Tuesday, June 12, 2012


WHAT DID THE BUDDHA TEACH?
    
                                     H.H. SOMDET PHRA NYANASAMVARA
 
Best of paths is the Eightfold Path.
Best of truth is the Four Noble Truths.
Best of conditions is Passionlessness.
Best of men is the Seeing One.
This is only way;
None other is there for the purity of vision.
Do you enter upon this path,
Which is bewilderment of Mãra.
(The Buddha's Words in The Dhammapada)

 WHAT DID THE BUDDHA TEACH ?

Nibbãna is Supreme Happiness
     There is a Buddhist proverb which states that "Nibbãna is Supreme Happiness". Nibbãna means elimination of desire, not only worldly desire but also deire in the sphere of the Dhamma. Action not dictated by greed is action leading to Nibbãna.
     The buddha was once asked what was meant by Saying that "Dhamma" including "Nibbãna may be "realized by everyone personally". The Buddha's reply was as follows. When one's mind is subdued by greed, hatred and delusion, volition harmful to oneself or others or to both oneself and others will arise, causing physical and/or mental suffering. As soon as such volition arises, unwholesome actions, be it of body, speech or mind, will inevitably follow. One in such a state of mind will never be able to recognize, in the light of truth, what is to his own or others' benefit, nor to the benefit of both. However when greed, hatred and delusion are eliminated, when there is no more volition harmful to oneself or others, or to both, no more unwholesome bodily, verbal or mental actions, when what is to one's own or others' benefit, or both, is recognized in the light of truth and no more suffering of the body nor even of the mind occurs, this is the meaning of "Dhamma" leading to "Nibbãna". According to this explanation of the Buddha, realization of the Dhamma means realization of one's own mental states, good as well as bad. No matter in what state the mind may find itself, one should realize it correctly in the light of truth. This is what is called realization of the Dhamma. It may be asked what benefit can be derived from such realization? The answer is that it will bring peace of mind. When the mind is poisoned with desire, hatred and delusion, it always flows out-ward. If it is brought back to be examined by itself, the fire of desire, hatred and delusion will ultimately subside and peace of mind will ensue. This peace should be carefully discerned and securely retained. This then is realization of peace of mind which is realization of Nibbãna. The way to realize the Dhamma and attain Nibbãna as taught by the Buddha is a natural one which can be practiced by all From the simplest and lowest to the highest level.
     The Noble Truths, the Three Characteristics of Life and Nibbãna are Sacca Dhamma, i.e. Universal or Absolute Truth as realized and taught by the Buddha (as expounded in the First sermon and in the Dhammaniyãma or Fixedness of the Dhamma). This may be termed Truth in the light of the Dhamma, which may be attained through Paññã or insight, and this is the Budhist way to end all suffering. Buddhism simultaneously teaches the worldly Dhamma or Lokasacca. This is worldly truth, a "relative reality" or conventional truth which views the material universe as it really is, i.e. an aggregate of composite factors existing in relation to certain imperfect states of consciousness such as belief in the existence of selfhood and all its belongings. But in the worldly sense it has a conventional identity as examplified in the Buddha's saying "A man is his own refuge" . In this connexion , the buddha said "As the assembled parts of a cart comprise a cart, so the existence of khandhas or composite factors of being comprise a being" . The worldly Dhamma includes conduct in human society, for instance, the Six Directions (conduct towards our fathers and mothers, our teachers, our religion, our wives and children and our servants), as well as religion precepts and disciplinary laws. Along with our practice of the Dhamma to liberate our minds from suffering according to Absolute Truth, we should also practice the Dhamma in the light of worldly or conventional truth. For example, if one is a son, a daughter or a pupil, one should comply with the Dhamma in a manner appropriate to one is a status and try to study and use the Dhamma in thesolving of one's daily problems. He should try everyday to apply the Dhamma in his study, work and other activities. He who conducts himself in this manner will see for himself that the Dhamma is truly of immeasurable benefit to his own existence.
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