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Why Trust the Buddha?
“Suffering, as a noble truth, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering…” – The Buddha 
The idea of an omniscient, loving creator has never sat well with me. Try as I might, I just can’t reconcile the existence of an entity said to be personally responsible for the existence of predators and prey in a universe of un-ceasing creation and destruction, and I’ve yet to hear a convincing justification for such a state of affairs from any of the world’s religious representatives. Not sitting well with me either is the opposite extreme view of a random and meaningless universe emerging from nothing; this is the current orthodoxy frequently championed by humanist scientists and philosophers, who appear not to notice the irony when they speak so eloquently on the beauty of nature and humankind’s progressive mastery of it.
Such arrogance on both sides is all the more striking when compared against the Buddha’s humility. So far as I know, the Buddha was unique among spiritual leaders in refusing to speculate on the origins of the universe. In the ‘Aggi-Vacchagotta Sutta’ (Majjhima Nikaya 72), for example, the Buddha refrains from answering metaphysical questions like, is the cosmos eternal or infinite? Are body and soul the same or different? Does an enlightened being exist after death or not? When pressed, the Buddha explains that any answer to these and other such questions would necessarily be speculative and result not in peaceful awakening but in confusion and suffering. 
The Buddha’s claim that all sentient beings experience suffering resonates loud and clear. One could spend a lifetime reading all that has been written on what the Buddha thought and taught , but for me it’s enough to see that stresses and anxieties arise from deluded attachments, and freedom from suffering lies in relinquishing all that I wrongly cherish. The very fact that body and mind, wealth and status, friends and relatives, etc. are all impermanent means they are beyond my control, not belonging to me, not my true ‘self’. But my ingrained habit is to cling to these things in the erroneous belief that they can insulate me from the vagaries of an uncertain world. Deluded clinging leads to unskillful action that perpetuates suffering.
Old habits die hard. Meditation doesn’t actually suppress or get rid of the primal urges (arousal, fear, aggression, hunger, etc.) that have resulted in each and every one of us being here right now. However, meditation does enable a more wholesome way of relating to these entirely natural energies by breaking down the culturally conditioned responses and deeply rooted attachments of a lifetime. The Buddha’s cure for suffering – the Noble Eigtfold Path – can still feel counterintuitive after almost a decade of practicing, but the benefits are tangible and doubts arise more often than not from misconceptions or misrepresentations of the suttas.
What I have found particularly helpful is to contemplate the Buddha as pure awareness and everything that arises and ceases within that sphere as the Dhamma. It’s a practice I was inspired to take up after reading the teachings of Ajahn Chah  and Ajahn Sumedho.  The refuge of Buddha is the discerning faculty that knows and accepts Dhamma or the ‘Three Marks of Existence’ (impermanence, stressfulness, ownerless). Knowing Dhamma through Buddha is a peaceful experience, always available, yet so ordinary it’s often overlooked because the mind naturally inclines more towards sensory excitement, mental proliferations, and skeptical doubt.
My experience is that trust or confidence in the Buddha develops gradually as one practices awareness of Dhamma. Going to the Buddha for refuge isn’t a matter of offering prayers and expecting him to grant rewards and favours. Trusting in Buddha is nothing at all to do with blind faith or unfounded belief in dogmas. Trusting in Buddha is an attitude of patient acceptance through mindfulness of reality, here and now. Trusting in Buddha is trusting intuitive awareness more and relying less on personality beliefs, cultural conventions, or over-thinking, to resolve life issues.
Paul Lockey 2014
May there be freedom from delusion, greed and hatred.
May all noble dreams come true.
 ‘Dhammacakkappavattana Sutta’ (Samyutta Nikaya 56.11).
 In a speech to a former Brahmin that may or may not be satirical, the Buddha does in the ‘Aggañña Sutta’ (Digha Nikaya 27) describe the origins of planet Earth and human beings. A superficial reading of this sutta might lead one to assume that the Buddha is contradicting himself, but it’s worth remembering that he wasn’t renowned for being inconsistent or contrary. The Buddha was reputed to be a skilled teacher who would discern the minds of his disciples and instruct them accordingly. His teachings all have the flavour of liberation and were given to people with different spiritual abilities.
 The different traditions and schools of thought that are identifiable within Buddhism each place greater or lesser emphasis on the suttas (sermons) and commentaries within the Tipitaka or Pali Canon – the earliest Buddhist scriptures; a vast body of literature, often hotly debated yet still generally regarded as the best available evidence for what the Buddha actually thought and taught in Northern India over two millennia ago. Being necessarily reliant on English language translations of the Tipitaka and later texts, I don’t pretend to be a Buddhist scholar nor do I claim to practice wholly in accordance with scripture. I regard the suttas and commentaries as aids to contemplative awareness rather than literal truths to be accumulated, pored over, and naively believed.
 Ajahn Chah, Food For the Heart, Wisdom Publications, 2002.
 Ajahn Sumedho, Mindfulness: The Path To The Deathless, Amaravati Publications, 1987; The Way It Is, Amaravati Publications, 1991; The Four Noble Truths, Amaravati Publications, 1992; The Sound of Silence, Wisdom Publications, 2007; Don’t Take Your Life Personally, Buddhist Publishing Group, 2010; The Mind And The Way, Wisdom Publications, 2011.