What Buddhists Believe Venerable K. Sri Dhammananda Maha Thera

What Buddhists Believe
Venerable K. Sri Dhammananda Maha Thera

How to Save Yourself

Oneself, indeed, is one's savior, for what other savior would there be? 

With oneself well controlled the problem of looking for external savior is solved, -- (Dhammapada 166)

As the Buddha was about to pass away, His disciples came from everywhere to be near Him. While the other disciples were constantly at His side and in deep sorrow over the expected loss of their Master, a monk named Attadatta went into his cell and practised meditation. The other monks, thinking that he was unconcerned about the welfare of the Buddha, were upset and reported the matter to Him. The monk, however, addressed the Buddha thus, 'Lord as the Blessed One would be passing away soon, I thought the best way to honour the Blessed One would be by attaining Arahantship during the lifetime of the Blessed One itself.' The Buddha was pleased by his attitude and his conduct and said that one's spiritual welfare should not be abandoned for the sake of others.

In this story is illustrated one of the most important aspects of Buddhism. A person must constantly be on the alert to seek his own deliverance from Samsara, and his 'salvation' must be brought about by the individual himself. He cannot look to any external force or agency to help him to attain Nibbana.

People who do not understand Buddhism criticize this concept and say that Buddhism is a selfish religion which only talks about the concern for one's own freedom from pain and sorrow. This is not true at all. 

The Buddha states clearly that one should work ceaselessly for the spiritual and material welfare of all beings, while at the same time diligently pursuing one's own goal of attaining Nibbana. Selfless service is highly commended by the Buddha.

Again, people who do not understand Buddhism may ask, 'It may be all right for the fortunate human beings, in full command of their mental powers, to seek Nibbana by their own efforts. But what about those who are mentally and physically or even materially handicapped? How can they be self-reliant? Do they not need the help of some external force, some god or deva to assist them?

The answer to this is that Buddhists do not believe that the final release must necessarily take place in one life time. The process can take a long time, over the period of many births. 

One has to apply oneself, to the best of one's ability, and slowly develop the powers of self reliance.  

Therefore, even those who are handicapped mentally, spiritually and materially must make an effort, however small, to begin the process of deliverance.

Once the wheels are set in motion, the individual slowly trains himself to improve his powers of self-reliance. The tiny acorn will one day grow into a mighty oak, but not overnight. Patience is an essential ingredient in this difficult process.

For example, we know from experience how many parents do everything in their power to bring up their children according to the parents' hopes and aspirations. And yet when these children grow up, they develop in their own way, not necessarily the way the parents wanted them to be. In Buddhism, we believe that while others can exert an influence on someone's life, the individual will in the end create his own kamma and be responsible for his own actions. No human being or deva can, in the final analysis, direct or control an individual's attainment of 'the ultimate salvation'. This is the meaning of self-reliance.

This does not mean that Buddhism teaches one to be selfish. In Buddhism, when someone seeks, by his own effort, to attain Nibbana, he is determined not to kill, steal, tell lies, lust after others, or lose the control of his senses through intoxication. When he controls himself thus he automatically contributes to the happiness of others. So is not this so-called 'selfishness' a good thing for the general welfare of others?

On a more mundane level it has been asked how the lower forms of life can extricate themselves from a mere meaningless round of existence. Surely in that helpless state some benevolent external force is necessary to pull the unfortunate being from the quicksand. To answer this question we must refer to our knowledge of the evolution theory. It is clearly stated that life begin in very primitive forms?no more than a single cell floating in the water. 

Over millions of years these basic life forms evolved and became more complex, more intelligent. It is at this more intelligent level that life forms are capable of organization, independent thought, conceptualization and so on.

When Buddhists talk about the ability to save oneself, they are referring to life forms at this higher level of mental development. In the earlier stages of evolution kammic and mental forces remain dormant, but over countless rebirths, a being raises itself to the level of independent thought and becomes capable of rational rather than instinctive behavior. It is at this state that the being becomes aware of the meaninglessness of undergoing endless rebirths with its natural concomitants of pain and sorrow. It is then that the being is capable of making its determination to end rebirth and seek happiness by gaining enlightenment and Nibbana. With this high level of intelligence, the individual is indeed capable of self-improvement and self-development.

We all know human beings are born with very varying levels of intelligence and powers of reasoning. 

Some are born as geniuses, while at the other end of the spectrum, others are born with very low intelligence. Yet every being has some ability to distinguish between choices or options, especially when they concern survival. If we extend this fact of survival even to the animal world we can distinguish between higher and lower animals, with this same ability (in varying degrees of course) to make choices for the sake of survival.

Hence, even a lower form of life has the potential to create a good kamma, however limited its scope. 

With the diligent application of this and the gradual increase of good kamma a being can raise itself to higher levels of existence and understanding.

To look at this problem from another angle, we can consider one of the earliest stories that have been told to show how the Buddha-to-be first made the initial decision to strive for Enlightenment. A great many rebirths before the Buddha was born as Siddharta, he was born as an ordinary man.

One day while traveling in a boat with his mother, a great storm arose and the boat capsized, throwing the occupants into the angry sea. With no thought for his personal safety, the future Buddha carried his mother on his back and struggled to swim to dry land. 

But so great was the expanse of water ahead of him that he did not know the best route to safety. When he was in this dilemma, not knowing which way to turn, his bravery was noticed by one of the devas. This deva could not physically come to his aid, but he was able to make the future Buddha know the best route to take. The young man listened to the deva and both he and his mother were saved. There and then he made a firm determination not to rest until he had finally gained Enlightenment.

This story illustrates the fact that Buddhists can and do seek the help of devas in their daily life. A deva is a being who by virtue of having acquired great merit (like the king of the devas) is born with the power to help other beings. But this power is limited to material and physical things. In our daily existence, we can seek help of the devas (when misfortune strikes, when we need to be comforted, when we are sick or afraid, and so on).

The fact that we seek the aid of these devas means that we are still tied to the material world. We must accept the fact that by being born we are subject to physical desires and needs. And it is not wrong to satisfy these needs on a limited scale. When the Buddha advocated the Middle Path, He said that we should neither indulge ourselves in luxury nor completely deny ourselves the basic necessities of life.

However, we should not stop at that. While we accept the conditions of our birth, we must also make every effort, by following the Noble Eightfold Path, to reach a level of development where we realize that attachment to the material world creates only pain and sorrow.

As we develop our understanding over countless births, we crave less and less for the pleasures of the senses. It is at the stage that we become truly self-reliant. At this stage, the devas cannot help us anymore, because we are not seeking to satisfy our material needs.

A Buddhist who really understands the fleeting nature of the world practises detachment from material goods. He is not unduly attached to worldly goods. Therefore he shares these goods freely with those who are more unfortunate than he is -- he practises generosity. In this way again a Buddhist contributes to the welfare of others.

When the Buddha gained Enlightenment as a result of His own efforts, He did not selfishly keep this knowledge to Himself. Rather, He spent no less than forty five years imparting His knowledge not only to men and women but even to the devas. This is Buddhism's supreme example of selflessness and concern for the well-being of all living things.

It is often said that the Buddha helped devotees who were in trouble not through the performance of miracles such as restoring the dead to life and so on, but through His acts of wisdom and compassion.

In one instance, a woman named Kisa Gotami went to seek the help of the Buddha in restoring her dead child to life. Knowing that He could not reason with her as she was so distressed and overwhelmed with grief, the Buddha told her that she should first obtain a handful of mustard seeds from a person who had never lost a dear one through death. The distracted woman ran from house to house and while everyone was only too willing to give her the mustard seeds, no one could honestly say that he or she had not lost a dear one through death. Slowly, Kisa Gotami came to the realization that death is a natural occurrence to be experienced by any being that is born. Filled with this realization she returned to the Buddha and thanked Him for showing her the truth about death.

Now, the point here is that the Buddha was more concerned with the woman's understanding about the nature of life than giving her temporary relief by restoring her child to life -- the child would have grown old and still have died. With her greater realization Kisa Gotami was able not only to come to terms with the phenomenon of death but also to learn about the cause of sorrow through attachment. She was able to realize that attachment causes sorrow, that when attachment is destroyed, then sorrow is also destroyed.

Therefore in Buddhism, a person can seek the help of external agencies (like devas) in the pursuit of temporal happiness, but in the later stages of development when attachment to the worldly conditions ceases, there begins the path towards renunciation and enlightenment for which one must stand alone. 

When a man seeks to gain liberation, to break away from the endless cycle of birth and death, to gain realization and enlightenment, he can only do this by his own efforts, by his own concentrated will power.

Buddhism gives great dignity to man. It is the only religion which states that a human being has the power to help and free himself. In the later stages of his development, he is not at the mercy of any external force or agency which he must constantly please by worshipping or offering sacrifices.

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.

Faith in the theistic sense is not found in Buddhism because of its emphasis on understanding. Theistic faith is a drug for the emotional mind and demands belief in things which cannot be known. Knowledge destroys faith and faith destroys itself when a mysterious belief is examined under the daylight of reason. 

Confidence cannot be obtained by faith since it places less emphasis on reason, but only by understanding.

Referring to the unintelligible and 'blind' nature of faith, Voltaire said, 'Faith is to believe in something which your reason tells you cannot be true; for if your reason approved of it, there could be no question of blind faith.'

Confidence, however, is not the same as faith. For confidence is not a mental acceptance of that which cannot be known. Confidence is an assured expectation, not of an unknown beyond, but of what can be tested as experienced and understood personally. Confidence is like the understanding that a student has in his teacher who explains in the class-room the inverse square law of gravitation as stated by Newton. He should not adopt an unquestioning belief of his teacher and his textbook. He studies the fact, examines the scientific arguments, and makes an assessment of the reliability of the information. If he has doubts, he should reserve his judgment until such time as when he is able to investigate the accuracy of the information for himself. To a Buddhist, confidence is a product of reason, knowledge and experience. 

When it is developed, confidence can never be blind faith. Confidence becomes a power of the mind.

In his book, What The Buddha Taught Walpola Rahula says:

'The question of belief arises when there is no seeing -- seeing in every sense of the word. 

The moment you see, the question of belief disappears. If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises because you do not see it yourself. But if I unclench my fist and show you the gem, then you see it for yourself, and the question of belief does not arise. So the phrase in ancient Buddhist texts reads:' Realizing, as one sees a gem(or a myrobalan fruit) in the palm'.'

The Meaning of Prayer 

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.

Man is not a fallen creature who begs for his needs as he awaits mercy. According to Buddhism, man is a potential master of himself. Only because of his deep ignorance does man fail to realize his full potential. 

Since the Buddha has shown this hidden power, man must cultivate his mind and try to develop it by realizing his innate ability.

Buddhism gives full responsibility and dignity to man. It makes man his own master. 

According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants it to be.

Remember that nature is impartial; it cannot be flattered by prayers. Nature does not grant any special favours on request. Thus in Buddhism, prayer is meditation which has self-change as its object. Prayer in meditation is the reconditioning of one's nature. It is the transforming of one's inner nature accomplished by the purification of the three faculties?thought, word, and deed. Through meditation, we can understand that 'we become what we think', in accordance with the discoveries of psychology. When we pray, we experience some relief in our minds; that is, the psychological effect that we have created through our faith and devotion. After reciting certain verses we also experience the same result. Religious names or symbols are important to the extent that they help to develop devotion and confidence.

The Buddha Himself has clearly expressed that neither the recital of holy scriptures, nor self-torture, nor sleeping on the ground, nor the repetition of prayers, penance, hymns, charms, mantras, incantations and invocations can bring the real happiness of Nibbana.

Regarding the use of prayers for attaining the final goal, the Buddha once made an analogy of a man who wants to cross a river. If he sits down and prays imploring that the far bank of the river will come to him and carry him across, then his prayer will not be answered. If he really wants to cross the river, he must makes some effort; he must find some logs and build a raft, or look for a bridge or construct a boat or perhaps swim. Somehow he must work to get across the river. Likewise, if he wants to cross the river of Samsara, prayers alone are not enough. He must work hard by living a religious life, by controlling his passion, calming his mind, and by getting rid of all the impurities and defilements in his mind. Only then can he reach the final goal. Prayer alone will never take him to the final goal.

If prayer is necessary, it should be to strengthen the mind and not to beg for gains. The following prayer of a well-known poet, teaches us how to pray, Buddhists will regard this as meditation to cultivate the mind:

'Let me not pray to be sheltered from danger, 

but to be fearless in facing them. 

Let me not beg for the stilling of my pain, 

but for the heart to conquer it. 

Let me not crave in anxious fear to be saved, 

but for the patience to win my freedom.'

26 August 2023

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