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　　The Buddha”s Teaching: It”s Aim

　　To ask why the Buddha”s teaching spread so rapidly among all sectors of northeast Indian society is to raise a question that is not of merely historical interest but is also relevant to us today. For we live at a time when Buddhism is exerting a strong appeal upon an increasing number of people, both East and West. I believe the remarkable success of Buddhism, as well as its contemporary appeal, can be understood principally in terms of two factors: one, the aim of the teaching; and the other, its methodology.

　　As to the aim, the Buddha formulated his teaching in a way that directly addresses the critical problem at the heart of human existence — the problem of suffering — and does so without reliance upon the myths and mysteries so typical of religion. He further promises that those who follow his teaching to its end will realize here and now the highest happiness and peace. All other concerns apart from this, such as theological dogmas, metaphysical subtleties, rituals and rules of worship, the Buddha waves aside as irrelevant to the task at hand, the mind”s liberation from its bonds and fetters.

　　This pragmatic thrust of the Dharma is clearly illustrated by the main formula into which the Buddha compressed his program of deliverance, namely, the Four Noble Truths:

　　(1) the noble truth that life involves suffering

　　(2) the noble truth that suffering arises from craving

　　(3) the noble truth that suffering ends with the removal of craving

　　(4) the noble truth that there is a way to the end of suffering.

　　The Buddha not only makes suffering and release from suffering the focus of his teaching, but he deals with the problem of suffering in a way that reveals extraordinary psychological insight. He traces suffering to its roots within our minds, first to our craving and clinging, and then a step further back to ignorance, a primordial unawareness of the true nature of things. Since suffering arises from our own minds, the cure must be achieved within our minds, by dispelling our defilements and delusions with insight into reality.

　　The beginning point of the Buddha”s teaching is the unenlightened mind, in the grip of its afflictions, cares, and sorrows; the end point is the enlightened mind, blissful, radiant, and free.

　　To bridge the gap between the beginning and end points of his teaching, the Buddha offers a clear, precise, practicable path made up of eight factors. This of course is the Noble Eightfold Path. The path begins with (1) right view of the basic truths of existence, and (2) right intention to ndertake the training. It then proceeds through the three ethical factors of (3) right speech, (4) right action, and (5) right livelihood, to the three factors pertaining to meditation and mental development: (6) right effort, (7) right mindfulness, and (8) right concentration. When all eight factors of the path are brought to maturity, the disciple penetrates with insight the true nature of existence and reaps the fruits of the path: perfect wisdom and unshakable liberation of mind.

　　The Methodology of the Teaching

　　The methodological characteristics of the Buddha”s teaching follow closely from its aim. One of its most attractive features, closely related to its psychological orientation, is its emphasis on self-reliance. For the Buddha, the key to liberation is mental purity and correct understanding, and thus he rejects the idea that we can gain salvation by leaning on anyone else. The Buddha does not claim any pine status for himself, nor does he profess to be a personal savior. He calls himself, rather, a guide and teacher, who points out the path the disciple must follow.

　　Since wisdom or insight is the chief instrument of emancipation, the Buddha always asked his d…

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