Why is Buddhism so vague?


There is much conversation about what is okay in Buddhism, and what is not. It all depends on perspective. But is that something you create, or is it something your universe knits for you, second by second.

To understand the experiences that one could, or could not be allowed to indulge in when following Buddhist principles, one must first understand how Buddhism looks at experiences. ‘Samkhara’ is what Buddhism describes as the process that creates any experience.

For example, everything you are experiencing while reading these words, falls into your experience of reading this article. May be you are feeling hot, maybe you are eating, scrolling through, or listening to music in the background. Everything that creates an experience is called Samkhara. Because it  is a process that formulates slowly, and starts to weave a series of experiences, that effect the process of attaining further experiences. But, how do your past experiences, effect the process of attaining further experiences? They do so, by tainting your vision with the stories you have imbibed. Since it is your perception that creates reality, and not reality that creates your perception.

Experiences are all formulated in a never ending process, that change us unknowingly. ‘You’ are thus a process. And, it is by understanding Samkhara that Buddhism says humans act volitionally, and animals act mechanically. Humans think before every act, even though it may not always seem so. However, animals do most acts out of instinct, and nature. Thus, all the volition that make up human acts are a cause of disposition or actions. This is what makes up the psychological basis of the world.

Since your Samkhara (psychological basis of the world) is different from mine, the question of subjectivity comes up. What builds your perspective, is the culmination of your experiences. Because perspective is not necessarily something you create, but something created for you, by your experiences.

However, an ideal follower of Buddhism would have to one-day, or in one life, give up the attachments of a samsaric life, and walk on the path to be a bhikku/bhikkuni. Consequently, one would have to abstain from intoxicants, lies, stealing, and various activities. But until then, we can revel in our vague truths, and live a life of attachments, entrenched in the process of experiencing.

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