BUDDHISM

                     The Religion of Thailand

                                by 

                          Richard Burns




                  Printed for free distribution





































     We  live  in the eternal Now,  and it is  Now that we create 
our destiny.   It follows,  that to grieve over the past is 
useless and to make  plans for the future is a waste of time.   
There is only one ambition that is good, and that is: so to live 
Now  that  none may weary of life's emptiness  and none may have 
to do the task we leave undone. 

         From the Book of Sayings of Tsiang Samdup 






-  We pay homage to the Buddha for revealing to us the eternal 
truths of liberation. 

-  We  pay homage to the Dhamma (the  teaching  of the  Buddha) 
for making known to us the nature  of existence. 

-  We  pay  homage  to the Sangha  (the  order  of monks)  for 
preserving the Teaching and practicing its precepts. 










                           INTRODUCTON

     In recent years Western visitors to  Thailand have  
displayed  an  increasing  interest  in  our national religion, 
Buddhism.  "Who was the Buddha"  "What do Buddhists believe about 
life after death, good and evil and the beginning of the world?"  
To answer  these  and similar questions  the  present writing is 
intended. 

     The  Buddha's teachings can be understood  on two  distinct  
levels.   One is logical  and  conceptual  and  is  concerned 
with  an  intellectual comprehension  of man and the  external  
universe.  It  is on this level that the above questions  are 
more easily answered. 

     The  second level is empirical,  experiential and 
psychological.   It concerns the  ever-present and inescapable 
phenomena of everyday human experience -- love and hate, fear 
and sorrow, pride and passion, frustration and elation.  And most 
important,  it  explains the origins of such states  of mind  
and  prescribes  the means  for  cultivating those  states which 
are rewarding  and  wholesome.  It  was to this second level that 
the Buddha  gave greater emphasis and importance,  for its truth 
is demonstrable  within  the realm of everyday  human existence,  
and its validity is independent of any world view or belief about 
life after death. 

     However,  as a means of introducing Buddhisms to those who 
have little or no previous  knowledge of  the religion,  this 
writing will give  greater emphasis  to the former level.   The  
experiential and  psychological  aspects  of the  Teaching  are 
outlined at the end. 



                   THE BUDDHA AND HIS TEACHINGS

     In this pamphlet we shall focus  ourattention on the 
teachings of the Buddha as preserved in the Pali language.  These 
scriptural writings form the basis  of  the Theravada school of 
Buddhism  which predominates in Burma, Laos, Cambodia and Ceylon. 

     About the year 543 B.C., in a region which is now  the  land 
of Nepal,  a son was born  to  King Suddhodana,  ruler of the 
Sakiya clan.   The child was  named Siddhatta Gotama,  and his 
father  surrounded  him with vast stores of  material  wealth 
and  luxury.   Although the young prince was given an excellent 
education,  King Suddhodana took measures  to  prevent the boy 
from  learning  of  the misery  and  suffering which prevailed  
throughout the world.  However, we are told that on a certain 
occasion young Siddhattha rode through the village streets and 
beheld a man old and decrepit, then he saw a man severely 
stricken with illness,  a  dead man,  and finally an ascetic or 
holy man.  Shocked by the cruel realities of life and moved by a 
deep compassion  for  the sufferings of  humanity,  the young 
prince abandoned the pleasures of his  aristocratic  heritage 
and went forth alone in  search of truth and salvation. 

     First,  he  sought  out the  great  spiritual teachers  of 
his day and mastered their meditative exercises.  He soon 
realized, however, that trance states and myusticism are not the 
paths to  salvation.   Next, he undertook the disciplines of rig 
orous  self-mortification,  as was commonly  practiced in 
ancient India.   But asceticism proved to do  little  more than 
produce a weak  and  fragile body.  Finally, after six long and 
strenuous years he  sat in quiet meditation beneath the now-
famous Bodhi Tree.  There looking deep into the nature of his  
own  being,  he achieved a level  of  insight which few men have 
known.  This he called Nirvana, and  from that time forth he 
became known as  "The Buddha" or "The Enlightened One".   The  
remaining 45 years of his life were dedicated to the service and 
instruction of his fellow beings. 

     
                    FIVE FUNDAMENTAL CONCEPTS

     The  Buddhist  world view can best be  under stood if we see 
it as being based upon five  major assumptions: 

I.  Mutability or Change

     All  objects,  conditions  and creations  are regarded as 
being in a continuous state of change.  Nothing  finite is 
eternally fixed or  unchanging.  Birth,  growth, decay and death 
are inevitable for all material objects, men, societies and 
states of mind.   Herein  lies the answer to the mystery  of 
creation: new forms arise out of the old; each new condition is 
determined by that which preceded it. 

II.  Cause and Effect

     This process of change,  however, is not con sidered to be 
chaotic but rather is regulated by a universal  Law of cause and 
effect.   The laws  of cause  and effect are  impersonal,  
impartial  and unchanging.   The  only things which do not change 
are the laws of change. 

III.  Selfishness and Suffering

     The Law of cause and effect includes not only the  laws of 
physics and chemistry so familiar  to the Western world, but also 
includes laws of moral or psychological cause and effect known as  
karma-vipaka, or more commonly, karma. 

     Karma  acts through time,  and thus the  full effects of 
one's thoughts and deeds may not become manifest  until some 
years later.   Karma is ines capable, for the Buddha said: 

          Not in the sky,  not in the midst of the 
          sea,  nor if we enter into the clefts of 
          the mountains,  is there known a spot in 
          the  whole  world where a man  might  be 
          freed from an evil deed.

          Not in the sky,  not in the midst of the 
          sea,  nor if we enter into the clefts of 
          the mountains,  is there known a spot in 
          the  whole world where death  could  not 
          overcome a mortal.

                                (Dhammapada 127-8)

     One  important aspect of the law of Karma  is that  
selfishness  results  in suffering  for  the selfish party in 
proportion to the amount of wrong that has been committed.   
Conversely,  love, com passion  and other virtuous states of mind  
create proportionate  amounts of happiness and  emotional well-
being.   Often  this is stated as "Desire  is the cause of 
suffering".   And in this context the word  which  has been 
translated into  English  as "suffering" is the Pali word dukkha.   
Dukkha is a term which includes all types of unpleasant exper 
iences such as worry,  fear,  sorrow, dissatisfac tion,  
disharmony,  etc.  When the mind is craving pleasures  or  is  
strongly  motivated  by  greed, hatred  or  egotism,   it  
becomes  predsposed  to dukkha.   A paradox is noted in that 
happiness  is best  found by those who are not preoccupied  with 
looking  for  it.   Thus  we find in  Buddhism  no eternal 
punishment or eternal reward,  but  rather happiness  and  sorrow 
in proportion to one's  own thoughts and actions. 

     Karma  operates independently of  any  social mores  or  
cultural  standards of good  and  evil.  Also,  it  does not 
account for all  pleasure  and displeasure,  for  the  Buddha 
said that  many  of one's  pleasures  and painful experiences are  
not the result of ones previous  actions.  (Anguttara-Nikaya I, 
173) 

IV.  Nirvana (Nibbana)

     Since  all which is born must die,  since all which is 
finite must change, the only thing immor tal,  infinite  and 
unchanging is that  which  was never  born and is not compounded.   
This is  Nir vana.   But  the  Buddha talked relatively  little 
about Nirvana,  for since it is neither matter nor energy,  and 
since it does not exist within  space and  time,  it is 
completely unrelated to anything with which we are familiar.   
Thus,  it cannot  be described,  conceptualized  nor understood 
by  the normal  human  mind.   It is known only by  direct 
experience beyond sense preception and is the  end of all dukkha.   
When Nirvana is experienced, ego tism  has  died,  for Nirvana 
comes only with  the abolition of all selfishness and craving.  
Yet one does not vegetate bu continues to act and work  as long 
as the body remains alive.   This is Buddhist salvation,  and  it  
is found by the  training  of one's  mind  and a maturing of  the  
personalilty.  Since it can never be known or comprehended except 
by direct experience,  one should not concern one self  with 
looking for Nirvana per se,  but rather one  should seek to 
abolish selfishness  from  his own personality, and this is a 
rewarding endeavour regardless  of whether or not the highest 
goal  is reached.  Said the Buddha; 

     "Liberated,  the  wise are indifferent to the senses,  and 
have no heed to seek anything;  pass ionless they are beyond 
pleasure and displeasure."  
             
                                 (Sutta-Nipata IV)

     V.  Verifiability

     Finally,  it  is stated that the  above  four premises  can  
be verified by one's own  reasoning and  experience  with no  
dependence  on  external authority.   In  a  Tibetan  text  the  
Buddha  is quoted; "Just as people test the purity of gold by 
burning it in fire, by cutting it, by examining it on a 
touchstone,  so exactly should you, my disci ples,  accept  my 
words after subjecting them to a critical  test  and not out of 
reverence  to  me."  (Self  Mastery,  by Soma  Thera.   Kandy,  
Ceylon: Buddhist Publication Society.) 


               SOME FURTHER ASPECTS OF THE DOCTRINE

     On  the  basis of the above  five  postulates there develop 
a number of important ramifications: 

1. Universality -- Truth is universal and unchang ing,  and  thus 
depends upon no one revelation  or institution.   The facts 
discovered by the  Buddha are  available  for all to discover,  
and in  this sense a man can be a Buddhist and never hear about 
the religion of Buddhism nor the teachings of  the Buddha.   The  
Buddha is quoted as saying:  

          "It  is  certainly hard to change  one's 
          set opinions,  but a man should let him
          self  feely test all philosophical  sys
          tems,  adopting and rejecting them as he 
          sees  fit.   But the man who is wise  no 
          longer  concerns  himself with  this  or 
          that system (of philosophy),  he neither 
          prides  nor decieves himself.   He  goes 
          along his independent way."  

                            (Sutta-Nipata 785-786)

2. Unsupernatural -- To one who accepts the teach ings of the  
Buddha,  rituals,  offerings,  prayer wheels  and similar 
attempts to bring forth super natural help are of virtually no 
value.   The only value  of rituals,  chanting and homage to  
Buddha images  is  the humble and earnest state  of  mind which  
may be produced,  for such a state of  mind has great karmic 
value. 

     In  the final stages of the path  to  Nirvana one  must rely 
solely on one's own efforts and not seek the aid of gods or men.   
The Buddha's  dying words were :  "Decay is inherent in all 
compounded things.   Strive  on  with mindfulness."   (Digha-
Nikaya II, 156) 

     On an earlier occasion,  he spoke:  "The  man enmeshed   in  
delusion  will  never  be  purified through  the mere study of 
holy books,  or  sacri fices to gods,  or through fasts,  or 
sleeping  on the ground,  or difficult and strenuous vigils, or 
the  repetition  of  prayers.   Neither  gifts  to priests,  nor 
self-castigation, nor performance of rites  and ceremonies can 
work purification in him who is filled with craving.  It is not 
through the partaking  of  meat  or fish that  a  man  becomes 
impure,  but through drunkeness,  obstinacy, bigo try,  deceit, 
envy, self-exaltation, disparagement of  others and evil 
intentions -- through these  a man  becomes impure."  
(Fundamentals of  Buddhism, by  Nyanatiloka Mahathera,  Buddha 
Sahitya  Sabha, Colombo, Ceylon, 1949, p. 8) 

     3.  World View -- The Universe (and all  that is  in  it) is 
ordered  by  impartial,  unchanging laws.   These  laws have been 
operating throughout all time into the infinite past and will  
continue to operate into the infinite future.   There is no 
unknown first beginning, and there never will be a final end 

(Samyutta-Nikaya II,  182).   The Buddha further  said  that 
there are at least  a  billion other  world-sun systems like our 
own  (Anguttara-Nikaya I,  227-228), and as these grow old and 
die out  new solar systems evolve and come into being.  Yet 
unlike the laws of physics and chemistry,  the course op events 
is not a blind matter of  chance.  Buddhism  regards  the 
Universe as a  harmoniously functioning whole with a unity behind 
its  divers ity.   Man was created by the laws of nature;  the 
world was not created for man. 

     4.  Worldliness  and Other-Worldliness.   The world as such 
is not regarded as evil,  but rather it  is craving for the gross 
and subtle  pleasures of  material existence that Buddhism seeks 
to  de stroy.   Thus  when speaking  of  liberation,  the Buddha  
meant  freeing of the mind from  enslaving passion and 
prejudices,  not abhorrnece for mater ial  existence per se.   He 
also  denounced  self-torture.   Consequently,  the  Buddha's 
first dis course  taught the Middle Way,  which is  avoiding the 
extremes of excessive sensusal indulgence  and asceticism. 

     Buddhist  monks undertake to train themselves to give up all 
but a few necessary possessions  in order  that  they  may not be 
deceived  by  uncon sciously  clinging to  worldly  possessions.   
And since most of the Buddha's teachings were directed to  monks 
and nuns,  the majority of recorded dialogues are concerned with 
the ideals of non-materialism  and non-atachment.   However,  
the  Buddha recognized  the needs of the lay people  and  gave 
them much advice also.  He once said. 

          The wise and virtuous shine like blazing 
               fire.
          He  who acquires wealth in harmless ways 
               is like a bee that gathers honey.
          Riches  mount  up for him like  an  ant
               hill's rapid growth.
          With  wealth  acquired in  this  way,  a 
               layman  fit for household  life  in 
               portions four divides his wealth.
          Thus will he win friendship.
          One  portion for his wants he uses  (in
               cluding charity).
          Two portions he spends on his business.
          A fourth he keeps for times of needs.

                         (Digha-Nikaya III, 188)

5.  Epistemology.  -- To  the  Buddhist  knowledge should  be  
obtained through one's own  experience and  reasoning.   This is 
the same method  as  employed  by  modern science,  except that  
Buddhism expands this to a study of one's own mind as  well as a 
study of the worlds of sight,  sound,  smell, touch,  and taste.   
Faith,  scriptures, mysticism and  revelations are not considered 
to be  infall ible roads to truth. 

     On  one occasion the Enlightened One came  to the  village  
of  Kesaputta  where  lived  certain tribesmen  known  as the 
Kalamas.   They knew  the Buddha  to  be a renowned  spiritual  
teacher  and addressed him as follows: 

          There are some monks and Brahmins,  Ven
          erable Sir,  who visit Kesaputta.   They 
          illustrate and illuminate only their own 
          doctrines;  the doctrines of others they 
          despise,  revile  and  pull  to  pieces.  
          Venerable Sir,  there is doubt, there is 
          uncertainty   in  us  concerning   them.  
          Which  of these reverend monks and  Bra
          hmins  spoke the truth and which  false
          hood?

To this the Buddha replied;

          It is proper for you, Kalamas, to doubt, 
          to be uncertain.  Uncertainty has arisen 
          in  you about what is  doubtful.   Come, 
          Kalamas.   Do  not go upon authoritative 
          tradition;  nor  upon what has been  ac
          quired  by repeated  hearing;  nor  upon 
          rumour;  nor upon what is in a scipture; 
          nor  upon speculative metaphysical theo
          ries,  reasons and arguments; nor upon a 
          point of view; nor upon specious reason
          ing;  nor upon accepting a statement  as 
          true  because  it agrees with  a  theory 
          that  one is already convinced  of;  nor 
          upon another's seeming ability; nor upon 
          the consideration "Our teacher says thus 
          and so".   Kalamas,  when you yourselves 
          know:   "these  things  are  bad;  these 
          things  are blamable;  these things  are 
          censured  by  the wise;  undertaken  and 
          observed,  these things lead to harm and 
          ill", abandon them.

                         (Anguttara-Nikaya I, 189)

6.  Ethics -- Buddhists ethics has two  levels,  a postive  and a 
negative.   Negatively it advocates the eradication of all greed,  
hatred and delusion from  one's mind.   Positively,  it advocates  
the cultivation and development of metta,  compassion, 
sympathetic joy and equanimity as inherent aspects of one's 
personality.   "Metta" is a Pali word and is  usually  translated 
into  English  as  "love".  However,  in  Pali there are several  
words,  each with different shades of meaning, all of which can 
be  translated  as "love".   If we  simultaneously think  of  the  
words  "friendship",  "love",  and "kindness", we will have some 
understanding of the true meaning of "metta".   In the Metta 
Sutta  the Buddha is quoted: 

          Just as a mother might protect from harm 
          the  son  that was her only  child,  let 
          all-embracing thoughts of love for every 
          living theng be thine.  An all-embracing 
          love  for  all the universe in  all  its 
          heights and depth and breadth.   An  un
          stinted love, not marred by enmity.

                            (Sutta-Nipata 149-150)

     The Buddha was the first man in history known to have 
advocated the returning of good for evil: 

          Hatred  ceases  not  by hatred  in  this 
               world.  Through love it comes to an 
               end. This is an ancient law.

                                    (Dhammapada 5)

          Overcome  anger by love,  evil by  good.  
               Conquer  the greedy with liberality 
               and  with  truth  the  speaker   of 
               falsehoods.

                                 (Dhammapada 223)

     If  one has truly removed all selfishness and developed  
love and compassion,  there is no  need for  strict moral codes 
or other artificial  rules of  conduct.   For  such a person 
would  never  be inclined to do wrong, and thus his virtue would 
be natural and spontaneous rather than arbitrary  and 
premeditated.  Said the Buddha: 

          Some there are who having taken vows and 
          observing  them think morality alone  to 
          be  the  highest and say that purity  is 
          achieved by restraint.   They say  "Here 
          then let's train; purity lies herein".

          If  such a one has fallen away from some 
          rule  or ritual,  having failed to do  a 
          certain  performance,  he  is  agitated, 
          yearning all the time for  purification; 
          just  as  one who has lost  his  caravan 
          while away from home.

          All  rule  and ritual left  behind,  all 
          karma  blamable  and  praiseworthy,  not 
          concerning  himself with  cleansing  nor 
          with stains may one freely fare.

                            (Sutta-Nipata 898-900)

     However,  rules  of ethics are of great value and  
importance to the majority of  mankind.   And thus, when speaking 
to lay people, the Enlightened One  gave much practical advice,  
such as  in  the Sigalovada Sutta: 

          In five ways, young householder, a child 
          should minister to his parents:

          1. Once supported by them I shall now be 
          their support.

          2.  I  shall perform duties incumbent on 
          them.

          3.  I shall keep up the lineage and tra
          dition of my family.

          4.  I  shall  make myself worthy  of  my 
          heritage.
          5.  Furthermore,  I shall offer alms  in 
          honour of my departed relatives.

          In five ways, young householder, parents 
          thus  ministered  to by  their  children 
          show their compassion:

          1. They restrain them from evil.

          2. They persuade them to do good.

          3. They train them in a profession.

          4. They contract a suitable marriage for 
          them.


          5.  In  due time,  they hand over  their 
          inheritance to them.

          In five ways should a master minister to 
          his servants and employees

          1.  By  assigning them work according to 
          their strength.

          2.  By  supplying  them  with  food  and 
          wages.

          3. By tending them in sickness.

          4.  By  sharing with them  unusual  del
          icacies.

          5. By granting them leave at times.

          Thus,  ministered to as the zenith,  the 
          clergy  show  their  compassion  to  the 
          layman in six ways:                                    
                                                           
          1. They restrain him from evil.                  
                                                           
          2. They persuade him to do good.                 
                                                           
          3. They love him with kindly thoughts.           
                                                           
          4.  They  make him hear what he has  not         
          heard.                                           
                                                           
          5.  They  correct and purify what he has         
          heard.                                           
                                                           
          6.  They  reveal the path to a  heavenly         
          state.                                           
                                                           
                       (Digha-Nikaya III, 189-190)         
                                                           
     Action  is precipitated by thought,  and  for this reason 
evil exists first in the  mind.   Consequently,  Buddhism  
regards hatred,  egotism and immoral intent as wrong regardless 
of the  actions which they may or may not produce.  Unlike 
Western religions,  Buddhist  ethics are not founded  upon 
obedience  to  a set of commandments,  but  rather they are based 
upon true insight into the  hazards of  greed,  hatred  and 
delusion and the  inherent values of love,  equanimity and 
compassion.   Consequently the words "good" and "evil" in  
Buddhism do  not  carry the same connatations of shame  and guilt  
as in the West.   In fact the Buddha  often avoided  the words 
"good" and "evil"  and  instead         used "wholesome" and 
"unwholesome", or "desirable" and "undesirable".
                                                           
7.  Society  -- Buddhists are taught not to depend         on the 
arbitray customs,  traditions and mores  of society  to find 
truth,  happiness and well-being; nor should they look to society 
to find a code  of ethics.   This,  however,  does  not imply a 
total apathy  toward social organizations.   The  Buddha not  
only taught against the inequalities  of  the caste system,  but 
also opposed the institution of slavery. 

     For  over 2,000 years,  Buddhists have  built hospitals  and 
rest-houses,  while Buddhist rulers have,  in  the  name of  
their  religion,  drained swamps, built wells and carried out 
other measures in the interest of public welfare. 

     On the subject of illness, the Buddha said:

          Whosoever, brethren, would wait upon me, 
          whosoever,  brethren,  would honour  me, 
          whosoever,  brethren,  would  follow  my 
          advice, he should wait upon the sick.

                                (Vinaya Mahavagga)

     And regarding the caste system he taught:

          Not by birth is one an outcast.
          Not by birth is one a noble.
          But by deeds is one an outcast.
          And by deeds is one a noble.

                                (Sutta-Nipata 136)

8.  Psychology  -- Since all finite creations must perish,  since 
all which is born must die, nowhere in  man  is there to be found  
an  immortal  soul.  Instead, Buddhism regards the human 
personality as a  functioning aggregate of sensations,  memories, 
perceptions  and  concepts all  manifesting  on  a background of 
consciousness.  The only thing which is  regarded  as immortal is 
that which  is  never born,  is  not  finite and not personal:  
this  is Nirvana. 

9.  Death  -- If there is no soul,  does  Buddhism then  teach 
that death is the terminatrion of  all conscious  existence?   
This  question  cannot  be answered by a simple "yes" or "no". 

     It is not strictly true that Buddhism teaches reincarnation,  
nor  does it advocate an  absolute annihilation.   Rather,  it 
takes a position  some place between these two extremes.   The 
Buddha was born  a Hindu much as Christ was born a Jew.   And in  
the  Hindu religion each  conscious  being  is regarded  as  
having  an immortal  and  unchanging soul.   Each soul is a 
manifestation of the  great Universal  Soul  which the Hindus 
call  Brahma  or God.   Brahma  is the Absolute,  the basis of  
all creation, and the ultimate goal of the finate soul is  to 
return and unite with Brahma.   This  union with Brahma is the 
Hindu conception of Nirvana and is achieved after many 
reincarnations.   With each new life the soul learns new lessons,  
sins, suffers  from  its  sins,  and goes to the  next  life 
somewhat better than before.   At last it is purified of all 
selfishness,  attains Nirvana,  and is no longer reborn.   It is 
important that one  distinguishes  this  Hindu belief from  the  
Buddhist position which follows. 

     In relpy to the question "What will happen to me  when I 
die?",  the Buddha might answer,  "What are you?"  For the word 
"I" or "self" includes not one thing but many.  Death,  of 
course,  means the cessation  of all bodily functioning.   What  
then becomes of the mind?  With our modern knowledge of 
neurophysiology, there can be little question that most,  if  not 
all,  of the things we call  mental activities  are directly 
dependent upon the  electrochemical workings of the brain.  When 
the brain ceases  to  function,   sensations,   perceptions, 
thoughts and consciousness come to an end. 

     Buddhism teaches that the mind without matter is an 
impossibility; a  body is a prerequisite for consciousness.   
However,  it  also teaches that a body alone is not enough.  
There is a non-physical aspect  of the human psyche which must be  
present before consciousness can occur. 

     Mind  and body form an  interdependent  rela tionship,  like  
two  bundles of reeds neither  of which can stand alone but stand 
by leaning on each other.  Without a psychic component, the body 
does not  develop and thrive,  and without  a  material substrate 
consciousness does not manifest. 

     Instead  of an unchanging soul which inhabits successive 
bodies and itself independent of  those bodies,  Buddhism  
teaches a dynamic changing process,  the manifestation of which 
is determined by its physical substrate.   It is like a match 
flame which  is  used to light a candle,  and  then  the match is 
extinguished.   Then with the candle, one lights  a  pressure 
lantern and  extinguishes  the candle.  We might ask: Is the 
flame now burning in the  pressure  lantern the same flame  which  
once burned  in the match?    The answer can be  either yes or 
no.   Similarly,  the Buddha said there are two extremes.   One 
extreme is to say that when  a man  dies that same person is born 
again,  and the other extreme is to say that at death that  
person is forever annihilated.   The Buddhist position is between 
these two. 

     Furthermore,  the  Buddha noted that which we call  mind  or 
self is continually  changing  from moment  to moment and day to 
day.   Different  and often  opposing  moods,  attitudes,  
opinions  and concepts  continually arise and fall in the  focus 
of awareness.   No one of these is the true  self; rather  the 
self is the total of all of them.   Or again,  one's  personality  
at age four  is  quite different from that at age 12,  which is 
different still  from the personality of that "same"  person at  
age  20 or again at age 40.   Like  the  match flame burning in 
the pressure lantern, the self is not  the same person but rather 
an  evolving  process.   Similarly  the  phenomenon of  rebirth  
as taught  in Buddhism is the continuation of process rather  
than  the transfer of an  entity  or  substance. 

     As  most people go through life they are  in fluenced  by 
their families,  societies and  other features  of their 
environments to the degree that they become products of their 
enmvironments.  As a result,  the development of their 
personalities is largely  a matter of chance.   The purpose of  
Buddhism  is  to guide and direct the  evolution  of one's  
personality so that such development is  no longer fortuitous.   
Nirvana is the ultimate  goal in  this process of maturation,  
and with  Nirvana rebirth comes to an end. 

          What is it,  Venerable Sir, that will be 
               reborn?
          A  psycho-physical combination,  O King, 
               is the answer.
          But how,  Venerable Sir?  Is it the same 
               psycho-physical combination as this 
               present one?
          No,  O  King.   But the present  psycho-
               physical combination produces karm
               ically  wholesome  and  unwholesome 
               volitional activities,  and through 
               such  karma a  new  psycho-physical 
               combination will be reborn.
                              (Milinda-Panha 46)

     Karma which has been produced in one lifetime and has not 
manifested its results by the time  of death  will manifest 
itself in the following  life and  can even determine the time 
and circumstances of the new birth.   Consequently, the condition 
in which each man finds himself is the result of  his own former 
thoughts and deeds.  His present behavior is what will determine 
his future state.  Thus each man makes his own destiny. 

10.  Knowledge  and Intelligence -- On this matter the Buddha 
said. 

          If  a  man  can become  pure  simply  by 
          changing his views if by mere  knowledge 
          he  can be freed of sorrow,  then  some
          thing  other  than the  Noble  Eightfold 
          Path  makes  pure  and puts and  end  to 
          sorrow.  But this cannot be.
                                (Sutta-Nipata 789)     

     The  understanding  of only a  few  important facts is 
necessary for salvation.   One can go  on indefinitely acquiring 
facts and yet never achieve the  understanding which leads to 
Nirvana.   Thus, knowledge of oneself is more importnat than  
knowledge of the world.  Said the Buddha: 

          It  is not from views,  from  tradition, 
          from mere knowledge, nor from virtue and 
          achievement,  that  purity is  attained, 
          Magandiya.  Nor is it from being without 
          views,  without tradition, without know
          ledge,  without  virtue  or  achievement 
          that purity is attained.
                                (Sutta-Nipata 839)

     Intelligence,  like knowledge, is regarded as a valuable 
tool,  a means to an end but not an end in  itself.   In the 
final analysis reality  transcends normal human understanding, 
and thus one of the highest achievements of the intellecdt is 
seen when it points beyond itself to reality. 

11. Discipline -- Said the Buddha:  "Though he may conquer a 
thousand thousand men in battle, greater still  is the man who 
conquers himself."  (Dhammapada 103) 

     Discipline is essential.   Only through  per sistent self-
discipline,  said the Buddha, can one overcome passions and sloth 
and eventually achieve Nirvana.   Yet,  though a man must purify 
himself, he cannot take himself to Nirvana,  for Nirvana is 
beyond  the  realm of finite human  endeavour  and becomes  
manifest of its own when one has  finally established  the 
prerequisite  conditions.   Again the Buddha is quoted: 

          He who does not rouse himself when it is 
          time  to  rise,  who,  though young  and 
          strong, is full of sloth, whose will and 
          thought  are weak,  that lazy  idle  man 
          never finds the way to wisdom.
                                  (Dhammapada 280)

12.  As  an Institution -- Buddhism regards itself as a group of 
important truths,  which,  when properly understood,  can be of 
great value to almost any  human  being.   It is  important  that  
these teachings  become  institutionalized and an  indi genous  
part of a society,  for there is no  other way that they can 
reach all levels of humanity and also  last for a period of many  
generations.   In addition, if such a teaching does not exist, 
intolerant  ideologies,  superstitions  and  erroneous 
theologies  will necessarily arise to satisfy  the spiritual 
needs of a given culture.   At one  time the Enlightened One 
spoke: 

          Released  am I,  monks,  from ties  both 
          human and divine.   You also are  deliv
          ered  from  fetters  human  and  divine.  
          Wander  for the welfare and happiess  of 
          many,  out  of compassion for the world, 
          for the gain, for the welfare and happi
          ness  of  gods  and  men.  Proclaim  the 
          Teaching  excellent  in  the  beginning, 
          excellent in the middle and excellent in 
          the  end,  in  the  spirit  and  in  the 
          letter.  Proclaim ye the life of consum
          mate purity.
                          (Samyutta-Nikaya I, 105)

     On  the other hand,  once a man becomes  con cerned  with 
Buddhism as an institution and  works for this as his primary 
cause,  he has lost  sight of  the  fact that truth is universal.   
The  word "Buddhism" is only a symbol which represents  cer tain 
beliefs and concepts.   These truths could be equally  as  well 
represented by some other  word, institution, or symbol.  Once we 
become prejudiced towards Buddhism,  we cease to be Buddhists in 
the true  sense of the word.   Each Buddhist  has  the 
opportunity  to give his knowledge to others.   It is  not really 
necessary that he gives it to  them under the name of Buddhism,  
but to do so helps to insure  an embodiment of this knowledge  
and  thus advances  the opportunity for it to be acquired by 
others.  In Digha-Nikaya I the Buddha said: 

          Monks,  if others were to speak  against 
          me,  or against the Teaching, or against 
          our monastic order, you need not on that 
          account  entertain thoughts of  ill-will 
          and spite and be dissatisfied with them.  
          If you do harbour hatred,  that will not 
          only impede your mental development, but 
          you will also fail to judge how far that 
          speech  is  right or wrong.   But  also, 
          monks,  if  others speak highly  of  me, 
          highly  of the Teaching and our monastic 
          order,  you need not on that account  be 
          elated, for that too will mar your inner 
          development.    You  should  acknowledge 
          what is right and show the truth of what 
          has been said.
                              
     To  its  credit,  Buddhism can claim that  in 2,500 years of 
its history,  it has not burned one witch,  nor  fought one holy 
way and has  had  few instances of persecution of heritics. 

     However, no religion can exist for long among millions  of 
people without undergoing some change and  corruption.   Prayer 
wheels,  the worship  of images  and  the offerings to the Buddha  
are  all examples of this.   Also,  later Buddhists, espec ially 
in China and Japan,  created many  legendary stories about the 
Buddha and his teachings.   Nirvana  was replaced by a glorious 
heaven where  the Lord  Buddha sits on His throne,  and faith 
became more important than understanding. 


                         AS A WAY OF LIFE

     The most fundamental and important aspect  of human  
existence is not one's beliefs,  nor social status,  not 
intellect,  nor material possessions; rather it is motives,  
emotions, feelings.  Almost by definition it is feelings,  and 
feelings alone, which  give purpose,  meaning,  value and  signif 
icance to our every action and encounter.  Without feeling or 
motives there would be no incentive for one to think,  speak or 
act; life would be chronic apathy.   Yet  some feelings are  more  
rewarding, wholesome  and meaningful than others.   And quite 
often  feelings (be they mental or  physical)  are unpleasant,  
empty, sorrowful, disharmonious, worrisome,  irritating, 
frustrating or in some way of negative value; in other words, 
dukkha. 

     Thus  the Buddha summarized his doctrine into the Four Noble 
Truths, which are: 

          1.  Dukkha (i.e., suffering), in all its 
     varied  forms  is an inherent  and  universal 
     aspect of conscious existence.

          2. The cause of this suffering is desire 
     or craving.  (Desire in this sense should not 
     be  confused with the simple recognition of a 
     pleasurable or happy experience.   The recog
     nition  and acceptance of such an  experience 
     is  not  in itself  unwholesome;  rather  the 
     danger arises from craving or attachement  to 
     such an experience.)

          3.  There  is an end of dukkha which man 
     can realize.

          4.  This end of suffering is achieved by 
     following the Noble Eightfold Path.

     However,  it is not the mere attainment of  a blissful  
existence which should motivate one  towards  moral behavior.   
On this matter the Buddha said: 

          To be seized by spirits  (allegorically) 
          means  living  a virtuous  or  religious 
          life  chiefly in the hope of being born, 
          as a result of one's merit, in a heaven
          ly world, as an angel, or a divine being 
          (and this is to be avoided.)
               (Two Buddhist Parables by Nyanasata 
          Thera,   Buddhist  Publication  Society: 
          Kandy, Ceylon)     

The Noble Eightfold Path consists of:

               1.  Right  Enderstanding -- the de
          velopment  and application of one's  in
          tellelctual capabilities for the sake of 
          understnding and resolving the  problems 
          of selfishness and suffering.

               2.  Right  Thought -- thoughts free 
          from lust,  thoughts free from  ill-will 
          and thoughts free from cruelty.

               3.  Right Speech -- to abstain from 
          harsh language, lying and vain talk.

               4.  Right Action -- to abstain from 
          killing,  stealing,  intoxicating  drink 
          and sexual misconduct.   (For monks com
          plete celibacy is expected;  laymen  are 
          advised  to  abstain  from  adultery  or 
          other inappropriate sexual behavior.)

               5.  Right Livelihood -- the  avoid
          ance  of  any occupation which leads  to 
          harm  or undesirable  conduct,  such  as 
          dealing in intoxicating drinks,  slavery 
          or murder weapons.

               6.  Right Effort -- the exertion of 
          one's will and self-discipline to devel
          op  wholesome mental states and overcome 
          unwholesome states.

               7.  Right  Mindfulness  -- This  is 
          probably the most important and profound 
          aspect  of Buddhist  mental  development 
          and  includes  a  variety  of  different 
          meditation  practices and  psychological 
          techniques.   Such  practices and  tech
          niques  are  varied according  to  one's 
          individual spiritual needs and personal
          ity  structure  and  include  developing 
          awareness  of  unconscious  motives  and 
          impulses.

               8.   Right   Concentration   -- the 
          training  of the mind to remain  concen
          trated on a single object and not wander 
          from thought to thought.

     These steps are not taken one at a time,  but rather are 
worked on simultaneously in the maturation of one's personality.   
No man finds  Nirvana overnight, and to rigidly force oneself to 
abandon all  worldly conduct before one is capable of such a step 
can be as detrimental as clinging to habits of excessive sensual 
indulgence.   In the words of the Buddha: 

          Just  as,  brethren,  the  mighty  ocean 
          deepens and slopes gradually down,  holow  after  
hollow,  not plunging  by  a 
          sudden precipice;  even so, brethren, in 
          this  Dhamma-Discipline the training  is 
          gradual,  it goes step by step; there is 
          no sudden penetration of insight.
                                        (Udana 54)

          By degrees,  little by little, from time 
          to time a wise man should remove his own 
          impurities, as a smith removes the dross 
          from silver.
                                  (Dhammapada 239)

          This fickle, unsteady mind, difficult to 
          guard,  difficult to control,  the  wise 
          man  makes  straight,  as  the  fletcher 
          straightens the arrow.

          As the fish drawn from its watery  abode 
          and  thrown  upon the land  quivers  and 
          throbs,  so  quivers and throbs the mind 
          while forsaking the realm of senses.

          Hard to control,  unstable is this mind; 
          it flits wherever it likes.   Good it is 
          to  subdue  the mind.   A  subdued  mind 
          brings happiness.
                                (Dhammapada 33-35)