All those who quote Lao Tzu and speak of the "Tao" are not teaching the historical Buddha's message of liberation from suffering and samsara
Anyone who says "nirvana is samsara" speaks ill of the Buddha's message of liberation in this very life, in this body, in this world
Syncretism (blending traditions) is beautiful, but it will not likely produce the result of either path. If the Tao is the "way," then the Eightfold Way (magga) the Buddha talked about is a very different use of the word
If the true Tao is everything, then there is no sense in talking about it
The Buddha defined the problem, defined the cause, assured is there is a solution, and pointed out the path, the Middle Way, to that solution: dukkha, samudaya, nirodha, magga
The problem is disappointment (suffering)
The cause is ignorance bound up with craving and aversion
The extinction of suffering is the extinction of ignorance
The path leading to this extinction has eight parts
Buddhism and Taoism may blend beautifully like milk and water, but they are not the same
THE BUDDHA'S FIRST SUTRA (56.11) Setting in Motion the Wheel of the Dhamma
Turning in the dreaded Wheel of Samsara
Thus have I heard. On one occasion the Awakened One was dwelling at Baraṇasi (Varanasi) in the Deer Park at Isipatana (the Resort of Seers). There he addressed the Group of Five [wandering ascetics, his former companions in the spiritual life]:
“Meditators, these two extremes should be abandoned by one who has gone forth from the homelife to the left-home life. What are the two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial on the one hand and the pursuit of self-mortification, which is painful, ignoble, and unbeneficial on the other.
“Without veering off towards either of these extremes, the Tathagata (the Wayfarer, the Buddha) has awakened to the Middle Way, which gives rise to knowledge, which gives rise to vision, which leads to peace, to direct experience, to enlightenment, to nirvana.
“What, meditators, is that Middle Way awakened to by the Tathagata, which gives rise to knowledge and vision…and which leads to nirvana? It is this Ennobling Eightfold Path:
right view,
right intention,
right speech,
right action,
right livelihood,
right effort,
right mindfulness,
right stillness.
“This, meditators, is that Middle Way awakened to by the Tathagata, which gives rise to knowledge and vision, which leads to peace, to direct experience, to enlightenment, to nirvana.
“Now this, meditators, is the ennobling truth of disappointment (suffering, pain, misery, dukkha): rebirth is disappointing, aging is disappointing, illness is disappointing, death is disappointing; union with what is displeasing is disappointing; separation from what is pleasing is disappointing; not to get what one wants is disappointing; in brief, the Five Aggregates clung to as self are disappointing.
“Now this, meditators, is the ennobling truth of the origin of disappointment: It is this craving that leads to renewed becoming (rebirth), accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasure, craving for eternal existence, craving for annihilation.
“Now this, meditators, is the ennobling truth of the cessation of disappointment: It is the remainderless fading away and cessation of that craving, the letting go and abandoning of it, freedom from it, nonreliance on it.
“Now this, meditators, is the ennobling truth of the way leading to the cessation of disappointment: It is this Ennobling Eightfold Path; that is (1-8), right view…right stillness.
“‘This is the ennobling truth of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience (true knowledge), and light.
What does it take to be a "wise man"?
“‘This ennobling truth of disappointment is to be fully understood’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of disappointment has been fully understood’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This is the ennobling truth of the origin of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of the origin of disappointment is to be abandoned’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of the origin of disappointment has been abandoned’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This is the ennobling truth of the cessation of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of the cessation of disappointment is to be realized’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of the cessation of disappointment has been realized’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This is the ennobling truth of the way leading to the cessation of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“‘This ennobling truth of the way leading to the cessation of disappointment is to be developed’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct epxerience, and light.
“‘This ennobling truth of the way leading to the cessation of disappointment has been developed’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.
“So long, meditators, as my knowledge-and-vision of these Four Ennobling Truths as they really are in their three phases and 12 aspects was not thoroughly purified in this way, I did not claim to have awakened to the unsurpassed supreme enlightenment in this world with its devas, maras, and brahmas (deities, demons, and divines), in this generation with its wandering ascetics and temple priests, its beings of light (devas) and humans.
I can get off this interminable wheel now.
“But when my knowledge-and-vision of these Four Ennobling Truths as they really are in their three phases and 12 aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed supreme enlightenment in this world with its devas, maras, and brahmas, in this generation with its wandering ascetics and temple priests, its beings of light and humans.
“Knowledge-and-vision arose in me: ‘Unshakable is my liberation of heart/mind. This is my final rebirth. Now there is no more again becoming.’”
This is what the Blessed One said. Elated, the Group of Five delighted in the Awakened One’s words.
The first hearer to awaken
And while this discourse (sutra) was being spoken, there arose in Venerable Kondañña the dust-free, stainless vision of the Dhamma: “Whatsoever originates also ceases.”
And when the Wheel of the Dhamma (Doctrine) had been set in motion by the Awakened One, the earth-dwelling beings of light (bhumi-devas) raised a cry:
The 31 Planes of Existence
“At Baraṇasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One, which cannot be stopped by any wandering ascetic or temple priest (shramana or brahmana) or deva or Mara or Brahma or by anyone in the world.”
Having heard the cry of the earth-dwelling beings of light, the beings of light in the realm of the Four Great Kings raised [the same] cry: “At Baraṇasi…this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One.”
Having heard the cry of the devas of the realm of the Four Great Kings, the Tavatiṁsa devas (the light beings of the World of the Thirty-Three)…
the Yama devas…
the Tusita devas…
the Nimmanarati devas…
the Paranimmitavasavatti devas…
the devas of Brahma’s retinue raised [the same] cry: “At Baraṇasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One, which cannot be stopped by any wandering ascetic or temple priest or deva or Mara or Brahma or by anyone in the world.”
Then at that moment, at that instant, at that very second, this cry spread as far as the brahma world, and this 10,000-fold world system shook, quaked, and trembled, and an immeasurable glory and radiance appeared in the world surpassing the divine majesty of the devas.
Then the Awakened One spoke this inspired utterance:
“Koṇḍañña, indeed, understood! Koṇḍañña, indeed, has understood!” In this way Venerable Koṇḍañña acquired the name “Añña Koṇḍañña—Koṇḍañña Who Has Understood.”
May the Force (of the Fourth) be with you. And also with you. The Dharma of Star Wars is a well-known thing, how Buddhism influenced the creation of the movie in general. Dr. Hartmann fills in more detail, getting at the importance of karma (doing) over trying. There's no trying. Do or not do. The Dalai Lama would agree with Yoda on that much, or at least on the way he says it.
How Buddhism influenced Star Wars (with Professor Kate Hartmann)
This special edition of the show is a discussion, asking What influenced George Lucas when creating Star Wars, including Buddhism, famous mythologist Joseph Campbell, Taoism, and Shinto (the indigenous kami-monster religion of Japan).
and how these influences have transcended Lucas, becoming an inherent part of the film franchise, TV shows, books, and other Star Wars content.
Also discussed are how certain characters personify those influences and
how one line of dialogue that never made any sense to Host Joey has a lot of meaning and actually makes a lot of sense if we factor in all of these influences.
Plus, there's a surprise question for Dr. Hartmann.
REFERENCES
The Hero with a Thousand Faces and The Power of Myth by Joseph Campbell
Dr. Kate Hartman website: buddhiststudiesonline.com, Twitter @kateahart, Instagram @kateahart. Listen to her podcast Buddhist Studies Online, Instagram @buddhiststudiesonline
Share this show and leave a rating or review on Apple Podcasts or wherever listening, as it would really help people find it. The show would really like to know how listeners feel about the show. Drop the show a line on Twitter, Facebook, Instagram, or at kryptontoalderaan@gmail.com. Give a like, follow, comment, quick email, tweet, whatever to let the show know how it’s doing. Appreciate feedback and to understand this whole podcasting thing going forward. Or take it to the next level and leave a review.
Joey, Krypton To Alderaan, Dr. Hartmann (U of Wyoming), Nov. 17, 2021; Amber Larson and Dhr. Seven (eds.), Wisdom Quarterly
One way to summarize Buddhism, which is vast and varied, broken up into various schools, and differing from country to country is to say that what Buddh-ism ("Awaken-ism") is really a path to enlightenment. Nearly everything else is commentary. Buddhism in a nutshell is the compacted message of the Four Noble Truths. Noble means "enlightened," and the four truths are ennobling = enlightening. Again and again, the Buddha's Teaching (the Doctrine or Dharma of the Awakened One) comes back to this.
Many things are true, but very few lead to bodhi
Students completely misunderstand if they adopt the view that these are four propositions to believe, memorize, repeat, or anything like that. These are not dogmas but fundamental truths about life that lead to the complete end of suffering because all suffering is rooted in ignorance and delusion. Life is an illusion because although things are impermanent, disappointing, and impersonal, we take it to be the exact opposite. Buddhism is not a faith to adopt. It is a path-of-practice to penetrate by calm and insight (samadhi and vipassana or the meditative absorptions and practice of Dependent Origination).
Buddhism is kinda out there, Man
(Exurb1a) In three years this video has garnered 4.1 million views.For those interested in Buddhism, this is some stuff the author certainly got a kick out of over the years: A massive amount of this video comes from a lecture series by Malcolm David Eckel. Listen to it (audible.com/pd/Buddhism...); it's just ace. And no, this is not sponsored.
Exurb1a wrote a book, Geometry for Ocelots, where it's the end of history. Humanity transitioned to the era of holy technology. Now humans present as saintly animals, spending their days in meditation and drug-induced euphoria, far from the dark secrets their paradise is founded upon. Then an ancient prophet returns in the form of a troubled young girl. Galactic peace can only last so long. Geometry for Ocelots is the story of two monarch siblings gone to war — a holy empress and an alcoholic dean of a university. With galactic resources dwindling, both believe they hold the answer to the crisis, spiritual salvation or technological nirvana.
(Cogito, 7/15/17) What is Buddhism and what do Buddhists believe? That's what we'll find out today.
In this video we'll look at Buddhism and see who the Buddha was.
Buddhism the one of the world’s three major [universal] religions. But outside of Asia it isn’t as well known. What is Buddhism? What does the Buddha have to do with it? What do Buddhists believe? That's what we’ll find out on this episode of Cogito.
Let's learn about the life of the Buddha. The Four Noble (Ennobling or Enlightening) Truths that he taught to others so that they would awaken from the illusion of life and become enlightened and free like him. The way to complete freedom, or Nirvana, and the path as explained in the Noble Eightfold Path (the fourth noble truth) will also be explained.
Ever wonder what the differences between Theravada and Mahayana Buddhism are? No need to wonder much longer. While this tries to explain Buddhism in a simple and understandable way, it is important to note that it cannot really be covered in ten minutes.
To research more, here are some links to books used to research this episode.
If this video was entertaining, please feel free to leave a like. Subscribe to be updated whenever a new release comes out. Please comment to let Cogito know what it has left you thinking. Follow on twitter: @CogitoEdu
"Royalty Free Music from Bensound"
and
Walking Barefoot on Grass (Bonus) by Kai Engel is licensed under an Attribution License, and
Intro is by Kevin MacLeod at https://incompetech.com/
Music by Epidemic Sound: http://epidemicsound.com/creator.
The Gradual Training: An Early Buddhist Map of the Path
A map of the Buddhist path is a useful tool.
What is the "gradual" training"? It's a map of the path to enlightenment and liberation found in early Buddhism, leading from a first inkling of the dharma(the way things really are) all the way up to nirvana.
Here the gradual training is presented as an idea then the map itself, with its major landmarks as found in the early sutras.
If this material is useful, check out the Patreon page that supports its for fun benefits like exclusive behind-the-scenes videos, audio-only versions, and extensive show notes: patreon.com/dougsseculardharma.
Facebook.com/onlinedharma.Twitter.com/dougsdharma. Thanks to Patreon Patrons: Anonymous (1), Matthew Smith, Kathy Voldstad, Bob Snead, JC, Pritom Phookun, Shantha Wengappuli, Margo, Karma_CAC, Johan Thelander, Michael Roe, Jorge Seguel, Christopher Apostolof, GailJM, Steven Kopp, Brett Merritt, David Bell, T Pham, VCR, LaShanda Williams, Upayadhi, Andi and Erik, Steve Marlor, ATGuerrero686, Michael Scherrer, Michael Seefeld, Ernie. #onlinedharmainstitute #buddhism #earlybuddhism #secularbuddhism
What kind of person are you? Look up. The answer may just be on top (jensorensen.com).
Yeah, whaddya know about anything, Buddha?
The practice of Dharma is not dependent on being a monastic, a novice, or a layperson. It depends on straightening out our understanding.
If our understanding is correct, we arrive at peace. Whether we are ordained (gone forth as a monk or nun) or not, it’s the same: Every person has the chance to practice Dharma, to contemplate [and realize the liberating truth].
We all contemplate the same thing. If we attain peace, it’s all the same peace. It’s the same path, with the same methods.
"Not all those who wander are lost" - J. R. R. Tolkien (quotemaster.org)
.
You don't need to be a wanderer. But it helps.
Therefore, the Buddha did not discriminate between laypeople and monastics, those tied to the household life or those gone forth into wandering asceticism.
He taught all people -- regardless of their religion, sex, race, or education -- to practice in order to directly and personally know the truth of the saṅkhārā.
When we know this truth, we let them [formations] go. If we know the truth, there will be no more becoming or rebirth.
[EDITOR'S NOTE: "Knowing" does not consist only of hearing, reading, or studying but of directly perceiving, penetrating, and fully realizing the truth. Until then it is only received-truth. When we know it directly, it is undeniable-truth that does not depend on any teacher or teaching. This is not useless blind faith. This is verifiable. And until we investigate and verify it, it cannot lead to liberation from all suffering. So really Buddhism is not a belief or faith but a path-of-practice.]
How is there no more rebirth? There is no way for rebirth to take place because we fully know the truth of saṅkhārā.
If we fully know the truth, then there is peace. Having or not having, it’s all the same. Gain and loss are one. The Buddha taught us to know this. This is peace -- peace [relief] from happiness and unhappiness, gladness and sadness, ecstasy and sorrow.
NOTE: Look, Koi may not quite get it yet, but he's sincere and working on it. Interested in more depth or clarity? See What the Buddha Taught or Buddhism For Dummies(WQ).
The Buddha and The Three Jewels
Saint Fresco: Koi
This week we'll be starting a new mini-series on one of the most respected philosophies in the world, Buddhism. It's my favorite. I'll be giving a brief rundown on the main pillars, simple understandings behind its teachings, and explain who "the Buddha" really was. In the next video we'll go into the exact steps of the Buddha's path.
273. Of all the paths the Noble Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of humans the Seeing One (the Buddha) is the best.
274. This is the only path; no other results in the purification of insight. Tread this path, and you will bewilder Mara [Death].
275. Walking upon this path one will make an end of all suffering. Having discovered how to pull out the thorn of lust/craving, I make known the path.
Buddhas point the way to freedom.
276. You yourselves must strive; the buddhas [supremely enlightened teachers] only point the way. Those meditative ones who tread the path are released from the bonds of Mara.
277. "All conditioned things are impermanent" -- when one sees this with wisdom (insight), one turns away from suffering. This is the path to purification.
278. "All conditioned things are unsatisfactory" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification.
279. "All things are impersonal (not-self)" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification.
These are the Three Marks, which are also called the Three Characteristics of All Conditioned Existence. They are true of all phenomena, which arise, turn, and fall away and so are radically impermanent at every moment. They are utterly incapable for providing lasting satisfaction. And, most difficult to comprehend, they are utterly impersonal, without self, neither the parts or property or constituents of a self.
280. Idlers who do not exert themselves when they should, who though young and strong are full of sloth, with a mind full of vain thoughts -- such indolent one do not find the path to wisdom.
281. Let one be watchful of speech, well controlled in mind, and not commit unskillful deeds in bodily actions. Let one purify these three courses of action [body, speech, mind] and win the path made known by the Great Sage.
282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let one so conduct oneself that one's wisdom may increase.
283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O meditators!
(V. 283) Meaning: "Cut down the forest of lust, but do not mortify the body."
284. For so long as the underbrush of desire, even the most subtle, of one partner towards another is not cut down, one's mind is in bondage, like the sucking calf to its mother.
285. Cut off your attachment in the manner of one who plucks with hand an autumn lotus. Cultivate only the path to peace, nirvana, as made known by the Exalted One.
286. "Here shall I live during the rains, there in winter and summer" -- thus thinks the fool. One does not realize the danger (that death will eventually intervene).
287. As a great flood carries away a sleeping village, so death seizes and carries away the person with mind/heart clinging, doting on children and wealth.
288. For one who is assailed by death there is no protection by kin. No one there are to save such a person -- neither children, nor parent, nor relatives.
289. Realizing this fact, let the wise person, restrained by virtue, hasten to clear the path leading to nirvana.
Narada Mahathera, Buddhism in a Nutshell; Ashley Wells, Dhr. Seven (eds.), Wisdom Quarterly
Buddhism in a Nutshell first appeared in 1933. Since then several editions were published by various philanthropists for free distribution.
For a fuller exposition of the subjects dealt with here, readers may be interested in reading the revised and enlarged edition of The Buddha and His Teachings published in 1980.
— Narada, Vajirarama, Colombo, Sri Lanka, May 7th, 1982.
Namo Tassa Bhagavato Arahato Samma-Sambuddhassa
Chapter I: The Buddha
On the full moon day of May, in the year 623 B.C.E., there was born in
the district of [the northwest frontier territories] a Sakyian [Scythian] prince named Siddhattha Gotama [Sanskrit, Siddhartha Gautama],
who was destined to be the greatest [spiritual] teacher in the world.
Brought up in the lap of luxury, receiving an education befitting a
prince, he married and had a son.
His contemplative nature and boundless compassion did not permit him
to enjoy the fleeting material pleasures of a royal household. He knew
no woe, but he felt a deep pity for sorrowing humanity. Amid comfort
and prosperity, he realized the universality of sorrow [dukkha, disappointment].
The palace, with
all its worldly amusements, was no longer a congenial place for the
compassionate prince. The time was ripe for him to depart. Realizing the
vanity of sensual enjoyments, in his 29th year, he renounced
all worldly pleasures and donning the simple yellow garb of an ascetic,
alone, penniless, wandered forth in search of Truth and peace.
It was an unprecedented historic renunciation; for he renounced not
in his old age but in the prime of youth, not in poverty but in
plenty. As it was the belief in the ancient days that no deliverance
could be gained unless one leads a life of strict asceticism, he
strenuously practiced all forms of severe austerities. "Adding vigil
after vigil, and penance after penance," he made a superhuman effort for
six long years.
His body was reduced almost to a skeleton. The more he tormented his
body, the further his goal receded from him. The painful, unsuccessful
austerities which he strenuously practiced proved absolutely futile. He
was now fully convinced, through personal experience, of the utter
futility of self-mortification which weakened his body and resulted in
lassitude of spirit.
Benefiting by this invaluable experience of his, he finally decided
to follow an independent course, avoiding the two extremes of
self-indulgence and self-mortification. The former retards one's
spiritual progress, and the latter weakens one's intellect
The new way
which he himself discovered was the Middle Path, the Majjhima Patipada, which subsequently became one of the salient characteristics of his teaching.
One happy morning, while he was deeply absorbed in meditation[jhana, samadhi],
unaided and unguided by any supernatural power and solely relying on his
efforts and wisdom, he [cultivated the insight/wisdom that] eradicated all defilements, purified himself
and, realizing things as they truly are, attained enlightenment
(buddhahood) at the age of 35.
He was not born a buddha (an "awakened one"),
but he became one by his own striving. As the perfect embodiment
of all the virtues he preached, endowed with deep wisdom commensurate
with his boundless compassion, he devoted the remainder of his precious
life to serve humanity both by example and precept, dominated by no
personal motive whatever.
After a very successful teaching career of 45 long years, the Buddha, as
every other human being, succumbed to the inexorable law of change, and
finally passed away in his 80th year, exhorting his disciples to regard the liberating doctrine, Dharma, as their teacher.
The Buddha was a human being. As a man he was born, as a man he
lived, and as a super-human his life came to an end not in death, as with most, but reclining into final nirvana.
Though a human being, he
became an extraordinary man (acchariya manussa), but he never
arrogated to himself divinity. The Buddha laid stress on this important
point and left no room whatever for anyone to fall into the error of
thinking that he was an immortal divine being. Fortunately there is no
deification in the case of the Buddha. It should, however, be remarked
that there was no teacher "ever so godless as the Buddha, yet none so
god-like."
The Buddha is neither an incarnation of the Hindu God Vishnu, as is
believed by some, nor is He a savior who freely saves others by his
personal salvation. The Buddha exhorts his disciples to depend on
themselves for their deliverance, for both purity and defilement depend
on oneself.
Clarifying his relationship with his followers and
emphasizing the importance of self-reliance and individual striving, the
Buddha plainly states: "You should exert yourselves, the tathagatas (thus come ones/thus gone ones) are only teachers."
The buddhas point out the path, and it is left for us to follow that path to work out our own purification and final liberation.
"To depend on others for salvation is negative, but to depend on
oneself is positive." Dependence on others means a surrender of one's
effort.
In exhorting disciples to be self-dependent the Buddha says in the Parinirvana Sutra:
"Be ye islands [dipa, which also means lamps) unto yourselves, be ye a refuge unto yourselves, seek
not for refuge in others. [Seek it in the Dharma.]"
These significant words are self-elevating.
They reveal how vital is self-exertion to accomplish one's object and,
how superficial and futile it is to seek redemption through benignant
saviors and to crave for illusory happiness in an after life through the
propitiation of imaginary Gods or by irresponsive prayers and
meaningless [and often harmful] sacrifices. More
Buddhism in a Nutshell first appeared in 1933. Since then several editions have been published by various philanthropists for free distribution. For a fuller exposition of the subjects dealt with here, readers may refer to the revised and enlarged edition of The Buddha and His Teachings published in 1980.
Ordinarily the enjoyment of sensual pleasures is the highest and only
happiness of the average person.
There is no doubt that there is a kind of momentary
happiness in the anticipation, gratification, and retrospection of fleeting physical pleasures, albeit illusive and temporary, but craving and clinging to them cause a great deal of pain.
According to the Buddha non-attachment is a greater bliss.
The Buddha did not expect followers to be constantly pondering unsatisfactoriness (dukkha, woe, ill, suffering, disappointment) and lead a miserable or unhappy life. He exhorts them to be
always happy and cheerful, for joy (piti) is one of the Seven Factors of Enlightenment.
Real happiness is found within and is not defined in terms of
wealth, children, honors, or fame. If such possessions are misdirected,
forcibly or unjustly obtained, misappropriated, or even viewed with
attachment, they will be a source of pain and sorrow to the possessors.
Instead of trying to rationalize the existence of suffering, Buddhism acknowledges it and seeks its cause to uproot it. Suffering exists as
long as there is craving to some things based on ignorance and associated with aversion to other things. It can only be ended by practicing the
Noble Eightfold Path and attaining the supreme peace and safety of nirvana.
Buddha Aukana, Sri Lanka (Cyrille Gibot/flickr)
The Four Nobe Truths -- that there is suffering, that it has a cause, that it can be brought to an end, and the path to its end -- can be verified by human experience.
So the Buddha-Dharma does not rely on a fear of the unknown, but is founded on a
bedrock of facts that can be tested for oneself and verified by
personal experience. Buddhism is therefore rational and intensely practical with a mystical side that can be experienced.
Such a rational and practical system cannot contain irresolvable mysteries or
esoteric doctrines. Blind faith, therefore, has no place in Buddhism. Free of blind faith there can be no coercion or
persecution or fanaticism.
To the unique credit of Buddhism is that throughout its peaceful march of 2,600 years no drop of blood
was shed in the name of the Buddha, no mighty monarch wielded his
powerful sword to propagate the Dharma (Teaching), and no conversion was made
either by force or by repulsive methods. Yet, the Buddha was the first
and the greatest missionary in history.
Aldous Huxley writes: "Alone of all the great world religions
Buddhism made its way without persecution censorship or inquisition."
Lord Russell remarks: "Of the great religions of history, I prefer
Buddhism, especially in its earliest forms; because it has had the
smallest element of persecution."
In the name of Buddhism no altar was reddened with the blood of a Hypatia, no Bruno was burnt alive.
Buddhism appeals more to the intellect than to the emotion. It is
concerned more with the character of the devotees than with their
numerical strength.
Women visit Anuradhapura (Cyrille Gibot)
On one occasion Upali, a follower of Jainism's Mahavira (Nigantha Nataputta), approached
the Buddha and was so pleased with the Buddha's exposition of the Dharma
that he instantly expressed his desire to become a follower of the
Buddha. But the Buddha cautioned him, saying:
"In truth, O householder, make a thorough investigation! It is good
for a distinguished person like you to (first) make a thorough
investigation."
Upali, who was overjoyed at this unexpected remark of the Buddha, responded: "Venerable sir, had I become a follower of another teaching, its adherents would
have taken me around the streets in a procession proclaiming that such
and such a millionaire has renounced his former faith and embraced
theirs.
"But, venerable sir, your reverence advises me to investigate further. All the
more pleased am I with this remark of yours. For the second time, venerable sir,
I go for guidance to the Buddha, Dharma, and the Sangha [enlightened community]."
Buddhism is saturated with this spirit of free enquiry and complete
tolerance. It is the teaching of the open mind and the sympathetic
heart that, lighting and warming the whole universe with its twin rays
of wisdom and compassion, sheds a genial glow on every being
struggling in the ocean of birth and death.
The Buddha was so tolerant that he did not even exercise his power to
give commandments to his lay followers. Instead of using the
imperative, he said: "It behooves us to do this -- and it behooves us not
to do that." He exhorts but does not command.
The Buddha in Kandy, near the relic of the tooth, Sri Lanka (Tam Church/flickr)
This tolerance the Buddha extended to men, women, children, and all living beings.
It was the Buddha who first attempted to abolish slavery and
vehemently protested against the degrading caste system which was firmly
rooted in India (the various independent kingdoms of the day). In the words of the Buddha, it is not by
mere birth that one becomes an outcast or a noble, but by one's actions (karma).
Caste or color does not preclude one from becoming a Buddhist or from
entering the Monastic Order.
Fishermen, scavengers, courtesans, together with
warriors and Brahmins were freely admitted to the Monastic Order and enjoyed
equal privileges and were also given positions of rank. Upali, the
barber, for instance, was made in preference to all others the chief in
matters pertaining to monastic discipline (Vinaya).
Sunita, the timid
scavenger, who attained arhatship or full enlightenment, was admitted by the Buddha into the Monastic Order.
Angulimala, the mass murderer, was converted into a
compassionate saint.
Alavaka the fierce yakkha went for guidance to the Buddha and
became a saint.
Ambapali the courtesan entered the Monastic Order and attained arhatship.
Such instances could easily be multiplied from the Three Divisions, the Tipitaka,
to show that the portals of Buddhism were wide open to all, irrespective
of caste, color, rank, or riches.
Ayya Tathaloka (right) and other Buddhist nuns visit temple, Aug. 2010 (WR)
.
The Buddha raised the status of downtrodden women and
not only brought them to a realization of their importance to society
but also founded the first religious order for women with rules
and regulations. (Mahavira and the Jains preceded the Buddha in this respect, but the Buddha was the first leader of a universal religion to give women this opportunity. It seems the monks soon made rules to subordinate women saying the Buddha had laid those eight "heavy rules" or garudhammasdown, which is contradicted by textual evidence in the Bhikkhuni Vinaya. (See Ven. Tathaloka).
The Buddha uplifted women, while recognizing gender differences. Seeing the innate good of people, he assigned
them due places in his dispensation, such as assigning the nuns Khema and Uppalavanna as chief disciples who helped bring women to enlightenment the way the monks Sariputra and Maha Moggallana were doing at the men's monastery. Biological sex is no barrier to attaining sainthood, namely, the purified progressive stages of enlightenment.
Sometimes the Pali language term used to denote women is matugama,
which means "mother-folk" or "society of mothers." Even the wife is regarded as the "best
friend" (parama sakha) of the husband.
Buddha at Bentotagama vihara, Sri Lanka
Hasty critics are only making ex parte statements when they reproach
Buddhism with being inimical to women. Although monks say that at first the Buddha
refused to admit women into the Monastic Order, he yielded to the entreaties of his foster-mother, Pajapati Gotami, who became the world's first Buddhist nun and founder of the Nuns' Order.
In addition to the arhats and chief female disciples Khema and Uppalavanna, many other female disciples were named by the Buddha as his distinguished disciples.
On one occasion the Buddha said to King Kosala, who was displeased on hearing that a daughter was born to him: "A female child, O king, may prove even better offspring than a male."
Many women, who otherwise would have fallen into oblivion,
distinguished themselves in various ways and gained their liberation
by following the Dharma and entering the Monastic Order. In this new organization -- which
later proved to be a great blessing to many women, queens, princesses,
daughters of noble families, widows, bereaved mothers, destitute women, and poor courtesans -- all met on a common
platform despite their caste or rank. In it they enjoyed perfect consolation and peace and breathed that free
atmosphere which is denied to those cloistered in cottages and palatial
mansions. More
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