Buddhism and the Parable of the Mustard Seed

Buddhism and the Parable of the Mustard Seed

~ By christi

This is part of our Diverse Expression of Grief series, written by Hilary Dockray.

Buddha and the Origins of Buddhism

Siddhartha Gautama Buddha, more commonly referred to as Buddha, was the founding spiritual leader of Buddhism, one of the world’s major religions. He is presumed to have lived either in the 4th or 5th century BCE in what is either present-day Nepal or present-day India. Born into a royal Hindu family, he was a wealthy, pampered prince. Wishing to shield him from knowledge of human suffering, his father made sure that he did not see anyone who was sick, aged, or suffering.

At age 29, he left the palace to meet his subjects, where for the first time in his life he saw people who were sick, aged, and suffering. Distraught by how he saw his subjects live when he himself led an indulgent life, he soon escaped his palace and began living the life of an ascetic. He begged for alms on the streets and abstained from physical wants and needs, to the point of near-death.

He discovered in his ascetic journey the Middle Way, or the middle ground between self-indulgence and ascetism that would lead him to enlightenment. He sat under what is now known as the Bodhi tree and meditated for a reputed 49 days. 

Then, after those 49 days of meditation, he achieved enlightenment at the age of 35.

Some Basic Concepts of Buddhism

This state of enlightenment, also known as nirvana, is a state of liberation from physical wants and needs. Buddhism claims that those who have not achieved nirvana are still in samsara, or the cycle of life, death, and rebirth characterized by continuous suffering. This suffering is said to be rooted in humans’ attachment to impermanent things.

The achievement of nirvana breaks this cycle of samsara by releasing a person’s attachment to impermanent things. When a person who has achieved nirvana dies, instead of re-entering the cycle of samsara, they achieve what is called parinirvana, or a person’s full passing away. Instead of being reborn again into a new life, they truly die in all senses, dissipating completely as a being.

Buddha formed out of his path to liberation the Four Noble Truths, a central teaching of Buddhism. The Four Noble Truths describe the nature of human suffering, its causes, and how it can be overcome. The fourth Noble Truth, the Noble Eightfold Path, describes the intentional journey one must take to achieve nirvana.

The term buddha, which translates to “enlightened one,” is simply the first person to have achieved nirvana in an era. The Buddha that Buddhism is based upon thus did not become known as Buddha until after he achieved nirvana, and many believe is not the first buddha to have existed. 

After the buddha of each era achieves nirvana, all others who achieve nirvana after in the same era are referred to as arahants.

Kisa Gotami and the Parable of the Mustard Seed

A famous parable of Buddhism is called The Parable of the Mustard Seed. It is found in the foundational texts of Theravada Buddhism. It revolves around a woman named Kisa Gotami, who lived during the time of Buddha’s life when he had already achieved nirvana and was traveling to impart his teachings upon others.

Kisa Gotami

Kisa’s only child, a very young son, had died. Unwilling to accept his death, she carried him from neighbor to neighbor and begged for someone to give her medicine to bring him back to life. One of her neighbors told her to go to Buddha, located nearby, and ask him if he had a way to bring her son back to life.

Bringing the body of her son with her, Kisa found Buddha and pleaded with him to help bring her son back to life. 

He instructed her to go back to her village and gather mustard seeds from the households of those who have never been touched by the death. From those mustard seeds, he promised he would create a medicine to bring her son back to life. Relieved, she went back to her village and began asking her neighbors for mustard seeds.

All of her neighbors were willing to give her mustard seeds, but they all told her that their households had been touched by death. They told her, “the living are few, but the dead are many.”

As the day became evening and then night, she was still without any of the mustard seeds that she had been instructed to collect. She realized then the universality of death. 

According to the Buddhist verse her story comes from, she said:

“It’s not just a truth for one village or town, Nor is it a truth for a single family. But for every world settled by gods [and men] This indeed is what is true — impermanence” (Olendzki, 2010).

With this new understanding, her grief was calmed. She buried her son in the forest and then returned to Buddha. 

She confessed to Buddha that she could not obtain any of the mustard seeds he had instructed her to collect because she could not find even one house untouched by death.

Here is a passionate interpretation of what Buddha imparted upon Kisa Gotami at this point from The Buddha: His Life Retold, by Robert Allen Mitchell:

“Dear girl, the life of mortals in this world is troubled and brief and inseparable from suffering, for there is not any means, nor will there ever be, by which those that have been born can avoid dying.  All living beings are of such a nature that they must die whether they reach old age or not.

As early-ripening fruits are in danger of falling, so mortals when born are always in danger of dying.  Just as the earthen vessels made by the potter end in shards, so is the life of mortals.  

Both young and old, both those who are foolish and those who are wise – all fall into the power of death, all are subject to death.

Of those who depart from this life, overcome by death, a father cannot save his son, nor relatives their kinsfolk.  While relatives are looking on and lamenting, one by one the mortals are carried off like oxen to the slaughter.  People die, and their fate after death will be according to their deeds.  Such are the terms of the world.

Not from weeping nor from grieving will anyone obtain peace of mind.  On the contrary, his pain will be all the greater, and he will ruin his health.  He will make himself sick and pale; but dead bodies cannot be restored by his lamentation.

Now that you have heard the Tathagata [a term Buddha used to refer to himself], Kisa, reject grief, do not allow it to enter your mind.  Seeing one dead, know for sure: ‘I shall never see him again in this existence.’  And just as the fire of a burning house is quenched, so does the contemplative wise person scatter grief’s power, expertly, swiftly, even as the wind scatters cottonseed.

He who seeks peace should pull out the arrow lamentations, useless longings, and the self-made pangs of grief.  He who has removed this unwholesome arrow and has calmed himself will obtain peace of mind.  

Verily, he who has conquered grief will always be free from grief – sane and immune – confident, happy, and close to Nirvana, I say” (Allen, 1991).

Kisa entered the first stage of enlightenment from her experience. 

She decided to become a disciple of Buddha’s and went on to become the first female arahant.

Reflections on The Parable of the Mustard Seed

What can we take away from this parable? Losing a child or any dear loved one to death is a tragedy no one wants to face. When faced with such painful loss, we can feel like Kisa, with grief so unbearable that we wish for anything to make the death not be real.

But as Kisa learned when she could not collect a single mustard seed, death is universal. Nearly everyone at some point in their life loses a loved one to death. This is part of the impermanence of things that Buddhism speaks of.

Despite the fact that nearly all of us experience the loss of loves ones, this does not make the pain of these losses any easier to bear. How do we cope? It is different for everyone, but we typically find ways to carry on. For Kisa, it was her epiphany that she came to through the Buddha’s lesson that helped her cope.

It is one story among countless throughout human existence of how a person has suffered great loss and yet learned in their own way to move forward. Grief can often leave a person feeling isolated, confused, and as if they will never be able to cope. 

But reading stories like Kisa’s show that even long, long ago, others have felt the same way, and yet they found a way through. For the griever, it is a reminder that you are never truly alone in your experience.

About the Author:

Hilary Dockray came to know The Christi Center through her full-time field internship as a graduate student from The University of Texas at Austin’s School of Social Work. She is expecting her MSSW in December of 2012 and hopes to work in nonprofit administration and management. She is an advocate for the understanding of grief and the support of those who grieve in both her personal and professional lives. 

Her favorite hobby is writing, so she is delighted to be a guest blogger for The Christi Center.

Just a few of the links that I used to research where you can also learn more about Buddhism, Buddha, and The Parable of the Mustard Seed:

Parable of the Mustard Seed

http://www.accesstoinsight.org/noncanon/comy/thiga-10-01-ao0.html

https://buddhismnow.com/2014/03/28/kisagotami/

15th October, 2022

How Buddhism is different from other religions:

How Buddhism is different from other religions:

1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.

2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.

3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. 

Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others

4. A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student.

5. The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving.

6. Taking refuge in The Triple Gems i.e. the Buddha, the Dharma and the Sangha; does not mean self-surrender or total reliance on an external force or third party for help or salvation.

7. Dharma (the teachings in Buddhism) exists regardless whether there is a Buddha. Sakyamuni Buddha (as the historical Buddha) discovered and shared the teachings/ universal truths with all sentient beings. 

He is neither the creator of such teachings nor the prophet of an almighty God to transmit such teachings to others.

8. Especially emphasized in Mahayana Buddhism, all sentient beings have Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened being) in due course if one practises diligently and attains purity of mind (ie absolutely no delusions or afflictions).

9. In Buddhism, the ultimate objective of followers/practitioners is enlightenment and/or liberation from Samsara; rather than to go to a Heaven (or a deva realm in the context of Buddhist cosmology).

10. Karma and Karma Force are cornerstones in Buddhist doctrines. They are expounded very thoroughly in Buddhism. Karma refers to an important metaphysical concept concerned with action and its consequences. This law of karma explains the problem of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.

11. Rebirth is another key doctrine in Buddhism and it goes hand in hand with karma. There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence.

12. Maitri or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason. Vegetarianism is recommended but not compulsory.

13. The importance of Non-attachment. Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of doing good; otherwise it is just another form of craving.

14. In Buddhism, there is consideration for all sentient beings (versus human beings, as in other religions). Buddhists acknowledge/accept the existence of animals and beings in other realms in Samsara.

15. No holy war concept in Buddhism. Killing is breaking a key moral precept in Buddhism. One is strictly forbidden to kill another person in the name of religion, a religious leader or whatsoever religious pretext or worldly excuse.

16. Suffering is another cornerstone in Buddhism. It is the first of the Four Noble Truths. Sufferings are very well analysed and explained in Buddhism.

17. The idea of sin or original sin has no place in Buddhism. Also, sin should not be equated to suffering.

18. Buddhist teachings expound no beginning and no end to one's existence or life. There is virtually no recognition of a first cause — e.g. how does human existence first come about?

19. The Dharma provides a very detailed explanation of the doctrine of anatman {anatta in Pali} or soullessness , i.e. there is no soul entity (whether in one life of many lives).

20. The Buddha is omniscient but he is not omnipotent. He is capable of innumerable feats but there are three things he cannot do. Also, a Buddha does not claim to be a creator of lives or the Universe.

21. Prajna [Panna in Pali] or Transcendent Wisdom occupies a paramount position in Buddhist teachings. Sakyamuni Buddha expounded Prajna concepts for some 20 years of his ministry. One is taught to balance compassion with prajna i.e.emotion (faith) with rationale (right understanding / truth / logic).

22. The tradition and practice of meditation in Buddhism are relatively important and strong. While all religions teach some forms or variations of stabilising/single-pointedness meditation, only Buddhism emphazises Vipassana (Insight) meditation as a powerful tool to assist one in seeking liberation/enlightenment.

23. The doctrine of Sunyata or Emptiness is unique to Buddhism and its many aspects are well expounded in advanced Buddhist teachings. Briefly, this doctrine asserts the transcendental nature of Ultimate Reality. It declares the phenomenal world to be void of all limitations of particularization and that all concepts of dualism are abolished.

24. Conditioned Arising [Paticcasamuppada in Pali] or Dependent Origination is another key doctrine in Buddhism. This doctrine explains that all psychological and physical phenomena constituting individual existence are interdependent and mutually condition each other; this at the same time describes what entangles sentient beings in samsara.

25. The concept of Hell(s) in Buddhism is very different from that of other religions. It is not a place for eternal damnation as viewed by 'almighty creator' religions. In Buddhism, it is just one of the six realms in Samsara [i.e. the worst of three undesirable realms]. Also, there are virtually unlimited number of hells in the Buddhist cosmology as there are infinite number of Buddha worlds.

26. The Buddhist cosmology (or universe) is distinctly different from that of other religions which usually recognise only this solar system (Earth) as the centre of the Universe and the only planet with living beings. The Buddhist viewpoint of a Buddha world (also known as Three Thousand-Fold World System) is that of one billion solar systems. Besides, the Mahayana Buddhist doctrines expound that there are other contemporary Buddha worlds like Amitabha's Pure Land and Bhaisajyaguru's world system.

27. Samsara is a fundamental concept in Buddhism and it is simply the 'perpetual cycles of existence' or endless rounds of rebirth among the six realms of existence. This cyclical rebirth pattern will only end when a sentient being attains Nirvana, i.e. virtual exhaustion of karma, habitual traces, defilements and delusions. All other religions preach one heaven, one earth and one hell, but this perspective is very limited compared with Buddhist samsara where heaven is just one of the six realms of existence and it has 28 levels/planes.

AS I WAS SAYING ............................... THE PLACE OF 'GODS' IN BUDDHISM

AS I WAS SAYING  ...............................
THE PLACE OF 'GODS' IN BUDDHISM

The Buddhist approach to gods' is something important for us, Buddhists, to study.

People normally put religions in different categories.

When people discuss religion, they often call Christianity, lslam, Hinduism and Buddhism the world's 'main religions' because a large proportion of the world's population believe in them.

But there's another way to categorise religions.

Except for Buddhism, all the world's main religions belong to one category. They are theistic. 

They believe in a creator God and they hold that salvation is gained only with the help of the creator God. ln short, the creator is a saviour and the teachings of theistic religions can generally be called theology.

However, Buddhism is different. The Buddha is not God, nor a messenger of God. He is not a creator. The Buddha has never talked about a creator God.

So people call Buddhism 'atheistic' and Buddhists are said to be 'atheists'. Buddhism, in this sense, falls into a separate category all by itself.

But is this classification correct? ls it accurate to call Buddhism atheistic and Buddhists atheists?

Atheists are people who object to religion on 2 main grounds. They believe that God does not exist and that there is no life after death. ln his best-selling book. 'The God Delusion', Professor Richard Dawkins called a belief in life after death 'wishful thinking'.

But what does the word 'atheist' actually mean?

The Cambridge Advanced Learner's Dictionary defines an ‘atheist' as 'someone who believes that God or gods do not exist '.

Here, it's important to bear in mind that, although the Buddha did not talk about a creator God, he certainly did talk about 'gods'.

lndeed, it's easy to forget that Buddhism as a religion, and Buddhists as a group of religious practitioners, may not even exist in the world today if not for a god called Brahma Sahampati.

Soon after the Buddha's enlightenment, he wondered whether he should teach the Dharma to the world. 

After all, the Dharma that he had realised was 'profound, hard to see, hard to understand, peaceful and sublime, to be experienced by the wise. But this population delights in attachment, takes delight in attachment, rejoices in attachment.'

It was then, as the story goes, that Brahma Sahampati appeared before the Buddha and persuaded him to teach.

Although the vast majority of humankind was ignorant and difficult to teach, there were a few, according to Brahma Sahampati, with 'little dust in their eyes' who could benefit from the Buddha's teachings.

And so, forlunately for us, the Buddha relented.

One of the things that the Buddha taught is that there is life after death, not only one life but countless lives.

According to Buddhism, until they gain enlightenment, sentient beings migrate in samsara, the cycle of birth and death, in 6 realms of existence - the realms of the gods, asuras (sometimes called 'titans' or'demigods'), human beings, animals, hungry ghosts and hell.

Here, I'm talking only about gods.

Buddhist texts mention 3 different types of gods'.

ln Pali and Sanskrit, the term used for 'gods' is 'deva'.

The 1st type of gods is uppatideva.'Uppati' means 'birth'. 'Uppatideva' is therefore a god by birth.

Who are these gods by birth?'

Here, we wander into a bit of culture or popular belief in which life after death is accepted. 

Generally, religious people, Buddhists and non-Buddhists, believe in heavens.

But 'heaven' here does not have the same meaning as in other religions. ln Buddhism, heaven is nothing but another world or universe. The Buddhist world is very big. The Buddha talked about thousands and thousands of universes.

ln those universes, there are plants like we have here on earth but maybe even better. People live happily. 

They experience happiness, better health and long life. And so, compared to our earth, these planets seem like heavens.

Thus those who are born in such higher planes of existence are considered gods by birth.

The 2nd category of gods is sammutideva. These can be termed 'accepted gods.'Certain kinds of beings are accepted or recognised by people as gods. Some people use the words 'conventional gods' or 'local gods'.

Chinese people will find this very easy to understand. ln China, there are many gods. lf we go back in history, these gods were once people who lived in certain provinces. They did good things for the benefit of people. They worked very hard to develop the areas in which they lived. They sacrificed themselves for the benefit of people. As a result, even though many people may have forgotten the origins of these accepted gods, they still respect or worship them as gods after many centuries. This is common not only in China, Japan, Sri Lanka and Tibet but even in Singapore today.

The 3rd category of gods is visuddhideva.

Visuddhi means 'purification'. lf you have studied Buddhism, you would know that there is a book called Visuddhimagga - The Path of Purification - written by the great Sth century monk, Buddhagosa. 

This is the meaning of the title of the book, the path towards enlightenment.

Visuddhideva is a person who has become a god as a result of purification. By purification, one can become a god.

Purification is the process of getting rid of all the defilements - ignorance, greed, anger and so on. ln Buddhism, we purify our minds by practising the precepts, the 10 Perfections and meditation.

So the Buddha attained the highest purification by getting rid of all his defilements. He became a god by purification.

So do all Buddha's, bodhisattvas and arahants.

ln contrast, the first 2 categories of gods - upattideva and sammutideva are what in Buddhism are called 'worldy gods'.

What is the difference?

Briefly, we can say that visuddhideva * Buddhas, bodhisattvas and arahants - have attained or are on the verge of attaining enlightenment whereas upattideva and sammutideva, lhe worldly gods, have not.

Many people pray to worldly gods to receive blessings for better lives, money, better grades for their children, safety and long lives.

But worldly gods are not able to guide us towards enlightenment and so, from a Buddhist point of view, praying to them is rather short-sighted or pointless.

The Buddha has become an icon of compassion and tolerance even to non-Buddhists around the world. There is no better illustration of this than the story of Upali.

Upali was a millionaire who wanted to be a disciple of the Buddha. The problem was that he already had a religious teacher who relied on him for financial support. Twice he made the same request and twice the Buddha refused. Only when, on his 3rd attempt, after the Buddha was assured that Upali's religious teacher would not lose his financial support, did the Buddha agree to accept Upali as a disciple.

And so, it is not surprising that the Buddha, in his compassion and tolerance, did not ban or prohibit practices such as worshipping of worldly gods by his followers.

Still, if we take our Dharma practice seriously, we should not lose sight of the fact that only the Three Jewels (the Buddha, Dharma and Sangha) are effective and genuine refuges.

There is a famous sutra in which the Buddha was engaged in a conversation with a curious man. The man was impressed with the calm and serene demeanour of the Buddha and wanted to know who or what the Buddha was. 

Was he a celestial being or a god? A magician, a wizard or a man?

The Buddha declined all these descriptions. He was simply, in his own word - awake.

This encounter is usually related by people to illustrate the enlightenment of the Buddha. As always, when replying, the Buddha was precise.

'Awake' is a simple description but it's a very meaningful one. Because if the Buddha was a supernatural being, then we, as ordinary human beings, could never hope to be enlightened like him.

lf, on the other hand, the Buddha was 'awake', then we are all merely 'asleep'. And being merely asleep, we can all wake up from our ignorance by following the footsteps of the Buddha.

And once human beings realise their full potential and become Buddhas, they surpass even the worldly gods who are still trapped in samsara. This is the great beauty and promise of Buddhism.

Reading the Buddha's answer to the curious man's question, a question mav crop up in your mind - if the Buddha was a visuddhideva, a god by purification, why did he deny that he was a god?

The sutra did not directly answer this question.

But my own educated guess would be that the Buddha knew that the curious man was not well acquainted with the Dharma. (lf he was well acquainted with the Dharma, he would not have asked the question in the first place.

What would have happened if the Buddha had agreed that he was a god? What impression would the curious man have gone away with?

The curious man would have gone away confused that the Buddha was no different from worldly gods.

And that would not have been very helpful in guiding the curious man on the path towards enlightenment.

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

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The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

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The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. 

Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~, 

AND THE TEACHING OF THE BUDDHA SONG

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The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. 

Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~

BIRTH OF THE BUDDHA SONG

 BIRTH OF THE BUDDHA SONG

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After an extraordinary dream, it came to be, the Queen had conceived, and was with child.

All rejoiced in anticipation, of the coming royal birth. Peace and love reigned throughout the nation, heaven and earth.

So the Queen and attendants, began their journey to her childhood home, as was the way in days gone by. 

As they reached the gardens of Lumbini, filled with flowers and singing birds, the moon was shining brightly high in the sky.

Knowing her time was near, she said “I can go on no more, lay me down by the lake, to give birth by the shore”.

All rejoiced in anticipation, as she leaned against a knowing tree, the Prince was born in that moment, painlessly.

Heavenly music filled the air, heavenly flowers rained down upon the earth, rainbows appeared in the sky. Peace was felt throughout the land, the earth stood still with understanding, and nature smiled.

Amazingly the child did stand, took seven steps, with each appeared a lotus flower.

All rejoiced with realisation, this was no ordinary child, as he so boldly proclaimed.

"This is my last birth, I am the foremost in this world, I will lead and guide you. I am the highest, now there is no rebirth for me, I will teach the truth."

It seemed all of nature knew, the child born that day, would be the man to show the way, to set us free.

So let us live with love and patience, and understanding in all relations, and as we reach out to each other, always remember the care of our mother. 

Always remember the love of our mother. We owe our life to our mother. Always respect, love and care for our mother.

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~ Dharmacharya Andrew. J. Williams ~

A BRIEF HISTORY OF BUDDHISM Part 3

 A BRIEF HISTORY OF BUDDHISM Part 3 - 

EARLY BUDDHISM/THE 1ST BUDDHIST COUNCIL/THE 2ND BUDDHIST COUNCIL/KING ASOKA’S PROPAGATION

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Early Buddhism:

Early Buddhism remained centred in and around the Ganges valley region, spreading gradually from its ancient heartland. The canonical sources record two councils, where the monastic Sangha established the textual collections based on the Buddha's teachings, as well as settling certain disciplinary problems within the community.

 The 1st Buddhist Council (6th Century BCE):

The first Buddhist council was held just after the Buddha's Parinirvana, and was presided over by one of the Buddha's most senior disciples, Venerable Mahakasyapa, at Rajagṛha (modern day Rajgir) during the 6th century BCE, under the noble support of King Ajathasatru. The objective of the council was to record all of Buddha's teachings into the doctrinal teachings (Sutra's) and the Abhidharma (higher knowledge teachings on Buddhist philosophy and psychology), and to codify the monastic rules of conduct (Vinaya).

 Ananda, one of the Buddha's main disciples, and his younger cousin and long-time attendant, was called upon to recite the Discourses and the Abhidharma of the Buddha, and Upali, another disciple, recited the rules of conduct of the Vinaya. These became the basis of the Tripiṭaka (Three Collections), which was initially preserved in Pali.

 The 2nd Buddhist Council (4th Century BCE):

The second Buddhist council was held at Vaisali following a dispute that had arisen in the Sangha over a relaxation by some monks of various points of discipline. At this second council the original Vinaya texts that had been preserved at the first Council were cited to show that these relaxations went against the recorded teachings of the Buddha.

 King Asoka’s Propagation (261 BCE):

The Mauryan King Asoka (273-232 BCE) converted to Buddhism after his bloody conquest of the territory of Kalinga (modern day Odisha) in Eastern India during the Kalinga War. Regretting the horrors and misery brought about by the conflict, the king magnanimously decided to renounce violence, to replace the misery caused by war with respect and dignity for all humanity.

 He propagated Buddhism by building stupas and pillars, urging, amongst other things, respect for all animal life and enjoined people to follow the Buddha Dharma. Perhaps the finest example of these is the Great Stupa of Sanchi, (near Bhopal, India), which was constructed in the 3rd Century BCE and later enlarged. Its carved gates, called toranas, are considered among the finest examples of Buddhist art in India. He also built roads, hospitals, rest-houses, universities and irrigation systems around the country. He treated his subjects as equals regardless of their religion, politics or caste.

 This period marks the first spread of Buddhism beyond India to other countries. According to the plates and pillars left by Asoka (the edicts of Asoka), emissaries were sent to various countries in order to spread Buddhism, as far south as Sri Lanka and as far west as the Greek Kingdoms, in particular the neighbouring Greco-Bactrian Kingdom, and possibly even farther to the Mediterranean.”

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~ Dharmacharya Andrew. J. Williams~

A BRIEF HISTORY OF BUDDHISM Part 2 SIDDHARTHA GAUTAMA/THE BUDDHA

A BRIEF HISTORY OF BUDDHISM 
Part 2  
SIDDHARTHA GAUTAMA/THE BUDDHA

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“Siddhartha Gautama was the historical founder of Buddhism. He was born a Kshatriya warrior prince in Lumbini, Sakya Republic, India (modern day Nepal). The dates of his birth and death are still a point of discussion, but most scholars suggest that the Buddha passed away during the 6th century BCE. 

However, the most common dates given for the Buddha's birth, enlightenment and death are: Birth 624 BCE; Enlightenment 589 BCE, at the age of 35; and Death 544 BCE, at the age of 80.  

 His particular family of Sakya Kshatriya’s may have made claims of belonging to a Brahmin lineage (Sanskrit: Gotra), as indicated by the family name "Gautama" and the epithet "Angirasa". 

19th-century scholars, such as Eitel, connected it to the Brahmin Rishi Gautama. While some Buddhist texts, use the epithet, Angirasa, which refers to the Brahmin Sage Angirasa.

 History records that the Buddha was born as a prince in an ancient kingdom of northern India (original name Siddhartha Gautama born 624 BC Kapilavastu, Sakya Republic, Kosala Kingdom). 

Although as a youth, he was protected by his father in beautiful palaces, as he grew older, the Buddha encountered what we must all face: the inevitable sorrows of life. He saw the loss of all things we hold dear, and the aging, sickness and death that come to every human being. 

Seeing this, he chose to renounce his royal title and leave his palace to become a seeker of truth, searching for the end of human sorrow, searching for freedom in the face of the ceaseless round of birth and death.

 For some years the Buddha practiced as an austere yogi in the forests of India. In time he realised that his extreme asceticism had brought him no more freedom than his previous indulgence in worldly pleasure. 

Instead, he saw that human freedom must come from practising a life of inner and outer balance, and he called this discovery the Middle Path. A path of moderation which transcends the extremes of self-indulgence and self-mortification.

 Having seen this, the Buddha seated himself under a great banyan tree, now known as the Bodhi Tree (Tree of Enlightenment) in Bodh-Gaya, and vowed to find liberation in the face of the forces that bring suffering to humankind. 

He felt himself assailed by these forces - by fear, attachment, greed, hatred, delusion, temptation and doubt. The Buddha sat in the midst of these forces with his heart open and his mind clear until he could see to the depths of human consciousness, until he discovered a place of peace at the centre of them all. 

This was his enlightenment, the discovery of nirvana, the freeing of his heart from entanglement in all the conditions of the world. From then on, he was known as "The Enlightened One", the “Samyaksam Buddha”. The realisation of truth that he touched that night was so profound that his teachings about it have continued to inspire and enlighten people all over the world to this day.

 From the Buddha’s enlightenment, two great powers were awakened in him: transcendent wisdom and universal compassion. Setting in motion the Wheel of the Dhamma (Dharma), the Buddha wandered first to the Deer Park in Benares and gave instructions to the yogis who had practised with him in the forest. 

Together with the Buddha they formed the first Sangha (the supportive and harmonious community of Buddhist practitioners, consisting of ordained monks (bhikkhsu's) and nuns (bhikkhsuni’s), as well as lay males (upasaka’s) and females (upasika’s)). 

According to the scriptures, the order of nuns was established sometime later. Mahapajapati Gotami, the aunt and foster mother of the Buddha, was the first bhikkhuni.

 So to carry on his teachings, the Buddha further developed the ordained Sangha, what is now one of the oldest surviving monastic orders on earth. These monks and nuns, who still number in the hundreds of thousands around the globe, follow the Buddha through a life of renunciation. 

But the teachings he left were not limited to renunciates. 

They can be understood and awakened in the heart of human beings in every circumstance, in every walk of life. The Sangha, together with The Buddha and the Dharma (Dhamma), make up the Three Jewels or the Triple Gem (Buddha, Dharma (Dhamma) and Sangha).

 For the remaining 45 years of his life, the Buddha is said to have travelled in the Gangetic Plain of North-Eastern India, as well as many other regions, to share his Dharma (Dhamma) for the benefit of all. He brought the teachings of wisdom and compassion to all who would listen. 

These teachings, which the Buddha called the Dhamma (Dharma), or the Way, are an invitation to follow the path to enlightenment. They are an invitation to all who hear them to discover their own Buddha-Nature, the freedom and great heart of compassion that is possible for every human being.

 To bring about the awakening of students of all temperaments, the Buddha taught a wonderful variety of spiritual practices. There are foundation practices for the development of loving kindness, generosity and moral integrity, the universal ground of spiritual life. Then there is a vast array of meditation practices to train the mind and open the heart. These practices include awareness of the breath and body, mindfulness of feelings, and thoughts, practices of mantra and devotion, visualisation and contemplative reflection, and practices leading to refined and profoundly expanded states of consciousness.

 The Buddha found patronage in the ruler of Magadha, King Bimbisara. The King accepted Buddhism as his personal religion and way of life, and allowed the establishment of many Buddhist Vihara’s (Monasteries). This eventually led to the renaming of the entire region as Bihar.

 The Buddha attained Parinirvaṇa in the abandoned jungles of Kusinagara. Just before the Buddha died, he reportedly told his followers that, thereafter, the Dharma (Dhamma, Doctrine, Teaching) would be their guide. The early Arhant’s considered The Buddha's words the primary source of Dharma (Dhamma) and Vinaya (rules of conduct and community living), and took great pains to formulate and transmit his teachings accurately. Versions of the Buddhist Canon (accepted scriptures) (the Tripitaka or Three Collections) are preserved in Pali, Sanskrit, Chinese and Tibetan, as well as numerous other languages.”

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~ Dharmacharya Andrew. J. Williams ~

A BRIEF HISTORY OF BUDDHISM Part 1

A BRIEF HISTORY OF BUDDHISM Part 1 

Introduction 

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“The History of Buddhism spans from the 6th century BCE to the present. It arose in the eastern part of Ancient India, in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of the Unsurpassed Supremely Enlightened Shakyamuni Buddha (also Gautama Buddha), (Born as Prince Siddhārtha Gautama). This makes it one of the oldest religions practiced today.  

Buddhism evolved as it spread from the North-Eastern region of the Indian subcontinent through Central, East, and South-East Asia. At one time or another, it has influenced most of the Asian continent.  

The history of Buddhism is also characterised by the development of numerous movements, traditions and schools, among them the Theravāda (School Of The Elders), Mahāyāna (Great Vehicle) and Vajrayāna (Diamond Vehicle) traditions, with contrasting periods of expansion, consistency and retreat.”

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~ Dharmacharya Andrew. J. Williams ~

HARMONY

 HARMONY

Harmony (avirodha or sahita) is the smooth, pleasant and non-contentious functioning together of two or more things. 

The Buddha often spoke of the need and also the desirability of harmony within and between groups of people. Some of the things contributing to what he called`the progress of a society' (aparihàniyà dhamma) are the ability`to meet together in harmony, adjourn in harmony and conduct business in harmony' (D.I,74). 

The former murderer Angulimàla was echoing the Buddha's sentiments when he said:`Let my enemies hear from time to time the Dhamma of those who speak of patience and in praise of harmony, and let them live in accordance with it' (M.II,105). 

However, this is easier said than done. Humans are notorious for not being able to get along with each other, and in this respect religious groups are often little better than others. Why is it, someone once asked the Buddha,`that wanting to live in peace and without hate, violence, hostility, ill-will and malignancy, humankind is constantly in conflict and plagued by hate, violence, hostility, ill-will and malignancy and lacking in love?' (D.II,276). 

The root cause of most disharmony is clinging and craving; clinging to one's own ideas, to one's belongings or to one's position; craving for pleasure, for power or for recognition. And at the deepest level, craving is spawned by the notion of self or ego. Complete harmony and lasting peace will only be possible when one has attained enlightenment. But in the meantime, there is much we can do as individuals to make our relationships more harmonious.

The Buddha said: `Monks, there are six things that foster love and respect, helpfulness and agreement, harmony and unity. 

What six? When one acts with love towards one's companions in the spiritual life, both in public and in private; when one speaks with love towards them, both in public and in private; when one thinks with love towards them, both in public and in private; when one shares with them, without RESERVATIONS, whatever one has acquired justly, even if it be no more than the food from one's alms bowl; when one possesses together with them virtues that are complete, unbroken and freedom-giving, praised by the wise and conducive to concentration; and when one possesses with one's companions in the holy life, both in public and in private, the understanding that is noble, leading to freedom and which conduces to the complete destruction of suffering; then will there be love and respect, helpfulness and agreement, harmony and unity' (M.I,322).

The Buddha once asked several of his monk disciples how they were able to live together `in harmony, mutual appreciation and agreeability, like milk and water mixed, regarding each other with the eyes of love' (M.III,156). 

One of them, Anuruddha, replied, `I always consider what a blessing it is, what a real blessing, that I am living with such companions in the spiritual life. I think, speak and act with love towards them, both in public and in private. I always consider that I should put aside my own wishes and acquiesce to what they want and then I do that. Thus we are many in body but one in mind' (M.III,156).

Several things are mentioned here by the Buddha and Anuruddha Ý love,generosity, having common values, appreciation of others, being sensitive to their needs and not always demanding one's own way. Other qualities that nourish harmony are forgiveness, kindness, respect, sympathy and tolerance.

From "Buddhism A to Z"