Lord Buddha and the Theravada.

“Buddham pujemi: Homage to the Buddha.

Dhammam pujemi: Homage to the Teachings.

Sangham pujemi: Homage to the Noble Order.”

Religion

 

The word “Religion” can be defined in various ways. In the academic fields, “Religion” can be considered primarily as historical phenomenon. It has many aspects, such as inner experience, theology, intellectual formulation of doctrine, basis of ethics and element in culture. In this case, different people have different views of the nature and meaning of religion. Scholars of the East assumed it as the presence of the divine in man, while scholars of the West say that it is the central part of education that determines our moral conduct and the recognition of our moral principles as laws that must not be transgressed.

However, the great Teachings of Lord Buddha represent his religion as the tool which keeps all evil deeds away, which helps cultivation of life by doing good deeds and which leads purification of mind from mental impurities. Some scholars of present time do not even want to put Buddhism into the category of religions; instead, they would rather like to call it as the philosophical teachings. Indeed, Buddhism is religion, which is very practical and does not want its followers to believe just by blind faith, but by the things which they see. So, Buddhism is like the light which appears in the sense of darkness. However, that light can only show the path in dark and it cannot help one to take off from that evilness. Follower, himself, must walk his own way on the path which is lightened by Dhamma.

 

The Light of Buddha or the Buddhism

 

There is a challenging question, even in the Buddhist societies, about the Lord Buddha and his Dhamma¹ (Teachings). More than fifty percent of Buddhists do not know who the Buddha really was, and more than eighty percent of Buddhists do not know what the real Buddhism is. This becomes main controversial aspect in Buddhism.

There are two main schools of Buddhism, known as Theravada and Mahayana, and both of them descended from the Great Teachings. The Teachings were merely the speeches of Lord Buddha himself. These speeches were known as Dhamma, which totally differs from the Hindu meaning; the law of gods. In this essay, however, the branches of Buddhism are not stated; instead, the Prime Teachings of Buddha are discussed. Before we go through on his teachings, we should know who the Buddha was, and why he became Buddha.

 

Siddhattha Gautama, the Buddha (566 B.C. – 486 B.C.)

 

The Birth and the Early Life:

On the full moon day of May, in the year of 566 B.C., a noble prince destined to be the greatest teacher of the world was born in Lumbini Park, near the city of Kapilavstu, which lied at the foot of Mount Palpa in the Himalayan ranges within Nepal. His father was King Suddhodana Gautama, Raja of Kapilavstu, the Leader of Sakiyan² clans, and his mother was Queen Maha Mayadevi, the royal princess of Devadaha Kingdom which located in southern Nepal on the bank of river Anoma. The queen died after the seven days of the birth of noble child, and her younger sister, Maha Pajapati Gotami took care of the child.

The people of both kingdoms were joyful with the news of the new heir. A Rajaguru³ and an ascetic of high spiritual attainments, Asita (also known as Kaladevala) visited the palace to see the royal baby. Surprisingly, Asita foresaw the child’s future greatness with his supernormal vision; he announced before the public that the child would become a Universal Monarch (Chakravarti) or a Buddha, a man with a perfectly enlightened soul for salvation of mankind.

The King Suddhodana roared that his son must become the Chakravarti and rule over the four continents of worldly realm. Then, he consulted Asita for how he could prevent his son from becoming a Buddha. Asita replied that if the prince never sees the Four Signs; A decrepit old man, a diseased man, a dead man and an ascetic, he would not become Buddha. From this time, the King constructed palaces, which suited for three seasons, filled with beauties and enjoyments. He guarded the palaces with warriors, who were to keep the Four Signs away from the prince. The King named his noble son Siddhattha, which means “wish fulfilled”.

The young Siddhattha received royal education, and also received special trainings in the art of war, as a scion of warrior race. At the age of sixteen, he married with his cousin, Princess Yasodhara. For nearly thirteen years, after his happy marriage with beautiful cousin, he enjoyed the luxurious life with the ignorance of the vicissitudes of life outside the palace gates.

 

Renunciation:

One day, prince went outside the palace walls accompanied with his loyal servant Channa. That day was the turning point of the life of Siddhattha, and also the glory of all mankind. He came in direct contact with the bleak realities of life. Within the narrow confines of the palace he saw only the delightful side of life, but the dark side, the common lot of mankind, was purposely hidden from him.

On his way back to the palace his observant eyes met the strange sights of a decrepit old man, a diseased person, a corpse and a dignified hermit. The first three sights persuasively proved to him, the inevitable nature of life, and the universal ailment of humanity. The fourth signified the means to overcome the evils of life and to attain calm and peace. The prince had realized the worthlessness of the sensual pleasures, and unavoidable nature of death, he decided to leave the worldly place to seek the Truth (Thittsa) and Eternal Peace (Nibbana⁴).

When Siddhattha went into the chamber for farewell, he saw his beloved wife with newly born son. However, as he already decided to depart from ills of worldly realm, he ordered his loyal servant Channa to saddle the horse Kanthaka.

He went far and, crossing the river Anoma, rested on its banks. He cut his hair, shaved beard and handing over his garments and ornaments to Channa with instructions to return to the palace, assumed the simple yellow garb of an ascetic and led a life of voluntary poverty.

It was in his twenty-nine year, Siddhattha started the journey of mystery.

 

Searching of the Truth (Thittsa):

After the renunciation, ascetic Siddhattha started searching for the Truth. The Truth which can lead him out from the suffering of the worldly realm, give him true peace and help him to escape from endless Samsara (circle of rebirth). He approached to Alara Kalama, the one who claimed himself as the master of wisdom. Siddhattha and Alara discussed many topics about universe, the nature of gods (which were believed by Hindus), and the mental concentration which enables one to attain high spiritual attainments. Siddhattha, however, was not satisfied just with the disciplines and doctrines which only led the spiritual attainments, as his aim was to find the pathway which can lead the one out of Samsara. Later, he met with Uddaka Ramputta, and learned the special practices for Realm of Perception and Non-Perception from him. With great disappointment, Siddhattha found that such kind of practices would not lead him out of Samsara. Uddaka, later, admitted that the practice of mental concentration was the highest level of the Brahmanic sages.

Finally, Siddhattha realized that his spiritual aspirations were far higher than those under whom he chose to learn. He realized that there was none capable enough to teach him what he yearned for; the highest Truth. He also realized that the highest Truth is to be found within oneself and ceased to seek external aid.

 

Attaining the Buddhahood:

He left other ascetics, whom he approached to find the Truth, and began the struggles on his own. He decided to take Tapas (austerities) practices, and he undertook other yogic practices six strenuous years. The end had come. He didn’t get any special attainment by practicing those extreme practices. He grasped one fact that the Two Edges of Extremes (Worldly Enjoyments and Austerities) cannot lead one to escape from Samsara. One must take the Middle Path. On a full-moon day in May, entering into deep Samadhi (superconscious state) and realizing the cause of Suffering, Siddhattha Gautama fully understood the Four Noble Truths and the Noble Eightfold Path. He had gained the most supreme wisdom and enlightened. He attained the pathway of Nibbana at the dawn, and became the Buddha, the Awakened One.

 

Buddha’s Dhamma, or the Great Teachings

 

After his enlightment, Buddha went to the Migadaya⁵ Park near the City of Varanasi, where he met with five ascetics, namely Kondanna⁶, Vappa⁷, Bhaddiya⁸, Mahanama⁹ and Assaji¹⁰. They used to be the followers of ascetic Siddhattha and they left him, when he followed the Middle Path¹¹. Buddha shared his understandings about the Noble Truths. Since, the five ascetics understood immediately, they became the first disciples of Buddha. This was the beginning of the Sangha (Buddhist Community). The ideas taught to five ascetics are known as the Dhammacakkappavattana¹² Sutta or the First Sermon.

Dhammacakkappavattana Sutta:

The First Sermon of Buddha is highly regarded as the essential theme of prime Buddhism. It is assumed as the most comprehensive and complicated Dhamma. It is inclusive, and covers all central dogmas of his Teachings. The main proposition of this Sutta is about the Four Noble Truths, and the Eightfold Path. The teachings are as follow.

Bhikkus (person who practicing to liberate from Samsara) are not to practice two extremes; the Passions and Luxury, and the Self-torture (Tapas). The Passions and Luxury are low, vulgar, common, ignoble and useless. The Self-torture is painful, ignoble and useless. If one avoids these extremes, he would reach the Middle Path, and enlightened. The Middle Path produces insight and knowledge, and leads one to peace, wisdom and Nibbana.

The Middle Path has Eightfold Way, namely correct understanding, correct intention, correct speech, correct action, correct livelihood, correct attention, correct concentration and correct meditation.

Suffering is the Noble Truth. The Cause of Suffering is the Noble Truth. The Cessation of Suffering is the Noble Truth. The Achievement of the Cessation of Suffering is the Noble Truth.

Birth is suffering, old age is suffering, sickness is suffering, death is suffering, sorrow, lamentation, and dejection and despair are suffering. Contact with unpleasant things is suffering. Not getting what one whish is suffering. Five groups of grasping are suffering.

There are causes for these sufferings. The Craving, which leads to rebirth, combined with pleasure and lust, and finding pleaser here and there, is the cause of certain suffering. There are three kinds of Craving; Craving for Passion, Craving for Existence and Craving for Non-Existence. So, the Suffering caused by these Cravings is the Noble Truth.

The Cessation of Suffering is the Noble Truth. No more reminding of craving is the Cessation of Pain. The abandonment, forsaking, release and non-attachment are the main grounds for the Cessation of Suffering.

This Cessation can be attained by following Eightfold Path. Thus, this is the Noble Truth.

The First Noble Truth, the Suffering, must be comprehended. If it has been comprehended, the insight, wisdom, knowledge and light arose.

The Second Noble Truth, the Cause of Suffering, must be abandoned. If it has been abandoned, the insight, wisdom, knowledge and light arose.

The Third Noble Truth, the Cessation of the Suffering, must be realized. If it has been realized, the insight, wisdom, knowledge and light arose.

The Fourth Noble Truth, the Cessation of the Suffering can be done by following Eightfold Path, must be practiced. If it has been practiced, insight, wisdom, knowledge and light arose. At the end, the Nibbana is attained.

If one doesn’t understand the Four Noble Truths, and doesn’t practice Eightfold Path, he will be reborn, and his Samsara is long. If one has arisen with the knowledge of the Four Noble Truths, and practice Eightfold Path, he has no attachment. Hence, he has no more rebirths, and he is on the way to Nibbana.

Rebirth:

Rebirth is the central point of all approaching to Buddhism. Samsara is the Never-ending Circle of Rebirth. The Samsara is terminated, when one attains Nibbana. Nibbana is attained, when one fully understands the Four Noble Truths and follows Eightfold Path.

When King Milinda¹³ of Sagala¹⁴ came up with the questions of Rebirth, Nagasena the Arahant¹⁵ drew the clear conclusions. If one is reborn, he is not the same person or the different person of previous existence. It is like the transformation of Milk to Curds, Curds to Butter, and Butter to Ghee. They are not actually the same, indeed, they are still the same. Rebirth is generally believed as the transmigration of the soul, in fact, the soul is not transmigrated. Both the new Soul and the Body are reborn together in one’s new existence. This Rebirth of both Soul and Body is the result of the Kamma¹⁶ of the one’s previous existence. Buddha stated that nothing is lost in Samsara, everything changes in one’s existence, and there are effects reflected by causes. In this case, the newly born Soul and Body is the result of force or reflection of the one’s Kamma of previous existence. When the life ends, both Soul and Body end, however, the force of the one’s Kamma in that existence is left. This force is responsible for Rebirth of new Mind and Matter in next existence. Mind and Matter are fundamental formations for Soul and Body.

Attachment:

Who can be reborn and why would he be reborn? Attachments can make one to be reborn. One with attachment in present existence will be reborn. He will have next existence. He will be dwelled in the endless Samsara unless he found the Noble Truth, and follow the Eightfold Path.

Attachments of all kinds are responsible for Rebirth. However, the Attachment of oneself is the most significant factor for Rebirth. The Attachment comes, because of the Passions and Luxury. This can be ceased by Eightfold Way. If one achieves in understanding of the Four Noble Truths, he is liberated from Rebirth, and on the way through Nibbana.

Dilemmas of Buddhism

Teachers of Siddhattha:

During the Buddha’s time, no religious practice was considered higher than the Brahmanic Practices. Buddha said that he had no teacher, though he once said that he approached Alara Kalama and Uddaka Ramputa. Actually, both ascetic masters were merely teachers of worldly wisdom. It was in regard to transcendental matters such as knowledge of the Four Noble Truths and Nibbana that Buddha said he had no teacher, and one like him did not exist. In the World, no one equals him.

Terminology in Buddhism:

In introducing his doctrine, Buddha did use the existing religious terms current in India at that time, because in this way he would be on familiar ground with his listeners. The listeners would grasp what he was alluding to and then he could proceed to develop his original ideas from this common ground. Dhamma, Kamma, Nibbana, Moksha, Neraya, Samsara, Atma are the words which were common to all religious groups at his time. However, Buddha gave very rational and unique meanings and interpretation to those existing terms in his Teachings.

Dhamma, for example, is the Law of Gods in ancient interpretation. God promised to appear from time to time to protect this Dhamma by taking different incarnations. Buddha did not accept that any god could have given doctrines, commandments and laws. Buddha used the word Dhamma to describe his Teachings. Dhamma means that which holds up, upholds, supports. The Buddha’s meaning of Dhamma is to help mankind escape the Suffering caused by existence and attachments. In the Buddha’s usage, Dhamma is the advice given to support mankind in their struggle to be free from suffering and to upgrade human values. The Dhamma is not an extraordinary law created by or given by anyone. Our body itself is Dhamma. Our mind itself is Dhamma and the whole universe is Dhamma. By understanding the nature of the physical body and the nature of the mind and worldly conditions, one can realize his own Dhamma. The Dhamma of Buddha is to understand the nature of existence rationally in a realistic way.

Kamma simply means action. If person commits a bad karma, he will have to face its bad effect. According to ancient belief there is a god to operate the effect of this Kamma. Gods punish according to one’s bad Kamma; Gods reward according to one’s good Kamma. Buddha did not accept his doctrine. He said there is no being which handles the operation of the effects of Kamma. Kamma itself will give the result, as a neutral operation of the law of cause and effect. The effects of Kamma can be avoided, if one can act wisely. However, one must practice by his own. Neither Buddha, nor other being can help one to escape from bad Kamma. In deed, Buddha never claimed to have the Dhamma created.

Nibbana simply means peace or extinction. However, Buddha gave new dimensions of this meaning. NIB means “no” and BANA means “craving”. No more craving, no more attachment, and no more suffering. This is Nibbana. One cannot experience Nibbana because of having craving, attachment and suffering. If one can get rid of these defilements, he can experience the bliss of Nibbana.

Buddhism is mistakenly understood as the descendent of Hinduism. By realizing the Teachings of Buddha, and his definitions on the principles, it is very sure that Buddhism did not descend from Hinduism. Each goes in divergent way.

The End

Buddha taught his doctrines for nearly forty-five years at Varanisi, Kapilavastu, Sravasti, Vesali and their vicinities. Three months before the full-moon day of May, Buddha realized that he had reached the ripe age of eighty. The two chief disciples, Sariputta¹⁷ and Maha-Moggallana¹⁸ had already passed away. Pajapati Gotami, Yasodhara, and Rahula¹⁹ the Arahant were no more. Buddha was at the Beluva²⁰, and the severe sickness fell upon him, causing much pain and agony. However, the Blessed One, mindful and self-possessed, bore it patiently. He was on the verge of death, but he felt he should not enter Maha-Prinibbana²¹ without taking leave of the Order. So, with the great effort of will, he suppressed that illness and kept his hold on life. His sickness gradually abated and when quite recovered, he told Ananda²² the Attendant to call the assembly at the Sala Grove of the Mallas²³ at Kusinara. The news spread throughout the region, and all disciples and followers felt heartbroken.

Maha-Prinibbana:

The time had arrived. The assembly of Arahants, Monks, Nuns, Lay-disciples, Kings of respective Kingdoms, Royal Members and Followers of all castes waiting for the time. Buddha, the Blessed One was laying on couch between twin Sal-trees.

Maha-Prinibbana²⁴ Sutta:

Lord Buddha now preached his last teachings to all of his followers. He said that the doctrine and disciplines which he had laid down for all would be the Teacher. The Dhamma represents him, and his sons, the Sangha represents him. So, by following his Dhamma and Arahants, all beings will reach Nibbana. He also said that Buddha himself had to suffer the pain of old age, pain of sickness and pain death. These pains are inevitable. These pains come, because of the Kamma of last existence. However, as he had already attained the path of Nibbana, there will be no more rebirths for him.

At last he said, “Vayadhamma sammkhara appamadena sampadetha” – Maha-Prinibbana Sutta. That means “Impermanent are all compounded things. Work out the deliverance with mindfulness”. The Order and the followers paid last homage to the Lord Buddha, the Unrivaled. Some of them even cried. The celestial songs overwhelmed the whole region. Flowers were rained, and the earth shook three times. Lord Buddha entered the state of Nibbana.

Even though Lord Buddha left us in the world of evilness, his greatness and kind – the Dhamma is left. His Dhamma will lead us the way through Nibbana. Indeed, His Greatness and His Dhamma are unrivaled in the entire universe.

Acknowledgement

Great thanks to Buddha Dhamma Education Association, which provides enormous information about Lord Buddha and Buddhism. Thanks to Bhikkhu Pesala (Author of The Debate of King Milinda), who answered many important questions about the Dilemmas of Buddhism in his book.

Notes

1. Dhamma : Dharma (Sanskrit); The Great Teachings of Lord Buddha

2. Sakiyan : Sakyan (Sanskrit); the Aryan Tribe of India

3. Rajaguru : Tutor of the King

4. Nibbana : Nivana (Sanskrit); A Bliss of No-Craving

5. Migadaya : Miga – Deer, Daya – Forest/Park

6. Kondanna : The First Disciple of Buddha

7. Vappa : The Second Disciple of Buddha

8. Bhaddiya : The Third Disciple of Buddha

9. Mahanama : The Fourth Disciple of Buddha

10. Assaji : The Fifth Disciple of Buddha

11. Middle Path : Sanskrit – Megga; the Middle Way

12. Dhammacakkappavattana : The Great Discourse on the Wheel of Dhamma

13. Milinda : Menander (Greek) the Just, King of Bactria

14. Sagala : Sialkot (Greek); the Capital of Greco-Bactrian Empire

15. Arahant : Person who enlightened by Dhamma

16. Kamma : Khama (Sanskrit); the work one does

17. Sariputta : Chief Disciple who was greatest in Knowledge

18. Maha-Moggallana : Chief Disciple who was greatest in Supernormal Powers

19. Rahula : Son of Buddha

20. Beluva : A Park where Buddha lived in Rainy Seasons.

21. Maha-Prinibbana : Entering into to Greatest State of Nibbana

22. Ananda : Cousin of Buddha who later became the Attandent

23. Mallas : The Crowning Princes of Kusinara

24. Maha-Prinibbana Sutta : The Last Teaching before Buddha entered Nibbana

Buddha used to preach his Teachings in Magadi Dialect, so followers of all castes could understand very well. With the rise of Magada Kingdom, the Magadi Dialect was transformed into written text – the Pali. In order to state precise definitions of single meaning, I used Pali words in the entire essay, instead of Sanskrit.

Literature Cited

 

Ven. Ajahn Sumedho, The Four Noble Truths (Hertfordshire, 1999), Revised Edition.

Ven. Bhikkhu Bodhi, The Noble Eightfold Path – The Way to the End of Suffering (Kandy, 1984), Second Edition.

Ven. Bhikkhu Pesala, The Debate of King Milinda (Penang, 2001), Revised Edition.

Ven. Dr K. Sri Dhammanada, Buddhism as a Religion (Kuala Lumpur, 1994), First Edition.

Ven. Mahasi Sayadaw, Dhammacakkappavattana Sutta (Penang, 1998), Translated Edition.

Ven. Piyadassi Thera, The Buddha – His Life and Teachings (Kandy, 1982), First Edition.

Ven. S. Dhammika, The Buddha and His Diciples (Singapore, 1985), Revised Edition.

 

 

Dedicated to Lord Buddha, and His Great Teachings.

Ba Zan Lin (September 11, 2007)