Common features of religions
In most religions practiced through out the world the concept of eternal tranquility, peace and happiness hereafter are common goals. The Heaven in Christianity, Islam and Judaism; Moksha, the ultimate return to God or Godliness, in Hinduism; and Nibbana (Skt. Nirvana) in Buddhism signify these common goals. The means such as spirituality, selflessness, moral purity and saintliness by which these goals are achieved is also common to all these religions.
Some features of theistic religions
In theistic religions believing in the existence of a supernatural God, the human spirituality is obtained through total submission to the Will of God. The moral purity and saintliness in these religions are achieved by total adherence to prescribed moral codes of conduct set down and transmitted to man through prophets of the God. Jesus Christ in Christianity and Prophet Mohamed in Islam are transmitters of moral conduct prescribed by the Gods of respective religions.
The difference between Buddhism and other theistic religions
Buddhism does not possess an all-supreme God. The Buddha the Enlightened One in Buddhism is not a transmitter of the Will of a God. The difference between the Buddha Dhamma and the doctrines of other theistic religions lies in the fact that in the former the attainment of saintliness, selflessness or Enlightenment (Nibbana) is internalized by purifying and developing one’s own mental conditions. In this process the intervention by an external agency is not necessary. Attainment of saintliness in Buddhism depends entirely on each individual’s own will, understanding and effort. In theistic religions selflessness is achieved with the assistance of God or another external power.
The Buddha’s approach to his investigations
After spending 80 years in North India the Buddha passed away 544 years before the passing a Christ (544 B.C.). In the Ariyapariyesana Sutta (Majjhhna Nikaya 36) the Buddha refers to two types of research or investigation that human beings normally undertake, namely ignoble research (anariya pariyesana) and noble research (ariya pariyesana). He clarifies, that research relating to objects or conditions subjected to rebirth (jãti) old age (jara) disease (vyadhi) death (marana) sorrow (soka) defilements (kilesa) fall into the category of ignoble research. The Buddha further mentions in this Sutta that he himself carried out such ignoble research before his attaining Enlightenment. While carrying out such research, it occurred to him that being subjected to rebirth, old age, disease, death, sorrow and defilements, continuing further research on the same unsatisfactory objects or conditions is meaningless. This trend of thoughts encouraged him to commence investigations on matters not subjected to rebirth, old age, disease, death, sorrow and defilements. He first went to the reputed religious teacher of his time, Alara-Kalama, and found that he could not find what he was searching for in this teacher’s doctrine. Then he went to Uddakarama-Putta and found that his doctrine also would not help him in his investigation. Finally, he decided to venture out on his own and sat with determination under the Bodhi tree. Taming and directing his own supreme mind the Bodhisatta finally realized the Four Noble Truths. After this realisation, he felt that many ordinary human beings would find it hard to comprehend the complex Truths he has realized with utmost difficulty. While considering a suitable person gifted with high intelligence and aptitude to preach what the Buddha has realized, his former teacher Alara-Kalama came to his mind first. However, he found out that .4 had passed away a week earlier..
What the Buddha discovered
The most significant contribution of the Buddha to human knowledge is his discovery of the true nature of human existence comprising three characteristics (ti-lakkhana) namely impermanence (anicca), suffering or misery (dukkha) and non-self for egolessness (anatta).
Realizing the most unpleasant nature of the universal characteristics of human existence the Buddha strived further and found a lasting solution to end the misery of human existence. This most precious discovery of the Four Noble Truths (catu ariya-sacca) comprises the briefest synthesis of the entire teachings of the Buddha. They are: the noble truth of suffering (dukkha-sacca), the origin of suffering (samudaya-sacca), the extinction of suffering (nirodha-sacca), the way to the highest goal (magga-sacca) comprising the Eightfold Path (ariya-atthangika-magga) leading to the extinction of suffering.
Misconceptions relating to the concept of avijjâ (delusion) in Buddhism
The three characteristics of the world order namely, the state of impermanence (aniccata). the state of suffering (dukkhata) and impersonality of existence (anatta) over which the human beings have no control make the world a place of suffering and an unsatisfactory place to live in. Yet a human being born in the world accepts it as normal and tries to find ways and means of minimizing worldly suffering. This state of affairs is referred to as avijjã (ignorance, unknowing; synonymous with delusion) in Buddhist terminology. It is due to delusion that worldly life appears as permanent, happy, substantial and beautiful. It prevents comprehending realities of life as they are. As an example, modem research in medicine has produced better drugs to fight disease, making human beings live longer, but no drug will ever be found to make human beings immortal. Although research in medicine results in reducing human suffering, such research also fails into the category of ignoble research (anariyapariyesana) according to the Buddha’s reckoning, since the end result of such research does not bring about a lasting arid permanent solution to the suffering of humanity.
Misconceptions relating to the doctrine of anatta (non-self, lion-ego, egolessness, impersonality) in Buddhism
In Buddhism anatta (non-self, non-ego, egolessness, impersonality) is the last of the three characteristics of existence. The anatta doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism. Without understanding this doctrine clearly, a comprehensive knowledge of Buddhism cannot be acquired. Most people including scientists, academics, adherents of theistic religions and even some Buddhists are unaware of the significance of the anatta doctrine. They be in a self that should be developed to face the realities of the world. The belief ma self or ego entity has become so deep seated in the modern society that it is now considered an essential component for modern living. With all its perceived worldly advantages, self-ego is also a fruitful source of conflicts arising from misconceived judgments leading to suffering and misery.
The Buddhist view of discovering the true nature of human existence and following the Eightfold Path (atthangika-magga)
Buddhism is a religion that encourages human beings to discover the true nature of human existence and work out their deliverance (vimutti) by following the Eightfold Path (atthangika-magga) leading to the extinction of suffering. Detailed instructions are provided to Buddhist followers on how they should proceed on the Eightfold Path, but it is up to the follower to make the effort. Hence it is said that the Tathagatas are the guides (akkhataro tathagata) and they only indicate the path. (Tathagata meaning “One who has thus gone” is an epithet of the Buddha used by him when speaking of himself.) Those who possess the willingness to understand and appreciate the teachings of the Buddha may follow the path. As much as discovering the truth is difficult, following the truth is still more difficult. Yet being acquainted with truth makes human being more comfortable amidst suffering. In the Ma Man gala Sulfa this matter is well articulated in the saying “putthassa loka dhammehi- cittam yassa na kampati” (One whose mind is unshaken when touched by the worldly states). Such persons are better equipped to face the realities of human existence. The Buddha’s teachings therefore serve the purpose assisting human beings to follow a less troublesome and more meaningful life in a grief- stricken world, enabling them to lead a meaningful life and making their future births better and successful.
The Continuing Relevance of Buddhism
The theistic religions take the world order as the Will of God. Unhappy world conditions are also taken as the wish of God. This belief leads to making pleas and prayers to God requesting the law of God to save the prayers from bad world conditions. The followers of
What the Buddha discovered
The most significant contribution of the Buddha to human knowledge is his discovery of the true nature of human existence comprising three characteristics (ti-lakkhana) namely impermanence (anicca), suffering or misery (dukkha) and non-self or egolessness (anatta).
Realizing the most unpleasant nature of the universal characteristics of human existence the Buddha strived further and found a lasting solution to end the misery of human existence. This most precious discovery of the Four Noble Truths (catu ariya-sacca) comprises the briefest synthesis of the entire teachings of the Buddha. They are: the noble truth of suffering (dukkha-sacca), the origin of suffering (samudaya sacca), the extinction of suffering (nirodha-sacca), the way to the highest goal (magga-sacca) comprising the Eightfold Path (ariya-atthangika-magga) leading to the extinction of suffering.
Misconceptions relating to the concept of avijja (delusion) in Buddhism
The three characteristics of the world order namely, the state of impermanence (aniccata), the state of suffering (dukkhata) and impersonality of existence (anatta) over which the human beings have no control make the world a place of suffering and an unsatisfactory place to live in. Yet a human being born in the world accept sit as normal and tries to find ways and means of minimizing worldly suffering. This state of affairs is referred to as avijja (ignorance, unknowing; synonymous with delusion) in Buddhist terminology. It is due to delusion that worldly life appears as permanent, happy, substantial and beautiful. It prevents comprehending realities of life as they are. As an example, modern research in medicine has produced better drugs to tight disease, making human beings live longer, but no durg will ever be found to make human beings immortal. Although research in medicine results in reducing human suffering, such research also falls into the category of ignoble research (anariyapariyesana) according to the Buddha’s reckoning, since the end result of such research does not bring about a lasting and permanent solution to the suffering of humanity.
Misconceptions relating to the doctrine of anatta (non-self, non-ego, egolessness, impersonality) in Buddhism
In Buddhism anatta (non-self, non-ego, egolessness, impersonality) is the last of the three characteristics of existence. The anatta doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism. Without understanding this doctrine clearly, a comprehensive knowledge of Buddhism cannot be acquired. Most people including scientists, academics, adherents of theistic religions and even some Buddhists are unaware of the significance of the anatta doctrine. They believe in a self that should be developed to face the realities of the world. The belief in a self or ego entity has become so deep seated in the modem society that it is now considered an essential component for modern living. With all its perceived worldly advantages, self-ego is also a fruitful source of conflicts arising from misconceived judgments leading to suffering and misery.
The Buddhist view of discovering the true nature of human existence and following the Eightfold Path (atthangika-magga).
Buddhism is a religion that encourages human beings to discover the true nature of human existence and work out their deliverance (vimutti) by following the Eightfold Path (atthangika-magga) leading to the extinction of suffering. Detailed instructions are provided to Buddhist followers on how they should proceed on the Eightfold Path, but it is up to the follower to make the effort. Hence it is said that the Táthagatas are the guides (akkhataro tathagata) and they only indicate the path. (Tathagata meaning “One who has thus gone” is an epithet of the Buddha used by him when speaking of himself.) Those who possess the willingness to understand and appreciate the teachings of the Buddha may follow the path. As much as discovering the truth is difficult, following the truth is still more difficult. Yet being acquainted with truth makes human being more comfortable amidst suffering. In the Maha Mangala Sutta this ma is well articulated in the saying “putthassa loka dhammehi – cittam yassa na kampati” (One whose mind is unshaken when touched by the worldly states). Such persons are better equipped to face the realities of human existence. The Buddha’s teachings therefore serve the purpose assisting human beings to follow a less troublesome and mote meaningful life in a grief- stricken world, enabling them to lead a meaningful life and making their future births better and successful.
The Continuing Relevance of Buddhism
The theistic religions take the world order as the Will of God. Unhappy world conditions are also taken as the wish of God. This belief leads to making pleas and prayers to God requesting the favour of God to save the prayers horn bad world conditions. The followers of theistic regions are not expected to take time to investigate the root cause of unsatisfactory world conditions and to find an escape from these disappointing conditions..
It is therefore clear that Buddhism differs from all other theistic religions of the world. The examination of its 2550-year-long history indicates that many theistic trends have made their mark on pure Buddhism. Even in a country like Sri Lanka where comparatively pure Theravada Buddhism is surviving, theistic tendencies are visible in Buddhist practices today. Making offerings to local and Hindu Gods invoking their blessings and laying excessive emphasis on Bodhi Pujas as a means of getting rid of evil influences may be quoted as examples.
With all these outside threats to Buddhism it has survived as a world religion for over twenty-five centuries. It has provided peace and satisfaction to innumerable number of human beings of the world and it will continue to be so in future. The Buddha Dhamma is becoming more appealing in the affluent western world at present, because those living in the affluent countries have realized that modern living (surrounded by comforts and pleasures created by new scientific discoveries) is not devoid of sorrow and lamentation.
The vision of the Buddha is highly rational and scientific. It is reasonable that up to now none of the pure Buddhist concepts have been disproved by modern science. In this context it is well known that many concepts established by theistic religions have been disproved by modem science.
In the present world don by several theistic religions, mankind will be greatly benefited, if the light of Buddhism could continue to dispel the darkness of delusion and bring about the dawn of peace and tranquility.
I am deeply indebted to the great Buddhist scholar the late Venerable Nyanatiloka Mahathera for being able to use his valuable, informative and famous Manual of Buddhist terms and doctrines titled Buddhist Dictionary for obtaining precise meanings of Buddhist terms, to Venerable Maningamuwe Nyanadassi Thera of Vajirarama Kandy for helping me to refresh and grasp the basics of Pali language and Pali Canon and to the late Mr. Ernest Abeyaratne for his book Findings of Buddha Gotama on the Fundamental Realities of Existence that provided me inspiration to write this essay.
The Buddhist Philosophy of Change
V.F. Gunaratna
(Sri Lanka)
Among the unique features that characterize the teaching of the Buddha, one such is the manner in which he deals with the subject of change. With him it is a definite philosophy and forms an integral part of his teachings. The technical word for change is anicca, a Pali term which literally means absence of permanence.
According to the Buddhist doctrine of change, there is nothing whatsoever which is permanent and can persist for all time. It is an universal law. The universality of this law merits consideration.
Man and everything surrounding man on the earth he inhabits, every little insect that inhabits this earth, from the tiniest worm that crawls the earth to the mighty elephant that roams in the forest-they are all governed by this law of change. The myriad forms of vegetation growing on this earth are also subject to this universal law. Not only all that is living and existing on this earth, but even this very earth and all the other planets that revolve round the sun, the sun itself and the many solar systems that exist in space, are without a single exception, governed by this inexorable law of change.
In short, whatever we can conceive of, wherever we cast our gaze, them shall be found change, whether we can perceive it or not. Hence had the Buddha proclaimed: Sabbe sankhara anicca-all conditioned existence is impermanent. By “conditioned existence” is meant anything that has come into existence by reason of an antecedent cause. With the disappearance of the antecedent cause, says the Buddha, the consequent existence must disappear. Such antecedent causes are bound to disappear some day, according to this doctrine of change, since they too me the result of yet more antecedent causes.
A significant feature of this law of change is that it is not every change that is visible. Certain changes are quite obvious and take place all too quickly before our very eyes, while certain other changes are imperceptible and take thousands of years and more to effectuate. As an example of a change that is all too quick one can consider the case of the charming daffodils whose quick decay the nature-poet Wordsworth had lamented:
Fair daffodils we weep to see
You haste away so soon,
As yet the early morning sun,
Has not attained its noon.
