What is Buddhism?

Buddhism is a religious philosophy which can change the way in which we live our lives, giving us new hope, joy in relationships, compassion and peace of mind. But Buddhism does not offer a quick fix; we need to understand that by becoming a Buddhist we open ourselves to the potential benefits of Buddhist study and practice, but we also make a commitment in terms of time, effort and willingness to experience changes which, although positive, may give us a whole new grasp of the phrase “out of our comfort zone”. This is because sincere Buddhist practice results in changes in the way we see and interact with the world. When we practise contemplation, we review our habits of thought, feeling and perception, the ways in which we are accustomed to experience ourselves, other people and situations. Viewed in this new light, gradually we come to see everything more clearly. However, we may be reviewing the habits not just of this but of many lifetimes, so establishing stable changes, not just for the time we spend sitting quietly on our meditation cushions, but remaining consistently cheerful and tranquil under pressure in all times and situations, requires persistence and regular practice. It is through regular daily meditation that we become accustomed to these improved patterns for thinking and acting.

Where to Start with Buddhism

Westerners new to Buddhism are sometimes confused or discouraged by the sheer volume and diversity of information available, some of it complex and even seemingly contradictory; and beginners may find things especially difficult when trying to study and practice on their own.

It may be helpful to understand that Buddhism originally took its name from Sakyamuni Buddha, a real historical figure who, scholars tell us, lived in northern India (modern Nepal) in the 5^th century BCE. The name “Buddha” means “the awakened one”, because of the spiritual realisation the Buddha attained through meditative practice. Because such a wide cross-section of people came to him to receive and practise his teachings, the Buddha gave a range of spiritual instructions, suitable for his hearers’ differing temperaments and intellectual abilities. The three cycles of the Buddha’s teachings are known as the Three Turnings of the Wheel of Dharma and represent the three main Buddhist traditions.

The First Turning of the Wheel of Dharma

These teachings form the basis for the Hinayana (or Theravada) tradition, which emphasises morality, renunciation and concentration. The goal of Hinayana practitioners is individual liberation from the sufferings of samsara through meditation and observing strict rules of ethical conduct. Hinayana teachings are widespread in South East Asia - Sri Lanka, Burma, Thailand, Cambodia, Vietnam and Laos.

Because these teachings appear relatively straight-forward, Westerners are often drawn to practice the Hinayana, but it may become clear with further investigation that while appearing more complex and culturally challenging, the Mahayana and Vajrayana teachings  have more to offer at this time. Guru Rinpoche, who brought the Buddhist teachings to Tibet from India in the early 9^th century CE, taught that the Vajrayana would prove especially powerful and effective for individuals living in turbulent times, when people tend to be overwhelmed by strong emotions. For this reason, many Buddhist teachers now feel it is appropriate to introduce these teachings to the West, as the Vajrayana is particularly flexible and useful for practice in situations like those in which Westerners are currently suffering.

The Second Turning of the Wheel of Dharma

These teachings are known as the Mahayana, or the Vehicle of the Bodhisattvas. The aim of Mahayana practice is to become a Bodhisattva, achieving Buddhahood with the aspiration of liberating not merely oneself but all sentient beings from samsara. The Mahayana teachings stress the development of bodhicitta (compassion) as motivation for Buddhist study and practice. Mahayana teachings are mainly followed in Tibet, China, South Korea and Japan.

The Mahasandhi Buddhist Group takes the Bodhisattva’s prayer from Shantideva’s classic verses on the Mahayana, ‘A Guide to the Bodhisattva’s Way of Life’, as their motivation, and the title of the Beginners’ Course:

The Third Turning of the Wheel of Dharma

These teachings comprise the Vajrayana, or Secret Mantrayana. In his lifetime, the Buddha himself taught the Secret Mantrayana to only a few students, but he foretold that the Tantric tradition would be spread later by other enlightened beings, such as the master Padmasambhava (Guru Rinpoche). The Vajrayana (Tantric) tradition in now practised mainly in Tibet, Mongolia and, increasingly, in the West.

With a firm foundation in ethical conduct and compassion, together with meditation, Tantra incorporates deity practice and visualisation rituals which add power, immediacy and a positive emotional connection, to the practice. This can be extremely helpful for Westerners, breaking down barriers created by our highly-developed sense of the importance of our individual selves, and putting into perspective the stress  we experience due to the complex choices we face in these materialistic times of uncertainty and rapid change.

Read about Guru Rinpoche and the Legend of Rudam Nukpo