What is a Buddhist?

by Ven. Shih Shen Lung

Traditionally, being and becoming a Buddhist has always been a quite simple. In the first days of the Great Teacher, there were no laymen or laywomen, just monks (and later, nuns) who approached the community (Sangha) and asked admittance. They publicly recited a small formula and were admitted to the group. Later rules for deportment were created. With this evolution, the creation of the Buddhist laity also took place. The vows for the laity, then and today, are the same 'Three Refuges" that were taken by the first followers in the Deer Park at Benares some 26 Centuries ago. With these Refuges came the Three Pure Precepts. Unlike 'rules' for which carry with them the implication of punishment if they are broken, precepts are ideals of attitude and conduct. If there is a punishment for the breaking of them, it is almost always either karmic (thus unavoidable whether one knew the precept or not!) or self imposed. The Three Pure Precepts are:

  1. Cease to do Evil.

  2. Do Only Good.

  3. Do Good for Others.

It is in the taking of the Three Refuges (formally) and the following of the Three Pure Precepts that makes one a 'Buddhist' or not. In this all Buddhists, regardless of tradition, school or sect, are in total agreement.

If you would like a more formal analysis of what is common to all Buddhists, please read the following statement that was composed during and for an International Buddhist Assembly some years ago.

Basic Points Unifying The Theravada and the Mahayana

by Ven. Walpola Rahula

  1. The Buddha is our only Master.
  2. We take refuge in the Buddha, the Dharma and the Sangha.
  3. We do not believe that this world is created and ruled by a God.
  4. Following the example of the Buddha, who is the embodiment of Great Compassion (Mahakaruna) and Great Wisdom (Mahaprajna), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom leading to the realization of Ultimate Truth.
  5. We accept the Four Noble Truths, namely Dukkha (Suffering), the Arising of Dukkha, the Cessation of Dukkha, and the Path leading to the Cessation of Dukkha; and the universal law of cause and effect as taught in the pratitya-samutpada (Conditioned Genesis or Dependent Origination).
  6. We understand, according to the teaching of the Buddha, that all conditioned things (Samskara) are impermanent (Anitya) and dukkha, and that all conditioned and unconditioned things (Dharma) are without self (Anatma).
  7. We accept the Thirty-seven Qualities conducive to Enlightenment as different aspects of the Path taught by the Buddha leading to Enlightenment.
  8. There are three ways of attaining bodhi or Enlightenment, according to the ability and capacity of each individual: namely as a disciple (sravaka), as a Pratyeka-Buddha and as a Samyaksam-Buddha (perfectly and Fully Enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a Samyaksam-Buddha in order to save others.
  9. We admit that in different countries there are differences with regard to the life of Buddhist monks, popular Buddhist beliefs and practices, rites and ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.
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