[nasional_list] [ppiindia] Re: Spiritualisasi Budha : mohon baca ini, supaya gak kacau..
- From: "RM Danardono HADINOTO" <rm_danardono@xxxxxxxx>
- To: ppiindia@xxxxxxxxxxxxxxx
- Date: Tue, 15 Nov 2005 14:14:05 -0000
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** Beasiswa dalam negeri dan luar negeri S1 S2 S3 dan post-doctoral
scholarship, kunjungi
http://informasi-beasiswa.blogspot.com **--- In ppiindia@xxxxxxxxxxxxxxx, "Lina
Dahlan" <linadahlan@xxxx>
wrote:
Kalo gitu saya ungkapkan lagi perbedaan ajaran Buddha dan Islam.
> Ajaran Buddha itu tidak lengkap sebagai penuntun hidup manusia
> Karena tidak mengatur bagaimana sebaiknya hidup bermasyarakat,
> nikah, harta waris, cerai, etika berperang?:-)
Mbak, supaya gak kacau balau, dengan ajaran dewa dewa (emang cerita
silat?), saya gelar disini tulisan seorang bikkhu, yakni Dr. Sunthorn
Plamintr: " The Dhamma".
The Meaning of Dhamma
Etymologically, the word Dhamma (Sanskrit: Dharma) is derived from
the root "dham," meaning "to uphold" or "to support," and the
commentary further explains that it is that which upholds or supports
the practitioner (of Dhamma) and prevents him or her from falling
into evil states or birth in a woeful existence.
Of all Buddhist terminology, the word Dhamma commands the widest,
most comprehensive meaning. There is nothing that does not come
within the purview of this word. In fact, all things, animate or
inanimate, all phenomena, those that can be seen or felt and those
beyond our empirical perception, all conditioned and unconditioned
states, can be included in the term Dhamma. However, Dhamma as one of
the Three Gems is that which is represented by the teachings of the
Buddha.
The late Venerable Buddhadasa, one of the most influential thinkers
and Dhamma exponents in contemporary Thailand, explains the meaning
of the term by a fourfold definition. According to this, Dhamma means
(a) the state of nature as it is, (b) the laws of nature, (c) the
duties that must be performed in accordance with the laws of nature,
and (d) the results that are derived from the fulfillment of such
duties. This definition, he claims, represents the true and complete
picture of Dhamma, and is inclusive of all things, which the term
refers to.
Buddhadasa's explanation closely follows the pattern of the Four
Noble Truths, found in the very first discourse of the Buddha. The
first Truth deals with dukkha (suffering), a Pali term which
characterizes all things that exist. Dukkha represents the state of
nature as it is, which is the first of the four definitions of
Dhamma. The second Truth deals with the cause of dukkha, comparable
with the laws of nature, for it is on the laws of nature that things
(dukkha) arise, function, and cease. The third Truth deals with the
extinction of dukkha, a state of complete freedom experienced as a
result (fourth definition) of the efforts to fulfill the duty of
Dhamma. The fourth Truth deals with the path leading to the cessation
of dukkha, which is comparable to the third definition of Dhamma
(duty to be fulfilled according to the laws of nature). By treading
the path of Dhamma (performing duties) one obtains results
proportionate to one's endeavor -- being free from dukkha.
Understanding the Dhamma in its broadest sense, according to the
doctrine of the four Noble Truths, helps us to see how closely it is
related to our lives and how we can perceive all aspects of our lives
and activities in the light of the Dhamma. For example, we can
clearly see Dhamma in our experience of hunger, something very common
in life. Hunger is part of nature, a natural state of existence,
which we feel the way it is (dukkha). It arises, according to the
laws of nature, from certain conditions -- namely, lack of food.
Nature further dictates that we must perform appropriate duties with
regard to hunger that is, we take necessary actions according to the
laws of nature (fourth Noble Truth) by eating. As a result, hunger is
appeased and we experience freedom from its pains (third Noble Truth).
Of course, this is simply an analogy of how an ordinary experience
may be perceived from the perspective of the Dhamma. It does not
specifically mean that eating constitutes the fourth Noble Truth, nor
is the extinction of physical hunger really the third Truth as
intended by the Buddha. The analogy demonstrates the practical
purpose that understanding the Dhamma in relation to our direct
experiences, and in the light of the Four Noble Truths, serves,
especially since such an attitude enables us to live constantly in
the presence of the Dhamma itself. The fourfold definition of Dhamma
points to the infinite scope of the term as well as the
inseparability of life and Dhamma.
Attributes of the Dhamma
There are six qualities attributed to the Dhamma in the Pali
scriptures. These virtuous qualities are described in the meditation
technique known as Recollection of the Dhamma (dhammanussati).
Understanding these attributes also helps to increase conviction and
faith in the Dhamma.
The first attribute of the Dhamma is its comprehensive exposition by
the Buddha, who realized it through his direct experience. The
Buddha's omniscience and boundless compassion assure us of the
validity and value of his teachings, which are "fine in the
beginning, fine in the middle, and fine in the end, complete with
meanings and principles for living a noble life leading to purity and
complete freedom."
Secondly, the Dhamma is realizable through its practitioners' own
efforts. Those who practice the Buddha's teachings will see the
Dhamma for themselves. They will derive the full benefits of their
own commitment and will thereby be convinced of the truth of the
Dhamma. Thus, there is no need to blindly believe in what is said by
others.
The third attribute of Dhamma is expressed in the Pali term akalika,
which is translated either as "timeless" or "yielding immediate
results." The Dhamma is timeless because it transcends all temporal
limitations; its truth is eternal. The Dhamma is said to yield
immediate results because its effects can be experienced at each and
every moment. The principle of conditionality, for instance,
demonstrates how each phenomenon is a conditioned and conditioning
link in a continuous flux of ever-changing events. Buddhist
commentators also explain akalika as the immediate attainment of
results represented by the fruition consciousness (phalacitta) that
successively follows the path consciousness (maggacitta) in the
psychological process of transcendent realization. But this
explanation is rather technical. In fact, the commentators
specifically assign all attributes of the Dhamma, except the first,
to transcendent experiences (lokuttaradhamma), although they can be
more conveniently understood in the light of mundane perception.
The fourth attribute of the Dhamma is ehipassika, usually rendered
into English as "come and see." This really means that the Dhamma is
completely open to investigation and verification. Because Dhamma is
Truth, its worth and value do not depend on belief or faith, but are
open to thorough examination and reexamination by all Truth seekers.
The Buddha himself strongly advised his disciples not to blindly
believe in him, but to question and re-question until they were fully
convinced of the teacher and the teachings (the Dhamma). He further
encouraged them to put the Dhamma to test by practicing it, "just as
a goldsmith tests the purity of his gold by cutting, rubbing, and
burning it."
Next, the Dhamma is said to lead to higher knowledge and the
realization of Nibbána. This quality makes the practice of Dhamma
highly rewarding, for the ultimate realization (of Dhamma) means the
highest bliss and complete freedom from all suffering.
The sixth attribute of the Dhamma is an often-quoted one. The Pali
term for it is paccattam, which means that the Dhamma as an
experience is directly known through intuitive insight and is thus a
matter of personal knowledge. It is true that it can be heard from
others, but to really know the Dhamma, such secondhand knowledge is
insufficient. A direct experience is the most crucial factor in the
realization of the Truth.
Direct experience is especially important where Nibbána is concerned.
In our normal day-to-day activities, even in the most ordinary
matters, doubt and uncertainty arise from time to time when we lack
direct experience of the things we have to deal with. Emotional
sentiments also require personal experience to really understand;
they cannot be understood through logic or verbal explanation. With
personal experience, doubt and uncertainty disappear. The Dhamma is a
matter of personal experience. Paccattam implies wisdom or the
ability to understand things deeply and correctly, according to their
true nature. Without a base of direct experience, doubt and
uncertainty regarding the Dhamma can still arise. But with paccattam,
or self-realization, there is no room for such doubts.
The preservation of the Buddha's teachings
The Buddha gave spontaneous discourses, attuned to particular
listeners and situations. Originally, these discourses were
collectively referred to as Dhamma-Vinaya, or the Doctrine and
Discipline. They were memorized and preserved orally by the Bhikkhus,
who consequently specialized in reciting certain sections of the
discourses. For example, Venerable Ánanda, the Buddha's personal
attendant for many years, was well versed in the doctrine (Dhamma),
while Venerable Upali, another prominent disciple, was preeminent in
the discipline (Vinaya). The Buddha's teachings were preserved in
this manner from one generation of monks to another until they were
committed into writing in Sri Lanka some 500 years after the Buddha's
Parinibbána.
After the Buddha passed away, councils were held from time to time to
discuss important issues and pressing problems that had arisen within
the Sangha. At such councils, the Dhamma-Vinaya was recited to ensure
its purity and authenticity. Finally, the teachings were grouped
together under three categories, collectively known as Tipitaka or
the Three Baskets.
The first is the Vinaya Pitaka, the 'basket' of Discipline, which
deals with rules and regulations laid down by the Buddha for monastic
members. The second is the Sutta (or Suttanta) Pitaka, the 'basket'
of Discourses, which contains the Buddha's many sermons or
expositions of the Dhamma given to a wide range of listeners on
various occasions. The third is the Abhidhamma Pitaka, the 'basket'
of Higher Dhamma, which by and large discusses at great length the
philosophical and psychological aspects of the Buddha's teachings.
The Tipitaka is the most sacred literature of Buddhists, believed to
contain the words of the Buddha as preserved through the ages by his
monk disciples. It is indeed a colossal work, containing as many as
24.23 million characters in Thai script (many more if written in
Roman script). Together with the earlier commentaries written by his
disciples, not to mention the later ones, the whole collection of
Buddhist classical literature contains more than 61.4 million
characters in Thai script. The Tipitaka has been translated into many
languages, and is widely read. A good part of the earlier
commentaries have also been translated from the Pali originals, some
of which, like Venerable Buddhaghosa's "Path of Purification"
(Visuddhimagga), are quite widely circulated and enjoy great
popularity.
Lay Study of the Tipitaka
Although the Tipitaka and its commentaries are a vast storehouse of
religious knowledge and spiritual experience, a layman need not
despair of mastering the subject. While it is true that a detailed
study of the Tipitaka and other sacred texts is a profound and time-
consuming endeavor best left to specialists or monks, since birth as
a Buddhist and having access to the Dhamma is a rare privilege, no
responsible Buddhist should neglect this opportunity to get
acquainted with the Buddha's teachings. Despite family obligations
and worldly concerns, lay Buddhists should endeavor to study the
Dhamma as much as they can, concentrating on those discourses that
appeal to them and are relevant to their needs. At the very least,
some basic understanding of the religion and how to practice it in
daily life can be gained. It is within everyone's capacity to
accomplish this, and such efforts will be immensely rewarding, not
only from the spiritual point of view, but from the perspective of
material success as well.
The five precepts, for example, are fundamental to all Buddhists,
offering a practical guideline for moral conduct. Then there are the
four Noble Truths, the four Virtues of Householders, the six
Directions of a Householder's Obligations, the six Downfalls, the
seven Virtues of a Lay Buddhist, and numerous other teachings, which
are quite accessible to ordinary people and give clear indications of
how a good and useful life can be led. Following the path of Dhamma
leads to happiness and freedom from the problems commonly associated
with an immoral life.
Buddhism is a religion of wisdom, and Buddhists should be wise enough
to perceive the value of the teaching and make a sincere effort to
understand their religion. With Buddhism widely available and access
to Buddhist teachers and literature relatively easy today, there is
no excuse for Buddhists not becoming better informed in the Dhamma.
The Dhamma as Refuge
A refuge provides shelter from danger. Naturally, this is something
that all beings need. Even wild animals need some form of protection
or other, such as forests or caves. Some people seek protection in
wealth, believing that it can help solve their problems; some seek
protection from powerful people. There are also those who worship
deities in order to seek their protection and favor. Taking refuge
(in the broadest sense of the term) is therefore almost instinctual,
a matter of survival for all sentient beings. Human beings take
refuge, seeking fulfillment of their material or emotional needs, in
accordance with their beliefs, consciously or otherwise. Some refuges
are sublime, some are gross, and others are just products of the
imagination.
The Dhamma is a refuge par excellence. It provides true and lasting
protection, not false hope or temporary shelter. It provides
happiness and security not only in this life but the next, and even
enables the attainment of the highest bliss of Nibbána. But it is
necessary to learn the proper way to take refuge in the Dhamma, and
understand how the Dhamma can be a true refuge. This may be better
understood through an analogy:
A good medicine is useful to a patient only when it is taken
properly. Even the best cure will be as useless as any other
concoction if this fact is not taken into account. Likewise, the
Dhamma can only be of true benefit when it is practiced properly. The
Buddha has been compared to a great physician, one who clearly
diagnosed the spiritual ills of humanity and prescribed the Dhamma as
a remedy. Recognizing this fact, it is our duty to follow that
prescription and try earnestly to practice the Dhamma. Only then can
the Dhamma really become our refuge. Thus, even if the Buddha and the
Dhamma are there, ultimately it is each and every one of us who must
make the effort, just as much as it rests with the patient to seek
treatment and take medicine for himself, notwithstanding the
availability of the best physician and the most efficacious medicine.
There is a saying in Jataka Nipata, which is worth considering in
this matter:
"If a sick man seeks not treatment even when a physician is at hand,
the physician is not to blame. In the same way, if a man is afflicted
with the disease of defilements but seeks not the help of the Buddha
(does not practice Dhamma), then the Buddha is not to blame."
Just as there are different types of medicines to suit different
ailments, so are the Buddha's discourses and the virtues to be
cultivated according to his teachings many and varied. Improper use
of the Dhamma, based on ignorance or wrong view, may not produce the
desired results, so it is important to understand it correctly. For
instance, hatred and anger should be countered by love and kindness;
excessive attachment to sensual pleasures should be checked by
constant reflection on the impermanent nature of things; greed and
selfishness should be countered with generosity and service to
others; mental restlessness should be corrected by the practice of
concentration meditation; compassion should be cultivated along side
with wisdom, etc. In this way the Dhamma can be a true refuge.
To be protected by the Dhamma it is, therefore, essential to take the
initiative in the practice of the Dhamma. We must be open and
receptive to the Dhamma. If we are willing to practice the Dhamma in
daily life by refraining, for instance, from evil or unskillful
actions, it is not difficult to see how the Dhamma will protect us
from problems and undesirable experiences and will help us to attain
happiness and progress in life.
Is Buddhism a Philosophy or an Ethical System?
Terms like philosophy and ethics are used to designate certain
disciplines of human thought and behavior. These usually result from
logic and speculative thinking, but the Dhamma is the Truth
discovered by the Buddha as a result of his supreme enlightenment.
The Dhamma is a way of life, a system of thought by which we live and
on which we base our moral conduct. Both philosophy and ethics can be
found embodied in the Dhamma, but the Dhamma covers a much wider
scope.
When the Buddha taught the Dhamma, he did not intend it to be
characterized as either philosophy or ethics, he simply explained the
Truth and the course of action to follow in order to lead a happy and
useful life. For example, the first discourse, given to a group of
five ascetics, begins with his warning against the two courses of
practice that were in vogue at that time, but which he considered to
be useless, ignoble, and unprofitable. These are the extremes of
indulgence in sensual gratification and the practice of self-
mortification. Then he explained the Four Noble Truths, which
represent the reality of existence in all its aspects. Finally, he
taught the Noble Eightfold Path, which is the course of practice to
realize the Dhamma. At the end of the discourse, one of the ascetics
is said to have attained to the higher knowledge known as the Eye of
Truth (dhammacakkhu).
On another occasion, when the Blessed One saw a young man at a
crossroads worshipping and prostrating in different directions, he
advised him that a nobler and better method of worship was to
properly perform one's duties toward other members of society. The
Buddha compared social relationships to the different directions,
which the young man had been worshipping. According to the Buddha,
the best way to worship them is by fulfilling one's duties in the
light of those relationships. Fulfilling one's duties is, in fact,
the highest form of worship.
The Buddha mentioned six kinds of relationship, which he compared to
the six directions. Accordingly, parents are compared to the eastern
direction, teachers are likened to the southern direction, spouse and
children to the west, friends to the north, servants and employees to
the nadir, and monks to the zenith. To each of these people there are
certain duties to fulfill, and fulfilling them is by far a nobler
kind of worship. The Buddha also explained in detail the different
duties that are inherent in these six kinds of social relationships,
beginning with how parents should care for their children, and how
the children should reciprocate their parents' love and kindness, and
so on and so forth.
It is true that certain discourses or teachings of the Dhamma may be
deemed to come within the scope of either philosophy or ethics and
may be designated as such. However, one needs to keep in mind that as
far as the Dhamma is concerned, such designations are immaterial and
add nothing of value to the Buddha's teachings.
The Universality of the Dhamma
Universality and timelessness are two most distinct characteristics
of the Dhamma. These two characteristics are based on the fact that
the Dhamma is Truth itself, not a set of theories or principles. It
is therefore not subject to any spatial or temporal limitations, like
laws or conventions, which are products of human invention.
If something is created, or claimed to have been created, the
foundation of such creation remains on shifting ground, and will
therefore be subject to spatiotemporal restrictions. The laws of one
country, for instance, will become irrelevant in another (spatial
restriction); or what has been deemed appropriate at a certain point
of time will become inapplicable at another (temporal restriction).
The same thing can be said of cultures, traditions, or conventions,
which are all human creations. Even religious beliefs claimed to have
been connected with God fall into this category and are not free from
the same weaknesses. They may serve certain purposes for some groups
of people or for some periods of time, but they lack the two
important characteristics of universality and timelessness, even if
efforts have been made to claim them.
The Dhamma, on the other hand, is not created. When the Buddha
proclaimed the Dhamma, he did not invent it. What he did was simply
proclaim the Truth, which he had realized through his own efforts and
wisdom. He did not imagine things, nor did he find it necessary to
claim God's grace in order to win followers. His teachings represent
the Truth, which is universal and timeless.
The Buddhist doctrine of conditionality states, for example, that all
things and phenomena are conditioned and interrelated; there is
nothing that is not conditioned or is absolute in itself. This is a
simple statement of the Truth. Based on this are the law of cause and
effect, the law of kamma, and the law of dependent origination, which
are all different manifestations of the same Truth and which are,
likewise, universal and timeless. Even when the Buddha taught that
all things are impermanent and are subject to change, he was simply
revealing the eternal Truth of existence, not his own imagination or
assumptions. On one occasion he said: "Whatever is of the nature to
arise, that very thing is of the nature to disappear." This is
sometimes referred to as the law of change, and it can easily be seen
how this truth will remain forever valid, irrespective of time and
place. Such is the nature and quality of the Buddha's teachings.
Universality implies three fundamental characteristics: (1) the
inclusion of all things and phenomena, collectively or individually;
(2) an all-embracing nature that transcends limits without exception;
and (3) being in existence or operation everywhere and under all
conditions. Thus, the universality of Dhamma means that all people,
animals, deities, and things, without exception, exist in the Dhamma
and that the Dhamma exists and operates in all of those phenomena.
This is the omnipresent quality of the Dhamma, and it is important to
understand this clearly in order to be convinced of our unity with
the Dhamma.
The timelessness of the Dhamma is also characterized by three
attributes. First, it implies an eternal state of being without
beginning and end. If something is created, it must necessarily have
a beginning; and beginning consequently points to the other extreme,
which is the end of things so created. Whatever is subject to
creation is, therefore, never eternal. Secondly, timelessness means
freedom from restriction in time. Thirdly, timelessness denotes the
fact that the Dhamma can be proved in its validity and consistency
under all temporal conditions, according to its own laws.
As the third attribute of the Dhamma, timelessness is expressed by
the Pali term akalika, which is rendered into English either
as "timeless" or "yielding immediate results." As has been pointed
out, the Dhamma is eternal, beyond temporal conditions. It is
interpreted as yielding immediate results to demonstrate how it can
be continually experienced from moment to moment. Commentators
construe timelessness to mean the subsequent attainment of resultant
consciousness as occurring in the mental process of transcendent
realization and represented by one of the four phalacitta (fruition
consciousness) that immediately follows the corresponding maggacitta
(path consciousness).
The Dhamma is therefore not bounded by space-time factors; it is
practical and applicable to all places and times, although it
requires understanding and wisdom to put its principles into practice
and applied to real life situations.
Allowance for Change
Before passing away, the Buddha authorized the Sangha to
abrogate "minor and lesser" disciplinary rules that they might
consider inapplicable or irrelevant in later times. He did not allow
them to change or modify the Dhamma. This is another good example of
the axiom that whatever is created is always subject to space-time
considerations and, therefore, lacks the characteristics of
universality and timelessness. Because the Vinaya rules were
formulated by the Buddha, he foresaw the need to rescind or modify
some of them in accordance with changing circumstances and later
developments. That is why he made his position clear to the assembly
of disciples who were present at the Great Demise. However, the
Sangha made a collective decision at the First Council to preserve
them and try to keep them intact, out of their love and respect for
the Buddha, in order to prevent future indiscretions by individuals
who might attempt to take advantage of the Buddha's permission.
The Dhamma, on the other hand, was not something that the Buddha had
formulated for his disciples. It was revealed and proclaimed
according to the Truth he had discovered. Thus it requires neither
abrogation nor modification to suit later opinions or philosophical
developments.
The Essence of Dhamma
The Buddha declared the doctrine of Dependent Origination
(Paticcasamuppada) to be a very profound and difficult subject. Its
profundity and difficulty rest on both its theory and practice. In
fact, soon after his enlightenment the Buddha spent a whole week
meditating on this particular Dhamma. This doctrine is one of the
subjects the Buddha often taught to his monks. Once Venerable Ánanda
casually remarked that it seemed easy to understand, but the Buddha
hastened to correct him with a clear warning:
"Say not so, Ánanda, say not so! The doctrine of Dependent
Origination is profound, difficult to understand. Sentient beings,
through not understanding this doctrine proclaimed by me, are
befuddled like a tangled and knotted ball of twine, or like a
disorderly heap of tangled threads, or an untended thicket of weeds,
or like entangled reeds. In such wise are those sentient beings
ensnared, unable to liberate themselves from Samsara, from suffering,
and from the states of hell and downfall."
The doctrine of Dependent Origination was specifically recommended by
the Buddha for monks to study. It is one of the doctrines about which
the Buddha had admonished his followers not to be divided or
contentious, and which he asserted would be "for the great benefit of
mankind, for the well-being of the world, and for the advantage of
gods and humans."
The doctrine of Dependent Origination helps to clarify the Buddhist
position concerning the false view of a permanent self (attá).
According to the teaching, nothing is absolute, nothing is permanent,
for all things arise, exist, and cease depending on causes and
conditions. Since all things are conditioned, interdependent, and
interrelated, the existence of a permanent self is a logical
impossibility.
The principle underlying the doctrine of Dependent Origination has
been succinctly summarized by the Buddha in a formula of four
sentences:
This is, that is (imasmim sati idam hoti);
This arising, that arises (imassuppada idam uppajjati);
This is not, that is not (imasmim asati idam na hoti);
This ceasing, that ceases (imassa nirodha idam nirujjhati).
This short formula covers the whole scope of existence and clearly
demonstrates the interrelationship of all things. Based on this
principle of conditionality and interdependence, the doctrine of
Dependent Origination is explained in many different forms. However,
the best-known mode of exposition consists in the circle of twelve
links that are connected together by the law of conditionality:
1. Dependent on delusion are kamma-formations.
2. Dependent on kamma-formations is consciousness.
3. Dependent on consciousness are mental and physical phenomena.
4. Dependent on mental and physical phenomena are the six faculties
of physical sense-bases and mind.
5. Dependent on the six faculties is (sensorial and mental) contact.
6. Dependent on contact is feeling.
7. Dependent on feeling is craving (desire).
8. Dependent on craving is attachment (clinging).
9. Dependent on attachment is becoming.
10. Dependent on becoming is birth.
11. Dependent on birth are:
12. Decay, death, sorrow, lamentation, pain, grief, and despair.
The doctrine of Dependent Origination also clearly invalidates the
concept of a first cause. Each of the twelve links serves both as a
conditioning as well as a conditioned factor. When all things are
interconnected and interdependent, as shown by the law of
conditionality, the idea of a first cause naturally becomes
irrelevant. Following along the same line of exposition, the Buddha
also points out how the whole structure ceases to be. Thus, dependent
on the cessation of delusion, kamma-formations cease; dependent on
the cessation of kamma-formations, consciousness ceases; dependent on
the cessation of consciousness, mental and physical phenomena cease,
etc.
The practical objective of the doctrine of Dependent Origination is
to show how suffering (dukkha) arises and how it can be brought to an
end. Likewise, by having a correct understanding of this teaching, we
come to perceive how Samsara arises and continues, and most
importantly, how it can be ended. Nibbána is attained through the
cessation of Samsara. Having thoroughly penetrated the doctrine of
Dependent Origination, one learns how to completely unravel the knot
of suffering and become a true master of oneself. In this way, one
becomes truly free and liberated.
The Buddha explained the Dhamma in many different ways to best suit
his audience's intellectual and spiritual maturity, but his teachings
all point to the same Truth and lead to the same goal.
In one of the verses in the Dhammapada, the Buddha has said: "Not to
do evil; to do good; and to purify the mind: this is the teaching of
all Buddhas." This statement is often cited as the heart of Buddhist
practice. To follow the path of the Buddha is, therefore, the giving
up of what is morally unwholesome, the doing of which brings about
undesirable consequences. Observance of moral precepts laid down by
the Buddha is one way to put this principle into practice. In
addition, one learns to do good by performing wholesome actions, such
as charity, social services, supporting one's parents, cultivation of
kindness and compassion, and so on. These two basic principles are of
great value and add to individual as well as social growth. But the
spiritual effort needs to go one step further. By purifying the mind,
one moves up on the ladder of spiritual advancement and experiences
bliss and happiness on a higher level that is not readily accessible
to non-practitioners. Purification of the mind is achieved through
meditation practice, which is praised by the Buddha as one of the
most direct ways to enlightenment. So these three principles can be
said to constitute the Buddhist modes of ethical practice, and we
have it from the Buddha himself that they also constitute the
teachings of all Buddhas.
Elsewhere the Buddha proclaimed: "I teach nothing but dukkha (un-
satisfactoriness) and the extinction of dukkha." This statement is,
of course, made in the context of the Four Noble Truths, considered
by most scholars to be the central teaching of Buddhist philosophy.
This is another example of how the one Dhamma can be expressed in
different ways. Those who understand the essence of the Dhamma will
see the unity of all the different doctrinal themes and how they are
fundamentally interrelated.
An integral part of the Four Noble Truths is the Noble Eightfold
Path, which comprises right view, right thought, right speech, right
action, right livelihood, right effort, right mindfulness, and right
concentration. The three principles of abstention from evil, doing
what is good, and purification of mind can all fit into the framework
of the Noble Eightfold Path. We may even assert that they are the
same things expressed differently. In fact, like the threefold
training of morality, concentration and wisdom, they are the Noble
Eightfold Path expressed in another way. Thus we can see the
characteristic unity and coherence in all of the Buddha's teachings.
Mind Purification
As a religion, Buddhism gives much importance to the cultivation of
mind and mental faculties. Life consists of two closely
interconnected components, the body and the mind, which constantly
demand our care and attention. Of these two, mind is said to be of
paramount importance for it is the very source of all actions that we
do from birth to death. We are what we think. Therefore, it is
crucial that we have the right understanding of our minds and know
how to train them properly.
Mind is not as concrete and objective as the body, and most people
give only little concern to their minds, taking more interest in
their physical forms and appearances. The body is well nourished,
kept clean, and beautified, while the mind is almost totally
neglected. The Dhamma is nourishment for the mind; it cleanses the
mind, and makes the mind pleasant and beautiful. Just as an
undernourished body is weak and becomes a seat of disease, a mind
starved of Dhamma is also weak and becomes a source of problems.
Crime, corruption, violence, and immoral behavior are some of the
symptoms of a mind, which is uncared for, un-cleansed, and un-
beautified by the Dhamma. It is therefore important to train the
mind, and the best way to do this is through meditation.
Mental purification is not an end in itself, neither is it an
activity separate from real life situations. To practice meditation
by no means necessitates giving up family, leaving home, and retiring
to a forest or a cave, although such would be ideal for a monk. The
process of mental purification itself necessarily involves a morally
skillful life-style and the practice of the other two principles of
abstention from evil and doing wholesome deeds. Thus it can be seen
that this more refined practice has a direct bearing on both
individual and social well being and is a truly beneficial
commitment. Moreover, an action, which springs from a pure mind will
naturally be free from evil and full of wholesome qualities. A pure
mind, indeed, is a natural and unlimited source of good actions and
benevolent deeds. Says the Buddha: "Mind is the forerunner of all
mental states, mind is their chief, they are all mind-made. If one
speaks or acts with a pure mind, then happiness follows one as a
shadow its owner."
Thus, mental purification is not practiced solely for its own sake,
but for individual as well as social benefit. Its impact on personal
behavior and society can be truly tremendous.
The Profundity of the Dhamma
Soon after the Buddha's enlightenment, as he was contemplating the
Dhamma, its sheer profundity became clear to him. He was assailed by
doubt over whether it would not be futile to expound the Dhamma to
the world, enveloped as it is in the veil of ignorance and overcome
by greed and hatred. The Dhamma, reflected the Buddha, goes against
the flow of worldly thoughts and is difficult for people to accept.
But out of wisdom and compassion, he also perceived the different
levels of people's intellectual and spiritual maturity. Those "with
less dust in their eyes," having less delusion and defilements, would
listen and understand, they would benefit from the Dhamma. Thus the
Buddha decided to begin the mission that eventually led to the
establishment of the Buddhist religion.
Although the Dhamma is profound, it is not inaccessible. The fact
that there have been so many Arahants and noble disciples, thousands
upon thousands of them, both during and after the Buddha's time,
stands as a testimony to the intelligibility and practicality of the
Dhamma. Through his skillful means, the Buddha placed the task of
understanding the Dhamma within reach of every interested person.
Moreover, the Buddha has provided us with an amazing variety of
teachings to choose from. Not only is there teaching for those intent
on achieving the ultimate realization of Nibbána, but there is more
than enough teaching for those who are content to remain involved in
the ordinary business of mundane affairs. An opportunity is never
denied those who care to seek. If only we pay attention, we will see
the Dhamma in everything around us and in all existential realities.
Even children are capable of understanding the Dhamma, as very well
demonstrated by the fact that during the time of the Buddha quite a
few children, as young as seven years of age, are reported to have
attained Arahantship. Certainly, the profundity of the Dhamma is no
excuse for denying yourself that which is best in life.
Many Buddhists see practicing the Dhamma as an act of merit making.
Merits are accumulated, for instance, by a charitable act, by
observing precepts, or by practicing meditation. Becoming an Arahant
in the present life is never seen as a goal for such people. Although
such an attitude may not be considered the most ideal, yet such
people are following the path of Dhamma at their own pace. There is
no reason why the path should not be followed by those who wish to
continue to practice as householders. On more than one occasion, the
Buddha eloquently praised his householder disciples, who were
diligently practicing the Dhamma by engaging in various meritorious
activities. This should also be an inspiration to those who find the
Buddhist philosophy and the Dhamma practice on a higher level
somewhat daunting.
-----
Salam
Danardono
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