Clearing some misconceptions in Buddhism

In light of the recent brouhaha in Singapore over senior Pastor Rony Tan's insensitive comments about Buddhism which reflected gross ignorance and misconceptions, I felt that it is my duty to help clear misconceptions in Buddhism. Promoting inter-faith discussions is an integral aspect of a truly multi-religious society. True religious harmony cannot engender beneath the veneer of mere tolerance of religions other than one's own; having at least a basic understanding of other religions is a necessary ingredient.

Below is an article from Metta Lodge which I felt is suitable as a basic introduction to the fundamental concepts in Buddhism for non-Buddhists. I have also added a few other points in it:

Like in many religions, among Buddhists are many who are joss-stick Buddhists, coming to the centres only during festivals or when in need. Many who "inherit" their religion are merely paying lip service to it. The ones who discovered the religion by themselves and who studies it well are usually the more serious students of the Dhamma. (BTW many centres have already done away with joss-sticks as this has Nothing to do with the Buddha's teachings!).

To help you understand, the Buddhist world view can best be understood if we see it as being based upon five major teachings:

I. MUTABILITY or CHANGE

All objects, conditions and creations are in a continuous state of change. Nothing that came together because of causes and conditions is eternally fixed or unchanging. Birth, growth, decay and death are inevitable for all material objects, men, societies and states of mind. Herein lies the answer to the mystery of creation; new forms arise out of the old; each new condition is determined by that which preceded it. When asked "who created the world?" a Buddhist will have to ask back "which world are you referring to because before this world was another and before that another ad infinatum!". The present "Big Bang, Big Crunch and Big Bounce hypothesis" is very much in tune with what we are taught ie before this universe was another and that all universes come about and expand, then reaches a period where expansion equals contraction, and then contraction occurs till it all 'crunches' and from that a new universe re develops in an endless cycle. The Buddha on the night of his enlightenment could look back 91 such cycles and yet that was not the beginning as there were more!

II. CAUSE and EFFECT

This process of change, however, is not chaotic but rather is regulated by cause and effect. Cause and effect is impersonal, impartial and unchanging. We drop a glass cup and it breaks no matter who we are. Just as an apple falls to the ground from the tree even though it knows nothing about Newton's laws of motion, likewise even those who do not know about or accept Buddhism are still subjected to the laws of kamma for that is the verylaw of nature. Everything that comes to be, came about because of causes and conditions that are ceaselessly changing. At every moment in time, our response to the present conditions changes it again, and hence our path, our destinations and our lives are in our hands based on what we do at every moment. We create our kamma at every moment in time by changing it moment to moment. There is NO predestination or Fate for at every moment our destination or fate is adjusted, fine tuned by our acts in respond to the present. What we are now depends on our past and what do now will determine the future. This is why Buddhist mediation trains the mind to focus on the present.

III. SELFISHNESS and SUFFERING

Cause and effect includes not only the principles of physics and chemistry so familiar to the modern world; it also includes moral or psychological cause and effect known as kamma-vipaka, or more commonly, “kamma”

Kamma acts through time, and thus the full effects of one’s thoughts and deeds may not become manifest until some years later.

“Not in the sky, not in the midst of the sea, nor if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.”

“Not in the sky, not in the midst of the sea, nor if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome a mortal.” (Dpd. 17-8)

One important aspect of kamma is that selfishness results in suffering for the selfish party in proportion to the amount of wrong that has been committed. Conversely, love, compassion and other virtuous states of mind create proportionate amounts of happiness and emotional well-being. Often this is stated as, “Desire is the cause of suffering”. And in this context the word which has been translated into English as “Suffering” is the Pali word Dukkha.

Dukkha is a term which includes all types of unpleasant experiences such as worry, fear, sorrow, dissatisfaction, disharmony, etc. When the mind is craving pleasures or is strongly motivated by greed, hatred or egotism it becomes predisposed to dukkha.

A paradox is noted in that happiness is best found by those who are not preoccupied with looking for it.

Thus we find in Buddhism no eternal punishment or eternal reward, but rather happiness and sorrow in proportion to one’s own thoughts and actions. Both Buddhists and non-Buddhists can be reborn in the heavens depending on their kamma. Buddha has never said that only those who accept his teachings will have higher rebirths. It all depends on one's kamma, which is determined by one's actions and thoughts. Nevertheless, the ultimate aim in Buddhism is to attain enlighenment, and not to merely reside in heavens because nothing is permanent.

IV. Nibbana

Since all which is born must die, since all conditioned phenomena must change, the only thing immortal, infinite, and unchanging is that which was never born and is not compounded.

This is Nibbana. Since it is neither matter nor energy, and since it does not exist within space and time, it is completely unrelated to anything with which we are familiar. Thus, it cannot be described, conceptualized nor understood by the normal human mind. It is known only by direct experience beyond sense perception and is the end of all dukkha.

When Nibbana is experienced, egotism has died, for Nibbana comes only with the abolition of all selfishness and craving.

Yet one does not vegetate but continues to act and work as long as the body remains alive. This is Buddhist salvation, and it is found by the training of one’s mind and a maturing of the personality. Since it can never be known or comprehended except by direct experience, one should not concern oneself with looking for Nibbana per se, but rather one should seek to abolish selfishness from his own personality, and this is a rewarding endeavour regardless of whether or not the highest goal is reached. Said the Buddha:

“Liberated, the wise are indifferent to the senses, and have no need to seek anything; passionless they are beyond pleasure and displeasure.”

V. Finally,

the above four premises can be verified by one’s own reasoning and experience with no dependence on external authority. Blind faith is certainly not encouraged and is in fact antithetical to Buddhism.

“Just as people test the purity of gold by burning it in fire, by cutting it, by examining it on a touchstone, so exactly should you, my disciples, accept my words after subjecting them to a critical test and not out of reverence to me.” - Lord Buddha

--
A flower falls,
even though we love it;
and a weed grows,
even though we do not love it.