WHAT BUDDHISTS BELIEVE Buddhism for Human Beings in Society ~ Ven. K Sri Dhammananda

WHAT BUDDHISTS BELIEVE
Buddhism for Human Beings in Society 
~ Ven. K Sri Dhammananda 

This religion can be practised either in society or in seclusion. 

THERE are some who believe that Buddhism is so lofty and sublime a system that it cannot be practised by ordinary men and women in the workaday world. They think that one has to retire to a monastery or to some quiet place if one desires to be a true Buddhist. This is a sad misconception that comes from a lack of understanding of the Buddhist way of life. People jump to such conclusions after casually reading or hearing something about Buddhism. Some people form their impression of Buddhism after reading articles or books that give only a partial or lopsided view of Buddhism. The authors of such articles and books have only a limited understanding of the Buddha’s Teaching. His Teaching is not meant only for monks in monasteries. The Teaching is also for ordinary men and women living at home with their families. The Noble Eightfold Path is the Buddhist way of life that is intended for all people. This way of life is offered to all mankind without any distinction. When four aspects of life i.e., Family life, Business life, Social life and Spiritual life are satisfactorily harmonized, lasting happiness is gained.

The vast majority of people in the world cannot become monks or retire into caves or forests. However noble and pure Buddhism may be, it would be useless to the masses if they could not follow it in their daily life in the modern world. But if you understand the spirit of Buddhism correctly, you can surely follow and practise it while living the life of an ordinary person.

There may be some who find it easier and more convenient to practise Buddhism by living in a remote place; in other words, by cutting themselves off from the society of others. Yet, other people may find that this kind of retirement dulls and depresses their whole being both physically and mentally, and that it may therefore not be conducive to the development of their spiritual and intellectual life.

True renunciation does not mean running away physically from the world. Sariputta, the chief disciple of the Buddha, said that one man might live in a forest devoting himself to ascetic practices, but might be full of impure thoughts and ‘defilements’. Another might live in a village or a town, practising no ascetic discipline, but his mind might be pure, and free from ‘defilements’. ‘Of these two’, said Sariputta, ‘the one who lives a pure life in the village or town is definitely far superior to, and greater than, the one who lives in the forest.’ (MAJJHIMA NIKAYA)

The common belief that to follow the Buddha’s Teaching one has to retire from a normal family life is a misconception. It is really an unconscious defence against practising it. There are numerous references in Buddhist literature to men and women living ordinary, normal family lives who successfully practised what the Buddha taught and realized Nirvana. Vacchagotta the Wanderer, once asked the Buddha directly whether there were laymen and women leading the family life who followed His Teaching successfully and attained the high spiritual states. The Buddha categorically stated that there were many laymen and women leading the family life who had followed His Teaching successfully and attained the high spiritual states.

It may be agreeable for certain people to live a retired life in a quiet place away from noise and disturbances. But it is certainly more praiseworthy and courageous to practise Buddhism living among fellow beings, helping them and offering service to them. It may perhaps be useful in some cases for a person to live in retirement for a time in order to improve the mind and character, as a preli-minary to moral, spiritual and intellectual training, to be strong enough to come out later and help others. 

But if a person lives all his or her life in solitude, thinking only of personal happiness and salvation, without caring for his or her fellowmen, this surely is not completely in keeping with the Buddha’s Teaching which is based on love, compassion and service to others. One might now ask, ‘If a person can follow Buddhism while living the life of an ordinary person, why was the Sangha, the Order of monks, established by the Buddha?’ The Order provides an opportunity for those who are willing to devote their lives not only to their own spiritual and intellectual development, but also to the service of others. An ordinary layperson with a family cannot be expected to devote a life to the service of others, whereas a monk or nun, who has no family responsibilities or any other worldly ties, is in a position to devote his or her life ‘for the good of the many’.

(DR. WALPOLA RAHULA) 

And what is this ‘good’ that many can benefit from? Monks and nuns cannot give material comfort to a layperson, but they can provide spiritual guidance to those who are troubled by worldly, family, emotional problems and so on. Monks and nuns devote their lives to the pursuit of knowledge of the Dharma as taught by the Buddha. They explain the Teaching in simplified form to the untutored layperson. And if the layperson is well educated, they are there to discuss the deeper aspects of the teaching so that both parties can gain intellectually from the discussion.

In Buddhist countries, the Sangha are largely responsible for the education of the young. As a result of their contribution, Buddhist countries have populations which are literate and well- versed in spiritual values. The Sangha also comfort those who are bereaved and emotionally upset by explaining how all humanity is subject to similar disturbances.

In turn, the layperson is expected to look after the material wellbeing of the Sangha who do not earn income to provide themselves with food, shelter, medicine and clothing. In common Buddhist practice, it is considered meritorious for laypeople to contribute to the well being of the Sangha because by so doing they make it possible for the Sangha to continue to minister to the spiritual needs of the people and to develop their own mental purity.