THE SPLENDOUR OF BUDDHISM

Not many understand the deeper meaning of Buddhism. It is only insight that comes with wisdom that will enable one to understand this priceless Buddhist doctrine The Buddhist doctrine embodies the highest ideals of man -love, humility, honesty and compass

At a time like the present when morality has been profoundly shaken throughout the civilized world and the curse of materialism has spread all over, it seems vital to find a cure for this malady that has brought so much unrest and misery to people of all countries.

It was the Buddha with his questioning mind who resolved to find a reason for this perplexing problem. Enlightenment gave him the answer . No ordinary mortal understood the truth as discovered by him and mercifully revealed in the Buddhist scriptures .

Amongst all the great teachers of humanity the Buddha stands tall. Stripped of superstition there is no veil of mystery enveloping his teachings. The Buddha never claimed to be a super human being with magical powers. He was a man, a special person, just a teacher, as he himself declared. His appearance in the world was for the good of humanity and his message was addressed to all, irrespective of race creed or religion. His teachings are based on indisputable facts and highly rational words and bring a measure of comfort and solace to all sentient beings.

Not many understand the deeper meaning of Buddhism. It is only insight that comes with wisdom that will enable one to understand this priceless Buddhist doctrine. It is essentially a system of practical ethics and lays more stress on the moral progress of man than on the intellectual one. This enables mere mortals like us to know what code of conduct is conducive to man’s progress and what hinders it. This lofty philosophy heard from the lips of the Buddha himself has altered the angle of vision of all thinking men and helped them understand the real nature of things.

Life is full of strife, fair and foul. There is deep disappointment, lost love, shattered dreams. We hear their bitter cries in the corridors of the world.

We know there being no permanency in life, that all things are in a state of flux. That is the perversity of nature. This the Buddha said, was the primary cause of the immense misery and unhappiness all men are heir to.

He went on to say that it is the great attachment for worldly things, this greed and craving, that leads to the constant succession of birth and death one experiences in the long, long journey, technically called Sansara.

At the base of the Buddhist doctrine is the idea that there is nothing called chance, that the condition of our lives is determined by the nature of our thoughts and deeds, past or present. A cause once existent, the natural effect must follow, now or later. This is called the karmic law which works out its own result. So we see that at all times we are sowing the seeds of our future lives. We reap what we sow.

The mind being the fore-runner of all things often brings on agitation and recklessness . This the Buddha said brought on illusion. Is there anything one may ask, that is not an illusion? Wordsworth, the renowned poet, unconsciously voiced his thoughts in these lines:

To the meanest flower that blooms can give Thoughts that do often lie too deep for tears.”

Sensual pleasure is indeed varied, sweet and exciting. When gone, as it surely will, its very sweetness becomes a source of suffering. The god of Fortune graciously allows us a time to build up fantasies, and guides us to a haven of unending pleasure . Storms, ship-wrecks are not to be seen. Then comes the shock as the lodestar fades away and all the things that were once wrapped in joy faded away. The earth is no longer bathed in roseate hues, but sharply outlined by the cold realities of life - deep disappointment, disease and death.

The words ‘me’ and ‘mine’ are foremost in our minds and spring and flourish on the soil of selfish desires. Of all the defilements of the mind the deadliest is greed for it brings in its wake an unquenchable thirst for worldly possessions.

Tragically our lives are largely spent on a hunt for things that please the eye. Dazzled by their shine and glow, their allure, they acquire them, hoard them, embrace them, cling to them, these phantoms that disappear with the wind. The more one has, the more one wants. There are no boundaries. The need is deep and insatiable.

What did the Buddha say about this passing show? He spoke about the fleeting nature of things, its evanescence, and calls for the extinction of this fever, this fatal fever of lust and greed that burns within us and brings on much despair and distress.

This is not to say that everything in this world is dark and dangerous. The Buddhist doctrine is not a Gospel of despair. NO. Impermanence is the key word in its teachings. It stresses on the fact that nothing lasts, not pain or happiness. Grief follows joy but neither will endure. This comprehensive teaching highlights the fact that nothing can bring one unending satisfaction. It offers an answer, a panacea for the suffering brought on by the temptations that surround us at every turn. This idea could resonate in our minds over and over again, and help us come to terms with the vicissitudes of life. However the acceptance of the doctrine with blind faith forms no part in the magnificent structure of Buddhism.

The Buddha explained the dangers of clinging to things we possess, even one’s own children, for this attachment brings on much suffering. ‘Let go, let go,’ the Buddha declared time and time again, these bonds that are an impediment to deliverance - Nibbana.

What is Nibbana? Being or non-being? Life or annihilation? This is the question that arises in our minds at the thought of this mysterious word, the dream of some, the despair of others and a consolation to millions of people .

The Buddha described it as a rest after a long hard day’s work, the great joy one feels when freed from the burdens of life. It is a place devoid of greed and passion and could be described as ‘nothingness.’ Only he who has a serene command over his mind will know the bliss of Nibbana.

The great lesson the Buddha taught us is the need to tread the Middle Path - unholy exultation on one side, rigid austerity on the other. The Middle Path creates a balance and helps us live a quiet life without unnecessary demands and anxieties.

The state of mind to be aimed at is that there shall be no desire for wealth or impoverishment, to both of which one shall be equally indifferent, equally welcomed, or abandoned with ease. This is the highest thought conceived by the mind of man.

How supremely difficult it is to reach this state. Few, very few even make the effort. But it is this way and no other way that will free one from evil thoughts, everything that corrodes the mind and heart.

In Buddhism there are no strict rules. Each one acts according to his own conscience and the stirring of his heart. It is a fatal error to suppose that a man of intellect who is a pitiable slave to greed and lust and gross immorality will lead a life of virtue and goodness. He fails to understand that it is only by the extinction of the defilements of the mind that can help him find real happiness, peace and solace.

The Buddha spoke of the value of simplicity, both in mind and deed. Einstein, the brilliant scientist, once said, “Even though I have discovered many complex mathematical principles, I still enjoy collecting sea-shells from the beach.” Beautiful words.

What of hate and rage, the poison that darkens the world? They have no place in the Buddhist doctrine. ‘Cease to hate, beget yourself with kindly thoughts: the Buddha said. It is with love and understanding that we can turn the dark dross of hate and retaliation into the gold of sympathy, and love, or metta as we call it . The Buddha practised what he preached. Whenever he encountered hostility which he often did, he faced it with calmness, kindness and no thought of harming any person. This shows the nobility and purity of his character.

The Buddha vehemently condemned the killing of any living thing. All life is sacred, he said. His boundless compassion enveloped all beings - grazing animals, birds and insects .. Every word of his teachings shows the need for the practice of love and understanding, even towards one’s enemies. Therein lies the excellence of the Dhamma as preached by the Buddha.

‘Kill not for pity’s sake, Take not what is not yours by force or fraud: extolled the Buddha . This is more about personal morality, but should be applied within social and political dimensions as well.

In no other religion has the idea of selflessness been given pride of place. Giving away what is yours with a kind heart, without hesitation and with complete detachment, with no thought of benefit from such an act, is dana in the truest sense.

The morality of the Buddha’s teachings is not one of expediency or reward. Virtue is not to be enjoyed because it leads to happiness, but because it subdues passion and greed, and prepares the mind for the perfection that leads to deliverance from all worldly woes.

Do not seek refuge in anyone but oneself. Do not believe in anything because it is a rumour told by many. Do not believe the writings of old sages. We need no crutches. Listen to the words of the Master, the Exalted One, and you will realize that what is needed is to understand life, its impermanence and its sorrow, and how to overcome it. Either the Dhamma is true or it is not. if true, one has to live one’s life according to its tenets.

The Buddhist doctrine embodies the highest ideals of man -love, humility, honesty and compassion. The entire teachings of the Dhamma rests on what is called the Four Noble truths. We must never fail to recognise the benefits of Punchasila as enunciated by the Buddha. It includes the development of human qualities like generosity, tolerance and co-existence. The last is of much importance as we live in a land of different cultures, creeds and colour. There is no place for racism or bigotry in the Buddhist doctrine. Let your mind be free of rancour and hatred. Live as one, with one mind and one heart. Every word in the teachings percolates through to the idea that we must endeavour to live a life of virtue and moral rectitude. This is the inherent spirit of the Dhamma.

Strangely it is only at the moment of death that we see ourselves in our true colours, its moral nakedness, unadorned by flattery or adulation. Self-deception is of little use any more.

Today we see more and more adherents of this doctrine in the world, even if they are not Buddhists by name. Amidst all the perils and devastation we see around us, the Buddha’s teachings illuminates the world, for his doctrine is one of peace, harmony and universal love.

Down the ages Emperors and kings have accepted the doctrine and lived by its tenets. For centuries sculpted tablets proclaimed the wisdom of the Buddha’s words.

‘Life is but a hands- breadth,’ declared a

Syrian poet. But it is long enough to draw strength from the Dhamma and live one’s life according to the teachings of the Buddha. The lesson to be learnt is to endeavour to cut the chains that bind us to this earth, realizing life’s fragility and profound sorrow. Then, like Prometheus who uttered the glad cry of triumph as his chains fell off, we too can know the ultimate perfection that leads to Nibbana.

Let us always remember the words of the great Emperor Asoka:

“May the Dhamma last as long as my children, and my children’s children

The sun and the moon will be, And may the people follow the

Path of the Dhamma for it is the only path to happiness,

Here and hereafter.”

Amongst all the great teachers of humanity the Buddha stands tall. Stripped of superstition there is no veil of mystery enveloping his teachings. The Buddha never claimed to be a super human being with magical powers