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The core teachings of the Buddha are referred to as "The Three Baskets":
While Siddhartha Gautama, the Shakyan Prince who was destined to become the Buddha, lived in the 6th Century BCE, his teachings did not appear in written form until five centuries later. Until then, the teachings had been passed down orally, being preserved through memorization and recitation by the Sangha. This early written record is considered in the Theravada tradition to be canonical. Since that time, Buddhism spread across Asia and several other traditions emerged (Mahayana, Zen, etc) each with their own canonical texts. In addition to the proliferation of core texts from other traditions, there is also a substantial literature of commentarial material written by scholars and monastics that has built up over the centuries. At the beginning of a retreat, or of some other gathering such as a Dhamma talk by a monastic, participants are often asked to undergo certain formalities. For example, these might include paying homage to the Buddha, taking refuge in The Triple Gem, or pledging to observe The Five Precepts.
Taking refuge in the Triple Gem involves reciting the following (three times):
For such formalities not to become lifeless rituals, those reciting them are asked to reflect on their meaning. Thus, when taking refuge in the Buddha, it is understood that it is not refuge in the person of the historical Buddha but rather in the qualities that he embodied. When taking refuge in the Dhamma, it is understood that it is not refuge in the written word of the teachings but rather in the truth that they contain. When taking refuge in the Sangha, it is understood that it is not refuge in the claim that "I am a Buddhist" but rather in the shared commitment to the path. As one progresses on the path, one begins to suspect that The Triple Gem may be one of the few reliable aspects of an uncertain and changing world. This suggests that, whenever we find ourselves in a state of bewilderment or search, we can infer it as having resulted from some suffering or other that we brought on ourselves. We are then in a position to reflect on the experience and to try not to repeat the unskillful actions that led to it.
In the Nibbedhika Sutta [1], the Buddha outlines a few areas of focus for our practice: sensuality, feeling, perception, defilements, kamma, and suffering. For each of these, he describes certain aspects which we should make an effort to know: their cause, their diversity, the results that follow, their cessation, and the path of practice leading to their cessation. In discussing suffering, he says "Who knows a way or two to stop this pain? I tell you, monks, that suffering results either in bewilderment or search. This is called the result of suffering". [1] "Nibbedhika Sutta - Penetrative" (AN 6.63), translated from the Pali by Thanissaro Bhikkhu, Access to Insight (BCBS Edition), 30 November 2013. A number of modifications were subsequently made to the translation by Bhikkhu Sujato, 2014. https://suttacentral.net/an6.63/en/thanissaro?lang=en&reference=none&highlight=false It is sometimes claimed that the Buddha taught just two things: suffering and the end of suffering. Did he ever actually say this? What did the Buddha teach? What didn't the Buddha teach?
A complete answer to these questions would require a full exposition of the 4 noble truths, in effect, a review of the entire "educational program". Nevertheless, questions like these often arise during Dhamma discussions around a specific topic or after a period of reflection, where the validity and reliability of particular statements and advice is in doubt. In the Alagaddupama Sutta: The Snake Simile [1}, the Buddha outlines many of the mistaken views and assumptions that can impede our progress in Dhamma, stating summarily: "What I teach now as before, O monks, is suffering and the cessation of suffering." So, this claim can be used to define the scope of the Buddha's teaching and, in situations where a discussion has become entangled in opinion and speculation, or where a certain question has apparently been resolved, it is often helpful to take a step back and ask: Does this statement or advice lead to the end of suffering? Does this statement or advice offer any insight into the nature of suffering? If the answer is "it doesn't", prolonging the discussion without a fresh perspective is unlikely to be beneficial. [1] "Alagaddupama Sutta: The Snake Simile" (MN 22), translated from the Pali by Nyanaponika Thera. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/mn/mn.022.nypo.html. |
