How can I know Buddhism is true?
-
And also,
how can i know that buddhist scriptures are true? thanks for helping! -
By checking whether they are in compliance of the 3 Dharma Seals/4 Seals:Originally posted by SocialOutcast:And also,
how can i know that buddhist scriptures are true? thanks for helping!Originally posted by _wanderer_:
The entire Buddhist teachings can be summarized in the four seals (in the Theravadin tradition, it is more commonly known as the three seals). Anything that sounds Buddhistic but does not contain the 4 seals is not Buddhism. As such, the 4 seals are often used as a reference for people to distinguish what is Buddhism and what's not.
The 4 seals are:
1. All compounded things are impermanent.
2. All afflictive emotions are painful.
3. All phenomena are empty; they are without inherent existence.
4. Nirvana is beyond extremes.
(there may be other slightly different versions due to translation)
Read a very good teaching on the 4 seals from the following url:
[b]Buddhism In a Nutshell: The Four Seals of Dharma
- Dzongsar Khyentse Rinpoche
http://www.shambhalasun.com/Archives/Features/2000/Mar00/4Seals.htm
[/b] -
Ok, then my next question is,
How can I know the 4 seals are truths? -
By observing and meditating, you will realise these truths yourself.Originally posted by SocialOutcast:Ok, then my next question is,
How can I know the 4 seals are truths?
By just seeing - don't be caught up by theories and words, but by seeing. -
Really? Is this the answer? Can other Buddhists confirm?Originally posted by An Eternal Now:By observing and meditating, you will realise these truths yourself.
By just seeing - don't be caught up by theories and words, but by seeing.
Just by observing and meditating?
Will you accept it if someone tells you to join Islam and say 'Just observe the truth....'?? -
Monotheistic religions by nature requires that you totally believe in it without question.Originally posted by SocialOutcast:Really? Is this the answer? Can other Buddhists confirm?
Just by observing and meditating?
Will you accept it if someone tells you to join Islam and say 'Just observe the truth....'??
In Buddhism it is to simply see for yourself. Because in Buddhism, the truth is beyond conceptuality, theories, dualism, it is beyond belief or doubt. It is just as it is. -
well, the teachings are there for you to experience yourself, see if it is beneficial to you here and now.Originally posted by SocialOutcast:Really? Is this the answer? Can other Buddhists confirm?
Just by observing and meditating?
Will you accept it if someone tells you to join Islam and say 'Just observe the truth....'??
You have to decide for yourself and make up your own mind.
Thats the free spirit of enquiry in Buddhism.
If you think it is not beneficial to you, you are free to explore other religions or teachings.
The Buddha is not a god, he is a teacher, he can only guide you, but not to save you. you yourself has to walk the path. -
Kalama Sutta
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said. -
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."
"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life." -
as a buddhist, my answer is both no and yes. why so? because if i stick to just either side, i am attaching to either one sided view in dualism. truth through observing and meditating is one way or another, sometimes insufficient truth can be realised by just observing (i mention again, insufficient). more affirmation on truth can be collected through meditating, but because each of us has different level of cultivation and ability of meditating skills, what some are truth to some, may not seem to be a truth to others. likewise, some may have the ability to seek truth while others don't. the argument goes on...... its like "i know it is truth" then another will say, "oh are you sure it is the truth?"Originally posted by SocialOutcast:Really? Is this the answer? Can other Buddhists confirm?
Just by observing and meditating?
Will you accept it if someone tells you to join Islam and say 'Just observe the truth....'??
it takes time to grow.....
to add on with regards to your last line of question,
if one can find truth in islam then by all means go ahead - observe for yourself.
in reality there is no label at all. it is just beyond all forms of concepts - observing is not enough. i would also like to add on, meditating is also still not enough. -
its faith.
there is no way to prove that any religion is true. -
double post
-
Exerpt from: Buddhism & Science articleOriginally posted by dragg:its faith.
there is no way to prove that any religion is true.Come and See for Yourself
If you had just one person who had been confirmed as medically dead who could describe to the doctors, as soon as they were revived, what had been said, and done during that period of death, wouldn't that be pretty convincing? When I was doing elementary particle physics there was a theory that required for its proof the existence of what was called the 'W' particle. At the cyclotron in Geneva, CERN funded a huge research project, smashing atoms together with an enormous particle accelerator, to try and find one of these 'W' particles. They spent literally hundreds of millions of pounds on this project. They found one, just one 'W' particle. I don't think they have found another since. But once they found one 'W' particle, the researchers involved in that project were given Nobel prizes for physics. They had proved the theory by just finding the one 'W' particle. That's good science. Just one is enough to prove the theory.
When it comes to things we don't like to believe, they call just one experience, one clear factual undeniable experience, an anomaly. Anomaly is a word in science for disconcerting evidence that we can put in the back of a filing cabinet and not look at again, because it's threatens our worldview. It undermines what we want to believe. It is threatening to our dogma. However, an essential part of the scientific method is that theories have to be abandoned in favour of the evidence, in respect of the facts. The point is that the evidence for a mind independent of the brain is there. But once we admit that evidence, and follow the scientific method, then many cherished theories, what we call 'sacred cows' will have to be abandoned.
When we see something that challenges any theory, in science or in religion, we should not ignore the evidence. We have to change the theory to fit the facts. That is what we do in Buddhism. All the Dhamma of the Buddha, everything that he taught, if it does not fit the experience, then we should not accept it. We should not accept the Buddha's words in contradiction of experience. That is clearly stated in the Kālāma Sutta. (AN III, 65) The Buddha said do not believe because it is written in the books, or even if I say it. Don't just believe because it is tradition, or because it sounds right, or because it's comforting to you. Make sure it fits your experience. The existence of mind, independent of the brain, fits experience. The facts are there.
Sometimes, however, we cannot trust the experts. You cannot trust Ajahn Brahm. You cannot trust the scientific journals. Because people are often biased. Buddhism gives you a scientific method for your practice. Buddhism says, do the experiment and find out for your self if what the Buddha said is true or not. Check out your experience. For example, develop the method to test the truth of past lives, rebirth and reincarnation. Don't just believe it with faith, find out for yourself. The Buddha has given a scientific experiment that you can repeat.
Until you understand the law of kamma, which is part of Buddhism, kamma is just a theory. Do you believe that there is a God 'up there' who decides when you can be happy or unhappy? Or is everything that happens to you just chance? Your happiness and your suffering in life, your joy, your pain and disappointments, are they deserved? Are you responsible or is it someone else's fault? Is it mere chance that we are rich or poor? Is it bad luck when we are sick and die at a young age? Why? You can find the true answer for yourself. You can experience the law of kamma through deep meditation. When the Buddha sat under the Bodhi tree at Bodhgaya, the two knowledge's he realized just before his Enlightenment were the knowledge from experience of the truth of rebirth, and the knowledge from experience of the Law of kamma. This was not theory, not just more thinking, not something worked out from discussions around the coffee table this was realization from deep experience of the nature of mind. You too can have that same experience.
All religions in the world except Buddhism maintain the existence of a soul. They affirm a real 'self', an 'essence of all being', a 'person', a 'me'. Buddhism says there is no self! Who is right? What is this 'ghost in the machine'? Is it a soul, is it a being, or is it a process? What is it? When the Buddha said that there is no one in here, he never meant that to be just believed, he meant that to be experienced. The Buddha said, as a scientific fact, that there is no 'self'. But like any scientific fact, it has to be experienced each one for themselves, paccattam veditabbo viññūhī. Many of you chant those Pāli words every day. It is basic scientific Buddhism. You have to keep an open mind. You don't believe there is 'no self', you don't believe there is a 'self' both beliefs are dogmatism. Keep an open mind until you complete the experiment. The experiment is the practice of sila, samādhi and pañña, (virtue, meditation and insight). The experiment is Buddhist practice. Do the same experimental procedures that the Buddha did under the Bodhi tree. Repeat it and see if you get the same results. The result is called Enlightenment.
Men and women have repeated that experiment many times over the centuries. It is in the laboratory of Buddhist practice that the Enlightened Ones, the Arahants, arise. The Arahants are the ones who have done the experiment and found the result. That's why Buddhism always has been the scientific way. It is the way of finding out for your self the truth of Enlightenment. -
guidlines are important to follow in some ways. the journey one travels is most important. the journey may turn out different from the guide book because of individual background and settings.
i have learnt not to cling onto what buddha taught and to have an open mind when i travel along this journey. to heed and see it for myself.
i have a never-ending questioning mind, i am aware of that. the monkey in my head sometimes can talk and talk and tell me do this do that, shouldn't do this shouldn't do that, should be like this should be like that, what if this what if that......... i just did one thing....... remain silent.... still...... the monkey has been subsided..... the path is clear...... it became softer and ended talking to itself. there is no more monkey in the head. i can move on with the journey without hindrance.
sound crazy? who is? the monkey or the still clear mind?
truth is profound (at least for now).... but we all will eventually get there some day. -
Hi SocialOutcast
You are right. We are mere mortals. What religions has mentioned is ultimately up to us to verify. Religions can present you their side of the story and by which claim to be the truth. Now the next part is verifying them ourselves.
The reason why I stayed on as a Buddhist are as follow
1. Buddhism never fail to impress me. Sometimes it comes in the form of widely diversified views. I see it as a form of democracy.
2. Buddhism advocate observation of all phenomena objectively -- Vipassana. Much like the spirit of Science. Until the past 500 years, ppl believed that sickenss were caused by evil spirits. W/o the pioneer scientists who started to truly observe things at deeper level, we woulnd't enjoy today's science and technology.
3. Buddhism does not let emotions rule its head. Unlike many other religons which are addicted to spiritual highs. Buddhism advocates constant investigation and spiritual well-being.
When you come to Buddhism, its not like you found a new treasure. Rather its like you are reunited with an old friend. Something which has been so near yet so far in the past. Buddhism taught me to look at things as they are. This is most valuable.
I constantly find renewed strength in the fountain of the Buddha's teachings. -
Hi SocialOutcast something for u to listen (just rmb to turn on ur speaker)Originally posted by SocialOutcast:And also,
how can i know that buddhist scriptures are true? thanks for helping!
We are encouraged to think for ourselves. Buddhism is not dogmatic, depends on reason, does not expect blind faith, does not contradict science.
http://www.thubtenchodron.org/AudioLibrary/audio_OtherArticles/WhyBuddhism_1-4_19.ram
We are encouraged to integrate the teachings into our life. Buddhism provides a step-by-step method for working with our mind to achieve internal peace.
http://www.thubtenchodron.org/AudioLibrary/audio_OtherArticles/WhyBuddhism_2-4_21.ram
We have the power and ability to change our lives - we create the causes for what we experience. Everybody is equal; nobody is inherently evil. Emphasizes respect for all religions and their followers. Shows how to go beyond the happiness and suffering of this life.
http://www.thubtenchodron.org/AudioLibrary/audio_OtherArticles/WhyBuddhism_3-4_24.ram
thubten chodron in Singapore
May you be happy