Teachings of Lord Buddha

While modern life has become too much busy and full of tension, the teachings of Buddha, if followed with one’s whole heart, will surely bring immense joy, happiness, and peace of mind. Goutam Buddha (560-480 BCE) is the preceptor of Buddhism. His teachings, preserved in texts known as the Nikāyas or Āgamas, concern the quest for liberation from suffering. The Tripitaka is the main text that collectively constitutes the Buddhist canon namely the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka. The terminology Tripitaka indicates “Three Baskets”, which is a compound Sanskrit word of tri or Pali word ti, meaning “three”, and Pitaka or pita meaning basket. The ultimate aim of the Buddha’s teachings is to help individuals attain a good life. His teachings formed the basis of a philosophical tradition in India and some other countries of the world that follow Buddhism such as Japan, Thailand, Cambodia, Bhutan, Sri Lanka, Taiwan, South Korea, Vietnam, and others. Literally ‘Buddha’ means an ‘awakened’ person who discovers the path of Nirvana. He was born into a royal family of King Suddhodana in Lumbini, and he spent his childhood in Kapilavastu. In his childhood, he was very kind and sympathetic in nature. After his marriage, he left the palatial comfort, wife, and young son to seek a solution to the problems of existential suffering.

What did Buddha teach to the common people, for which he is being remembered even after many centuries of his death? The first thing is that he taught his lessons in the simple Pali language spoken at that time by the general public. However, his basic teachings can be summarized using the device of the Four Noble Truths, which are as follows:

1. There is suffering in the world.

2. There is the origination of suffering.

3. There is the cessation of suffering.

4. There is a path to the cessation of suffering.

These are the hard realities of life. The world is full of suffering. There are varieties of sufferings. However, ‘suffering’ is understood to mean not mere pain but existential suffering, the sort of frustration, alienation, and despair that arise out of our experience of transitoriness. Every adult human being has faced or will go through the sufferings – may it be physical, mental, economic losses, health, or non-availability of their desired goods and persons.

Secondly, if there is suffering, there must be causes of the same. It can be simply claimed that there are causes and conditions for the arising of suffering. Then it makes the obvious point that if the origination of suffering depends on causes, future suffering can be prevented by bringing about the cessation of those causes. And finally, the Noble Truth is that it specifies a set of techniques that are said to be effective in such cessation. Much then hangs on the correct identification of the causes of suffering. The answer is traditionally spelled out in a list consisting of twelve links in a causal chain that begins with ignorance and ends with suffering (represented by the states of old age, disease, and death). The key to escaping from this cycle is said to lie in the realization of the truth about sentient existence—that it is characterized by suffering, impermanence, and non-self. There is a belief by one school of thought, who considers that final release can be attained through theoretical insight alone, while another school believes that it can be attained through meditation alone. Another perception is also prevalent i.e. for attaining nirvana using both techniques is a prerequisite. The Buddha calls his teachings a ‘middle path’ between two extreme views, and it is this claim concerning the causal origins of suffering that he identifies as the key to avoiding those extremes. From Buddhist lessons, people particularly the young students will learn how one should lead life to get respite from suffering and mental agony.

Buddhist Philosophy

Buddhist philosophy refers to the philosophical investigations and systems of inquiry that developed among various Buddhist schools in India and abroad. The Buddhist path combines both philosophical reasoning and meditation. The Buddhist traditions present a multitude of Buddhist paths to liberation. Buddhism is famous for its Astangik Marg which is called Noble Eightfold Path. The Noble Eightfold Path is an early summary of the path of Buddhist practices leading to liberation from samsara (family), the painful cycle of rebirth, in the form of nirvana. In the modern sense, Astangik Marg is the mantra for living peacefully and happily. The Astangik Marg is basically eight practices, which I consider are the best mantras for happiness and liberation of a human being from his Maya i.e. illusion. What are those Noble Eightfold Paths prescribed by Lord Buddha? These are (i) Right View, (ii), Right Resolve, (iii) Right Speech, (iv) Right Conduct, (v) Right Livelihood, (vi) Right Effort, (vii) Right Mindfulness, and (viii) Right Samadhi (concentration). Now, let us discuss in short the Eightfold Paths of Buddhism.

1. Right View

Lord Buddha taught about the Right View or “right understanding”(Samma Ditti). He asserted that our actions have consequences, and death is not the end. Our actions and beliefs also have consequences after death. The right view is basically true “knowledge concerning the origination of stress, knowledge concerning the cessation of stress, knowledge about the way of practice leading to the cessation of stress.” With the following right view, one can be immortal. Love all, respect all, and work hard for yourself, your family, and the nation without harming others’ interests. Treat all with an equal view; help others in their noble actions. This is the “Right View” of life to me.

2. Right Resolve or Intention

Right Intention (samyak-sankalpa / sammā-saṅkappa) can also be known as “right thought”, “right aspiration,” or “right motivation.” In this factor, the practitioner resolves to leave home, renounce the worldly life and dedicate himself to an ascetic pursuit. If one fails to perform well in his family environment, he must leave home to seek fortune and perform better. But do not disconnect family ties. Further, Right Intention is being resolved on renunciation, freedom from ill will, and harmlessness. This is called right resolve, the giving up of home and adopting the life of a religious mendicant to follow the path; this concept aims at peaceful renunciation, into an environment of non-sensuality, non-ill-will, and away from cruelty.

3. Right Speech

Right speech (samyag-vāc / sammā-vācā) is one of the most important Buddhist Principles of teaching. Right speech is presented as four abstentions. These are: (a) abstaining from lying, (b) abstaining from divisive speech, (c) abstaining from abusive speech, and (d) abstaining from idle chatter. Just compare a general Indian politician with a Buddhist monk. Who is more reliable and respectable in society? Again, imagine the words and actions of an average politician and a taciturn Buddhist monk. Right speech makes a person loveable, reliable, and respectable in the larger society. So, we should practice it wholeheartedly. It is stated in the Samannaphala Sutta that a part of a monk’s virtue is that “he abstains from false speech. He speaks the truth, holds to the truth, and is firm, reliable, no deceiver of the world.” Right speech creates positive vibration and brings a lot of respect for the person. On the other hand, a liar and a deceitful chatterbox generate disgust and mistrust in people.

4. Right Conduct or Action

Right action (samyak-karmānta / sammā-kammanta) is like right speech, expressed as abstentions but in terms of bodily action. In the Pali Canon, this path factor is stated as abstaining from killing, abstaining from stealing and abstaining from sexual misconduct. This is called right action. Buddhism prohibits the killing of all living beings and not just human beings. Our students, who are the future-making agents of India, must avoid abusing, stealing, sexual misconduct, political hooliganism, etc. Rather, they should only focus on study, research, job, and other academic activities. Games and sports should also be encouraged. Because it makes people disciplined and able-bodied; brings a positive attitude and sense of oneness. The right conduct makes a person’s life moral and peaceful. It brings about real success in one’s life; makes one’s body fit and mind healthy.

5. Right Livelihood

The right livelihood precept is basically abstaining, desisting, and avoidance of the wrong livelihood. Right livelihood is meant no trading in weapons, living beings, meat, liquor, and poisons. It is like leading a simple living style. This virtue is further explained in Buddhist texts as “living from begging, but not accepting everything and not possessing more than is strictly necessary.” For lay Buddhists, states Harvey, this precept requires that the right livelihood avoids causing suffering to sentient beings by cheating them, or harming or killing them in any way. Livelihood by wrongful means is always painful. Initially one may get joy and material comfort, .but in a short period of time, he will fall into the deep sea of frustration and agony. So, we must desist from the wrong livelihood.

6. Right Effort

Success in any field can be attained by two ways – the right way, and the wrong way. Wrong-way means adopting unfair avenues such as stealing, copying, harming others, cheating, threatening, depriving others, etc. This means it restrains one’s sense doors. On the other hand, the right effort prevents the arising of one’s unwholesome states and the generation of wholesome states. This includes indriya-samvara, “guarding the sense-doors,” i.e. restraint of the sense faculties. Right effort is presented in the Pali Canon, such as the Sacca-vibhanga Sutta, as follows:

Here the monk arouses his will, puts forth the effort, generates energy, exerts his mind, and strives to prevent the arising of evil and unwholesome mental states that have not yet arisen.

He arouses his will… and strives to eliminate evil and unwholesome mental states that have already arisen. He arouses his will… and strives to generate wholesome mental states that have not yet arisen. He arouses his will, puts forth the effort, generates energy, exerts his mind, and strives to maintain wholesome mental states that have already arisen, to keep them free of delusion, to develop, increase, cultivate, and perfect them. This is called the right effort.

7. Right Mindfulness

In the vipassana movement, mindfulness (samyak-smṛti / sammā-sati) is interpreted as “bare attention”: never be absent-minded, being conscious of what one is doing. It must be remembered that being absent-minded no one can achieve perfection in any serious activity – may it be studying for an examination or performing professional duties. While originally, in Yogic practice, sati may have meant to remember the meditation object, to cultivate a deeply absorbed, secluded state of mind, in the oldest Buddhism it has the meaning of “retention”, being mindful of the dhammas (“teachings”, “elements”) that are beneficial to the Buddhist path. According to Frauwallner, mindfulness is a means to prevent the arising of cravings. We must limit our desires to get eternal mental happiness.

8. Right Samadhi

Right Samadhi (samyak-samādhi / sammā-samādhi) is a common practice in Indian religions. The term samadhi derives from the root sam-a-dha, which means ‘to collect’ or ‘bring together,’ and thus it is often translated as ‘concentration’ or ‘unification of mind’. In the suttas, samadhi is defined as one-pointedness of mind. Buddhagosa defines samadhi as “the centering of consciousness and consciousness concomitants evenly and rightly on a single object… undistracted and unscattered.” According to Bhikkhu Bodhi, the right concentration factor is reaching a one-pointedness of mind and unifying all mental factors. Though it is necessary for every Indian child and student, it is also one of the most vital lessons for scientists, teachers, students, doctors, and technocrats. It is said that as is the teacher so is the student. Hence, all teachers and parents must grow the “Right Samadhi” and inculcate the same in their students and children.

Indian society, nay any society of the world, would be a perfect place to live for all of us, our children and grandchildren. Today the teachings of Buddha, if followed by people of all ages and communities, can bring about international peace and prosperity. Hinduism and Buddhism are two very important and significant religions, and without belittling any other religion, must be taught in Indian schools and other educational institutions to make India a place of tolerance, worship, respect, fellow-felling and build a superpower in the days to come.