Theravada Buddhist Human Nature-

Buddhism developed in Northern Indian in the 5th Century BCE and spread throughout Asia. Like Hinduism it is a disparate tradition, but our chapter will focus on the main differences between Theravada and Mahayana Buddhism. Buddhism is anti-metaphysical. Rather than constructing esoteric theories, the Buddha wants to understand the nature, causes, origins and the possibility of removing suffering. Buddhism is like medicine that we use until we gain full health.
Confucius implied that humans are basically good, Mencius made this idea explicit in his teachings and it came to be accepted in Confucianism from that time onwards. The Buddha never directly addressed the question of whether humans are essentially good or evil. However, he said that we have the capacity to do good and implied that given the right circumstances, we have a leaning towards goodness. Someone doing good is not remorseful, free from remorse he becomes glad, from gladness comes joy, being joyful the body is tranquil, with a tranquil body one is happy, the happy mind becomes concentrated and one who is concentrated sees things as they really are. And so it is that good is dominant.
The three most fundamental characteristics of existence for the Buddha are: 1) radical impermanence (constant change); 2) lack of a solid self (no self); 3) unsatisfactoriness (suffering).
The first mark of existence captures life’s transitory, ephemeral, fleeting nature. Nothing in the world is solid or independent of anything else. And nothing no idea, being, state of mind, or thing endures. Everything is impermanent, changing constantly at every moment. Buddhism aims to free us from the ignorance that is at the root of all this suffering. Karma is the term which denotes this moral law of cause and effect. And karma is enough to propel the universe along in Buddhism, there are no creator or sustainer gods.
The second mark of existence means that the idea that there is nothing solid or permanent about reality also applies to the self. There is no self. The idea that you are a separate ego is also harmful because it leads to fear of death, violence, greed, competition, etc. Realizing the self is an illusion leads to compassion—the most important Buddhist virtue.
The idea of the separate ego is an expression of the 5 attachments or components (skandas) that make up what we call a person. The components are: 1) form—the body and its sense organs; 2) sensations—the physiological process produced by the contact of senses and the world [eyes see objects; ears hear sounds] ; 3) perception—sensations that lead to object recognition [What I feel is a table]; 4) mental formations—our predispositions, attitudes, tendencies, habits, and karma [states of mind like conceit, impatience, humility, wisdom, etc.]; and 5) consciousness—not only does one sense and perceive something one becomes aware of something; consciousness is awareness.
The most important components are the mental formations, which themselves result from the interplay of bodies, sensations, perceptions, and conscious awareness. All of this leaves karmic residue or ideas in our minds. Our consciousness is conditioned by what has gone before which then shapes our consciousness perhaps forever. Consciousness consists of these every changing, ephemeral states or forms of mind—and how brief our conscious.The Buddhists explain the self using a candle flame. At every moment it is different—you are always changing—but there is a connection between the candle flame now and it flame an hour ago—you have some psychological continuity with your 6-year-old self.
We begin with the 4 noble truths. The first noble truth is that life is full of suffering and dissatisfaction. We suffer from anxiety, insecurity, uncertainty, fear, frustration, anger, disappointment and loss–everything is imperfect and flawed. In addition, everything is constantly changing, radically impermanent, so even good things and good times never last. The first kind of suffering is ordinary suffering: aging, sickness, death, unpleasant conditions, sadness, pain, not getting what we want. The second kind results from change, even happiness doesn’t last, is fleeting and ephemeral. The last type of suffering results from the false sense of ego. The Buddha did not say that life is essentially or only suffering, but that we experience much suffering. And this is not meant to be pessimistic but realistic—the basic problem of life is that we experience so much dissatisfaction.
The second noble truth identifies the cause of suffering as craving, grasping, desiring. We try to hold on to and possess things that don’t last. The essence of reality is change and grasping or desiring tries to prevent change by keeping things as they are. Much of this desiring is motivated by the idea of the separate ego, which always wants more.
The end of craving and desiring is the key to relieving suffering. This is the third noble truth. This leads to the state of nirvana, a peaceful state with no desiring. But what exactly do we do to experience this blissful state of not wanting and desiring and craving? We understand the fourth noble truth, which is to follow the eightfold path, also known as the Middle Way between a life of complete asceticism and a life of desiring pleasure. This path addresses ethical conduct, which is based on compassion, mental discipline, which flows from meditative practice and leads to the realization of the true nature of self, and wisdom, which is the realization of the true nature of reality.
Ethical components of the eightfold path include: 1) right speech—speech that tries to benefit others, speech that doesn’t lie, and silence when called for; 2) right action—moral, honorable, and peaceful conduct, no lying, killing, cheating, stealing, and the like; and 3) right livelihood—making a living without harming others.
Mental discipline is comprised of: 4) right effort—working toward wholesome rather than unwholesome states of mind; 5) right mindfulness—achieved through mindfulness meditation that leads to a better understanding of the impermanent nature of reality and lack of self; and 6) right concentration—meditation on a single point [like the breath, a flame, an image, a mantra].
Wisdom includes: 7) right thought—detachment from the idea of self; and 8) right understanding—accepting the 3 marks of existence (life is impermanent, there is no self, and there is suffering) and harmonizing the mind with this realization. It also implies accepting the 4 noble truths.
For monks this involves selfless, detached actions which aim to free one from karmic residue, and ultimately which leads to enlightenment. For the laity, this involves doing good deeds, accepting the 5 precepts—don’t kill, steal, lie, consume intoxicant or have illicit sex—and improving their karmic lot. The monks provide a model of the spiritual life; the laity provides minimal food for the monks. In the Theravadan tradition the monk who reaches nirvana, while in the Mahayana tradition the bodhisattva does not enter nirvana but stays in this world and helps the rest of us be liberated. The Mahayana tradition also recognizes other ways besides the monastic life to enlightenment, including devotional practices.

@chirstonawba and students