Buddhist Instruction

Buddhist Instruction
Buddhist Teachings of Fundamental Buddhism via Question and Answer based on the Pali Canon recognized by Buddhist scholars as the oldest record of what the Buddha taught.

Before submitting a question, please study our Buddhist Instruction Ministry's brief explicit explanation of Fundamental Buddhism: Summary Also note that the instruction in this website is focused on the message of the Pali Canon ONLY, not other Buddhist sects, not other religions, and not anything else related to Buddhist history or mythology.

Most of the e-mail questions we receive do have the answers already listed either in the summary or within the FAQS questions and answers noted below. You should consider reading the summary and this FAQs page twice for best understanding.

Our group's qualifications to teach are over 20 years of study of Buddhism, including both the 12,800 pages of the Pali Text Society English translations of the Buddha's discourses, recognized by Buddhist scholars as the oldest surviving written record of what the Buddha actually said and taught, plus over a thousand additional books and essays on Buddhism, some almost as old as the Pali Canon. All told, an estimated 60,000,000 words.

Our organization does not answer e-mails direct but rather we post relevant questions with answers here. This enables other readers to benefit from the questions and answers. Questions posted here will have sender’s name removed and text may be edited. Likewise, we reserve the right to re-edit question and answer text from time to time to improve our group's teaching effectiveness. Your input on current answers is always welcome.

Only a Tathagata (a supremely enlightened Buddha) can teach perfectly. There is no one here like that, nor do we believe anywhere in the world at this time. We can only share our understanding to the best of our capabilities and knowledge based on our extensive study and interpretation of the Buddha's teachings. Not all questions will be answered; many we cannot answer. And you should understand that each answer, while not explicitly stated, actually begins with, "In our opinion, based on our insight and study of fundamental Buddhism, ....."

Please note, that while much of the text for our summary and these FAQs is extracted from the English translations of the Pali Canon published by the Pali Text Society, neither our summary of Fundamental Buddhism nor these answers to questions are substitutes for your investing in the recommended copies of the Pali Text Society translated discourses of the Buddha, noted in the Summary, which are themselves THE most effective teacher. Sources where you can obtain copies of the Pali Canon English translations by the Pali Text Society are noted in the Summary plus in the first category on Buddhism Links. These oldest available translations are simply the best available teaching source available, in our opinion.

Also note that we no longer offer retreats. We now teach only on the Internet through the content of this website.

After reading through the postings here, if you then do not find what you want, send an e-mail at the address noted or use the FORM at the END of this section. Please note that we do not answer questions directly, we do not provide more information for reports (everything we have to offer is published on this website -- you will need to go elsewhere in your research efforts, such as the recommended books for further study or other websites), and we in fact do not answer most questions, which tend to be concerned with definitions and comparisons as opposed to grasping the essence of the Buddha's message and realizing its goal.

FAQ00018
Historically, circulation of scripture has not been the primary method for achieving enlightenment. It has been transferred from a teacher to a student. Are you trying to make a break from this tradition? Not to put to fine a point on it, but it seems that intensive scriptural study may be a means to privileged Western rationality over Eastern (and Buddhist) methods possibly to the detriment of our understanding.

FAQ00020
Would a true teacher "point directly" and not speak of belief? How do you distinguish a teacher of the "true dharma eye" from a charlatan? How do you distinguish true teachings from false teachings? Is it harmful to one's practice to seek advice from an unenlightened teacher?

FAQ00028
I just returned from my first-ever "service" (what should it be called?) at the local Dharma Center. 90% of it was chanting in a language that is not English. Generally each prayer, mantra, etc. was presented in hieroglyphs, a Western alphabet version of the native words (sometimes claimed to be a phonetic transcription), and an English translation. Not only could I not participate, but I felt quite (unnecessarily, it seems to me) overwhelmed by confusion. And I had a most disconcerting thought that I might never find the services to be supporting, encouraging, and enlightening, because I might never understand what I was praying or praising -- and, even worse, I might find the ordeal counterproductive to my Dharma practice. My question, at last: Is Dharma practice everywhere outside of the traditionally Buddhist countries conducted in one of the traditionally Buddhist languages? And, if so, why?

FAQ00029
Can you be a Buddhist and only agree with SOME of his teachings? Is it okay if you don't? Can you be a Buddhist and not follow one or two of the 8 parts of the Eightfold Noble Path? And if you do not follow one or two of them, are you considered bad?

FAQ00032
Once Nirvana is attained, you stated you believe that person becomes a part of God...True Reality. Is it possible then for that being to be reincarnated as a Buddha into this earth plane reality?

FAQ00034
I can't seem to find information on the origin of this cycle of suffering, birth, death, etc. How did this delusion/confusion begin? Why are there conditioned states of fabricated existence?

1.) It becomes uncomfortable after a period to sit in this cross-legged manner. Is it supposed to?

2.) Can you explain basically what are the steps (what I should experience on the path) leading to Nirvana? So I will know that I am progressing.

I want to tell you that I have been seeking for some time now for what I have found on your website. I know that this is the right path. Your teaching has brought me into a new world. I purchased the "Middle Length Sayings" and read anywhere from two to six suttas a day. I meditate everyday. have only talked with one person about Buddhism. One day a man (stranger) walked up to while I was at work and told me, "You are a man that stands for uprightness, you believe in that which is upright." He walked off and I have never seen this man again. It stunned me. That kind of thing does not happen to me. I don’t believe that the Buddha taught that these types of strange things will happen to you so I don’t know how to take it. I know you probably receive lots of email but I just wanted to share this with you. Thanks

FAQ00038
I realize back in the old days people who practiced Buddhism would go live in a monastery and they could live in peace forever there. However nowadays, especially in the West, it is nearly impossible to live without a need for financial aid. How is one, who wishes to de-tangle themselves from the impermanence of society, to live when he/she depends so much on it? For shelter, food and lavatorial needs? Simple questions that would render a laugh, but it's a question that I have before I decide what I must do. Sure, I can drop all the material needs but can I survive physically without certain ones? Mentally I would be better off, but there must be a balance of both -- no?

FAQ00039
Dear Sir, After having read a number of answers to posted questions, it has been noticed that there is a great deal of me, mine, and myself at work in these answers, i.e. the first fetter. For example, here is one from many. "And then after that, one must observe if the benefits of what is promised are self-realized." While it may prove expedient to use such language, the formation of the answers is misleading. Furthermore, as was indicated in the introduction, "only a Tathagata can teach perfectly" which is to say that a Tathagata is the only one having the Wisdom to not unknowingly lead another down false paths.

In every instance of 'our opinion' there is indicated a statement of not knowing, but an attempted answer based on 'our qualifications'. Long years of studying texts are not necessarily sufficient to cultivate adequate skills, much less the enlightenment factors needed to assist one in a profitable direction.

Furthermore, there is every indication to be had from the language that the five hindrances and the fetters are completely functional and in consequence, the entire page is serving only to feed the samsaric process. All of this is precisely what is meant by wrong speech and of the three roots, confusion. Truly, it is sometimes more beneficial to remain silent. Finally, a helpful litmus to verify the accuracy of these statements is to look at the internal arising of either anger or conceit when reading this email. If either or both of these states are present, the experiential level has given an accurate read as to the underlying intentions involved in posting this site.

I have read through your summary and have the following questions. I would really appreciate your help with understanding these sections. Please excuse my mis-understandings.

It seems to me that so many mis-understandings are caused through the English language as the meanings of the words are not always precise. According to your summary:

Buddhism is THE PATH OF ESCAPE for those seeking the permanent end here and now of all anguish.

I presume that this escape is to a place where there is no anguish (Nirvana).

...for those who have come to see that what has been CREATED is IMPERMANENT;

To escape from the IMPERMANENCE of what has been CREATED to....what? Surely it is an escape to something which has been created (call that state Nirvana if you wish), and therefore is , according to the above, impermanent? By implication of the previous statements such a state cannot be either an escape, or an escape from anguish.

In all honesty, I do not think contradictions exist - check a premise and you’ll find one is wrong. SO: either creation is NOT impermanent (for there would be nothing to escape to) or there is NO escape from that which has been created - which IS impermanence.

(Of course all of the above begs the question - ‘created’ by whom or what? what is the Buddhist answer to this?) Of course, all of the above puts the following statement into question: whatever is impermanent is inherently ILL. The implicit contradiction here is, of course, obvious.

Either there IS a path of escape to a place/state where there is an end of anguish. If so, this place/state (Nirvana) MUST have been ‘created’ (mentally artificially or in True Absolute Reality) - and as the Buddha said, what has been created is impermanent, and whatever is impermanent is inherently ILL

there IS NO escape from that which has been created which is impermanent and an inherently impermanent creation cannot be ILL - it is what it is.

The aim of living the path...is Nirvana...True Reality realized. The Uncreated, the Unborn...

I assume from this that you are saying that which has been created which has been born can reach the (mental?) state of that which has not been created or not been born. I am born - I am created - yet the Buddha in this passage would have me remain as what I am yet become what I am not.

Q. Isn’t this the same as expecting a piece of wood to become a piece of metal whilst at the same time remaining as a piece of wood?

Thank you for your time. Your assistance with my problems is appreciated - as I am unable to dedicate myself to living the path of the doctrine of the Buddha on the basis of a contradiction - or on the belief that what appears prima facie to be a contradiction is in fact not a contradiction.

FAQ00041
Sometimes I am confused. I don't feel very sad when my grandmother passed away because, to me, when some one is born, he will die one day. It is just a matter of time. There is no point to be attached to our body. When my father got cancer and complained of his illness to me, I just asked him to accept it as it was. But, I was scolded for being indifferent and not caring for him. But, I feel sickness and death are parts of our live. Why must we be affected by them? Just take them as they are ... no pain... no gain.. and no loss..no worries.. and no self. But when I achieve that, I was being scolded for not caring for someone whom I am suppose to love.

Am I at the right path? Or am I human? Or I am just trying to be indifferent?

FAQ00046
When one wants to awake from a nightmare, sometimes something simple can enable one to realize everything is but a dream and to end the dream one simply needs to awaken. Can you suggest something that provides such insight to awakening?

FAQ00047
To my understanding, Buddhism is about ending all suffering and reaching Nirvana. In the teachings of the Buddha, suffering is caused by desire, and one can only reach Nirvana when all suffering (desire) is ended. But is it not a desire to want to end all desires? I don't comprehend how the more or less point of Buddhism is to end all suffering and desires, while the entire philosophy/religion is based on one main desire: to reach Nirvana and end all suffering. Please explain this.

FAQ00052
How can someone who is not particularly intelligent benefit from the doctrine of the Buddha. I have the feeling that if we want to understand it and to reach Nirvana, there is a minimum level of intelligence and ability to assimilate abstract notions necessary. Is this truly so or are there different versions or approaches according to the intellectual level of the recipient?

FAQ00053
Having read most of the recommended Pali Canon English translations suggested on your website, I notice that the counter to the winning of the bliss of Nirvana, the state of the undying, the unconditioned, is that of a dark foreboding nature of what has been created, the conditioned, a state of evil, of belonging to evil, which is communicated in quite a large number of discourses. What is your sense of this?

FAQ00054
After doing some research on Buddhism as I have been curious for sometime about the religion, I have been intrigued and enthused. However upon reading through your site I feel that your beliefs on Buddhism and its ultimate meanings are quite bitter and seem almost resentful towards non-believers and those uneducated about the religion. Also, I have found most of your answers to questions posted on your site to be quite repetitive and most of all the seem to avoid the true meanings of the questions, which are quite obvious, by twisting the words around and having short, unenlightening answers such as "No". More interestingly, I found the answer to the request for pictures to be used on this site to be contradictory. I mean by this that you have stated many times that there is no idea of bad or evil in Buddhism yet in answering that question by posting the picture of the conjoined twins and in how your replied I feel you most definitely expressed the basic idea that 'bad' people are reborn with such disfigurements and handicaps. How can such a belief exist when there is the belief that there is no bad? I may have misinterpreted the question and answer but never the less I feel some of your views are extreme variations of the true teachings of Buddha and that they are too focused negatives. Also as a side note, specifically what changes are people expected to make to their every day lifestyles to abide by the ideas that everything is not permanent and that there is no self? I would be very interested to hear your feedback to my comments.

FAQ00058
Regarding the question presented in FAQ00040, "Isn't this a contradiction?". Is it possible that the confusion on the part of the questioner is based merely on the assumption that Nirvana is indeed a "place" or "created state". It is my understanding that Nirvana is "The Uncreated" "The Deathless" "The Unborn." Therefore "a being" does not arrive "there" at all as there is no "there" and nothing and nowhere to leave and nothing and nowhere to arrive. Indeed, There is no being at all!

FAQ00059
Ignorance sustains conditioned states; wisdom ends conditioned states. Could you elaborate more on this?

FAQ00060
I notice that more movie films seem to be influenced by Pali Canon Buddhist teachings, such as the Matrix Trilogy.

FAQ00061
So fundamentally, the Buddha taught that literally everything is but a make-believe puppet show of fiction that has reached a point where all of it needs to finally be abandoned by each Being, thereby enabling each to realize the Deathless that is ITSELF the only true reality. Is this basically correct?

FAQ00062
Please don't be offended but-

My suggestion to you is to re-write the entire website and FAQ and remove any caps locks, italics, and bold formatting.

I think you should also re-structure the vast majority of the sentences in the FAQ.

With all of the caps, bold, and strangely formed sentences you really come off sounding like a tent-revival fundamentalist Christian. I think this frightens off a lot of people right off the bat! It makes it look like you have a selfish agenda to "convert" people to the "true way"!

I realize it would be quite a project and I am sure the FAQ and website have taken shape over the years but I truly feel a re-write is in order.

Just my opinion!

FAQ00063
It seems that one really cannot be involved with "the world" and at the same time hope to win the Deathless.

The unconditioned state alone is real, permanent, changeless, deathless -- permanent reality in and of itself.

Conditioned states are just make-believe fiction, self-delusions, self-fantasies. They arise, they last awhile and then they finally dissolve away. They are complex, vast, with many perspectives, multiple points of view.

These conditioned states that arise, which are subject to change, and are impermanent, are always states of ill-being, not well-being.

And by conditioned states inherently being ill, then by perfect intuitive wisdom, when each fictional "being" ultimately reaches a point of dissatisfaction within a current round of becoming, playing make-believe, then the truth and the way things truly are is then realized, "This is not mine, this am I not, this is not my self." And with that ultimate self-enlightenment and self-awakening, ends all attachment to everything, for what is there to cling to when nothing exists in truth, and thus there is then an end to all anguish, and from there that "being" then just abides in the peace of that perfect intuitive wisdom, simply awaiting the final appointed hour, where what never existed in truth to begin with comes to closure and ceases to be.

And where does "self" go when there is NO self within what is conditioned to begin with?

Read again the first line, again and again and again, and then reflect, reflect, reflect, until you get it.

Based on our interpretation of the Pali Canon, we believe one does NOT have to be a monk to win Nirvana. Remember, the goal is Nirvana, winning the Deathless, the Undying, the Unborn, the Unaging, the Unsuffering, the Unsorrowing. The goal is not to be a monk or a vegetarian. Becoming a monk might help accelerate the process, but destroying the fetters that bind is not dependent upon being a monk.

Within that which is delusion, impermanent, without essence, always changing, nothing is permanent, not even a religion. Doors are opened, and doors close. We believe that after 2,500 years, language iterations, interpretations, add-ons and mythology, the arising of different versions was inevitable.

FAQ00004
How do you know which version of Buddhism to accept, even which religion?

Based on our interpretation of the Pali Canon, discerning the truth from the incorrect is up to the self of each of us. All teachings must be weighed up, analyzed, tested and reflected upon. What is to be accepted and followed is only determined when the self knows a teaching is to be good versus not good, wise versus foolish, right versus wrong. And then after that, one must observe if the benefits of what is promised are self-realized.

Are you sick of all the mental anguish? The despair? The tribulation? If you are, then perhaps Buddhism and this interpretation can show you a means of permanently ending all anguish, right here and right now. But in the end, each must make his or her own decision.

You can look for one. However, based on our interpretation of the Pali Canon, we believe that the best teacher is the Buddha's discourses themselves. We believe, despite 2,500 years and at least two language iterations plus the problems with interpretation and translation, the essence of the Buddha's teaching is still discernable within the Pali Text Society English translations. We suggest that the best approach is to obtain the recommended Pali Canon translations, find a secluded place to be by yourself, read and study them, and then reflect, meditate and concentrate. Individual effort is what is needed.

We believe that for those who observe and follow the ceremonies of Buddhism, then it is a religion. For those who observe and follow the morality of Buddhism, then it is a philosophy of life. For those who complete the task and win the goal of the Deathless, then Buddhism is more technically a mechanism that serves the purpose of a mirror where the real is discerned from the unreal, where reality is discerned from delusion, where the costume of fictitious existences is discerned as impermanent, inherently a state of ill-being, selfless and without essence, concluding that every iota of everything is not mine, not I, not my self. And thus, when there is no longer any attachment to anything, nor clinging nor craving, then all anguish and rebirth cease and the incomparable peace of mind and freedom of mind through Perfect Intuitive Wisdom is won and abided in and one simply awaits the appointed final hour, knowing that for this point of view there is no longer any more becoming nor being such and such again. And what has arisen, this creation of fiction, shrinks by another "part" that has come to closure.

First: Fundamental Buddhism does not advocate following Buddhism or any aspect of Buddhism until you have investigated, weighed up, analyzed and tested each part and then only follow it upon reflection where the self of you decides it is worthy of following.

Second: Fundamental Buddhism states that you can follow any religion you want and does NOT state that you or your soul will be eternally damned if you do not follow it.

Third: Fundamental Buddhism in its Eightfold Noble Path advocates loving kindness, compassion and doing no evil or harm to other beings. It does NOT preach intolerance and hatred nor does it condone doing evil and harm to other beings of any type.

Four: Fundamental Buddhism states that all conditioned "make believe" states of existence emanate from Absolute Reality itself, God itself if your prefer, or Brahman as noted in the Vedas. The unconditioned state that is the real, the excellent, the highest bliss, and that which is permanent. If this is the case, then there is no soul that is at risk.

Compare the above with some other religions and their preachers that preach intolerance and hatred, that condone harming other beings, and that advocate that if they and THEIR religion are not followed, usually in blind faith, then you and your soul will be eternally damned. Does this intuitively feel right?

FAQ00009
Why does Buddhism stress so much the suffering and anguish, overlooking the happiness in life?

We believe that Fundamental Buddhism acknowledges the happiness as well as the unhappiness in life. One can clearly see a few Beings in the world that have heavenly lives with mostly happiness and one can clearly see lots more Beings in the world that have hellish lives with mostly unhappiness. Happiness and Unhappiness are the inherent duality of conditioned states of existence. Light and Dark, Up and Down, Heaven and Hell, Happiness and Unhappiness, the Pleasures that arise from the senses and the Perils and Pains that arise from the senses. They all go hand in hand with one another, this duality, and each one defines the other, its opposite. But all are constructed elements. And the inherent ill of conditioned states lies in the objects of happiness.

All objects of desire and attachment that cause happiness are impermanent and being impermanent are subject to decay, change, becoming otherwise, disintegrating. When this happens, then those objects of desire and attachment become sources of anguish, sorrow, unhappiness. We believe that this understanding of the way things are in make-believe conditioned states is what Fundamental Buddhism is stressing, this inherent ill, and if the self of you has grown tired of it all, then the path of escape to freedom from ill, to freedom from what has been created, is what Fundamental Buddhism is all about. There is a higher bliss than any happiness that is to be found in what has been created and that bliss is absolute reality in and of itself. We believe that this is the highest.

FAQ00010
What is Fundamental Buddhism's position, and your organization's position, with respect to abortion, capital punishment and (you fill in the blank)?

For one who follows fundamental Buddhism, we believe a point is reached where one puts away the fetters of liking and disliking, and their extremes of lust and hatred. Such a one leaves behind the passions of the world, striving with focus instead to win as quickly as possible just the goal of Nirvana. When one sees things the way the truly are, such a one no longer passes judgment on people and the deeds they do or do not do. To use an analogy, when one is dreaming and the dream has decayed into a nightmare, and one wants to escape the dissatisfaction of the dream, one does not focus on continuing to participate in the dream or changing or fixing any of the content of the nightmare.

The correct path of escape is just to awaken from the dream. We believe that the goal of Buddhism is likewise, to awaken from the state of delusion. And when the intellection ceases, its elements no longer find any footing for continued existence, just as the elements of a dream. Fundamental Buddhism is about teaching the essence of the Buddha's teachings, about teaching what is anguish and what is the path to permanently ending anguish. That is only what we do here.

FAQ00011
What is the common link between Fundamental Buddhism and Western Religions and is there a possible essence common to each?

We believe that the common link is morality where most state that doing evil either in thought, speech or action is wrong and leads to negative consequences.

Western religions believe in God. God created everything. If you then take the premise that before God created everything there was just God, then perhaps there is just God, even right now. That would make God not an entity but rather absolute changeless reality itself and everything else just a delusion, make-believe fiction. Then take the premise that all that is ever created is impermanent, subject to ending in dissolution. Accepting these two premises as the truth, then there is a common essence with Fundamental Buddhism, as follows:

absolute changeless reality itself alone is
all else has always been, is, and always will be just make-believe fiction
a delusion worn like a costume with multiple viewpoints

things are created
they are inherently subject to decay
and then finally, they are dissolved again

all that is created is impermanent, without substance, inherently a state of ill-being
and it is not fitting to say that which is ill that am I, that is mine, that is my self

What happens next -- or no longer happens next -- is up to each individual.

Each fabricated point of view contains within it the power to sustain the continuation of delusion

or to cause the cessation of its own universe of delusion.