So where does one even start with learning about Buddhism? The amount of information seems a bit daunting to those not familiar. Is there some scripture that most are pointed to? Some other source of information?
Hey there, im going to copy/paste an info dump I wrote on another forum a year or so ago,
What are Buddhists?
How would Buddhists today answer it? Some might reply that Buddhsits are the followers of the Buddha and his teachings.
While this is an accurate response, it is open to misunderstanding. For example Buddhists do not follow the Buddha in the same way that Christians follow Christ, the reason for this is that the Buddha is not understood to be a god, nor did he teach his disciples a way to god. Indeed he did not even claim his teachings were a unique and unusual source of wisdom; but he did maintain that they had a very specific practical purpose and they were meant to be useful
The Buddha always said"Dont take what im saying, just try to analyse as far as possible and see if what im saying makes sense or not, if it doesn't make sense, discard it, if it does make sense, pick it up
Another way to answer the question might be to say that Buddhists Practice the "Dharma". This word had a range of meanings that interconnect. most importantly dharma means truth, law or teaching. Thus, Buddhists are stressing that the Buddha's teaching pointed to the truth; and moreover, that they are practising what the Buddha preached, truthful living, which is open to everyone.
A third answer to the question would be to say that Buddhists are those who belong to the sangha. Sangha means community. Often it denotes the monastic community, but in a broader sense it refers to Buddhists in general. It could be said that Buddhists are part of the sangha in the way that Christians belong to the Church. However, the distinction of belonging to the Buddhist community is a commitment to living a life that cultivates well-being and happiness through following particular teachings, rules and practices. Sometimes the members of the sangha are referred to as "spiritual friends"
If we put all three answers together, we may arrive at a more completely Understanding of what it means to be a Buddhist
The Three Jewels
The Buddha, dharma and sangha are known as the Three Jewels, the implication of this being that they are what Buddhists hold most dear in life. It is usually to make a commitment to them; this often takes place in a formal ceremony, which marks the intention to live a life that can be summarized in a verse found in the Dhammapada, a popular compilation of the Buddha's teaching
Not to do evil
To cultivate good
To purify one's mind.
The importance of this commitment is made cleared by contrasting these Three Jewels with what Buddhists understand to be the unhelpful influences in life, aslo termed the Three Poisions namely Craving aversion and delusion. The opposition of these triple formulations succinctly defines the Buddhist path. By inclining to the former, and seeking to avoid the influence of the latter, Buddhists understand the purpose of life.
The Three Poisions , should be understood as three aspects of the same condition or three inter-related symptoms. Each exacerbates the other; for example craving increases aversion and aversion increases delusion and vice verse.
The Three Refuges
The Buddha, Dharma and sangha are also known as the Three Refuges. Refuge is not used in its negative sense of hiding away from something; rather, it means that which provides safety and the possibility of growth, that which you can put your trust in. For this reason, the formal recitation of the Three Jewels is described as 'going for refuge'. Although Buddhists of different persuastions would want to say a lot more about what this means and involves, we may begin here by saying that a Buddhist is one who has taken refuge in the Buddha, dharma and sangha; from here, like the Buddha himself when he resolved to leave home in search of wisdom, he or she 'goes forth'
In many schools of thought through the simple act of reciting this formula three times, one declares oneself a Buddhist.
I go for refuge To the Buddh
I go for refuge to the Dharma
I go for refuse to the Sangha
The implication of this act is to radically reassess personal priorities and goals, as this passage written by Japanese Buddhist teacher Shuryu Suzuki
"Taking reguge is the firs step on the Buddhist path to inner freedom, but it is not something new. We have been taking refguse all our loves, though mainly in external things, hoping to find security and happiness. Some of us take refuse in money, some in drugs. Some take refuse in food, in mountain-climbing or in sunny beaches. Most of us seek security and satisfaction in a relationship with a man or a woman. Throughout oru lives we have drifted from one situation to the next, always in the expectation of final satisfaction. Our successive involvements may sometimes offer temporary relief but, in sober truth, seeking refuge from physical possession and transient pleasure meerly deepens our confusion rather than ending it"
It is useful to note how reguse has a differnet connotation and quality to the way in which it is normally used in the West. Refuge is understood as necessary and endemic in the human condition. It is a question of what one takes refuge in and what satisfaction is gained as a result Samsaric reguse is always transitory. In turn , note how this affects the way in which we might under the idea of freedom.
Buddhist Practice
What does the way of life involve? First And foremost it is a practical path through life
"It is only useful to you if it's practical. For me it is, I developed my meditation into an awareness and mindfulness and learned to do just what I was doing at any one time and nothing else. I find I pick up on things much quicker and am more open to other people. I have a better perspective on things and am more in touch with myself.
The Buddha's message stresses that Speculation about the way things are is of little value. He spoke of investigation the human situation as a doctor investigates an illness, needing both diagnosis and cure. His teaching is a prescription. Speculation and discussion that does not focus on this is of no help. IN a welll-known passage he says that, if someone were struck by an arrow, he would not refuse to have it taken out until he knew who shot the arrow, whether he were married or not, what he looked like and so on; he would simply concentrate on removing it. In this way he indicated that he was not concerned with discussion the questions often regarded as of religious importance for example, who created the world? how did it come into being? and so forth. These were considered by the Buddha as questions not tending to edification: what essentially matters is the here and now. Treading the Buddhist path should lead to a transformation in the self: a continuous refining of both thought and action, of the way we related to others and to the world we live in and finally of our self-understanding
In the West, because of our lack of contact with traditionally Buddhist Societies, erroneous views of Buddhism are prevalent. Buddhists are often thought to be other-worldly, concerned solely with a monastic life, retreating from society, looking inward and being unconcerned with everyday affairs. Buddhism is often believed to be a highly abstract philosophical system, academic and self-absorbing, of no value to the ordinary person. Such views would have bemused the Buddha, and possibly brought a wry smile to his face; however they represent a barrier to understanding present-day Buddhists.
The Five Precepts(Panca Sila)
A the heart of Buddhist ethical practices are the Five Precepts. These are rules which identify the aspirations of a Buddhist. They are not commandments; rather they are the minimum essential "prescription" for treating the human condition, and an antidote to the three Poisson's; greed, aversion or hatred, and ignorance or delusion. They consists of the following undertakings.
1 I undertake to observe the precept to abstain from harming living beings.
2I undertake to observe the precept to abstain from taking things not freely given
3 I undertake to observe the precept to abstain from sexual misconduct.
4 I undertake to observe the precept to abstain from false speech
5 I undertake to observe the precept to abstain from intoxicating drinks and drug causing heedlessness.
Of course, if carrying out these undertakings were as simple as it might seem, things would soon be well and good. However, the purpose of this commitment is, at leas tin part, to investigate what is really involved in leading this virtuous way of life. Thus, the more diligently tou attempt to put the undertakings into practice, the more aware you become of their significance. This accords with the Buddha's exhortation that one should find things out for oneself. The cure can be prescribed by the doctor-bu the patient must administer it and see whether it works.
" Of whatever teachings you can assure yourself in this way, these teachings lead to calmness, not to neurotic passion, to mental freedom, not to bondage, to a decrease of worldly entanglements, not to an increase of them. Of such teachings you may affirm with certainty, this is the Dharma, this is the Ethical Life, this is the Masters Message
Vinaya 11:10
The Buddhists way of life is meant to consist of carrying a minimum of baggage, both material and spiritual. For this reason the Buddha's pronouncements can appear terse and austere, and imply a separation from society and a consequent introversion. However, if we apply the precepts in the way Buddha Intended their functions become clear.
The Five Precepts place emphasis on motivation, not just action. They are a self-discipline freely undertaken. As a result, a change in action occurs. Observing not harming living beings creates a sensitivity in one's perceptions and care in one's behaviour. Thus, one becomes more attentive in the actions one carries out as a result
Mindfulness
With deeds of loving kindness, I purify my body.
With open-handed generosity, I purify my body
With stillness, simplicity and contentment , I purify my body
With truthful communication, I purify my speech
With mindfulness, clear and radiant, I purify my mind
Understanding the Buddhist view as above leads us to consider how to achieve this refinement of attitude (or equanimity) while involved in the activity of our daily lives.
Remaining positive in outlook, depends on ot reacting negatively to events. However, the watchfulness and discipline required are obviously difficult to attain. The Buddha's teaching stressed as a supreme quality the cultivation of mindfulness; this involves an ability to watch over our own state of mind at the same time as observing the emotions of those around us.
We cannot give to others without taking account of, and dealing with, the volatility present in our own nature. In simple terms' anger provokes anger, meanness provokes meanness, heedlessness provokes heedlessness. A crucial implication of the Buddha's teaching is that no one is an island, but that by practising the dharma it is possible to influence the attitudes of those around us and of society at large. Indeed, the substance of this message goes still further. Not only human existence, but the destiny of the world, depend upon this taking place. It involves being in harmony with nature , and respect for all living things. Returning to the Indian context-that this teaching was first formulated, it goes beyond the span of our lives from birth to death, and determines our future rebirths, or the births of others. Buddhists consider that the capacity to progress to a more elevated spiritual and moral state has a fundamental effect on the evolution of the world.
Wisdom and compassion
Compassion must be complemented by wisdom. The two are inseparable; they co-exist, and without the other neither is possible. The development of wisdom depends upon a more formal practice which is understood as meditation. Without the discipline of a formal practice that allows understanding of the way in which one's own mind works, and development of the capacity for insight, the cultivation of compassion is inevitably diminished. One word for meditation that identifies its instrumental tole is bhavana (mean/spiritual development) this presumes that the latent capacity we have needs to be cultivated, in order for our full potential to be achieved. The purpose of this has been described as such
"Try to be mindful and let things take their natural course. Then your mind will become still in any surroundings, like a clear forest pool. All kinds of wonderful, rare animals will come to drink at the pool , and you will clearly see the nature of all things. You will see strange and wonderful things, but you will be still. This is the happiness of the Buddha"
This passage outlines succinctly the purpose of Buddhist mediation. Be calm (samatha) and you will become mindful. In this observant and detached state, you will recognize what is actually happening. and again insight into the way things truly are. From this arise a peace or happiness that allows a positive and virtuous response to others, regardless of the way in which you are treated. The result is attainment of both wisdom and compassion.