Sumanapal
Bhikkhu
Abstract:
Buddhism is a religion which does not blindly believe
in the existence of God or a supernatural creator. The Buddha himself was
opposed to the discussion of such subjects. The Buddha in his last message
advised his disciples to take refuge in own self (Atta dipa bhavo). The Buddha
in Kalam Sutra asked his disciples to have a rationalistic outlook and not to
believe in anything without verification. Buddhism is not a religion in that
sense it is a way of life. the true spirit of Buddhism is of rationalism and
free thinking. That is why down the ages it has influenced the intellectuals of
the world. In India it has influenced great men like Rabindranath Tagore and
Swami Vivekananda and R. W. Emerson. Henry David Thubo and Walt Whitman in
America. Other religious have suffered due to the advancement of science. Many
beliefs held true so long were refuted by scientific discoveries, but Buddhism
did not suffer the onslaughts of science to that degree because the Buddha
himself had a scientific temperament. All these have made Buddhism a
progressive religion which will continue to flourish in years to come.
Besides,
Buddhism is more a code of conduct than a religion. The Buddha has outlined the
‘Panchasila’ on the basis of which people can live their life in peace and
happiness. As long as man exists in this world the value of an honest and
virtuous life cannot be diminished. Apart from this the Buddhist scriptures are
filled with advice from the Buddha regarding environmental values and they are
applicable to monastic and lay lifestyle alike.
Buddhism
is based on love and compassion, in other words with loving kindness. The
Buddha asked his disciples to scatter all around for the good and happiness of
many. (Bahujano hitayo, Bahujano sukhayo). Even after the demise of the Buddha,
Buddhist all over the world have followed this advice. To many people Buddhism
and peace are synonymous. So even in the present 21st Century the teachings of
the Buddha will continue to inspire Buddhists and non Buddhists alike in their
effort to make the world a better place to live in.
“The most important product of
the Indian mind which is of ultimate importance to the History of the World is
and will be Buddhism”—said Maurice Winternitz on 17.10.1912 in the Foreword to
the First Half of the second volume of his monumental work titled, “A History
of Indian Literature.” His remark is quite appropriate even today because the
last treasure of the Buddhist literature contains the sacred sayings of the
Buddha, as well as their commentaries and spiritual interpretations. Apart from
that they include some revolutionary statements made by the Buddha Himself and
His disciples. In today’s world human life has totally changed from what it was
during the Buddha’s time. Under such circumstances the Buddhist scholars are
reinterpreting Buddhism with reference to modern topics like cloning ecology
and environment, peace and non-violence, human rights and moral values, welfare
economics and the like. These new interpretations may be simply termed as
‘Applied Buddhism,’ i.e. the applications of Buddhism in the modern way of life
or the practical aspects of Buddhism. Nowadays the whole world is becoming a
global village and various problems relating to politics and economics,
population explosion, various types of pollution, scarcity of essential
commodities, and indiscriminate use of human and natural resources are assuming
gigantic proportions. In such a background applied Buddhism seems to be the
only option for mankind to solve all these lapses and problems.
The Buddha prescribed the silas1 or ‘moralities’ to enable man to live a
happy and virtuous life. The aim of following the silas is to control our
mental and physical actions. Next, the Buddha advises to control the mind
through meditation. And finally a man directs all his energy to attain wisdom
or ‘panna2’. This process of
perfection is applicable both to monastic and lay lives. So the teachings of
the Buddha is relevant to modern life and problems also. For this reason the
Buddha’s preaching is called ‘akalika’ or timeless.
The Buddha himself gave his disciples
to change, modifying his minor teachings according to the needs of the future.
Some of his utterances will remain fresh forever. The timelessness of the
Buddha’s teachings is found in (a) the recognition of the responsibility of the
individual (b) the liberty of thinking (c) freedom from tensions, work drudgery
and boredom through practical teachings of the Buddha (d) the unostentatious
ethical principles and (e) Jhana or ‘meditation’ which is very much needed
today in the highly technological and economically advanced climate.
The practical outlook of the
Buddha is manifested in the very first sermon3
he delivered to his five disciples4
in the deer park of Sarnath on the fullmoon day of Asadha. This sermon is known
as Dhammacakkapavattana Sutta and in this grand discourse the Buddha advises his
disciples to shun the two extremes5
which are constant attachment to sensual pleasures and devotion to self
mortification. The Buddha prescribed the ‘Majjhima Patipada6’ or the ‘Middle Path’, which is
applicable even today to our life. The second part of the sermon deals with the
four noble truths7. This first
truth is that there is suffering, the second truth is that there is origin of
suffering, the third tells us that there is cessation of suffering and fourth
tells us that there are ways that lead tot he cessation of suffering. The
Buddha called their paths as ‘Ariya-Atthangika-Magga8’ or the noble eight fold path’ which
consist of right view, right intention, right speech, right action, right
livelihood, right effort, right mindfulness and right concentration.
The aims of and objectives of the
social philosophy of Buddhism are peace, amity and justice. In order to
preserve and restore social harmony the Buddha prescribed four ‘Sublime States’
or “Brahmaviharas”; namely Metta, (loving kindness, Karuna (compassion), Mudita
(sympathetic joy) and Upekkha (impartiality) to control human attitudes. These
four stations are still relevant for the preservation and restoration of social
harmony.
The Buddha in his Sigalovada
Sutta10 gives a guideline for
the lives of the householders. He says that a householder should worship the
six quarters—parents is the east, teachers as the south, wife and children as
the west, friends and companions as the north, servants and work people as
nadir and religions teachers and Brahmanas as the zenith. The Buddha says that
every person should perform the duties assigned to him namely supporting his
parents in old age, keeping up the lineage and tradition of the family and
making himself worthy of the family heritage.
Buddhism came into existence way
back in the sixth century B.C. It almost disappeared from India during the
Muslim invasion in the 12th century A.D.
The revival of Buddha in India started towards the end of the 18th century when
British civil servants started taking interest in this ancient religion. It was
Anagarika Dharmpala who generated the curiosity of people about Buddhism once
again. Later several other persons like Kripasaran Mahathera, Ananda
Kausalyayan, Jagadish Kashyap, Dharmananda Kosambi, Prof. B. M. Barua and
Mahapandit Rahul Sankrityan, etc. carried on the endeavour initiated by
Anagarika Dharmapala. The 2500 years of Buddhism was celebrated in India with
great enthusiasm in the 1956.
The most remarkable event of the
celebration was the conversion of Dr. B. R. Ambedkar. Dr. Ambedkar was great
leader of the oppressed class and he embraced Buddhism with half a million
followers11. From there we
enter into the Ambedkar era of Indian Buddhism. It may be mentioned in this
connection that within a period of five years (1956-1961) the population of
Neo-Buddhists rose from 1, 80,823 to 32, 50, 227, a spectacular increase of
1670.70% Neo Buddhism has the following purposes—(a) peaceful co-existence with
self respect and self dignity (b) formation of a classless society (c) right to
live with dignity (d) right to get knowledge, opportunity to get job etc
without any bias or discrimination. (e) Aspiration to attain social and
economic freedom rather than spiritual liberation. The Neo-Buddhism has
achieved unity among the different castes and sub castes of the society. It has
helped them to attain self respect and self dignity. It has inspired them to
attain equality, liberty and justice for themselves. And what is equally
important is that it has succeeded to bring about the revival of Buddhism in
India after a gap of seven and a half centuries.
Forest trees and wild animals are
associated with the life of the Buddha. For instance, He was born under a great
Sala tree in the garden of Lumbini situated between Kapilavatthu and Devadaha12. After His ‘Great Renunciation’ and
before attaining enlightenment the Buddha wandered in the woods. After that
arriving at Urubela near Gaya he sat down under a Pipal tree, where the ground
was carpeted with grass. There Sujata offered him rice milk, thinking that he
was the tree-God. After defeating the Mara with his army the Buddha spent seven
weeks near the Bodhi tree. Then again He preached His first sermon to the Five
Disciples in the Deer Park of Isipatana, woodland. And finally the Buddha
attained his Mahaparinirbana between the twins Sala trees blooming with flowers
out of season on the Full Moon Day of Vaisakah13.
Thus we can see that throughout
His life the Buddha was intimately connected with forest. His birth, his
enlightenment, his first sermon, his passing away all took place under some
kind of tree. Besides Buddhist monks went to the forest for the purpose of
meditation. So deforestation is sacrilegious in Buddhism. In the Dhammapada, we
find the Buddha praising forest life.
“Delightful are the forest were
worldling find no joy. There the passionless will rejoice (for) they seek no
sensual pleasure14. Also to
many a refuse do men go, —to kills and woods, to gardens, trees, and shrines when tormented by
fear15”
The Buddha advised his followers
to dwell in forests “ O Ananda, when Bhikkhu enters the order he should be
encouraged to......... live in a triangular place and animals form a triangular
relationship and emphasized that plants and animals should be the objects of
human compassion and benevolence” 16.
In modern age man is becoming
increasingly conscious of the dangers of deforestation and maintain a healthy
relationship between nature and man. The Buddha seems to have anticipated our
concern about the environment nearly two thousand and five hundred years ago
Buddhism in today’s world
emphasized rationalist elements in traditional Buddhist teachings and
highlights, social reform and internationalism. Along with globalization the
flow of Buddhist teachings and practices are not confined in Asia alone but
also in other continents. From the very beginning, as we have already seen,
Buddhism emphasizes the principle of interdependence between men, animal and
plant. Today’s people are suffering from social and ecological crises, poverty
of majority of people, depletion of natural resources and pollution. A response
to these suffering has engaged Buddhism which transcends all boundaries between
the different Buddhist groups in this present age of globalization. Its goal is
to achieve mental understanding and co-operation between people belonging to
different beliefs and cultures, engaged Buddhism is about involvement of people
for solving various social issues ranging from gender equality and euthanasia.
Engaged Buddhists in various countries but also in America, Europe and many others.
Dalai Lama is a world famous Buddhist who is admired throughout the world for his
views on issues such as non violence, human rights and environmental
protection.
According Buddhism, compassion
can bring peace and happiness in our world Buddhism strikes a balance between
spiritual strength and material well being. This can be possible only by the
spread of humanism all over the world. Engaged Buddhist apply Buddhist ways for
solving the problems they face because of globalization.
The Buddha very curiously
anticipates the modern welfare economics. He transcends the narrow and limited
approach to nearly the satisfaction of demand. It adds value judgment and
applies principle of epics to economics thought. John galtung remarks in this
connection “...The doctrine of middle path in Buddhism is a doctrine ceiling
and floor. It was not only directed against the accumulation of reaches in
Hindu Society but also against misery, including self imposed misery through
extreme asceticism’’ He further notes, ‘’Let pupil live Buddhist life,
following the respect and there would be neither excessive poverty, nor wealth,
no large scale, violence, even less crime.” The Buddha tells us: (a) for
householders in this world, poverty is suffering’’ (b) “Woeful in the world are
poverty and debt.’’ The Buddha was conscious about the fact that poverty is a
social evil and should be eliminated by the principles of welfare economics17.
Any discussion on the relevance
of Buddhism will remain incomplete without a reference to the spirit of
rationalism and free thinking inspired by the Buddha himself. The Buddha did
not acknowledge the existence of a divine creator and has remained silent on
the issue. The Buddha taught his followers not to accept anything blindly, but
to verify everything. In this respect also the Buddha anticipated the spirit of
scientific enquiry which is very akin to the outlook of our present age.
The discussion may further be lengthened.
But for the time we can conclude it with the remark that Buddhism has no god or
gods to serve and it does not recognize any supramundane authority or
individual dictation. In fact the Buddha was only loyal to facts, reason and
harmony. Due to various social complexities people of the world have to be
cooperative on a global basis for the common good of mankind in general. The
ideal of equality and cooperation are emphasized in Buddhism rather than that
of discrimination and isolation. The principle cannot fail to yield good
results since it is known to all that much of the present problems of the world
are the results of arrogance, greed, distrust and violence.
Notes and References:
1.
Sila is one of the terms that occupy a prominent place
in the ethical language of Buddhism. The Pali Text Society Dictionary gives the
meanings ‘nature’, ‘Corrector’, ‘Habit’, ‘Behaviour’, to the term or moral
practice, good character, Buddhist ethics, code of morality. Weeraratne, W.G.
(Editor), Encyclopedia of Buddhism, Vol.-VIII, Si Lanka, Department of
Buddhist affairs, Ministry of Religious Affairs, 2007. p-121, see also, Rhys
Davids, T.W. and Stede William (ED), Pali-English Dictionary, New Delhi,
Munshiram Monoharlal Publishers Pvt. Ltd, 1975, p. 712.
2.
Panna, it is usually translated as wisdom. Its
characteristic mark has been told by rev.
Nagasena as ‘Cutting’ and ‘To Show’, (Ovhasanalakkhana
Panna). Jha, Lalan Kumar, Man
and moral base, New Delhi,
Bharatiya Book Corporation, 2009, p. 100.
3.
Dhammacakka Pavattana Sutta or first sermon name given
to the first discourse of the
Buddha.
It is recorded in the Pali tradition of the Mahavagga and in the sacca-samyutta
and abridged version is found in the Gamani-Samyutta and the section of the
middle path is inserted in the Dhammadayada Sutta and refer to frequently else
were; The count of the noble quest including the gist of this discourse is
found in the Ariyapariyesana Sutta. Wareratne, W.G., Encyclopedia of
Buddhism, Vol. IV, Sri Lanka, Government of Srilanka, 1988, p. 472.
4.
Five disciples or Panca Vaggiya, the name given to the
five monks-kondagina or anna
Kondanna,
Bhaddiya, Vappa, Mahanama, Assaji-to whom the Buddha presched his first sermon
at Isipatana. Malalasekera, G.P., Dictionary of Pali proper names, Vol.
II, New Delhi, Asian educational service, 2003, p. 168.
5.
Yo Cayam Kamesu Kamasukhallikanuyogo hino gammo
pothujjanika anariya anatthasamhito, Yo Cayam attakilamathamuyogo dukkha
anariyo anatthasamhito. Dhammacakkhapavattana sutta Samyutta nikaya.
6.
Majjima Patipada or middle path or eight fold path, it
is also called the middle way by the
avoiding to extremes e.g. a life given to
pleasure and lust (Kamesukamasukhallikanuyogo)
and a life given to matification
(Attakilamathanuyogo) it pasace through the middle therefore
it is called the middle way. Jha, Lakan
Kumar, Op. cit., New Delhi, Bharatiya Book
Corporation, 2009, p. 120.
7.
Four Noble Truth or (Pali) Ariyasacca refers to the
four noble truth (Cattari Ariyasaceani)
Which
from the basis of Buddha’s teaching? The first truth is the noble truth of
suffering (Dukkhassa Ariyasacca), the second noble truth (Ariyasacca), the
truth about the origin of conflict (Dukkha Samudaya), Knowledge of the presence
of conflict (Dukkha Sacca) an understanding of the source of its origin (Dukkha
Samudaya) still leave unattained the realization of the sasation of the
conflict (Dukkha niroda) and this forms the third noble truth the last of the
four noble truths, the means towards the end, the path thats lead to the
sasation of conflict (Dukkha Nirodagamini Patipada). Malalasekera, G.P. Encyclopedia
of Buddhism, Vol.-II, Sri Lanka, Government of Ceylone, 1966, pp. 84-88.
8.
Ariya Atthangika Magga or the noble eight fold path Samma
ditthi, Samma Sankappo Sammi
Vaca
Samma Kammanta, Samma Ajiva Samma vayamo, Samma sati, Samma Samadhi. Bhikkhu,
Bodhi, The Nobel Eight fold Path., (The way to the end of suffering),
Kolkata, Mahabodhi Book Agency, 2012, pp. 1497.
9.
Aronson, Harvey B., Love and sympathy in Theravada
Buddhism, New Delhi, Mtilal
Banarshidas
Publishers Pvt. Ltd., 2008, pp. 60-73.
10. Imasmimapana
sutte iyam gihehi kattabbam kammanam name, tam akathitam natthi gihe
vinaya
namayam suttantu. The Sigalovada sutta of the Dighanikaya (Verse no. 30, p.
39). is the esense of Buddhist way. imparting lessons to the laities on the
duties for the family and society. This is the rison that the sutta is very
much popular among the Buddhist. Mazumdar, Gayatri Sen, Early Buddhism and
laity, Kolkata, Mahabodhi Book Agency, 2009, pp. 97-100 see also. The sutta
is an exposition of the whole domestic and social duties of layman, according
to the Buddhist point of view, and, as such as, it is famous under the name of
Gihi vinaya. Malalalsekera, G.P. Dictionary of Pali proper Names, New
Delhi Asian Educational Service, 2003, p.-1134.
11. San, Chan Khoo, Buddhist
pilgrimage, Malaysia, 2009, pp. 63-72.
11. Devadaha,
the name was originaly that of a lake, so called either because kings held
there
sports in it (Deva Vuccanti Rajano tesam
Mangaladaho), or because it came into existence, without human intervention,
hence devine (Sayanjata) va so daho, tasma pi devadaha). Devadaha, Capital of
the Koliya Republic was the native village of Prince Siddhartha’s mother
Mayadevi as well as his unt Maha Prajapati. It is 35 Kilometer east of Limbini
and lies at foot hills of the churemountain just South of the main Himalayan
range in the scriptures, it is mentioned is devadaha Sutta, Majjna Nikaya, as
the place where the Buddha Censured the Niganthas for their wrong views.
Malalasckera, G.P. Dictionary of Pali proper names, New Delhi, Asian
Educational Service, 2003. pp. 1111-1112.
12. Barua,
Dipak Kumar, Applied Buddhism : Studies in the Gospel of Buddha from Modern
perspective,
Varanasi, Center for Buddhist Studies Department of Pali and Buddhist Studies,
Banaras Hindu University, 2005, pp. 65-67.
14. Dhammapada, verse-99,
Arahanta-Vagga.
15. Ibid, Verse-189, Buddha
Vagga.
16. David, Shan, Tree of Life:
Buddhism and the protection of nature, Bangkok, Buddhist
Perception of Nature project,
1987, see also Barua, Dipak Kumar, Applied Buddhism:
Studies in the Gospel of Buddha from
Modern prospective, op. cit., p. 68.
17. Barua, Dipak Kumar, op. cit.,
pp. 101-102
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KIey words:
Akalika
Ariya-atthaangika magga
Brahmavihara
Jhana
Sila
Sumanapal Bhikkhu
(Dr. Subhasis Barua)
Researcher and
Independent Scholar
Postal contact :
51K/2 Pandit Dharmadhar Sarani
2nd Floor
(Pottery Road), Kolkata 700 015
E-mail : bhikkhu.sumano@gmail.com
Cell : 9433310899
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