Introduction

I had a growing interest in Buddhism in my late teens to early twenties, but never engaged in any serious Buddhist practice - I mainly read books.

The first Buddhist centre I visited was in Richmond, West London, when I was about twenty-two. It was a 'Soka Gakkai' Centre. Soka Gakkai is a worldwide organization, and the Soka Gakkai community practise a form of Mahayana Buddhism started by a Japanese priest, Nichiren Daishonin, who lived in the twelfth century. Nichiren Daishonin became convinced that the best way of practicing Buddhism was to chant the title of the Lotus Sutra, one of the huge collection of the Buddha's later teachings. The community meets in groups, not only in the centre but also in friends' houses, to chant together. I moved to Oxford when I was twenty-three and that was when I visited the centre of which I have been a member for the last three years.

I typed 'Tibetan Buddhist centre / Oxford' into Google search engine and found Thrangu House Buddhist Centre, in Magdalen Road, east Oxford. Following the link, I discovered that not only was the Buddhist centre nearby, but that only a few weeks previously, a Tibetan Lama (highly trained monk) had arrived to take up residence, teach meditation and give advice.

On my first visit, I was shown around by a studious looking middle-aged chap, and then met the Lama briefly when he came downstairs to see what the noise was about. By the end of a short hour I left, having been signed up to help teach him English weekly! Since that time in Autumn 2001, I have been practicing simple meditation, and visiting the centre regularly.

Belief

Buddhism is a vast subject, and although it can be split into different types, which I will outline in the last section, there are basic ideas which permeate the whole philosophy and ethos of Buddhism. A good example of this is the subject of the Buddha's first teaching - 'The Four Noble Truths'. The Buddha categorised life as being potentially very unsatisfactory, or to use the Sanskrit terminology, he characterised life as being permeated by 'dukkha', which is usually translated as 'suffering', but might better be translated as 'transitoriness'. This is the First Noble Truth. I used the word 'potentially' in its description because the Buddha did not give in at this insight, but resolved to find a way to overcome this suffering. The Second Noble Truth is the truth of the origin of this suffering - where does it come from? The Buddha said that this suffering is brought about by our attachment and desire for various things - money, power, or more subtle things like simply wanting a quiet life. In fact it could be anything. The problem that the Buddha saw is that everything we could possibly desire is impermanent by nature - nothing lasts. Therefore we can never really keep hold of anything we want. As well as this, our desires are always changing, so that when we 'have' one thing, we want something new. This endless unfulfilled desire was called 'Tanha', or 'thirst', by the Buddha. The Third Noble Truth the Buddha taught was quite simply that the way to transcend suffering and leave it behind was by extinguishing this thirst, and the Fourth Noble Truth was a system for doing just this. This system is called, 'The Noble Eightfold Path'. Before discussing this system further, it would be helpful to explain that the Buddha went into more detail about the suffering mind, and postulated it as being overcome by the 'three poisons', of 'greed', 'ignorance' (of the true nature of life as impermanent), and 'hatred' or anger. The Buddha said that as long as the mind was overcome by these three features, it would wander endlessly in the cycle of unsatisfactory existence, known as 'Samsara', never to find peace in anything.

The Noble Eightfold Path consists of eight active practices which are to be continually engaged in, with the aim of freeing up the mind from samsara. The eight practices can be divided into three categories; 'morality', 'concentration', and 'wisdom'. Under morality come the practices of 'right speech', 'right action', and 'right livelihood'. Under concentration come the practices of 'right concentration', 'right mindfulness', and 'right effort'. Under wisdom come the practices of 'right intention', and 'right view'. 'Right' in this sense is closer in meaning to 'complete', than in the difference between 'right and wrong'. In my everyday life as a Buddhist, the Noble Eightfold Path should be and is often relevant. For example, the practice of right livelihood - doing a job which avoids harmfulness - was a particular consideration when I applied to work at the homeless centre. It seemed an inoffensive and worthy way to earn a living.

Once I started working there was a period of time when I was pretty proud of getting the job and spent time congratulating myself, and feeling quite important. These kind of thoughts of pride about things you've done can develop concerning just about anything. Thinking this way doesn't really help anyone or yourself for that matter, and this is where it is important to keep to the path of right mindfulness - being aware of what you do in thought and action from moment to moment. Once I realised my attitude I made an effort to change the focus and get my mind working with right intention - to turn my thoughts outwards to think what would be helpful to the visitors at the homeless centre. I also think that underlying the day to day work and details of life, trying to keep the right view is especially important. This is being able to see and understand things as they really are - impermanent and always changing. Once you get this fixed in your mind, then your incessant desires for all sorts of things are naturally weakened, which frees you up to be more on the ball in general. Although I have quite a sporadic grasp and practice of the Noble Eightfold Path, I can say it makes a difference in living, by affecting my choices, and by the resulting peace of mind, understanding, and insight into all sorts of things, that it gives me.

Belonging

Another important aspect of Buddhism is what is called 'taking refuge'. This is said to be the heart of Buddhist practice, and is also very relevant to everyday life. The activity of taking refuge can be displayed in a myriad of different forms, but it essentially comes down to three things: Taking refuge in the Buddha (historical Buddha), Dharma (teachings of the Buddha), and Sangha (Buddhist community, sometimes meaning ordained Buddhists, i.e. monks and nuns). There is such a thing as a refuge ceremony, which can be performed at a Buddhist Centre or anywhere, in the presence of a Buddhist priest or Lama.

In fact the aspiring Buddhist can even do a simple refuge ceremony by themselves. What the ceremony entails is a simple honest commitment by a person to pay attention to the teachings of the Buddha, to follow the way outlined by the Buddha, and to make friends with some like minded people. In daily life, expressions of taking refuge can be found in listening to a Buddhist talk, following the eightfold path; for example being mindful of everything you think and do, or visiting a Buddhist Centre. Ultimately as a Buddhist these principles can be expanded to include everything we do, and everyone we meet. Taking refuge does not mean scurrying away or hiding behind something, but it means that in all situations in life we feel that we can take the option of referring what we experience to the teaching of the Buddha, to see how our experience is linked to his analysis of life. If this works for us and we find the Buddha's teachings interesting or helpful then that is great; they are worth following up. If not, then in the Buddha's own words, we should forget them!

Being

The Buddhist Centre I work in is a Tibetan Centre. Tibetan Buddhism is a form of the school of 'Mahayana' Buddhism. The other school of Buddhism is called 'Theravada', or 'Hinayana', Buddhism. Although sharing many basics, these two schools differ in their interpretation of Buddhism. The Theravada (meaning 'way of the elders') school of Buddhism places emphasis on the early Buddhist scriptures known as the 'Pali Canon', or 'Tipitaka'. These scriptures are said to be the actual teachings of the Buddha himself. The Theravadins also place emphasis on the code of strict monastic discipline; the 'Vinaya'. In the Mahayana school of Buddhism, the idea develops that the Buddha was not the only Buddha, or enlightened being, but that other Buddhas had existed before, and would exist after him. The Mahayana places emphasis on later Buddhist scriptures, many of which are said to have been written by these other Buddhas. Along with these ideas comes the belief in beings who are very close to enlightenment, but who defer their entry into 'Nirvana' to return to existence to help other beings along the path. These holy beings are called 'Bodhisattvas'.

Tibetan Buddhism is one of the richest and deepest examples of Mahayana Buddhism today. The Bodhisattva ideal has been actualised for Tibetan Buddhists in the figure of the Dalai Lama. As both the spiritual and temporal leader of Tibet, the Dalai Lama is seen as a living Bodhisattva. And it is not only the Dalai Lama who is seen as a Bodhisattva, but also many high Lamas and teachers are seen this way. In Tibetan Buddhism, ideally the teacher should be seen as the Buddha by the disciple. The connection with the teacher or Lama is held to be the most precious thing available. In the daily life of a Tibetan Buddhist, a lot of veneration is made to the Lama, in order to receive blessings and inspiration to practice. These various forms of veneration, such as prostrating oneself in front of the teacher or of an image of the teacher, can seem alien and awkward to the Western person, when there is nothing really culturally similar to compare it with. I certainly feel very conspicuous lying face down on the ground in front of everyone. But that is just really a cultural difference and is not so important.

Thrangu House Buddhist Centre was started by a respected Tibetan Lama called Thrangu Rinpoche. At the end of 2001, he sent one of his Lamas to run the centre. His name is Lama Wangyal. In my day to day encounters with Lama Wangyal, things are very relaxed. When we're not doing things or working, he spends most of the time joking around. He never stops laughing and it's infectious, which is a good thing because I'm not always 100% sure of what he's laughing about.

When we're working we could be doing anything from visiting an embassy to apply for a visa, picking up 100 meditation cushions from Heathrow, organising a Buddhist seminar at the centre, or just answering e-mails. Lama Wangyal also gets called out to perform funeral rites and marriage blessings, as well as blessings for babies. As far as our relationship goes, there isn't much etiquette involved and it's easy-going. He is, however, very direct and straightforward and seems to mind my business quite a lot. He is very sharp and also keeps a whole plethora of vows which keep him from ever getting married or drinking, for example. As a lay Buddhist, I don't have to take these vows. In Buddhism there are many levels of vows which can be taken, and in the future I may take some more, including the Bodhissatva vows, where you promise to devote your life to helping others. At the moment though, I am happy with the way things are. I am not a monk and can live a completely normal life in that respect. Being a Buddhist seems very natural to me and it is not really as if I have to be anything in particular. I just feel a deepening appreciation for Buddhist teachings and feel a sense of happiness that the Buddha existed to start off the huge array of traditions, which keep these teachings. Being a Buddhist has also deepened my respect for other religious teachings, and for stories and examples of people who have made the effort to achieve something worthwhile and beneficial with their lives.