Buddhism in 10 Steps (Ebook)

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First Edition - January 2022
Buddhism in 10 Steps 1 Alan Peto & Sanathavihari Bhikkhu

Contents
Welcome.......................................................................................................................................................................3
Buddhism is Everything ............................................................................................................................................5
Buddhism is Freedom ................................................................................................................................................7
1 – What is Buddhism?..............................................................................................................................................9
2 – Who was the Buddha?....................................................................................................................................... 11
3 – What did the Buddha Teach?........................................................................................................................... 13
4 – What are the Four Noble Truths? .................................................................................................................... 15
5 – What is the Noble Eightfold Path? ................................................................................................................. 17
6 – What is Dependent Origination? .................................................................................................................... 19
7 – What is Karma? .................................................................................................................................................. 21
8 – What is Not-Self? ............................................................................................................................................... 23
9 – What is Rebirth?................................................................................................................................................. 25
10 – What is Nirvāṇa? .............................................................................................................................................. 27
How to Meditate ...................................................................................................................................................... 29

How to Study the Buddhist Teachings ................................................................................................................ 31
How to Practice Buddhism in Everyday Life ...................................................................................................... 33
How to Visit a Buddhist Temple .......................................................................................................................... 35
Appendix A: Books, Videos, Websites, & Podcasts ............................................................................................ 36

Appendix B: Buddhist Scriptures .......................................................................................................................... 37
Appendix C: Buddhist Traditions ......................................................................................................................... 41
Appendix D: Buddhist Practice ............................................................................................................................. 42
Appendix E: Buddhist Religion ............................................................................................................................. 43
Glossary of Buddhist Terms .................................................................................................................................... 44
About the Authors .................................................................................................................................................... 49

Welcome
Buddhism is a major worldwide religion with over half a billion followers which continues to gain the
interest of people around the world.
Because those who are exploring or new to Buddhism can be inundated with too many resources, books,
videos, and viewpoints, we felt a practical and easy-to-understand introduction to Buddhism would be
beneficial to start you out correctly in your journey as a Buddhist layperson.
As someone new to Buddhism, we have centered this book around that fact, rather than explaining
Buddhism at a scholarly or monastic level.
Inside this purposely short book, we will introduce you to several fundamental Buddhist teachings,
concepts, and practices to give you a solid foundation.
We encourage you to explore and find a Buddhist temple near you (or online) where you can follow the
guidance of Buddhist monastics and engage with the Buddhist community. If you do not have one near
you, many are now providing online services and classes you can attend.
Welcome to the wonderful world of Buddhism and we wish you much merit in your practice!
~ Alan Peto & Sanathavihari Bhikkhu

Buddhism is Everything
By Venerable Sanathavihari Bhikkhu
What is Buddhism? Is it a religion, philosophy, or a way of life?
Like many of you I also had similar questions about “what is Buddhism?” So, I started off by reading
many books on Buddhism, asking my Buddhist friends, and going to visit Buddhist centers.
On my journey to find out what Buddhism “is”, I was amazed to learn how the many different Buddhist
traditions defined Buddhism, and how Buddhist practice can be varied with each individual.
Then it occurred to me, Buddhism is everything. Everything in the sense that it cannot be relegated to a
convenient conceptual box. Buddhism is a system, method, teaching, and practice that pervades every
single dimension of life.
The teachings of the Buddha are not limited to sitting on a meditation cushion, in the monastery, on
retreat, holidays, weddings, and funerals. The teachings of the Buddha are for every moment of life, from
when we first wake up until the moment we fall asleep. And even in sleep Buddhism has something to
offer us.
So, what does Buddhism have to offer us? Well, the Buddha said it is the end of all suffering and the
supreme happiness of Nirvana. These might seem like quite lofty and idealistic goals. However, the
same teachings that can help us achieve these somewhat fantastic goals also provide benefits in the here
and now.
Whether you are interested in Buddhism because you are in search of transcendence or want to be a bit
less of a jerk, the teachings of the Buddha can help in the mundane and the supermundane. You can find
relief from suffering due to a late amazon shipment to the extreme of losing a loved one. The solution to
overcoming both are found in the same Buddhist practices.
I know that coming into Buddhism can seem overwhelming with the vast number of sutras, meditations,
rituals, and customs. However, you can focus your mind and practice on what the Buddha said when he
was asked for a concise version of his teachings:
“To avoid doing bad, to do good, and to develop the mind - this is the teaching of all the Buddha’s”

Buddhism is Freedom
By Alan Peto
“Freedom” -– The Buddha made it abundantly clear that what he taught was a matter of life and death,
and that he could free us from the consequences of our own unskillful and unwholesome actions.
This succinct message and mission of the Buddha often gets lost in our distracted society which demands
ideas that they agree with, things that makes us feel better, and things that entertains us.
In Buddhist teachings, our mind is likened to a bull, ox, or monkey that is constantly going off in different
directions based on the things it wants. You are unfortunately chained to this “bull” of a mind and
dragged around endlessly, which is an unsatisfactory experience to say the least.
This “mind” that controls you is not the true nature of “you”, and it wants to stay in charge, of course.
The more you learn about Buddhism and the Buddhist teachings one of two things will occur: you will
have the desire to follow the teachings and become a Buddhist, or you will become distracted,
disillusioned, bored, and move on to binge watch a TV show.
The Buddha knows we often fall into the latter category – the distracted person being dragged around by
their bullish mind. Even though he realized that all sentient beings, such as humans, can become
enlightened just as he had, they are also clouded with delusion and ignorance of the truth that prevents
enlightenment.
That message of freedom – “liberation “– from the chains of suffering rings loud and true in the minds of
the half a billion Buddhists around the world. It is coupled with the Buddha’s warning to us that this
human life is incredibly rare and precious because it is the best “realm” where we can understand his
teachings and make progress to become enlightened.
This message of liberation and urgency becomes more important to me every year I practice Buddhism.
I have the choice of either resigning myself to being a compliant “prisoner” of my untamed mind, or I can
work towards getting out of this self-imposed “prison” and rediscover my true nature: Nirvāṇa.
Buddhism, the religion, is a well-honed sword that cuts through the delusion and ignorance of our
untamed mind so we can become awakened to the truth, become an enlightened being, and realize our
natural peaceful state of “Nirvāṇa” which is free of suffering and dissatisfaction.
As you begin your journey in Buddhism, I encourage you to set your “luggage” of perceptions,
assumptions, and beliefs on the side of the road so you can fully immerse yourself in everything the
religion has to offer.
You will be exposed to words you do not initially understand, cultures and cultural norms you may feel
out of place in, rituals that seem unusual, and complex teachings that make your head hurt. If you can
look past your initial perceptions of these, you will often find an amazingly supportive community, deep
insight, and a gradual taming of your mind to end greed, anger, and delusion.
I look forward to joining you on this incredible journey and in this amazing religion!

1 – What is Buddhism?
Buddhism provides the liberating path towards freedom (Pāli: Nibbāna / Sanskrit: Nirvāṇa) from
unsatisfactoriness in life (Pāli: Dukkha/Sanskrit: Duḥkha), which is a result of unwholesome karma, which
gives rise to continued re-birth in the cycle of birth and death (Saṃsāra).
1. The Buddha’s teachings explain the true nature of our existence and world, which is marked
with unsatisfactoriness. Because we are delusional to the truth (Pāli: Dhamma / Sanskrit: Dharma),
we believe this unsatisfactoriness is our true mental existence and are unaware of its illusionary
foundation. The Buddha said it is a conditioned experience which we can end.
2. The Buddha explained that unsatisfactoriness is rooted in the Three Poisons, which are
ignorance of the Dharma, the resulting greed, clinging, and craving to sensual pleasures, and
anger and hatred when we are separated from pleasurable feelings, things, and perceptions.
3. The Three Poisons give rise to unwholesome intentional volitional actions (Pāli: Kamma /
Sanskrit: Karma) of the mind, body, and speech. Karma is any intentional action that happens at
every moment. However, it is not some otherworldly “judging force” but is rather the natural
law of cause and effect where the results of actions can come to fruition immediately, in this
lifetime, or in future existences.
4. Karma is what continues after death, connects all prior and future existences, and gives rise to
new existences. This is known as Karma with outflows (outflows are known as “fetters” – which is
another description for leg chains since Karma traps one in Saṃsāra).
5. By becoming awakened to the truth (Dharma), one can see the true nature of things – which is
the conditioned, impermanent, ever changing, and interconnected nature of our world. This is
the world that we previously viewed and interact with incorrectly due to our own illusions and
perceptions when unenlightened. When one becomes awakened to this truth, they have
eliminated the delusion and ignorance of the Three Poisons and are able to cut off the resulting
unwholesome Karmic actions of greed and anger which continuously forces rebirth of new
existences in the cycle of rebirth (Saṃsāra) which is unsatisfactory (Dukkha).
6. One’s true existence is free of the Three Poisons, Dukkha, and the Cycle of Rebirth, and is
known as Nirvāṇa. In this enlightened state, one is unshackled (fetters removed – known as
Karma without outflows) from their unskillful and unwholesome actions (Karma) that were leading
to rebirth, which is unsatisfactory. They can exist in the world in their true natural state free of
wrong perceptions, unskillful actions, and continued re-becoming in the cycle of rebirth.
The goal of all Buddhists is to become enlightened to the truth so they can free themselves from the cycle
of rebirth (and the unsatisfactory nature of it) and realize their true natural peaceful state of Nirvāṇa.

2 – Who was the Buddha?
The historical Buddha was born 2,600 years ago as Siddhārtha Gautama in the area where the modern-
day country of Nepal is located, which is near modern-day India.
• Siddhārtha was born into a life of luxury and privilege but was prevented from seeing real-life
by his father for fear he would become an ascetic/holy person. This was because it was predicted
that Siddhārtha would be either a great ruler or a holy person. His father naturally wanted him
to follow after him as a leader.
• He eventually left this life of luxury to become a holy person and learned many techniques from
other teachers. However, none of these techniques led to the “truth” he was seeking.
• It was not until he nearly died after starving himself to attain higher levels of attainment that he
resolved to follow the ‘middle way’ of not going to extremes. He then resolved to meditate until
he achieved awakening and realized enlightenment.
• He meditated for 49 days until he became enlightened, and was then known as the Buddha,
which is the title of an enlightened teacher. He is the latest of many Buddhas who have existed in
the past and is called Shakyamuni Buddha or Gautama Buddha. Shakya was his clan's name,
and Shakyamuni is Sanskrit for “Sage of the Shakya.” Shakyamuni Buddha is known as a
‘Buddha of our era.’ Each era has a single Buddha whose teachings (Dharma) we know and
follow to become enlightened.
• The Buddha taught for roughly 45 years in the country known as India, establishing many
monastic communities, followers, and giving teaching to numerous people.
• His foundational teachings are the Four [Noble] Truths, the [Noble] Eightfold Path (which is
the fourth noble truth) leading to the freedom of Nirvāṇa, and Dependent Origination.
It’s important to know that the title of “Buddha” is not restricted to Shakyamuni:
• There will be more Buddhas in the future when his teachings are lost in this world (the next
Buddha of an era is known as Maitreya).
• There are “solitary Buddhas” (Pratyekabuddhayāna) which are enlightened beings that have
awakened to the truth on their own (in an era without a Buddha), but do not enlighten others.
• In Mahāyāna Buddhism, all beings strive towards eventually becoming a Buddha, even if that
takes eons. There are countless Buddhas in other worlds and dimensions. For example, most
Mahāyānists follows the path to enlightenment through Amitābha Buddha and his Western Pure
Land. Pure Lands, also known as “Buddha Fields” are perfect environments where one can
become more easily enlightened under a living Buddha. For example, when Shakyamuni was on
this Earth, the famous location in India known as Vulture’s Peak was considered his Pure Land.

•

3 – What did the Buddha Teach?
The Buddha’s teachings and mission are centered around one central theme: the ending of
unsatisfactoriness in our life (Pāli: Dukkha / Sanskrit: Duḥkha). His teachings peel away our delusion
and ignorance to reveal the truth of Dukkha, which helps us become enlightened and realize our natural
state of Nirvāṇa by breaking down the belief in a permanent, unchanging, and independent “self”
(ātman) which he says does not exist.
The Buddha identified “Three Marks of Existence” that permeate our reality:
• Impermanence: No conditioned phenomena is permanent, and all are dependent on causes and
conditions to exist (or cease). We call these two teachings Impermanence and Dependent
Origination. This is a core principle in Buddhism because when we fundamentally understand
that everything is impermanent, it liberates us from the false belief in a permanent “self”.
• Suffering: Called Duḥkha or Dukkha in the Buddhist scriptures. Our reality and existence are
unsatisfactory, even if we don’t always perceive it this way. This suffering is caused by our belief
that we are permanent are not dependent on other things, which causes us to have attachments
and cling to things. This in turn causes us to create actions (Kamma/Karma) that keep us trapped
in a cycle of rebirth (Saṃsāra). There are three types of suffering: 1) Suffering of “Suffering”
(Dukkha-dukkha) due to the physical and emotional discomfort and pain we all experience as
humans. 2) Suffering of “Change” (Viparinama-dukkha) due to our inability to accept the truth of
impermanence and change, clinging to pleasurable experiences, and sadness when they pass.
3) Suffering of “Existence” (Sankhara-dukkha) due to the overall unsatisfactory nature of the
arising of the Five Aggregates within Saṃsāra.
• The illusion of Self: Nothing is independent of other things to exist, and our belief that our
‘body’ and ‘mind’ makes us permanent and independent is false (known as “non-self” or “not-
self”). We are just a temporary grouping of things, known as the “Five Aggregates”, in this
existence. The only thing that continues after we die is our actions (Karma).
Based on the Three Marks of Existence, the Buddha revealed the true nature of our existence:
• We are trapped like prisoners in the world of “Saṃsāra”, which is the term we use to describe the
endless cycle of “birth and death” (rebirth).
• Saṃsāra is Dukkha, which is rooted in the Three Poisons (or Three Fires) of our ignorance
(delusions), greed (desires), and anger (hatred). We fuel the Three Fires through our sense
organs of the eyes, ears, nose, tongue, skin, and intellect (“manas”) and how they react to sense
objects of a visible object, sound, odor, taste, touch, and mental object (which are both material
and immaterial).
• Saṃsāra is our mundane existence and daily life, which is full of impermanent and imperfect
situations (Dukkha) created by our own intentional actions (Karma). Saṃsāra is best described as
a process of existence that we flow through endlessly (through countless births and deaths) both
in every moment and after death.
• Nirvāṇa is your true nature which is absent of the Three Poisons/Fires of greed, anger, and
delusion which is the root cause of Dukkha and continued re-birth.

4 – What Are the Four Noble Truths?
The Buddha’s very first sermon was the Four Noble Truths called “Turning the Wheel of the Dharma /
Dhamma in Motion”. This sermon succinctly explained what “Buddhism” is and why we practice it.
1. The Truth of Dukkha (“The Symptom”): You are “sick” with Dukkha/ Duḥkha.
2. The Cause of Dukkha (“The Diagnosis”): Dukkha is caused by repeated “birth” due to
clinging to the false belief in a permanent, unchanging, and independent “self”, the resulting
mental cravings of sensual pleasures (Kāma), for existence (Bhava), and for non-existence
(Vibhava), and the resulting karmic actions which traps one in the endless cycle of rebirth.
(“Trishna / Taṇhā”)
3. The Truth of the End of Dukkha (“The Prognosis”): There is a cure for Dukkha, which
helps you achieve your true natural peaceful state known as (“Nibbāna / Nirvāṇa”)
4. The Truth of the Path That Frees of Dukkha (“The Prescription”): Following the eightfold
path eliminates Dukkha caused by rebirth and the five aggregates (“Magga / Mārga”)
The Four Noble Truths focuses on the word Dukkha (Pāli) / Duḥkha (Sanskrit). This word is sometimes
loosely translated as “suffering” by Westeners, but is actually a complex term that has multiple meanings
such as unsatisfactoriness, incapabability of satisfying, stress, or something not quite right.
• It refers to the unsatisfactory nature of our current “existence” due to two things: rebirth and the
clinging to the five aggregates. These may be confusing to beginners and Westerners, and we
will go more in depth about them later in this book. However, they are important to Dukkha.
• Rebirth refers to the continual cycle of birth and death (arising and ceasing). When one dies,
there is no permanent, unchanging, independent “self” or “soul” that continues on, but instead
your karma (actions) and a stream of consciousiness gives rise to the next existence in a “realm”
of rebirth. Every new existence that arises, and we cling to it, is Dukkha.
• Each existence, such as a human, consists of ‘building blocks’ known as the Five Aggregates.
When arisen in this new and temporary and every changing form, the Five Aggregates work
seamlessly together as something called “Nama-rupa” which gives the illusion of a permanent,
unchanging, and independent “self”. Because this is not ‘reality’, but we believe it is, we cling to
the belief in it and create actions (karma) that result in us remaining trapped in the cycle of
rebirth. The Buddha said: “In brief, the five aggregates subject to clinging are suffering.”
• Buddhists see the cycle of rebirth as something that is not wanted because it gives rise to new
existences (Five Aggregates/Namarupa) which is Dukkha. “Life” itself isn’t Dukkha, instead the
cycle of rebirth where new forms constantly come in and out of existence, and the ignorance of
that fact, allows Dukkha to exist.
• A Buddhist’s mission is to clear away the confusion about “self” (awakening) so they can reside
in their true state of Nirvāṇa where they have “blown out” the Three Fires of greed, anger, and
delusion, which allows them to no longer cling and crave to the idea of “self”, sensual objects,
and creating actions (Karma) based upon it, which kept them trapped like a prisoner in rebirth.

5 – What is the Noble Eightfold Path?
The fourth Noble Truth in Buddhism is regarding the path to liberation, known as the Noble Eightfold
Path. The eight parts are grouped into three categories practiced as the “Threefold Training”. It helps us
overcome this ‘affliction’ or ‘sickness’ of “Dukkha” through the cultivation of specific disciplines:
1. Understand the truth about suffering (“wisdom”) through Right Understanding and Thoughts.
2. Create the conditions to transcend suffering (“conduct” or “morality”) through Right Speech,
Livelihood, and Action.
3. Keep on the path towards awakening (“discipline” or “meditation”) through Right Effort,
Mindfulness, and Concentration.
Following the Noble Eightfold Path is the “prescription” the Buddha wrote so all sentient so we can heal
our sickness (“Dukkha”) caused by our delusions, desires, and attachments. This path is known as the
“Middle Way”, which means to not go to extremes when striving to realize enlightenment and Nirvāṇa.
The Noble Eightfold Path allows one to live their lives in perfect balance with the teachings, which in turn
allow one to become awakened, realize enlightenment, not be trapped by Karma, live in their natural
state of Nirvāṇa, which allows us to transcend the cycle of birth and death (rebirth).
1. Right View: The ability to have right concepts and right ideas that lead away from delusion and
wrong views.
2. Right Thought: Keeping thoughts in accord with the Buddha’s Dharma. This is the “speech of
your mind”, therefore you want to ensure your thoughts align with Right View.
3. Right Speech: Ensuring your “verbal” Karma consists of words of truth, compassion, praise, and
altruism.
4. Right Action: Ensuring your “bodily” Karma consists of not killing, not stealing, and not
engaging in sexual misconduct.
5. Right Livelihood: Having the right occupation in life that does not harm others and ourselves.
6. Right Effort: Dilligence in preventing unholesome states that have yet to arisen, ending
unwholsome states that have arisen, and strengthenting wholesome tates.
7. Right Mindfulness: True contemplation where the mind is pure, aware, and does not give rise
to unwholesome thoughts.
8. Right Concentraiton: Using samādhi (medidative concentration) to focus the mind and settle the
distracted body in order to develop insight (Pāli: vipassanā / Sanskrit: vipaśyanā) so one can become
enlightened to the truth.
While all Buddhist traditions have the Eightfold Path as their foundation, Mahāyāna places emphasis on
cultivating the Six Perfections (Pāramitās) which are the qualities of an enlightened being (which
correlate to the Eightfold Path). The six perfections are: Giving, Morality, Patience, Diligence, Meditation,
and Prajñā-Wisdom. For Mahāyānists, the development of these perfections, along with the Bodhisattva
Vow and cultivation of Bodhicitta (enlightened mind), are the disciplined “path” of a Bodhisattva that is
working their way towards Buddhahood - which is the goal in Mahāyāna. Theravāda has Ten
Perfections (Pāramīs) that relate not only to a Bodhisattva, but also to Arahants (“hearers”) which is the
path in Theravāda. These ten perfections are: Giving, Virtue, Renunciation, Wisdom, Effort, Patience,
Thruthfulness, Determination, Loving-Kindness, and Equanimity.

6 – What is Dependent Origination?
The truth the Buddha awakened to was that of Dependent Origination or Conditionality (Sanskrit:
Pratītyasamutpāda / Pāli: Paṭiccasamuppāda). This is the teaching that is fundamental to all aspects of his
teachings and mission. Dukkha, rebirth, karma, etc., all stem from this realization.
• Dependent Origination is the teaching that all phenomena (which include sentient beings such as
you) exist and are sustained due to “causes and conditions.”
• It teaches we do not have a “self” that is permanent, unchanging, or “exists” separately from
others. In other words, your “self” is interdependent upon and conditioned by other things.
• When causes and conditions no longer support that existence of a phenomena, it ceases in that
current form.
• There are twelve links, called Nidānas, that describe the entire process of Dependent Origination
covering birth, death, and rebecoming.
To explain this concept at a basic level, we can use a Lotus flower:
• When the right causes and conditions arise (such as the soil, water, sun, nutrients) the flower
starts to grow, and eventually blooms.
• The flower, however, will cease in that form eventually.
• It was never something permanent, unchanging, or independent of other things to exist.
Why is Dependent Origination important?
• All unenlightened sentient beings are clouded with delusion and ignorance to the truth of
Dependent Origination.
• This leads us down the road of fueling the Three Poisons/Fires of greed, anger, and delusion
with our attachments to “self”, the karmic actions that we create, and being trapped in an
endless cycle of rebirth bound in saṃsāra – which is Dukkha.
• To understand and end Dukkha, we must fundamentally understand Dependent Origination to

free ourselves.
• Unfortunately, we often do not provide the conditions to water or nourish the “seed” of
enlightenment, so it never blooms.
• Fortunately, the Buddha provides the teachings and practice so that we can understand
Dependent Origination and break down the belief in a permanent, unchanging, independent self.

7 – What is Karma?
When it comes to the concept and word “Karma” (“Kamma” in Pāli), you are likely to hear many
explanations and definitions as to what it means. To make things confusing, the word has become part of
the vocabulary in society and used in ways that do not reflect the Buddhist meaning.
The Buddhist focus on Karma is about:
• Stopping or reducing the amount of unwholesome karma we generate because it prevents us

from reaching enlightenment, which keeps us in the cycle of birth and death.
• Generating more wholesome karma because it is skillful which helps us progress on the path
towards enlightenment, which will eventually lead us out of the cycle of birth and death. While
wholesome karma is important for creating the conditions for liberation, it is not sufficient alone.
• Stop creating “any” karma so we can end our cycle of rebirth. Enlightened beings generate
“karma without outflows”, and thus rebirth ends for them.
You make [wholesome or unwholesome] karma through three ways:
• Your Actions
• Your Thoughts
• Your Words
By understanding these three things create either wholesome or unwholesome karma, you can work to
transform them:
• Wholesome karmic actions are based upon generosity, compassion, kindness, sympathy,
mindfulness, or wisdom
• Unwholesome karmic actions are based upon the Three Poisons/Fires of greed, hatred, and
delusion
There are different types of karmic results:
1. Negative Karma: Actions that only produce negative karmic effects

2. Positive Karma: Actions that only produce positive karmic effects
3. Both Negative and Positive Karma: Actions that produce some negative, and some positive,
karmic effects
4. Neither Negative or Positive Karma: Also known as “karma without outflows” is the type of
karma of enlightened beings (such as the Buddha or one of his enlightened disciples)
5. Neutral Karma: Where you committed a transgression that was not intentional or volitional.
A fundamental nature of Karma is that it does not go away. It is like a “seed” waiting for the right
conditions to bloom. Right now, you have Karmic “seeds” within you since the time of your birth. This
is because Karma casually links all prior and future existences.
While you cannot get rid of any “unwholesome” Karmic seeds, Buddhists focus on generating good
merit which is wholesome Karma. Like salt in a glass of water, you can’t remove the salt, but you can
dilute it with more clean water.

8 – What is Not-Self?
A fundamental concept of Buddhism is that we do not have a permanent, unchanging, and independent
“self” or “soul” (Ātman). Instead, we are a temporary grouping of things that create the illusion of
“self” that we believe is permanent and unchanging. This belief and attachment to “self” is the cause of
Dukkha and Rebirth.
To help remove this belief, and lead one away from Dukkha and Rebirth, the Buddha taught we do not
have a permanent, unchanging, and independent self, which leads to non-attachment to that idea of self.
This teaching is called Anattā (Pāli) or Anātman (Sanskrit) in Buddhism.
• Because we believe in this type of “permanent and unchanging self”, we create actions (Karma)
based on the three poisons/fires of greed, anger, and delusion, that keep us trapped in an endless
cycle of rebirth (Saṃsāra) which is unsatisfactory (dukkha).
• One is “born” (arises) due to five components coming together called the “Five Aggregates” or
“Five Skandhas” of form, sensation, perception, mental formations, and consciousness.
• The Five Aggregates – “you” – are a temporary condition that gives the false impression of a
permanent, independent, and unchanging “self” due to all these components working very
seamlessly together. This process that creates the illusionary belief that we have something that
is a permanent and unchanging “self” called “Nāmarūpa” (“name” and “form”).
• Nāmarūpa works through our sense organs interacting with sense objects, and with the mental
formations that arise, we believe what we think, see, hear, feel, etc., is “real”. But that reality is
conditioned by us and is not revealing the true nature of things. The Six Sense Organs and Six
Corresponding Objects are:
Organs Objects
Eye Visible Form
Ear Sound
Nose Odor
Tongue Taste
Body Tangible Feeling
Mind Thoughts and Ideas
• Due to the belief that a permanent and unchanging “self” exists due to the Five Aggregates and
Nāmarūpa, we create fuel (attachments) to support that belief. This is the source of Dukkha.
• The Three Fires of greed, anger, and delusion are fueled by your belief in self, and we then create
intentional actions (Karma) with outflows. Outflows are like a ball and chain that keep you
trapped in the cycle of rebirth. This cycle of rebirth is a beginningless and endless cycle of
arising, ceasing, and rebecoming which is unsatisfactory (dukkha) which Buddhists strive to end.

9 – What is Rebirth?
A common misconception is that Buddhism believes in “reincarnation” where a permanent and

unchanging “self” or “soul” transmigrates to a new body or existence. The Buddha firmly rejected this.
In Buddhism, the focus on “karma,” and generating wholesome karma, is related to rebirth. The reason
Buddhists want to achieve enlightenment and realize Nirvāṇa is to stop creating the types of karma that
keeps them trapped so they can end the cycle of birth and death known as Saṃsāra.
• The cycle of rebirth (saṃsāra), and thus our current existence, is unsatisfactory (Dukkha) due to
the arising of this “self” (Five Aggregates) and the actions (Karma) we take. The Buddha taught
us that this human realm in the cycle of rebirth is our best path to freedom because it allows us to
become enlightened to the causes of Dukkha and rebirth and end it by residing within Nirvāṇa.
Nirvāṇa allows us to only create Karma without outflows, and thus ending rebirth (parinirvāṇa).
• For the unenlightened, Karma with outflows “binds” them in the cycle of rebirth – where they
cling and grasp to things that feed their belief in a “self” that is permanent, unchanging, and
independent. That karma, and other factors, determines what “realm” that karma is reborn in.
But it is always a temporary existence in any realm.
• One is “born” or “arises” in a new and temporary existence (such as a human being) due to
causes and conditions (Dependent Origination) and the casual connection of karma between one
life to the next. Karma is one of the four conditions required for a new life to exist and the
catalyst for rebirth.
• A simile of this cycle of birth and death is with a candle. The flame of a candle casually lights the
wick of another candle. The two candles are not the same, and the flame (which is “karma” in
this example) is what continues on to the new existence (the “new” candle). When one realizes
their true state of Nirvāṇa, they blow out that flame of Karma with outflows, so it does not keep
them in Saṃsāra. When one who is fully enlightened passes away, they are freed from Saṃsāra.
• In Mahāyāna Buddhism, rebirth takes on a slightly different, deeper, and more complex meaning
for fully enlightened beings such as a Buddha, known as dharmadhātu. This dharmadhātu is
the enlightened being’s mindstream that is of pure essence and free of all attachments. Upon
parinirvāṇa (final Nirvāṇa or death of the body/five aggregates), their mindstream is not only
liberated from Saṃsāra, but also the illusionary nature of both Saṃsāra and Nirvāṇa by entering
and becoming something known as the Dharmakāya which are the three bodies of a Buddha.
Even though a Buddha does not arise in a new existence through Dependent Origination and the
Five Aggregates, their “mission” is not over, and they exist in this expansive state where
ordinary/mundane beings (such as us) are able in certain deep and intensive meditative states to
see and interact with them in order to understand the Dharma.

10 – What is Nirvāṇa?
Nirvāṇa (Nibanna in Pāli) is simply the end of all suffering (Dukkha). It has often been translated as
meaning to “blow out” (or “extinguish”), so it can be confused with the term “extinction”. Thankfully, it
has nothing to do with extinction but instead blowing out unwholesome things (which are known as the
“Three Fires”) that cause suffering and dissatisfaction (“Dukkha”) in our lives, and the creation of
unwholesome actions (“Karma”) that keep us trapped in the cycle of rebirth known as Saṃsāra. Saṃsāra
is Dukkha, and Nirvāṇa is the solution to it.
• In the Buddhist world, unenlightened beings are engulfed in the three fires of greed, anger, and
delusion that are the root cause of Dukkha and unskillful actions.
• Because these “fires” are “conditioned”, they can be put out. What remains after the fires are
blown out, is Nirvāṇa. Nirvāṇa is the Buddha’s Third Truth and your natural, or “true”, state.
• An example of Nirvāṇa is the the embers of a fire that has been put out. The fire is nice, we
think, but it can also cause much destruction…which is why we often have it “safely” contained
in an earthen, stone, steel, or metal structure. If we get too close, we could get burned, breathe in
the smoke, or if the flames reach something flammable, it can ignite them. After the fire goes out,
the embers are still quite hot or warm, but of course not as hot as the flames were! Those who
have “blown out” the Three Fires are still very aware of them, and some “residual” heat exists.
However, after some time, the embers “cool”. While it may sound scary to “blow out” these
fires, the result is cool and refreshing: Nirvāṇa.
• While the Five Aggregates of their current existence remains, there is no longer “fuel” being
poured on the Three Fires, and therefore no actions (karma) that binds them in rebirth.
• For a fully enlightened being, Nirvāṇa takes on another meaning when their physical body dies
known as parinirvāṇa or final Nirvāṇa. Because they are no longer generating karma with
outflows, they are no longer bound to the cycle of rebirth (Saṃsāra). At parinirvāṇa, they are no
longer forced to “arise” in a new existence since they have eliminated the “conditions” that had
been creating it.
• There is also the concept of Non-Abiding Nirvāṇa (Apraḍiṣṭhita Nirvāṇa) which is not “fixed”,
“stationary”, or where you “dwell” in any single state of mind or position (i.e., Nirvāṇa or
Saṃsāra). Non-Abiding Nirvāṇa is the perfect state of Buddhahood.
o In Theravāda , there is only one type of Nirvāṇa which is firm in the Arhat’s mind as the
“other shore” of Nirvāṇa.
o In Mahāyāna, the “static” concepts/labels of Nirvāṇa and Saṃsāra break down

completely. One who realizes Non-Abiding Nirvāṇa is not “attached to” or “abides in”
either. They are no longer caught in the cycle of rebirth (Saṃsāra) or limited to staying
on the “other shore” (Nirvāṇa). Like a ferryman, they can come and go into the
illusionary and conditioned world of “Saṃsāra” aiding others towards awakening.

How to Meditate
Sitting meditation is a popular meditative practice. These basic steps can get you started:
1. Sit with your back straight.

2. Observing if there is any tension in the body and relaxing.
3. As your body relaxes, the attention will automatically go to the breath.
4. Observe the nature of the breath; is it long or short; obstructed or not?
5. Observe how you feel in the body as you breathe in.
6. As you keep doing this, the body begins to relax.
7. Then you begin to experience the comfortable feeling of relaxation.
8. Then you begin to experience satisfaction.
9. Focus your attention on the experience of satisfaction and comfort.
10. Observe any thoughts that arise in the mind
11. Observe the mood of the mind
12. Maintain attention on the breath and tranquility that arises from it.
13. Remain in this state of tranquil observation of the body and mind as long as possible.
Contemplative Meditations
Within all Buddhist traditions, there is another form of meditation which called Anussati in Pali meaning
to contemplate or reflect. Contemplative meditation serves the purpose of focusing and calming the
mind. Contemplative meditations can help to increase confidence in the Buddha, Dharma, and Sangha.
Within the Theravāda tradition loving-kindness (metta) meditation is one of the more popular
contemplative meditations. But you can also find meditations on a single word such as Budho, is a
popular contemplation in Thailand. Within the Mahāyāna tradition, you can find meditation such as
Nāmó Āmítuófó of the Pure land school, Oṃ maṇi padme hūṃ in the Tibetan school and Nam Myōhō
Renge Kyō in the Nichiren school. These meditations are designed in part to help the practitioner embody
the noble qualities of the Dharma. It is a skillful practice when we find it difficult to just focus on the
breath or body due to our busy minds. We can use these contemplative practices to feed that busy mind
something wholesome to ruminate on.
Loving-Kindness Meditation
In this practice, we generate goodwill towards all beings. Starting with oneself and gradually expanding
it to include all beings. Just like in other meditation find a quiet and safe place to practice, sit comfortably
with a straight back and close your eyes or gaze slightly downward away from any distraction. In the
following practice please try to spend a few moments in every one of the steps:
1. May I be well and happy

2. May all beings to the north of me be well and happy
3. May all beings to the west of me be well and happy
4. May all beings to the south of me be well and happy
5. May all beings to the east of me be well and happy
6. May all beings to the nadir (under) of me be well and happy
7. May all beings to the zenith (over) of me be well and happy

How to Study the Buddhist Teachings
There are numerous ways that we can study the teachings of the Buddha. The first and foremost would
be living the teachings in our everyday lives. However, to do this first we need some conceptual
understanding of the teachings.
Many people ask me if they should read books of great contemporary teachers such as the Dalai Lama,
Thich Nhat Hanh, Bhikkhu Bodhi, and many more. Or, if they should drive straight into the Sutta/Sutras.
I think both are lovely options and depending on one’s learning style either/or might be perfect for you.
Having said all of this I would like to propose another method, it is an ancient method and one that is still
practiced to this day throughout the Buddhist world, which is recitation.
From the time of the Buddha to present day, followers of the Buddha have been chanting the teachings of
the Buddha not only as a form of contemplative prayer or devotional meditation but as a way of
comprehending the teachings. In fact, it was the Sammasam Buddha Gotama himself that taught in the
form of recitation, and that is the way we have been transmitted the precious teachings up until this day.
Now I am not saying you must recite an entire liturgy or that you have a daily chanting routine. What I
am suggesting is to find a teaching (sutra) that appeals to you such as the Heart Sutra or Metta Sutta and
chant it in English or its traditional language of transmission.
There is a unique power that comes from chanting the teachings. Instead of one just trying to memorize
or at minimum get the gist of the teachings, the teachings instead begin to resonate with oneself. Like that
song that you feel in love with while you were in high school and can still recite to this day which still
brings some visceral experience just as if you were back there again. This is what I like to call an
experiential approach to studying the teachings of the Buddha.
Although having said all this I do believe that for many of us, including my past self, if we are completely
new to Buddhism an introduction to Buddhism book can be a great way to start. Any book from
Buddhism for Dummies to Bhikkhu Bodhi’s The Noble Eightfold Path to the Dalai Lama’s The Joy of Living and
Dying in Peace (the book that started me in Buddhism).
Whichever root you take I would like to invite you to attempt to incorporate the teachings to whatever
degree you can into your daily life and to make a ritual of sort of the learning process, we are creatures of
habit and doing is the best way to learn instead of trying to memorize.
~ Sanathavihari Bhikkhu

How to Practice Buddhism in Everyday Life
“Bhikkhus, there are these three grounds for making merit. What three? The ground for making merit
consisting in giving, the ground for making merit consisting in virtue, and the ground for making merit
consisting in mind-development. These are the three.” ~ The Buddha
How Buddhists practice is as varied as the many different traditions. However, the focus on cultivating
merit is the primary practice of both laypersons and monastics. Merit is the result of good deeds, acts, or
thoughts in accord with the Buddhist teachings. It creates the right wholesome conditions for us to
progress on the path towards enlightenment, realize Nirvana, and end the cycle of rebirth.
The Buddha realized that not everyone wanted to, or could, become a monastic (monk or nun), but they
still needed a path they could follow in daily life. Through generating merit, laypersons can create
wholesome changes within themselves and provide for future conditions that are beneficial on the path
towards enlightenment. Even the Buddha in his prior lives was generating and cultivating merit that
eventually cumulated in the right conditions for his final birth where he was able to become a Buddha.
So, how do you generate merit? There are three main ways which help us stop the Three Poisons/Fires of
greed, anger, and delusion, which are the root cause of suffering Dukkha), unwholesome karmic actions,
and rebirth:
1. Giving (Dāna): The first step and primary practice for any Buddhist to help stop the Three
Poisons/Fires of greed, anger, and delusion. This practice alone was praised by the Buddha as
one of the most important. While giving can be done in many ways, the Sangha (monastic
community) is seen as the most meritorious field of merit to give to. In turn, monastics generate
merit by teaching us, the laypersons, how to understand and practice the Dharma.
2. Morality (Sīla): In essence, to live a balanced life according to Buddhist ethics. One can do this
through aspiring to follow the Five Precepts, or even by taking on additional precepts (which is
why there are certain days and short-term retreats for this purpose).
3. Mental Development (Bhāvanā): The purification of the mind of the Three Poisons requires
effort and determination. With Bhāvanā, you are not limited to sitting meditation alone. You can
partake in chanting, reading and reciting scripture, invoking the name of a Buddha, attending
Dharma talks and services, venerating Buddhas and Bodhisattvas, mindfulness, etc.
These three elements work together: Without Sīla, our ability to truly develop the mind (Bhavana) is
hindered. And without Dāna, we are unable to develop Sīla.
While it may seem like you are depositing “merit coins in the bank”, there is another part to this practice:
the transferring of merit. This is where one does not “keep” the merit they just created, but instead
dedicates that merit (such as after a daily practice) to family members, those who are facing challenging
times, or even to all sentient beings. Monastics also do this by transferring merit to laypersons in the
congregation that were generated during a Dharma service or other activity. When transferring merit, it
is done with a mind that is giving out of compassion, generosity, and loving-kindness which are
fundamental Buddhist qualities. When we transfer merit, we are also helping to transform and purify
our mind by ridding it of ego, selfishness, greed, clinging, and craving that hinders us on the path.

How to Visit a Buddhist Temple
If you are fortunate to have a Buddhist temple (or several) in your town, you are likely curious how to
“visit” a temple, and what you will experience.
There are numerous Buddhist traditions who all have a range of styles, designs, and etiquette as it relates
to their temples. In Western countries, you are typically encountering temples that have cultural ties to
the tradition and country they come from. The monastics and laypersons who go to the temple are
coming from the same country, and therefore will meet the spiritual and cultural needs of them, and
typically in their native language.
While all of this can be a bit shocking to someone who is not from that culture, or even Buddhism in
general, but it is nothing to be apprehensive about. The following are suggestions on how to visit a
Buddhist temple, and how to join the congregation.
1. Use the internet to see if they have a website which may provide some guidance on visiting the
temple. Some larger temples are used to tourists and visitors, while smaller ones may not.
2. Contact the temple about your intentions, and their recommendations. Typically, layperson
volunteers help to manage temple websites (in addition to monastics) and may speak English.
Ask if you can visit, etiquette to follow, and if they can have someone greet you. This way, you
can be guided on your first visit.
3. During your visit, ask about the tradition of Buddhism they practice (you may also be told the
“lineage”, which refers to the line of succession that goes back to the Buddha), what laypersons
do at the temple, and how you can start attending and learning. While it is fine to have questions
to better understand, be respectful and do not negatively or dismissingly question their beliefs.
4. Greeting other laypersons, and especially monastics, is usually done with hands joined together
and placed at the center of the chest (sometimes with a bow). This is a gesture of respect and
kindness. However, every tradition has diverse ways this may be done so it is best to ask if you
are already talking with someone.
5. Depending on the temple and layout, you might need to take off your shoes which is common in
many Asian cultures. However, one thing you should do is always dress appropriately as this is
a religious site. This means no revealing clothing, taking off hats and sunglasses, etc. Also, as a
general rule do not point, take pictures, touch things, eat food or drink, etc.
6. Larger temples may have different “rooms,” to include a main shrine area, whereas smaller
temples may have it all combined in one large room. In the main shrine room, you will usually
see a state of the Buddha, or Buddhas, depending on tradition. This room is treated with respect,
and there is often bowing before the Buddha to show respect. This is a wonderful opportunity to
ask how to bow/prostrate before the Buddha in the tradition you are visiting.
7. While it is best to make your first visit when services are not occurring, if you do go during a
service ensure you are quiet and respectful as to not disturb the service.
Visiting a temple provides you not only the opportunity to gain understanding about Buddhism, but also
understanding another culture. Please remember to be respectful and take the time to decide if this is a
temple and tradition you would like to join.

Appendix A: Books, Videos, Websites, & Podcasts
We enourage you to continue exploring the religion with this curated list. Please be aware that links can
change at any time, and they were accurate at the time of publication. This list is not meant as an endorsement.
• Books1
o The Heart of the Buddha’s Teachings By Ven. Thich Nhat Hanh
o What in Brief is Buddhism By Ananda W.P. Guruge
o In the Buddha’s Words By Bhikkhu Bodhi
o Awakening of the Heart: Essential Buddhist Sutras and Commentaries By Ven. Thich
Nhat Hanh
• Videos
o English Dharma Series (Mahāyāna)
o The Enthusastic Buddhist’s Videos (General)
o Thich Nhat Hanh / Plum Village’s Videos (Mahāyāna)
o Sanathavihari Bhikkhu’s Buddhism Videos (Theravāda)
o Alan Peto’s Buddhism Videos (General / Mahāyāna)
o Master Sheng Yen’s Buddhism Videos (Mahāyāna)
o Yuttadhammo Bhikkhu’s Buddhism Videos (Theravāda)
o Buddhist Insight’s Videos (Theravāda)
• Websites
o Dhammatalks (English translations of scripture from the Pāli Canon)
o BDK America (English translations of scripture from the Chinese Canon)
o Buddhism for Beginnners on Tricycle
o Buddhanet (Collection of Buddhist resources, eBooks, and more)
o Learn Religions with Barbara O’Brien: Buddhism & East-Asian Buddhism
• Podcasts
o AudioDharma
o Thich Nhat Hanh Podcasts & The Way Out is In
o Heart Wisdom with Jack Kornfield
o Bodhi Light Tales with Venerable Miao Guang
o Learn Buddhism with Alan Peto
1 For your convenience, books are hyperlinked to the publisher’s website, or Amazon.com when available. These links are affiliate links to Alan’s
Amazon Associates account where he may receive a small commission if you decide to purchase. This does not alter or affect the sales price.

Appendix B: Buddhist Scriptures
This list is intended to aid you with one of the most asked questions: “What Buddhist scriptures should I
start reading?”. Before we provide you a list of scriptures, here are some important notes:
• First, don’t rush into it! Buddhist scriptures are not only numerous but can be extremely
overwhelming especially for those new to Buddhism. While it is fine to read scripture, it should
be coupled with that of a Buddhist teacher. This is because many of these scriptures were meant
for monastics or have concepts and meanings which can be easily misunderstood.
• Should you be reading scripture? Reading scriptures should not be your primary focus starting
out in Buddhism. Instead, you should seek guidance and commentary by Buddhist
monastics/teachers who can effectively explain what the Buddhist teachings mean and how to
practice them.
• How to start learning: If you do not have a Buddhist temple or teacher nearby, a few options for
you are to attend a virtual session with a temple especially if they have classes or read a book that
provides context and commentary to explain these scriptures and Buddhist teachings in general.
Refer to Appendix A for some suggestions.
• What’s important and What’s not? The Buddhist traditions have different views on what should
be read, recited, or chanted as part of a laypersons practice. Therefore, the list in this appendix
will provide you a “general” recommended reading list. Again, you should be working with a
Buddhist teacher/temple in guiding you with understanding scripture.
• Sūtras and Suttas: East-Asian and Central-Asian Buddhism (Mahāyāna) calls sermons of the
Buddha Sūtras and South-Asian Buddhism (Theravāda) calls them Suttas. The Pāli Canon and
Chinese Canon both have the same sermons of the Buddha, although there may be minor
variations due to translation and language. There are also Mahāyāna Sūtras which do not exist in
South-Asian Buddhism, and only exist in East-Asian and Central-Asian Buddhism.
• Pāli and Sanskrit: The scriptural languages of ancient India were Pāli and Sanskrit. The
Theravāda school wrote their scriptural canon in Pāli, while the dozens of other schools wrote
them in Sanskrit. However, the Buddha did not speak either of these languages because the
scriptures were not written down until centuries after his death. Buddhism was an orally recited
tradition until their oral canons began to be written down.
• There are three scriptual canons of Buddhism: South-Asian Buddhism has the Pāli Canon (Sri
Lanka, Thailand, Laos, Cambodia, Myanmar), East-Asian Buddhism has the Chinese Canon
(China, Taiwan, Vietnam, Japan, Korea), and Central-Asian Buddhism has the Tibetan Canon
(Tibet, Mongolia, Russia, Bhutan) 2
2 Learn more about the Buddhist scriptures and canons: https://alanpeto.com/buddhism/buddhist-scriptures

Essential sermons of the Buddha you can read (regardless of Buddhist tradition) are:
• “Setting in Motion the Wheel of the Dhamma” (Dhammacakkappavattana Sutta).

• “The Fire Sermon” (Ādittapariyāya Sutta)
• “The Discourse of the Not-Self Characteristic” (Anatta-lakkhana Sutta)
• “The Eightfold Path” (Vibhaṅgasutta Sutta)
Additional sermons that will help the new Buddhist with core teachings and concepts:
• Sigalovada Sutta: The Buddha provides instructions for laypersons.

• Anapānasati Sutta: This Sutta covers the basics of breath meditation.
• Maha-Satipatthana Sutta: This Sutta covers the basics of mindfulness.
• Sabbasava Sutta: Overcoming external influences that pollute the mind.
• Ambalatthika-rahulovada Sutta: Teaching on Virtue.
• Samadhanga Sutta: Teaching on Concentration.
• Dhatu-vibhanga Sutta: Teaching on Wisdom.
• Karaniya Metta Suta: The practice of loving-kindness.
East-Asian Buddhism (China, Taiwan, Vietnam, Korea, Japan) and Central Asian Buddhism (Tibet,
Mongolia, etc.) are within the “Mahāyāna” branch of Buddhism and include additional scripture not
found in Theravāda. However, they are made up of numerous different schools which hold certain
scriptures as more foundational than others.
• Regardless, the sermons of the Buddha (which includes the list you saw above) can all be found
in the Chinese Canon of East-Asian Buddhism.
• There are several Mahāyāna Sūtras that are important, and widely read and chanted, in
Mahāyāna Buddhism. The Mahāyāna Sūtras are what makes the Chinese Canon a Mahāyāna
Branch of Buddhism Canon.
• You will likely be using some, or all, of these Sūtras more than you would anything else in your
practice. This is because, in the Mahāyāna tradition, these Sūtras can be said to contain the
essence of all the Buddha’s teachings or advanced teachings. They can also help a practitioner to
use them almost as a meditative tool through study and insight in order to gain awakening.
The following are some of the most important and widely recited Mahāyāna sūtras:
• The most widely referred to sūtra in Mahāyāna (generally) would be the Heart sūtra.
• Some of the popular Mahāyāna Sūtras are the Heart, Diamond, and Lotus Sūtras.
• Some sutras that influential with Chán/Zen include the Decent into Lanka (Lankavatara), Lotus,
Diamond, and Flower Garland (Avatamsaka) Sūtras.
• Some of the sūtras that are foundational with Pure Land Buddhism are the Amitabha (Shorter
and Longer) and Meditation sūtras.

The following are just a few of the many Mahāyāna Sūtras and a brief explanation of each:
• Amitabha [Shorter] (Sukhāvatīvyūha Sūtra): The blessings and virtues of Amitabha Buddha,
his Pure Land (Sukhāvatī), and rebirth.
• Amitabha [Longer] (Sukhāvatīvyūha Sūtra): Explains cause and effect (Karma), and describes
the Western Pure Land (Sukhāvatī).
• Brahma Net (Brahmajāla Sūtra): The Ten Major Precepts of Mahāyāna followers and 48 Minor
Precepts for Bodhisattvas to follow on the path.
• Diamond (Vajracchedikā Prajñāpāramitā Sūtra): The Buddha teaches how to cut through
afflictions, ignorance, delusion, or illusion through the perfection of insight and wisdom
(Prajñāpāramitā). This Sūtra is about the emptiness of all phenomena, wisdom, perception, and
non-attachment. It is considered an extremely important Sūtra by Chan Buddhists.
• Flower Garland (Avataṃsaka Sūtra): Explains how reality appears to an enlightened being (such
as a Bodhisattva). A compilation of teachings on topics such as the ten stages on the Bodhisattva
path, phenomena (dharmas), meditation/mind only (Vijñaptimatra), and emptiness (sunyata). It
is the second-longest sutra in the Mahāyāna (40 chapters). It is said to record the higher teaching
of the Buddha to Bodhisattvas and other high spiritual beings. Also referred to as the Flower
Ornament Sutra, Flower Adornment Sutra, or Gandavyuha Sutra.
• Heart (Prajñāpāramitā Hṛdaya Sūtra): Through the perfection of insight and wisdom
(Prajñāpāramitā), the Bodhisattva is able to see the emptiness (sunyata) of all phenomena
(dharmas) known through (and as) the Five Aggregates. This is a Sūtra about wisdom (prajna).
A great introduction to this Sūtra is by Barbara O’Brien, and commentary can be found on
Tricycle magazine’s website. The Heart Sūtra is perhaps the most well known, and recited,
among Buddhists, and is part of the Prajnaparamita group of sutras (the Diamond Sūtra is the
other one).
• Jewel Heap (Mahāratnakūṭa Sūtra): Collection of 49 texts of various lengths and topics such as:
wisdom (prajñā), illusion (māyā), skillful means (upāya), and the Western Pure Land (Sukhāvatī).
This is one of the oldest sutras in the Vaipulya group of 49 independent sutras.
• Decent into Lanka (Laṅkāvatāra Sūtra): Scriptural basis of the Yogacara and Chán/Zen schools
on the doctrines of the illusionary and empty nature of all phenomena as manifestations of the
mind, that consciousness is our only true reality, culminating in the Tathāgatagarbha (i.e.,
Buddha-nature).
• Lotus (Saddharmapuṇḍarīka Sūtra): Considered the sūtra of skillful means (upāya) providing a
way for persons to readily achieve enlightenment, and stresses that every living being can
achieve Buddhahood. As one of the smallest and most popular Mahāyāna Sūtras, it has become
almost a central text in some schools such as Nichiren. Many Buddhists (schools and
practitioners) consider the Lotus Sūtra the final teaching of the Buddha that contains all that is
needed for enlightenment (“salvation”) where all beings can become Buddhas. It is also

considered the Sūtra of “upāya” or ‘skillful/expedient means’ meaning it provides a way for
persons to achieve enlightenment more readily. This is also one of the oldest Mahāyāna Sūtras
(believed to have been completed around 200 BCE). Theravāda monastic Bhikkhu Sujato believes
it may even predate Mahāyāna as it was likely worked on over a period of time and the earliest
form of it was before Mahāyāna).
• Meditation (Amitāyurdhyāna Sūtra): Meditations and visualization of Amitabha Buddha’s

Western Pure Land (Sukhāvatī). This is the third of the three sutras that make up the doctrinal
basis of the Pure Land school (the other two are the shorter and longer Amitabha sutras).
• Ten Stages (Daśabhūmika Sūtra): The Buddha describes the Ten Stages of Cultivation for
Bodhisattva’s on their path to full enlightenment and Buddhahood.
• Vimalakīrti (Vimalakīrti Sūtra): Teachings on the doctrines of non-duality and emptiness. It

explains the illusionary nature of the world, the equality of women, and the enlightenment of
laypersons.

Appendix C: Buddhist Traditions
There are two major “branches” of the Buddhism tree in our modern world: Theravāda and Mahāyāna
Buddhism. More specifically, Buddhism is grouped geographically into South-Asian Buddhism (which
only practices “Theravāda”), and East-Asian and Central-Asian Buddhism (predominatly practicing
“Mahāyāna” since they include Mahāyāna scriptures) which have many different “schools”.
• As a layperson, there is no wrong “path” to take. All schools, sects, and traditions of Buddhism
believe in and follow the core teachings of the Buddha. This includes the Four Noble Truths,
Noble Eightfold Path, the Buddha’s Sermons (Sūtras), and teachings such as Rebirth, and Karma.
• The major difference is the “paths” one takes: Theravāda (Arhat Path) and Mahāyāna
(Bodhisattva Path). This is categorized as the “Three Vehicles” (Yānas)
o Śrāvakayāna: Arhat/Arhant (Listeners/Disciples) - Achieves individual enlightenment &
Nirvāṇa through the teachings of a Buddha (may rarely be called Sāvakabuddha). Only
the Theravāda school follows this path.
o Pratyekabuddhayāna: Solitary Buddhas - Discovers the Dharma but unable to teach
others (this is not a current path since we have teachings to follow).
o Bodhisattvayāna: Bodhisattva Path - The path towards becoming a fully awakened
Buddha in order to fulfill the aspiration to save all sentient beings. All the other
Buddhist schools follow this path (Mahāyāna) which include Zen (Ch’an, Thien, Seon),
Pure Land, Tibetan, Nicheren, etc.
• The other major difference is different views on “Buddhavacana”, which is essentially “Word of
the Buddha”. This refers to scripture that is in accord with the teachings of the Buddha leading
towards enlightenment and Nirvāṇa.
o Theravāda: The Pāli Canon contains the Buddhavacana for Theravāda . They do not
accept the Mahāyāna sūtras as Buddhavacana.
o Mahāyāna: A more progressive view that the Buddha’s teachings, and his disciples, are
Buddhavacana. This includes Buddhas, disciples of the Buddha, Rishi (enlightened
persons), and Devas. Scripture is found in the Chinese Canon and Tibetan Canon.
• Doctrinal Differences
o Buddha: Considered supermundane in Mahāyāna; Buddhas have a different realization
than other enlightened persons. Theravāda says same human body and realization as
Arhats but have taken a longer path. Mahāyāna also has numerous Buddhas,
Bodhisattvas, and “Buddha Fields” (Pure Lands) that one can have rebirth in to be under
guidance of a living Buddha.
o Buddhanature: In Mahāyāna, all sentient beings have the innate capability to become a
Buddha. In Theravāda, one can only become a Buddha [of an era] if predicted by a
Buddha eons ago.
o Bodhisattva: In Mahāyāna anyone can be on the Bodhisattva path either as
unenlightened or at different stages of enlightenment. Theravāda says only for
exceptional beings and as unenlightened.

Appendix D: Buddhist Practice
All Buddhist practice3 is centered around the Buddha’s Eightfold Path, which generates wholesome
merit leading towards awakening and the mental state of Nirvāṇa, as explained by the
Buddha. However, the different Buddhist traditions have their own forms of practice. This introduction
will focus on the Eightfold Path as the foundational teaching.
The Path is grouped into three distinct categories which form what is known as the “Threefold Training”
in Buddhism. These three categories are interconnected and, when fully understood and practiced in
one's life, form the right causes and conditions for awakening.
The Threefold Training, and categories of the Eightfold Path, are:
• Wisdom
o Training: Cultivation of Wisdom
o Parts of the Eightfold Path: Right Understanding and Right Thought.
• Conduct (or Morality)

o Training: Cultivation of Morality
o Parts of the Eightfold Path: Right Speech, Right Livelihood, and Right Action.
• Discipline (or Meditation)

o Training: Meditative Concentration
o Parts of the Eightfold Path: Right Effort, Right Mindfulness, and Right Concentration.
The formula to understand why there are three categories, and parts of the practice, are as follows:
“Meditation” requires “Morality”, and “Wisdom” requires “Meditation”. If one does not have proper
cultivation of morality, meditation will not bear the right fruits. If one only studies Buddhism
intellectually without also focusing on settling the mind, they cannot gain true insight.
• Layperson Buddhists around the world practice this Threefold Training in many ways
depending on the tradition they follow. However, the cultivation of morality and generation of
merit are the most important things that many Buddhists practice in everyday life.
• They will then complement that practice with attending ceremonies and services at a Temple
where they will recite scripture (sutra/sutta) or mantra, invoke the name of a Buddha, listen to
Dharma talks by a monastic, and in meditation and/or chanting. Many will attend, at least once
a year, short term retreats or even a one day Eight Precepts retreat where they will live a
modified monastic life to recharge their faith.
• Each day you live your life, you will encounter the “Three Fires” (Three Poisons). The Three
Fires are delusion & ignorance, greed & sensual attachment, and aversion & anger. Whenever
you add fuel to these ‘fires’, you create the conditions for unwholesome Karma (volitional
actions). The Eightfold Path provides instructions for you to stop adding ‘fuel to the fire’.
3For instructions on how to practice Buddhism daily, refer to this article, video, and graphics:
https://alanpeto.com/buddhism/daily-buddhist-practice/

Appendix E: Buddhist Religion
There is often a question as to whether Buddhism is a “philosophy”, “way of life”, or a “religion”. This
can stem from Western concepts of religion (and experiences with it) that makes us want to label
something a “real religion”, or not, based on a specific set of beliefs.
While Buddhism is a non-monotheistic religion of Indian origin, it is as much a religion as others.
The Oxford Dictionary has one definition of religion as a “particular system of faith and worship”, and
Wikipedia has a general explanation of religion as a “social-cultural system of designated behaviors and
practices, morals, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that relates humanity to
supernatural, transcendental, or spiritual elements. However, there is no scholarly consensus over what precisely
constitutes a religion”.
Based on the above, we can conclude that Buddhism is a complete religion with:
• A central religious figure which is the Buddha, and depending on the tradition, other Buddhas
• Salvific teachings / a salvation message that you can transform suffering and end wrong actions,
which leads to the end of rebirth
• An explanation of existence and life after death which includes Saṃsāra, Nirvāṇa, Karma,
Rebirth, etc.
• Dedicated religious adherents (Monks and Nuns)
• Religious centers (temples)
• Rituals include religious services, funeral services, chanting, meditation, pilgrimage, etc.
• Ceremonies (including the Triple Gem, Five Precepts, Bodhisattva Precepts, etc.)
• Structure and methods of practicing the religion by lay-followers
• Faith in the Buddha’s teachings being true (even when we do not understand it all)
• Cultural inclusion, holidays, beliefs, etc. (might also be the national religion or a major religion)
• Holy pilgrimage places (with most ancient ones found in India and Nepal)
• Heavenly and supernatural beings such as gods, Bodhisattvas, demons, deities, etc.
• Scripture related to future Buddhas (i.e., prophecies)
• Analysis and philosophy of the scriptures, teachings, and religion (Abhidharma / Abhidhamma)
For 2,600 years, Buddhism has continued to develop based on the needs of its followers while staying
true to the core teachings. It’s commentary, analysis, practices, and rules, evolved even during the days
of the Buddha, and continue to this day. This growth is seen by some Westerners as an influence by
cultural norms of the societies Buddhism spread to. But that is exactly what religion is. Religion is the
“grease on the wheels” that helps complex Buddhist teachings be understood and practiced.
Even though you may not fully understand or even accept everything right away, any exposure and
practice of Buddhism is wholesome. Take it slow, and please be respectful.
Our faith is not a blind faith, but one where we look to the guidance of our teachers and the teachings as
being true, coupled with our effort and determination to remove the cloud of delusion and ignorance in
our mind so we can eventually understand that truth ourselves.

Glossary of Buddhist Terms
• Amitābha: The Buddha of infinite light, commonly referred to as Amitābha or Amida. Amida
has a Buddha ‘Pure Land’ in the ‘West’ where anyone can more easily achieve awakening. Pure
Land Buddhists recite his name (through the ‘Nembustu’ – Japanese, ‘Niànfó’ – Chinese,
‘Yeombul’ – Korean, and ‘Niệm Phật’ – Vietnamese) as the primary part of their practice.
• Arhat: An enlightened individual who has freed themselves from the cycle of rebirth (Saṃsāra).
• Avalokiteshvara: A popular Bodhisattva that encompasses the compassion of all Buddhas. Also
called Guanyin in China, and Kannon in Japan
• Bhikkhu: Bhikkhu (Pāli) or Bhikṣu (Sanskrit) is the name for ordained male monks. Bhikkhunī
(Pali) or Bhikṣuṇī (Sanskrit) is the term for ordained female nuns.
• Bodhisattva: An enlightened being who works to help all sentient beings, and not just
themselves, to attain enlightenment and Buddhahood. They voluntarily remain in the cycle of
rebirth (Saṃsāra) to help others.
• Bodhidharma: The patriarch of Zen/Chán Buddhism, who was a Buddhist monk that lived
during the 5th or 6th century. He is credited with bringing the meditation school, known as Chán,
to China. It eventually went to Japan as Zen, Korea as Seon, and Vietnam as Thiền.
• Buddha: Generally, refers to the current Buddha of our era known as Gotama Buddha or
Shakyamuni Buddha. However, the term “Buddha” is not restricted to Shakyamuni. In
Mahayana Buddhism, all beings strive towards eventually becoming a Buddha, even if that takes
eons. This is different than Shakyamuni Buddha, who is known as a ‘Buddha of our era.’ Each
era has a single Buddha whose teachings we know and follow. Mahayana also has other
Buddhas, such as Amitābha, Medicine Buddha, etc. Both Mahayana and Theravada recognize
the next Buddha of our era is known as Maitreya.
• Buddha Nature: The teaching that all sentient beings, like humans, have the natural ability to be
able to realize enlightenment.
• Buddhism: Buddhism is a worldwide religion with over 350 million followers, based on the
insight and teachings of the founder Shakyamuni Buddha. The Buddha’s teachings allow us to be
awakened to seeing our world as it is, free of delusion, greed, and hatred. This allows us to
realize enlightenment and live in our natural state of Nirvāṇa, which liberates us from creating
actions, typically unskillful and unwholesome, known as Karma. This ultimately allows us to
transcend the endless cycle of birth and death, known as Saṃsāra, which was caused by our
actions due to constant craving and attachment.
• Chanting: Chanting is a popular form of practice in most forms of Buddhist traditions.

Typically, a teaching of the Buddha (called a Sūtra or Sutta) is recited or chanting the name of a
Buddha. Chanting is similar to meditation because it allows a concentrated effort on an object,
such as the Buddha and the Buddha’s qualities, which aims to transform the mind of the
practitioner towards awakening.

• Dependent Origination: A Buddhist concept meaning all phenomena do not exist
independently of other things, do not have a separate independent self, and are not permanent.
All phenomena arise and fall, dependent on causes and conditions.
• Dharma: The teachings or sermons of the Buddha or one of his enlightened disciples. Also
called the “Buddhadharma.”
• Dharmas: “Dharmas” are phenomena and beings. It is not to be confused with the similarly
worded ‘Dharma,’ which are the teachings or sermons of the Buddha.
• Dukkha: Called “Dukkha” in Pāli and “Duḥkha” in Sanskrit. Dukkha is a term that is
sometimes translated as “Suffering” or “Unsatisfactoriness.” Dukkha is a result of our
attachments, specifically to the erroneous belief that we (and other things) have an unchanging,
independent, and permanent ‘self.’ Our attachments to things create actions (Karma), which
result in Dukkha, which is the “sickness” we face. This sickness, which creates Karma, results in
rebirth. Attachments crave “fuel,” which they find with the “Three Poisons/Fires” of
Ignorance/Delusions, Greed/Desire, and Aversion/Hatred. These are essentially ‘wrong views’
which cause us to have craving, which in turn cause us to be “attached” to Saṃsāra. Following
the Noble Eightfold Path, which is likened to a “prescription” the Buddha wrote, all sentient
beings like humans can heal our sickness (“Dukkha”) caused by the three poisons.
• Eightfold Path: This core teaching of the Buddha describes the path towards awakening and
enlightenment, which allows one to live in the state of Nirvāṇa.
• Emptiness: The concept of ‘emptiness’ is different in Mahāyāna Buddhism than it is in

Theravāda Buddhism. Mahāyāna Buddhists believe that not only are human beings empty of an
intrinsic self (such as a soul), but everything (all phenomena, which are called ‘dharmas’) is
inherently empty of this ‘independent self’ or ‘independent nature.’ Because everything is
interconnected, arises when the conditions are right (Dependent Origination), and all things
(“we”/“self”) are a temporary grouping due to causes and conditions and will eventually cease
existing in that current form, everything is therefore ‘empty’ of a permanent, unchanging ‘self’
which does not really exist.
• Enlightenment: When one has eliminated all obstructions of the mind, perfected insight and
wisdom, and abandoned defilements, they are liberated from the cycle of rebirth and enter the
state of Nirvāṇa. While the different Buddhist traditions define enlightenment differently,
Theravāda views the Arhat as the ideal. In contrast, Mahāyāna views the Bodhisattva as the ideal
as they strive to become a Buddha (Bodhisattva path).
• Five Precepts: Abstaining from killing living beings, theft, sexual misconduct, speaking
lies/falsehood, and intoxication.
• Five Skandhas / Aggregates: The Five Aggregates, also referred to as the Five Skandhas, refers
to the temporary, ever-changing conditions that make up a sentient being, such as a human or
cat. The first of the Five Aggregates, matter, is also known as “Rupa” or “Body.” The other four
are “Nama” or “Mind.” Together, they are known as “Namarupa,” which is a formation of our
“store consciousness” (Alayavijnana), ourselves, and our environment. Sentient beings believe
they have an independent and permanent self, which causes suffering (Dukkha) in their lives and
the cycle of rebirth. The teaching of the Five Aggregates helps a Buddhist understand they are a

temporary grouping of things that arise when the conditions are right (birth) and cease in the
future (death).
• Four Noble Truths: The Four Noble Truths are the Buddha’s explanation (as if he were a Doctor)
of the disease, the cause of the disease, the prognosis, and the cure for what ails all sentient
beings. This “ailment” is known as Dukkha (commonly referred to as “suffering” but has a
deeper meaning related to the fundamental unsatisfactoriness and painfulness of mundane life)
and affects us at various times in our life.
• Heart Sutra: One of the shortest and most recited scriptures in Mahāyāna Buddhism regarding
the perfection of wisdom called Prajna Paramita. One is to take the sutra into the heart and
uncover its true meaning through practice. Intellect, analysis, and faith alone will not be enough
to understand the sutra.
• Karma: The word “Karma” means “deed” or “action” in the ancient Sanskrit language and is a
core teaching in all schools of Buddhism. Karma (Kamma in Pāli) governs the concept of “cause
and effect,” meaning that all “intentional” actions produce results that the doer (“you”) will
eventually feel. Any “good deeds” would receive positive (wholesome) karmic effects, and any
“bad deeds” would produce negative (unwholesome) karmic results. Karma also exists with
other types of sentient beings, communities, countries, and even the earth. There are three types
of Karma identified by the Buddha: Karma generated by the body (your actions), Karma caused
by speech (your words), and Karma developed by the mind (your thoughts).
• Karmic Actions: Any actions you intentionally do with your body, speech, or mind will create
karmic results. Wholesome karmic actions are based upon generosity, compassion, kindness,
sympathy, mindfulness, or wisdom. Unwholesome karmic actions are based upon greed, hatred,
and delusion. Neutral (or “Ineffective”) karmic actions have no impact and include unintentional
activities such as sleeping, breathing, eating, unintentionally stepping on an ant, etc.
• Mahāyāna: One of the two major branches of Buddhism currently in practice today and has
many ‘sects’ or traditions within it in the east-Asian countries of China, Taiwan, Japan, Korea,
and Vietnam, and central-Asian countries of Tibet, Himalayas, etc. It asserts that all sentient
beings, not just monastics, can realize enlightenment and eventually become a Buddha through
following the Bodhisattva path.
• Mala: A mala is like prayer beads used in other religions. Different Buddhist traditions use them
to count recitations, sūtras, chanting, or even visually to signify the abbot of a monastery. Most
lay Buddhists wear a small mala on their wrist to identify themselves as Buddhist.
• Mantra: Usually, a sound, word, or saying that is used as a form of meditative concentration or
invocation.
• Māra: A celestial demon that tempts humans and prevents them from becoming awakened.
Māra tried to seduce Prince Siddhārtha as he meditated towards awakening. However,
Siddhārtha was able to defeat Māra’s actions, and he became the Buddha. Māra is also an
analogy for our mind that causes delusion, hatred, and desire.

• Metta: Commonly referred to as “Loving Kindness” in Buddhism, it is called Maitrī (Sanskrit) /
Mettā (Pāli) and is a popular form of meditation. It is also one of the Ten Pāramitās of Theravāda
Buddhism.
• Monkey Mind: Human Buddhists often refer to “monkey mind,” meaning random thoughts
and actions like a monkey in the wild.
• Nirvāṇa: The state of being liberated and free of wrong perceptions, delusions, and their causes.
Nirvāṇa (Nibbāna in Pāli) is the natural state of all beings where there is a cessation of
unsatisfactory conditions and causes. However, most beings are unaware of this natural truth
and are trapped in an endless cycle of rebirth.
• Non-Self: A central concept that states that there is no unchanging, independent, and permanent
‘self,’ ‘soul,’ or ‘essence,’ of any phenomena. Anātman (Sanskrit) / Anattā (Pāli). Everything is
devoid of an individual self, but most beings are unaware of this truth.
• Ox Herding Pictures: Illustrations that help to teach Buddhists the Zen/Chán path towards
enlightenment. They are also referred to as the “Ten Bulls” pictures.
• Pali: One of the scholarly languages used in ancient India. Most notably, it is used as the
language of the Pāli Canon of the Theravāda tradition found in Southeast Asia.
• Patriarch: In certain Buddhist traditions, such as Zen and Chán, records of historical teachers
and their lineage back to the Buddha are kept. This lineage helps to establish that a school's
teachings are connected back to the Buddha himself.
• Prajna Paramita: Essentially, the perfected way of seeing the true nature of reality.
Prajna=Wisdom and Paramita=Perfection. The Prajñāpāramitā also refers to nearly 40 different
sūtras in Mahāyāna Buddhism.
• Pure Land: In Mahāyāna Buddhism, there are numerous celestial Buddhas who have a Pure Land
where awakening under their guidance is easily achieved. This is only a temporary place, as one
will continue in the cycle of rebirth.
• Saffron: A color that is said to have been worn by the Buddha and other early Buddhists. It is
now most predominately used for the color of the robes of Buddhist monastics of Theravāda
Buddhism in Southeast Asia. Buddhist monastics of other traditions wear similarly colored
robes, although not the exact same saffron color.
• Samatha Meditation: Samatha Meditation is essentially to “calm” or “settle” the mind of

random thoughts.
• Saṃsāra: The cycle of rebirth, where birth, mundane existence, then death, are repeated
endlessly and uncontrollably. This cycle is not comfortable and results in Duḥkha. One who is
awakened and realizes enlightenment frees themselves from Saṃsāra and lives in their natural
state of Nirvāṇa.
• Sangha: The community of ordained Buddhist monastics (monks and nuns). It may also be used
to refer to the community of Buddhist practitioners.

• Sanskrit: One of the scholarly languages used in ancient India. There were numerous schools of
early Buddhism, and many used this language for their scriptural canons. It is now found most
notably in the Chinese Canon used by several countries and traditions in East Asian Buddhism.
The Mahāyāna Sūtras found in this Canon were initially written in Sanskrit.
• Sentient Beings: A living being that has consciousness or sentience. Human beings are sentient
beings, whereas a tree would not be.
• Sutra / Sutta: A Sūtra (Sanskrit; ‘Sutta’ in Pāli) is a teaching/sermon of the Buddha. However, it
can also be from one of his enlightened disciples or a Bodhisattva.
• Store Consciousness: Commonly referred to as the “seed consciousness” or “storehouse

consciousness.” The Buddhist term is “ālāyavijñāna” (Sanskrit). This is where karmic actions are
‘stored’ until the right conditions arise so they can come to fruition.
• Suffering: See “Dukkha” / “Duḥkha”
• Theravāda: One of the two major branches of Buddhism currently in practice today, which is the
main religion and Buddhist tradition in the southeast-Asian countries of Sri Lanka, Thailand,
Burma, Nepal, Cambodia, and is also part of Vietnamese Buddhism (which also incorporates
Mahāyāna’s Pure Land and Meditation schools). Theravāda is often differentiated in the fact that
it does not recognize, or practice, any of the Mahāyāna sūtras.
• Venerable: Monastics (monks or nuns) are often referred to as “Venerable” in Mahāyāna

Buddhism. Venerable Master is a title to the high-ranking monk in a Chán (Chinese Buddhism)
or Zen (Japanese Buddhism) temple or organization.
• Vipassana: Vipassana is the result of meditation (insight); however, it is now a type of modern
meditation practice. For humans, after we calm our mind (Samatha), insight meditation
(analytical) is essential to understand the world we live in and about ourselves.
• Vultures Peak: A famous place in Buddhist history where the Buddha taught numerous times.
• Zen / Chán: A tradition of Mahāyāna Buddhism practiced in several east-Asian countries, which
focuses primarily on meditation. Originally from China, where it is known as Chán, thanks to
the teachings of the wandering monk Bodhidharma. Chán has since spread to Japan (Zen), Korea
(Seon), and Vietnam (Thiền).

About the Authors
Sanathavihari Bhikkhu (Ricardo Ortega) is a Theravāda resident monk

at the Sarathchandra Buddhist Center in North Hollywood, California
(Sri Lankan Buddhist tradition). He is a student of the late Bhante
Punnaji, and the director of Casa De Bhavana - an outreach project to
bring the Dhamma to the Spanish speaking world. He is a regular
contributor to Buddhist Door Global in Español and has appeared in the
Buddhist magazines Lions Roar and Buddhadharma.
• Website: https://www.casadebhavana.com
• Social Media: Facebook Profile / Facebook Page Facebook
Group / Instagram / Twitter / YouTube
Alan Peto is a Mahāyāna layperson in the tradition of Humanistic

Buddhism4 with the Fo Guang Shan (FGS) Buddhist Order founded by
Venerable Master Hsing Yun, and given the Dharma name Pu Li. His
Dharma Temple is Hsi Lai located in Los Angeles County,
California. He is an author and content creator who helps Westerners
and beginners understand Buddhism from the layperson perspective.
• Articles: https://alanpeto.com
• Graphics: https://alanpeto.com/graphics
• Podcast: https://alanpeto.com/podcast
• Books: https://alanpeto.com/books / and on Amazon:
https://www.amazon.com/author/alanpeto
• Social Media: YouTube / Instagram / Facebook
Profile / Facebook Page / Twitter / Reddit
Other Books by the Authors
• The 14-Day Buddhist Planner for the COVID-19 Pandemic (Free)
• Returning Home: A Buddhist Guide to Reintegration after the COVID-19 Pandemic (Free)
4
Humanistic Buddhism is part of Chinese Buddhism which typically includes a dual practice of Pure Land and Ch’an (“Zen”).


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© Copyright 2022 by Alan Peto and Venerable Sanathavihari Los Angeles (Sanathavihari Bhikkhu)

Book and cover design and layout by Alan Peto

First Edition - January 2022

Buddhism in 10 Steps 1 Alan Peto & Sanathavihari Bhikkhu

How to Meditate ...................................................................................................................................................... 29

Appendix A: Books, Videos, Websites, & Podcasts ............................................................................................ 36

About the Authors .................................................................................................................................................... 49

Buddhism in 10 Steps 2 Alan Peto & Sanathavihari Bhikkhu

~ Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 3 Alan Peto & Sanathavihari Bhikkhu

What is Buddhism? Is it a religion, philosophy, or a way of life?

Buddhism in 10 Steps 5 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 7 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 9 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 11 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 12 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 13 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 15 Alan Peto & Sanathavihari Bhikkhu

Buddhism in 10 Steps 17 Alan Peto & Sanathavihari Bhikkhu

To explain this concept at a basic level, we can use a Lotus flower:

• The flower, however, will cease in that form eventually.

• It was never something permanent, unchanging, or independent of other things to exist.

Why is Dependent Origination important?

• To understand and end Dukkha, we must fundamentally understand Dependent Origination to

Buddhism in 10 Steps 19 Alan Peto & Sanathavihari Bhikkhu

The Buddhist focus on Karma is about:

• Stopping or reducing the amount of unwholesome karma we generate because it prevents us

You make [wholesome or unwholesome] karma through three ways:

There are different types of karmic results:

1. Negative Karma: Actions that only produce negative karmic effects

Buddhism in 10 Steps 21 Alan Peto & Sanathavihari Bhikkhu

Eye Visible Form

Body Tangible Feeling

Mind Thoughts and Ideas

Buddhism in 10 Steps 23 Alan Peto & Sanathavihari Bhikkhu

A common misconception is that Buddhism believes in “reincarnation” where a permanent and

Buddhism in 10 Steps 25 Alan Peto & Sanathavihari Bhikkhu

o In Mahāyāna, the “static” concepts/labels of Nirvāṇa and Saṃsāra break down

Buddhism in 10 Steps 27 Alan Peto & Sanathavihari Bhikkhu

1. Sit with your back straight.

1. May I be well and happy

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2 Learn more about the Buddhist scriptures and canons: https://alanpeto.com/buddhism/buddhist-scriptures

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• “Setting in Motion the Wheel of the Dhamma” (Dhammacakkappavattana Sutta).

• Sigalovada Sutta: The Buddha provides instructions for laypersons.

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• Meditation (Amitāyurdhyāna Sūtra): Meditations and visualization of Amitabha Buddha’s

• Vimalakīrti (Vimalakīrti Sūtra): Teachings on the doctrines of non-duality and emptiness. It

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The Threefold Training, and categories of the Eightfold Path, are:

• Conduct (or Morality)

• Discipline (or Meditation)

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While Buddhism is a non-monotheistic religion of Indian origin, it is as much a religion as others.

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• Chanting: Chanting is a popular form of practice in most forms of Buddhist traditions.