Most Buddhists-by-birth I have met, if they practice at all, focus on gaining merit to have a pleasant future life. Very few meditate, renounce the world, etc., in order to attain nirvana.
One problem a Buddhist often encounters in daily life is that, though Buddhist meditations and philosophies quickly lead to the conclusion that the self is an illusion or delusion, most non-Buddhists assume that, and speak as if, the self is real [enough]. Perhaps the main way in which one encounters this is by the use of personal pronouns (I, me, my, you, we, he, she, they, etc.). Therefore, here are several examples of how one can avoid personal pronouns, in order to make one’s speech more Buddhist:
- Use the passive: I prefer this one. -> This one is preferable.
- Use participles: I went to the store, and the shelves were empty. -> Having gone to the store, the shelves were empty.
- Replace the pronoun with an impersonal one: My head hurts. -> This head hurts. (admittedly awkward)
- Remove the pronoun: I have a headache. -> [point to the head, maybe make a pained look, and say:] Headache.
The following is a Buddhist critique of the common theistic idea that God(s) is/are eternal. Eternity means constancy — that something always remains the same. For example, if something eternal is speaking, then it must always have spoken and must always continue to speak, forever. If something spoke eternally, it would also not be able to make more than one sound forever. Although the Abrahamic “I am that I am (or that I will be)” suggests constancy, were an eternal being actually to speak, it would not be able to say more than one sound/word (e.g., “I”), and it would always have been speaking that sound/word and would still be speaking that word today, tomorrow, etc. It could not stop and start speaking, such as to pronounce multiple or even polysyllabic words, because then it would have changed from a time/state when it was not speaking to a time/state when it was speaking and vice versa.
Therefore, as I understand, from a Buddhist perspective, claims that God(s) spoke at great length (e.g., giving entire holy books and many commandments), or that God(s) did some temporary corporeal action (e.g., bringing plagues or floods, destroying cities, writing on stone tablets, etc.) are highly suspect. If they truly are descriptive of a real being — though that being could be immensely big, powerful, old, etc. — that being cannot be eternal, because, by doing those things, it changed.
Buddhist meditation techniques usually seem to me to be a way of experiencing life in a more refined, subtle way. One usually moves from counting or naming things, to noting things in silence, to softening and quietening one’s mind more and more. There is a movement from more crass, loud, agitated, etc. experiences to more subtle, refined, quiet, still, etc. experiences.