of your departure unknown.

No one can survive without toil.  Joy comes from hard work.  Do not let fatigues and weakness overtake you.  Do not let Samsara to bind you, but do not withdraw from it.  Do your prescribed duty rightfully. 

Speak quietly and kindly.  Do not prompt with opinions and advices.  If you talk too much, that will make you deaf to what others say.  Know that there are few so wise that they cannot learn from others.

Be near when help is needed, but far when praise and thanks are being offered.

Take small account of might, wealth and fame, for they soon pass and are forgotten.  Instead, nurture love within you and strive to be a friend to all.  Truly, compassion is a balm for all wounds.

Be mindful of your duty.  Treasure silence and set time aside when you find it, to be alone with yourself.

Cast off pretence and self-deception and see yourself as you really are.

No one is truly evil.  All beings have Buddha Nature within.  The Buddha Nature is the ultimate nature of being.  It is primordial purity and inherently present in every one of us.  It neither degrades when we fail to recognize it nor improves when we do recognize it.  Strive for Buddha Nature with thought and deed.  Impart spiritual knowledge to those strayed by ignorance. 

Helping others with infinite love and compassion to enlighten their minds with wisdom eradicates suffering, and brings peace, harmony and happiness.

Faith is like a lamp.  Wisdom makes the flame burn bright.  Carry this lamp always.  The darkness will succumb and you will abide in the light.”

Master Atisha says:

“The greatest achievement is selflessness.

The greatest merit is seeking to serve others.

The greatest generosity is non-attachment.

The greatest effort is not to be concerned with results. 

The greatest goodness is a peaceful mind.”

Lord Buddha has shown us the goal of our life and the path to reach that goal.  He did not pass the dictum that the path he showed is the only path to reach the goal of our life.

Lord Buddha relied upon reason and rational analysis, and never appealed to authority or tradition in preaching Dharma.  He discarded any claim to special revelation.  Instead he relied on principles. 

Lord Buddha is revered for what he represents.  His followers draw inspiration from his achievement, his action and his teaching.  Lord Buddha is not worshiped expecting worldly or spiritual favour.  The reverence to Lord Buddha is offered purely for what he represents.  

Followers venerate Lord Buddha, not because they see him as a God, but they see him as the ultimate teacher embodying enlightenment. 

Offering butter lamps and incense is to feel the presence of the living Buddha and thereby gain inspiration, and express good will, compassion and loving kindness, and commit a vow to follow his noble example. 

Lord Buddha does not grant favour to those who pray to him.  In Buddhism there is no petitional or intercessory prayer.  One should not pray to Lord Buddha for to be saved, but offer prayer to draw inspiration to rely on oneself and attain the goal of one’s life with own effort. 

We should take refuge in Lord Buddha because it was he who showed the way to end suffering.  We should not seek refuge in Buddha with the hope that we will be saved by him.  Buddha does not give such guarantee.  Lord Buddha, as a teacher, instructs us, that we ourselves are directly responsible for our salvation. 

Lord Buddha expects not so much obeisance as the actual observance of his teaching. 

Lord Buddha says, “He honours me most who practices my teaching most.  He who sees the Dharma sees me.  Depend on teaching, not on men.  Depend on meaning, not on words.  Trust wisdom rather than consciousness.  Study texts containing complete rather than partial revelation.”

In Buddhist tradition, there is an array of divinities but they are not Gods per se in the sense of having their own independent true existence.  They are revered as the manifestation of divine qualities and as objects of meditation that allow such divine qualities to be actualized within us. 

In Buddha Dharma one does not surrender or sacrifice his freedom of thought by becoming a follower of Buddha.  In Buddha Dharma, everyone has freedom to exercise one's own free will and develop one's own knowledge looking forward for absorption into eternal bliss, even to the extent of becoming a Buddha. 

In essence the Buddha Dharma says; “Commit not a single un-wholesome action.  Cultivate a wealth of virtues, to tame this mind of ours.  This is the teaching of all the Buddhas.”