VENERATION
The right
approach to be a Buddhist
“Being a Buddhist” signifies “being
intelligent”. Being intelligent signifies being able to exist with a happy,
blissful mind. Happiness arises in mind. It manifests through bodily and verbal
actions. Therefore, being a Buddhist means a happy, blissful way in which an
intellectual’s mental, verbal and bodily actions take place. So, becoming a
Buddhist results in one’s mental, verbal and bodily actions becoming blissful
based on one’s intelligence.
The main
characteristic of intelligence is “being meaningful”. “Being meaningful”
denotes a state of “wellbeing”. The name “Siddhartha” refers to a person
who cares for others’ wellbeing. Wellbeing operates in two ways. Deeds aimed at
bringing wellbeing to oneself would bring wellbeing to others and all deeds
aimed at bringing wellbeing to others would bring wellbeing to oneself. One
needs to bear in mind that only one can bring wellbeing to oneself. This point
is further collaborated by the following stanza found in the “Dhamma Pada”.
“ atthahi aththano natho, kohi
natho parosiya…”
Wellbeing
refers to happiness. Happiness is the tranquil nature of mind. The tranquility
of mind cannot be sought from outside sources. It arises within the mind. This
is comparable to restoring the original white colour of a soiled white cloth
through the process of washing. Similarly, it should be noted that mental
states known as happiness, wellbeing, solace are the states that we are
naturally endowed with. However, these mental states are shrouded with our own
suffering. Once the suffering is
eliminated, dormant happiness begins to surface in a mind.
The
main obstacles which prevent happiness from arising in a mind are “greed” (lobha)
and “hatred” (dosa). Greed and hatred results from expectations
connected with the future. Lobha is the expectation to seek things which
one likes. Dosa is the expectation to get rid of things which one
dislikes. Gotama Buddha, in his first discourse, Dhammacakka sutta,
expounded two extremes which deal with these two types of expectations. One
extreme which is identified as “kamasukhallikanu yoga” results from
greed (lobha).
{Kama
(one’s desire)- sukha (happiness)- allikhanu (grasping)- yoga (one’s approach)
} meaning greed-based approach to grasping for satisfaction of one’s desires.
The
other aspect which is identified as “aththakilamathanu yoga” results
from hatred (dosa).
{aththa
(oneself) – kila (subject to suffering) } meaning hatred- based
approach to get rid of what is not desirable.
A
greedy mind attempts to attract what one desires. A mind with hatred attempts
to drive away what one dislikes. Similar likes and dislikes form in a mind
based on the mindset of a “self”. In other words, likes and dislikes form in a
mind in order to satisfy oneself. All sorts of agonies results from attempts to
console the so-called individual, “I”. However,
attempts to console others with a compassionate mind coupled with intelligence
would relieve a mind of those agonies. This compassionate state coupled with
intelligence would only establish itself in a mind devoid of greed (lobha)
and hatred (dosa). Happiness exists only in a mind devoid of greed and
hatred. It is the state of mind filled with compassionate thoughts for
consoling others.
Therefore,
being a Buddhist means maintaining a compassionate, intelligent mind for the
wellbeing of oneself and others.
The
great personality who became the first Buddhist in a supreme way was the Gotama
Buddha. The Buddha, the first supreme Buddhist, taught us the right approach to
be a Buddhist. The Exalted One’s whole life was an ideal example of “being a
Buddhist”. The Exalted One spent every second in the interest of others. The
Exalted One’s mental, verbal and physical deeds were aimed at bringing solace
to others. This was possible as the exalted One possessed a mind filled with
supreme bliss. The statement “ prithi bhakka bhavissami…” refers to this mental state of supreme bliss.
Similarly, “inspired utterances” (udana), “aho sukham, aho sukham…”,
by Worthy Ones (arahants) were
also an indication of this blissful mental state. This blissful state
begins to take shape from the moment a mind shifts from a self-centered focus
to an altruistic, compassionate focus. Becoming
a Buddha, an independent Buddha (pacceka Buddha) , or a Worthy One (arahant)
is
an indication of mind transforming into this supreme blissful state.
Enlightenment
as a Buddha means having a supreme mental state with supreme intelligence.
Intelligence has the potential to awaken happiness in a mind. When a mind
reaches the pinnacle of intelligence where there is no more happiness to be
retrieved from that mind, a Buddha- mind is formed as a result. So, in order to
be a true Buddhist, we need to emulate the Supreme Buddha who reached the
pinnacle of happiness through supreme intelligence, and endeavor to transform
our minds to a state which generates happiness. This enables a true Buddhist to
generate happiness for oneself while offering happiness to others as well. A
Buddhist intellectual who has cultivated happiness in his mind in this manner
always brings happiness to others.
Kotte Sri Devananda Maha Thero
“The Supreme Buddha taught implicit aspects of life
through the discourses. In Buddhism, nothing has been taught outside the life.
Every sermon contains a profile pertaining to life. The objective of this
analysis is to link lives with the teachings contained in these sermons. This
is the significant aspect. Buddhism is of utmost value to the worldlings as it
has uncovered the secret pertaining to life and shown a way out of suffering”
-
Kotte Sri Devananda Thero
This
is a translation of a section from the booklet titled “Vandana” by Kotte
Sri Devananda Thero.
For more information regarding the other sermons and dhamma books, please visit
http://www.srikalyanadharma.org/
Athula
Sibera athulasibera@yahoo.ca
( To
be continued; next, right approach to perform meritorious deeds)
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