Alrighty. Here goes the first lesson. Consider this a glossary of terms. They will be further described in lesson two, where we dive into the life and time of the Buddha. For now, just familiarize yourself with these basics.

What is Buddhism, exactly? There are a number of significant historical facts:

A man named Siddartha Guatama started teaching in Northern India (today Nepal) around the 5th century, BCE.

Also, what does the term "Buddhism" mean? "Buddha" literally means "awakened one"." Buddhism is also called "Buddha Dharma," which simply means, "Teachings of the Awakened One."



"My teaching is not a philosophy. It is the result of direct experience... My teaching is a means of practice, not something to hold onto or worship.
My teaching is like a raft used to cross the river.
Only a fool would carry the raft around after he had already reached the other shore of liberation." - Buddha
Even so, Buddhism is often considered both a religion and a philosophy. It is religious in its rituals, its beliefs and practices which stem from the culture it evolved from. It is philosophical in its view and approach to reality. However, heeding the words of Siddartha, it is very important to note that above all Buddhism attempts to perceive directly into the nature of things, the reality.

Basic Concepts:

Karma - In essence, karma has little to do with a morality, and more with responsibility. Karma literally means action, or performance. What happens to you is a result of your own actions. It is considered a cycle of cause and effect. Many traditions consider one's Karma to be an accumulation of all of their actions. This is closely tied to the tradition of reincarnation.

Reincarnation - The tradition that teaches we do not live once, but many times. When we die, we are born again in another time and place.

Samsara - Literally means, "To flow together," this term very basically describes the cycle of life, death, and rebirth humanity goes through. Each individual lives a series of lives. Karma is carried on from life to life, and so your present life, according to this view, is a result of all of your previous lives. It's important to note though, that this does not take away responsibility from the present moment, as your actions count now too. Samsara also pertains to the more negative description of a falling. We are stuck in the rut, the wheels of samsara, forever doomed to be born, suffer, laugh, and die, and then be born again. Many were seeking a liberation from this cycle. Which leads us to,

Dukkha- Synonymous with suffering.

Nirvana - Awakening. Bodhi. Enlightenment. The cessation of samsara, the purging of all past karma, the direct realization of reality. This is what many in Buddha's time were attempting to discover.

3 Jewels

Practitioners of Buddhism first acknowledge to take refuge in the "3 Jewels," simply meaning focusing on three aspects:

1. The Buddha - Wisdom of Buddha and the Sages. This is not just Buddha, but any awakened one. Be open to any enlightened teacher.
2. The Dharma - Literally, the teaching of the Buddhas.
3. Sangha - Community. Whether they be monks or laymen and women. Learn from each other.

Middle Way



This teaching is very simple. As Buddha was discovering his path, he realized that one cannot go to extremes in either direction. You cannot deprive the body by fasting too much, nor can you indulge too much. A balanced way is the healthiest state - hence, the middle way.



The 4 Noble Truths

These help lay the groundwork for understanding the process of Bodhi, or awakening.

1. Suffering Exists
2. We Suffer Because We Crave
3. Suffering can also cease
4. There is a Way to End Suffering - The Noble Eightfold Path


Summary on the 4 noble truths: 1 and 2 describe the nature of suffering. 3 and 4 describe the path to alleviating suffering.

The Noble Eightfold Path

This is where the practice comes in. It is divided into 3 parts
- Sila - Samadhi - Prajna.

Sila covers the physical and moral. (Ethics)
Samadhi covers mastery of mind, (Meditation)
Prajna covers wisdom. (Wisdom)

The noble path is as follows:
Sila
1. Right Speech- Speak in a non-hurtful, truthful way.
2. Right Actions- Wholesome action, action without harm.
3. Right Livelihood- Live in a way as to not harm others, directly or indirectly.
Samadhi
4. Right Effort/Exercise- Make an effort to improve.
5. Right Mindfulness/Awareness- Ability to see things as they are, clearly.
6. Right Concentration/Meditation- Be aware of the present reality, within oneself, without distraction or craving.
Prajna
7. Right Understanding- Understanding reality as it is, not as it appears.
8. Right Thoughts- Change in the pattern of thinking.

The path can be considered developmental, but also simultaneous. Practitioners may be developing multiple aspects at once.

Questions, comments so far? Please feel free to make a post. Also, feel free to write about how any of these basic concepts apply or do not apply to your life. Rest assured we are going to have a few lessons on Buddhism today, but open dialogue and reflection is important every step of the way . . .

could you by chance give an idea on how some of these words are pronounced? :)

My questions on the noble eightfold path. I know you say a little on it at the bottom but are you supposed to work on the first one first and second second or can you try to work on them all at once.

could you by chance give an idea on how some of these words are pronounced? :)An excellent question.

Peace,
poor_old_dad

Hey everyone,

The terminology is usually taken as is, with no special pronounciation (At least in most circles, but I'll research this if you want to know how it's pronounced in sanskrit.)

For now though, and usually . . .

Nirvana - Nerve Ah Na
Samsara - Sam sah ra
Siddartha Guatama - Cid Artha Gwa ta ma
Buddha - Boo Duh
Bodhi - Boed Hee
Karma - Car Mah
Dharma - Dar Mah
Sangha - Sang Hah
Sila - See La
Samadhi - Sah, Mah, Dee
Prajna - Pradge Nah

The Noble Eightfold Path - this question is good! I'll elaborate. The 8 "steps" are both developmental and simultaneous. Some things can happen at the same time, others not as much. For insance, the first section on livelihood - this can be done at the same time as your personal practice of meditation. Healthy body, kindness towards others allows meditation and clarity of mind to be easier. "Right Effort," is an example of the path being developmental. Step by step. If you want to gain clarity of mind, good! That earnest effort and passion to awaken will be a stepping stone towards discovering that wisdom.

One question that was raised in my philosophy class was: If you have desire to become enlightened, isn't that just another desire? Doesn't that just take you right back to the start, keep you in the wheel of samsara? Often it is considered the final flame, the one that extinguishes itself. Like the candle which, in a last effort, closes the lid on itself, consuming all oxygen within the jar - until at last there is only one breath left, and then? Just smoke! :)

So, what if we narrate these terms and see them more cohesively?

Buddhism began ages ago, roughly in the 5th century, BCE. India, like any other culture in any other time, had its traditional beliefs about the world. A sage might tell you, in those days, that we are all trapped. By what, you might ask? From birth til death, we laugh, cry, pain and smile, feel pleasure and every sensation possible under the sun. Each generation is born into the cycle of both happiness and suffering. Extending from this view - many life times we each have traveled. Facing the same toils. This brings us to the belief in reincarnation, where we are born again after we die (and again, and again).

Further so, we experience a thousand tears and a thousand joys - but what have we learned? Must we grow old again and again, toil again and again? Graps everything only to watch it disappear, including our lives? This vicious cycle, samsara, captures us in the ebb and flow of an eternal tide, and it seems we never quite reach the heavens, though it is the heavens that seem to move the water.

Through each life time, our actions directly influence our future lives. Karma, literally meaning action, is the result of your personal doing. We carry this karma, responsibility, across lifetimes. Do we learn from our Karma? Our actions? Or do we amass a great burden on our backs and sink deeper in to the tides? Can this burden be released? Is there more to life than this? Even the gods fall victim to this death and rebirth. Who here in this universe does not?

There is, a sage may tell you, a way to end this cycle. "Awakening," -bodhi, is the name for it. The cessation of samsara, the release of all karma, diffused into the expanse of the present.

This brings us to the 4 Noble Truths. These address the the nature of our pain, our suffering and our existence. How are we to translate this world and its toils, pains and joys?

Suffering is universal. Suffering exists in great magnitude in the world, and it cannot be shunned or imagined away with ideals. Nothing is permanent, whatever is born will die. Any object we can perceive will just as inevitably vanish as it has appeared. This is the first noble truth.

Why does it exist? Aside from physical pain, disease. Why do we suffer, cry? This insight suggests that our very cracing is the cause. Our attachment to "things." Nothing is permanent, yes, and yet we look for permanence. We search for stability in a world that is always changing. We become attached to objects, hoping they will put out our fears and help keep us secure. Yet, any thing we come to depend on must fade away in time, and so we grieve over loss. Again and again we are disappointed. We crave security of every kind: Physical, Psychological, Emotional, Spiritual. We look in all places for something that is certain, all the while coping with out own mortality. Do we ever in our lives find that sense of ultimate peace?

Is this it? Often we ask, without those "things," those objects that come and go, what is left? Doesn't our very humanity depend on this brevity? The third noble truth suggests something radically different. It suggests that this strife which seems to define us is not the end of the road, is not who we truly, deeply and ultimately are. The third noble truth suggests: Suffering can end. We needn't crave, needn't struggle to make things last forever. It is that very craving that causes our suffering.

And so naturally, then, the fourth noble truth suggests to us that the way to end suffering and craving is through the Noble-Eightfold-Path. One path, Buddha suggests, that is effective in liberation, nirvana, the cessation of suffering. It is a middle way. There is no need to starve yourself, or indulge any senses. The noble-eightfold-path is broken into three parts. It can be seen a step by step, yes, but you may find that multiple steps can be approached at once. The first part - Sali. Basic livelihood - physical health, social health. Eat right, live well, treat others well. Do not harm yourself or others in any way.

The second half, Samadhi - right effort. you must have a balanced display of action and effort. Meditate, do your practice, cultivate the discovery of mindfulness. Learn to be aware. It is this awareness that will liberate.

The third part - Prajna - cultivate that awareness in all that you see, all that you do, and all that you are. Perceive it through all things. Allow it to permeate your mind. Learn through that awareness to let the old, desctrive, craving habits fade away. Ultimately, cease them completely - Liberation! Nirvana!

One question that was raised in my philosophy class was: If you have desire to become enlightened, isn't that just another desire? Doesn't that just take you right back to the start, keep you in the wheel of samsara? Often it is considered the final flame, the one that extinguishes itself. Like the candle which, in a last effort, closes the lid on itself, consuming all oxygen within the jar - until at last there is only one breath left, and then? Just smoke! :)Would you call this striving without expectation? Since desire is the problem, devotion to practice without expectation should minimize desire.

The Noble Eightfold Path - this question is good! I'll elaborate. The 8 "steps" are both developmental and simultaneous. Some things can happen at the same time, others not as much. For insance, the first section on livelihood - this can be done at the same time as your personal practice of meditation.You haven't yet mentioned anything about our personal practice of meditation. Could you say a little about that?

OK, last question for tonight:

Through each life time, our actions directly influence our future lives. Karma, literally meaning action, is the result of your personal doing. We carry this karma, responsibility, across lifetimes. Do we learn from our Karma? Our actions? Or do we amass a great burden on our backs and sink deeper in to the tides? Can this burden be released? Is there more to life than this? Even the gods fall victim to this death and rebirth. Who here in this universe does not?"gods"? Could you explain? Beings in the god realm or deities?

thanks

Would you call this striving without expectation? Since desire is the problem, devotion to practice without expectation should minimize desire.Hey Deermouse,

Thanks for the questions! Keeps me on my toes. Alrighty, so yes, this could also be called striving without expectation. However, it's tricky. Often a practice has a particular goal - so in Buddhist practice especially, there are many attempts to realize, perceive, recognize " what is " ever already present. In Zen, Satori, Dzogchen is all about immediate awareness, etc. It's a fine, complicated and tricky line between being and doing, but both are possible. The Taoist term Wei Wu Wei is synonymous with this - being non being.

As far as personal practice goes, that will be in the next few lessons. This lesson is just the basic stuff.

Gods - I mean in every realm. Every being, god or human, tree or bird, is subject to samsara, the flow of things.

Hope this answered your questions. If not, or if you have more, keep plugging and feel free to ask!

In Zen, Satori, Dzogchen is all about immediate awareness, etc.I hope you will explain the differences in a future lesson.

Gods - I mean in every realm. Every being, god or human, tree or bird, is subject to samsara, the flow of things.Still not sure I understand. Not deities like Yahweh or Prajñāpāramitā, but beings? As in "god-demons" (a god when it helps you and a demon when it hurts you)?

Maybe I'm a little to far ahead of myself? I'd like to hear what others think.

Sorry folks. I've been a bit tied down with midterms this semester. Things are clearing up now, so Lesson 2 will be up shortly.



Deermouse, please check out the syllabus so you can get a head's up on what will be taught. If you have any questions or suggestions for extending the material please let me know. That being said, there will be a subsequent lesson on Dzogchen, meditation and its varying forms, basic instructions, etc. I'm also considering doing an "Open Lesson" where we each share our own practice, should we have any, and learn from each other.

The second question: It's a very generic and encompassing idea: All beings, whether demi-gods or deities, are subject to samsara. This is what made Buddha special, according to the texts. He was the only one who was enlightened, a mere mortal. Maya, a demon who we might compare loosely with Lucifer, was especially envious and attempted to stop Siddartha from meditating. But we'll get into this story later.

Maybe this is a stupid question, but I wanted to know if in any way drugs (marijuana, LSD, but not the drugs that are dangerous like cocaine etc...) play into any part of Buddhist belief systems. The idea of freeing your mind to know what actually exists.

Drugs may open your mind, but I don't think they will allow you to know what actually exists. That takes a lot of work and there aren't really any shortcuts. Even the Buddha can't enlighten you.

I think if you really knew what actually exists (were fully enlightened), I doubt drugs would have any effect on you at all.