Over the years I've received scores of e-mail queries from people seeking answers
to basic questions about Buddhism. Here are my answers to some of the most common
ones. These answers reflect my own opinions and interpretations and in no way
represent a "definitive" Theravada Buddhist point of view. My hope
is that these answers, along with the accompanying links and references to suttas
and other texts, will serve as useful hints to help steer you in the direction
of finding answers of your own.
If you have a question you'd like to see answered here, please let me know.
Buddhist doctrine and terminology
Is Buddhism a religion or a philosophy?
The Buddha referred to his teachings simply as Dhamma-vinaya -- "the doctrine
and discipline" -- but for centuries people have tried to categorize the
teachings in various ways, trying to fit them into the prevailing molds of cultural,
philosophical, and religious thought. Buddhism is an ethical system -- a way
of life -- that leads to a very specific goal and that possesses some aspects
of both religion and philosophy:
It is a philosophy.
Like most philosophies, Buddhism attempts to frame the complexities of human
existence in a way that reassures us that there is, in fact, some underlying
order to the Universe. In the Four Noble Truths the Buddha crisply summarizes
our predicament: there is suffering, it has a cause, it has an end, and there
is a way to reach the end. The teachings on kamma provide a thorough and logically
self-consistent description of the nature of cause-and-effect. And even the
Buddhist view of cosmology, which some may at first find farfetched, is a logical
extension of the law of kamma. According to the Dhamma, a deep and unshakable
logic pervades the world.
It is not a philosophy.
Unlike most philosophical systems, which rely on speculation and the power of
reason to arrive at certain kinds of logical truths, Buddhism relies on the
direct observation of one's personal experience and on honing certain skills
in order to gain true understanding and wisdom. Idle speculation has no place
in Buddhist practice. Although studying in the classroom, reading books, and
engaging in spirited debate can play a vital part in developing a cognitive
understanding of basic Buddhist concepts, the heart of Buddhism can never be
realized this way. The Dhamma is not an abstract system of thought designed
to delight the intellect; it is a roadmap to be used, one whose essential purpose
is to lead the practitioner to the ultimate goal, nibbana.
It is a religion.
At the heart of each of the world's great religions lies a transcendent ideal
around which its doctrinal principles orbit. In Buddhism this truth is nibbana,
the hallmark of the cessation of suffering and stress, a truth of utter transcendence
that stands in singular distinction from anything we might encounter in our
ordinary sensory experience. Nibbana is the sine qua non of Buddhism, the guiding
star and ultimate goal towards which all the Buddha's teachings point. Because
it aims at such a lofty transcendent ideal, we might fairly call Buddhism a
religion.
It is not a religion.
In stark contrast to the world's other major religions, however, Buddhism invokes
no divinity, no supreme Creator or supreme Self, no Holy Spirit or omniscient
loving God to whom we might appeal for salvation.[1] Instead, Buddhism calls
for us to hoist ourselves up by our own bootstraps: to develop the discernment
we need to distinguish between those qualities within us that are unwholesome
and those that are truly noble and good, and to learn how to nourish the good
ones and expunge the bad. This is the path to Buddhism's highest perfection,
nibbana. Not even the Buddha can take you to that goal; you alone must do the
work necessary to complete the journey:
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no external refuge; with the Dhamma as your island, the Dhamma as your
refuge, seeking no other refuge." [DN 16]
Despite its non-theistic nature, however, Buddhist practice does call for a
certain kind of faith. It is not blind faith, an uncritical acceptance of the
Buddha's word as transmitted through scripture. Instead it is saddha, a confidence
born of taking refuge in the Triple Gem; it is a willingness to trust that the
Dhamma, when practiced diligently, will lead to the rewards promised by the
Buddha. Saddha is a provisional acceptance of the teachings, that is ever subject
to critical evaluation during the course of one's practice, and which must be
balanced by one's growing powers of discernment. For many Buddhists, this faith
is expressed and reinforced through traditional devotional practices, such as
bowing before a Buddha statue and reciting passages from the early Pali texts.
Despite a superficial resemblance to the rites of many theistic religions, however,
these activities are neither prayers nor pleas for salvation directed towards
a transcendent Other. They are instead useful and inspiring gestures of humility
and respect for the profound nobility and worth of the Triple Gem.
Note:
1. According to Buddhist cosmology, every living being dwells in one of thirty-one
distinct "planes", of which our familiar human plane is but one. Some
of these realms are home to beings (the devas) with unusual powers and extraordinarily
subtle and refined physical bodies -- or even no body at all. Their god-like
status is, however, short-lived; like all living beings, they are mortal and
ultimately subject to death and rebirth in other planes according to the purity
and skillfulness of their actions (kamma). One of these devas, the Great Brahma,
is so clouded by his own delusion that he believes himself to be the all-powerful,
all-seeing creator of the universe (see DN 11).
See also:
" "The Dhamma: Is it a Philosophy?" in Buddhism in a Nutshell,
by Narada Thera
" "Is it a Religion?" in Buddhism in a Nutshell, by Narada Thera
" "Two Faces of the Dhamma," by Bhikkhu Bodhi
" "The Five Spiritual Faculties," by Bhikkhu Bodhi
" "Opening the Door to the Dhamma: Respect in Buddhist Thought &
Practice," by Thanissaro Bhikkhu.
" "The Road to Nirvana is Paved with Skillful Intentions," by
Thanissaro Bhikkhu.
Is Vipassana the same as Theravada?
No.
The Pali word vipassana -- often translated as "insight" -- has a
variety of meanings. First, it refers to the flash of liberating intuitive understanding
that marks the culmination of Buddhist meditation practice.[1] In the Pali discourses
vipassana also refers to the mind's ability to witness clearly as events unfold
in the present moment. In this sense it is a skill that a meditator develops
using a broad arsenal of meditative tools and techniques. With practice, this
skill can bring the meditator to the threshold of liberating insight.[2] In
its third meaning, one that has become especially popular in the West in recent
years, "Vipassana" (usually with a capital "V") refers to
a system of meditation -- vipassana bhavana, or "Insight Meditation"
-- that is based on an interpretation of the Satipatthana Sutta (MN 10), the
Buddha's concise "how-to" guide to the development of mindfulness
(sati).[3]
Followers of the popular Vipassana movement often cite the Satipatthana Sutta
as the essence of the Buddha's teachings; some even claim that the instructions
it contains are the only ones necessary for achieving liberating insight. Theravada
Buddhism, by contrast, embraces the thousands of discourses of the Pali Canon,
each highlighting a different aspect of the Buddha's teachings. In Theravada
each discourse supports, depends upon, reflects, and informs all the others;
even a discourse as important as the Satipatthana Sutta is seen as but a single
thread in the Buddha's complex tapestry of teachings.
Although many students do find all they want in Vipassana, some have a nagging
sense that something fundamental is missing. This reaction is hardly surprising,
since the Satipatthana discourse itself was delivered to a group of relatively
advanced students who were already quite experienced and well established in
the path of Dhamma practice. Happily, all those missing pieces can be found
in the Pali Canon. In the Canon we find the Buddha's teachings on generosity
and virtue, the twin pillars upon which all spiritual practice is built. His
teachings on the recollection of the Buddha, Dhamma, and Sangha serve to strengthen
the development of saddha (faith, confidence), which provides a potent fuel
to sustain Dhamma practice long after we return home from that meditation retreat.
In the Canon we also find his teachings on the drawbacks of sensuality and the
value of renunciation; on developing all the factors in the Eightfold Path,
including those that are seldom explored during organized Vipassana retreats:
right speech, right livelihood, right effort, and right concentration (meaning
jhana). And there is much, much more.
In Theravada, the path to liberating insight does not boil down to a single
meditation technique or to being continuously mindful. The path to Awakening
is full of surprising twists and turns but, thankfully, the Buddha left for
us an assortment of tools to use and skills to learn to help us safely make
the journey.
See also: "What is Theravada Buddhism?"
Notes:
1. Buddhist Dictionary: Manual of Buddhist Terms and Doctrines by Nyanatiloka
(Kandy: Buddhist Publication Society, 1988).
2. See "One Tool Among Many: The Place of Vipassana in Buddhist Practice"
(Thanissaro Bhikkhu)
3. The modern Vipassana movement grew out of the tradition of Satipatthana Vipassana,
a meditation system based on the Satipatthana Sutta and developed by Burmese
monks in the early 20th century. By the 1950's the Burmese teachers Sayagyi
U Ba Khin (a layman; 1899-1971) and Mahasi Sayadaw (a monk; 1904-1982) had independently
codified and institutionalized these teachings, making them widely accessible
across South Asia and, eventually, the West. The Satipatthana Vipassana approach
to meditation continues to enjoy widespread popularity among laypeople in the
West. See Satipatthana Vipassana: Insight Through Mindfulness by Mahasi Sayadaw
(Kandy: Buddhist Publication Society, 1990) and The Essentials of Buddha Dhamma
in Meditative Practice by U Ba Khin (Kandy: Buddhist Publication Society, 1981).
If we're all reborn when we die, how does Buddhism explain the world's increasing
population?
According to Buddhist cosmology, when a living being[1] passes away he or she
is reborn into one of thirty-one distinct "planes" or "realms"
of existence, of which the human realm is just one. An increase in the human
population simply implies that creatures from other planes are being reborn
into the human realm at a rate faster than humans are dying. Likewise, a decline
in the human population would imply that humans, upon death, are taking rebirth
in other planes (or exiting samsara altogether) at a rate faster than other
creatures are taking rebirth as humans. These sorts of population shifts have
been occurring for countless eons and in themselves hold little cosmic significance.
Note:
1. Except an arahant, a fully-enlightened being. Arahants have escaped the round
of rebirths once and for all and, upon death, are not reborn.
If there's no self, then who gets enlightened?
If there's no self, then what gets reborn?
If there's no self, then why...?
Nowhere in the Pali Canon does Buddha categorically declare, without qualification,
"There is no self".[1] Any question that begins along the lines of,
"If there's no self..." is thus inherently misleading, dooming the
questioner to a hopeless tangle of confusion -- "a thicket of [wrong] views"
[MN 2]. Such questions are best put aside altogether in favor of more fruitful
lines of questioning.[2]
Notes:
1. See "The Not-self Strategy" and "No-self or Not-self?"
by Thanissaro Bhikkhu
2. See "Questions of Skill" by Thanissaro Bhikkhu
I hear the word "sangha" used a lot these days in Buddhist circles.
What does it really mean?
The Pali word "sangha" literally means "group" or "congregation",
but when it is used in the suttas, the word usually refers to one of two very
specific kinds of groups: either the community of Buddhist monastics (bhikkhus
and bhikkhunis), or the community of people who have attained at least the first
stage of Awakening. In recent decades, a new usage of the word has emerged in
the West, one that seems to have no basis in classical Theravada Buddhist teachings:
the usage of the word "sangha" to describe a meditation group or any
sort of spiritual community.[1] It sounds innocent enough, but this particular
usage can -- and often does -- lead to profound confusion concerning one of
the most fundamental underpinnings of the Buddha's teachings, the going for
refuge in the Triple Gem.
The act of going for refuge in the Buddha, Dhamma, and Sangha[2] marks a major
turning point in one's spiritual development, the real start of the journey
down the Buddhist path.[3] It helps foster a healthy attitude towards Buddhist
practice by encouraging the development of right view, and serves as a constant
reminder both of the goal of practice and of the means to achieve that goal.
It is therefore crucial to be clear and precise about the meaning of the refuges,
lest we end up heading down a road quite different from the one the Buddha had
in mind.
In taking refuge in the Sangha, we set our inner sights on the ideal community
of Noble Ones (ariya-sangha) -- those monks, nuns, laywomen, and laymen who,
throughout history, have by their own diligent efforts successfully carried
out the Buddha's instructions and gained at least a glimpse of the supreme happiness
of nibbana. If this is the direction in which we also wish to go, then it is
to these individuals that we should turn for refuge:
The Sangha of the Blessed One's disciples who have practiced well... who have
practiced straight-forwardly... who have practiced methodically... who have
practiced masterfully -- in other words, the four types [of noble disciples]
when taken as pairs, the eight when taken as individual types -- they are the
Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respect, the incomparable field of merit for
the world.[AN XII.12]
But going for refuge doesn't stop there. We are also asked to turn to the monastic
community (bhikkhu-sangha) for refuge, for it is thanks to the unbroken lineage
of this 2,600-year-old institution that we are fortunate enough today to be
able to hear the teachings. Moreover, the living example of the monastic community
serves to remind us of the immense value of generosity, of living a morally
upright life, of renunciation -- in short, it reminds us that it is indeed possible
to live a life fully in tune with every aspect of the Buddha's teachings. In
reality, of course, not every monk or nun necessarily lives up to the Buddha's
high standards of conduct. For this reason it is to the institution of the Sangha
that we turn to refuge, not to the individual members themselves. This is the
Sangha to which lay people have turned since the time of the Buddha:
I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks.
May Master Gotama remember me as a lay follower who has gone to him for refuge,
from this day forward, for life. [DN 2, MN 72, SN LI.15, AN IV.184, etc.]
So it is these exceptional groups of people -- the ariya-sangha and the bhikkhu-sangha
-- that define the Third Gem and Refuge; it is to these groups that we are asked
to turn for refuge, not to some vaguely defined community of like-minded Dhamma
friends and fellow meditators. In which group would you rather put your trust?
In an effort to resolve this confusion, some writers have proposed various alternatives
to the word "sangha" to describe gatherings and communities of Dhamma
companions.[4] But this still leaves me wondering why we must invoke the Pali
language here at all. Does a meditation group really need a special name? Why
not simply call it a "meditation group" and leave it at that?
"Sangha" is an important term with a rich and precise meaning. It
stands for something truly extraordinary and brilliant that can constantly remind
us of the highest and most excellent possibilities the Path has to offer. Let's
use it well.
Notes:
1. The Buddhist Religion: A Historical Introduction (fourth edition) by R.H.
Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997), p. 307.
2. Here I follow the convention of capitalizing "Sangha" when referring
to the third object of refuge. [Go back to text]
3. See Refuge: An Introduction to the Buddha, Dhamma and Sangha by Thanissaro
Bhikkhu (1997).
4. Two such proposals are parisa (the "fourfold assembly": monks (bhikkhus),
nuns (bhikkhunis), male lay followers (upasakas), and female lay followers (upasikas),
regardless of spiritual attainment; see Refuge: An Introduction to the Buddha,
Dhamma and Sangha by Thanissaro Bhikkhu (1997)) and gana (chapter; quorum; gang).
Who is Maitreya (Metteyya)?
Have there been other Buddhas?
What's the difference between a Buddha and an arahant?
What's a "Private Buddha" (paccekabuddha)?
According to Theravada tradition, many Buddhas have come and gone over countless
eons. Every once in a great while, after a long period of spiritual darkness
blankets the world, an individual is eventually born who, through his own efforts,
rediscovers the long-forgotten path to Awakening and liberates himself once
and for all from the long round of rebirth, thereby becoming an arahant ("worthy
one", one who has fully realized Awakening). If such a being chooses not
to share his discovery with others he is called a "Silent" or "Private"
Buddha (paccekabuddha). If he chooses to deliver his message (sasana)to the
world he is called, simply, a Buddha. Some of a Buddha's followers may themselves
become arahants, but they are not Buddhas, since they relied on a Buddha to
show them the way to Awakening. (All Buddhas and paccekabuddhas are arahants,
but not all arahants are Buddhas or paccekabuddhas.) No matter how far and wide
the sasana spreads, sooner or later it succumbs to the inexorable law of anicca
(impermanence), and fades from memory. The world descends again into darkness,
and the eons-long cycle repeats.
The most recent Buddha was born Siddhattha Gotama in India in the sixth century
BCE. He is the one we usually mean when we refer to "The Buddha".[1]
The next Buddha due to appear is said to be Maitreya (Skt; Pali: Metteyya),
a bodhisatta currently residing in the Tusita heavens. Legend has it that at
some time in the far distant future, once the teachings of the current Buddha
have long been forgotten, he will be reborn as a human being, rediscover the
Four Noble Truths, and teach the Noble Eightfold Path once again. Although he
plays an important role in some Mahayana Buddhist traditions, whose followers
appeal to him for favorable rebirth and salvation,[2] he plays an insignificant
role in Theravada. I believe he's mentioned only once in the entire Tipitaka,
in the Cakkavatti-Sihanada Sutta (DN 26; The Lion's Roar on the Turning of the
Wheel):
[The Buddha:] And in that time of the people with an eighty-thousand-year life-span,
there will arise in the world a Blessed Lord, an Arahant fully enlightened Buddha
named Metteyya, endowed with wisdom and conduct, a Well-farer, Knower of the
worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans,
enlightened and blessed, just as I am now. -- "The Long Discourses of the
Buddha" (formerly "Thus Have I Heard"), Maurice Walshe, trans.
(Boston: Wisdom Publications, 1987), p 403f.
In Chinese and Japanese art, that jolly fellow with the large belly represents
Maitreya from a previous lifetime. [3]
Notes:
1. DN 14 and DN 32 mention six previous Buddhas: Vipassi, Sikhi, Vessabhu, Kakusandha,
Konagamana, and Kassapa. MN 116 includes a long list of past paccekabuddhas.
2. The Buddhist Religion: A Historical Introduction (fourth edition) by R.H.
Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997), pp. 105-6.
3. Ibid., p. 106.
Practical Buddhism
How can I find other people with whom to study Dhamma and practice meditation?
" Ask around.
" Browse through the listings of Dhamma centers and meditation groups that
are published in magazines and websites (see "Learning and Practicing Meditation"
in the "Other Theravada Sources" page.)
" Explore your local universities or community colleges. Do they have any
Buddhist groups or clubs? Visit the student lounges, cafeterias, libraries,
campus bookstore, etc. -- anywhere you might find bulletin boards with announcements
of campus events.
" Look for flyers posted at local bookstores, natural food stores, "New
Age"-type shops, etc.
" Start a meditation group or Dhamma study group in your own living room.
Advertise it with a flyer posted at one of the places mentioned above (ask for
permission first!). You may be the only one attending for awhile, but be patient.
" Check the telephone book (Yellow Pages), and look under "Churches"
(Thai temples? Vietnamese temples?) or "Meditation". Even if you don't
see exactly what you're looking for, you may at least be able to contact someone
who can give you some ideas of whom to call. Someone at a Hindu ashram or a
Benedictine monastery may have some suggestions.
" More and more hospitals and health clinics offer stress-reduction and
pain-control programs that make use of simplified meditation techniques borrowed
from Buddhist traditions. The person in charge of one of these programs may
know of ongoing Buddhist meditation groups or Dhamma centers in your area.
" Write to someone at a monastery or Dhamma center in a neighboring city,
state, province, etc. and ask for his or her suggestions.
" Ask around.
There are no meditation centers or other Dhamma students nearby. How should
I study Dhamma on my own?
Are you sure there aren't any meditation groups or centers nearby? Even in areas
dominated by other religious traditions there may be a few other people quietly
and inconspicuously practicing Dhamma by themselves. With a little patient detective
work you may be able to find them (see "How can I find other people with
whom to study Dhamma and practice meditation?", above).
But if you really are alone, don't despair. Although having a supportive community
of like-minded Dhamma friends can be a tremendous boon to your practice, you
can still make headway on your own:
" Observe the precepts. Moral conduct -- codified in Buddhism as the five
precepts -- is the absolute bedrock of spiritual progress. Get to know the five
precepts well and make an effort to follow them. Learn which ones are most difficult
for you to keep and what situations put you in danger of breaking them. Make
adjustments in your behavior accordingly. When you break a precept, just pick
yourself up, reflect on why you fell short, and make the determination not to
let it happen again. Challenge yourself with the precepts, but be patient: perfecting
one's morality is a lifelong practice. (See also: "The Healing Power of
the Precepts".)
" Choose your company with care. The Buddha pointed out that we tend to
pick up the qualities -- both good and bad -- of the people with whom we associate
(see Iti 76). If we care about developing good qualities in ourselves, it's
therefore imperative that we associate as much as possible with good people
and stay away from those who have little respect for the the precepts and wisdom.
But remember that Buddhists don't have a monopoly on goodness of character;
you'll find plenty of people from all walks of life who have admirable attributes
such as generosity, patience, kindness, truthfulness, and so on. Get to know
these people and see what you can learn from them about developing goodness
in yourself.
" Read, read, read.Nowadays there are countless books and pamphlets on
Buddhism, transcribed Dhamma talks, translated suttas, etc., available both
in print and on the Internet. Some of them are wonderful, some are rubbish;
developing the discernment to distinguish one from the other is itself a crucial
aspect of learning Dhamma. The Buddha's own test of authenticity is invaluable
in sorting the wheat from the chaff (see AN VIII.53 and the Study Guide "Recognizing
the Dhamma"). Here are some good starting points:
o The suttas. For some suggestions about how to read them -- and which ones
to read -- see the article "Befriending the Suttas".
o Study Guides. These anthologies of readings from the suttas are designed as
aids for individual or group study on particular topics.
o "Getting Started: Suggested Points of Entry to this Website"
o What are some good beginning books on Buddhism? (Frequently Asked Question).
" Take a class. If at all possible, take part in an introductory meditation
workshop or retreat conducted by an experienced teacher. Even if you have to
travel a long distance in order to attend, you may be rewarded with enough helpful
advice to nourish your meditation and your studies for a long time to come.
Even if you don't have a community of friends, you can still learn to ask yourself
good questions -- questions that will propel you deeper in your understanding
of Dhamma (see "Questions of Skill"). Who was the Buddha? What did
he accomplish? What is the goal of Buddhist practice? What is enlightenment?
Why is morality the foundation of the Buddha's teachings? What is the purpose
of meditation? What is wisdom? Am I honestly following the path that the Buddha
laid out? What is the role of faith? If you can keep questions like these alive
in your heart, you're bound to stay on track.
I want to become a Buddhist. How do I do that?
It begins with one deceptively simple act: making the inner commitment to "take
refuge" in the Triple Gem, to accept the Buddha, Dhamma, and Sangha as
your source of spiritual guidance.[1] This act is what makes one nominally "Buddhist".
But going for refuge also implies a willingness -- if only provisional, at first
-- to accept the cornerstone of the Buddha's teachings: the law of kamma. According
to this universal principle, if you act unskillfully and make poor ethical choices,
you are bound to suffer the consequences; if you choose wisely and act in line
with the noblest ideals, you stand to benefit accordingly.[2] In other words,
your happiness ultimately depends on the quality of your choices and actions;
you alone are responsible for your happiness. Your first act after seeking refuge
should therefore be to resolve to observe the five precepts -- the five basic
principles of living that can help prevent you from making grossly unskillful
choices. This is where the practice of Buddhism begins.
You don't need a formal public ceremony or "initiation" to make any
of this official. There are no equivalents in Buddhism to Christianity's "baptism"
or "confirmation" rituals. You don't have to dress differently or
wear a badge that says, "I am now a Buddhist." The practice of the
Dhamma is a private matter and no one needs to know about it but you. Many Buddhists
do, however, find it invaluable to renew their commitment to the Triple Gem
and to the precepts from time to time in a more formal way, enlisting the help
of a good friend, a respected meditation teacher, or a member of the monastic
community (Sangha) as a witness.[3] Administering the refuges and precepts to
laypeople is a duty that Buddhist monks are glad to perform.
Many people find it difficult to sustain their commitment to the Dhamma on their
own, without the support of like-minded friends and companions. (It can be hard
to stick to the precepts if you're surrounded by people who see no harm in telling
lies, or in having a secret romantic affair now and then, or in going out drinking
all night.) You may have to do a little patient detective work to find this
kind of support (see How can I find other people with whom to study Dhamma and
practice meditation?, above).
Having taken these first steps, you can proceed along the Buddhist path in your
own way and at your own pace. Although you can learn a great deal about Dhamma
on your own, your understanding will grow by leaps and bounds once you find
a good teacher -- someone whom you trust and respect, who keeps to the precepts,
and who understands the Dhamma and can communicate it clearly.[4] Other aids
to progress in understanding the Dhamma are these: deepening your understanding
of the precepts; studying the suttas;[5] getting to know monks or nuns (the
Sangha) and becoming acquainted with their traditions; developing a keen, discerning
ear that can recognize which of today's popular spiritual teachings actually
ring true to what the Buddha taught;[6] and learning meditation. How you proceed
is entirely up to you, but the bottom line is this: learn what the Buddha taught
and put it into practice in your life as best you can.
If you ever decide that the Buddha's teachings aren't for you, you are free
to walk away at any time and find your own way. There is no ceremony for renouncing
the Buddha's teachings. Just remember: your happiness is in your own hands.
Notes:
1. See Refuge: An Introduction to the Buddha, Dhamma, and Sangha by Thanissaro
Bhikkhu.
2. See the opening verses of the Dhammapada.
3. For the standard Pali formula for requesting the refuges and precepts, see
A Chanting Guide: Pali Passages with Translations. [Go back]
4. See "Admirable friendship (kalyanamittata)" in the Path to Freedom
pages.
5. See "Befriending the Suttas: Some Suggestions for Reading the Pali Discourses".
6. See the Study Guide "Recognizing the Dhamma," prepared by Thanissaro
Bhikkhu.
I'd like to have a Buddhist wedding. Any suggestions?
In the world of Theravada Buddhism marriage is regarded as a civil contract,
not as a spiritual or religious union. Thus there is no standard Buddhist liturgy
for marriage. You may simply include whatever texts or passages you and your
spouse-to-be find inspiring.
A wedding is an excellent time to renew one's commitment both to the Triple
Gem and to living in accordance with the five precepts. In Buddhist countries
a couple might pay a visit to the local monastery shortly before or after their
wedding to offer food to the monastic community, recite the refuges and precepts
in a formal way, receive a little Dhamma instruction, and possibly receive a
blessing or two from the monks. If such a visit isn't possible for you, you
might put together your own refuges and precepts ceremony (use the formal ceremony
as a guide). You might also consider reciting the "Five Subjects for Frequent
Recollection," the Maha-mangala Sutta, or any other passages that inspire
you.
See also:
" In the Subject Index, look up "Lay Buddhist practice" and "Marriage"
" A Chanting Guide: Pali Passages with English Translations
What were the Buddha's views on divorce?
In Theravada Buddhism divorce (like marriage) is regarded as a civil matter,
rather than a religious or spiritual one. I don't know of any suttas in which
the Buddha expresses an opinion about divorce. The Buddha did, however, have
some suggestions about how a couple should behave while they are married (see
DN 31).
For some observations on how divorce is understood in Sri Lanka, see The Position
of Women in Buddhism, by Dr. (Mrs.) L.S. Dewaraja.
What were the Buddha's views on homosexuality?
From what I've read in the suttas, the Buddha gave no indication that one's
sexual orientation has any bearing on one's spiritual practice. The five precepts,
which form the most basic foundation of a moral life in Buddhism, encourage
the abstention from "sexual misconduct", a term that generally refers
to sexual activity between two people outside of a long-term committed relationship.
It has nothing to do with "orientation".
The Buddha did, however, have strong words to say about sexuality/sensuality
in general, since it is one of the most powerful expressions of human craving
and attachment. And craving -- the second Noble Truth -- is a root cause of
human suffering. The Buddha was very clear: if you're genuinely concerned about
your long-term happiness, then it's worth reassessing the value of engaging
in activities -- be they heterosexual, homosexual, or non-sexual -- that feed
your cravings:
Even if it's with pain,
you should abandon
sensual desires
if you aspire
to future safety from bondage.
Alert,
with a mind well-released,
touch release now here,
now there.
An attainer-of-wisdom,
having fulfilled the holy life,
is said to have gone
to the end of the world, gone
beyond. [Iti 101]
It is worth noting that the Buddha explicitly discouraged his followers -- men
and women, alike -- from dwelling on their sexual identity (AN VII.48). Although
in this particular sutta he was describing heterosexuals, the message clearly
applies to everyone.
What were the Buddha's views on abortion?
Practicing Buddhists observe the five precepts as a foundation for the moral
life that spiritual progress requires. The first of these precepts is to "refrain
from destroying living creatures". Since Theravada Buddhism regards human
life as beginning at the moment of conception,[1] killing a fetus implies killing
a human being, making abortion patently incompatible with the first precept.
One indication of the seriousness with which the Buddha regarded abortion is
found in the Vinaya, the collection of texts that define the conduct and duties
of Buddhist monastics. According to the Vinaya, if a bhikkhu or bhikkhuni should
facilitate an abortion, or if a woman should get an abortion based on their
recommendation, then that bhikkhu or bhikkhuni is immediately expelled from
the Sangha, having broken one of the four cardinal rules of monastic conduct.[2]
Notes:
1. According to the Pali texts, conception occurs when three things are simultaneously
present: the mother (i.e., a fertile egg), the father (a sperm cell), and the
gandhabba (the kammic energy of the being that is seeking rebirth). If all three
successfully coincide, human consciousness arises in the fertilized ovum and
rebirth occurs. For a description of this process, see the Mahatanhasankhaya
Sutta (MN 38). See Bhikkhu Bodhi's translation of this sutta (along with helpful
footnotes) in "The Middle Length Discourse of the Buddha" (Boston:
Wisdom Publications, 1995).
2. This rule (Parajika #3), which applies equally to bhikkhunis as well as bhikkhus,
states:
Should any bhikkhu [or bhikkhuni] intentionally deprive a human being of life,
or search for an assassin for him, or praise the advantages of death, or incite
him to die (thus): "My good man, what use is this wretched, miserable life
to you? Death would be better for you than life," or with such an idea
in mind, such a purpose in mind, should in various ways praise the advantages
of death or incite him to die, he [she] also is defeated and no longer in communion.
The word-commentary to this rule makes clear that abortion counts as "intentionally
depriving a human being of life". See The Buddhist Monastic Code, Vol.
I
How should I teach Buddhism to my children?
The Buddha's advice to parents is straightforward: help your children become
generous, virtuous, responsible, skilled, and self-sufficient adults [see DN
31 and Sn II.4]. Teaching Buddhism to one's children does not mean giving them
long lectures about dependent co-arising, or forcing them to memorize the Buddha's
lists of the eightfold this, the ten such-and-suches, the seventeen so-and-sos.
It simply means giving them the basic skills they'll need in order to find true
happiness. The rest will take care of itself.
The single most important lesson parents can convey to their children is that
every action has consequences. Each moment presents us with an opportunity,
and it is up to us to choose how we want to think, speak, or act. It is these
choices that eventually determine our happiness. This is the essence of kamma,
the basic law of cause and effect that underlies the Dhamma. It also happens
to be the message behind one of the few recorded teachings the Buddha gave to
his only child, Rahula.[1] This sutta -- the Ambalatthikarahulovada Sutta (MN
61) -- offers parents some important clues about teaching Dhamma to young children
-- in terms of both the content of what to teach and the method to use.
In this sutta the Buddha reprimands the seven year old Rahula for telling a
small lie. The content of the Buddha's lesson here is clear and simple: it concerns
right speech, and helping Rahula keep himself true to the fundamental principles
of virtue. There are several noteworthy aspects to the Buddha's method. First,
by artfully drawing comparisons to an everyday utensil (in this case, a water
dipper), the Buddha makes his point in vivid and age-appropriate language that
Rahula can easily understand. Second, the Buddha doesn't launch into a long-winded
abstract lecture on the nature of kamma, but instead keeps the lesson focused
on the immediate issue at hand: choosing your actions carefully. Third, although
the five precepts do indeed constitute the fundamental framework for moral conduct,
the Buddha does not mention them here -- presumably because some of the precepts
(concerning sexuality and using intoxicants) are simply not relevant to most
seven year olds. (Perhaps the Buddha had more to say about the precepts by the
time Rahula was a teenager.) Fourth, the Buddha keeps Rahula engaged during
the lesson by asking him simple questions; this is no dry, soporific lecture.
And finally, the Buddha takes advantage of the opportunity presented by this
"teaching moment" to expand into deeper territory, to explain to Rahula
the importance of reflecting inwardly before, during, and after performing an
action of any sort -- whether of body, speech, or mind. The Buddha thus places
Rahula's original small misdeed into a much broader context, transforming it
into a lesson of deep and lasting significance.
Although most of us who are parents can only dream of teaching our children
as consciously and effectively as the Buddha did, we can still learn from his
example. But before we can translate his example into action, there is one crucial
point to recognize: the Buddha's instructions to his son were given by someone
who really knew what he was talking about; Rahula's teacher was someone who
truly practiced what he preached, a role model par excellence. So the message
is clear: if we hope to instruct our children about matters concerning the path
of Dhamma, we had better be sure that we ourselves are practicing on that path.
If you extol the virtues of skillful qualities such as generosity, truthfulness,
and patience, but your children only see you being stingy, overhear you telling
lies, or see you losing your temper, then your message will be lost. Of course,
you need not have perfected the Dhamma in order to instruct your children, but
for your instruction to carry any weight your children must be able to witness
firsthand that you are earnestly striving to put these same teachings into practice
yourself. And if you can inspire them by your example and give them the skills
they need to know to live in tune with the Dhamma, then you've given them a
rare gift indeed:
The wise hope for a child
of heightened or similar birth,
not for one
of lowered birth,
a disgrace to the family.
These children in the world,
lay followers,
consummate in virtue, conviction;
generous, free from stinginess,
shine forth in any gathering
like the moon
when freed from a cloud. [Iti 74]
If you're looking for books to read to (or with) a younger child, I recommend
the series of colorfully illustrated Jataka[2] story books and coloring books
available from Dharma Publishing. These books (in the "Jataka Tales Series")
recount stories of the Buddha's former lives and provide many opportunities
for discussion of basic moral principles with children. They are most appropriate
for children under 10.
Notes:
1. Seven years after leaving his home and family to begin his spiritual quest,
Siddhattha Gotama -- now the Buddha -- returned on the first of several visits
to his family to teach them Dhamma. The only suttas that record the Buddha's
instructions to his son Rahula are these: MN 61 (Rahula is 7 years old), in
which the Buddha explains the importance of self-reflection before, during,
and after performing any action; MN 62 (age 18), in which the Buddha teaches
him breath meditation; MN 147 (age 20, just after his ordination as a bhikkhu),
in which the Buddha queries him about impermanence, and Rahula thereby becomes
an arahant (this sutta is identical to SN XXXV.121); SN XXII.91 (= SN XVIII.21)
and SN XXII.92 (= SN XVIII.22), in which the Buddha answers his questions about
uprooting I-making and conceit; and Sn II.11, in which the Buddha praises to
him the virtues of the homeless life.
2. The Jataka, or "Birth Stories", is a book in the Khuddaka Nikaya
that recounts tales of the Buddha's former lives prior to his final rebirth
as Siddhattha Gotama. In previous lives he was born a human, or a bird, or a
monkey, etc.; in each life he dedicated himself to developing and strengthening
a wholesome quality of mind (parami). One Jataka story might be about developing
patience, the next about developing generosity, and so on.
Are Buddhists vegetarian?
Some are, some aren't. I know of no evidence in the Pali Canon to suggest that
the Buddha discouraged his lay followers from eating meat. Although some people
may point to the first of the five precepts as evidence that the Buddha asked
his followers to be vegetarian, this precept only concerns the intentional act
of depriving a living being of life, and says nothing about consuming the flesh
of an animal that is already dead. Many Buddhists (and, of course, non-Buddhists)
do eventually lose their appetite for meat out of compassion for other living
creatures, but from the strict Theravada Buddhist perspective, the choice of
whether or not to eat meat is purely a matter of personal preference.
Theravada monks are forbidden to eat certain kinds of meat,[1] but because their
food is provided by the generosity of lay supporters,[2] who may or may not
themselves be vegetarian,[3] they are not required to practice strict vegetarianism.
Nor are Theravada monks required to eat everything that is placed in their alms-bowl;
a monk intent on pursuing vegetarianism may therefore simply ignore the meat
in his bowl. In parts of Asia where vegetarianism is unheard of, however, vegetarian
monks face a clear choice: eat meat or starve.
Taking part in killing for food (hunting, fishing, trapping, butchering, etc.)
is definitely incompatible with the first precept, and should be avoided.
But what if I eat -- or just purchase -- meat: aren't I simply encouraging someone
else to do the killing for me? How can letting someone else do the "dirty
work" possibly be consistent with the Buddhist principle of non-harming,
that cornerstone of Right Resolve? This is tricky. Although the suttas are silent
on this question, I personally believe it would be wrong to order someone, "Please
kill that chicken for me," since it incites that person to break the first
precept.[4] Surely this is unskillful kamma. (Consider this whenever you're
tempted to order, say, a fresh-killed lobster at a restaurant; by placing your
order you are, in fact, ordering its death.) But purchasing a piece of dead
animal meat is another matter. Although my purchase may indeed help keep the
butcher or restaurateur in business, I am not asking him to kill on my behalf.
Whether he kills another cow tomorrow is his choice, not mine. This is a difficult
but important point, one that reveals the fundamental distinction between personal
choices (choices aimed at altering my own behavior) and political ones (those
aimed at altering others' behavior). Each of us must discover for ourselves
where lies the boundary between the two. It is crucial to remember that the
Buddha's teachings are, first and foremost, tools to help us learn to make good
personal choices (kamma); they are not prescriptions for political action.
We could not survive long in this world without bringing harm of one sort or
another to other creatures. No matter how carefully we trod, countless insects,
mites, and other creatures inadvertently perish under our feet with every step.
Where, then, do we even begin to draw the line between "acceptable"
and "unacceptable" harm? The Buddha's answer was very clear and very
practical: the five precepts. He didn't ask his followers to become vegetarian;
he simply asked us to observe the precepts. For many of us, this is challenge
enough. This is where we begin.
Notes:
1. Theravada monks are forbidden to eat the flesh of humans, elephants, horses,
dogs, snakes, lions, tigers, leopards, bears, hyenas, and panthers. A monk is
also forbidden to eat raw fish or meat, or any fish or meat that he sees, hears,
or suspects was killed specifically for him (see the description of "staple
foods" in The Buddhist Monastic Code). A monk who eats any of those kinds
of meat commits an offense that he must then confess to his fellow monks. These
rules do not imply that a monk must not eat meat -- only that a monk must be
careful as to which kinds of meat he does eat.
2. See "The Economy of Gifts" by Thanissaro Bhikkhu.
3. Monastics within some schools of Mahayana Buddhism do practice vegetarianism.
See The Buddhist Religion: A Historical Introduction (fourth edition) by R.H.
Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997), pp. 213-14.
4. This is in keeping with the monks' rule about not eating meat that he sees,
hears, or suspects was killed specifically for him. See The Buddhist Monastic
Code
Are there any enlightened people in the world nowadays?
How can I tell who's really enlightened?
I wouldn't be a Buddhist if I didn't think enlightenment were possible. The
Buddha himself observed that as long there are people practicing correctly in
line with the noble eightfold path, there will continue to be enlightened beings
in the world (DN 16). Even better evidence of the reality of enlightenment lies
in the "gradual" nature of the Buddha's teachings. In the suttas,
the Buddha speaks again and again of the many rewards awaiting those who follow
the Path, long before they reach nibbana: the happiness that comes from developing
generosity; the happiness that comes from living according to principles of
virtue; the happiness that comes from developing loving-kindness (metta); the
happiness that comes from practicing meditation and discovering the exquisite
bliss of a quiet mind; the happiness that comes from abandoning painful states
of mind; and so on. These can be tasted for yourself, to varying degrees, through
Dhamma practice. Once you've personally verified a few of the Buddha's teachings,
it becomes ever-easier to accept the possibility that the rest of his teachings
are plausible -- including his extraordinary claim that enlightenment is accessible
to us.
It's probably best not to spend too much time speculating on someone else's
degree of enlightenment, simply because our own delusion and defilements are
bound to cloud our vision. Your time is far better spent looking inwards and
asking yourself, "Am I enlightened? Have I made an end of suffering and
stress?" If the answer is negative, then you have more work to do. Some
lines of questioning are, however, well worth pursuing in regard to someone
else's purity -- especially when deciding whether or not to accept that person
as your Dhamma teacher: "Does this person seem to be truly happy? Does
he or she live by the precepts? Is the interpretation of Dhamma that he or she
teaches a valid one? Can I learn something of real value from him or her?"
It can take a long and close association with someone before you can begin to
answer these questions with any confidence (AN IV.192). But if you do find someone
possessing this rare constellation of good qualities, stay with that person:
he or she probably has something of lasting value to teach you.
Finally, one rule of thumb that I've found helpful: someone who goes around
claiming to be enlightened (or dropping hints to that effect) probably isn't
-- at least not in the sense the Buddha had in mind.
See also: "Recognizing the Dhamma" (Study Guide)
What are some good beginning books on Buddhism?
" Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist Publication
Society, 1980). A classic handbook of important terms and concepts in Theravada
Buddhism. A valuable reference for newcomers and veterans, alike.
" The Buddhist Religion: A Historical Introduction (fourth edition) by
R.H. Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997). An
excellent college-level introductory text that traces the evolution of all the
main schools of Buddhism from their early beginnings to the present day.
" Eight Mindful Steps to Happiness by Ven. Henepola Gunaratana (Boston:
Wisdom Publications, 2001). An excellent guide to bringing the eightfold path
into one's daily life.
" The Experience of Buddhism: Sources and Interpretations (second edition)
by John S. Strong (Belmont, California: Wadsworth, 2002). A very useful anthology
of excerpts from key Buddhist texts representing all the major schools of Buddhism.
Although intended primarily as a companion to Robinson & Johnson's The Buddhist
Religion (see above), it stands well on its own.
" Mindfulness in Plain English by Ven. Henepola Gunaratana (Boston: Wisdom
Publications, 1992). A clear and helpful introduction to the practice of mindfulness
meditation.
" Noble Strategy: Essays on the Buddhist Path by Thanissaro Bhikkhu (1999;
Available from Metta Forest Monastery, PO Box 1409, Valley Center, CA 92082,
USA). A fine collection of introductory essays, which are also available individually
here on the website.
" Refuge: An Introduction to the Buddha, Dhamma, & Sangha by Thanissaro
Bhikkhu (Geoffrey DeGraff) (1996; Available from Metta Forest Monastery, PO
Box 1409, Valley Center, CA 92082, USA). A collection of short essays and readings
from the Pali suttas that explain the basic principles of living and practicing
the path of Dhamma.
" What the Buddha Taught by Walpola Rahula (New York: Grove Press, 1986).
An overview of the teachings of Theravada Buddhism, including chapters on each
of the Four Noble Truths, along with excerpts from selected suttas and the Dhammapada.
For several decades, a standard introductory text. Readily available at many
bookstores.
" See also "Getting Started," which includes suggested readings
on beginning meditation practice.
Where can I find a copy of the complete Pali Canon (Tipitaka)?
Print editions:
If you're thinking of purchasing your own printed copy of the Tipitaka, be forewarned:
the Pali Canon is huge; owning a complete set is a serious commitment. The Pali
Text Society's edition of the Tipitaka (English translation) fills over 12,000
pages in approximately fifty hardbound volumes, taking up about five linear
feet of shelf space, and costing about US$2,000. Moreover, a few of the more
obscure books in the Tipitaka are simply unavailable in English translation,
so if you really must read the entire Tipitaka, you'll just have to learn Pali.
The PTS has for over a century been the leading publisher of the Tipitaka, both
in romanized Pali and in English translation, but many of their translations
are now badly out of date. Much better translations of several portions of the
Canon are now available from other publishers. Here are my recommendations for
printed translations that add up to a useful -- if incomplete -- version of
the Tipitaka:
" Vinaya Pitaka. The Book of the Discipline, I.B. Horner, trans. (Oxford:
Pali Text Society, 1993) [6 vols]. To study the many rules for bhikkhus and
bhikkhunis that are scattered throughout the Vinaya Pitaka, see Thanissaro Bhikkhu's
The Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated
and Explained and The Buddhist Monastic Code, Volume II: The Khandhaka Training
Rules Translated and Explained
" Sutta Pitaka. An excellent anthology of selected suttas and texts from
the five Nikayas is Handful of Leaves, Thanissaro Bhikkhu, trans. (Santa Cruz:
Sati Center for Buddhist Studies, 2003) [4 vols.]. Translations from specific
portions of the Nikayas include the following:
o Digha Nikaya: The Long Discourses of the Buddha (formerly titled Thus Have
I Heard), Maurice Walshe, trans. (Boston: Wisdom Publications, 1987) [1 vol.]
o Majjhima Nikaya: The Middle Length Discourses of the Buddha, Bhikkhu Ñanamoli
and Bhikkhu Bodhi, trans. (Boston: Wisdom Publications, 1995) [1 vol.]
o Samyutta Nikaya: The Connected Discourses of the Buddha, Bhikkhu Bodhi, trans.
(Boston: Wisdom Publications, 2000) [2 vols.]
o Anguttara Nikaya: The Book of Gradual Sayings, F.L. Woodward and E.M. Hare,
trans. (Oxford: Pali Text Society, 1994) [5 vols.] An excellent anthology of
about one-fifth the entire Anguttara Nikaya is Nyanaponika Thera and Bhikkhu
Bodhi's Numerical Discourses of the Buddha: An Anthology of Suttas from the
Anguttara Nikaya (Walnut Creek, CA: Altamira Press, 1999).
o Khuddaka Nikaya (for a more detailed list, see the Khuddaka Nikaya page):
" Khuddakapatha: Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans.
(Santa Cruz: Sati Center for Buddhist Studies, 2003) [1 vol.]
" Dhammapada: Dhammapada: A Translation, Thanissaro Bhikkhu, trans. (Barre,
Massachusetts: Dhamma Dana Publications, 1997); The Dhammmapada: Pali Text and
Translation with Stories in Brief and Notes, prose translation by Narada Thera
(Buddhist Missionary Society, 1978; available from Pariyatti Books) [1 vol.]
" Udana: The Udana and the Itivuttaka, John D. Ireland, trans. (Kandy:
Buddhist Publication Society, 1998) [1 vol.]
" Itivuttaka: Itivuttaka: This Was Said by the Buddha, Thanissaro Bhikkhu,
trans. (Barre, Massachusetts: Dhamma Dana Publications, 2001) [1 vol.] or Handful
of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (Santa Cruz: Sati Center for
Buddhist Studies, 2003) {1 vol.]
" Suttanipata: The Sutta-Nipata, H. Saddhatissa, trans. (London: Curzon
Press, 1985) [1 vol.]
" Theragatha, Therigatha: Elders' Verses, prose translation by K.R. Norman
(Oxford: Pali Text Society, 1992)
" Vimanavatthu, Petavatthu, Patisambhidamagga, Buddhavamsa, Cariyapitaka,
Nettippakarana, Petakopadesa, Milindapañha: translations, of varying
quality, are available from the PTS.
" Apadana, Niddesa: I'm unaware of any English translations of these books.
" Abhidhamma Pitaka. The essence of Abhidhamma philosophy is contained
in the first and last of the Abhidhamma's seven books; only rarely do scholars
and students wade into the murky waters of the middle five. So, begin with these
two books:
o Dhammasangani: Buddhist Psychological Ethics, Mrs. C.A.F. Rhys Davids, trans.,
3rd ed. (Oxford: Pali Text Society, 1993) [1 vol]
o Patthana: Conditional Relations, Ven. U Narada, trans. (Oxford: Pali Text
Society, 1993) [2 vols.]
These books are difficult reading; you'll welcome the sober guidance of the
Abhidhammattha Sangaha, a medieval commentary by Acariya Anuruddha. By far the
best translation of this work is A Comprehensive Manual of Abhidhamma, translated
and edited by Mahathera Narada and Bhikkhu Bodhi (Kandy: Buddhist Publication
Society, 1993). [1 vol.]
Electronic editions:
Several complete Pali-only versions of the Tipitaka (in roman and other scripts)
are available online and on CD-ROM. As far as I know, Access to Insight has
the largest online collection of English language Tipitaka texts.
Miscellaneous
What's the relationship between "dana" and "fundraising"?
They are entirely unrelated -- or at least they should be. Alas, in recent years
the notion of dana seems to have been co-opted by many Buddhist organizations
in the West as just another fundraising gimmick, designed to appeal to our better
nature. How many times have we read fundraising letters from Buddhist organizations
that open with the familiar preamble: "Dana, or generosity, is the ancient
tradition that has kept the Buddha's teachings alive for over 2,500 years..."?
How many times have we seen long "wish lists" in these letters detailing
exactly what material goods are needed? And how many times have we heard meditation
centers ask for "suggested donations" to pay for their teachings?
To my mind, these valiant efforts at drumming up material support for Buddhist
causes only dampen the true spirit of dana, that weightless, heartfelt, and
spontaneous upwelling of generous action that lies at the very root of the Buddha's
teachings.
Giving of any kind is unquestionably good. The Buddha encourages us to give
generously whenever anyone asks for help [Dhp 224]. And even the smallest of
gifts, when offered with a generous heart, has tremendous value: "Even
if a person throws the rinsings of a bowl or a cup into a village pool or pond,
thinking, 'May whatever animals live here feed on this,' that would be a source
of merit" [AN III.57]. But the actual rewards of giving depend strongly
on the climate in which the giving occurs. The giver and the recipient -- the
donor and the organization -- share an equal responsibility in fostering a climate
that makes the most of generosity. If both are serious about putting the Buddha's
teachings into practice, they would do well to consider the following points:
First, the benefits of giving multiply in accordance with the purity of the
giver's motives. A gift we give half-heartedly yields modest rewards for all
concerned, whereas a gift given with genuine open-handedness, "not seeking
[our] own profit, not with a mind attached [to the reward]," is of far
greater value [AN VII.49]. If we give with an expectation of receiving something
from the recipient in return -- membership benefits, a certificate of appreciation,
a book, a meditation course, etc. -- we shortchange ourselves, and dilute the
power of our generosity. Buddhist organizations should therefore be cautious
about rewarding gifts with these sorts of perquisites.
Second, the Buddha does not encourage us to ask for gifts. In fact, he says
quite the opposite: he encourages us to make do with what little we already
have [AN IV.28]. This theme of contentment-with-little echoes throughout the
Buddha's teachings. To my mind, a fundraiser's long "wish list" of
needed items conveys a sense of dissatisfaction, and thus seems at odds with
this message. Donors most enjoy giving when they know that their gift -- no
matter how humble it may be -- is truly appreciated by the recipient. If I have
only a small gift to give, I wonder if it will be appreciated -- or even noticed
-- by an organization with ambitious fundraising goals or a long and expensive
list of needs. An organization can promote the Buddha's teachings most effectively,
and inspire the greatest confidence among its supporters, by keeping its needs
modest and its requests rare.
Third, the purity of the recipient also matters [SN III.24]. When we give to
virtuous people -- those who, at the very least, abide by the five precepts
-- we not only acknowledge their intention to develop virtue (sila), but we
also reinforce our own resolve. Giving to virtuous people is thus a powerful
kammic force whose benefits extend far beyond the moment of giving itself. Generosity
and virtue are deeply intertwined; when we learn to exercise our generous impulses
skillfully, and give where the gift reaps the greatest fruit, we make the most
of them both. Whether we are giver or recipient, we stand to benefit most from
generosity when we take virtue seriously.
Finally, an appeal to fledgling Buddhist groups and organizations: please be
very, very patient, and resist the temptation to make your organization grow.
The success of a Buddhist organization should never be measured in conventional
commercial terms: number of members, number of downloads, number of courses
taught, amount of money raised, etc. Its success can only be measured by how
well it embodies the Buddha's teachings. If it does good work that is rooted
firmly in the principles of virtue, people who recognize virtue when they see
it will inevitably take notice and be inspired to lend a hand with unbounded
generosity. Any organization that can do this much passes on to others, in the
most direct way possible, the priceless tradition of generosity, which is the
heart and soul of Dhamma -- the greatest gift of all [Dhp 354].
See also:
" "The Economy of Gifts," by Thanissaro Bhikkhu
" "Generosity" in the Path to Freedom pages.
" What's wrong with selling Dhamma books?
What's wrong with selling Dhamma books?
What's the big deal about giving them away free of charge?
There's nothing inherently wrong with selling Dhamma books. Indeed, many commercial
publishers provide a valuable service by producing high-quality Dhamma books
that are easier to find in bookstores than their free, privately printed cousins.
But that accessibility comes at a steep price. A publisher that lives by its
bottom line is inevitably forced to make editorial choices based on what will
or will not sell books. The result of this pressure is often a book that presents
a watered-down version of Dhamma, a Dhamma that may sound joyous, uplifting,
and pleasing, but which lacks the cutting edge of truth. It is unlikely, for
example, that people would flock to the bookstore and empty their wallets to
read about the Buddha's crucial teachings on renunciation, the drawbacks of
sensuality, or the value of reflecting on the unattractiveness of the body.
The market for people willing to spend money on this kind of truth is, alas,
unprofitably small.
But there is another, deeper reason to think twice about selling Dhamma books.
Since the Buddha's time, the teachings have traditionally been given away free
of charge, passing freely from teacher to student, from friend to friend. The
teachings are regarded as priceless, and have been conveyed to us across the
centuries by an unbroken stream of generosity -- the very foundation of all
the Buddha's teachings. That tradition continues with the production of free
Dhamma books. From the author, the stream flows onwards through those who give
their time to editing, typesetting, and printing the book; through the donors
who sponsor the printing; and through those who take care of distribution and
mailing. If you are fortunate enough to receive a book borne on this stream
of generosity, you learn an important lesson of Dhamma long before you even
open the cover. The instant someone puts a price tag on a Dhamma book, you not
only have to pay money for it, but you get less in return: you get a book that
is merely about Dhamma, instead of one that is itself an example of Dhamma in
action. Which one do you think has greater value?
So keep this in mind the next time you find yourself spending money in exchange
for the Dhamma -- whether it is in the form of a book, an audio tape, a CD-ROM,
a Dhamma talk, a meditation class, a retreat. The old adage still applies: caveat
emptor -- Let the buyer beware.
See also: What's the relationship between 'dana' and 'fundraising'?
Kamma Forty Dharma Talk
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Meditations 40 Dharma Talks
Mindfulness in plain English
Non Violence study guide
Conversation
Dharma lights the way
Loving and dying
Pure and simple
Recognizing the Dhamma
The Four Noble Truths
The Seven Factors of Enlightenment
The Ten Armies of Mara
The Ten Perfections
Awareness
Itself
Bodhinyana
Inner Strength
Merit
Starting Out Small
Stream Entry
The Five Aggregates
The five mental hindrances
The Ten Recollections
To the last breath
When you know
for yourselves
The Path of Concentration and Mindfulness
The practice of chanting in Buddhism
The seven part cause and effect
Three Vehicles
To comprehend suffering
Turning the mind toward the Dharma
Two Kinds of Bodhichitta
Using meditation to deal with ...
The Bodhisattva Way of Life
The Psychedelic Experience
FAQs
Cleansing the heart
The affirming the Truths of the heart
The road to Nirvana
A brief overview of Buddhist philosophy
Balancing Buddha Dhamma with family life
Buddhist philosophy
Great Personalities
Meditation
The practice of chanting in Buddhism
A handbook
for the relief of suffering
A verb for Nirvana
Buddhists and Scientists Discuss Neuroplasticity
in Dharamsala
Jhana not by the number
Looking inward
Meditation
as medicine
Polishing the mind
Reading the mind
Straightening out your view
The food of kindness
The meaning of taking refuge
The roots of Buddhist romanticism
A Buddhist
Perspective on Vegetarianism
A note on liberal Buddhism
Spiritual Healing as the Energy Side of
Einstein's Equation
Buddhism and Nonviolence
The value of sadness
What mind is
Buddhist psychotherapy as skillful means
Basic Buddhism
Sentient beings and Dukkha in Mahayana
Buddhism
The Heart Sutra
The Refuge
To lead is to serve
The Diamond
Sutra
The Sutra on Measuring and Reflecting
East Asian Buddhist Studies
About Buddhism
How to be a Buddhist? How does one start?
Non Religion Buddhist Philosophy
Questions about Buddhism
Religious Experience and the Parietal Lobe
of the Brain
A Public Talk
by Thich Nhat Hanh
Student-teacher relationship
Autobiography of Phra Ajaan Lee
The monk's rules
Training the Attention and Exploring consciousness
in Tibetan Buddhism
What is Buddhism?
Questions about Buddhism
What Is The Oneness
of Life
A Buddhist Approach to Dreams
The Autobiography of a Forest Monk
The Buddhist Concept of Impermanence
The Five Spiritual Powers
Spirituality, Religious Wisdom, and the Care
of the Patient
Buddhism: a modern perspective
A Brief History
of Eastern Ideas
A Guide to Midfulness of Breathing and
Tranquil Wisdom Meditation
The Smaller Buddhist Catechism
The Manual of Light
An Awakened Vision
Ancient Indian Buddhism and Ahijsa
Beginnings and Endings
The Gospel of Buddha
The Words of Buddha
Buddhism : a general outline
Buddhism - A Scientific Experimental Path
Buddhist Literature
History of Pure Land Buddhism
Foundation of Buddhism
Historical overview of the early Buddhist Councils
Introduction to Agama Sutra
Introduction to the Anapanasati Sutta
The Manual of the Constituents of the Noble
Path
Mahayana Buddhism and Twenty-first Century
Civilization
My Political Thought on the life of the Buddha
Nothing to surpass Buddhism
Peace and Human Security
Quotes on Buddhism
Rebirth
Renewal of Thai Buddhist belief in Kamma
and Rebirth
The Manual of Right Views
The Buddhist Conception of an Ecological Self
The Manual of the Four Noble Truths
The First Precept and its Environmental
Significance
The Manual of Cosmic Order
The Buddhist Philosophy of Relations
The Power of Chanting
The stages of the Path
The Soul-Theory in Buddhism
The manual of insight
Vibrating within
The Dhammapada
Vijnaptimatrata and the Abhidharma context
of early Yogacara
Zen meditation
A Belief in the Oneness of Man
A defense of Yogacara Buddhism
Buddhism and Science
Buddhism and Suicide
Esoteric Buddhism
In the presence of Nibbana
Kamma : The creative life-force of human beings
The Bodhisattva Ideal In Theravada
The Buddha and His Way
The Concept of Personality Revealed Through
The Pancanikaya
The Dhammapada
The King of the Devas as Student of the Buddha
The Light of Asia
Theravada Buddhism
Women in Chan Buddhism
A study in karma
Ancient Buddhist Wisdom in the Light of Quantum
Reality
Buddhism And Mysticism
Buddhism and Yoga
Buddhism - Getting started
Buddhism in America
Buddhist Monasticism
Buddhist Philosophy and Its European Parallels
Conceptions of the Absolute in Mahayana
Buddhism and Shinran
Consciousness Timeline
The structure of Buddhist meditation in the
Paali suttas
A Commentary on the Oghatarana Sutta
Early Buddhism
Faith in Buddhism
Karma Yoga
On the Mysteries of Reincarnation
Heart Sutra
Tara: Her Origins and Development
The Diamond Sutra
Yoga: The Law of Karma
You will come back
Buddhist Steps to an Ecology of Mind
Fa-Hsien: A Record of Buddhistic Kingdoms
What is the Mind?
A Buddhist view of Addiction
Are Buddhism and Unitarian Universalism
Made For Each Other?
Avalokitesvara's Appeal
Buddha and Buddhism
Buddhism
Buddhism and Nonviolent Social Action
Buddhism and slavery
Buddhism as a way of life
Buddhist principles for human dignity
Buddhist Studies and its Impact on Buddhism
in Western Societies
Buddhist views on karma
Definition of Buddhism
Dhammapada : Path of Truth
Four Ways of Practising the Buddha-Dhamma
Reflections on Western interest in Buddhism
A Discourse on Malukyaputta Sutta
The Doctrine of Dependent Origination
A Lamp for the Enlightenment Path