by Rev.Hapukande Vineetha Thera
(June 22, Colombo, Sri Lanka Guardian) The population of Sri Lanka is nearly twenty million. A majority of this number reckons Buddhism as their religious belief. Time is opportune now to scrutinize as to why they identify themselves as Buddhists.
In our birth certificates there is a blank to be filled where we have to insert the name of our religion. In our parents’ birth certificates if this blank is filled by inserting the word “Buddhist” the same is repeated in our birth certificate too. Then the natural inference is that we are Buddhists simply because our parents happened to be Buddhists.
(June 22, Colombo, Sri Lanka Guardian) The population of Sri Lanka is nearly twenty million. A majority of this number reckons Buddhism as their religious belief. Time is opportune now to scrutinize as to why they identify themselves as Buddhists.
In our birth certificates there is a blank to be filled where we have to insert the name of our religion. In our parents’ birth certificates if this blank is filled by inserting the word “Buddhist” the same is repeated in our birth certificate too. Then the natural inference is that we are Buddhists simply because our parents happened to be Buddhists.
Under these circumstances, it is imperative that however belated, now is the correct time to ponder over this issue at length.
The principle in Buddhism is that when one is fully convinced with the realities explained by the Buddha, one takes refuge in the triple-gem Buddha, Dhamma and Sangha as the source of solace, and vows to protect the triple-gem.
This is a spontaneous outcome through devotion. This is the vow one makes when one utters the paali words “natthi me saranan angnan buddho me saranan varan, natthi me saranan angnan dhammo me saranan varan, natthi me saranan agnan sangho me saranan varan”.
The one who takes refuge in the triple-gem is worthy of being called a Buddhist, provided he practices the teachings of the Buddha. Such a person will not resort to other sources of relief such as invisible forces in his pursuit of self deliverance. He studies the teachings of the Buddha by reading, by listening and by observation in order to improve his wisdom.
Pursuit of wealth and physical gains is far from his thoughts. He never walks away from the path elucidated by the Buddha. These are the characteristics of a true Buddhist.
The word bahuddha is derived from the word bodhi. The word bodhi represents the four noble truths called dukkhaya, samudaya, nirodhaya and maargaya and the eight noble stages of mental advancement called sovan magga, sovan phala, sakurdagami magga, sakudagami phala, anaagami magga, anaagami phala and arahath magga and arahath phala. Accordingly the word Buddha identifies the one who fully realized the aforementioned twelve components.
Buddhism speaks of three categories of Buddha-hood. They are budhu, pase budhu and arhath. Of them Budhu or Buddha is one who aspired and made dauntless efforts over millions of aeons to attain enlightenment and ultimately and doubtlessly realized the absolute truth out of his own wisdom. In this way, only those who follow the teachings of the Buddha and aspire to attain one of the aforementioned three categories of Buddha-hood can be called a bahuddhaya or a Buddhist. They are the living beings referred to as bodhisatthva.
Followers of Buddha
There are four distinct names under which such aspirants of Buddha-hood are classified. They are: Bhikku, Bhikkunie, Upaasaka and upaasika. They are the followers of Buddha who tread the way of life cleared by the Buddha to attain their intended spiritual goal. They engage themselves in two methods of paying obeisance to the Buddha.
Those methods are described as amisa pooja and prathipatthi pooja and the bodhisatthas make a resolution. The resolution is to attain nibbana which is the cessation of rebirth which is construed as suffering.
Most of these devotees hope to attain nibbana during the era of Maitri Buddha though that hope could be fulfilled within their present life span. This is another important aspect which we as Buddhist must ponder over.
Why should we prolong the agony of rebirth when we can extinguish the flame of suffering within the life span of the existing birth? Unremitting efforts on our part to lead a sincere Buddhist life is the single sine qua non to achieve this objective.
The Karaneeya metta sutta mentions a number of traits by which a true Buddhist can be recognised. They are: friendliness, possessing various capabilities, uprightness, obedience, soft at heart, free from arrogance, contented, not having too many irons in the fire, wise, not daring, free from family attachments, free from blame and wishing the welfare of others.
- Sri Lanka Guardian
The principle in Buddhism is that when one is fully convinced with the realities explained by the Buddha, one takes refuge in the triple-gem Buddha, Dhamma and Sangha as the source of solace, and vows to protect the triple-gem.
This is a spontaneous outcome through devotion. This is the vow one makes when one utters the paali words “natthi me saranan angnan buddho me saranan varan, natthi me saranan angnan dhammo me saranan varan, natthi me saranan agnan sangho me saranan varan”.
The one who takes refuge in the triple-gem is worthy of being called a Buddhist, provided he practices the teachings of the Buddha. Such a person will not resort to other sources of relief such as invisible forces in his pursuit of self deliverance. He studies the teachings of the Buddha by reading, by listening and by observation in order to improve his wisdom.
Pursuit of wealth and physical gains is far from his thoughts. He never walks away from the path elucidated by the Buddha. These are the characteristics of a true Buddhist.
The word bahuddha is derived from the word bodhi. The word bodhi represents the four noble truths called dukkhaya, samudaya, nirodhaya and maargaya and the eight noble stages of mental advancement called sovan magga, sovan phala, sakurdagami magga, sakudagami phala, anaagami magga, anaagami phala and arahath magga and arahath phala. Accordingly the word Buddha identifies the one who fully realized the aforementioned twelve components.
Buddhism speaks of three categories of Buddha-hood. They are budhu, pase budhu and arhath. Of them Budhu or Buddha is one who aspired and made dauntless efforts over millions of aeons to attain enlightenment and ultimately and doubtlessly realized the absolute truth out of his own wisdom. In this way, only those who follow the teachings of the Buddha and aspire to attain one of the aforementioned three categories of Buddha-hood can be called a bahuddhaya or a Buddhist. They are the living beings referred to as bodhisatthva.
Followers of Buddha
There are four distinct names under which such aspirants of Buddha-hood are classified. They are: Bhikku, Bhikkunie, Upaasaka and upaasika. They are the followers of Buddha who tread the way of life cleared by the Buddha to attain their intended spiritual goal. They engage themselves in two methods of paying obeisance to the Buddha.
Those methods are described as amisa pooja and prathipatthi pooja and the bodhisatthas make a resolution. The resolution is to attain nibbana which is the cessation of rebirth which is construed as suffering.
Most of these devotees hope to attain nibbana during the era of Maitri Buddha though that hope could be fulfilled within their present life span. This is another important aspect which we as Buddhist must ponder over.
Why should we prolong the agony of rebirth when we can extinguish the flame of suffering within the life span of the existing birth? Unremitting efforts on our part to lead a sincere Buddhist life is the single sine qua non to achieve this objective.
The Karaneeya metta sutta mentions a number of traits by which a true Buddhist can be recognised. They are: friendliness, possessing various capabilities, uprightness, obedience, soft at heart, free from arrogance, contented, not having too many irons in the fire, wise, not daring, free from family attachments, free from blame and wishing the welfare of others.
- Sri Lanka Guardian
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