THE FOUR NOBLE TRUTHS

Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.
The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But the seeds must come from a family that has not known death."
Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my sister". She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, "There is death in every family. Everyone dies. Now I understand your teaching."
The Buddha said, "No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed."
Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:

• What's wrong with me?
• Why am I sick?
• What will cure me?
• What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again. The Four Noble Truths 1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.
  1. Suffering: Everyone suffers from these thing
    Birth- When we are born, we cry.
    Sickness- When we are sick, we are miserable.
    Old age- When old, we will have ache and pains and find it hard to get around.
    Death- None of us wants to die. We feel deep sorrow when someone dies.
Other things we suffer from are:
    Being with those we dislike,
    Being apart from those we love,
    Not getting what we want,
   All kinds of problems and disappointments that are unavoidable.
 
 
 
The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
                                              Dhammapada
2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they can not be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.
3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.

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BASIC TEACHINGS OF THE BUDDHA

THE THREE UNIVERSAL TRUTHS
 One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?" During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them. 1. Nothing is lost in the universe The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us. We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal. 2. Everything Changes The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens. Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round. 3. Law of Cause and Effect The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike. The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future. The Buddha said, "The kind of seed sown will produce that kind of fruit. Those who do good will reap good results. Those who do evil will reap evil results. If you carefully plant a good seed, You will joyfully gather good fruit." Dhammapada

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Buddhist Views of the Afterlife By Jason D. Gray

There are variations among the Buddhist views of what occurs after death. However, the unifying feature of each is that the cycle of death and rebirth (reincarnation) is to be avoided by achieving nirvana. Nirvana, which means “extinction” or “blowing out”, also often translated as “bliss”, is the letting go of individual identity and desires (Ashton and Whyte, p 46). Thus, in the state of nirvana (the state toward which enlightenment drives one) there is no longer an ‘individual’ and there is no survival of subjective experience. However, this is desirable from the Buddhist perspective because, according to Gautama Buddha (the supreme Buddha) the essential nature of embodied life is suffering caused by desire for (in part) permanence and identity (in general for earthly things). One striking aspect of the Buddhist view is that there is no soul, as it is understood in the Judeo-Christian or scholastic philosophy traditions. That is, there is no permanent substance or essence which endures after death. Rather the elements of individual identity necessary for Buddhism to have an intelligible view of reincarnation are predicated on, “…an endless array of phenomena making up the individual. These can be divided into five basic categories: physical phenomena, emotions, sensory perceptions, responses to sensory perceptions, and consciousness.” (Coward, p 89) In the Buddhist view these elements can continue to exist after the death of the physical body, although they do not take the form of an immortal soul. The phenomena have a finite longevity and are, for instance, dissolved upon the attainment of nirvana or even upon reincarnation (according to one Buddhist tradition). There are two major Buddhist schools: Theravada (which is more closely associated with the teaching of Gautama Buddha) and Mahayana (which differs from the Theravada school in that it includes a ‘pure-land’ view of the afterlife, as well as some liturgical differences). These schools of thought reflect one major difference in Buddhist views of the afterlife (i.e. in the experience of the unenlightened immediately after death), however even within the Theravada school of thought there is some variation in afterlife belief. What follows are the various afterlife beliefs of some of the Buddhist schools of thought: 1. The Pali tradition (Theravada school) which dates from the earliest stages of Buddhism holds that only Karma and nothing else from a previous life continues to exist in reincarnation.[1] On this view reincarnation is really just one life coming to an end and another life with similar karma beginning. In the Pali tradition, “…an earlier process comes to an end, yet provokes another process that has structural similarity to the first.” (Coward, 92) Buddhaghosa, a great commentator and interpreter in this tradition, says that the five categories (previously mentioned) disintegrate upon death but are reformed in the life of one coming to be. Reincarnation can be thought of as, “…the reciting of a text by the teacher, which is repeated in the disciple’s mouth… [or] like the flame of a candle igniting another candle.” (Coward, 92) In this tradition reincarnation is instantaneous and at the moment of death a new embodiment is born. 2a. One prominent Buddhist view (from the Theravada school) is that following death there is an “intermediate state” which occurs after death but prior to reincarnation. In one version (the Abhidharmakosha tradition) the intermediate being has complete sensory faculties but is non-physical (so the tactile sensations are illusory).[2] According to this tradition the intermediate state is a conduit to rebirth or nirvana. However, it is the karma from the person’s life that determines which will be realized and there is nothing that can be done in the intermediate state to alter a continuation to nirvana or rebirth. Unlike the Pali tradition the Abhidharmakosha tradition maintains that there is a continuation of the idiosyncratic nature of the deceased person, although in a “drastically transmuted nature” (Coward, 93). 2b. Another view of the intermediate state (the Tibetan tradition in the Theravada school) is that the intermediate state after death is a time that a person may still achieve nirvana by giving up their cares/desires/woes from the previous life (i.e. there is still a chance to avoid rebirth).[3] According to the Tibetan tradition, “One who gained enough spiritual insight and practice in life will become aware of the primordial luminosity at the moment of death… [and] will not go into the intermediary state but actualize nirvana.” (Coward, 97) If one does not immediately achieve nirvana upon death, then one will proceed into the intermediary state where one will have visions. The first of these visions is, “…a light of the utmost brilliance manifesting as the five Buddha(s)…” (Coward, 98).[4] The five Buddhas first take on peaceful, then wrathful forms. Even the wrathful form is a reflection of the compassion of the Buddha, meant to, “…arouse persons from their stupor so that they can progress on the path toward enlightenment.” (Coward, 99) In the next part of the intermediary stage the person is presented with visions of their past life and shown nightmare visions. They are allowed to observe the world of the living, but being disembodied cannot interact with it. The emotional response of the person to these memories, visions, and observations determines their future embodiment. If the person feels lonely, sad, or afraid they will be reincarnated. The Tibetan Book of the Dead advises those at this stage to give up their earthly concerns: “Although you had been exposed to the intermediary state of true being, you did not grasp its sense…If you can now find the strength to surrender to suchness (i.e. things as they are), then…you will not enter a womb but realize liberation.” (Coward, 100) If a person in the intermediate state can give up their desires to cling to life, be with loved ones, or retain their individuality they are an enlightened spirit which will not need to be reborn and has achieved nirvana. 3. Pure Land Buddhism (in the Mahayana school) which first emerged in India (and later in China and most prominently in Japan), views the afterlife (at least in part) as a ‘heaven-like’ place that is free from fear, want, or sadness. The purpose of the pure land is to provide for the dead rebirth into a life from which it is easier to achieve nirvana. The Pure Land (or the Buddha Field) is the creation of Buddha Amitabha (a Bodhisattva -or saint- because he dedicated himself to the salvation of others). It is decorated with jewels and precious metals and lined with banana and palm trees. Cool refreshing ponds and lotus flowers abound and wild birds sing the praises of the Buddha three times a day (Ashton and Whyte, 50). There are so few miseries in the Pure Land that, “… one could look forward to being in it not as a means to an end (nirvana) but as an end in itself.” (Ashton and Whyte, 48) However, the ultimate goal of the Pure Land Buddhist remains nirvana. The biggest difference between Buddhist and western religious beliefs about the afterlife is not reincarnation. Rather it is the belief that the ideal end state (nirvana) is a complete dissolution of the self. In the Buddhist picture the immortality of personal identity and perspective is not desirable. In fact it is by desiring or clinging to these things that one thwarts the ultimate goal of nirvana.

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The Critical Issue of Life and Death

Life is impermanent. After we come into this world, we may live for ten years, possibly a hundred years, or perhaps even longer. But we grow, and finally we have to die. People normally think of death as the end of everything. There is nothing great about it. But according to Buddhism, our life does not begin only at the moment of birth; and death too, does not imply the end of everything. If life was as simple as this, then this would encourage us to fritter away our time with no purpose. Actually, we existed before we were born, and we will have another life after death. We will be reborn in another place and the cycle of life and death will continue endlessly. The constant rebirth into this suffering world is a bigger problem than the simple death at the end of each life! Constant rebirth is difficult to solve and it becomes a critical issue when we recognize and wish to overcome it. The situation is analogous to a businessman who starts his business at the beginning of the year. At the end of the year, he has to account for his profit and loss, repay all his debts and get back what others owe him. This process repeats the following year, and every year thereafter. The closing of everything. The businessman plans to accumulate long term profits and increasingly valuable assets year after year. But this is not an easy task to fulfil!. How should we handle this problem? We can be more confident about the following year’s financial position if the current year’s business is profitable. Everything will run more smoothly next year. However, if this year results in a loss, then next year’s financial position will be tight. We may have to borrow from here or there, causing a lot of frustration, worry, and suffering for ourselves. Life is the same. When there is birth, there will be death. During this process of life and death, we have to consider our profits and losses. If we do not put in an effort to uplift ourselves, we may lose our human status in the next life, and this will certainly be a loss! If we improve ourselves and become a better person in this life, then we will create good prospects for our future. Although our "End of Year (life) Account" may show an unfavorable "financial (karmic) position", if we can justify ourselves skilfully, we may still get through the last difficult period. Thus, a practicing Buddhist should pay attention to the moment of their last breath. We should behave well, think positively, and be mindful at the moment of our last breath. When we talk about life and death, some think that death means the end of everything. Thus, we must first clarify these misunderstandings about "death" before we discuss "life". People normally have a fear of death. In fact, death is nothing to be afraid of. This is analogous to the businessman who runs a good business at all times and manages it well until the closure of the financial year. When the New Year comes he will certainly enjoy a comfortable life. Therefore, as long as we have prepared well during our lives, we should be happy when we are healthy, and should not be frightened when sickness or even death comes. The Three Types of Death According to Buddhism, there are three types of death: 1. The end of life: No matter how long we live, once the life that we obtained from our past karma is finished, we will die. This is like a lamp. When the fuel is consumed, the light will go out. If the "karmic fuel" for our life is for one hundred years, then, at the end of one hundred years, we will die, and there are no alternatives! 2. The exhaustion of merit: We need daily necessities such as food, clothing, and shelter in order to live. Some of us may die before we reach old age because of the exhaustion of our merits. We may die of hunger or cold. 3. Death at a time when one should not die: Some of us may die because of wars, floods, fires, accidents, sickness, lack of care or nutrition, or over-work. This type of death is different to the other two types mentioned above. With regards to death, a practicing Buddhist should remember two points: 1. Whether we are young or old, we may die at any time. Although humans have an average life span, exhaustion of merits or unforeseen circumstances for any individual may cause us to die at any time. Life is impermanent. So we should be diligent in practicing the Buddha’s teachings, and not wait until the next life, or life thereafter! 2. Do not think or misunderstand that life is determined by our past karma only. In fact, the major influence comes from our actions in the current life. If we always commit wrong deeds, do not take care of ourselves, and are lazy, then consequently we may become poor and may die of starvation while young or middle aged. But death as such does not necessarily imply the end of one’s actual life process. How Does the Cycle of Life and Death Come About? What is this cycle of birth and death? How does this cycle of life and death come about? What determines our improvement or deterioration? According to Buddhism, it is determined by our karma. Karma is the energy or influence that is left behind by our actions. Due to our past karma, we are born as human beings in this life. Similarly, the good and evil karma of this life and past lives will also affect our future lives. Many Buddhists think of ‘karma’ as ‘evil karma’ only. This is not true. The energy that is left behind by our actions or thoughts, be it good or evil, is referred to as ‘karma’. Our future is determined by our karma. Thus, the Buddha Dharma says, "We reap what we sow". Between our past and present, which bad or good karma, will determine our next life? There are three situations as stated in the following: a) Strong karma When we are at the brink of death, the good and evil karma we have generated in our life will appear in front of our eyes. Usually we generate a lot of good or bad karma every day. At the moment of our death, if strong good or evil thoughts arise, they will determine our future. For example, the memory of killing one’s own father is unforgettable. The thought will always be in one’s mind. At the moment of death, this evil scene (karmic action) will appear in front of one’s eyes. Similarly, one who is very filial will see their own filiality and good deeds at the moment of their last breath. This is similar to a debtor. At the end of the year, all creditors will come and chase after the debtor for their money, and the debtor will pay the creditor who applies him the greatest pressure first. b) Habitual Influence Some people may have karma that is neither extremely good nor extremely bad. In these circumstances, habitual actions may become the major influence on their fate. Accumulated minor evil actions will produce an evil result. Accumulated minor good deeds will produce a good result. There is a saying; "Although a drop of water is tiny, it may gradually fill a big container." The Buddha also gave us an example: If there is a big tree that is leaning to the east, it will certainly fall towards the east when being axed. The Chinese always say: "At the time of death, the ghosts that feel injustice will come and ask for one’s life." Those who killed pigs and goats will see pigs and goats, and those who killed snakes will see snakes. If we see these, we will have great suffering. We may tremble with intense fear, and lose our minds. In fact, the pigs, goats and other animals that have been killed would have been reborn according to their own karma. However, those who did the killing will tend to continue to act in an evil way. They will accumulate more evil karma. Thus, at the moment of death the karmic action (cows, snakes, pigs, or goats etc. requesting recompense of life for lives taken) will appear in front of us and we will receive retribution according to our karma. There is a story about a person who robbed and murdered a rich man in the middle of the night. After the incident, he felt that the rich man was always following him asking for his money and life. In time the murderer was frightened to death. Later, it was found that the rich man was only injured and was still alive. This anecdote illustrates that evil ghosts do not come to ask for one’s life. The Buddha’s explanation of karmic action explains the result perfectly. Those who did evil will see suffering at the last moment before death overtakes them, and those who behaved well will be peaceful and happy at that last moment. So we should be careful about the habitual karma that we generate daily! c) The Last Thought Some people may not have accomplished great things; perpetrated particularly evil deeds; nor established distinct habitual actions. During the last moment of their lives such people may suddenly think of something. This last thought, whether good or evil, will influence their next rebirth. The Buddha’s teachings encourage those who are seriously ill to remember and to recite the merits of the Buddha, Dharma and Sangha and the merits of Dana and of following the precepts. This will help us to have good thoughts. Relying on the energy of these good thoughts, we may have a good rebirth. Some may generate a lot of good karma during normal times, but may be nervous or sad during their last breath. This may cause evil thoughts to arise and hence result in a poor rebirth. This is analogous to a merchant who has done good business throughout the year but who does not manage his business affairs well during the closing period of the financial year and thus causes the whole year’s effort to be wasted. When someone is about to die, whether they are young or old, we should try not to cry, as this may affect the dying person’s emotional state and cause them suffering. We should advise the person to let everything go and to think about the Buddha, Dharma, Sangha, good acts of Dana, and other meritorious deeds that they may have done. It is as if our business was not very good during the year, but because of skilful management during the crucial end of year period, we may nevertheless have a happy new year. However, we should remember that our daily effort is still important. It is not rendered insignificant compared to the last minute’s effort. If we habitually commit evil deeds it is hardly to be expected that we will have good thoughts at our death. If we habitually accumulate great merits, or have more modest tendency to do good, then with the assistance of others in recalling these merits during the moment of our last breath, we may have a better rebirth. Other Defilements Necessary for Rebirth How does rebirth occur after our death? Normally death refers to the moment when one’s breathing and mental activities have stopped, and the body temperature drops. On the other hand, birth refers to the time when the baby is born. However, according to the teachings of the Buddha, our past karma is the main cause of the new life which comes about when the father’s sperm cell combines with an egg from the mother. This is referred to as conception: the initiation of the birth process. Thus, those who carry out abortions are in fact committing the evil deed of killing. Why are we reborn after death? It is not inevitable that everyone will be reborn. Some may be reborn and others may not. Rebirth is caused by one’s karma. With good karma we will produce good fruit. With evil karma we will suffer evil results. If we generate good and evil karma all the time, does this mean that our cycle of life and death will continue endlessly? In fact, karma alone may not cause us to be reborn. Besides karma, defilements are needed as the secondary cause of rebirth. The major defilement is the ‘love’ of life. Thoughts of greed and attachment to this illusory world, with the foolish wish to live forever, plant in our deluded minds the seeds for continuous life and death. A practicing Buddhist who wishes to end the cycle of life and death needs to let go of self-centered love and attachment to self-destructive living. This is similar to planting crops. Although we may have seeds, without water and fertilizer, the seeds will not sprout. Thus, even though we may have generated a lot of good or bad karma, without the fertile conditions provided by defilements (i.e. love and attachments), the seeds of our sufferings will not sprout. If we crave for comfort, luxury and wealth, and cling to our life, we will never break the cycle of life and death. In order to end the cycle of life and death, we must let go of our attachments thoroughly, then new life will not emerge. To achieve this we should remember not to do evil, but to do more good. We should accumulate our merits in order to gain a good repay in the future. We should not attach ourselves to the process of life and death, but to strengthen our determination to leave this deluded, suffering world.

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in a few sentences... by the Monk Dhamma Sāmi

Before all, we should know that this bhikkhu Gotama's teaching (alias Buddha) is totally contradictory with all our spiritual fantasies and that it is not always pleasant to hear. But let us make up our mind well about what we actually want; do effective medicines always have a pleasant taste? En tout cas, le dhamma est une chose totalement incolore, inodore, dépourvue de goût, insonore et intactile. Which purpose does it serve? Buddha's teaching has only one goal and the whole of that which constitutes it are only elements which lead to this point: Leading one's fellow beings to the ultimate aim by inciting them to perform what ought to be performed so that they understand by themselves the benefits yielded by this path while explaining them how to follow and handle it. In pali language, the ultimate goal is named: nibbāna. As Buddha has imparted his teachings in pāḷi language, let us use this dialect whose words sometimes have very different definitions from the Sanskrit ones supposedly corresponding to them as their equivalents. For instance, the use of the word "nirvana" calls for a definition that some other schools ascribe to it, which is in contradiction with the meaning conveyed by the word nibbāna. All that which is known now a day under the name " Buddhism ", is a mere huge salad into which anyone adds his or her own ingredients. This is done to the uttermost extent that we totally forget at last what has to be done in order to everlastingly put an end to all sorrow, to reach the understanding of reality, mental peace or else at the worst even: We are not aware that something has to be fulfilled. These are the four questions that everybody can ask as follows: Does life give us a perfect, unswerving and endless happiness? Why do we inevitably come across problems, dissatisfaction or any other hassles? Does an alternative to suffering exist, hence means to irreversibly emancipate ourselves from it? What should be done in order to escape from this hellish circle, of an unsteady and endless nature, which entangles the life of each of us? What is the practice that leads to the final eradication of all sorrows and all defilement (impurities). Answering to these questions is the raison d'être of Buddha's teaching. In the big salad of Buddhism and religions, some so-called great masters will assert that to succeed in dressing the choicest salad, one must pour a very large quantity of tomatoes. Hence, their disciples will strive to put in their salad as many tomatoes as they can, without even knowing the reason why they are doing it. Moreover, the master with whom we presently deal doesn't himself know why he advised so. In order to concoct the perfect salad, others will claim that we should emphasize on large quantities of olives and onions. For some others too, the success of the concoction will lie in pouring into the salad bowl everything that is at reach of our hands. On the other hand, others will stress out the importance of pouring into it a strict minimum of food in order to enhance its quality. Whereas another fellow will explain that the perfect salad is obtained owing to having put into it all the ingredients in their fairest proportional quantities. However, according to Buddha, the contents of the salad ... do not have the slightest importance. The only worthy thing is to know it, while observing it mindfully in order to find out and understand what it is made of, whatever its nature may be. No matter if it is small, nourishing, fresh, shrivelled, soft, spicy, varied, tasteless, light, fat... There is no perfect salad. Only our skill to take the highest benefit from its concoction is essential, and this former can be of a high or low range. The best thing we could do is to utilize all the groundwork we have at disposal, without ceaselessly trying to modify everything. The one who goes around in circles, if he speeds up the pace, if he changes the direction or if he transforms his outlook, will nevertheless always keep on going around in circles. Let's well understand that by adding some lettuce leaves in order to conceal the ingredients whose sights displease us, we won't solve the problem.

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What is Buddha's teaching?

What is Buddha's teaching? There are manifold ways to answer this question. To give an answer to this question, I am going to tell an anecdote connected with his lifetime. One day, Buddha travelled with a group of monks. They passed in front of a monk who was giving a teaching. He was a very skilful speaker. Buddha then asked the monks: "Monks, can you hear this monk giving a teaching so skilfully?" The monks answered: "Yes, Respectable Buddha, we hear him". Buddha continued by uttering a very important sentence. He says: "Monks, when a monk expounds the teaching, it is not "my" teaching that he expounds – that is to say the one of Buddha. Monks, when a monk expounds a teaching, it is not "his" teaching that he expounds – that is to say his personal teaching. Monks, when a monk expounds the teaching, it is only the reality of things as they are, which he expounds". This sentence takes part among small key sentences that Buddha, during his life, left to us here and there. Crudely speaking, his teaching is a "lesson about things" (the word "dhamma", moreover, means "thing", "phenomenon"), and nothing is to be added to it. Admittedly, nothing is to be removed from it too. Owing to monks (or people) who will add to or remove things from this teaching, this later will regrettably get lost. There will only remain the empty shell, that is to say: ceremonies, recitations, big doctrinal studies in the university, etc. Moreover, this is the way it already is at the present moment. However, we still find nowadays, particularly in Burma, monks who do stick to the essence of the teaching. They are monks who truly experienced this teaching, or in all cases, monks who put it into practice. Little by little, it is going to disappear. Buddha's teaching is an endangered species.

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The decline of Buddha's teaching

The sunset that just took place reminds me of something: that which is on the decline. The day elapses, the night arrives... Buddha also spoke about the decline of his teaching. His teaching will disappear from this world one day, because it is a necessity: all that which has arisen must inevitably pass away. All civilisations of the past finally disappeared. That which deserves to be known on this subject, is that according to him, the root causes of his teaching's decline, those are neither wars, nor famines, or religions, or political ideologies... but those are monks! The ones whom he entrusted for preserving his teaching are those who, in the course of time, will be responsible for its destruction. Why? Because, there were already, in Buddha's time, and there will be more and more monks, who will introduce into this teaching notions that are completely personal. That is to say, they will, little by little, add their personal opinions, their personal doctrine, they are going to mix up, they are going to dig up into such and such philosophy various elements by saying that "finally, everything is only one", or that "somewhere, Buddha also spoke about it". One will be caught up amid a mixture in which one will finally no more succeed in "discerning the diamond from the pebbles", in which it is found. Thus, these monks are going to introduce views and opinions that bear little resemblance with Buddha's teaching.

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What is the use of statues and monuments?

 A teaching is something, that which people make out of it is otherwise. When one sees all these statues and all these monuments, one can say unto himself: "With regard to all that which has just been explained – virtue, wisdom, etc.-, what do all these things have to do here?" What all these things have to do here, merely is that humans cannot refrain from doing so. There are always people who are interested into the teaching, who do observe the five precepts, who lead a virtuous life, who practise meditation. But as Buddha claimed it, humans do have very strong religious sentiments. They therefore cannot refrain from erecting all sorts of things. Even though, originally, we find a teaching that seems to be terse enough, sufficiently purified, we could even say technical, we couldn't avoid coming to this point. That is to say, that we finally cope with this religious aspect, which lies in building monuments, in performing ceremonies, in making a whole set of recitations. Sometimes, one sees a group of tourists who watch monks reciting before a monument. This group can say unto himself: "That's religion, they are praying a god, they invoke Buddha, so pious are they!" If there was a translator, each among them would come to know that they simply repeat excerpts of Buddha's word in his maternal dialect (Pali language). It would then be surprising, even amusing, to find out that they say for example: "Here are described the thirty two parts of this body... They are: eyes, teeth, hairs, gall-bladder, liver, loins, urine, excrement, blood, etc." And that they finish their sentence by saying: "this body is disgusting, this body is a bag of skin filled with barren parts, with particularly loathsome things". Among the monks and the novices who regularly recite this kind of texts, there are also ten years old children. It does always remain a statement of things as they are. We always come down to this idea. Nevertheless, human beings cannot refrain from putting a frame, from putting decorations on it. It is true that if one only sticks to its words, Buddha's teaching is not that "attractive", because it is a scientific, technical account, of the world just as it is. So obviously, it does miss a lot of aesthetics. Thus, one couldn't avoid adding a little to it. It is advisable to wisely discriminate between things. It is necessary to avoid sticking too much to these popular, grandiose aspects of monuments, frescoes, Buddha statues. One day or the other, we should ultimately succeed in freeing ourselves from all this so as to reach the essence of the teaching. This process does apply to everything: what does really matter, that is the main point. For example, a big university adorned with magnificent monuments and a beautiful architecture, it is beautiful, it is pleasant. However, if you enter the university, you do not lose a track that it is meant for studying a very specific subject. When you are fully immersed into the study of your subject, you do not give a damn at all about the external environment, the architecture, and the beauty of the fountains and the parks. The same thing exactly applies to Buddha's teaching; it is necessary, at the right time, to know how to forget all that!

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How to overcome suffering?

Buddha has expounded suffering, the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering. Certainly, but from a more practical viewpoint, the question that arises is: "What to do, concretely , to succeed in overcoming this ignorance, in rooting out the causes of this misery?"

There is all the same a small work to be done; it does not occur as if by magic. To hope that the "great spirit" is going to bestow us its grace, according to him, that does not work – I besides myself tried it over ten years, and it didn't work! He therefore proposes another approach, a little more pragmatic one, which is a work to be done within us. Besides, he utilises the word "work". This work is threefold...
At first, it is advisable to manage to evolve in a living environment which is based on a fundamental ethics and to lead a virtuous life. That doesn't forcibly mean to "become a monk", remote prospect. The monk is supposed, at virtue's level, to be a kind of professional in this field. Regrettably, it is not always the case. The idea of this virtuous behaviour, in fact, lies in not being aggressive: no murder, no violence, no theft, no adultery, no lie, no consumption of any intoxicating drinks. To him, it does constitute the basic pillar.
At a second stage, backing up with this virtuous behaviour, we will be fit to do this work remaining to be done. Then, we do proceed to concentration and meditation. These meditative exercises are useful to develop concentration, a full presence of mind. A completely fickle spirit, which is not controlled, won't be able to do much.
At a third stage, once we have laid down these two foundations, which are virtue and meditation, we are going to proceed to the development of that which Buddha calls "intelligence", "wisdom", which is the pinnacle of the practice. It is the final straight line, which leads to awakening, to liberation. It is neither a meditation, nor an exercise, even less a prayer or a ritual. It is direct inner sight into reality, that's all! It is easy to say, but no easy task to do.

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A statement of things as they are

Buddha's teaching is neither a religion, nor a philosophy, not a system even, it merely is a statement of things as they are. Admittedly, it does contrast with this very religious aspect which one finds in Burma – and as much as anywhere else; all these statues, all these monuments, etc. It is the outcome of people's need to indulge into this religious aspect, these prayers, devotions. Originally, if we truthfully stick to his discourses, we find ourselves very remote from all that. Buddha is a discoverer. He is likened to a scientist who discovers something: he does not make a religion out of it, neither a cult. He discovered a new law, and expounded this law. His pupils listen to and learn this law. Once they well master the way to give sermons at their turn, they are will be able to teach it. It is of no use to reinvent the wheel because it has already been made.

It is of no use to rediscover anything whatsoever because the ground was already cleared. So, in the wake of Buddha's predication, we are "auditors" (this is how we call Buddha's pupils) who listen to his teaching. We try to understand these natural laws, and once we understand them, we can pass on this teaching at out turn.
Thus, there are no prayers, no rituals, no invocation of divinities. We do not expect anything from anyone else than ourselves. It is merely about a work to do on ourselves. It is mainly a work of understanding, because in fact, we are nothing else than big ignorant children. Besides, he does claim it himself: "My teaching is not meant for little children".

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definition of Buddhism by the monk Sāsana

Suffering and the end of suffering

What does Buddhism mean to you? In your opinion, what is the heart of the philosophy?

It is not a philosophy. Thus, I will be in trouble saying that it is the heart of a philosophy. The heart of the teaching? It is simple, Buddha does himself claim it. When somebody came to see him one day, by asking him: "And among all these things, after all, what do you teach then?" Buddha answered him(her): "My teaching is all about suffering and the end of suffering". Here is the sentence that summarises the core of Buddha's teaching. Suffering, and the end of suffering.

What does bring suffering to an end?

That which is the cause of the end of suffering is the attitude that is opposite to the one which does beget suffering. That which does beget suffering, it is ignorance. Hence, that which is the cause of the end of suffering is the cessation of ignorance, simply.

And what is the root cause of ignorance?

When somebody asked this question to Buddha, he answered: "That which is the root cause of ignorance, that is consciousness". The person asked him then: "But then, what is the root cause of consciousness?" He answered: "That which is the root cause of consciousness, that is ignorance". This simple small sentence deserves three hours of discussion to be suitably explained.
However, without getting involved into these too technical considerations, let us roughly say: That which is the root cause of ignorance, it is the simple fact to be here.

What does cause suffering to arise, apart from ignorance? Is there not attachment too?

Yes, naturally. Basically, the source, that is ignorance, but ignorance is mainly found among three kinds of behaviours, which he calls factors of perpetuation, which maintain the world into its ceaseless revolving cycles.

• In the first place, it is the set of our philosophic beliefs, our religious beliefs too, our views and opinions.
• Secondly, it is the set of our attachments, our desires, our fascinations.
• Thirdly, it is our pride – which does prevail within all beings (except arahantas). It is interesting to notice that Buddha says: "humility is another form of pride".

When one has eliminated these three things – which does imply the fact of having eradicated ignorance –, one has reached the end of all our pains, problems and difficulties.

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the 8 precepts

The persons who observe all the time eight precepts (otherwise the nine or the ten): The nuns. (sīladhara). See also: Nuns' discipline

Meaning and usefulness

As a part of the tradition, in Buddhist countries, the laity wishing to cultivate a pure mind do observe the eight precepts. Usually, these people follow the five basic precepts at all times. These five precepts are already extremely beneficial on their own. They are so natural that many people being inclined to a virtuous living, do observe them without being aware of it.

Being zealous in improving their conduct and being detached from things deemed to be relatively futile, some people have had the habit to observe the eight precepts for an approximate one day period weekly. Buddhist countries following the lunar calendar, it will be about new moon, full moon and half-moon days. Admittedly, anyone can undertake the observance of the eight precepts any day whatsoever (for example each Sunday) or even better, at any time, as it is the case regarding nuns. Usually, yogīs who come to do a retreat in a meditation centre are requested to follow these eight precepts.
What are these eight precepts meant for? Their usefulness is so obvious: To purify one's mind. To train it to be more aware of things, to be less indulging into bad or useless things. All this to enable us to perform good actions. In fact, those are not so much good things that ought to be done, but essentially evil ones to be avoided. Indeed, it is not that much about good things that ought to be performed, but essentially bad things that ought to be avoided. The simple fact to refrain from committing these evil actions, that IS a good action indeed. Good actions mainly lie in doing from time to time little efforts that lie in avoiding bad habits, bad reflexes, bad things. The secret of a clean country doesn't lie that much in not cleaning it but in not making it dirty instead. Well, what does apply to a country also does in the same way concerning our own mind.
Doesn't Buddha teach us that the greatest, the best, the most beneficial, the most honorable among all good actions is the mental noticing? In other parlance, the minimum effort that lies in observing the perceptions as they do appear. This direct insight into reality, obtained by this mere sustenance of attention, in Pali, Buddha calls it "vipassanā".

At a time during which we turn our attention to a physical or mental object, which action do we perform? None! We just give to the mind the opportunity to know, to see directly, face to face, the object that appears. That is to say what is being perceived: What is heard, what is touched, what is seen, what is smelt, what is tasted and what is thought. On the other hand, at this moment, during which we simply turn our attention on the sensation that is being perceived, we do abstain. We do abstain from everything as a whole. We do nothing else except ABSTAINING.
Thus, the eight precepts lie in abstaining. Abstaining from all things that can be detrimental, unhealthy, painful, to ourselves or our environment. All these precepts are extremely easy to observe as all we have to do is Not to do. All the difficulties only lie in the fact to avoid to do detrimental things, to prevent oneself from indulging into bad habits, that, according to the various classes of individuals, can be more less strongly ingrained in these latter. Besides, all the job of mental purification mainly rests on this point, whether for monks or lay men. It is a training aimed at avoiding bad habits.
Each of these precepts corresponds to a very specific spirit. They are reference points that are of precious help in our daily lives. They do enable us to develop a right and virtuous conduct.
To observe these precepts, once the refuge into Buddha, dhamma and saṃgha has been taken, what is sufficient lies in reciting them one by one, in Pali. So that each one could understand what he does recite, here is a summarized meaning of these precepts:
All these precepts are ending by the words: "veramaṇi sikkhāpadaṃ samādhiyāmi. " Which could be translated by: " I will refrain from doing this, so as to develop a good conduct. "

The eight precepts

1^st precept

«pānātipātā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from being harmful to living beings.»
That is to say: I will not kill, I will not cause injuries to other beings, whatever and whoever they are. Not even to the mosquitoes that bite me.

2^nd precept

«adinnādānā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from stealing.»
That is to say: I will not appropriate others' property, I will not take possession of that which has not been given to me. I will not even take the metro, even for a station distance, without paying.

3^rd precept

«abrahmacariyā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from all sexual practices.»
That is to say: No copulation, no masturbation. I will even avoid to indulge in petting.
Beware: When we only deal with the five precepts, the 3rd thus becomes:
«kamesu miccacara veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from all inconvenient sexual practices.»
That is to say: I will not commit adultery, I will not indulge into any illegal sexual relationship, neither through prostitution, etc.

4^th precept

«musāvādā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from uttering lies.»
That is to say: I will not lie, I will be honest while facing all situations. Whatever one might think and whatever the intention underlying it might be, a lie will always bear a negative result. I will even avoid to speak ill of anyone, swear and indulge in vain talks. (this precept is perhaps the most difficult to observe).

5^th precept

«surāmeraya majjapamādaṭṭhānā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will refrain from intoxicating drinks and drugs which lead to carelessness.»
That is to say: I will not consume any substance likely to intoxicate my body or my mind, such as alcohol, drugs, tobacco, etc. I will even avoid to drink too much coffee. Due to health reasons, the medicines are authorised.

6^th precept

«vikālabhojanā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from eating after noon time.»
That is to say: I will never consume any solid foods after the solar noon (which, in Paris, befalls around 1:30 P.M. during the summer time, and around 12:30 A.M. during the winter time) and this, until the following dawn. During this period, I will no even drink milk, which is considered as a solid food, as it is very nourishing. In case of severe hunger or a great lack of energy, honey, molasses, liquid sugars, oil and butter are also authorised.

7^th precept

«nacca gīta vādita visukadassanā mālā gandha vilepana dhārana mandana vibhūsanaṭṭhānā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from listening or playing music, songs, wearing flowers, jewellery and other ornaments.»
That is to say: I will not listen to some music, I will not watch any show whatsoever, I will not watch films, neither go for entertainment, nor read any fashion magazines, play games, etc.
I will not wear perfumes, I will not arrange my body for an aesthetic purpose (make up, fashion clothes, sophisticated hair dressing, jewellery, etc.) I will even avoid dressing myself in an attractive way. For health reasons, skin care products are authorised.

8^th precept

«uccāsayana mahāsayana veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will refrain from lining or seating on high and luxurious places.»
That is to say: I will not sit or lie down on places located higher than those of the noble ones (bhikkhu, bhikkhunī or sāmaṇera, kings, etc.) or in places reserved for these beings.
See also: ten precepts

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How to Practice Buddhism in the Hospital.

It's important to have a practice before you get sick, the more months/years of practice the better. The hospital is not the place to find Buddhist practice, it's the place to practice Buddhism. The practice of Buddhism starts with precept practice and meditation. Buddhism is about building a foundation of skillful Karma and the cultivation of mind; the five precepts and mental training. I encourage anyone new to meditation to start with Mindfulness and Loving-Kindness.

"Mindfulness is a doorway to the present moment experience of life... Love is the profound unconditional acceptance of the way things are... This unconditional acceptance is expressed through the activity of kindness... Love is acceptance... Kindness is activity... Love is Mind... Kindness is Body... Loving-Kindness." -- Kusala Bhikshu

Mindfulness and Loving-Kindness meditation can transform both the Buddhist patient and those around him.

Below is an eBook packed with useful tips and insights on Mindfulness and Loving-Kindness meditation... It's a great place to start, and it's free. You can read it online or download it to your computer. It's 58 pages @ 2.7 MB... If you're like me with phone modem it may take a minute or two to download, but it's worth the wait.

Be Well and Happy... Kusala Bhikshu

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A Buddhist Approach to Patient Health Care -- by Kusala Bhikshu

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"Good health is simply the slowest way a human being can die." -- Unknown

"To talk of Buddhism we must first talk about its origins. I have suggested that the origin of religion was the fear of danger, but this is not true of Buddhism, which arose from the fear of suffering. Please note this distinction. Dealing with the origins of religion we talk about danger, but when dealing with Buddhism we talk about suffering, which has a more specific meaning. The fear of danger has its object in external factors, such as floods, earthquakes, and so on, but suffering includes all the problems experienced in life, including those within the mind." -- Bhikkhu P. A. Payutto

"The Buddhadharma is not far off. It's as close as your mind. Reality is not somewhere outside. How can you find it, if you turn away from yourself. Whether you're deluded or awake depends upon you. Make up your mind, and you will be there. Whether you're in the light or in the dark doesn't depend on others. Have faith and practice, and you will soon know the truth. If you don't take the medicine of the Great Physician, when will you see the light of the sun?" -- Ming-K'uang - Disciple of the Tientai patriarch Chang-an.

***

Twenty-five centuries ago a man awoke to a new reality, he was known as the Buddha. Without the aid of gods or men, he found his way through the tangled web of birth, sickness, old age and death into the everlasting peace of nirvana.

Over the years many commentaries have been written to add clarity and understanding to his teachings. Buddhist monks and nuns have taught and still teach his Dharma (Truth). New schools of Buddhism based on culture and meaning arose in every part of the world spreading his message, “Suffering is Optional.”

The Buddha achieved his nirvana at the age of thirty-five. He shared and taught his practice for forty-five years. Buddhist practice is designed to end suffering, transform karma and halt all future rebirths.

Buddhist practice includes both precept practice and meditation practice. The goal of precept practice is the transformation of speech and action. The goal of meditation practice is the transformation of consciousness.

Buddhist practice is also about technique and discipline. Technique, the technical methods and procedures used in Buddhist practice are found in the eight-fold path. The eight-fold path is; right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Discipline in Buddhism, is the control gained by the practice of training precepts and meditation.

The training precepts are; not to kill, not to take what is not given, not to indulge in sexual misconduct, not to lie and not to consume intoxicants.

Buddhist meditation is composed of both tranquility meditation and insight insight meditation. Meditation allows the cultivator to see clearly, beyond a limited self view and facilitates positive change through heightened awareness.
The practice of the precepts is a key support to the practice of meditation. The training precepts are a necessary and often overlooked component. The goal of nirvana hinges on a combination of precept practice, meditation practice and simplicity (renunciation).

Over time a Buddhist comes to realize he or she has the power to change certain conditions through choice, and accept other conditions through practice. Choice and practice allow the Buddhist to actively participate in his or her own liberation.

Skillful choice is a direct result of Buddhist meditation practice. Meditation adds clarity and understanding to the flux and change of everyday life. What seemed disconnected and arbitrary before, comes together in a web of interconnected cause and consequence.

Karma is the cause, and vipaka (Pali word) is the consequence. Karma can be thought of as the transformation of energy through intention, speech and action. Karma is the principle of conditionality operative on the moral plane.

The potential for suffering is found in every human desire, according to the Buddha. To end our suffering we need to end our desire for existence, for non-existence and for sense pleasure. Nirvana is the end of suffering, because it brings an end to those desires and cravings. It also brings an end to our karma and all future rebirths.
Buddhist cosmology defines rebirth as the transmigration of karma from one life to another. Rebirth is different from reincarnation, as rebirth is not dependent on a soul.
All forms of existence according to the Buddha are ultimately unsatisfactory because of impermanence. The early Buddhists did not believe in the existence of a permanent or fixed reality which could be referred to as God or soul. According to Buddhism what is apparent and verifiable about existence is the continuous change it undergoes.
Early Buddhist teachings proclaim that in this world there is nothing that is fixed or permanent. Every thing is subject to change and modification. "Decay is inherent in all component things," declared the Buddha, our existence is in a state of flux and continuous becoming. Impermanence and change are the undeniable truths of the human experience.
Rebirth can be viewed as a cause for suffering, sickness, old age and death. When the Buddha entered pari-nirvana - nirvana after death - birth was no longer a condition of his existence. His existence was now established in nirvana, beyond birth and death. Pari-nirvana is the ultimate transformation, beyond space and time. It is existence without birth!

At the age of eighty the Buddha passed and left this advice:
“O bhikshus! Do not grieve! Even if I were to live in the world for as long as a kalpa (336,000,000 years), our coming together would have to end.
You should know that all things in the world are impermanent; coming together inevitably means parting. Do not be troubled, for this is the nature of life. Diligently practicing right effort, you must seek liberation immediately. Within the light of wisdom, destroy the darkness of ignorance. Nothing is secure. Everything in this life is precarious.
Always wholeheartedly seek the way of liberation. All things in the world, whether moving or non-moving, are characterized by disappearance and instability.
Stop now! Do not speak! Time is passing. I am about to cross over. This is my final teaching.”

When the Buddha was young, he learned the science of medicine. He became knowledgeable about the nature and cure of diseases. The Buddha’s realization of the perpetual cycle of rebirth and the stages of aging, illness, and death, enabled him to guide others to live a healthy life.
His pragmatic approach includes the insistence on proper hygiene and medicine, but more to the point, he never resorted to what might be considered "faith healing." Instead, he offered rational, practical instruction for dealing with both physical injury and mental illness.
Early Buddhism gives us the five Niyamas, or the five aspects of cosmic order. These Niyamas deepen our understanding, and give meaning to why things happen. Niyama is a Pali term for cosmic order. The Niyamas show how certain conditions, laws of nature, work at different levels of cause and effect.
The First Niyama (Utu Niyama) is the law of physical matter. It is the physical, inorganic order of existence. Seasonal changes, earthquakes, floods, gravity and heat are some of the many examples. It roughly embraces the laws of physics and chemistry.
The Second Niyama (Bija Niyama) is the law of living matter, the physical organic order, like cells and genes, whose laws are similar to the science of biology.
The Third Niyama (Kamma Niyama) is Karma. Karma is the activity of transforming energy through intention, speech and action. The result of this energy transformation is only considered wholesome or skillful if less suffering or no suffering is produced. Karma is the cause, and Vipaka is the result. It is the principle of conditionality operative on the moral plane. This sequence of cause and consequence replaces a divine law giver. In Buddhism there is a moral law, but no lawgiver and no one to administer it. This Niyama pertains to the world of ethical responsibility.
The Fourth Niyama (Dhamma Niyama) is the Spiritual or transcendent. This principle of conditionality operates on the spiritual level. The natural phenomenon that occurs with the birth of a Buddha, and the reasons for Buddhist Practice are in this group. This Niyama has to do with the spiritual laws that govern ultimate reality.
The Fifth Niyama (Citta Niyama) is mind. This Niyama implies mental activity such as consciousness, perception, conception, etc. Mental phenomenon arises because of conditions; the mind is not an independent agent. This is like the science of psychology.
The Utu, Bija, Kamma, and Citta Niyamas are types of conditionality in the relative sense, the cause and consequence of everyday life. Dhamma Niyama has to do with the spiritual laws that govern ultimate reality, like emptiness, not-self or our progress through the different stages of the Buddhist path.
These ever changing physical, biological, psychological, ethical and spiritual components give life to our pain and suffering. Our existence and ultimately our death and rebirth, or nirvana depend on a complex combination of aggregates. There is no 'One Thing' that determines anything in Buddhism it is always the interconnected and interdependent flux of many things.
The Buddhist approach to health and healing is its emphasis on spiritual practice. Buddhism asserts that spiritual practice makes it possible for an individual not only to see opportunity for practice in the face of adversity, including sickness and injury, but use the opportunity for personal transformation and transcendence.
Buddhist practice allows for a deep awareness of cause and consequence, and insight into the nature of conditioned interdependence. Choice and practice, are the two factors the Buddhist patient has most control over. As a result of precept practice, meditation practice and skillful choice, the Buddhist patient suffers less and has a greater sense of confidence and well-being.
Practice can replace the feelings of being a victim with being a victor. Inspire the patient to view the world as being interconnected and living beings as brothers and sisters, and lastly to turn his or her thoughts towards nirvana and the welfare of all living things.
Buddhism doesn’t tell the patient the meaning of sickness, so much as it tells him what he needs to do. Buddhism is a present moment path of action in life, sickness and death. The Buddhist patient can't change the past, but he does have some control over the future, if he can act with skill and clarity in the present moment.
There is a story about an Indian king on the battlefield shot through the chest with an arrow. The medic ran to his side, prepared to pull out the arrow. The king said, “No, not yet. I need to know from what caste the archer came, what type of feathers were used, and who made the bow.” The medic said, “If we take the time needed to answer those questions, you will die.”
In Buddhism it's not about, "Why me?” It's about, “How can I use this in my practice?”
When medical professionals and Buddhist clergy work together, the Buddhist patient will have a greater sense of acceptance, be encouraged to focus on both mind and body, and in the process transcend pain and suffering.

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* A note on Buddhist words. Pali (Language of Early Buddhism) and Sanskrit (Language of India) are often used in the place of English when explaining Buddhism. It can be a bit confusing at first because of there similarity. For instance; Sutra (Sans) Sutta (Pali), Karma (Sans) Kamma (Pali), Dharma (Sans) Dhamma (Pali), Nirvana (Sans) Nibbana (Pali).

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Buddhist Beliefs and Practices Affecting Health Care - Chaplaincy Services
University Virginia Health System - Charlottesville, VA © 2004

Overview of Health/Illness: The goal of Buddhist practice is to develop the mind to its fullest potential which involves the perfection of compassion and wisdom. Spiritual well-being involves developing a compassionate mind and working with the suffering of illness and death in a maximally optimal way. Buddhist clergy, as well as lay practitioners are available to assist those who are interested in these practices.

Birth: Buddhists believe in rebirth. In accordance with this belief, human birth is viewed as the beginning of a highly precious opportunity. Human birth is unique in that it is a rare opportunity for the complete development of the mind and practice of compassion.

Abortion and Birth Control: Buddhists believe that conception occurs when consciousness enters a fertilized egg. This is considered the beginning of life and it is regarded as killing if the life of the future person is aborted after that point. Birth control that prevents conception is acceptable.

Death: The time of death is extremely important to a Buddhist since this is a transition point to the next life. Buddhists devote considerable religious practice to preparing for death. It is very important for everything possible to be done to provide as much peace and quiet for the dying person, as possible. For the Buddhist, death is a series of stages involving disintegration of physical elements into more and more subtle elements until finally the consciousness leaves the body. The more composed and calm the mind is at death, the greater the opportunity for a better rebirth. Prayers are said for the person who is dying and sometimes a special text is read to the dying person.

After Death: Once all of the stages of death have occurred, some Buddhists believe the consciousness enters a “Bardo” or intermediary spirit body, which is the precursor to the next life. The consciousness may remain in this intermediary form a very brief time or up to 49 days before the new life is begun.

Immediately following signs of physical death, Buddhists believe that it is best to keep the body in a peaceful state. Traditionally, the body is taken to the home and for a period of 3 days or so, the body is not touched and extensive prayers are said. This facilitates the process of the person’s consciousness letting go of its prior body and life and all of its attachments and more easily moving to the next.

Bereavement: At the time of and following the death of a loved one (particularly the first 49 days), prayers are said for the person to achieve the most auspicious rebirth possible. Buddhists also meditate on the Truth of Impermanence -- a key Buddhist teaching, as a precious loved one leaves this life.

Dietary Regulations: Within various branches of Buddhism, there are vegetarians, as well as non-vegetarians. Some branches have strict dietary regulations, while others have few.

Personal Devotions: Buddhist devotions involve verbal prayers, mantra repetition, analytical meditations, as well as a variety of other meditation practices.

Religious Objects: Common religious objects involve prayers beads and images of Sakyamuni Buddha as well as other Buddhist deities. Other religious objects are utilized for specific meditation practices.

Special Care of Women: While men and women are viewed as equals in Buddhist philosophy, mothers are regarded as even more important than fathers due to their more primary role in bringing children into the world and traditionally taking care of them. Thus, when a mother is sick, special kindness is shown towards her.

Holiday Observance: The major Buddhist holy day of the year is Vesak which is the observance of Sakyamuni Buddha’s birth, enlightenment and parinirvana. This holiday falls on the full moon day of May. It varies from year to year as it is determined by a lunar calendar. In observance, some Buddhists fast for part of or all of this day.

Bioethical Decision-Making: While Buddhists believe that it is good to continue living as long as possible, it is not believed that this should be done under all circumstances. For example, life support machines are not believed to be helpful if the person’s mind is no longer alert. Having an alert mind and not being in excessive pain are the two primary factors that affect a Buddhist decision regarding the appropriate time of death. Once the conditions are quite difficult, it is believed that it is better to die. Allowing the person to die in a natural, peaceful manner is considered more essential.

Privacy/Space: A quiet and peaceful atmosphere is most beneficial when one is sick or dying. This allows for the sick person to rest better, as well as to practice meditation and prayer.

Visitors/Connecting With Community: Maintaining a calm and peaceful atmosphere for the sick person is again the essential aspect.

Ethnic (Language) and Cultural Sensitivity: Maintaining a positive, caring attitude when interacting with the patient is the traditional cultural norm.

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The Buddhist Concept of Impermanence

Early Buddhism dealt with the problem of impermanence in a very rationale manner. This concept is known as anicca in Buddhism, according to which, impermanence is an undeniable and inescapable fact of human existence from which nothing that belongs to this earth is ever free. 

Buddhism declares that there are five processes on which no human being has control and which none can ever change. These five processes are namely, the process of growing old, of not falling sick, of dying, of decay of things that are perishable and of the passing away of that which is liable to pass. Buddhism however suggests that escape from these is possible and it's through Nirvana.

Hinduism also believes in the impermanent nature of life. But it deals with this problem differently. According to Hinduism, impermanence can be overcome by locating and uniting with the center of permanence that exists within oneself. This center is the Soul or the self that is immortal, permanent and ever stable. 

According to Hinduism, Atman is the fundamental truth that exists in every being, while at the microcosmic level it is Brahman who is the fundamental and supreme truth of all existence. He who realizes Atman verily becomes Brahman and attains immortality.

The Buddha differed radically with this most fundamental concept of Hinduism and in line with his preaching the early Buddhists did not believe in the existence of a permanent and fixed reality which could be referred to as either God or soul. According to them what was apparent and verifiable about our existence was the continuous change it undergoes.

Thus early Buddhism declares that in this world there is nothing that is fixed and permanent. Every thing is subject to change and alteration. "Decay is inherent in all component things," declared the Buddha and his followers accepted that existence was a flux, and a continuous becoming.

According to the teachings of the Buddha, life is comparable to a river. It is a progressive moment, a successive series of different moments, joining  together to give the impression of one continuous flow. It moves from cause to cause, effect to effect, one point to another, one state of existence to another, giving an outward impression that it is one continuous and unified movement, where as in reality it is not. The river of yesterday is not the same as the river of today. The river of this moment is not going to be the same as the river of the next moment. So does life. It changes continuously, becomes something or the other from moment to moment.

Take for example the life of an individual. It is a fallacy to believe that a person would remain the same person during his entire life time. He changes every moment. He actually lives and dies but for a moment, or lives and dies moment by moment, as each moment leads to the next. A person is what he is in the context of the time in which he exists. It is an illusion to believe that the person you have seen just now is the same as the person you are just now seeing or the person whom you are seeing now will be the same as the person you will see after a few moments. 

Even from a scientific point of view this is true. We know cell divisions take place in each living being continuously. Old cells in our bodies die and yield place continuously to the new ones that are forming. Like the waves in a sea, every moment, many thoughts arise and die in each individual . Psychologically and physically he is never the same all the time. Technically speaking, no individual is ever composed of the same amount of energy. Mental stuff and cellular material all the time. He is subject to change and the change is a continuous movement.

Impermanence and change are thus the undeniable truths of our existence. What is real is the existing moment, the present that is a product of the past, or a result of the previous causes and actions. Because of ignorance, an ordinary mind conceives them all to be part of one continuous reality. But in truth they are not.

The various stages in the life of a man, the childhood, the adulthood, the old age are not the same at any given time. The child is not the same when he grows up and becomes a young man, nor when the latter turns into an old man. The seed is not the tree, though it produces the tree, and the fruit is also not the tree, though it is produced by the tree.

The concept of impermanence and continuous becoming is central to early Buddhist teachings. It is by becoming aware of it, by observing it and by understanding it, one can find a suitable remedy for the sorrow of human life and achieve liberation from the process of anicca or impermanence.

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