The Buddha is generally associated with the doctrine of Ahimsa. That is taken to be the be-all and end-all of his teachings. Hardly any one knows that what the Buddha taught is something very vast: far beyond Ahimsa. It is therefore necessary to set out in detail his tenets.

We cannot force our way into realizing our original nature which is what we are, intrinsically, but which remains hidden from us.  The agitation of our all-too-human mind which is hiding this nature, which is independent of such agitation, can only increase if we force our way.  By the same token, we still need to actively let this agitation settle through various means which includes seated meditation, walking, and pleasant work just to name a few ways.  With such a settled mind, the moment at which agitation completely stops—our original nature or pure Mind becomes clear to us.

Is Buddhism a religion?, part 5: The idea of awakening does not offer an escape from self, but a way to attend to its nature.

Abhidhamma is the analytical doctrine of mental faculties and elements. The Abhidhamma Pitaka contains the profound moral psychology and philosophy of the Buddha’s teaching, in contrast to the simpler discourses in the Sutta Pitaka.

When I was moving towards Buddhism, what acted on my imagination was the image of the Buddha, the representation of a human being whose demeanour reflected composure and self-knowledge. It seemed to be the projection of a human possibility, perhaps illusory, but it threw into relief our ordinary human disarray, particularly at first my own. Later I came to find that Buddhist practice was at its most authentic when I sat in meditation alongside others, an incipient sangha (community of practitioners).

What is “sexual misconduct” (kamesu micchacara)? Here are two definitions in the Buddha’s own words.

One day Buddha was walking through a village. A very angry and rude young man came up and began insulting him. “You have no right teaching others,” he shouted. “You are as stupid as everyone else. You are nothing but a fake.” Buddha was not upset by these insults. Instead he asked the young man “Tell me, if you buy a gift for someone, and that person does not take it, to whom does the gift belong?”

Marriage forms an integral part of our lives. Thus, before we enter this union, we need to analyse carefully the reason why we marry. If we cannot find a good reason, it means that we are probably not ready to marry. Love alone is not reliable, because it is likely we may change our minds later. There should be something greater, something that makes a marriage worthwhile, a binding of two lives.

Those who are wise, who listen to and understand this doctrine, also comprehend the reality of Sansara (Round of Existence). This understanding causes one to seek relief from the unsatisfactory state of Sansara. Those who realize this, also realize that there is none other than the Samma Sambuddha who can show the way to achieving this goal. Those who understand, seek refuge in the Buddha, saying ‘Buddham saranam gacchami’.

Mexico City, Mexico 13, October 2013 - Immediately after he had arrived at the Arena Ciudad de Mexico this morning His Holiness the Dalai Lama met with representatives of two local Buddhist groups. He was keen to explain to them that performing rituals and saying prayers is fine up to a point, but in the twenty-first century it is important to understand what Buddhism is about, which requires study. He also told them that scientists and others are taking greater interest in Buddhism for what it can tell them about the mind. A project is underway to compile materials from the Kangyur and Tengyur related to Buddhist science, philosophy and religion, which will make them easier to study in an academic way. He encouraged the making of such provisions in Dharma centres too.