Chapter-III Teachings of Buddha

Chapter-III Teachings of Buddha

(Copy right protected by Dr. G.S. Tripathy)

Into two parts, the teachings of Buddha may be divided.

One is moral and the other is philosophical. Without the knowledge of one part the other part cannot be understood properly.

The theory of Causation or dependent origination is the fundamental principle of the Buddha’s philosophy. In accordance with this theory the continuous existence of a man is like a wheel of causes and effects. Ignorance gives rise to actions. Nama Rupa, Six-Senses, Feeling, Craving, Consciousness, Grasping, birth becoming and suffering then in their turn come gradually. The primary cause, which is ignorance, must be destroyed, if the last effect is to be destroyed.

There are four noble truths which consist another important theory of Buddha. That all existence is full of suffering is the first one.

That all suffering has a cause is the second truth. That suffering can be made to come to an end is the third one.

There is a way to end suffering is the last one. The first two truths are pessimistic.

But the other two certainly provide grounds for optimism is the opinion of the critics of Buddhism.

That the existence of a being is full of suffering why does, at all, Buddha says? The reason is all Jivas are subject to rebirth, decay. Death and again rebirth. Because they are transitory, all worldly happiness even pleasures lead one to sorrow.

And the loss of happiness and pleasure is worse than ever to have had them. The great spiritual doctor, Gautama Buddha, tried to find the ultimate cause of worldly suffering just as a good doctor tries to discover the cause of the malady before administering a remedy. The cause to be ignorant or craving arising from it that he found out of his experience.

The Buddha asks the people to remove the ignorance of truth and their craving for happiness as the doctor removes the cause of the patient’s disease and thus cures it. Nirvana is called the cessation of suffering. This is the summumbonum, beyond logical reasoning and beyond description.

It is a positive unconditioned state realized by the mind, but it is not a negative condition.

Buddha neither followed the path of self indulgence nor the path of self mortification. Ascetics often observed fast during the time of Buddha. They led abhorrent lives and exposed themselves to fires burning around them. Thinking that the mud was exalted torturing the body they slept upon spikes. On the path leading to the ideals each step in the process is an inevitable advance.

Right View

One should get rid of all superstitions animism and primitive rites. Faith in the cruel animal sacrifice or human sacrifice, in the inequality of human being and in the existence of a prime creator of the universe are to be given up according to Buddha. This is the rational basis of Buddhism. Determination is bound to be facility if one’s view is wrong. It is based on the right view then the right mental resolve is the foundation of all great achievements. Action is preceded by speech and right speech results from right determination.

While charity truth service and kindness constitute the positive one, abstinence from killing stealing, indulgence in passion and from drinking intoxicants is the negative aspect of right action.

Right Livelihood

Out come of right action is Right Livelihood. Those who cause suffering to others are the wrong means of livelihood. For food and clothing, a monk is not allowed to do any bodily service for a lay man in exchange. By his good will towards others he must earn his alms only?

Right Effort

By a person for his own mental and moral devotion Right effort consists in strenuous Endeavour. Free from evil tendencies he should first give up his bad habits and acquire good ones and promote the good qualities that, he may have acquired already. Buddha lays great stress on this particularly.

Right Mindedness:-

This is the attention paid to the activities and weakness of one’s body and mind.

The last step is the middle path in right concentration.

The fixing of the mental faculties on a right object is right concentration. Whether they are scientific, literary, artistic or religious, the ability is useful not only to the spirituality inclined but essential in all pursuits.

The ancient Indian theory of Karma had been accepted by Buddha.

It has been laid down that the deeds of a being determine the state of life into which he will be reborn. Everywhere inequality is prevailing. Some are born poor, others rich – some are beautiful & others are ugly. Some are intelligent and others are witless.

What is the reason for this? The anomaly was due to the karma of each being in his former life is the reply of Guru to his disciple.

As his master, every living being has his own karma that differentiates all beings in to low & high state; karma may be mental, physical or oral. The nature of karma is judged by accompanying volition. Involuntary or unconscious acts are not treated as karma.

One is not always compelled by an iron necessity to go through worldly joys and sorrows from one life to another according to Buddha doctrine of karma. By some mysterious creator to which we must helplessly submit ourselves where karma is not predestination imposed on us. The doctrine of karma was highly developed by Buddha and his followers. That a being possesses the freedom of will to act, irrespective of his acts in his previous birth who held properly. Existence is impermanent whether in good or bad conditions though the former is better then the two. Naiskarmya karma leads to Arhatship and consequently to Nirvana which is the total extinction of personality. Nirvana has a secondary meaning too. It stands for the extinction of the springs of action jotting towards craving, hatred and delusion or their opposites.

Constant Spiritual exercise and contemplation are required by Nirvana. The Yogin or the Spiritual aspirant cultivates to four noble sentiments before soaring to subtle regions of thought.

In the Brahma world, Brahmaviharas give a foretaste of life. Karma or compassion, mudita sympathetic or joy, metta or universal love, upkkha or equanimity are the four sentiments who know no bounds of time, class & space.

With universal love Buddha imbued the mind of Angulimala, the notorious Robber who was converted into a spiritual way farer. You must feel compassion for them when your fellow beings are in misery. You must feel happiness when your fellow beings are happy. To mankind alone, the feelings are not restricted but cover all beings of this mundane world in the past, present and future. That you should feel the same towards a man who besmears your arm with sandal paste and one who backs your other arm with an axe where equanimity should be real.

As the perfections of the Boddhisattva universal love and equanimity are also regarded. While Buddha repeatedly says him-self that dharma is ancient and passed on by Risis or holy man from age to age; the code of morality of the Buddhist is mainly founded on the words of Buddha.

In the books of Discipline, the rules of conduct for the monks and nuns are definite and are given methodically and meticulously, while that of lay devotees or worldly folk rebirth is in a higher heaven the ideal of the monastic order is nirvana.

Meritorious acts have been performed by them. Every month four times fasts have been observed. Monks, indigent people, Brahmans have been given charities.

To follow the five commandments through out their lives the lay devotees take the vow. They are forbidden to take what is not given to tell falsehood, to deprive any animal of its life, to use intoxicants and to commit adultery. There are three additional prohibitions for days when fasts are to be observed.

Superstitious rites, ceremonious and degrading ascetic practice have been disapproved by Buddha. He tried to remove caste distinction.

As per Buddha, one does not become a Brahmin by birth. So also one does not become an outcast by birth. According to actions, it will be decided only.

Violence against others in any form is condemned by Buddha. In accordance with him forbearance is a greater virtue then the exercise of the mental spirit.

For his sermons, Buddha always used mother tongue of the people instead of an artificial language understood only by the learned few. Buddha was one of the rationalists of the world who asserted that one is one’s saviour and master without reference to any outside Power.

His concept of religion is not dogmatic.