Buddhism and reality: On things and their nature

[jnaana]

‘Whether the Buddhas arise or not, the nature of things remains the same’

We find this idea expressed in a number of Discourses attributed to the Buddha, and again in the vast commentarial tradition that followed that basic nucleus of Dharma. Buddhism, in other words, has to do with the reality (and/or the unreality) of things; it isn’t a self-improvement course; not just a psychological remedy for an agitated mind; nor was it intended (I believe) as an ornamental corner of an otherwise complete and fulfilled society.

Let’s put it differently: Buddhism is, or at least claims to be, a means to authentic knowledge; a sophisticated, subtle and powerful method to obtain incontrovertible understanding of things and their nature.

Why am I writing this? The reason is simple: most humans have capitulated to science as the most reliable method to obtain knowledge of the way things are. I use the word ‘capitulated’ consciously and intentionally, as intellectual subservience to the physical sciences does not usually come from independent thinking; it does not come from self-aware reflection on its methods and soundness. Rather, it comes from habit, and from being subjected to a specific rhetoric since a very young age. Science is secular, open, critical, democratic, objective, precise, reliable, and so forth. How many people ask themselves: is it?

A Buddhist country could perhaps offer a space to rethink such paradigm; a Buddhist country could perhaps offer a space to think, within the thoughtlessness of the larger world. In the Dharma, we have a model where the five senses are *not* the most reliable instrument to obtain knowledge of reality. The mere possibility that this could be correct should make any scientific-minded person stop and think for a minute; being scientifically minded should mean, after all, an openness to re-evaluate one’s methods, and one’s allegiance to microscopes and numbers.

In a Buddhist context, experimentation and proof are not a matter of a few minutes. The Dharma may be ehipassiko (‘come and see!’) but to see one needs training, courage and patience. In a society whose touchstone is immediate gratification and reaction, such method is bound to be unpopular.

After having appealed to the scientifically minded, therefore, I would like to appeal to the Buddhist: how much have you thought about Buddhism and its claims about the reality of things?

[hawaiiman]

Everything that exists arises as dependent on causes and conditions. Nothing exists inherently. It is not that our senses are wrong, quite the contrary. But if you don't believe things really exist, try walking in front of a bus! (no...don't)

The Suñña Sutta,[1] part of the Pāli canon, relates that the monk Ānanda, Buddha's attendant asked, "It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?" The Buddha replied, "Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ānanda, that the world is empty."

The twelve links in the chain of causation operate due to dependency of causes and conditions.
The truth of the four noble truths is due to dependent arising.
The very action of cause and effect is due to dependent arising.
Although things exist, they don't exist in the way we perceive them, and our belief in the information of the senses has no bearing on the veracity of that information. It is our belief in and attachment to the idea that things and ourselves inherently exist that opens the door to our suffering.
It is interesting that discoveries in quantum mechanics confirm sunyata. That the characteristics of observed sub atomic particles can be changed simply by observing them is a clear indication of the truth of sunyata.
There is no conflict in any important sense between science and the teachings.

[hawaiiman]

"Buddhism, in other words, has to do with the reality (and/or the unreality) of things; it isn’t a self-improvement course; not just a psychological remedy for an agitated mind; nor was it intended (I believe) as an ornamental corner of an otherwise complete and fulfilled society.
Let’s put it differently: Buddhism is, or at least claims to be, a means to authentic knowledge; a sophisticated, subtle and powerful method to obtain incontrovertible understanding of things and their nature."

Actually, your assertion is not entirely accurate. The purpose for The Enlightened One leaving his father's palace and setting out on a discovery quest was to understand reality. However his purpose in turning the Wheel of Dharma was to set individual beings free from suffering. From that standpoint it is reasonable to state that Buddhism IS a self improvement course, IS a remedy for an agitated mind. The purpose of pointing out the nature of the mind and reality is to help the being achieve liberation from suffering.
Your claims about what Buddhism is or claims to be are inaccurate. Besides putting the cart before the horse, your statement ascribes an ego driven and materialistic view which is absent in the teachings.
I would suggest you read the life of the Buddha by a Buddhist author, and genuine original writings by great practitioners of the present and past.

[Voice]

Philosophy of Buddhist teaching is about reality as we human seem to jump rather than walk. That is why Lord Buddha said getting to know your own environment first before you can moves forward. He teaches us about meditation because without concentration we could make a mistake. He also said that unless we can make ourselves strong first we cannot help others. These are some example in Buddhist teaching.

[hawaiiman]

It's great to get a discussion going on this topic.
The first sermon in Deer Park described the Four Noble Truths:
The truth of suffering (dukkha)
The truth of the cause of suffering (samudaya)
The truth of the end of suffering (nirhodha)
The truth of the path that frees us from suffering (magga)
Over the centuries there has been endless debate both with and among Buddhists concerning various points.
There has been establishment of Theravada and Mahayana schools, each with many styles and practices.
It has been said that teachings should be given to students based on their personalities and capacities.
Even teachers of esoteric practices agree that no progress is possible without development and practice of virtue.
Liberation is possible by intensive practice of the most basic elements of Dharma. Taking refuge in the Three Gems in one's heart for one example. Living the Vinaya of the householder for another.
For some, extensive teachings and practices are beneficial'
To paraphrase the Buddha, take these methods to heart and practice them sincerely, if they then fail to benefit you, reject them.

[clarkkent]

The Four Noble Truths in which Lord Buddha had been enlightened are:

1. Life involves suffering. All beings are subject to old age, sickness, and death. They will inevitably experience some disappointment, discomfort, sadness, anxiety or pain;
2. The root cause of suffering: is craving for sensual pleasure, for existence, for non-existence or for things to be different than they are. Craving is fuelled by likes and dislikes, driven by the illusion of ‘me’ and ‘mine’, which in turn is due to misunderstanding the true nature of reality.
3. Suffering ends with the ending of craving. This is the attainment of enlightenment, Nibbana. Enlightenment is the complete letting go of the illusion of a permanent and independent self and soul. An enlightened person is called an Arahant.
4. Enlightenment is achieved through a gradual training, a path called the ‘Middle Way’ or the Eightfold Noble Path.

The Noble Eightfold Path:

1. The perfection of understanding – right view of the basic truths of existence.
2. The perfection of intention – thoughts motivated by loving kindness, compassion, and renunciation.
3. The perfection of speech – truthful, harmonious, gentle and meaningful.
4. The perfection of behavior – non-violence, not stealing, and responsible sexual conduct.
5. The perfection of livelihood – earning a living in a way that does not harm or exploit others or oneself.
6. The perfection of effort – cultivating and maintaining wholesome states of mind while overcoming unwholesome states and keeping them at bay.
7. The perfection of conscious awareness – mindfulness of one’s body, feelings, mind, and objects of mind.
8. The perfection of meditative concentration – deep unification, peace, and purity.

When all eight factors of the path are brought to maturity, one penetrates the true nature of existence with insight and reaps the fruit of Lord Buddha’s teachings: perfected wisdom and unshakable liberation.


The Noble Eightfold Path is categorized into the Three Trainings as follows: (1) Training in Morality or Sila-sikkha which consists of Right Speech (Samma-vaca), Right Action (Samma-kammanta) and Right Livelihood (Samma-ajiva), (2) Training in Mentality or Citta-sikkha which consists of Right Effort (Samma-vayama), Right Mindfulness (Samma-sati) and Right Concentration (Samma-samadhi) and (3) Training in Wisdom or Panya-sikkha which consists of Right View (Samma-ditthi) and Right Thought (Samma-sankappa).

The practitioners who study and practice the Noble Eightfold Path or the Three Trainings properly will be able to attain the Noble Paths leading to deliverance from all defilements and attain Noble Fruits and eventually Nibbana, the State of Supreme Happiness and Peace, without suffering forever. This is the ultimate goal of Buddhism.