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Foreword
The Ven.
Thera Dhammawiranatha, who is Dutch from birth, has been teaching
since 1977 and established Buddhayana Centre in 1978. He is amongst
the pioneers in the field of the spreading of the Dhamma (the
Teachings of the Buddha) in the Netherlands and his unflagging
effort is an example to many. He calls himself a convicted
Theravadan and has many of the characteristics of one who works as a
Bodhisatta for the well-being of all. In his life and works the
Ven. Thera Dhammawiranatha is for us a living example of the
Teachings of the Buddha. It is our wish that many others, as we
already do, may benefit by his teachings, in order to follow the
Path to the end of all suffering, to develop themselves and to be a
source of inspiration for others to do likewise.
Contents
-
Introduction
-
The life
of the Buddha
-
The
four noble truths
-
The
three characteristics of life
-
The
four lofty states of mind
-
Buddhist
ethics
-
Kamma
and rebirth
-
Meditation
-
Nibbana
-
The
Tipitaka
-
Buddhayana,
the vehicle of the Buddha
-
Buddhist
celebrations
1. Introduction
Amongst the many
questions regularly asked, that concerning the essence of the
Teachings of the Buddha is the most frequent. In this short
dissertation an attempt is made towards a systematic explanation of
[1] the most important events in the life of the Buddha, [2] the
basics of the Teachings, [3] the Texts, in which the Teachings can
be found, and [4] how we ourselves can follow the Teachings of the
Buddha, in order to attain the same Freedom of mind. It is clear
that within the boundaries of this dissertation it is not possible
to go into detail concerning the deeper background of the doctrinal
aspects. It is rather the intention to give a general impression.
May many come to understand the great value of the Teachings of
the Buddha - the Dhamma - in order to improve their human qualities
and to embark upon the Path to Holiness in order to attain
Nibbana.
2. The life of the
Buddha
For some 26
centuries the Teachings of the Buddha have pointed the way towards
happiness and inner peace for many millions of people in this
sorrowful world. But who was Buddha Gotama?
The Buddha was born as a human being in North India, the son of
King Suddhodana and Queen Maha Maya Dewi. He was given the name
Prince Siddhattha Gotama. At his birth it was predicted that the
Prince would either become a world leader (universal monarch) or a
Buddha (an Awakened One). This would depend upon whether or not he
came into contact with the vicissitudes of life - with gain and
loss, praise and blame, fame and notoriety, pleasure and pain. By
this was meant that upon seeing the three characteristics of life,
namely sickness (limitation), ageing (decay) and death (the
unescapable end of all compounded things), he would be deeply moved
by the consequences that they have for our life. For many years the
King took care that the Prince did not come into contact with these,
because he did not want him reflect upon the true nature of life.
Surrounded by every pleasure and luxury of the time the Prince was
kept far away from the unpleasant side of life. He married Princess
Yasodhara and had a son, who was called Rahula.
Despite all of the Kings precautions it was not possible to
safeguard the Prince against seeing ageing, sickness and death. In
accordance with the prediction at his birth the Prince met
respectively an old person, a sick person and a funeral cortege.
Lastly he met a begging-monk (samana). As a result of the
first three encounters the futility of life became clear to him and
the fourth encounter showed him the serenity of someone who has
renounced the world and who has freed himself from the influence of
the world.
At the age of 29 the Prince (then still a
Bodhisatta) renounced
worldly life and for six years undertook extremely strict ascetic
practices. Eventually he realised that this path of extreme
self-denial and starvation was not the way and he discovered the
Middle Way. By following this, at the age of 35, he attained
Enlightenment, thereby becoming a Buddha. The Buddha himself said of
this: "I am called the Buddha because I have understood the Four
Noble Truths."
For forty five years the Buddha preached the Dhamma unceasingly
to all "who had the ears to hear, the eyes to see and the mind to
understand" - the Dhamma which is lovely in the beginning, lovely in
the middle and lovely in the end. He taught people that, in contrast
to what we often think and are led to believe, we ourselves must
bring about Enlightenment in our own life and that we are not
dependent upon the grace or help of another for this.
At the age of 80 the Buddha entered Mahaparinibbana,
leaving his Teachings behind as his successor.
Some terms
- Bodhisatta
-
a being who will attain Buddhaship in that same life. This
term is also used to refer to the Buddha in his previous lives,
after he had declared his wish to become a Buddha.
- Buddha
-
the Awakened One, the Enlightened. This is not a name given to
an individual but a mental state. A Buddha is a World Teacher who
proclaims and explains the Four Noble Truths, so that he can set
others on the path to the attainment of this same Enlightenment.
In the Canon the World Teacher is referred to as a
Samma-Sambuddha, his Enlightened Disciples are called
Arahatta-Buddhas.
- Dhamma
-
the Teachings of the Buddha. The word dhamma has many
meanings, which is why the Teachings of the Buddha are referred to
as the Buddha-Dhamma, a term which is preferred by most
Buddhists to "Buddhism".
3. The four noble
truths
Why are these Four
Truths called noble? Because they can make the practitioner a noble
person. When they are practised as they should be practised the
practitioner will have the direct personal experience of Freedom of
mind and that will make him a noble person.
-
The noble truth of suffering
Suffering (discontent,
unsatisfactoriness) is used here for the word dukkha - see
for details "The
Three Characteristics of Life". "Birth is suffering, ageing is
suffering, sickness is suffering, death is suffering, grief and
lamentation, pain and sorrow are suffering, being associated with
that which we don't wish to be associated with is suffering, to be
parted from those who we love is suffering, the non- fulfilment of
wishes is suffering; in short, the factors which build up life are
suffering." Both nice, pleasant and painful, unpleasant
circumstances are impermanent (anicca, see "The Three
Characteristics of Life"). This forms a direct threat for
individual existence and is therefore a source of anxiety,
excitement, etc. for many.
-
The noble truth of the cause of suffering
The cause
of suffering is desire or longing (tanha). Because we are
confronted with circumstances in and around us there arises an
unquenchable thirst for pleasant sensations. The illusion of an
non-changing soul, a self, ego or personality is the basis of
this. In this way we are caught up in ourselves, caught up in the
things outside of ourselves, entangled in the net of suffering.
That is why the Buddha declares: "Don't bite in the bait (i.e.
pleasures) of the world," because suffering is the unescapable
consequence.
-
The noble truth of the end of suffering
He who
breaks through ignorance, the illusion of a self, will be free of
desire. The flame of passion will go out due to a lack of fuel.
The defilements which have not yet been broken through and which
bind us to the Cycle of Rebirth serve as fuel for endless rebirths
in samsara - the conditioned, dependent existence.
-
The noble truth of the path that leads to the end of
suffering
The Noble Eightfold Path is the means that leads
to the end of suffering:
-
Right view - view and wisdom in accordance with the
Truths;
-
Right thought - to think without selfishness, anger
and cruelty;
-
Right speech - to speak the truth, not to gossip or
slander, not to use rough or harsh language and not to talk
uselessly;
-
Right action - not to kill or harm humans and
animals, not to steal directly or indirectly, not to have
pleasure at the cost of others;
-
Right livelihood - to practise an honest and
wholesome profession;
-
Right effort - the effort to let the wholesome arise
and increase, and to decrease and remove the unwholesome;
-
Right mindfulness - mindfulness of that which arises
in the here-and-now;
-
Right concentration - to be directed and concentrated
on a wholesome object or at what is taking place in the
here-and-now.
4. The three characteristics of
life
All compounded
things are impermanent (anicca), unsatisfactory
(dukkha) and non-self (anatta). These three aspects
are called the Three Characteristics or the Three Signs of Life,
because all compounded things are ruled by these three.
Anicca means transitory, not lasting, subject to change.
Everything that has arisen will decay. In fact nothing remains the
same for two following moments. Everything is in a constant flux of
change. The three phases of arising, existing and passing away can
be found in all compounded things; everything has the nature to pass
away. That is why it is important to take the last words of the
Buddha to heart: "Transient are conditioned things. Try to
accomplish your aim with diligence."
Dukkha means suffering, discontentment,
unsatisfactoriness, that which is difficult to bear up with, etc. It
is because everything that is compounded is subject to change that
it eventually brings suffering to those who hold onto it. Think here
about sickness (in contrast to our idea of health), the passing away
of loved and dear ones or pets, or being confronted with unpleasant
circumstances. Nothing that is dependent upon conditions is worth
holding on to, because by doing so we only bring about calamity for
ourselves.
Anatta means non-self, without self, not-self,
ego-lessness, etc. By anatta is meant the fact that there is
neither in ourselves or others a lasting essence, centre or core,
that is to be without an essence (sunnata). Therefore
anatta does not only mean being unegoistical, although the
understanding of anatta can lead to that. Through the
illusion of the existence of a self (soul or unchanging personality)
and the inevitable accompanying idea of self, arise wrong ideas
which gain expression through such things as pride, suppression,
exuberance, aggression, violence and war.
Although we say that our body and mind are ours, this is not in
accordance with reality. We cannot always keep or make the body
healthy, young or attractive. We cannot always give our thoughts a
positive wending when we are subject to an unhappy or negative state
of mind (which in itself shows that thinking cannot be totally
controlled by a self).
What is there then, if there is no unchanging ego or self? If we
examine life we see that there are only physical and mental
processes (nama-rupa), which in a complicated mix of
conditioning and inter-dependency form our existence. These form the
khandhas, or the (five) groups which a non-enlightened person
holds onto as being self or belonging to a self: all physical
processes that form the body (rupa), the different sorts of
feeling (vedana), the six sorts of sensual perception
(sanna), the volitional formations or expressions
(sankharas) and the different sorts of consciousness
(vinnana).
Through not understanding the interaction between these five
groups, man thinks that there is a self or soul and he attributes
the not yet known to an unknown, outside of himself, vague power, to
whom he should also give service in order to ensure his safe
existence. As a result the ignorant person is constantly in a field
of tension between his anxieties and desires, his ignorance and his
ideas about reality. The one who understands that this rests upon
the illusion of an idea of self, can free himself from all
suffering. The way to this is the Noble Eightfold Path, which will
bring about the ethical, intellectual and spiritual development of
the practitioner.
It will now be clear to the reader that these three
Characteristics or Signs of Life are included in the Four Noble
Truths.
5. The four lofty states of
mind
The four lofty
states of mind - brahmavihara in Pali (the language in which
the Buddha spoke and in which his teachings are recorded) - are four
qualities of the heart, which when fully developed raise the
individual to the highest spiritual level. These four are:
-
Metta, which can be translated as loving kindness, all
embracing love, benevolence, unselfish universal and unbounded
love. Metta points to the mental quality which has the goal
of making others happy. The direct fruits of metta are:
beneficence, freedom from irritation and agitation, peace in
yourself and with your surroundings. For this metta should
be developed for all living beings, including the very smallest.
Metta is not to be confused with sensual or preferential
love, although the power of metta is compared to the love
of a mother for her only born child.
-
Karuna, which means compassion. A characteristic of
compassion is its wish to free others from their suffering. In
this way compassion is something totally different from pity! It
leads to generosity and the wish to help others by word and deed.
Karuna plays an important role in the Teachings of the
Buddha which are also called the Teachings of Wisdom and
Compassion. It was the Buddha's deep compassion which led to him
deciding to expound the Dhamma to all beings. Love and Compassion
are the two cornerstones of the practice of the Dhamma, which is
why Buddhism is also called the Religion of Peace.
-
Mudita is the sympathetic joy we feel when we see or
hear of another's happiness and well-being, it is joy in another's
success without being jealous. Through sympathetic joy such
qualities of the heart as happiness and morality are cultivated.
-
Upekkha or equanimity points to a tranquil, steady and
stable state of mind. This finds expression especially when faced
with unhappiness or misfortune. Someone with equanimity faces
every situation with the same courage and without anxiety or
recklessness. If they become aware of another's misfortune, they
are neither sorrowful nor happy. Without prejudice and calmly they
treat everyone, in every situation, with the same inner attitude.
Regular contemplation over one's actions (kamma) and the results
thereof (vipaka) destroys prejudice and preference, by
bringing about the realisation that everyone is the owner and heir
of his own actions. In this way a better understanding of what is
good and bad, what is wholesome and what is unwholesome will
arise, and our actions will eventually be controlled, leading to
the performance of good and eventually to the highpoint of freeing
wisdom.
Daily meditation to develop these Four Lofty States of Mind will
lead to their becoming habitual and thus lead to the control of
inner barriers and hindrances.
6. Buddhist
ethics
In every religious,
philosophical or ideological system moral guidelines are given which
enable the followers or adherents thereof to live morally. In most
religious systems these ethical norms are coupled to laws which are
attributed to, and determined by, a god or ancient power outside of
the individual. This power is also burdened with punishing and
rewarding the individual. The Teachings of the Buddha however are a
psycho-ethical system in which all the ethical norms are determined
by the psychological background or motives for our actions. For
those who act out of pure motivations such as non-attachment,
friendliness and understanding (wisdom), the gaining of happiness
will be something self-evident, just like their own shadow will
never leave them. But those who act out of negative motivations such
as attachment, ill-will and non-understanding (ignorance), will feel
the threat of suffering on their heels.
Ethics form part of the Noble Eightfold Path, namely: Right
Speech, Right Action and Right Livelihood. The lay follower is
offered minimal guidelines in the form of the Five Precepts
(pancasila):
I will endeavour to withhold from taking (threatening) life ...
from taking that which has not been given ... from sensual or sexual
misconduct ... from speaking untruths ... from taking mind-clouding
substances.
From the above it should be clear that in Buddhism there is no
place for commandments and prohibitions. Likewise there is no place
for a guilt complex. Rather one is encouraged to do good and to
withhold from the unworthy actions of deceit, harm and clouding the
mind.
Right Livelihood means that we should not practise a profession
in which we harm other beings such as trading in living or dead
(slaughtered) beings, in poison, weapons or mind-clouding
substances. When choosing a profession we should take into
consideration courtesy, friendliness and helpfulness on the one hand
and compassion and wisdom on the other.
Lay followers can on their free days, or once or twice a month,
take the eight precepts. In this way they learn to control their
mind for their own and others well-being. These eight precepts are:
I will endeavour to withhold from taking life ... from taking that
which has not been given ... from every form of sexual conduct ...
from speaking untruths ... from mind-clouding substances ... from
partaking of food before 6 o'clock (morning) and after noon ... from
beautifying the body and from amusement ... from using beds and
chairs which lead to laziness. (Buddhist monks and nuns undertake to
follow 227 major precepts, including these eight, and many secondary
precepts). As well as these precepts the Buddha also taught us how
we can live without actively contributing to the suffering in the
world and how we can realize our own happiness in this and future
lives, as well as the ultimate freedom from all suffering. In this
framework morality is always in the form of compassion for all
living beings.
These ethical principles are universal laws, which are active
irrespective of the individual. Therefore such ideas as
"dispensation from a precept" are unknown in Buddhism. We ourselves
are responsible for our actions and the results thereof. Everyone
can decide for themselves which precepts, and to what degree, they
wish to keep.
It is not correct to judge the extent to which someone is
Buddhist by the degree to which the precepts are followed. It has no
value to make such social or spiritual distinctions. To the
contrary, it could cause division between people and bring concord
in danger.
Morality (sila) is not a purpose in itself, but a means of
advancing the spiritual development of wisdom, for the purposes of
(1) learning to control the opposing forces, (2) the development of
conducive qualities, and (3) laying the basis for further mental
development, with the ultimate goal of totally freeing the mind from
all suffering.
7. Kamma and
rebirth
"The mind is the
forerunner of all things."
Kamma (in Sanskrit
karma) or volitional activity is an important concept in the
Teachings of the Buddha and points to the law of Cause and Effect.
In this life we are confronted with differences between people. One
is born into the aristocracy and the other in the slums; the one as
a bad person the other as a noble person; some have a long life,
others short; some are prone to sickness, whilst others are
exceptionally healthy; there are people who whatever they do, have
misfortune, but there are also those who seem to have all of the
luck in the world.
This is not a "godly decree" but the result of previous (own)
actions. Everyone creates their own circumstances. That is why the
Law of kamma is not a law of punishment and reward, but
purely a law of cause and effect, of action and reaction. We can,
therefore never give another the blame for our poor circumstances.
Another can at the most be a contributory factor. We are our own
creators, the builder of our circumstances, the pleasant as well as
the unpleasant. We do not have to turn to anything or any one for
"grace" except to our own mind.
That is why the Buddha points out to both rich and poor that they
brought about their own conditions and that they are also doing so
now. That is why the rich are encouraged to be benevolent and to
help raise the poor out of their misery, and the poor not to
passively give into their "lot", but to work for the improvement of
their living conditions.
Good and bad actions are determined by their psychological
background, the motivations. When a person is driven by greed,
hatred and delusion, then that action will certainly bring about
suffering, while the absence of these three Roots of Suffering
brings about happiness and harmony.
In accordance with a person's actions, the life-stream which now
forms our existence, will after death seek a new identity and thus a
new birth takes place. As soon as ignorance and the thirst for life
are destroyed there will be no more rebirth. In accordance with the
Teachings of the Buddha there is no soul which passes or
reincarnates from one life to another, because there is - as we have
already seen - no permanent soul or self. Our life can be compared
to propelled and propelling energy which is fed and directed by our
actions. Just as there is not an identity or entity "electricity"
necessary for the current to travel, there is also no soul or self
necessary for rebirth.
As long as the kammic energy is there, there is rebirth,
just like the wick of a lamp keeps burning as long as there is oil
in the lamp. In order to stop this energy and to free ourselves from
suffering, we should make the effort that leads to the removal of
the latent tendencies which are active in our hearts. These are: the
belief in a self, the belief that ceremonies and ritual actions will
lead to freedom, sceptical doubt, attachment, ill-will, conceit,
restlessness and ignorance. The right effort for this is the
practice of the Noble Eightfold Path, which means the development of
Morality, Concentration and Wisdom.
8. Meditation
During the last
years meditation has almost become an established concept in our
society. But what is mediation in the Buddhist sense?
Meditation is not: staring at your belly button, the
development of paranormal powers, an attempt to flee reality, a
prayer to something or somebody, or a means of fulfilling our hopes
and expectations. What then is meditation? The Pali word for this is
bhavana, which means mental development or improvement,
reflective contemplation. There are two sorts of mental development:
Samatha bhavana, or the mental development of inner peace
through intense directedness of mind (concentration). Meditating on
the Four Sublime States of Mind is such a method.
Vipassana bhavana, or the mental development of insight
knowledge and wisdom through the application of mindfulness with
respect to mental and physical processes.
Meditation has, therefore, as its first meaning the removal of
hate and ill-will towards ourselves and others. We can distinguish
two different methods: 1. becoming aware of the arising of hate and
ill-will, followed by the possibility to consider whether or not we
want to get swept along with them, and 2. the development of
unselfish, universal, pure love (metta).
But tranquility meditation on its own is not sufficient to remove
our latent hindrances to true happiness. Although hatred and
ill-will are (temporarily) removed we remain in the grip of
ignorance. That is why the Buddha taught us Vipassana, wisdom
meditation, to dispel this.
Vipassana is the effort to come to understand life as it
truly is. Every time that we become aware of impressions through
means of our senses we should make the effort to see through their
illusionary nature. We have the tendency to see the things in and
around us as being perfect, lasting, satisfying and as self or not
myself. An attentive mind however can understand their true nature
and learn to see that in reality they are imperfect, subject to
change, finally unsatisfactory and empty of an essence. This gives
the practitioner the possibility to free themselves from fear,
confusion and agitation, and from every other hindrance which
hinders them from inner peace and harmony.
As such Buddhist meditation is a harmless method to develop
mindfulness, in order to come to wisdom, and to learn to see life as
it really is. Until the practitioner is really established in the
right practice it is important to receive guidance. Meditation
teachers in the Buddhist sense are not "gurus"; they are good
friends on the Path to Freedom. It is a friendship which ultimately
leads to independence. There is in fact only one Teacher and that is
the Buddha, with his Teachings as a guide.
The Teaching over the Foundations for the arousal, the
development and the establishment of Mindfulness is opened by the
Buddha with the words:
"This disciples, is the only way, that leads to the purification
of beings, to the overcoming of grief and lamentation, to the
obliteration of pain and suffering, to the attainment of the Right
Path and the realisation of Nibbana (the End of all
Suffering)." And this clearly shows the purpose of meditation.
9. Nibbana
The Pali word
Nibbana comes from the words nir and wana.
Nir is a negative; wana means to weave or to crave and
is the power which ensures that we go from one life to another.
Nibbana is therefore being free from the bond to the cycle of
life and death through the extinguishing of desire.
There are three gateways to Nibbana:
-
Samma-Sambuddha: the way of the World Teacher.
By
applying himself to the development of the Perfections
(paramita) the Bodhisatta, the aspirant, develops the
potential to attain Enlightenment without help from others, so
that he can declare this for the well-being of all. There is never
more than one Samma-Sambuddha at any time.
-
Pacceka-Buddha: the way of the silent
Buddha.
Although this Buddha has attained the same
Enlightenment (in a period when the Teachings of the
Samma-Sambuddha are unknown) he does not have the ability
to teach the Dhamma on a large scale. These Buddhas often live
together in groups.
-
Arahatta-Buddha: the way of the disciple.
By
following the instructions of a Samma-Sambuddha these
disciples can attain the same Enlightenment and totally free
themselves from all ignorance and longing, and thereby from
suffering. They are extremely important for maintaining the
Teachings of the Buddha. They are the carriers of the
Dhamma.
Each of the three types of Buddha are motivated by compassion for
all that lives and their effort to first free themselves from all
delusion is not out of self interest but for the well-being of all.
Their example and instructions are a true blessing for countless
numbers of beings in samsara, because they point out the way that
leads to the end of all suffering, Nibbana.
Nibbana should be realized in this life, it is not a state which
is attained upon death. Nibbana which is perfect, joyful and
blessed, has two aspects: a) the enlightened state in this life,
wherein the processes which form our existence are still present,
and b) Nibbana after death (Mahaparinibbana), where
the bonds to the five groups of attachment have fallen away.
Nibbana is not a sort of nothing, just because we cannot
perceive it with our senses. There is a nice story which illustrates
this. There was a turtle, who was friends with a fish, and on his
return from being on land his friend the fish asked him where he had
been. When he replied that he had been on the land, the fish wanted
to know what the land was, but he could not understand that
something could be solid, that there was something on which you
could stand, because he had never known anything other than his
watery surroundings.
Who attains Enlightenment? There is no such thing as a self or
soul that attains Enlightenment. It is rather the falling away of
the illusion of a self that is freedom from suffering. The bond to
the cycle of life and death is the flame which springs from one wick
to the next. Enlightenment is like the extinguishing of the flame.
The flame was there, but we cannot say where it is now.
Neither is Nibbana an absorption into a "godly state", a
creator. It is the unconditional freedom from all dependence.
Nibbana is paramount happiness, and this happiness can by
attained by every man or woman!
10. The Tipitaka
The
Tipitaka, the Three Baskets, is the name of the Buddhist
Canon; this contains the Teachings given by the Buddha. The
Tipitaka is made up of three parts:
-
Vinaya Pitaka
This collection contains the Vinaya,
the Discipline for the Order of Disciples (the Sangha). The
word vinaya means that which dispels evil.
-
Sutta Pitaka
This collection of teachings consists
of:
-
Digha Nikaya - the Collection of Long Teachings
-
Majjhima Nikaya - the Collection of Middle Length Teachings
-
Samyutta Nikaya - Teachings which are sorted according to
type
-
Anguttara Nikaya - Teachings which are sorted according to
number
-
Khuddaka Nikaya - the Collection of Shorter Works:
-
Khuddaka Patha
-
Dhammapada
-
Udana
-
Itivuttaka
-
Suttanipata
-
Vimanavatthu
-
Petavatthu
-
Theragatha
-
Therigatha
-
Jataka
-
Niddesa
-
Patisambhidamagga
-
Apadana
-
Buddhavamsa
-
Cariyapitaka
-
Abhidhamma Pitaka
The collection of the Analytical
Reflections, in which the psychological and philosophical aspects
of the Teaching are expounded in accordance with reality.
-
Dhammasangani
-
Vibhanga
-
Dhatukatha
-
Puggalapannatti
-
Kathavatthu
-
Yamaka
-
Patthana
The Tipitaka was first put into written form (on palm
leaves - alu) during the reign of King Vatthugamini Abhaya
(101-77 before the western calendar) in the Alu-Vihara, Matala near
Kandy, Sri Lanka.
The Tipitaka and commentaries are written in Pali, the
language spoken by the Buddha, as well as in Sanskrit, Tibetan and
Chinese. Important teachings (suttas) are: the Setting in
Motion of the Wheel of Truth (the First Teaching), the Foundations
of Mindfulness (Satipatthanasutta), the Teaching over the
Gradual Path to Enlightenment or the Blessings in Life
(Mangalasutta), Loving Kindness (Mettasutta), over
Relapse (Parabhavasutta), over Worldly Advancement
(Vyaggapajjasutta) and over Right Association
(Sigalovadasutta).
11. Buddhayana, the vehicle of
the Buddha
Now that Buddhism
has gained more public awareness during the last years it is
possible for those who are interested to study the different
Buddhist schools and traditions. For an outsider the many streams
and outwardly diverse forms in which Buddhism manifests itself can
be confusing. Some can no longer see the Dhamma through the streams!
They may be deterred because they were looking for unity in a world
where sects and divisions are rampant. Mislead by the emphasis
placed on a particular sect, such as "my school is better or higher
than your school", they can miss the value of the Dhamma. The Buddha
teaches different gates to Enlightenment (bodhi) and every
one of them is equally valuable, otherwise the Buddha would not have
taught them. We could call this the Vehicle of the Buddha
(Buddhayana). Important characteristics in the Teachings are
Loving Kindness (metta), Compassion (karuna) and
Wisdom (panna). These are central in every school of
Buddhism.
Since the Buddha's First Teaching, now nearly 26 centuries ago,
Buddhism has spread itself across the whole of Asia. Until the
advent of Communism in China nearly a third of the world population
was Buddhist. Every country developed its own form. Important
Buddhist countries are: Cambodia (T), Japan (Z), South Korea
(C/Z/T), Myanmar (T), Laos (T), Singapore (C), Sri Lanka (T),
Thailand (T) and Tibet (M). Buddhists can also be found in
Bangladesh, China, Indonesia, Nepal and Vietnam.
We can distinguish between a number of different main schools:
Theravada: the Early Buddhism such as is
principally practised in Myanmar, Sri Lanka and Thailand - this
school refers to the oldest Texts, which were written in Pali. The
emphasis is placed on the path of the Arahatta-Buddha, but
the path of the Samma-Sambuddha is also practised. There is
less ritual than in the most other schools. (T)
Mahayana: the New Schools, namely:
-
Tibetan Buddhism: in Tibetan Buddhism the emphasis is
placed on the path of the Samma-Sambuddha. They divide
their system into Hinayana (Lesser, Small or Inferior
Vehicle), Mahayana (Higher Vehicle) and Vadjrayana
(Diamond or Superior Vehicle). The teachings of the Buddha are
written in Tibetan. Although the Dalai Lama is sometimes referred
to as being the head of all Buddhists he is exclusively the head
of Tibetan Buddhism.(M)
-
Zen: This form of Buddhism developed out of
Samadhi-meditation, directed towards the jhana (in Chinese
ch'an), and it is especially popular in Japan. The teachings of
Zen Masters are important. In general little is taught over the
Teachings of the Buddha himself.(Z)
-
Chinese Buddhism: In addition to the Texts (in
Chinese or Sanskrit) the sayings of the Patriachs are also
important. As in other Mahayana Schools there is a strong affinity
with the Bodhisatta-ideal, i.e. to work for the good of all beings
and the postponement of your own Enlightenment until all beings
can attain the same Enlightenment. The most important is Kwan Yin
(in Tibetan Buddhism Chenrezi or Avalokiteshvara).(C)
Every land has its own Buddhist culture, but the essence
of the Buddha's Teachings is the same everywhere.
My call to all Buddhists in the Netherlands in particular, and in
the world in general, is that they will continue to unite as
followers of the same Teacher, so that together we can help the
world in the light of Compassion and Wisdom.
12. Buddhist
celebrations
The monastery and
contact with the Sangha play an important part in the life of a
Buddhist. The most important Buddhist celebrations are therefore
also spent in the monastery. Dana is offered (food and other
prerequisites) to the Sangha, Dhamma Teachings are listened to,
teachings of the Buddha are recited and individual meditation and
contemplation are practised. These celebrations are gatherings in
serene joy. There are three major celebrations which are important
to every Buddhist.
Vesak, the day of the
Buddha
The day of Vesak which falls on the day of the
full moon in the moon-month of Visakha (May) is the most
sacred day for all Buddhists, because it is the triple blessed day
on which the birth, the Enlightenment and the passing away of the
Buddha are remembered.
The Buddha was an ordinary person, he was not a god, or the son
of a superhuman being. What makes his birth so important? Before his
birth it was not possible for any one to attain Enlightenment. With
his birth it was possible for a Buddha to appear in the world, that
is what makes it such an extraordinary fact. With the attainment of
Enlightenment a path was paved for us, a path which everyone can
follow to the same freeing goal. The passing away of the Buddha is
evidence of impermanence, and it is this true nature of existence
which the Buddha said should be understood. On the day of Vesak
Buddhists reflect upon these aspects and give expression to their
confidence by taking refuge to the Triple Gem (Buddha, Dhamma,
Sangha).
Asalha, the day of the
Dhamma
After attaining Enlightenment the Buddha went
to Benares to the five ascetics with whom he had earlier practised
in order to teach the Dhamma so that they also could attain to the
same Enlightenment. This took place in the moon-month Asalha
(July) on the day of full moon. With the celebration of
Asalha we reflect upon the fact that the Buddha made the
Dhamma known in the world by means of his first teaching, the
"Teaching of the Setting in Motion of the Wheel of Truth".
The celebration of Asalha also points to the establishment
of the Sangha. On that day the first five disciples became members
of the Order by the simple fact of their following the Buddha's
instructions. The establishment of the Sangha meant the completion
of the Triple Gem, the Three Great Refuges: the Buddha, Dhamma and
Sangha, the taught disciples, those who had practised the Teachings
and had realised the fruits thereof. The members of the Sangha are
the carriers of the Teachings of the Buddha. Asalha is also
the day on which the retreat period, vaso, begins. The
vaso coincides with the rainy season in Asia, and is a period
in which the members of the Sangha do not travel around, but remain
at the same place and are therefore easily accessable for the lay
people. The purpose of this period is pre-eminently one of
individual practice and development within the Sangha. The lay
people also benefit from this period. When they visit the
monasteries they can practise the three most important practices of
generosity, morality and mental development. Sometimes this period
is incorrectly translated as being a period of fasting. This is not
known to the Sangha. Fasting is not something which should be done
incidentally, but is something which should constantly be a part of
the practice. That is why the discipline of the Sangha includes
daily fasting from noon until sun rise (around six o'clock in the
morning).
The vaso is rather a rest period, because - in contrast to
the other months of the year - there is no travelling around. The
homeless disciples where constantly travelling without a permanent
residence and if they were to remain in one place (a cave or wood)
it was for intensive meditation. Over the centuries the more the
Sangha became established in a country, the more often the bhikkhus
stayed in one monastery for the whole year or even for their whole
life.
Kathina, the day of the
Sangha
Kathina is celebrated on the day of full moon
in the moon-month of the same name (October) and it closes the
vaso period. On this occasion the lay followers offer the
monks, who they have cared for during the last three months, a
special robe (kathina-civara). This robe is given by the
Sangha to a distinguishing bhikkhu named during the Kathina
celebration. On this day the lay followers can once again give
expression to their generosity and their gratefulness for receiving
teachings by providing the Sangha with the prerequisites, before
they again begin travelling around. This dana is still today
simply known as kathina-dana.
This information was
taken from:
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