Vajradhra, Introduction to Buddhism, Please

[inquisitive]

Can we get a simple introduction to Buddhism? What are its essential beliefs? Is it a religion? Does it have any basic texts? What are the sources of Religious knowledge in Buddhism? What are the answers to the basic religous questions in Buddhism?

Also, can you give a similar introduction to Hinduism?

If you feel it is asking for too much, can you please post links to sites that explain these religions for a lay man (not too philosophical, please) :lpretty:

[Ratatosk]

Salam,

I am in no position to introduce anybody to hardly anything, but a well structured site would be http://www.buddhanet.net (the noble Vajradhara actually provided me w/ this very link earlier in some other thread, in another time, in a galaxy far, far away...).

[Vajradhara]

Namaste Inquisitive,

thank you for the post.

indeed, as the furry squirrel has posted, www.buddhanet.net is a great resource for a more structured learning envoironment and covers both Hinyana and Mahayana traditions very well, in my view.

when engaged in generalized discussions such as this, i'll try to present the teachings without any particular view point. for specific points of doctrine, however, i will present it from my schools view, thus, other Buddhists may disagree.

what is Buddhism... is it a religion?

that's actually a very good question and one that doesn't have a simple answer. the easy answer, by contrast, is that "no" it's not a religion. in our view, it's what's called a Dharma. Dharma is an interesting word in Sanskrit and to fathom its' proper meaning requires an understanding of the context in which it is used. in this case, Dharma means Way of Truth, or, if you will, the actual methods of practice to experience Truth.

also, the words that we'd use for this are different. in the Western world, you folks have "religion" and "religions". in the East, by contrast, we have "yoga" and "yogas". in essence, these two words are very close in their enytomology, in that they are both referencing a re-joining of the aspect of mortality with the aspect of immortality.

so is that a long winded way of saying "no" or what?

the corpus of religious texts which pertain to the Buddha Dharma is called the Tipitaka (Three Baskets) which denote the three divisions of the teachings. the Vinya, rules for monastics, the Suttas, the teachings themselves, and the Abidharma, the metaphysics. depending on one's tradition, certain Sutta/Sutras will be more heavily emphasized than others.

as for essential beliefs... that's a bit tough as we really don't operate in a belief hierarchy... i suppose if i had to pick the "essential" belief it would be that you have to believe that it's within your power to liberate yourself.

one of the neat things about the Buddhist tradition is that Gotama Shakyamuni, the historical Buddha of this world system, has instructed people regarding his, and any, religious teaching in the following manner:

the Kalama Sutta #10:

"Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.'

Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them."

this is a profound teaching in the religious paradigms of the world ... there is nothing in Buddhism that requires one to adhere to it without personal verification that it does, in fact, lead to happiness and benefit. if rebirth seems nonesensical, don't accept it no worries whatsoever.

the basic, day to day practice for a lay person, which is different than a monastic (and i'll leave that consideration aside for the nonce), can be summed up by the Four Noble Truths and the Noble Eightfold Path.

The Four Noble Truths:

1. Suffering exists.

2. Suffering has an identifiable cause: Desire to be and to have.

3. That cause may be terminated.

4. The means by which that cause may be terminated is the Noble Eightfold Path.


The Noble Eightfold Path:

generallly speaking, this teaching is divided into three main areas, as such:

(Prajna)

1. Right understanding

2. Right thought

(Sila)

3. Right speech

4. Right action

5. Right livelihood

(Dhyâna)

6. Right effort

7. Right mindfulness

8. Right concentration

Prajna is insight, intuitive wisdom into emptiness or the true nature of reality.

Sila is "Virtue". Precept, prohibition, command, discipline, rule, morality; the second paramita (perfection).

Dhyana is meditation, abstract contemplation; method of attaining enlightenment by means of correct meditation or contemplation, the fifth of the six paramitas.

in the practice of meditation, there are two types that are utilized in Buddhist praxis, calming and insight. we practice the calming meditation (Samatha) until you are able to still the discursive thought process. once that is achieved, we practice the insight (Vipassana) meditation to see things as they really are, unclouded by attraction or aversion.

there are three main Vehicles in Buddhism (vehicle is a way of saying "school") Hinyana, Mahayana and Vajrayana.

Hinyana, of which the Theravedan sect is extant, is known as the "lesser" vehicle. this is mainly due to it's concern with the monastic rather than the laiety.

Mahayana, of which Zen is a sect of, is known as the "greater" vehicle. this is mainly due to it's concern with both the monastic and the laiety.

Vajrayana, is known as the "diamond or adamentine" vehicle. this is maninly due to it's concerns with actualizing the full potential of buddha-hood in this life time.

there is a rather lengthy and pendantic posting regarding some Buddhist teachings located on this forum here: http://forums.understanding-islam.or...hread.php?t=23

which may answer some of your queries.

if i missed anything, please let me know and i'll happily address it.

as for Santana Dharma (Hinduism)... yes, i can give a brief introduction to that tradition, though i'll do it with another thread.

[sobz]

Assalam Alaikum

Dear Vajradhra,

What you are defining as Budhism is actually what all other religions endorse in their true belief. The eight folded path are actually simple beliefs as also given in alomst every religion.

Islam, christianity, Hinduism all speaks of the Right path...........

I have failed to come across any religion that guiides its followers to:

1. Wrong understanding
2. Wrong thought
3. Wrong speech
4. Wrong action
5. Wrong livelihood and so on............

When we refer to Religion it should not only give the belief but also the form......Religion actually provides the guidelines and rules as well to make its followers "Walk the Talk"

As in Islam if we talk about right livelihood than clear lines have been drawn what should not be done

If it speaks of unity than it gives the concept of Hajj and Salat in Group.

If it speaks of Helping the needy than it it gives the complete concept of Zakat.

If it asks us to believe in Allah, than it gives us the complete concept of Tauheed

Dear friend what we would like to know is how does Budhism describe its god(s) and how the things are performed.......

Tolerance, simplicity, love, Virtue etc are a part of almost every religion.

Fi aman Allah

Sobz


P.S. "there is nothing in Buddhism that requires one to adhere to it without personal verification that it does, in fact, lead to happiness and benefit. if rebirth seems nonesensical, don't accept it no worries whatsoever.".
Does this mean you can have your own set of beliefs and you can pick and choose from the list as per your liking hmmm............

[Vajradhara]

Namaste Sobz,

thank you for the post.

What you are defining as Budhism is actually what all other religions endorse in their true belief.

whilst this may seem to be so on the surface, it is in fact, not so. this is due to the nature of reality as understood in the Buddhist paradigm. no other religious paradigm posits reality in the same manner as Buddhism, thus, though the teachings do appear to be quite familiar, they are of a different character than a theistic interpetation.

The eight folded path are actually simple beliefs as also given in alomst every religion.

let me expound on one of the teaching of the Noble Eightfold Path to bring out a bit of it's distinctive nature.

let's take, #1. Right understanding

this is a right understanding of the nature of reality. in the Buddhist paradigm, this means that one has a proper understanding of the term "sunyata" or "emptiness" as it is often transliterated into English. this understanding that the fundamental nature of reality is empty, is not one that is found in theistic thought.

I have failed to come across any religion that guiides its followers to:

1. Wrong understanding
2. Wrong thought
3. Wrong speech
4. Wrong action
5. Wrong livelihood and so on............

realize that these are not what they seem to be saying in English. Right Understanding is a proper cognition of the nature of reality as being intrinsically empty. the areas where there is a good deal of overlap are the areas of virtue and ethics, Sila.

When we refer to Religion it should not only give the belief but also the form......Religion actually provides the guidelines and rules as well to make its followers "Walk the Talk"

i'm unclear what you are indicating with the above statement.

As in Islam if we talk about right livelihood than clear lines have been drawn what should not be done

this is true in Buddhism as well. oh... are you asking for examples of each of these things?

Dear friend what we would like to know is how does Budhism describe its god(s) and how the things are performed.......

no gods or Gods or God. i'm unclear what the second part of your query is referencing. Buddhists are enjoined to turn their intentions towards the benefit of all sentient beings, thus, all actions that Buddhists perform should be for the benefit of all sentient beings.

P.S. "there is nothing in Buddhism that requires one to adhere to it without personal verification that it does, in fact, lead to happiness and benefit. if rebirth seems nonesensical, don't accept it no worries whatsoever.".
Does this mean you can have your own set of beliefs and you can pick and choose from the list as per your liking hmmm............

what this means is that if you find a teaching of Buddhism that you cannot accept because it doesn't make sense to you, you do not have to practice it. for instance, if rebirth doesn't make sense, then you do not have to believe in a literal rebirth to practice the Buddhist teachings.

this is why the Buddha taught the Four Noble Truths and the Noble Eightfold Path. sentient beings are possessed of differing capacities, some are shallow and some are deep and the teachings are designed to address these beings in different ways.

if i can use a convienient simile.. that of two humans which are ill.

though they are humans, and equally ill, a skilled physican will first diagnose the actual illness and then treat it. it would be an unskillful action to believe that both humans had the same illness and thus the same medicine would cure both patients. the doctor must use discernment and his/her knowledge to accurately diagnose the condition and then proscribe the proper treatment.

it's not a "one size fits all" religious paradigm, by any means

[Ansar Al-Haq]

Salaam Vaj,
Just wondering, had a few questions that might stimulate some more discussion,
is atheism compatible with bhuddism?
What do bhuddist's believe regarding our purpose in life and our creation?
How do bhuddists explain all the pain and suffering we see in the world?
What are your most authentic sources? (i.e. scriptures, etc.)

salaam,
Al-Haq

[Vajradhara]

Namaste Al-Haq,

thank you for the post and the good questions.

Salaam Vaj,
Just wondering, had a few questions that might stimulate some more discussion,
is atheism compatible with bhuddism?

this is a very good question. as i've stated before, i'll be somewhat general with my answers, however, when i address a specific issue, i'll usually present it from my schools point of view.... that being said...

sure. Buddhism does not rely upon an external agent to effect the spiritual awakening in the sentient being, it is already complete and whole within every sentient being, we simply need to awaken to this reality.

many people, especially Western Buddhists are of the view that since there is no outside agency that is relied upon, that must mean that there is no idea of theistic thought. however, this is, in my schools view, a misunderstanding of the teachings.

there are a lot of Buddhist Suttas/Sutras.. so it takes some time and dedicated effort to reading them. it is my view that the Buddha clearly elucidates his view and, more importantly, clearly indicates that he teaches both Gods and Men the Dharma.

so... in the strictest sense, no Buddhism is not athiestic, we do believe that there are Gods (in fact, this is one of the higher rebirths that a sentient being can have), however, we do not believe in a Creator deity from which all things come forth.

What do bhuddist's believe regarding our purpose in life and our creation?

our purpose in life is to be of benefit to all sentient beings in the multiverse. to do that, we embark upon the Bodhisattva Path.

by creation, i take it to mean the universe, is that correct? if not, then i reserve the right to modify my answer

How do bhuddists explain all the pain and suffering we see in the world?

it's the Second of the Four Noble Truths:

2. Suffering has an identifiable cause: Desire to be and to have.

now.. these are English words, obviously however, we do lose a great deal of meaning when we translate the Sanskrit into English.. as you are familiar with the issues surrounding the translation of Al Qur'an.

this desire is a particular type of desire.. the best English word that would come close is "craving.. or, thirst." imagine the terrible craving thirst that a being would have were it stranded in the desert without water. this is the type of craving we are talking about... not normal desires, such as, "i'd like to have that scarf, it accents my eyes."

What are your most authentic sources? (i.e. scriptures, etc.)

salaam,
Al-Haq

the Tipitaka in Pali is the closest to the Buddhas time of historical arising. the Buddhist tradition was, originally, an oral tradition... rather like Islam, in the beginning. nevertheless, after several generations, it was clear that fewer and fewer people were able to memorize the entire canon, so.. a few councils were held where the monks all recited what they had memorized and it was written down.

you can read a great deal of them here:

http://www.accesstoinsight.org/canon/index.html

[Ansar Al-Haq]

Salaam Vaj,
Thank you for the post. I found it to be very informative.

I am afraid I don't quite understand the explanation to the question on suffering. Perhaps if I elaborate on my question, you could elaborate on your response.

Throughout history, why have massacres occured? Why have people been burn't and beaten to death? Why must people live their whole life with deformities or illness? or poverty? What is the bhuddist view on these people? why must they suffer in such a manner? Why were they caused to come into existence?

My other question is who is Bhuddha? and how can we explain rebirth in the light of evolution and the second law of thermodynamics?

Thank you again.
Al-Haq

[Vajradhara]

Namaste Al-Haq,

thank you for the post and the kind words.

Perhaps if I elaborate on my question, you could elaborate on your response.

fair enough

Throughout history, why have massacres occured? Why have people been burn't and beaten to death? Why must people live their whole life with deformities or illness? or poverty? What is the bhuddist view on these people? why must they suffer in such a manner? Why were they caused to come into existence?

ah.. i see what you're getting at now. the answer is karma. karma, in the Buddhadharma is a very esoteric subject and is only fully understood by an awakened being, as such, what we can talk about only approaches the fullness of it obliquely.

from a post on this site:
http://forums.understanding-islam.or...hread.php?t=23

i am devoid of learning and skill with words, my posts are only meant to sustain my own understanding.

to that end, herein with the first post is a more indepth explanation, analysis and theory of karma mostly from the Theravedan view:

Karma is the law of moral causation. The theory of Karma is a fundamental doctrine in Buddhism. This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today.

Perplexed by the seemingly inexplicable, apparent disparity that existed among humanity, a young truth-seeker approached the Buddha and questioned him regarding this intricate problem of inequality:

"What is the cause, what is the reason, O Lord," questioned he, "that we find amongst mankind the short-lived and long-lived, the healthy and the diseased, the ugly and beautiful, those lacking influence and the powerful, the poor and the rich, the low-born and the high-born, and the ignorant and the wise?"

The Buddha’s reply was:

"All living beings have actions (Karma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is Karma that differentiates beings into low and high states."

He then explained the cause of such differences in accordance with the law of cause and effect.

Certainly we are born with hereditary characteristics. At the same time we possess certain innate abilities that science cannot adequately account for. To our parents we are indebted for the gross sperm and ovum that form the nucleus of this so-called being. They remain dormant within each parent until this potential germinal compound is vitalised by the karmic energy needed for the production of the foetus. Karma is therefore the indispensable conceptive cause of this being.

The accumulated karmic tendencies, inherited in the course of previous lives, at times play a far greater role than the hereditary parental cells and genes in the formation of both physical and mental characteristics.

The Buddha, for instance, inherited, like every other person, the reproductive cells and genes from his parents. But physically, morally and intellectually there was none comparable to him in his long line of Royal ancestors. In the Buddha’s own words, he belonged not to the Royal lineage, but to that of the Aryan Buddhas. He was certainly a superman, an extraordinary creation of his own Karma.

According to the Lakkhana Sutta of Digha Nikaya, the Buddha inherited exceptional features, such as the 32 major marks, as the result of his past meritorious deeds. The ethical reason for acquiring each physical feature is clearly explained in the Sutta.

It is obvious from this unique case that karmic tendencies could not only influence our physical organism, but also nullify the potentiality of the parental cells and genes – hence the significance of the Buddha’s enigmatic statement, - "We are the heirs of our own actions."

Dealing with this problem of variation, the Atthasalini, being a commentary on the Abhidharma, states:

"Depending on this difference in Karma appears the differences in the birth of beings, high and low, base and exalted, happy and miserable. Depending on the difference in Karma appears the difference in the individual features of beings as beautiful and ugly, high-born or low born, well-built or deformed. Depending on the difference in Karma appears the difference in worldly conditions of beings, such as gain and loss, and disgrace, blame and praise, happiness and misery."

Thus, from a Buddhist point of view, our present mental, moral intellectual and temperamental differences are, for the most part, due to our own actions and tendencies, both past and present.

Although Buddhism attributes this variation to Karma, as being the chief cause among a variety, it does not, however, assert that everything is due to Karma. The law of Karma, important as it is, is only one of the twenty-four conditions described in Buddhist Philosophy.

Refuting the erroneous view that "whatsoever fortune or misfortune experienced is all due to some previous action", the Buddha said:

"So, then, according to this view, owing to previous action men will become murderers, thieves, unchaste, liars, slanderers, covetous, malicious and perverts. Thus, for those who fall back on the former deeds as the essential reason, there is neither the desire to do, nor effort to do, nor necessity to do this deed, or abstain from this deed."

It was this important text, which states the belief that all physical circumstances and mental attitudes spring solely from past Karma that Buddha contradicted. If the present life is totally conditioned or wholly controlled by our past actions, then certainly Karma is tantamount to fatalism or determinism or predestination. If this were true, free will would be an absurdity. Life would be purely mechanistic, not much different from a machine. Being created by an Almighty God who controls our destinies and predetermines our future, or being produced by an irresistible Karma that completely determines our fate and controls our life’s course, independent of any free action on our part, is essentially the same. The only difference lies in the two words God and Karma. One could easily be substituted for the other, because the ultimate operation of both forces would be identical.

Such a fatalistic doctrine is not the Buddhist law of Karma.

please review the linked thread for a more complete explanation of this teaching... posts are limited to 10,000 words each.

My other question is who is Bhuddha?

the historical Buddha of our era is Gotama Shakyamuni, though he was not the first and is not the last Buddha to arise in our world system.

and how can we explain rebirth in the light of evolution and the second law of thermodynamics?

Thank you again.
Al-Haq

i'm not seeing an issue. Buddhist rebirth pretty much requires the modern synthesis of evolution, and there is no problem with SLoT that i can discern.

[Ansar Al-Haq]

Thanks,
Al-Haq

[Vajradhara]

Salaam Al-Haq,


no worries, i'm glad that i could be of assistance

[Ansar Al-Haq]

Salaam,
How credible/accurate is this article?:

Gautama Buddha


by Dr. Zakir Naik


Gautama Buddha was the founder of Buddhism. His original name was Siddharth (meaning one who has accomplished). He was also called Sakyamuni, i.e. the sage of the tribe of Sakya. He was born in the year 563 B.C. in the village of Lumbini near Kapila Vastu, within the present borders of Nepal.


According to legend, an astrologer foretold his father, the king, that young Gautama would give up the throne and luxury and renounce the world the day he would see four things (i) an old man, (ii) a sick man, (iii) a diseased man and (iv) a dead man. Hence, the king confined Gautama in a special palace which was provided with all worldly pleasures. He was married at the age of sixteen to Yasoddhra.


At the age of 29 after the birth of his first son, Gautama on the same day saw an old man, a sick man, a diseased man and a dead man. The impact of the dark side of life made him renounce the world that same night and he left his wife and son and became a penniless wanderer.


He studied and practised Hindu discipline initially, and later, Jainism. For several years he observed rigorous fasting along with extreme self-mortification. On realising that tormenting his body did not bring him closer to true wisdom, he resumed eating normally and abandoned asceticism.


At the age of 35, one evening as he sat beneath a giant fig tree (Bodh tree), he felt that he had found the solution to his problem and felt that he had attained enlightenment. Thus, he came to be known as ‘Gautama’, ‘The Buddha’, or 'The Enlightened One'.


Later, he spent 45 years in preaching the truth that he felt he had discovered. He travelled from city to city bare-footed, clean-headed, with nothing more on his self than his saffron robe, walking stick and begging bowl. He died at the age of 80 in the year 483 BC.


Buddhism is divided into two sects viz. Hinayana and Mahayana.


I. BUDDHIST SCRIPTURES:


Historical criticism has proved that the original teachings of Buddha can never be known. It seems that Gautama Buddha’s teachings were memorized by his disciples. After Buddha’s death a council was held at Rajagaha so that the words of Buddha could be recited and agreed upon. There were differences of opinion and conflicting memories in the council. Opinion of Kayshapa and Ananda who were prominent disciples of Buddha were given preference. A hundred years later, a second council at Vesali was held. Only after 400 years, after the death of Buddha were his teachings and doctrines written down. Little attention was paid regarding its authenticity, genuineness and purity.


Buddhist Scriptures can be divided into Pali and Sanskrit Literature:


A. Pali Literature :*


The Pali literature was monopolized by the Hinayana sect of Buddhism.


Tri Pitaka: The most important of all Buddhist scriptures is the TRI-PITAKA which is in Pali text. It is supposed to be the earliest recorded Buddhist literature which was written in the 1st Century B.C.


The TRI-PITAKA or Three Baskets of law is composed of 3 books: *


1.Vinaya Pitaka: ‘Rules of Conduct’ : This is a book of discipline and mainly deals with rules of the order.*


2. Sutta Pitaka: ‘Discourses’ : It is a collection of sermons and discourses of Gautama Buddha and the incidents in his life. It is the most important Pitaka and consists of five divisions known as Nikayas. Dhammapada is the most famous Pali literature and contains aphorisms and short statements covering the truth.*


3. Abhidhamma: ‘Analysis of Doctrine’: This third basket contains meta physical doctrines and is known as Buddhist meta physicals. It is an analytical and logical elaboration of the first two pitakas. It contains analysis and exposition of Buddhist doctrine.*


B. Sanskrit Literature:*


Sanskrit literature was preferred by the Mahayana. Sanskrit literature has not been reduced to a collection or in Cannon like the Pali literature. Thus much of the original Sanskrit literature has been lost. Some were translated into other languages like Chinese and are now being re-translated into Sanskrit.*


1. Maha vastu: ‘Sublime Story’: Mahavastu is the most famous work in Sanskrit which has been restored from its Chinese translation. It consists of voluminous collection of legendary stories.


*2. Lalitavistara: Lalitavistara is one of the holiest of the Sanskrit literature. It belongs to the first century C.E., 500 years after the death of Buddha. It contains the miracles which the superstition loving people have attributed to Buddha.


II TEACHINGS OF BUDDHA:*


A. Noble Truths: *


The principal teachings of Gautama Buddha can be summarised in what the Buddhists call the ‘Four Noble Truths’:


First – There is suffering and misery in life .


Second – The cause of this suffering and misery is desire.


Third – Suffering and misery can be removed by removing desire.


Fourth – Desire can be removed by following the Eight Fold Path.


*B. The Noble Eight Fold Path:*


(i) Right Views


(ii) Right Thoughts


(iii) Right Speech


(iv) Right Actions


(v) Right Livelihood


(vi) Right Efforts


(vii) Right Mindfulness


(viii) Right Meditation


C. Nirvana:*


Nirvana' literally means "blowing out" or "extinction". According to Buddhism, this is the ultimate goal of life and can be described in various words. It is a cessation of all sorrows, which can be achieved by removing desire by following the Eight Fold Path.


III PHILOSOPHY OF BUDDHISM IS SELF – CONTRADICTORY:


As mentioned earlier, the main teachings of Buddhism are summarised in the Four Noble Truths:


(i) There is suffering and misery in life.


(ii) The cause of suffering and misery is desire.


(iii) Suffering and misery can be removed by removing desire.


(iv) Desire can be removed by following the Eight Fold Path.


This Philosophy of Buddhism is self-contradictory or self-defeating because the third truth says ‘suffering and misery can be removed by removing desire’ and the fourth truth says that 'desire can be removed by following the Eight Fold Path'.


Now, for any person to follow Buddhism he should first have the desire to follow the Four Noble Truths and the Eight Fold Path. The Third great Noble Truth says that desire should be removed. Once you remove desire, how can we follow the Fourth Noble truth i.e. follow the Eight Fold Path unless we have a desire to follow the Eight Fold Path. In short desire can only be removed by having a desire to follow the Eight Fold Path. If you do not follow the Eight Fold Path, desire cannot be removed. It is self contradicting as well as self-defeating to say that desire will only be removed by continuously having a desire. *


IV CONCEPT OF GOD *


Buddha was silent about the existence or non-existence of God. It may be that since India was drowned in idol worship and anthropomorphism that a sudden step to monotheism would have been drastic and hence Buddha may have chosen to remain silent on the issue of God. He did not deny the existence of God. Buddha was once asked by a disciple whether God exists? He refused to reply. When pressed, he said that if you are suffering from a stomach ache would you concentrate on relieving the pain or studying the prescription of the physician. "It is not my business or yours to find out whether there is God – our business is to remove the sufferings of the world".


Buddhism provided Dhamma or the ‘impersonal law’ in place of God. However this could not satisfy the craving of human beings and the religion of self-help had to be converted into a religion of promise and hope. The Hinayana sect could not hold out any promise of external help to the people. The Mahayana sect taught that Buddha’s watchful and compassionate eyes are on all miserable beings, thus making a God out of Buddha. Many scholars consider the evolution of God within Buddhism as an effect of Hinduism.


Many Buddhists adopted the local god and thus the religion of ‘No-God’ was transformed into the religion of ‘Many-Gods’ – big and small, strong and weak and male and female. The ‘Man-God’ appears on earth in human form and incarnates from time to time. Buddha was against the caste-system prevalent in the Hindu society.*

[vdings]

Factually it seems accurate,
However the interpreter does not practice Buddhism...and its apparent,
The idea of removing "desire" is something that is intrinsically related to vipasanna meditation, we experience sensations, that lead to "cravings" and perhaps the word "desires" although a synonym in some usages, does not convey the right meaning.
We alleviate ourselves of "cravings" through observation of sensatons on our bodies.
part of the practice involves the observation of the 8 fold path.
With respect to Gods....I will leave Vajradhatta to comment...he is by far, better equipped to handle such a query.

[Ansar Al-Haq]

I appreciate your explanation vdings, but it hasn't addressed the entire article.
Perhaps Vajradhara will be able to take care of that.

[Vajradhara]

Namaste all,

the article is a woeful misapprehension of the teachings and distortions of the praxis.

i'll pick a few areas to illuminate what i mean.

we can go through, point by point, however, that seems to be a bit pendantic for this type of discussion.

1. Shakyamuni is a title, not a name. rather like Buddha is a title and not a name. nevertheless, the first bit is pretty accurate.

2. we actually do not know what exact disciplines that were practiced prior to his awakening. it's a fair guess that Santana Dharma and Jain praxis were part of it.

3. the time line is wrong and a bit misleading. during his ascetic praxis he was able to access the first 4 Jhanas, states of consiousness, and though these brought temporary respite, it was not a complete cessation of dhukka.

4. Buddhism has Three Vehicles, not sects, called Hinyana, Mahayana and Vajrayana. there are hundreds of individual schools amongst the three Vehicles.

5. Historical critisim has proven no such thing nevertheless, some of the teachings were recorded during his teaching time. recall that the Buddha taught for nearly 50 years. it is most certainly true that Buddhism was and, for the most part, remains an oral tradition. a "teaching outside of doctrine" that is passed verbally from teacher to student which has continued from the Buddhas first Turning of the Wheel of Dharma to this very day.

6. the Tipitaka is available in written form in Pali, Tibetan and Chinese.

7. Pali is a pankrit of Sanskrit, a different written and spoken dialect, not unrelated languages. Sanskrit played the same role as Latin... i.e. it was the written language of the brahmins, not really a spoken vernacular.

8. see my exposition earlier in this thread regarding the Four Noble Truths.

9. this passage sums up the problem with someone that doesn't understand the teachings, explaning them:

Now, for any person to follow Buddhism he should first have the desire to follow the Four Noble Truths and the Eight Fold Path. The Third great Noble Truth says that desire should be removed. Once you remove desire, how can we follow the Fourth Noble truth i.e. follow the Eight Fold Path unless we have a desire to follow the Eight Fold Path. In short desire can only be removed by having a desire to follow the Eight Fold Path. If you do not follow the Eight Fold Path, desire cannot be removed. It is self contradicting as well as self-defeating to say that desire will only be removed by continuously having a desire.

if this were what we thought, we'd be foolish to follow it. of course, this isn't even close to what we teach. the Third Noble Truth says nothing of desire... that is an English word that is trying to capture the full flavor of dukkha, which is the experience of unsatisfactoryness with phenomena and so forth.

with a proper understanding of the word, dukkha, we can clearly see how a false conclusion can be derived.

10. Buddha was NOT silent about the existence of God. he was silent in one particular occassion when he was asked, however, this again, demonstrates that the author lacks an understanding of the teachings.

the Buddhas rejection of God is not a philosophical one, it's a religious one given that Buddhism is grounded in a radically different ontology than is posited by theists.

11. Dharma means many things... one of which is "impersonal law". however, that is rather like saying that the word "green" only applies to grass. there are big Dharmas and little dharmas. again, a proper cognition of the terms would render a more valid understanding of what is being taught.

12. the Buddha is not a god, never was and never will be. the Mahayana schools do not view Buddha as a God. again, one suspects that the authors own religious bias is causing the confusion. there are Bodhisattvas and Buddhas and Arhants, which are all different in a relative sense.

13. the person who views Buddhism as a sect of Hinduism is the same person that views Christianity and Islam as sects of Judaism.

14. the author doesn't understand what the split in the Sangha was about. it wasn't about external Bodhisattvas... it was about rules of the Vinya.

in summary, if you want to learn about Buddhism, ask a Buddhist. if you want to learn about Islam, ask a Muslim.