Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

What Appeals to Me Most in Buddhism

01/12/201011:11(Xem: 3394)
What Appeals to Me Most in Buddhism


images%20%286%29
It was many years ago when I became a Buddhist and I was quite young, between 14 and 16, but I remember that it was first of all the two facts of rebirth and Kamma which convinced me of the truth of the Dhamma. I say "facts" because even among many non-Buddhists rebirth is now well on the way to being a proven truth, and once it is accepted the reality of Kamma must be accepted with it

In the first place, these two doctrines explain everything in life which is other wise inexplicable. They explain the seeming injustices with which life abounds, and which no earthly power can remedy. They explain, too, the apparent futility and lack of a satisfactory pattern in the individual human life which, taken as one life out of a measureless eternity is obviously quite pointless, full of unresolved problems and incomplete designs. Take, for instance, a recent and much publicised example of what appears to he a cruel freak of chance - the tragically brief life of a child, Red Skelton's son, whom neither human science nor divine mercy could save. There are, and always have been, countless millions of such cases, besides the untold numbers of blind, deaf and dumb, deformed, mentally deficient and diseased human beings whose pitiful condition is not due to any fault of theirs in this present life, or to any remediable defect in the organisation of human society.

Materialists may say what they will, but we now know enough of the limitations of science to realise that it will never be able entirely to abolish these evils. At the same time we can no longer derive comfort from religions that science has discredited. While we know that material progress will never succeed in abolishing suffering, it is equally futile to suppose that some special compensation for unmerited misfortune awaits the victims in a future life irrespective of any moral issues that are involved.

The sense of justice, which was very strong in me, demanded a reason for these things and an intelligible purpose behind them. I could not accept the theory that there is a "divine Justice" which is different from human concepts of justice, for both the word and the idea can only mean what we take them to mean by human standards. If conditions are not just in the human sense they are not just at all: there cannot be two different meanings to the word. The 'justice of God" is an invention of theologians, the last refuge of unreason.

But right at the beginning Buddhism gave me the justice and the purpose which I had been seeking. I found them both in the doctrine of Kamma and rebirth. Through them I was at last able to understand the otherwise senseless agglomeration of misery, futility and blind insensate cruelly which forms most of the picture human life presents to a thinking person.

Those who know something about the subject may say, "Yes, but Buddhism is not alone in teaching Kamma and rebirth; Hinduism has it also''. That is true; but Buddhism is alone in presenting rebirth as a scientific principle. When I say "scientific" I mean that it is a principle which is in accordance with other universal laws which can be understood scientifically and even investigated by scientific methods. The principle of change and serial continuity is one that runs throughout nature; all scientific principles are based on it. In Buddhism it is the principle of ''Anatta'' which lifts the concept of rebirth from the level of primitive animism to one on which it becomes acceptable to the scientifically - trained mind. ''Anatta" means "non-soul'', ''non-ego" and "non-self''; it is the denial of any abiding or constant and unchanging element in the life-process. Buddhism does not point to a "soul" that transmigrates; it points to a continuum of cause and effect that is exactly analogous to the processes of physics. The personality of one life is the result of the actions of the preceding current of existences, in precisely the same way that any physical phenomenon at any given moment is the end-result of an infinite series of events of the same order that have led up to it.

When I came to understand this thoroughly, which I did by pondering the profound doctrine of Paticca-samuppada (Dependent Origination), I realised that the Buddhadhammais a complete revelation of a dynamic cosmic order. Complete scientifically because it accounts not only for human life but for the life of all sentient beings from lowest to highest; and complete morally because it includes all these forms of life in the one moral order. Nothing is left out; nothing unaccounted for in this all-embracing system. If we should find sentient beings on other planets in the remotest of the galactic systems, we should find them subject to the same laws of being as ourselves. They might be physically quite different from any form of life on this earth, their bodies composed of different chemical combinations, and they might be far superior to ourselves or far below us, yet still they must consist of the same Five-Khandha aggregates, because these are the basic elements of all sentient existence. They must also come into being as the result of past Kamma, and pass away again just as we do. Anicca, Dukkha and Anatta are universal principles; and this being so, the four Noble Truths must also be valid wherever life exists. There is no need for a special creation or a special plan of salvation for the inhabitants of this planet or any other. Buddhism teaches a cosmic law that obtains everywhere; hence the same moral law of spiritual evolution must prevail everywhere. Cosmic law and moral order in Buddhism are related to one another as they are not in any other religious system.

Another fact which struck me forcibly right at the beginning is that Buddhism does not condemn anybody to eternal hell just because he happens not to be a Buddhist. If a being goes to the regions of torment after death it is because his bad deeds have sent him there, not because he happens to believe in the wrong set of dogmas. The idea that anyone should be eternally damned simply because he does not go to a certain church and subscribe to its particular creed is repugnant to every right-thinking person. Moral retribution is a necessity, but this vicious doctrine of damnation for not believing in a certain god and the particular myths surrounding him has nothing whatever to do with ethical principles. It is itself supremely immoral. It has probably been the cause of more harm in the world than any other single factor in history.

Furthermore, Buddhism does not postulate eternal punishment for temporal sins; that is, for misdeeds committed within the limiting framework of time. The Dhamma teaches that whatever suffering a man may bring upon himself is commensurate with the gravity of the evil action - neither more nor less. He may suffer through several lives because of some very heavy Akusala Kamma (evil action), but sometime that suffering must come to an end when the evil that has been generated has spent itself. The atrocious idea that a being may be made to suffer throughout eternity for the sins committed in one short lifetime does not exist in Buddhism. Neither does the equally unjust doctrine that he may wash out all his sins by formal acts of contrition or by faith in some one particular deity out of all the gods man has invented.

In Buddhism also, there is no personal judge who condemns, but only the working of an impersonal law that is like the law of gravitation. And this point is supremely important, because any judge in the act of judging would have to outrage either justice or mercy. He could not satisfy the demands of both at the same time. If he were inexorably just he could not be called merciful: if he were merciful to sinners he could not be absolutely just. The two qualities are utterly incompatible. Buddhism shows that the natural law is just. It is for man to be merciful, and by the cultivation of Metta, Karuna, Mudita and Upekkha to make him self divine.

Lastly, the truth that rebirth and suffering are brought about by Ignorance and Craving conjointly is a conclusion that is fully sup ported by all we know concerning the life- urge as it works through human and animal psychology and in the processes of biological evolution. It supplies the missing factor which science needs to complete its picture of the evolution of living organisms. The motivating force behind the struggle for existence, for survival and development, is just this force of Craving which the Buddha found to be at the root of Samsaric rebirth. Because it is conjoined with Ignorance it is a blind, groping force, yet it is this force which has been responsible for the development of complex organisms from simple beginnings. It is also the cause of the incessant round of rebirths in which beings alternately rise and fall in the scale of spiritual evolution.

Realising the nature of this two fold bondage of Ignorance and Craving we are fully justified in the rational faith that, as the Supreme Buddha taught, our ultimate release, the attainment of the eternal, unchanging state of Nibbana, is something that we can reach, by eliminating all the factors of rebirth that are rooted in these two fundamental defects. Nibbana, which the Buddha described as Asankhata, the Unconditioned, Aiara, the Ageless, Dhuva, the Permanent and Amata, the Deathless, is the Reality that lies outside the realms of the conditioned and illusory Samsara, and it may be reached only by extinguishing the fires of Lobha, Dosa and Moha.

So we see that Saddha, or faith, in Buddhism is firmly based on reason and experience. Ignorance, is blind, but Buddhist faith has its eyes wide open and fixed upon reality. TheDhamma is "Ehipassiko"- that which invites all to come and see for themselves. The Buddha was the only religious teacher who invited reasoned, critical analysis of His Doctrine. The proof of its truth - and hence the conclusive proof of the Buddha's Enlightenment as well - is to be found in the Doctrine itself. Like any scientific discovery it can be tested empirically. Everyone can test and verify it for himself, both by reason and by direct insight. The Buddhist is given a charter of intellectual liberty.

These are just a few of the features which appealed to me when I first started studying Buddhism in my quest for truth. There were many others which followed later; they came in due course as my own understanding and practice of the Dhamma made them manifest to me. As one investigates the Dhammanew vistas are constantly opening up before one's vision; new aspects of the truth are continually unfolding and fresh beauties are being disclosed. When so much of moral beauty can be discerned by merely intellectual appreciation of the Dhamma, I leave it to you who are listening to imagine for yourselves the revelations that come with the practice of Vipassana or direct insight. There can be nothing in the entire range of human experience with which it may be compared.

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
08/10/2014(Xem: 16014)
Dan Stevenson is neither a Buddhist nor a follower of any organized religion. The 11th Avenue resident in Oakland's Eastlake neighborhood was simply feeling hopeful in 2009 when he went to an Ace hardware store, purchased a 2-foot-high stone Buddha and installed it on a median strip in a residential area at 11th Avenue and 19th Street. He hoped that just maybe his small gesture would bring tranquillity to a neighborhood marred by crime: dumping, graffiti, drug dealing, prostitution, robberies, aggravated assault and burglaries.
11/03/2014(Xem: 4320)
I want to begin to write this essay with mentioning Prof. Seonglae Park, who is the famous scholar in the history of science. Prof. Park carefully explained in his heading remarks of the quarterly journal, ¡°Gwahak Sasang¡±(The Thought of Science) how the West occupied the East, and how the moral civilization of the East ...
11/03/2014(Xem: 4213)
Buddhism, that oldest world religion, is generally misconceived to be a blind faith. As seen from its outward appearance, really it is painted with a strong religious color. To a non-Buddhist, who sees the golden image of Buddha, and hears the chanting of Sanscrit Sutras and the clinking of the bell, Buddhism is nothing but idolatry...
11/03/2014(Xem: 3900)
The eminent scientist, Bertrand Russell, has summed up the position of present-day philosophical thought follows: '' Assuming physics to he broadly speaking true, can we know it to be true, and if the answer is to be in the affirmative, does this involve knowledge of other truths besides those of physics?
31/07/2013(Xem: 5312)
There is an ongoing mistake that people seem to make that spirituality is a religion. But, spirituality is not about faith (or spirits, or ghosts or anything paranormal). Those interested in spirituality might also be interested in other things “out of the ordinary,” too, but spirituality is science—with the very important added value of real human experience. I recently watched the documentary “The Story of Everything” in which famous physicist and cosmologist Stephen Hawking explains the amazing creation of everything.
13/04/2013(Xem: 3573)
The Dalai Lama, the exiled leader of Tibet who is revered as a spiritual teacher, is at the center of a scientific controversy.
10/04/2013(Xem: 4123)
The two lectures which are here reprinted were delivered by the Hon’ble Justice U Chan Htoon when he was invited to represent Buddhism at two religious Conferences in the United States: The Sixteenth Congress of the International Association for Religious Freedom, held at Chicago, and the Conference on Religion in the Age of Science, held at Star Island, New Hampshire, U.S.A., in August 1958.
23/11/2012(Xem: 6368)
This book studies the role of exports in Vietnam’s rapid growth since the country implemented a comprehensive reform (Doimoi) in 1986 to transform itself from a centrally command system to a ‘socialist-oriented market economy’. One central finding is that Vietnam’s growth since Doi-Moi has indeed been export-led as the second-tier NICs of Malaysia, Thailand and the Philippines, but that many of the characteristics of Vietnam’s exports are different to those of these NICs. Another key finding is that Vietnam’s growth since 2000 has been extensive rather than intensive with high GDP growth driven by rapid growth in factor supplies, especially labour, with low growth in non-agricultural productivity. Such a development path will not support the rate of long-term growth that Vietnam requires to achieve its development objectives, and major policy changes are necessary. This book provides useful insights in Vietnam’s economy and is a good reference for economic researchers, postgraduate
14/09/2012(Xem: 3285)
Science, and in particular physics, has made such great advances that it can almost be said to have reached the limits of its field. At one time it was believed that scientific research would lead to an understanding of the whole universe simply through observation based on the five senses.
16/05/2012(Xem: 9932)
In an age of heightened tensions in Australia and around the world, the message of Buddhism has never been more necessary to bring peace to communities and spiritual refuge to individuals. The challenge is how to elucidate that message so that it speaks clearly in diverse voices to different people with disparate needs and to communicate it so that it cuts through an ever-increasing information clutter. As with other organisations, religious bodies are
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Most Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com
http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com