What is Buddhism?

Compiled by

The Venerable Viriyapaṇḍita Pang Khat

Wat Ounalom, Phnom Penh

Buddhist Era 2514

Christian Era 1970

Clarification

Regarding the Dhamma book entitled “What is Buddhism?”

This is the work of a great elder monk named Pang Khat, a scholar who possesses a clear understanding of both worldly and religious paths. He is a virtuous person worthy of respect, love, and trust from all Buddhists for his wisdom and various explanations of the Dhamma, which are always based on reason, as evidenced by the profound meaning in this book. In this work, he describes the beliefs of other religions and the theoretical meaning of Buddhism with clear explanations, leaving no room for ambiguity. This is a work that all Khmer Buddhists should read and study to gain a proper understanding of Buddhism. Therefore, I have dedicated my own funds to have this book reprinted and distributed as a gift of Dhamma during the merit-making ceremony for the enshrinement of the relics of my mother and my older brother, who was my teacher. May this be a source of benefit for the virtuous who read and study it, and a light for those who follow the path of the Buddha into the future.

The Venerable Buddhaghosācārya Heng Leang Ho

Abbot of Wat Preah Put Mean Bon

Laywoman Nguon Siang

This is a picture of my mother.

My mother’s husband, my father, passed away when he was about 20 years old. I was only two years old at that time. From then on, she observed the five precepts continuously until the age of 65, when she began to observe the eight precepts. At the age of 84, she passed away due to old age at house number 13, street 282, Sangkat Boeung Keng Kang I, Khan Daun Penh, west of Wat Lanka, on the 3rd day of the waxing moon of the year of the Horse, Buddhist Era 2534, which corresponds to November 27, 1990, at 6:45 in the evening. As of this year, ten years have passed since her death.

Finally, for this gift of Dhamma in the form of the book “What is Buddhism?” and for the offering of the four requisites, may my children, grandchildren, great-grandchildren, and all virtuous people and close relatives gather the merits from both these material and Dhamma offerings and dedicate them to our ancestors:

1. Grandfather Nguon and Grandmother Vong
2. Father Heng Kim and Mother Nguon Siang
3. Granduncle Nguon Sat and Grandaunt Sang Khut
4. Brother-in-law Chhim Lung and younger sister Heng Yens
5. Older brother or teacher Touch Leng
6. Grandfather Heng Chheung and Grandmother O
7. Grandfather Vè and Grandmother Pol
8. Nephew Chhim Thul
9. Layman Kuoch Peang
10. Laywoman Hun

And to all the grandmothers, grandfathers, mothers, and fathers of all the virtuous people who have contributed to the printing of this Dhamma book. May you all receive the merits of this Dhamma in every life, and may you all attain the immortal, great Nibbāna in the era of the future Buddha, Ariya Metteyya. May it not be otherwise.

All great thinkers (Grands Penseurs) have experimented with religion and have asserted the existence of a “God” (Dieu), a supreme being, a “great god at the pinnacle,” or a “lord of all beings.” This kind of idea is found in the Vedas, particularly the Upanishads, and in the works of thinkers like Plato and Aristotle. In the writings of Saint Thomas Aquinas, it is stated that he “distinctly saw the existence of God.”

Philosophers like Kant hold the theory that “the firm belief in the existence of God always arises within the human heart.” Hegel considers that “the belief in the existence of God arises from the knowledge that belongs to humanity itself.” Mahatma Gandhi was fond of saying, “Truth is God, and God is not truth.”

Therefore, all religions, or external religions, are teachings that create the belief in the existence of “God,” and this God is nothing other than “truth” itself (God is truth).

This deity is the “essence of truth,” or the embodiment of reality. To put it simply, we should say that “all great thinkers have contemplated what is truth, or reality.” They discovered it according to their own understanding and gave it a name in their own language. If they were Hindu, they called it deva or “god.” If they were Westerners, they called it Dieu or “God.” If they were Chinese, they called it Tao or the “natural law.” In later times, these names became concepts ingrained in the mind, leading to irrational faith (foi, croyance). This gave rise to the clinging to one’s own dogma. Jesus Christ taught that “the truth is within us, and it makes us free.” The words that Jesus taught, “You shall love the Lord your God with all your heart,” mean that “one should love God with wisdom, which is the most important virtue within a human being.”

The original truth, as confirmed by the Vedas, is that “the elements of nature—water, earth, fire, and wind—are the fundamental materials that the Hindus believed sustained their lives.” Therefore, they named these forces devas or “gods,” and nothing else. Later, over many centuries, the word “deva” expanded in meaning and became “the great lord” or “the creator” (Dieu), according to the natural instincts of humankind.

Today, the word “deva,” which is merely a personification or a conceptual term (Concept), has become a mental defilement that has taken root in the hearts of people everywhere. They have conspired or forced each other to believe that this is the “ultimate truth,” meaning that “God” is real, and they have established it as a theory that “God exists,” which philosophers generally refer to as the “entity” of God.

As for the statement that “the divine is the ultimate truth” or “the one and only truth,” which is unique and not dual, this is the theory of those who believe that “God exists.” It is a statement intended to show that “God is real” and supremely excellent, and thus they regard it as “the ultimate truth.” If this truth were real, it would be a conventional truth, a “truth by agreement,” not the Noble Truth, the “truly supreme truth.”

The Buddha, Samana Gotama, was not a “God-Deity” (God Dieu) as has been established by the theories of other religions or external faiths. He was a “human,” a human who sought the true nature of things and saw it as it is. He became the “one who sees things as they are” (Objectif). He saw the truth that “birth is suffering,” meaning that “if there is birth, then all the conditional factors such as old age, sickness, and death will inevitably arise as a matter of course.” He saw the true nature of reality, that “this world is suffering,” and that is why he sought the practice of “the path… the path of supreme peace,” the “everlasting peace.” This is called the Middle Path, the straight path, the path that can deliver the world from the suffering of humanity completely and without a doubt.

Who was this Buddha?

About 623 years before the Christian era, a Sakyan prince was born in the state of Nepal, in the land of India. He was named Siddhattha Gotama. At the age of sixteen, he was joined in marriage with Princess Yasodharā, who was also of the Khattiya caste and his close relative.

For thirteen years after his marriage, he experienced the refined pleasures of a prince’s life. He resided within the royal palace, which was complete with every comfort and had three mansions for the three seasons. He was surrounded by female attendants and musicians who sang, played music, and danced. His royal heart was free from any worries. Even the clothes he wore were all made of the finest cloth from Kasi. He never experienced the suffering of his people who lived outside the palace gates. When the time came, the truth arose in his heart.

At the age of 29, Prince Siddhattha went out to see the pleasure gardens outside the royal palace. He came to know the truth, that is, all the various kinds of suffering that people call the “four divine messengers.” This refers to the truth of the nature of things. At that time, his son, Rāhula, was born, adding another bond. The prince’s heart trembled as if struck by lightning from all eight directions. These things were like messengers of doom that threatened him. He paused for a moment, took a deep breath, and exclaimed, “Alas! Rāhu has seized me!” The things that he considered to be traps binding him—such as having a name—were all things that lead to “rebirth.” Because he clearly understood that “this is the suffering of the entire world,” he resolved to go forth and seek the universal panacea to cure the sickness of all humanity.

At that time, he renounced his royal inheritance without any regret and took up the life of a homeless ascetic. He wandered in search of the truth. He conversed with many ascetics who were all acknowledged as “great teachers,” but he did not find even one who had a complete understanding or who could answer his profound questions to his satisfaction. This was because those ascetics were merely called “philosophers,” but they lacked true wisdom, like a blind person leading another blind person, sinking and getting lost in ignorance. As the ancient Khmer proverb says, “A blind elephant with a mad mahout,” they were just drifting along with the current, which is the long and endless cycle of samsara.

In his search for the truth, he tried every method that was believed to be the path to liberation from suffering (moksha). He practiced the Brahma-faring according to the Brahmanical way, which is the practice of yoga, a “method of mind control.” He practiced yoga and saw that it was not the direct path to the end of suffering. He then practiced asceticism, a “method of body control,” which we all know as the extremely difficult practice. The Prince followed all the religious practices of the Brahmins, which were considered the best methods at that time. He practiced various forms of purification, such as bathing to wash away sins and using fire to burn away impurities, until his body became extremely thin and emaciated, with only skin covering his bones. He looked like a living skeleton. Even after all this, he still did not achieve his goal. This kind of Brahma-faring made it clear to him that this was not the way, not the path to his enlightenment. So he abandoned it all and resolved to seek the path on his own. He avoided the two extremes: the indulgence in sensual pleasures (kāmasukhallikānuyoga) and the practice of self-mortification (attakilamathānuyoga). His search for the truth was accompanied by the most intense effort, beyond what an ordinary person could do, and it took him another six years. Finally, he realized that the path he had followed according to the Brahmin teachings was a dim light that did not lead to the attainment of enlightenment. The new path that he discovered on his own, however, awakened him and gave rise to wisdom. This new path that he found is the middle path, called the Majjhimā Paṭipadā, the practical path that leads directly to enlightenment and has become the supreme path in Buddhism for the entire world.

On the morning of a victorious day, on the full moon of the month of Visakha, he was sitting under the Bodhi tree. Without the help or guidance of any deity, but only with his own effort and wisdom, he completely eradicated the defilements and the darkness of delusion. He attained supreme, perfect enlightenment, the “awakening to the Dhamma,” and became the “Buddha,” the “awakened one,” at the age of 35, in Uruvela (Buddhagaya), in the state of Magadha (Bihar). After attaining enlightenment, he dedicated his body and his priceless life for the sake of the world, through his exemplary conduct and his teachings on the Dhamma and Vinaya. There is no human or deity who can be compared to him. He fulfilled his duties day and night, which are called the “duties of a Buddha,” which a Buddha must perform every day and night. There are five of these:

1. In the morning, he goes on his alms round.
2. In the afternoon, he gives Dhamma talks to teach sentient beings.
3. In the evening, he instructs the community of monks.
4. In the middle of the night, he answers the profound questions of the deities who come to him.
5. In the early morning, he surveys the world to see which beings he should teach.

In a 24-hour period, he did not sleep like an ordinary person. He practiced this way continuously for 45 years until he entered Parinibbāna. He would only rest his body for a short while, lying on his right side on the robe that the venerable Ānanda would always spread out for him. In this world, is there any human or deity who works for the sake of the world without rest like this in a single lifetime, as the Buddha did? Because he was a human being who worked so hard, his body had to grow old and weak, following the law of impermanence, which states that “nothing is permanent.” He entered Parinibbāna at the age of 80.

This brief account is sufficient to confirm that “the Buddha was a human being.” He was born as a human, lived as a human, and because he was a human with a physical body, he had to pass away like an ordinary person. The only difference is that he was an extraordinary human, a marvelous human being the world had never seen before. This is the most important point in the testimony regarding the Buddha, and there is no room for confusion or doubt that would lead one to believe that “he was an immortal deity.” Therefore, one should not consider the Buddha as an “immortal god” or as an incarnation of Vishnu, as some have come to believe. Nor should he be considered a “savior” who washes away the sins of others through their faith in him (Salvation). The truth is that the Buddha was a teacher who inspired his disciples to rely on themselves to escape from their own suffering. He taught them to understand that purity and impurity depend on each individual. In the Dhammapada, the Buddha taught, “You yourselves must make the effort; the Tathāgatas are only teachers.” Thus, the Buddha is a guide who points out the way, teaching people how to walk on their own. He leaves it to each of us to act for ourselves, that is, to follow the path he has shown in order to achieve our own purification. In short, “relying on others to escape from one’s own suffering is a negative approach; it is not the way. Relying on oneself to escape from one’s own suffering is a positive approach; that is the way.” To rely on others means that “we are willing to be defeated by the efforts of others.” This is undeniably true. The Buddha’s words that inspire his disciples to rely on themselves are recorded in the Mahāparinibbāna Sutta:

“Therefore, O bhikkhus, be islands unto yourselves, be a refuge unto yourselves, seeking no other refuge.”

In particular, the Buddha had no intention of monopolizing the attainment of Buddhahood for himself alone. In truth, Buddhahood is not a prerogative reserved for any special individual. He attained this high and noble state through the perfection of his virtues (pāramī), a state of perfection that anyone who aspires to it can also achieve. It is not a matter of a closed door, where a teacher says that one can only attain it after receiving a divine decree. The Buddha’s words, which are found in the Tipiṭaka, state that anyone can attain Buddhahood, as long as they practice correctly according to the path of the pāramīs, which is the direct path to enlightenment. The Buddha never condemned anyone with the words, “You are damned.” On the contrary, he always taught with compassion, saying:

“O bhikkhus! The mind is naturally luminous, but it is defiled by the adventitious defilements that come from without.”

According to this teaching of the Buddha, our world is not evil, but beings are deluded by the power of ignorance, which is the greatest enemy of all beings. He always mercifully gave teachings to his disciples so that they would not be discouraged, so that they could breathe easily, be joyful, be courageous, be brave, have confidence in themselves, and use their own efforts to see the Dhamma as he did.

Furthermore, because he was a human being who, through his intense efforts, achieved the state of “Buddha,” he declared to the whole world the clear truth that… human beings have the potential (Possibilities) and the creative power to achieve things, which is hidden within them. These profound truths were once considered the exclusive domain of a deity who held power over humans, and only when this deity granted it could humans achieve their own goals. The Buddha took these profound truths—the “potential to achieve” and the “power to accomplish”—and presented them as invaluable gifts to humanity and the celestial beings, allowing them to see their true and tangible benefits. In truth, human beings are the most precious gems of their own creation, capable of bringing forth all benefits in this world and the next. The destiny of a human being lies hidden within their own hands it lies within the grasp of human beings. He explained that “a person can attain Nibbāna through their own efforts, without needing the help of any deity or intermediary.” The “self” or the “ego-centric” center of the universe is nothing other than the supreme ideal which is called “not-self” or anattā. There is no caste system that ranks people as high or low from birth; all human beings are equal and should be treated equally in the course of their lives.

The Buddha opened the door for all humanity to achieve success and prosperity, even though birth itself can be a barrier. He granted complete freedom to all beings in their thoughts, actions, and speech. He opened the eyes of all beings to see things as they truly are, with clear-seeing knowledge (Objectivism). He taught the Dhamma to beings who were separated, encouraging them to be strong-willed and to have a peaceful heart through his comforting words. He was a physician who treated the diseases of the mind, which are difficult to cure. He taught those who were sick to let go of their attachments and to breathe with ease. He helped the poor by teaching them the virtue of diligence, the “virtue of not being heedless.” He admonished those who did evil to do good and to purify themselves. He taught the downtrodden to be brave and those who were divided to be united. He taught the ignorant to be knowledgeable, to bring light to what is mysterious, to elevate the lowly, to ennoble the ignoble. The rich and the poor, the virtuous and the unvirtuous, all were pleased with him. Kings who oppressed their people, kings who upheld the ten royal virtues, high-ranking nobles, lowly nobles, the elite, wealthy philanthropists, miserly millionaires, high-ranking scholars, low-ranking scholars, the destitute and suffering, the street sweepers who were oppressed, executioners, and courtesans—all of them received the Buddha’s teachings, which are the Dhamma that gives rise to wisdom and the four divine abodes.

The noble conduct of the Buddha is an excellent source of inspiration for all people to emulate and to make a part of their daily lives. The compassion, loving-kindness, and wisdom of the Buddha should be revered, venerated, and contemplated by all who have faith. The Buddha’s teachings are a source of peace, a doctrine of supreme tranquility that should be welcomed by all circles with great joy. It is a Dhamma that brings continuous benefits to all those who have the good fortune to hear it and practice it. The teachings that he so eloquently proclaimed have spread throughout the world and have become embedded in the hearts of people, becoming a moral code or a civilization for the peoples of the world. The cultural progress of countries that follow Buddhism has all come about through reliance on these excellent teachings of the Buddha. Even though Buddhism has existed in the world for about 2513 years, the personality of the Buddha and his teachings still have a powerful influence on those who have received and partaken of the taste of his sublime Dhamma to this day.

Buddhism

Is it a religion?

Buddhism cannot be called a “religion” in the sense that the term is commonly understood, because Buddhism is not a system of irrational belief (croyance) and worship (culte).

Buddhism does not teach its followers to have blind faith. Blind faith has no place in Buddhism. Buddhists do use faith, but it is a faith based on reason, a faith that is confidence, and it is accompanied by wisdom. In the Pāli language, this is called saddhā, which means “faith based on reason and accompanied by wisdom.”

Irrational faith is the belief in a deity, that “a deity will take away one’s sins, make one pure, and lead one to be reborn in heaven.” This kind of belief is not the saddhā of Buddhism. The “faith” that Buddhism teaches one to have in the Buddha, the Dhamma, and the Sangha has the characteristic of being a clear appreciation of their virtues, and it has the characteristic of daring to persevere in following them. It is similar to a sick person who has confidence in a doctor, believing that the doctor can help cure their illness, and who dares to follow the doctor’s instructions or like a student who believes in their teacher, that the teacher can teach them knowledge and skills, and who dares to follow the teacher’s instructions, clearly understanding that the teacher is teaching them to be self-reliant and to stand on their own two feet.

Buddhists take the Buddha as their refuge, their “shelter,” using their wisdom to reflect on all the reasons, and seeing clearly that “the Buddha saw the Dhamma, and he taught us to follow the path that he discovered in order to attain the end of suffering, which is ‘moksha’ or ‘nibbāna,’ just as he did.” Buddhists do not take refuge in the Buddha with the hope that “the Buddha will save them” by taking away their sins, making them pure, and leading them to be reborn in heaven, like saving a drowning person. Buddhists are certain that “the teachings of the Buddha are not about salvation,” because the Buddha is not a “savior.” The Buddha never guaranteed that he could wash away the sins of beings, and he did not have the power to wash away the sins of others.

The truth is that no one else can make a person pure except for themselves. Relying on others for help in this way is not the way of the world. Helping oneself is the way. The Buddha is a teacher, a guide for beings. He is merely a teacher who points out the way. All beings must walk the path themselves and are responsible for themselves. Therefore, a Buddhist who takes refuge in the Buddha does not just believe without thinking. Buddhists do not give up their freedom to think and reason, and they do not just blindly follow the Buddha. Buddhists have full and complete freedom. Buddhists have the full right to walk on their own two feet, to strive to perfect the virtues for themselves, so that they too can attain the state of “Buddha,” just like the Buddha himself. The Buddha is the supreme teacher in granting freedom to all beings. He taught and instructed all beings to be self-reliant. There is no teacher who can be compared to him. His Dhamma-Vinaya is not an “acharya’s fist” (a secret teaching), nor is it a dogma to be clung to, nor a doctrine, nor an esoteric doctrine, nor an exoteric doctrine. As it is said, “O Ānanda, the Dhamma that I have taught is without an inner and an outer.”

In Buddhism, one who has just become a Buddhist must use their powers of reasoning and have a correct understanding. In Buddhist terms, this is called sammā-diṭṭhi, “right view” (vue correcte). In order to have a true understanding according to the principles of the Dhamma, the Buddha taught (in the Kālāma Sutta):

1. Do not go by hearsay.
2. Do not go by tradition.
3. Do not go by rumor.
4. Do not go by scripture.
5. Do not go by logical conjecture.
6. Do not go by inference.
7. Do not go by analogies.
8. Do not go by agreement with a view after deliberation.
9. Do not go by the seeming competence of a person.
10. Do not go by the thought, “This ascetic is our teacher.”

The Buddha further taught that whatever is wholesome, whatever is excellent, that you have seen for yourselves to be true, you should practice. Whatever is unwholesome, whatever is not excellent, that you have seen for yourselves to be true, you should not practice. In other religions, are there such clear teachings? These teachings were given by the Buddha a very long time ago, and they remain in their original form, yet they seem as fresh as ever. Please consider this! These words of the Buddha clearly show that “Buddhism does not condone the use of blind faith.” Each individual has the right to use their own freedom in thought, speech, and action. It should be noted that “Buddhism is a religion that grants freedom.” The Buddha is a bestower of freedom, not a holder of the “teacher’s fist.”

The above statements raise the question: “Then why do Buddhists pay homage to images of the Buddha?”

Buddhists pay homage and respect to images of the Buddha not to ask for favor from a deity, but to pay respect to what represents the Buddha. In Buddhism, there are no prayers of supplication to a deity. The offering of items of worship such as candles and incense to an image of the Buddha is an act of venerating the virtues of compassion, loving-kindness, and wisdom of the excellent person who brought great benefit to the world. It is as if he were still present. We take the Buddha as our model, as a guide for our hearts, and we practice according to his Dhamma and Vinaya, following his example, in order to see the Dhamma for ourselves, just as he did.

Out of respect and gratitude, Buddhists must perform these acts to pay homage to his virtues. The Buddha did not have a great desire for these material offerings. The most important desire of the Buddha was the practice of the Dhamma and Vinaya, correctly and according to the principles, which is the way that leads all beings to be free from all suffering. In the Mahāparinibbāna Sutta, he said:

“O Bhikkhus! There are two kinds of offerings: the offering of material things and the offering of practice.”

1. The offering of material things, the offering of items of worship such as candles and incense, is an offering that is not of great importance, but Buddhists are happy to do it.
2. The offering of practice is the offering of practicing correctly according to the Dhamma and Vinaya.

Of these two kinds of offerings, the offering of practice, which is the correct practice according to the Dhamma and Vinaya, is the superior offering. He said: “Whoever pays homage to the Tathāgata with the offering of practice, that is, by practicing correctly according to the Dhamma, that person is said to respect, revere, and pay homage to the Tathāgata with the highest offering.” In another place, he said to the bhikkhu Vakkali:

“Whoever sees the Dhamma sees the Tathāgata.”

The truth is that Buddhism has no method of supplication, no method of pleading or begging. This is because these methods of supplication, pleading, and begging are not the path of deliverance. The Buddha does not save beings who supplicate, plead, or beg him. His Dhamma is a Dhamma of self-salvation (niyyānika-dhamma), which means “purity is to be achieved by oneself.” The Buddha saw that “supplicating and paying homage to him is useless,” and he did not just see it that way. He also saw that “supplicating and asking for grace is a way of demeaning oneself and making one’s mind base.” Buddhists should not supplicate for their own salvation; they should have confidence in themselves and act for themselves in order to achieve their own freedom.

Buddhism has no supreme being, no belief in a cosmic power that is said to possess “omniscience” or “omnipresence.” It has no dogma that must be adhered to, no creed that must be accepted by faith. It has no Brahmin priests who act as intermediaries between humans and a supreme being. It has no special rites, no initiation ceremonies to become a Buddhist. It has no supplications (prayers) or sacrificial rituals. It has no practice of asceticism or yoga for the purpose of self-salvation.

Therefore, it is not at all appropriate to call Buddhism a “religion” in the full sense of the word, because Buddhism is not a system of irrational faith and worship. Or to put it another way, it is not “an act that leads people to a confused understanding of a supreme being, or a supreme being who has power over the destiny of human beings, and that human beings must therefore worship and supplicate as a way of repaying their gratitude.” It is not like that either.

If we are to call Buddhism a “religion,” it should be with the meaning that “it is a teaching of the Buddha that speaks of life, that goes deep into life, according to a realistic perspective, not just superficially.” It is a teaching of the Buddha that speaks of… (The last few lines of this page seem to be a continuation of the definition, suggesting a more philosophical interpretation of “religion” as a path of self-cultivation and wisdom), a subtle, profound, and exceptionally correct path. It is the Buddha’s teaching that instructs and trains people to have the courage to conquer themselves, to live life with caution, and to face death without shrinking, without retreating, and without fear, with the virtue of patience. It is the Buddha’s teaching that is a sacred incantation, a source of excellence, goodness, and joy for oneself and for all others. If Buddhism is a religion with the meaning described above, then this religion is indeed superior to all other religions.

(A religion of religions)

Is the Dhamma taught by the Buddha a philosophy or something else?

Is the Dhamma, or what the Buddha taught, what Westerners call “philosophy”? In the past, there were many Buddhas who entered Nibbāna a very long time ago, but the excellent Dhamma-Vinaya that they taught for the salvation of the world remains in its original, pure form. That is why this Dhamma is called the “Normal Dhamma.”

When the Buddha was still alive, this Dhamma was not written down. After the Buddha’s Parinibbāna, many noble disciples held a council (to chant and verify the teachings). They memorized all the Buddha’s words and passed them down orally from one generation to the next, up to the present day. Buddhism has been preserved for 500 years in this way. The Sangha disciples wrote down the Buddha’s words in written form on the island of Lanka. The Buddha taught that his doctrine is called the Dhamma-Vinaya, that is, one part Dhamma and one part Vinaya. Later, scholars divided the Dhamma into two categories: the Dhamma with a shallow meaning, called the “Suttas,” and the Dhamma with a profound meaning, called the “Abhidhamma.” This resulted in three divisions: the Vinaya Piṭaka… (The end of the page mentions a reference to a book about the Tipiṭaka in Khmer) (13 volumes), the Suttanta Piṭaka (63 volumes), and the Abhidhamma Piṭaka (34 volumes), which together are called the Tipiṭaka or the Three Baskets (Triple Corbeille).

1. The Vinaya Piṭaka, the “Basket of Discipline,” is the code of rules and regulations that the Buddha laid down as the path of practice for the fourfold assembly: monks, nuns, laymen, and laywomen. This Vinaya is further divided into two categories:

a) The Āgāriya-vinaya, the “discipline for householders,” is the discipline for laymen and laywomen to practice.

b) The Anāgāriya-vinaya, the “discipline for the homeless,” refers to the discipline for monks to practice.

• The Suttanta Piṭaka, or the “Suttas,” refers to the teachings that the Buddha gave at various times when he was still alive. In these suttas, there are also teachings given by the Venerable Sāriputta, the Venerable Moggallāna, the Venerable Ānanda, or other disciples.
• The Abhidhamma Piṭaka, or the “Higher Dhamma,” deals with profound and subtle doctrines. It refers to philosophy and has a deeper meaning than the Suttanta Piṭaka. The Suttanta Piṭaka contains conventional teachings, while the Abhidhamma Piṭaka contains ultimate teachings. In the Abhidhamma texts, the Buddha taught about the subtle and refined nature of consciousness, mental concomitants, matter, and Nibbāna. It is in this Abhidhamma that the Buddha taught that all beings are merely “persons” by convention, that is, they are merely designated as “persons.” To say that they are “beings” is not true, and to say that they have a “life” is also not true. They are empty of self, devoid of a living soul, and void. This is explained through the most subtle analysis, down to the point where matter cannot be further divided, and these phenomena are classified in various ways with the utmost precision.

Furthermore, this Abhidhamma deals with truth and fact; it does not deal with theories or philosophies that are considered profound truths at one time, only to be rejected the next day because they are found to be untrue. The Buddha taught the Dhamma to all beings according to the natural order of things; it is not a Dhamma that causes fear. It is not a new philosophical theory that deviates from the natural order, nor is it a new kind of materialistic science that he created. He always taught the Dhamma with explanations, saying, “This is the path that should be followed; this is the path that should not be followed.” These are all teachings that lead beings to escape from suffering. And finally, he pointed out the way to the attainment of moksha, which is the one and only path. If we examine it carefully, the Buddha’s Dhamma is a teaching that opens the way for many atheistic philosophies and scientific views to follow in its stream it also has a place. This is what Schopenhauer wrote: “Suffering is a truth, and this idea has become the path for modern Western philosophy.” Spinoza also rejected all other theories, saying, “The nature of things, which they say is ‘permanent,’ is not fixed.” He further stated, “All things that are said to be ‘permanent’ are subject to change.” Regarding this view, he believed that “this suffering can be overcome by finding the truth, which is not something that arises for a moment and then disappears, but is a truth that is unchanging, permanent, and eternal.” Berkeley clearly understood that “what is an indivisible atom is only a creation of the ultimate reality; it is just a game.” And Hume, after a long discussion on the mind, concluded that “consciousness is the natural flow of the mind.” Bergson explained that “this is the law of change.” As for Professor James, he helped us to understand that “this is the stream of consciousness.”

All these ideas that these scholars have contemplated the Buddha taught to sentient beings about 2557 years ago along the banks of the Ganges River in India. He taught that this is the law of impermanence, the “phenomenon of momentary change”; this is suffering, the “phenomenon that is difficult to endure”; this is not-self, the “phenomenon that is not one’s own.” These are called the three characteristics of existence, or the three universal characteristics, the “three regular laws,” or the “three natural characteristics that always arise.” Furthermore, students of the Buddha’s teachings should understand that the Buddha did not teach all the truths that he had realized. He only taught those truths that would lead beings to the end of suffering, to the immortal and great Nibbāna. This is evident in the Saṃyutta Nikāya, in the Mahāvagga:

One day, the Buddha was staying in the Simsapa forest near the city of Kosambi. At that time, he reached out his hand and took a handful of leaves, held them up, and said to the monks:

“O bhikkhus! Which is more: the leaves in the Tathāgata’s hand, or the leaves on all the trees in this forest?”

The community of monks replied to the Buddha’s question, saying:

“Venerable Sir, may you have compassion and teach us! The leaves in the hand of the Blessed One are few, while the leaves on the trees are far more numerous, beyond calculation.”

Then the Buddha continued:

“So too, O bhikkhus! The truths that the Tathāgata has realized are many, like the leaves on the trees. And the truths that the Tathāgata has taught you are few, like the leaves in the Tathāgata’s hand. But the truths that the Tathāgata has not taught you are truths that are of no benefit in leading you to the end of suffering.”

The truths that the Buddha taught to sentient beings are all truths that are beneficial in leading them to the end of suffering, which is Nibbāna. They are truths that are suitable for human beings to grasp and understand. They are truths that are complete with reason and are clearly defined. They have the characteristics of a science. If anyone studies these truths, they will understand them clearly, see things clearly, and see the truth as it really is, with direct knowledge. These are truths that modern scholars acknowledge as correct, and they admire them greatly.

The truth is, Buddhism is not a science in the sense that they are parallel paths that go along together. This is not a fault or a point of contention. It is just that one is a spiritual path dealing with morality and ultimate truth (Moral and spiritual truth), while the other is a worldly path dealing with conventional truth (Material truth). That is to say, Buddhism uses oneself as the instrument to investigate and realize the truth, and it is concerned with the moral or mental aspect, the immaterial realm. Science, on the other hand, uses external objects as instruments to investigate the truth, and it is concerned with the material realm. To put it another way, Buddhism seeks happiness in this world and ultimate happiness in the world beyond, which is called immaterial happiness. Science seeks happiness only in this world, which is called material happiness. Therefore, the goals of Buddhism and science are different.

Furthermore, the teachings that the Buddha gave are not merely for decoration in a display case, nor are they a subject to be studied like history or literature. Nor are they meant to be preserved for the creation of scholars or intellectuals. The Buddha’s teachings are meant to be studied and understood, which is called the “study of the Dhamma.” After studying and understanding, one must practice accordingly.

This is called the “practice of the Dhamma.” If one practices correctly according to the principles of the Dhamma, one will attain the fruit, which is enlightenment, the “realization of the Dhamma,” and the attainment of liberation, the “freedom from all suffering.” This is called the “realization of the Dhamma.” In essence, the Buddha’s teachings are for study and understanding. After understanding, one practices accordingly. After practicing, one reaps the fruits, which are happiness in this present life and the path to ultimate happiness in the supramundane realm. One who practices according to the Buddha’s teachings will surely find happiness in this life and will surely attain the end of suffering, which we are so weary of, without a doubt. This is because the end of suffering is the final goal of all beings.

Therefore, the Buddha’s teachings are not just beautiful to look at; they are like a ship or a raft for crossing over, for ferrying beings across the abyss of suffering, which is the great ocean called the “long and endless cycle of samsara” (the wandering of death and rebirth). According to this reasoning, Buddhism cannot be definitively classified as a philosophy.

Is Buddhism a system of ethics or something else?

In truth, there should be no doubt about Buddhism in this regard. Buddhism is indeed the most excellent system of ethics, a code of conduct suitable for all times and superior to the ordinary ethics of the world. The ethics that the Buddha taught are the highest form of morality, the very foundation of all wholesome actions, and the straight path that leads beings to the end of suffering, which is the ultimate goal. The ordinary ethics of the world are indeed a universal law, but they are not a complete law for leading beings to complete freedom, that is, to liberation. The ordinary ethics of the world, in order to be fully effective, must be combined with wisdom and other knowledge. Only then can they be considered truly excellent ethics.

Buddhism speaks of kamma, or “action,” which includes good actions, bad actions, and neutral actions (wholesome kamma, unwholesome kamma, and indeterminate kamma). Kamma is a natural law; it is not a law of a tribunal. The law of a tribunal is fraught with many dangers. It should be understood that the kamma spoken of in Buddhism is kamma with intention. Intention is morality; intentional action is kamma. This kamma will surely bring its own results, because the kamma is intentional. As for actions without intention, they are not spoken of in Buddhism. All kamma has its own power it works constantly within oneself. Just look at the movement of the great elements; they are constantly working within themselves. Thus, kamma is the creator or the architect of everything in the world. If “God, Brahma, or Tao” has the meaning of “kamma,” then that is excellent. The virtuous should say that Buddhism is a doctrine of kamma-ism (a doctrine that speaks of kamma) in its entirety. Of the three kinds of kamma mentioned earlier, good action (wholesome kamma) is the most essential action in building up a person. It makes a person excellent and frees them from all suffering through the complete fulfillment of the Brahma-faring, as the Buddha said in the Majjhima Nikāya:

“The Dhamma (wholesome Dhamma) that a person has cultivated and made to grow, so much so that it becomes abundant and overwhelming, is able to overcome all the unwholesome Dhamma, for certain.”

The kamma (action) of an Arahant is neutral; it is neither wholesome nor unwholesome, because their mental state has transcended both these categories. But this does not mean that “an Arahant has no work to do,” that is, it does not mean that “an Arahant is idle.” In fact, an Arahant is an active person, even more excellent than an ordinary person, but their actions are actions that are free from karmic results, which are called “kiriya.” They are actions that lead beings to follow the excellent path that he has truly realized, towards the peaceful abode of Nibbāna, which is free from suffering and fear. His actions are normally wholesome actions, actions with great power that lead beings to achieve their goals. For example, gold that a goldsmith has refined and purified of all dross is a pure substance that does not need to be refined again. In the same way, an Arahant is a pure being who has no need to perform actions that produce karmic results. In this way, the Arahant clearly understands the Dhamma, has penetrated the Dhamma, has realized the Dhamma, and has seen the truth as it is. He has realized the Dhamma that destroys the cycle of samsara, which is the law of dependent origination, the “law of cause and effect.”

What has been said above should be reiterated: “Whatever is the nature of a supreme being, who is said to have power over everything, or anything else that represents a supreme being with magical powers, has no part at all in the nature of Buddhism.” In Buddhism, there is no one who gives out rewards or who curses people to be sinful. Happiness and suffering are the results that arise from the “actions” of each individual. The idea that a deity is pleased and bestows rewards, or that a deity is displeased and becomes angry and curses people to have bad fortune, has no place in the mind of a Buddhist. Even the hope that a deity will bless and reward them, or the fear that a deity will curse them, is also absent. A Buddhist is aware of the consequences of their actions in the future, always.

• They have mindfulness and clear comprehension, and they resolve to refrain from evil actions of body, speech, and mind, because they clearly understand that evil actions bring evil results, leading to suffering in this world and the next, and are the cause that prevents them from attaining Nibbāna quickly.
• They resolve to cultivate wholesome virtues, because they clearly understand that good actions help to save them and bring them happiness in this world and the next, and lead them closer to supreme, perfect enlightenment, the “realization of the Dhamma,” which is the ultimate goal.

In order to understand these sublime ethics clearly, I invite all of you to look at the various teachings of the Buddha that are found in the suttas, such as the Dhammapada, the Sigalovada Sutta, the Vyagghapajja Sutta, the Mangala Sutta, the Karaniya Metta Sutta, the Parabhava Sutta, the Vasala Sutta, the Dhammika Sutta, and so on. Therefore, this Buddhism, if viewed from one perspective, is not just a philosophy. If viewed from another perspective it is a philosophy that transcends all other philosophies. This Buddhism, if viewed from one perspective, is not just a religion. If viewed from another perspective, it is a religion that transcends all other religions. This Buddhism, if we speak of its ethics, is an excellent system of morality that surpasses all other systems of ethics. And these ethics are the very beginning of all that is good (wholesome), and please know that they are not the end of Buddhism.

The word “Buddhism,” according to its meaning in the Pāli language, which is the original source, is the word “Dhamma” that is used to refer to “Buddhism.” The word “Dhamma” does not have an equivalent in any other language with the same breadth of meaning. The word “Dhamma” has a definite meaning; it refers to the truth, the real and excellent truth that leads beings to freedom, to complete liberation, which is moksha (liberation by oneself). This Dhamma, whether a Buddha arises or not, is always a definite and regular reality. The Buddha is merely the one who discovers this Dhamma, who reveals it for all to see, just like opening a lid that covers something, revealing what is inside. That is all. This is because this Dhamma is buried in the ignorance of all human beings. It is only when he attained enlightenment that he proclaimed this Dhamma to human beings, to the devas and brahmas, with his compassion. To make a comparison, this Dhamma is like a precious gem, like a diamond buried in a mountain of ignorance. The Buddha is the one who found this Dhamma, this diamond, and he dug it up and showed it to all beings, saying, “This is the Dhamma that will lead you to freedom (moksha), to escape from the abyss of all suffering.”

Therefore, all you virtuous people who love yourselves should practice according to this Buddhism. All of you will find happiness according to your wishes, without fail.