Shakyamuni Buddha

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of theistic and materialistic ethics, which have consistently refused to conceded the "right to life" to non-human forms of existence. It is only a step from this position to the exploitation of natural resources to the extent that eco-systems have been destroyed beyond repair, and has put into question the long-term possibility of survival. The lack of
tolerance of diverging viewpoints has been one of the most potent causes of misery and war. Even though we would like to think that the worst excesses of sectarian conflict are behind us, we have no real ground to such optimism. The world meeds a measure of Buddhist tolerance. It has been said that the flavour of the Dharma is the flavour of freedom). The freedom that is meant here is primarily the freedom of the mind unburdened by crippling dogma (be they of ego or of God); but such mental freedom is the basis of all other freedom, even those of the more "worldly" kind, like political, social or economic freedom. In a world where freedom is constrained in many ways the liberating effect of the Dharma is sorely needed. True freedom cannot be attained until the mind is set free. The Dharma actually provides a therapy for the freeing of the mind from mental defilement. Modern society seems to have aggravated rather than lessened the need for mental purification and calm. The pace of change has quickened, and external pressure on individuals increased. A balanced mind, created by a true understanding of the world and man's place in it, coupled with the practice of the Buddha's path, could serve as a radical new therapy. The importance of the Buddhist principle that a person should be free to believe according to one's freely formed and informed opinions, can hardly be overstated. The current practice of indoctrinating children with the religious views of their parents is one that comes to mind. Many religious organisations carry this process into formal schooling, and reinforce it later by using the latest technology of the information revolution. It then becomes a veritable "brain-washing" no less insidious because it has the full approval of the establishment. The right of a child to have its mind free of religious indoctrination until it can make a decision on this vital matter in full maturity with all the information at its command, is a right that is rarely mentioned, but one in which Buddhists can take a lead. Basic Buddhism is relevant for the problems of modern society in several other ways. But it must be remembered that the traditional practices of Buddhism in several of its schools, including to some extent in the Theravâda tradition, departs considerably from the principles enunciated by the Buddha. Here too what is needed is a return to the principles and practice of basic Buddhism.
Buddhism and Humanism... The primary appeal of Buddhism was to the dignity of man, not the glory of God. In this sense the Dharma is primarily a humanistic philosophy. In describing Buddhism as a humanism some care must be taken in defining the latter term. Theists have defined humanism broadly as embracing "any attitude exalting man's relationship to God, his free will, and his superiority over nature." Such definitions leave out an essential quality of humanism, viz. the primacy of man and the inconsequence of God. There is no implication in Buddhism that human beings have some prior claim over other forms of living beings, or for that matter over "nature," as is implied in the definition of humanism quoted. Buddhists however hold that of all forms of existence possible, the human form is the one most conducive to deliverance. These aspects of Buddhist humanism make the Dharma once again unique. Another aspect of Buddhist humanism is that it makes an individual the master of his own destiny. On his death-bed when asked by his followers as to whom they should follow when he was gone, the Buddha replied: "Be ye a lamp (dipa) unto yourselves; work out your own salvation with diligence." The Pali word dîpa also means an island, and the Buddha's final exhortation could also be rendered as "Be ye an island unto yourselves..." etc. In either case the fundamental idea is that of self-reliance rather than reliance on an external agency. The Dharma, as could be reconstructed from the Pali Canon remains the source of the Buddha-word. The follower of the Buddha would need to understand this, if need be with the help of a teacher but he alone has to practice it. In this respect it may be mentioned that the Mahâyâna Schools of Buddhism have introduced the notion of salvation by the grace of beings called "Bodhisattvas," i.e. beings who have achieved Enlightenment but postponed their entry into Nirvâna in order to help others to get there through their grace. This notion is foreign to early Buddhism or to present-day Theravada Buddhism.

The Relevance of Buddhism... In the modern world, Buddhism has to contend with two broad alternatives to itself. These are theism and materialism. Paradoxically the Buddha had to contend with the very same ideologies in his own day. And, now as then, Buddhism offers the better alternative for the realisation of the greater happiness of all beings inhabiting the world (and not just humans alone). The relevance of Buddhism for the contemporary era would depend on its ability to meet the challenges posed by the contemporary world better than the rival ideologies of theism and materialism and very often a combination of the two. The unbridled exploitation of the earth's resources, almost amounting to a rape of these resources, has been another example of this greed. Buddhism teaches that man should live in harmony with the Universe. We have seen the extinction of many species of birds, animals and fish, and the threat of extermination of many more, because of the dominance

Whatever the state of our thoughts may be we must apply ourselves steadfastly to regular practice, day after day; observing the movement of our thoughts and tracing them back to their source. We should not count on being immediately capable of maintaining the flow of our concentration day and night. When we begin to meditate on the nature of mind, it is preferable to make short sessions of meditation, several times per day. With perseverance, we will progressively realize the nature of our mind, and that realization will become more stable. At this stage, thoughts will have lost their power to disturb and subdue us. Emptiness, the ultimate nature of Dharmakaya, the Absolute Body, is not a simple nothingness. It possesses intrinsically the faculty of knowing all phenomena. This faculty is the luminous or cognitive aspect of the Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the product of causes and conditions; it is the original nature of mind. Recognition of this primordial nature resembles the rising of the sun of wisdom in the night of ignorance: the darkness is instantly dispelled. The clarity of the Dharmakaya does not wax and wane, like the moon; it is like the immutable light which shines at the center of the sun. Whenever clouds gather, the nature of the sky is not corrupted, and when they disperse, it is not ameliorated. The sky does not become less or more vast. It does not change. It is the same with the nature of mind: it is not spoiled by the arrival of thoughts; nor improved by their disappearance. The nature of the mind is emptiness; its expression is clarity. These two aspects are essentially one's simple images designed to indicate the diverse modalities of the mind. It would be useless to attach oneself in turn to the notion of emptiness, and then to that of clarity, as if they were independent entities. The ultimate nature of mind is beyond all concepts, all definition and all fragmentation. "I could walk on the clouds," says a child. But if he reached the clouds, he would find nowhere to place his foot. Likewise, if one does not examine thoughts, they present a solid appearance; but if one examines them, there is nothing there. That is what is called being at the same time empty and apparent. Emptiness of mind is not nothingness, nor a state of torpor, for it possesses by its very nature a luminous faculty of knowledge, which is called Awareness. These two aspects, emptiness and Awareness, cannot be separated. They are essentially one, like the surface of the mirror and the image, which is reflected in it. Thoughts manifest themselves within emptiness and are reabsorbed into it like a face appears and disappears in a mirror; the face has never been in the mirror, and when it ceases to be reflected in it, it has not really ceased to exist. The mirror itself has never changed. So, before departing on the spiritual path, we remain in the so-called "impure" state of samsára, which is, in appearance, governed by ignorance. When we commit ourselves to that path, we cross a state where ignorance and wisdom are mixed. At the end, at the moment of Enlightenment, only pure wisdom exists. But all the way along this spiritual journey, although there is an appearance of transformation, the nature of the mind has never changed: it was not corrupted on entry onto the path, and it was not improved at the time of realization. The infinite and inexpressible qualities of primordial wisdom, "the true Nirvana," are inherent in our mind. It is not necessary to create them, to fabricate something new. Spiritual realization only serves to reveal them through purification, which is the path. Finally, if one considers them from an ultimate point of view, these qualities are themselves only emptiness. Thus, samsára is emptiness, Nirvana is emptiness - and so consequently, one is not "bad" nor the other "good." The person who has realized the nature of mind is freed from the impulsion to reject samsára and obtain Nirvana. He is like a young child, who contemplates the world with an innocent simplicity, without concepts of beauty or ugliness, good or evil. He is no longer the prey of conflicting tendencies, the source of desires or aversions. It serves no purpose to worry about the disruptions of daily life, like another child, who rejoices on building a sand castle, and cries when it collapses. See how puerile beings rush into difficulties, like a butterfly, which plunges into the flame of a lamp, so as to appropriate what they covet, and get rid of what they hate. It is better to put down the burden, which all these imaginary attachments bring to bear down upon one. The state of Buddha contains in itself five "bodies" or aspects of Buddhahood: the Manifested Body, the Body of Perfect Enjoyment, the Absolute Body, the Essential Body and the Immutable Diamond Body. These are not to be sought outside us: they are inseparable from our being, from our mind. As soon as we have recognized this presence, there is an end to confusion. We have no further need to seek Enlightenment outside. The navigator, who lands on an island made entirely of fine gold, will not find a single nugget, no matter how hard he searches. We must understand that all the qualities of Buddha have always existed inherently in our being. (By Dilgo Khyentse Rinpoche)

BUDDHA NATURE... Is my meditation correct? When shall I ever make progress? Never shall I attain the level of my spiritual Master. Juggled between hope and doubt, our mind is never at peace. According to our mood, one day we will practice intensely, and the next day, not at all. We are attached to the agreeable experiences, which emerge from the state of mental calm, and we wish to abandon meditation when we fail to slow down the flow of thoughts. That is not the right way to practice. Whatever the state of our thoughts may be we must apply ourselves steadfastly to regular practice, day after day; observing the movement of our thoughts and practice.

In fundamental Buddhism, the emphasis is on seeing Truth, on knowing it, and on understanding it. The emphasis is NOT on BLIND faith. The teaching of Buddhism is on "come and see" but never on come and believe. Buddhism is rational and requires personal effort, stating that by only one’s own efforts can Perfect Wisdom be realized. Each individual is responsible for his or her own emancipation from anguish and suffering.
Buddhism allows each individual to study and observe Truth internally and requires no blind faith before acceptance. Buddhism advocates no dogmas, no creeds, no rites, no ceremonies, no sacrifices, no penances, all of which must usually be accepted on blind faith. Buddhism is not a system of faith and worship but rather it is merely a Path to Supreme Enlightenment.
The Buddha referred to his teaching as simply a raft to leave this shore of suffering and impermanence, and to get to the other shore of bliss and safety, True Permanent Reality, Nirvana. Upon realization of Nirvana, the raft is no longer needed.
The Buddha referred to his teaching as the Middle Path, called this because it avoids the extremes of both self-indulgence in the world and the self-mortification of strict asceticism. The path he taught incorporates both intellectual progress plus spiritual progress with practice that reflects compassion, morality, wisdom and concentration while at the same time seeing and understanding the world of existence as it truly is.

monks and the statue. The statue of the Buddha receives special attention everywhere, with people offering it incense, flowers, candles, and fruits. The Bodhi Vriksha or the pipal-tree, under which the Buddha attained Enlightenment also receives a fair share of garlands and colored flags. People also sprinkle milk and scented waters on its roots and light lamps around it.
RITUALS... Buddhist rituals for celebrating the three-in-one occasion are naturally elaborate. The day falls in the Vaishakh month according to the Indian solar calendar. For the Tibetans, it is the full moon day in the fourth month of the Tibetan calendar. On this day the Buddhists bathe and wear only white clothes. They gather in their viharas for worship and give alms to monks. Many spend their entire day at the vihara listening to discourses on the life and teachings of the Buddha or invite monks to their homes. They also reaffirm their faith in the five principles called Panchsheel - not to take life, not to steal, not to lie, not to imbibe liquor or other intoxicants, and not to commit adultery. On Buddha Purnima, Buddhists refrain from eating meat and eat kheer or rice cooked in milk and sugar, which they share with the poor. They set up stalls in public places to offer others clean drinking water and also show kindness to animals.
LEGENDS... Legend has it that on the full moon day of Vaishakh544 BC, the Buddha’s mother, Queen Mahamaya, happened to be on her way from the capital Kapilavastu to her parents’ home in Devdaha. During the journey she stopped under the shade of two sal trees at Lumbini, where she gave birth to the Buddha. When she returned to Kapilavastu, an old sanyasi named Asit, who was also the court astrologer, came to the palace and predicted that the child would redeem the world. The child was named Siddhartha. But even after Enlightenment he was better known by his clan name - Gautama the Buddha or Gautama the wise. Gautama was brought up by his mother’s sister who was also his stepmother as his mother died soon after his birth. Gautama was a serious-minded child who instead of playing with other children would sit alone, lost in his own thoughts. When Prince Gautama came of age, his father arranged his marriage to the beautiful Princess Yashodhara and saw to it the prince was kept occupied with diverse amusements and pleasures of life. None of these, however, succeeded in diverting Gautam’s mind from its quest for truth. Though Prince Gautam was a Kshatriya, he never hunted and instead tried to protect animals and birds. There were other things about the world that began to trouble Gautama. One day, when passing through a street, he saw a man who was so old that he could not walk. Another day, he saw a very sick man lying unconscious on the ground. He asked himself, "What is pain? Why is there so much pain and suffering in the world? Is there a way of avoiding these?" Then Gautama came across an ascetic who looked so calm that he seemed to have found the answers to the problems of old age, sickness and death. Gautama decided to renounce the world and become an ascetic. He discarded his royal robes, snipped off his long curling tresses and went out into the dark night to seek the light of knowledge. Gautama went from one religious center to another and from one hermitage to the next seeking in vain answers to his questions. Finally, in a forest at the edge of the river Niranjana near Gaya, Gautama practiced meditation and penance for six years; yet nothing happened. He then realized that Enlightenment could not come through mortifying the flesh. That very day a woman named Sujata offered him a bowl of kheer and a grass cutter gave him a stack of grass to sleep on. Gautama accepted both these gifts. He then took his seat under a Bodhi tree and resolved to stay there until he found the answers to his questions. One Vaishakh full moon night, he found the answers to the four truths of life - the existence of pain and suffering, their causes, the need to overcome them and the means of doing so. Thus, he became Gautama the Buddha or the Enlightened one on his thirty-fifth birthday. From Gaya, the Buddha proceeded to Sarnath near Varanasi. Here five men became his disciples. He taught them the truths he had discovered and formed the first Sangha or community. Thereafter, he traveled far and wide preaching the truth and gained a large following consisting of scholars, sanyasis, kings and their ministers. He also went to his home as a bhikshuor monk. His father, stepmother, wife and son joined his Sangha. In 483 BC, on the same day that he was born, and had attained Enlightenment, the Buddha attained Nirvana.
REGIONAL CELEBRATIONS... Bodh Gaya in Bihar and Sarnath in Uttar Pradesh are the main centers of celebration of this festival. Besides these two, areas with large Buddhist population like Ladakh, Sikkim, and Arunachal Pradesh also celebrate this festival with great devotion and enthusiasm.
PLACES TO VISIT... Bodh Gaya in Bihar and Sarnath in Uttar Pradesh are some of the places to visit during this festival. One can see the various celebrations and related rituals, to observe which, Buddhists from all over the world congregate.
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BUDDHA PURNIMA "FACTS & FIGURES"
Time of the year: April/May, Places to visit:Sarnath, Bodhgaya, Duration: One day
THE FESTIVAL... The full moon day of April/May is celebrated as the birthday of Gautama Buddha, the founder of Buddhism. This day holds special importance for the follower of Buddhism, as it is believed that on this day Lord Buddha was born, received Enlightenment and also attained Nirvana or salvation. The Buddha is regarded as the ninth incarnation of Lord Vishnu.
CELEBRATIONS... All the important occasions related to the Buddha are combined in one on the full moon day in Vaishakh. Prayers, sermons, and non-stop recitation of Buddhist scriptures resonate in monasteries, religious halls, and homes. In the monasteries in Sikkim, monks hold day-long reading of the scriptures before the Buddha's statue. The lay people listen to these recitals, and also offer gifts to the

September 4, 2004

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