On Buddhism

The Buddhist concept of suffering is easily dismissed as pessimism. In actuality it is neither pessimistic nor optimistic but realistic.

Striving and suffering are very closely related. The proof of the existence of suffering is found in striving; to strive is unsatisfactory. In other words, suffering is demonstrated by attempts to solve problems. Striving points out imperfections and unsatisfactoryness. If all desires were fulfilled there would be no searching and no suffering: a heavenly state.

Suffering is built into things. There are periods of sensations of pleasure but there is suffering built into the pleasure also. You are attracted to a thing, a creature, an object … then suffering is unavoidable.

Why is the Buddha affected by the sight of an old man? Power of imagination. Fellow-feeling. When Buddha saw such an imperfection he made a resolution to find the cause of suffering.

Buddha has agreed we are all born with a thirst for life and a fear of death. Why fear? Because we have died many times before. All our wilful acts arise out of this thirst. Sensuous cravings.

All suffering is a field for sowing metta (lovingkindness) and karuna (compassion).

Feelings originate through contact or links of consciousness. If there is no contact, there are no feelings or memory, then no thirsting and no suffering.

Meditation on lovingkindness – this was the duty of the Buddha – to help the cosmic universe – to give love.

When your heart is full of compassion you would not want to kill even an insect because it is pursuing it’s own path.

Metta or lovingkindness would by the law of things overcome ill will.

Metta achievement … a state of extreme purity. No intellectual processes are present. This cannot be achieved except in complete seclusion or in a monastery.

Buddha rejected the animal sacrifice of the (ancient) Hindus. He challenged the Vedas. He challenged the caste system, stating that no one is excellent by virtue of birth. Rather, a person becomes excellent, regardless of birth, by overcoming moha.

Women are not inferior in this doctrine.

In answer to the question of which group (caste) he belonged to, he answered that he was from the tradition of Buddhas. An original genius.

The Buddha talked of time in kalpas, i.e. billions of years. In the West the concept was initially laughed at, now very significant as a concept of eternity.

2500 years ago Buddha was very aware that a table is made up of parts and particles. He asserted nothing material or non-material can be destroyed.

The Buddha’s attitude is analogous to that of a physician or a man of science who had made a discovery.

The insight which arose in the Buddha is not subject to logical, discursive thought.

An absolute objective point of view is necessary in this discipline. Only then can we know our true face.

The 8-fold path must be cultivated, not merely subscribed to. Problems will arise when trying to cultivating it.

No creator is posited who controls our destiny. Each man controls his destiny. This doctrine is essential to Buddhist ethics. Similarly, no one can give you freedom. You give yourself freedom. "We point the way … you walk."

We are mere processes … there is no abiding self. Purity of consciousness is emphasized rather than external purity. These are unique points in Buddhism; not found elsewhere.

Theravada Buddhism teaches techniques whereby the mind can turn upon and know itself.

Buddha mentions there is no one angle through which to look at things correctly.

The Buddha did not offer spiritual power, he offered perfection of morals.

No counterpart in Western psychology for the self-improvement perspective of Buddhism.

The superior status accorded to the Buddha was due historically to his deeds and acts, which were those of a man of genius.

Question: Does the incarnated spirit enter the body at the time of the fertilization of the ovum by sperm? Ans: A bad question. No incarnate spirit allowed for in this doctrine. Also, no abiding self – just processes.

The highest charity is teaching that leads to freedom and excellence. This charity requires possession of supermundane dhammas.

To become a Buddha is not a practical proposition.

Vow of the Bodhisatta: "This body is not mine now or ever, it is not for my service, it belongs to others for the service of all." He works for everyone else’s Nibbana, thereby sacrificing his own attainment of Nibbana.

Question: What should a good Buddhist do for lepers, etc.? Ans: We should help others according to our capacity. Helping a leper has nothing directly to do with enlightenment … but … it might help with a happy mundane (lokiya) result. Seeds of merit – (lokiya) results – can be sown by helping unfortunates lepers, monks, etc.

The difference between Buddha after enlightenment: Buddha said he walked out on his affairs because he didn’t know any better. After attaining enlightenment he inquired after his wife's welfare.

Spontaneity is the opposite of a discipline. It exists in a savage and a hunter. The spontaneous actions of Buddha are those of a saint. Yet the Buddha after his enlightenment still made decisions; he had alternatives to decide upon.