Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 14)
Teachings of Buddhism (Continued)
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Ethical Discipline and Self-Control
Buddhism and Jainism share a close relationship in the realm of ethics. However, a key difference between the two lies in their classification of followers. In Jainism, there are two distinct groups: a special class consisting of monks and ascetics who renounce worldly life, and ordinary individuals who do not adopt such practices.
In Buddhism, however, this type of classification is not emphasized in the same way. All followers are generally expected to adhere to the teachings of the tradition. Entering Buddhism does not require elaborate rituals; rather, an individual is encouraged to renounce attachment to property and wealth, adopt a simple and ascetic lifestyle, exercise control over desires, support those in need, and uphold moral principles.
Therefore, one of the central teachings of Buddhism is the control of the self and desires, along with the adoption of an ascetic way of life. According to Buddhist belief, failure to observe this principle distances a person from ultimate success, as one who cannot control their desires cannot attain the state of Nirvana, nor be regarded as a complete member of the monastic community.
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Samsara (Reincarnation)
Another fundamental teaching of Buddhism is Samsara, or reincarnation.
Linguistically, Samsara means “continuous wandering,” and in its technical sense, it refers to the “cycle of life,” “rebirth,” or the ongoing process of existence. This concept holds that human beings pass through multiple stages of life, experiencing a series of successive existences. After physical death, an individual begins a new life in another form, and each future existence is shaped by one’s actions (karma) in previous lives.
This cycle of death and rebirth continues until one attains Nirvana. Only those who follow the Noble Eightfold Path and reach Nirvana can be freed from this cycle; otherwise, they remain bound to it indefinitely, experiencing its inherent suffering. [1]
In this regard, the Buddha is reported to have said: “O Leaders! The beginning of this wandering is without a known starting point… Beings, immersed in ignorance and driven by intense craving, wander in confusion. What do you think, O monks: which is greater—the water of the four great oceans, or the tears you have shed during your long journey of rebirth, as a result of sorrow and suffering?”. [2]
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The Three Marks of Existence
According to Buddhist teachings, all phenomena in the universe are characterized by three fundamental marks:
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Impermanence (Anicca)
The first mark of existence is impermanence and constant change. Nothing in the world remains fixed; everything is in a continuous state of transformation. Birth, youth, old age, joy, sorrow, wealth, and power—all come and go. Attachment to these impermanent and changing things leads to human suffering.
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Suffering (Dukkha)
The second mark of existence is suffering. This does not mean that life is entirely suffering at every moment, but rather that even pleasurable experiences are intertwined with pain. There is no lasting happiness free from sorrow, and no pleasure without some form of distress.
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Non-Self (Anatta)
The third mark of existence is the absence of a permanent self. According to this teaching, there is no fixed, independent “self” or “soul” within human beings or other entities. What we perceive as the “self” is merely a collection of constantly changing physical and mental elements. Belief in a permanent self is considered a root cause of attachment and suffering.
To be continued…
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References:
- Fayyaz Qarapi, Religions of India, p. 316.
- Daryush Shayegan, Religions and Philosophical Schools of India, vol. 1, p. 161.
