The story of Buddhism might be said to have begun with a loss of innocence. Siddhartha Gautama, a young prince of the Shakhya clan in India, had been raised in a life of royal ease, shielded from the misery and cruelties of the world outside the palace gates, distracted by sensual pleasures and luxurious living. But one day the fateful encounter with the real world occurred, and Siddhartha was shaken to the core. There in his own kingdom, not far from his gardens and delights, he encountered people suffering from sickness, old age and death; he brooded over these things, deeply disturbed that such was the fate of all beings.
Then he encountered an ascetic holy man, a renunciate dedicated to liberation. The prince then undertook the great renunciation, forsaking his family, fortune and kingdom in pursuit of the path of liberation. The central, profound question that burned in Gautama was this: “How may suffering be ended? ” (Eliade, p. 471-475; ‘Mahapadana suttanta’) He became a wandering ascetic, practiced yogic disciplines and meditation, studied with various teachers, and attained high states of consciousness; but still he did not find the answer to his question.
He practiced severe forms of asceticism, almost to the point of death by starvation, all without gain. Finally he sat under a bodhi tree, determined not to rise from meditation until he had gained the insight he sought. Not long after, he attained enlightenment; he became the Buddha — the Awakened One. He had ascended through various stages of meditative awareness, he had seen all of his past lives, and he had seen directly into reality, into the nature of existence and the causes of suffering and rebirth.
He pondered whether to try to teach these insights, so subtle and difficult to grasp to others; perhaps it would be futile. But finally he decided that at least some of the people would be able to understand; perhaps more importantly, they could be shown the path to arrive at these insights themselves. He gave his first sermon to a few disciples in the Deer park at Benares, and then continued to wander and teach for the next forty-five years, until his death at the age of eighty.
He was born in the 6th century BCE, a time of great turmoil and political change in India; many were unsatisfied with the Vedic religion, and new teachings had emerged, among them the Upanishads. The Buddha stood largely outside the Vedic tradition, criticizing many of its central teachings. Nevertheless, he had been influenced by that tradition and his teachings in turn would have a profound effect on later teachers in the Hindu tradition, such as Shankara; even in such Hindu classics as the Bhagavad Gita, some reaction can be seen to Buddhist teachings.
But later centuries would see the Buddha’s influence wane in India and instead spread to other Asian countries. Today Buddhism has spread throughout the world. Various sects have arisen as later teachers have reinterpreted and expounded upon the Buddha’s basic teachings. Buddhism may be considered a religion, a philosophy, a way of life, or all three; here we will deal mainly with Buddhism as a philosophical system. The Buddha’s main concern was to eliminate suffering, to find a cure for the pain of human existence.
In this respect he has been compared to a physician, and his teaching has been compared to a medical or psychological prescription. Like a physician, he observed the symptoms — the disease that human kind was suffering from; next he gave a diagnosis — the cause of the disease; then he gave the prognosis — it could be cured; finally he gave the prescription — the method by which the condition could be cured. His first teaching, the Four Noble Truths, follows this pattern. First, the insight that “life is dukkha.
Dukkha is variously translated as suffering, pain, impermanence; it is the unsatisfactory quality of life which is targeted here — life is often beset with sorrow and trouble, and even at its best, is never completely fulfilling. We always want more happiness, less pain. But this ‘wanting more’ is itself the problem: the second noble truth teaches that the pain of life is caused by ‘tanha’ — our cravings, our attachments, our selfish grasping after pleasure and avoiding pain. Is there something else possible?
The third noble truth says yes; a complete release from attachment and dukkha is possible, a liberation from pain and rebirth. The fourth noble truth tells how to attain this liberation; it describes the Noble Eightfold Path leading to Nirvana, the utter extinction of the pain of existence. (The eightfold path is described in a later section. ) Another main teaching of Buddhist metaphysics is known as the Three Marks of Existence. The first is Anicca, impermanence: all things are transitory, nothing lasts. The second is Anatta, No-Self or No-Soul: human beings, and all of existence, is without a soul or self.
There is no eternal, unchanging part of us, like the Hindu idea of Atman; there is no eternal, unchanging aspect of the universe, like the Hindu idea of Brahman. The entire idea of self is seen as an illusion, one which causes immeasurable suffering; this false idea gives rise to the consequent tendency to try to protect the self or ego and to preserve its interests, which is futile since nothing is permanent anyway. The third mark of existence is that of Dukkha, suffering: all of existence, not just human existence but even the highest states of meditation, are forms of suffering, ultimately inadequate and unsatisfactory.
The three marks of existence can be seen as the basis for the four noble truths above; in turn the three marks of existence may be seen to come out of an even more fundamental Buddhist theory, that of Pratityasamutpada: Dependent Origination, or Interdependent Co-arising. This theory says that all things are cause and are caused by other things; all of existence is conditioned, nothing exists independently, and there is no First Cause. There was no beginning to the chain of causality; it is useless to speculate how phenomenal existence started.
However, it can be ended, and that is the ultimate goal of Buddhism — the ultimate liberation of all creatures from the pain of existence. Sometimes this causality is spoken of as a circular linking of twelve different factors; if the chain of causality can be broken, existence is ended and liberation attained. One of these factors is attachment or craving, tanha, and another is ignorance; these two are emphasized as being the weak links in the chain, the place to make a break. To overcome selfish craving, one cultivates the heart through compassion; to eliminate ignorance one cultivates the mind through wisdom.
Compassion and wisdom are twin virtues in Buddhism, and are cultured by ethical behavior and meditation, respectively. It is a process of self-discipline and self-development which emphasizes the heart and mind equally, and insists that both working together are necessary for enlightenment. If Buddhism can be seen as a process of personal development, one may well ask: what is a person, if not a soul or self? In keeping with the ideas of dependent origination, Buddhism views a person as a changing configuration of five factors, or ‘skandhas.
First there is the world of physical form; the body and all material objects, including the sense organs. Second there is the factor of sensation or feeling; here are found the five senses as well as mind, which in Buddhism is considered a sense organ. The mind senses thoughts and ideas much the same as the eye senses light or the ear senses air pressure. Thirdly, there is the factor of perception; here is the faculty which recognizes physical and mental objects. Fourth there is the factor variously called impulses or mental formulations; here is volition and attention, the faculty of will, the force of habits.
Lastly, there is the faculty of consciousness or awareness. In Buddhism consciousness is not something apart from the other factors, but rather interacting with them and dependent on them for its existence; there is no arising of consciousness without conditions. (Rahula, p. 24) Here we see no idea of personhood as constancy, but rather a fleeting, changing assortment or process of various interacting factors. A major aim of Buddhism is first to become aware of this process, and then to eliminate it by eradicating its causes.
This process does not terminate with the dissolution of the physical body upon death; Buddhism assumes reincarnation. Even though there is no soul to continue after death, the five skandhas are seen as continuing on, powered by past karma, and resulting in rebirth. Karma in Buddhism, as in Hinduism, stems from volitional action and results in good or bad effects in this or a future life. Buddhism explains the karmic mechanism a bit differently; it is not the results of the action per se that result in karma, but rather the state of mind of the person performing the action.
Here again, Buddhism tends to focus on psychological insights; the problem with bad or selfish action is that it molds our personality, creates ruts or habitual patterns of thinking and feeling. These patterns in turn result in the effects of karma in our lives. Many other metaphysical questions were put to the Buddha during his life; he did not answer them all. He eschewed the more abstract and speculative metaphysical pondering, and discouraged such questions as hindrances on the path.
Such questions as what is Nirvana like, what preceded existence, etc. ere often met by silence or what may have seemed like mysterious obscurity. Asked what happens to an Arhant , an enlightened one, upon his death, the Buddha was said to have replied: “What happens to the footprints of the birds in the air. ” Nirvana means ‘extinction’ and he likened the death of an arhant to the extinction of a flame when the fuel (karma) runs out. He evidently felt that many such questions were arising out of a false attachment to self, and that they distracted one from the main business of eliminating suffering.
