3. Basic Principles of Buddhism

The heart of the Buddha’s teaching or the main ideas of Buddhism are contained in the statements known as the Four Noble Truths^[1] (Cattari Ariyasaccani) and the Noble Eightfold Path or the Middle Way^[2] (Majjhimapatipada), which the Buddha proclaimed in his first sermon at the Deer Park near Benares in the first year of his ministry. It is note worthy to be mentioned here.

The Four Noble Truths are:

(1) The Noble truth of Suffering. This truth deals with all the problem of life as represented by birth, old age, disease and death, including sorrows and frustrations of every kind. Obviously, these things are unsatisfactory and people try their best to avoid them and to be free of them. However, not only these, but all conditioned things can be unsatisfactory as they are transient, conflicting and phenomenal, lacking an underlying enduring substance, and can cause sorrows and frustrations to anyone who ignorantly clings to them. For those who want to avoid and to be free from suffering, this truth teachers that a right attitude, the attitude of knowledge and wisdom, must be maintained towards all things. One must learn to know things as they are. The unsatisfactory facts of life must be observed, located and comprehended. Beyond this, one has to proceed to other steps set forth in the other truths.

In short, the first Noble Truth treats of problems and problematic situations, which are to be observed, located, and comprehended.

(2) The Noble truth of the Origin of suffering. In this truth, the Buddha examines and explains how suffering arises through various causes and conditions. This Second Truth includes the profound law of cause and effects called the “Paticca Samuppada or the Dependent Origination^[3], the practical part of which is the well-known Law of Karma. In short, the Second Truth teaches that all kinds of suffering have their origins in craving or selfish desire rooted in ignorance. Not knowing things as they are or being ignorant of their true nature, people crave for and slavishly cling to things. Through this process, they develop three kinds of craving for self-annihilation^[4]. Through unsatisfied desire or through inadequate response, they experience sorrows and frustrations. Through the three kinds of craving, they also perform various evil actions with the body, speech, and mind, which result in the suffering of both themselves and others and whereby other evils are caused to grow.

To put it simply, the Second Noble Truth deals with the examination and explanation of the origin of the problems by way of causality. It points out the causes of the problems which one has to destroy if a good life is to be experienced.

(3) The Noble Truth of the Extinction Suffering: This third Truth deals with the goal of Buddhist endeavor. It tells us that when ignorance is completely destroyed through true knowledge and when craving or selfish desire is eradicated and replaced by the right attitude of love and wisdom, Nirvana, the state of perfect peace, absence of defilement and freedom from suffering, will be realized. For those who have not completely destroyed ignorance and craving, the more ignorance and craving are diminished, the less suffering will become. The more their life is guided by love and wisdom, by knowledge and compassion, the more their life will become productive of happiness and welfare, both of them and others.

The third Noble Truth serves as a prediction, hope, and an urge for the striving of the followers.

(4) The Noble Truth of the Path leading to the Extinction of suffering: This Truth defines the Buddhist way of life and contains all the ethical teaching and practices of Buddhism. It provides the way and means to attain the goal as set forth in the third Truth.

This way is called the Noble Eightfold Path, as it consists of eight factors, namely;

1. Right View or Right Understanding,
2. Right Thought,
3. Right Speech,
4. Right Action,
5. Right Livelihood,
6. Right Effort,
7. Right Mindfulness,
8. Right Concentration.

According to this Fourth Truth, a good life cannot be achieved only through the control of and mastery over external factors alone, be they natural or social environments. The external control must be combined with the internal control of man’s own inner nature. This means the control of internal factors is needed according to the method prescribed under this Truth. This control is worked out by systematic training. The eight factors of the Path are therefore organized into a system called the threefold training of morality (comprising the third, fourth and fifth factors), concentration or thought development (comprising the sixth, seventh and eight factors), and wisdom (consisting of the first and second factors). Simply putting, these practices are sometimes, summed up in the three

Fundamental Principles, namely;

1. Not to do any evil. (Sabbapapassa akaranam).
2. To cultivate good. (Kusalasupasampada).
3. To purify the mind.^[5] (Sacittapariyodapanam).

It is this Noble Path of eight factors or threefold training that is called the Middle Way. Those who follow it avoid the two extremes of sensual indulgence and self-modification, and live a balanced life in which material welfare and spiritual well being go hand in hand, run parallel and are complementary to each other. Such is the Buddhist way of life, the way that is open to all regardless of caste, sex, and race. The Buddha proclaimed equality of all men. People are to be judged by action or character, by what they think and do, not by birth or colour. Every one reaps what he sows according to the natural low of cause and effect. There is no God who created the world and controls man’s destiny. Man is his own master. The way is one of self-effort, free from prayer and superstition. Men have power to improve themselves and reach the highest goal of life through their own efforts. Even the Buddha did not claim to be a god or a savior. He discovered the path and showed it to the people.

He guides and encourages them along the way, but they themselves must tread the path. People who have progressed farther on the way should guide in the same way and encourage others. They should be friend and help one another. For these who are treading the path of self-purification, the Buddha prescribed knowledge and wisdom as the key virtue.

Wisdom is usually developed by the method of critical reflection. This means a person has to learn to think, to investigate and to understand things for himself. Buddhist principles are things to see, not to believe, not to be readily believed^[6]. Don’t go by mere tradition. Don’t go by mere reasoning. Don’t go merely because it is the master who says this. Don’t go merely because it is said in the scriptures, etc. But when you know for yourselves that these things are not good, conducing to loss and sorrow, then reject them. When you know for yourselves that—these things are good, conducing to welfare and happiness—then follow them.^[7]”

For those who have progressed farther on the Path to guide and encourage others and for those who are together on the Path to help one another, the Buddha prescribed love, compassion, and good friendship. “It is the whole, not the half of the best life–this good. Friendship, this good companionship, this—association with the good. “Whatever living being there may be feeble or strong, long, stout, or medium, short, small or large, seen or unseen, those dwelling far or near, those who are born and those who are get to be born-may all beings, without exception be happy. “Just as a mother would protect her only child even at the risk of her own life, even so let one cultivate a boundless heart towards all beings.”

The Method of the Buddha as presented under the Four Noble Truths can be compared to that of physician^[8].

To put them in medical terms, the four stages of the Four Truths are;

1. The statement of the disease.
2. The diagnosis of its cause.
3. The prognosis of its antidote.
4. The prescription for its cure^[9].

It is for this reason that the Buddha called himself a physician. He was also called a surgeon who removed the arrow of sorrow. As medicine deals with disease and its cure, the Buddhist teaching deals with suffering and the end of suffering. And as the process of medical treatment includes the prevention of disease by the promotion and maintenance of good wealth, the Buddhist process includes the promotion of mental health to reach perfection and freedom in the absence of defilement and suffering.

Theoretically, we can talk much more about the Buddha’s teaching, surveying it and judging its value against the ground of the various branches of modern arts and sciences so that it will be an endless talk. Buddhism, however, is something to be experienced, not to be believed. It is the teaching for a practical man. Its depth can never be fathomed by argument, but by one’s own experience. Therefore, what is of utmost importance is to practice it.

As the Buddha himself says; “This doctrine is profound, hard to see, difficult to understand, calm, sublime, not within the sphere of logic, subtle, to be understood by the wise.^[10] ”

“Well expounded is the Dhamma by the Blessed One, to be self-realized, with immediate fruit, inviting investigation, leading onwards, to be comprehended by the wise, each by himself.^[11] ”

Footnotes and references:

[1]:

Vinayapitaka, Vol.I, p.420.

[2]:

Dighanikaya Mahavakkha, Vol.II.312.

[3]:

Vinayapitaka, Vol. I, p.8.

[4]:

Akusala-Mula: unwholesome roots, roots of bad actions: (1) Lobha (greed) (2) Dosa (hatted) (3) Moha (Delusion)., D.III.275: It.45.

[5]:

Dhammapada Khuddakanikaya, p. 183.

[6]:

Our educational approach is encouraged by the Kalama Sutta, The Buddha gave gave this famous discourse to the Kalama people on how to handle the seemingly contradictory religious teaching of the times. See also “Buddhist Education; Theory and Practice”, pp.56-57.

[7]:

Anguttaranikaya Kalamasuttanta, Vol.I, p.28.

[8]:

Disease at Dorland as Medical Dictionary, p. 1396.

[9]:

Anguttara Nikaya, Vol. V. p. 93.

[10]:

Sona Kanti Barua, Budddhist Thought and Meditation in the Nuclear Age. P.21.

[11]:

Ibid, p.17.