How to origin of Anger

Anger is one of the three basic ‘poisons’ discussed by the Buddha. Ignorance and greed are the other two. Generally, the Three Poisons operate together. They feed off each other, justify each other and create the conditions which lead to their malefic reappearances. They create the karma that binds us the lower awareness typical of this saha world. The Three Poisons are sometimes also called “the three fires” because they make our minds burn and rage with ignorance like a tire out of control. Sometimes they are also called “the three diseases” because they bring harm to sentient beings and force them to remain long within the cycle of birth and death.

The Abhidharmakosha and the Vijnaptimatratasiddhi Shastra both say that anger is a condition in which the mind rolls with trouble and cannot find peace because it has turned its back on wisdom and its claws against others. Anger comes in many forms; resentment, hatred, jealousy, cruelty, abuse, taking delight in the misfortunes of others. Angers has many names, but essentially it is always caused by a deluded belief that the illusory self has lost control over something that is important to it. This loss of control produces an ignorant rage during which we attempt to restore whatever equilibrium we thought should have been there. If this rage happens in the moment, we call it anger or fury. If it burns more slowly over a longer period of time, we call it hatred of jealousy of resentment. The cause is always the same; the illusion has been threatened and rather than learn it effects to harm.

The Buddha said that anger was one of the five Hindrances. The five Hindrances are moods or states of mind that make it difficult for us o learn the Dharma. They are anger, desire, drowsiness, excitability, and doubt. The Buddha also said that anger is one of the five Envoys of stupidity. The five Stupidity are greed, anger, ignorance, pride and doubt.

Buddhism recognizes three kinds of anger:

1) Anger for no reason. This form of anger arises within the mind even through nothing has comes outside to provoke it. This kind of anger grows out of seeds already planted within the alaya-consciousness.

2) Anger with some reason. This form of anger arises after someone has done something to “cause” it. This kind of anger is produced when a seed of anger in the alaya-consciousness is stimulated to grow by other conditions.

3) Dialectical anger. This form of anger arises when someone disagrees with us. It is produced the same way as anger with some reason.

Anger is a form of suffering peculiar to the realm of desire (karma-dhatu). In rupadhatu (the realm of form) and arupdhatu (the realm of formlessness) there is no anger.

Anger is distinguished from greed in that anger is a form of revulsion created by something we do not like, while greed is a form of attraction brought on by something we do like. In this limited sense, and in this sense only, greed can be said to be “better than” anger. Greed at least has some positive components while anger generally has none at all.

A Religion of the Masses

‘Buddhism is pre-eminently a religion of the masses. I do not despair. I do not for one moment think that Buddhism has been banished from India. Every essential characteristic of Buddhism, I see, is being translated into action in India much more perhaps than in China, Ceylon and Japan, which nominally profess Buddhism. I make bold to say that we in India translated Buddhism into action far more and far better then others It is impossible to banish Buddha. You cannot deprive Him of His birth in India. In His own life, He made out for himself an imperishable name. He lives today in the lives of millions of human beings, let each on take for himself as much of the message of the mercy an piety that Buddha came to deliver. We have to translate the message in our own lives, are we fit to pay our homage to that great Loed, master and teacher oaf mankind ? The thought that Buddha gave about 2500 years ago will never vanish ?

‘Buddhism is hundred times more realistic then other religion. It has entered upon the inheritance of objectively and coolly putting up with problems. It came to life after several hundreds of philosophical development, the notion of God is done away with as soon as it appears. Prayer is out of the question, so is asceticism. No categorical imperative. No categorical imperative. No coercion at all, not even within the monastic community. Hence it also does to challenge to fight against those of different faiths. Its teaching turns against nothing so impressively as against the feeling of revengefulness, animosity and resentment.”

The Buddhist Way of Practise

First of all, ‘I pay respect to the blessed one, perfected one, the whole-by self enlightened one’ :

Dhammam Care Sucaritam
Na Tam Duccaritam Care
Dhammacari Sukham Seti
Asmim Loke Paramhi Ca

Follow the law of virtue; (Lead a righteous life) do not follow that of evil. (But Not one that is corrupt.) The Virtuous rest in bliss in this world and in the nxt. 9The righteous live happily both in this world and in the next.)
The Buddha in neither a god nor a prophet or an incarnation of a god. He is a human being, but a supreme being who through his own effort, attained to final Deliverance and perfect wisdom, and became ‘the peerless teacher of gods and men.’ He is a ‘Savior’ only in the sense that he shows men hops to save the selves, by actually following to the end the path trodden and shown by him. In the consummate, harmony of wisdom and compassion, attained by the Buddha, he embodies the universal and timeless ideal of man perfected.
The Dhamma is the teaching of Deliverance in its entirety as discovered, realized and proclaimed by the Buddha. It is not a doctrine of revelation but the teaching of Enlightenment based on the clear comprehension of actuality. It is the teaching of the four-fold Truth dealing with the fundamental facts of life and with liberation attainable through man’s won efforts towards purification and insight. The Dhamma offers a lofty, but realistic systems of ethics, a penetrative analysis of life, a profound understanding, practical methods of mind training in brief, and all-comprehensive and perfect guidance on the path to Deliverance. The Dhamma has and will always have, a timeless and universal appeal wherever there are hearts and mind mature enough to appreciate its messages.
People are different because of different accumulations of experiences in the past. Because of those different accumulations people behave differently. At each moment one accumulates more experiences, and this conditions how one will be in the future and what one will experience in the future.
There are many levels of understanding in the Buddha’s teachings. When one understands more about the different accumulations of different people one is less inclined to judge oher people. Wisdom can develop gradually and thus one’s accumulations can be changed. Those who have higher level of understanding can and should help other people to develop a higher degree of understanding as well.
The Buddha taught peop;e to see things as they really are. The Buddha gave the teachings and showed the ‘Middle path”.
Buddha knew that people have different levels of understanding Buddha surveyed the world with his “Buddha Vision” and saw people with different levels of understanding, some of when would be able to understand his teachings; therefore the Buddha decided to make known the path, which he had discovered.
People have different accumulations they are conditioned in many ways. Everyone should find out for himself how much attachment he accumulates, and whether this brings him happiness or sorrow.
There is not anything, which one can control. Even each Citta, which arises because of conditions, falls away immediately to be succeeded by the next Citta. It seems as if the situation is hopeless. Wisdom, the understanding of reality can condition one to have more wholesome mental states and to do good deeds. The mind is the source from which all deeds spring; it is therefore, not possible to determine the degree of the wholesomeness of any one action from the outward appearance of the deed alone. The degree of whole someone’s depends on the degree of wisdom which accompanies the mind.
It is typical of the Buddhist way of life to study and to be aware of the different mental and physical phenomena, which one can experience through the body, senses and mind. Many people are not used this kind of approach; they are used to looking at the outward appearance of things. In order to know more about those realities, one should study snd try to become aware of one’s mind. If one does not understand oneself, one cannot help other people. Therefore, the Buddha advised people to try to understand themselves. Saying, ‘Let each man first direct himself to what is proper then let him teach others, thus a wise man will not suffer.”
There is no “self” which can suppress out had inclinations, there is no self which can force us to do good deeds. Everyone can verify his in daily life. For example, if we tell ourselves; “today I will be very kind to everyone.” Can we prevent out selves from suddenly saying an unkind word. Most of the time it has happened before we realize it. If we are able to suppress our anger for a while we are inclined to think that there is a ‘self’, which can suppress anger. In reality there are at that moment Cittas which are not conditioned by anger but which arise from other condition. Afterwards there will be anger again because anger is not reality eradicated by suppressing. Only wisdom, seeing things as they really are, can gradually eradicate everything’s which is unwholesome in us.
We can develop this wisdom step by step. Even wisdom is not “self”, in can only arise when there are the right condition. We can develop wisdom is knowing and experiencing all mental phenomena and physical phenomena in and around ourselves When we have experienced that none of those mental phenomena and physical phenomena stays or is permanent, we understand that we cannot take any phenomena for ‘self’.
The Buddha explained to his disciples that, just comprehending, seeing things as they are, will eradicate unwholesomeness. Once the Buddha said to Ananda that when the Bhikkhu, the monk, who is still learning to develop wisdom notices that he has unwholesome Cittas, he is troubled about it, ashamed of it, loathes it”. The “Aryan Saint” whose wisdom is developed, just “comprehends” he knows that there is no self, and that everything arises because of conditions. Thus he is not troubled, he is only a ware of the present moment.
The word ‘comprehending’ is used in the stoops many times. Thus we can see that we do not have to perform extraordinary deeds, we should only learn to be a ware of the present moment in order to see things as they are. Of course, wisdom cannot be fully developed in one day. For a long time we have been used to the idea of “self”. In conventual’s language we have to use the world “I” and ‘self” continuously to make ourselves understood. Thus wisdom is wholesome not understanding things as they are unwholesome and it will bring us unhappiness. Be cause it is rooted with three unwholesome roots or seeds. Such as attachment or clinging to the five sensuous objects; from sound order, taste and contact; overseen or ill will and ignorance, or lack of understanding these processes.
We are inclined to take our body for self-continuously although we know that it does not last. Thus when we suffer from sickness or pain or when we become old, we attach so much importance to those facts that we feel quite oppressed by them. If one of our sense organs does not function or we become an invalid we feel as if we were the unhappiest person in the world. Attachment to our body only brings sorrow. Whereas if we would see changes as they are, there would be less sorrow for us.

Read More About Cause behind suffering

The Buddhist Way of Practise

First of all, ‘I pay respect to the blessed one, perfected one, the whole-by self enlightened one’ :

Dhammam Care Sucaritam

Na Tam Duccaritam Care

Dhammacari Sukham Seti

Asmim Loke Paramhi Ca

Follow the law of virtue; (Lead a righteous life) do not follow that of evil. (But Not one that is corrupt.) The Virtuous rest in bliss in this world and in the nxt. 9The righteous live happily both in this world and in the next.)

The Buddha in neither a god nor a prophet or an incarnation of a god. He is a human being, but a supreme being who through his own effort, attained to final Deliverance and perfect wisdom, and became ‘the peerless teacher of gods and men.’ He is a ‘Savior’ only in the sense that he shows men hops to save the selves, by actually following to the end the path trodden and shown by him. In the consummate, harmony of wisdom and compassion, attained by the Buddha, he embodies the universal and timeless ideal of man perfected.

The Dhamma is the teaching of Deliverance in its entirety as discovered, realized and proclaimed by the Buddha. It is not a doctrine of revelation but the teaching of Enlightenment based on the clear comprehension of actuality. It is the teaching of the four-fold Truth dealing with the fundamental facts of life and with liberation attainable through man’s won efforts towards purification and insight. The Dhamma offers a lofty, but realistic systems of ethics, a penetrative analysis of life, a profound understanding, practical methods of mind training in brief, and all-comprehensive and perfect guidance on the path to Deliverance. The Dhamma has and will always have, a timeless and universal appeal wherever there are hearts and mind mature enough to appreciate its messages.

People are different because of different accumulations of experiences in the past. Because of those different accumulations people behave differently. At each moment one accumulates more experiences, and this conditions how one will be in the future and what one will experience in the future.

There are many levels of understanding in the Buddha’s teachings. When one understands more about the different accumulations of different people one is less inclined to judge oher people. Wisdom can develop gradually and thus one’s accumulations can be changed. Those who have higher level of understanding can and should help other people to develop a higher degree of understanding as well.

The Buddha taught peop;e to see things as they really are. The Buddha gave the teachings and showed the ‘Middle path”.

Buddha knew that people have different levels of understanding Buddha surveyed the world with his “Buddha Vision” and saw people with different levels of understanding, some of when would be able to understand his teachings; therefore the Buddha decided to make known the path, which he had discovered.

People have different accumulations they are conditioned in many ways. Everyone should find out for himself how much attachment he accumulates, and whether this brings him happiness or sorrow.

There is not anything, which one can control. Even each Citta, which arises because of conditions, falls away immediately to be succeeded by the next Citta. It seems as if the situation is hopeless. Wisdom, the understanding of reality can condition one to have more wholesome mental states and to do good deeds. The mind is the source from which all deeds spring; it is therefore, not possible to determine the degree of the wholesomeness of any one action from the outward appearance of the deed alone. The degree of whole someone’s depends on the degree of wisdom which accompanies the mind.

It is typical of the Buddhist way of life to study and to be aware of the different mental and physical phenomena, which one can experience through the body, senses and mind. Many people are not used this kind of approach; they are used to looking at the outward appearance of things. In order to know more about those realities, one should study snd try to become aware of one’s mind. If one does not understand oneself, one cannot help other people. Therefore, the Buddha advised people to try to understand themselves. Saying, ‘Let each man first direct himself to what is proper then let him teach others, thus a wise man will not suffer.”

There is no “self” which can suppress out had inclinations, there is no self which can force us to do good deeds. Everyone can verify his in daily life. For example, if we tell ourselves; “today I will be very kind to everyone.” Can we prevent out selves from suddenly saying an unkind word. Most of the time it has happened before we realize it. If we are able to suppress our anger for a while we are inclined to think that there is a ‘self’, which can suppress anger. In reality there are at that moment Cittas which are not conditioned by anger but which arise from other condition. Afterwards there will be anger again because anger is not reality eradicated by suppressing. Only wisdom, seeing things as they really are, can gradually eradicate everything’s which is unwholesome in us.

We can develop this wisdom step by step. Even wisdom is not “self”, in can only arise when there are the right condition. We can develop wisdom is knowing and experiencing all mental phenomena and physical phenomena in and around ourselves When we have experienced that none of those mental phenomena and physical phenomena stays or is permanent, we understand that we cannot take any phenomena for ‘self’.

The Buddha explained to his disciples that, just comprehending, seeing things as they are, will eradicate unwholesomeness. Once the Buddha said to Ananda that when the Bhikkhu, the monk, who is still learning to develop wisdom notices that he has unwholesome Cittas, he is troubled about it, ashamed of it, loathes it”. The “Aryan Saint” whose wisdom is developed, just “comprehends” he knows that there is no self, and that everything arises because of conditions. Thus he is not troubled, he is only a ware of the present moment.

The word ‘comprehending’ is used in the stoops many times. Thus we can see that we do not have to perform extraordinary deeds, we should only learn to be a ware of the present moment in order to see things as they are. Of course, wisdom cannot be fully developed in one day. For a long time we have been used to the idea of “self”. In conventual’s language we have to use the world “I” and ‘self” continuously to make ourselves understood. Thus wisdom is wholesome not understanding things as they are unwholesome and it will bring us unhappiness. Be cause it is rooted with three unwholesome roots or seeds. Such as attachment or clinging to the five sensuous objects; from sound order, taste and contact; overseen or ill will and ignorance, or lack of understanding these processes.

We are inclined to take our body for self-continuously although we know that it does not last. Thus when we suffer from sickness or pain or when we become old, we attach so much importance to those facts that we feel quite oppressed by them. If one of our sense organs does not function or we become an invalid we feel as if we were the unhappiest person in the world. Attachment to our body only brings sorrow. Whereas if we would see changes as they are, there would be less sorrow for us.

The Buddhist Way of Practise

First of all, ‘I pay respect to the blessed one, perfected one, the whole-by self enlightened one’ :

Dhammam Care Sucaritam
Na Tam Duccaritam Care
Dhammacari Sukham Seti
Asmim Loke Paramhi Ca

Follow the law of virtue; (Lead a righteous life) do not follow that of evil. (But Not one that is corrupt.) The Virtuous rest in bliss in this world and in the nxt. 9The righteous live happily both in this world and in the next.)

The Buddha in neither a god nor a prophet or an incarnation of a god. He is a human being, but a supreme being who through his own effort, attained to final Deliverance and perfect wisdom, and became ‘the peerless teacher of gods and men.’ He is a ‘Savior’ only in the sense that he shows men hops to save the selves, by actually following to the end the path trodden and shown by him. In the consummate, harmony of wisdom and compassion, attained by the Buddha, he embodies the universal and timeless ideal of man perfected.

The Dhamma is the teaching of Deliverance in its entirety as discovered, realized and proclaimed by the Buddha. It is not a doctrine of revelation but the teaching of Enlightenment based on the clear comprehension of actuality. It is the teaching of the four-fold Truth dealing with the fundamental facts of life and with liberation attainable through man’s won efforts towards purification and insight. The Dhamma offers a lofty, but realistic systems of ethics, a penetrative analysis of life, a profound understanding, practical methods of mind training in brief, and all-comprehensive and perfect guidance on the path to Deliverance. The Dhamma has and will always have, a timeless and universal appeal wherever there are hearts and mind mature enough to appreciate its messages.

People are different because of different accumulations of experiences in the past. Because of those different accumulations people behave differently. At each moment one accumulates more experiences, and this conditions how one will be in the future and what one will experience in the future.

There are many levels of understanding in the Buddha’s teachings. When one understands more about the different accumulations of different people one is less inclined to judge oher people. Wisdom can develop gradually and thus one’s accumulations can be changed. Those who have higher level of understanding can and should help other people to develop a higher degree of understanding as well.

The Buddha taught peop;e to see things as they really are. The Buddha gave the teachings and showed the ‘Middle path”.

Buddha knew that people have different levels of understanding Buddha surveyed the world with his “Buddha Vision” and saw people with different levels of understanding, some of when would be able to understand his teachings; therefore the Buddha decided to make known the path, which he had discovered.

People have different accumulations they are conditioned in many ways. Everyone should find out for himself how much attachment he accumulates, and whether this brings him happiness or sorrow.

There is not anything, which one can control. Even each Citta, which arises because of conditions, falls away immediately to be succeeded by the next Citta. It seems as if the situation is hopeless. Wisdom, the understanding of reality can condition one to have more wholesome mental states and to do good deeds. The mind is the source from which all deeds spring; it is therefore, not possible to determine the degree of the wholesomeness of any one action from the outward appearance of the deed alone. The degree of whole someone’s depends on the degree of wisdom which accompanies the mind.

It is typical of the Buddhist way of life to study and to be aware of the different mental and physical phenomena, which one can experience through the body, senses and mind. Many people are not used this kind of approach; they are used to looking at the outward appearance of things. In order to know more about those realities, one should study snd try to become aware of one’s mind. If one does not understand oneself, one cannot help other people. Therefore, the Buddha advised people to try to understand themselves. Saying, ‘Let each man first direct himself to what is proper then let him teach others, thus a wise man will not suffer.”

There is no “self” which can suppress out had inclinations, there is no self which can force us to do good deeds. Everyone can verify his in daily life. For example, if we tell ourselves; “today I will be very kind to everyone.” Can we prevent out selves from suddenly saying an unkind word. Most of the time it has happened before we realize it. If we are able to suppress our anger for a while we are inclined to think that there is a ‘self’, which can suppress anger. In reality there are at that moment Cittas which are not conditioned by anger but which arise from other condition. Afterwards there will be anger again because anger is not reality eradicated by suppressing. Only wisdom, seeing things as they really are, can gradually eradicate everything’s which is unwholesome in us.

We can develop this wisdom step by step. Even wisdom is not “self”, in can only arise when there are the right condition. We can develop wisdom is knowing and experiencing all mental phenomena and physical phenomena in and around ourselves When we have experienced that none of those mental phenomena and physical phenomena stays or is permanent, we understand that we cannot take any phenomena for ‘self’.

The Buddha explained to his disciples that, just comprehending, seeing things as they are, will eradicate unwholesomeness. Once the Buddha said to Ananda that when the Bhikkhu, the monk, who is still learning to develop wisdom notices that he has unwholesome Cittas, he is troubled about it, ashamed of it, loathes it”. The “Aryan Saint” whose wisdom is developed, just “comprehends” he knows that there is no self, and that everything arises because of conditions. Thus he is not troubled, he is only a ware of the present moment.

The word ‘comprehending’ is used in the stoops many times. Thus we can see that we do not have to perform extraordinary deeds, we should only learn to be a ware of the present moment in order to see things as they are. Of course, wisdom cannot be fully developed in one day. For a long time we have been used to the idea of “self”. In conventual’s language we have to use the world “I” and ‘self” continuously to make ourselves understood. Thus wisdom is wholesome not understanding things as they are unwholesome and it will bring us unhappiness. Be cause it is rooted with three unwholesome roots or seeds. Such as attachment or clinging to the five sensuous objects; from sound order, taste and contact; overseen or ill will and ignorance, or lack of understanding these processes.

We are inclined to take our body for self-continuously although we know that it does not last. Thus when we suffer from sickness or pain or when we become old, we attach so much importance to those facts that we feel quite oppressed by them. If one of our sense organs does not function or we become an invalid we feel as if we were the unhappiest person in the world. Attachment to our body only brings sorrow. Whereas if we would see changes as they are, there would be less sorrow for us.

Main Cause Behind Suffering

When speaking on the topic of suffering, we need not think over the pessimistic aspect of Buddhism since the teachings of the Buddha does not only concern with pessimism. If we believe that only bad things will happen then Buddhism can never be true teachings of the Buddha. Due to lack of proper understanding many followers seem to believe in pessimism. By the way, more important aspect of Buddhism is not to value dark side of life rather it encourages the followers to have proper outlook of life’s vision through optimistic attitude.
Although life’s success is to be achieved from the view point of optimistic attitude, ultimately most things-tangible or intangible, seen or unseen would change causing unpleasant in its turn. This could be a reason for people to consider Buddhism as the teachings of pessimism. But most important aspect of Buddhist teachings is the relativity of cause and effect because of this relativity whatever decided by the force of kamma does not link pessimism only.
So, the main cause of suffering – the ultimate truth ‘whatever has the nature of arising has the nature of ceasing’ is to be realized. Whether this concept is based on the pessimistic aspect or optimistic aspect, the truth is the same as mentioned above. When volition thoughts arising to pursue one’s aims holding fast onto any object could lead to suffering and the main cause behind suffering could be considered desire or craving (tanha). Just opposite of ‘tanha’ if the intention was to accumulate merits by performing wholesome deeds (Kusala Kamma) then ‘tanha’ could be overcome by ‘kusala chanda’ (good wholesome intention). Whatever was done under the pressure of ‘tanha’ would cause unsatisfactory and suffering in the end. Whatever was done in the light of ‘kusala chanda’ would pacify the mind of doer and the satisfaction he had achieved was the satisfaction but not like that of ‘tanha’
Optimistic towards new vision of life is required for lasting happiness whereas pessimistic attitude could collapse hopes of life and frustration eventually. Happiness and satisfaction are not easily reached. The Buddhist followers must be clear about the teachings of the Buddha in order to achieve hope and success through practicing the Buddhist way of life and eventually reach lasting happiness in the true sense of life.
Although it could seem as if far beyond our capacity to reach true happiness, start working out for liberation diligently then one day we could come near the end of suffering. In another word the end of suffering means true happiness of life. From this view point of life we need to know firstly what suffering is and its main cause concealed by ignorance (Avijja). As explained in many discourses the first two noble truths are all about suffering and its main cause behind suffering which unless and otherwise studied properly we could never overthrow the problem created within the frame these two truths.
In relation to most problems created by excessive desires. Buddha has pointed out certain teachings to live simple and overcome difficulties of life. Contentment is very highly appreciated. To a certain extent when one is content one is happy. But it is quite hard to assure whether one is content and satisfied with one’s belongings that one has possessed since long time ago. Again the problem of excessive desires which might pretend him as if a rich person for his lovely house adorned with rich furniture, but in reality that entire he had possessed was the result of making efforts to satisfy him by annexing more and more over and over again. Not knowing simple way of life generally one would invite many troubles to safeguard what he calls ‘this is my property.’ However, contentment could be the main aspect of life that how one had conducted to delight family and seems in his lovely house. When contentment is absent the atmosphere of that rich house would change. So, contentment is worthy and more than anything else as it could have changed the atmosphere of even rich house if that family was content. Buddhism values content and happy life with one’s possession. Buddhism does not appreciate material things if a family or consumers are lost in reaching contentment and happiness by utilizing them improperly.
It is true Buddhism never denies the benefits that are achieved from proper utility of possession. In this context what is given more importance is that whether a person is able to satisfy oneself by increasing one’s property more and more, whether a person has enough time to think over how he has put his mind to work. Is the mind working for the wellbeing of many people or for the cause of oneself (selfishness) or just in terms f business policy ?
By nature suffering comes into existence and remains to bring another kind of suffering before passing away the earlier suffering. Suffering links suffering and one who is under the pressure of suffering might not find out the way to get out of it. If we do not know the main cause of suffering and not making any effort to reduce the cause behind suffering; problems could normally escalate giving rise from one problem to another and thus we might be failures in seeking the truth. Eventually peace would become only illusion for not reducing desires that had caused many more problems than solution.
Those who got caught in the currents (ogha) would be flooded. Desire is a current, caught by this current would not be able to cross over the flood and would not see the right way to the destination that is free from all dangers. To reduce the flow of currents as said in the Alawaka Sutta, only ‘saddha’ (enlightened confidence) could help cross over the flood and ‘appamada’ (diligence) to cross over the ocean. Since one’s birth until to the last breath, life is not easy at all. Life without any efforts would not reach one’s intention. When stepping in the path of the Buddha ‘saddha’ is considered basis of wholesome deeds and ‘appamada’ guides ‘saddha’ towards proper understanding of the ‘dhamma’ and ‘viriya’ (effort) activates the intention put forth by saddha and appamada. So, viriya would solve the problems of suffering and wisdom purifies the mind. Why efforts are in need ? As in the Dhammacakka Sutta; “Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with unpleasant people is suffering, separation with pleasant people is suffering, wish not fulfilled is suffering, and in brief grasping the five aggregates is suffering.”
From this explanation the original suffering lies on one’s birth itself first. Although the new arrival (new born baby) could apparently be a gift of happiness to its parents; also suffering had already processed along with its arrival into the new world. Whether the baby would live its whole lifespan or not the process following after its birth would not leave it until the last breath of life. Although the process would not be clear to the naked eye we could never go beyond (transcend) the sequence of life (as mentioned above; birth, aging, sickness etc.) from birth to death in one life time and again the sequence would repeat in another world as decided by the power of accumulated karma. Suffering is not mere imagination. Being reality of life many efforts are to be made to overcome the problem of suffering which if not understood properly there could be no chance of getting rid of suffering.
Since we cannot foretell the nature of suffering we do not know exactly what could be the problem. The problem itself is a kind of an earlier outcome of suffering. Thus it is apparent that the problem of suffering is none other than the excessive desires which are so subtle that we have not perceived how things happen as a result of excessive desires. Suffering does not happen by accident since the main cause behind suffering is the second noble truth. It is not an easy task right here and now to reach the end of suffering as we do not have clear vision of life. We may observe the truth of suffering and the cause behind the truth which are interlocked and wisdom that plays an important role to resolve the conflict of these two truths.

Read more about Mahayana and Thervada

Mahayana And Theravada

Mahayana and Hinayana these are, which were not accepted by the two parties to be titled as such from the very beginning. “Hinayana” means the lower vehicle or inferior path. This epithet was given to the non- Mahayanist school which were 18 in number, and who formed the most primitivr Schools of Buddhism. It took centuries for this word to come into common vogue but now the older form of Buddhism is know throughout as such. In the same way, “Mahayana” was also not accepted as a tem for the new School. These two names express souddhame sort of bitter feelings. I therefore consider it available to leave these words and use some other. I think the most suitable word will be “Primitive Buddhism” and “Developed Buddhism.” But for the convenience of my readers I have kept these terms here.
These are two types of people in the world. Firstly, people who think rationally follow reason alone, and will not believe you unless you convince their intellect. Secondly, those who do not care much for reason. They are very emotional and thing appeals to their heart they will believe emotional, these are two human types found in the world. So the same type of religion or the belief cannot satisfies all. Hence we find divergences in a religion belief according to these types. And so it was natural to occur Buddhism too. The Buddha rightly did not ignore either of these types of people. Even in the primitive Buddhism which is called Hinayana, you find two kind of teachings; one satisfying common people, and the other the intellectual type of people. In this respect Buddha’s method of teaching was quite different. In one of the famous sutras of Pali Tripitaka Called Moggallana Sutta, Buddha shows how different ways and means should be found to teach the people of different standard of intellect. .
I may give you a simile. A small child is playing with an elephant toy. He believes that is an elephant because he never saw a real one. A grown-up man sees his folly and wants to let him know the reality. What should be do then ? The best way is to let the child be also grown-up like him self. But it is never proper to snatch away the elephant toy from the boy’s hands, smash it. We find some accommodation for the lss intelligent people, in Buddhism for their own satisfaction. For example, the whole world of goods which is found in Pali or Chinese Tripitakas were not Buddha’s own belief, but were the commonly accepted belief among th people of India in his time. Most of these might be untrue and they might be quite contrary to modern geography. It is quite impossible, at least a few of them were known as such to the early Buddhists, but still they did not want to disturb the popular mind. So nothing is said against the existence of the heavenly abodes. But the Buddha very wisely reduced their Karma subject to birth and decay. That conception was not known before the Buddha. For the ancient gods meant something quite different they were considered immortal. And as Buddhism spread in other countries, there, too, they found similar belief and they adopted the same attitude. The case is the same with the other countries like Tibet, China, Burma. They had several village gods, local deities, worshipped by the masses. To deprive them of their popular deities would have been not proper to the people, because it is the weak-minded who go to gods for help in adversity. And if that little help is taken away from them, they would lose heart.
I mention this, because Hinayanists it is said that Mahayana has created thousands o gods, rituals and modes of sacrifices, Which are nowhere found in the original teaching of the Buddha. I don’t see much difference between the common practices of the masses of the two vehicles. The masses want in time of their difficulties, some sort of help from supernatural beings. And though Hinayana did not create new gods as Mahayana did, it does not mean that it stops common folk in their land from adding new deities. You will find the Brahmin god Vishnu and many others being Singhalese Hinayanist. Numerous village gods are everywhere worshipped in Burma and Siam. They are quite new arrivals to primitive Buddhism, their names will be nowhere found in ancient Pali Tripitaka. So if Mahayana was forced to invent new gods that was because popular mind wanted it. To say therefore that because Mahayana invented many gods, it goes against Buddha’s original teaching is not correct. If it is a sin, both are sinners. Further, Hinayanists say Mahayana sutras are against historical facts. They are like fiction, full of the stories of gods and demons. And no rational mind can believe them as the teaching of the historical Buddha. But here too, the difference is only of degree. You must keep this point in your mind-Hinayana is the original primitive Buddhism; Mahayana means the developed Buddhism as I told before. Developed, i.e. original plus new contributions so, for Mahayanist there is no room to deny the existence of Hinayana sutra as the teachings taught by the historical Buddha, otherwise, it will be not easy for them to get the historical founder of Buddhism. In reply to the charge brought by the Hinayanists that Mahayana literature consists of fabulous and unhistorical elements, the Mahayanist, too can point out such factors in Hinayana sutras, though in leaser number because the additions and substractions to Pali Tripitaka were stopped at a very early age. What is the war of Mara Fought at the sacred Bodhi tree ? Did really the demon Mara riding a black elephant comes to fight with Boddhisattiva ? Did he possess and army of soldiers to fight his adversary ? There Mara Simply means the evil thought, but this destruction of evil thought was expressed allegorically. Which attracted the popular mind more and they made it areal physical war between the Buddha and Mara, the king of Death. Hinayanists themselves originally made this story of Mara. His is not a Mahayanists creation. You will find several such instances in Hinayana scriptures where popular needs are satisfied. So we can’t blame Mahayana sutras for the same fault, which is found in Hinayana sutras.
By this comparison, I mean to show that new gods and fabulous sutras are to be found in the scriptures of both Schools. On such ground, one cannot decry the other. The popular mind always likes simple stories though evidently absurd. You know such fables are always useful for the training of young minds. Hundreds of stories are taught now in our schools, and children enjoy them very much and derive many good morals from them. But nobody can say that those are useless stories because they are not based on real fact or history. In the same way there might be many more sutras in Hinayana Tripitaka where you find such unhistorical elements or they might be many more sutras in Mahayana scriptures having same faults. But if they help man to better his life or to soothe his mind in difficulties, and certainly most of them have such qualities, they should not be considered as trash.
But all these differences are only the things of surface. Let us look inside and see. In there any real difference in the fundamentals of Hinayana and Mahayana. The doctrine of Non-soul is one of the most fundamental doctrines of Buddhism, that is, that the Law of Impermanence is without exception for all elements and so there is no possibility of an eternal soul inside the body. The Mahayanist who contributed many new grounds and reasons or it also upholds this doctrine of Non-soul. Several fine treaties written by great Mahayanist scholars in India from the time of Vasubandhu (fifth century A.D) to Ratnakara-shanti (eleventh century A.D.) on this subject. So they are not an inch behind Hinayanists regarding this doctrine of Non-soul. You can take one after another almost all the fundamentals of Hinayana. You will find all of them supported well by Mahayanist scholars. The Four Noble Truths, the Eightfold path, the karmic retribution, all of them are upheld. Where then does the fundamental difference lie ? Mahayana scholars when they found some of the teachings of the Buddha condemned by the Brahmin scholars, they went forward and by giving strong arguments in their favor, they defeated their adversaries.
Perhaps the Thervada’s of Siam, Burma and Ceylon (Sri Lanka) do not know the difficulties, which have to be faced in India. The rival philosophical schools in India have developed a high literature on the art of debate and logic. And unless you first convince or silence them, it is not possible to influence the mind of people there. In a country where there is only a naïve conception of the soul, it is not very difficult tp\o tell in a few simple words that there is no eternal soul, But in India Brahmins have created a great literature upon this subject alone and one who knows about their doctrine, alone can compare the superiority of the doctrine of Non-soul. And in this respect, I may tell you, if we leave the great contributions of our Mahayana Indian scholars, we have nothing to put our case strongly before them.
So as far as the highest philosophical thoughts are concerned, Hinayana and Mahayana are misnomers; they have not got two such sets of doctrine. There is one more point to be explained. Mahayanist blamed Hinayanists for putting a very low ideal before the individual by placing individual salavation as the immediate goal for a man’s career and the Mahayanist do not care for the individual salavation. They say as long as there is a single living being not out of suffering, we shoul not try to escape from it. Our duty is to help the suffering fellow-beings. they think that such a high ideal is quite absent from Hinayanist scriptures. But that is not true. The 550 Jatakas of Hinayanist are nothing but to illustrate this high ideal. In the very beginning of the Jatakas, we find Sumedha renouncing his own Nirvana for the sake of helping others. He makes all kinds of sacrifices in over to help the needy, he gives his body in order to save a hungry tiger. And many such examples will be found in those stories. That shows that the Hinayanist never deny the high ideal of Boddhisattva.
If that is so, then it is not just to say that Hinayanist are too selfish for their own salvation. The only difference is that while Mahayanist say there is only one way to Nrvana, and that is, theattainment of Buddha hood after raising countless beings from their down-trodden states; the Hinayanist think that there are different human types, there are some who want just to escape from suffering with the least delay; and they can select the path of sravaka or pratyeka, i.e. individual salavation. But no Hinayanist can say that this ideal is equal to that of Boddhisattva. So in their ideal of life, too, the difference is not much. This is an old misconception but now the time is not such that we should emphasize them. In those days there might have been some reasons to keep these small differences always in the front, but now we have to think impartially and whatever best contribution is found from the different sects of Buddhism we must take. There are certain qualities, which are found in Hinayana.Tripitaka, which Mahayana should adopt, and there are certain other good elements in Mahayana which Hinayana must adopt. For example, there as a time when people did not like much if the life of their teacher was told without telling several miracles and supernatural occurrences, but now is the age of reason; people want more rational stories about their teacher. And if you want to find the real historical Buddha, then for it you have to look towards Hinayana scriptures. There you will find the humane Buddha. An uncared monk is suffering from dangerous disease. The Buddha sees him. He washes his body with his own hands; he puts him again on his bed. Such instances in the life of Buddha are many which are found in those scriptures. If all these are collected leaving all miracles and supernatural things, you will find the Buddha more splendid in his character.
Here Mahayana Sutras are lacking behind. So this human element of the Buddha can be complemented from the Hinayana scriptures. Mahayana contributed two high philosophies of Nagarjuna and Asanga. They are the real explanations of the Buddha’s original thought, they are not to supersede the original but to support and make it clearer. The simile of raft is very famous. The Buddha says all my teachings are like a raft, they are to cross on, not to be held fast. Taking such similes Mahayana scholars propounded many good theories for their explanation of the Dhamma. There is need for explaining when the philosophies of Nagarjuna and Buddha are not different or rival doctrines. To go in detail of them would be to become too technical. Nagarjuna’s philosophy is the philosophy of relativity, that is things have only relative existence, as cold to hot, dark to light, small to big. This short formula he applied everywhere, giving different illustrations from philosophical, moral points of view. This conception certainly does not go against the orthodox teachings of Hinayana school. When everything in the world is momentary and there is nothing permanent, it is only by relative terms that we can know the value. So this relativity is a corollary of the original doctrine of universal commentaries.
The Yoga-carat School of Asanga is another contribution of Mahayana to the Buddhist philosophy. It is very high and deep, philosophy, which even now inspires the minds of learned Brahmin scholars. This the School from which is derived the modern School of Vedanta in India. It is this School, which gave philosophers, and logicians like Vasubandhu Dingnaga Dharmakirti and a host of others. The chief treatise of this school is the Vijnaptisastra, which its commentaries is found in its Chinese translation.
If there are differences between two schools, they are merely in small things, which have some value, if any, for those who cannot understand true and high principles. In philosophical ideas they are really one and the same.

The Fulfillment of the Perfections of Loving Kindness (Metta)

Metta means wishing for the well-being of others. One, who has cultivated loving-kindness does not look at others fault even when he is insulted verbally or bodily. Only with the view on the virtues of others, he goes on endeavouring for others welfare. The Bodhisatta in his many past existence, fulfilled the perfection of loving-kindness. It is most obvious that the Bodhisatta fulfilled the perfection of loving-kindnes in the life of the ascetic Suvannasama, be lived in the forest and looked after his parents who were blinded by avenomous snake. He also loved with true loving-kindness harmless animals as well as wild beasts such as lions, tigers, leopards etc. He cultivated loving-kindness firmly and never felt angry even towards the king Pilayakkha, who shot him with a poisoned arrow, taking him as a beast. At last, by the power of loving-kindness and truthfulness, the poison became ineffective and disappeared. In this way not only his life was saved but also his parents regained their eye-sight.“Upekkha” this pali word means equilibrium of the mind, not having a bias on account of hatred or love.
To become a fully-enlightened Buddha, the Bodhisatta fulfilled the perfection of equanimity in his many past existences. The life of Lomahamsa, when his parents died, gave all his properties in donation and went into a forest. Although he wished to become an ascetic, he did not have a desire to be praised by people. So he wandered around with a single set of clothing. He did not stay for a long time in a place where he was well treated and revered. When he reached a village, though he was jeered and mocked insolently by wicked children and drunkards, he was not angry with them. In a cemetery, he slept with his head on a skull. The wicked kids gathered, and insulted him by spitting and discharging excrement and urine on him. He neither got angry with the children nor blamed them, nor felt depressed. Some people offered him flowers, good food and drinks. But he did not feel affectionate towards them either. His attitude towards good and bad was indifferent. He stead fastly maintained an equilibrium of mind (Upekkha) under any situation.

The Fulfillment of the Perfections of Resolution

“Adhitthana” this pali word means firm determination or resolution to perform the good deeds that have already been planned to be done. The Bodhisatta fulfilled the perfection of resolution of resolution in the life of Prince Temiya. In his previous existence before the life of Prince Temiya, had been in hell for some minor error in his judgement over disputes as king. The one month old Prince Temiya, lying under a white royal parasol, attained the knowledge of Jatissara that could recall the previous existences. While he was gazing at he white parasol, he saw his life in hell. He was grately shocked and afraid of becoming s king. So, the goddess of the white parasol, who had been mother in a past life, knowing this intention, advised him thus, “My beloved son, Temiya, don’t be afraid; if you don’t want to be a king, pretend yourself to be dumb and deaf person.”
From that time onwards, he made up his mind to pretend as a dump and deaf person. So he did not speak and he did not listen to anyone. When he was sixteen, his father decided that he was not worthy of the royal throne and gave the order to expel him to the forest and kill him there. When he was about to be killed, he explained to his parents why he pretended to be dumb and deaf. Then he made himself a recluse.

The Fulfillment of the Perfections of Patience

Tolerance and for bearance arise out of a peaceful mind with thought : “If I retaliate the ill-treatment imposed by a stupid person, I shall also be a stupid one.” Such a practice is called the fulfillment of the perfection of patience. Regarding the fulfillment of the perfection of patience, the life of the great monkey-king is remarkable. While a Brahmin, the future Devadatta, climbed up a tree, a branch broken and he fell into a ravine. As the monkey saw him crying, the monkey took him out of the ravine. While the tired monkey was sleeping with his head upon the Brahmin mercilessly struck the monkey’s head with a stone in order to have its flesh as his meal. So, the monkey still worried that the stupid Brahmin might lose his way in the forest and die. As he dared not get down to the ground, he jumped from one tree to another, showing the Brahmin the way to his home by the drops of blood sheding from his head.

Telling truth and keeping one’s promise is called the perfection of truthfulness. Regarding the fulfillment of the perfection of truthfulness, the life of king Mahasutasoma is remarkable. While the Bodhisatta become Mahasutasoma, King Porisada was expelled from his country, because he was found eating human flesh. He lived in a forest hunting human beings passing by. One day his sole was pierced by a sharp stump. In order to heal the wound, he made a pledge to the guardian deva, Within one week his wound healed of its own accord., but he thought it was cured by the guardian deva of the banyan tree. Thus he caught all Jambudipa kings to offer their blood as a sacrifice. King Sutasoma, just before being arrested made a promise to a Brahmin to listen to the Dhamma recited by the Brahmin. So he requested Porisada to let him fulfill his promise to the Brahmin, promising that he would come back after listening to the Dhamma. Porisada released him easily. After he had heard the Dhamma, though he knew that he would be killed, he came back to Porisada without breaking his promise. Porisada was surprised to see him again and asked why he was not afraid to die. King Sutasoma preached the Dhamma to Porisada and thus Porisada became a good man. So he released all the arrested kings. With the help of King Sutasoma, Porisada regained his kingdom

The Fulfillment of the Perfections of Wisdom

To fulfill the perfections of wisdom one has to seek the knowledge and develop the wisdom first. Then one has to teach others what one has already learnt and perform meritorious deeds for the welfare of others by his knowledge. Such deed is called the fulfillment of the perfections of wisdom There are many lives of the Boddhisatta who fulfilled the perfections of wisdom of them, the life of the Bodhisatta Mahosadha is the most notable. The king Culani Brahmadatta planned to arrest one hundred kings of the Jambudipa and kill them by poisoning their liquors. Mahosadha, the wise man, destroyed that plan by the power of his wisdom. Also Mahosadha, by his wisdom, was able to settle the dispute between the two kings. Culani Brahmadatta and Videharaja, to a peaceful situation without any casuality.

Every exertion for the welfare of all beings is called the fulfillment of the perfection of effort. The Bodhisatta never slackened his effort. Either for his own benefit or for others; he diligently put forth strenuous effort without hesitation. He never gave up anything out of idleness or sleepiness; he was always diligent regardless of heat or cold, early or late. One day, Mahajanaka, together with seven hundred people, sailed in a ship for the sake of trading in other lands. While the ship was crossing the seas, it was violently struck by a storm. Although all men on board were desperate and did not attempt to survive the disaster, the Bodhisatta used all his strength and swam in the wide ocean for seven days. Then he not only escaped from the disaster with the help of the goddess Manimekhala but also gained the throne of Mithila.

The Fulfillment of the Perfections of Morality

Controlling bodily and verbal actions in order to avoid demerits is called Morality or precepts (Sila). There are many kinds of Sila viz-five precepts, eight precepts etc. There is a well known example of Prince Alinassatu, who fulfilled the Perfctions of Morality. The father Prince Alinassatu, in hunting in the forest, got to a banyan tree that was dominated by an ogre who had the right to catch and eat everybody whosoever passed hear by. He returned home after giving a promise to the ogre that he would come back the next day to be eaten by the ogre. When his son Alinassatu learnt about that matter, he himself went to the ogre on behalf of his father. When the ogre saw the prince coming boldly, the ogre dared not kill him. At last, the Igre listened to the teachings of the prince and became one who observed the five precepts.Leading an ascetic life and forsaking the worldly sensual pleasure is called the fulfillment of the perfction of renunciation. There are many lives of the Boddhisatta who fulfilled the perfction of renunciation.
After the birth of Prince Ayoghara, he had to live only in an iron cage due to the danger of ogres. He had to learn lessons there up to the age of sixteen. When he was sixteen, his father arranged to give him the throne and he was taken out of the cage. At that moment, the prince thought to himself : “I had been in my mother’s womb for ten months and in the iron cage for sixteen years. Though I had escaped from death yet,” So, he relinquished the royal throne and went to the forest to lead an ascetic life.

The Fulfillment of the Perfections of Charity

Firstly, he fulfilled the perfection of charity, giving away his own properties, both animates and inanimates to others. He fulfilled the perfection of charity in many existences. Among them the lives of King Sivi and King Vessantara are very well known. King Sivi was very earnest in giving charity, and so, Sakka, the King of Devas wanted to investigate his inclination. Thus, the Sakka, in the form an old blind Brahmin asked for an eye of King Sivi and he took out both of his eyes and offered them to him lavishly.
Also, the Bodhisatta, in the life of King Vessantara donated food, clothing and other utensils, that were valued at six hundred thousand silver coins, in six pavilions daily. Once, the Brahmin Jujaka asked for his children and he offered them. He also offered his wife Queen Maddi to the Sakka who disguised himself as a Brahmin.
Thus, by the fulfillment of the perfection of charity, he did not aspire to receive worldly pleasures, but to achieve the Supreme Enlightement.

What would be the future of Buddhism ?

Here I would like to go back to some points on the prophecy of Buddhism given by the canonical commentaries. In the prophecy it is told that the decline of Buddhism begins with the decline of three aspect of true doctrine; i.e. learning or the textual aspect of the true doctrine, practice or the practical of true doctrine, and realization or the attainable aspect of the true doctrine. When these three aspects of Buddhism degenerate it is considered to be the decline of Buddhism. Conversely, the development of Buddhism can be measured by the development of these three aspects of Buddhism as well.

(1) Pariyatti or learning in Buddhism means to study the Tripitaka or Caninical scriptures. When we put this aspect into the modern perspective it is an entire education system of Buddhism. There are various Buddhist education systems both for monks and laities differ from country to country. However, the core of the study should be the Tripitaka or Pali Canon. However, one may add more supplements, commentaries and modern interpretation for clearer descriptions and as a guide. At present, the aspects of Buddhism is still strong.

In addition to systematic Buddhist Education, for the present and future society we cannot overlook the dominant role of the mass media in inducing and influencing social values and the views of the general public. The media and all kinds of information technology can be of great help to humanity in the solution of the current global problems and the development of human beings if their potential is directed towards encouraging the right views along with their compatible social values, instead of their currently predominant expertise in inducing and intensifying greed, delusion and all manner of undesirable social values.

For the future of Buddhism, if the learning aspects of Buddhism is ill directed or not developed in the right direction and does not keep up with the development of society it might negatively affects the future of Buddhism.

(2) Patipatti or practical aspects of Buddhism. The Buddha clearly declared that the essence of Buddhism or to be a Buddhist is not to be an expert in Buddhist scriptures but to practice or live up to it. Moreover, the Buddha says, those who practice the Dhamma will see me…. So if people do not practice the Dhamma, them Buddhism is effectively threatened ! To those who say that conditions are not right to practice Buddhism, let us remember the story of the Buddha. Although Buddha lived in a beautiful palace, he did not know what truth is. He went out and encountered adversity to find it…. So Buddhist today cannot wait until conditions are perfect before practicing the Dhamma. Adversity is not an obstacle but a challenge that will enable you to develop your mind. To practice dhamma in sum means to cultivate one’s mind in the Threefold Training i.e. training in morality (silasikkha), training in higher mentality (citta-sikkha), and training in wisdom (panna-sikkha). This is generally known as morality, concentration and wisdom (sila, Samadhi, panna).

Therefore, as long as there are persons who keep Buddhist precepts, who cultivate their mind and strive constantly to purify their thoughts and actions, the future of Buddhism will not be threatened.

(3) Pativedha or attainable aspects of Buddhism. In the six attributes of the Dhamma the Buddha declared that the Dhamma is well proclaimed, it is to be seen for oneself, not delayed with the results of practice, it stands against any inspection, it is worthy to realizing and it is directly experience able by the wise. So what will one attain by following Buddhist teachings ? It is explained in the Buddhist text that by following the Dhamma one will attain the Four Paths, the four fruitions, and the Unconditioned State of Nibbana. This is also known as the nine super mundane state (lokuttaradhamma). (The Four Paths and the four Fruitions are already mentioned earlier on the unique qualities of of Buddhism). The Buddha assures the final liberation in Buddhism but whether one will attain there or not purely depends on the self practice and realization as the Buddha explains it in the Ganakamogallana sutta.

At the time of the Buddha, the Ganakamogallana Brahman asked, “Why do some people, having been taught, have attained Nibbana, and why others, having been similarly taught, have not attained Nibbana ?” In reply, the Buddha said that this was like pointing out to the way farers the way to the city of Rajagaha. If they preferred to go another way rather than the pointed direction, then they could not reach their destination. It was when they followed the way pointed out to them that they would reach to the city of Rajagaha.” Therefore, it is not the time, which determines whether the aim is achieved, but it is the willingness and the practice of the Dhamma.

Finally, The timeless quality of Buddhism only can be realized by our own action; it is our actions today that determine the future of Buddhism. Do not let pessimism divert our pure intentions of practicing the noble Dhamma of Buddhism.
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Unique qualities of Buddhism

In order to have a glimpse on what will be the future of Buddhism it is relevant for us to look at the unique qualities of Buddhism as Buddha himself declared in Anguttara Nikaya. Once the Buddha was asked by a demon of Ocean how many unique qualities do the Buddhists perceive in Buddhism by reason of which they take delight in it ? The Buddha gave eight unique qualities of Buddhism comparing with the qualities of the Ocean.

They are :

1. Just as the great ocean slopes away gradually, falls gradually, inclines gradually, not in an adrupt way like a precipice; even so in Buddhism there is a gradual training, gradual practice, gradual progress; there is no penetration to Arahatship in an abrupt way.

2. Just as the great ocean is stable and does not overflow its boundarie; even so when I have made known a rule of training to my disciples, those noble of disciples will not transgress it even for the life’s sake.

3. Just as the great ocean will not tolerate a dead body a corpse, but quickly carries it to the shore and casts it on the land; even so the Sangha will not tolerate within its ranks a person who is immoral, of bad character, of impure and suspicious conduct, secretive in his actions, not a true ascetic but rather a sham ascetic , not chase but pretending to be chaste, rotten to the core, lustful and of vile behavior,. In such a case, the Sangha quickly assembles and expels such a person. Even if seated in the midst of the monks assembly, yet he is far from the Sangha and the Sangha is far from him.

4. Just as the mighty rivers on reaching the great ocean lose their former names and designation and are just reckoned as the great ocean even so, when members of the four casts – nobles, Brahmins, commoners and menials – go forth from home into the homeless life in Buddhism, they lose their former names and lineage and are reckoned only as ascetics following the son of the Sakayans.

5. Just as the great ocean neither a decrease nor an increase will appear though all the steams of the world flow into it and rain falls into it from the sky; even so, even if many monks attain final Nibbana in the Nibbana element that is without residue left, there is no decrease or increase in the Nibbana element that is without residue left.

6. Just as the great ocean has but one taste, the taste of salt; even so is Buddhism has but one taste, the taste of liberation.

7. Just as the great ocean there is many and variegated precious substances such as pearls, gems etc.; even so is Buddhism there is much that is precious. These are the precious things in it; the four foundations of mindfulness, the four right efforts, the four bases of success, the five spiritual faculities, the five spiritual powers, the seven of enlightenment, the Noble eightfold path.

8. Just as the great ocean is the abode of vast creatures; even so is Buddhism the domain of great beings, the stream-enterer and one practicing for the realization of the fruit of once-returning; the non-returned and one practicing for the realization of the fruit of once-returning the Arahat and one practicing for Arahaship.

Based on these qualities, it is very clear that as long as the Buddhist texts and the practice of Buddhism are maintained, Buddhism as the absolute truth will suffer no decline. Buddhism also has an automatic, internal ‘filturation system’ where by impurities will be removed, thereby keeping the whole pure and unaffected.

Prophecy on the future of Buddhism

It is an article of faith that the Dhamma, knowledge and practice of Buddhism, like everything else, is impermanent, and will not last forever. Buddhism is one of the few religions to predict its own demise. Thus the Dhamma is seen as going through various stages of decline. In Theravada lands, is is said that it will be extinct 5000 years after the Buddha’s is death. Humanity will then have to want many thousands of years for another Buddha. Metteyya, to arise and teach the Dhamma once more. Untill then, it is traditionally believed that morality will gradually decline to a period of chaos and war, when human’s life-span will be only 10 years, before gradually improving until there is a golden age of peace and justice, to capped by the coming of Metteyya. The influence of Metteyya Buddha’s teaching will last longer than that of the last Buddha, but will eventually decline. This will lead on towards another period of chaos, then a change towards another golden age.

This belief that Buddhism wouls last for 5000 years goes back to commentaries on the Canon. The commentator, Buddhaghosa, equates Dhamma with pativedha (realization), which will disappear in five stages of 1000 years each, and pariyatti (learning) will disappear with it, but the Sangha will last even longer. Some other version states; after 5000 years will come the disappearance of five things; relics (dhatu), realisation (pativedha), monks and novices (linga), practice (Patipatti) and religious learinf (pariyatti). The canonical texts will finally disappear in reverse order; first the Abhidhamma Pitaka, beginning with the last book; then the four Nikayas of the Sutta Pitaka beginning with the Anguttara Nikaya and ending with the Digha Nikaya; then the Jatakas; finally the Vinaya Pitaka. Last to go is the Uposatha-kanda. When a king offers a purse of gold to anyone who can recite and there are no takers, learning will have disappeared.

If we compare these canonical commentaries with the present situation of Buddhism, it is clear that Buddhism is far from declining. We are still witnessing all three stages of true Dhamma or Sadhamma in Buddhism; learnin, practice and realization. The pali canon is still intact as it was first recorded nearly 2000 years ago. However, we should treat new interpretations of the original teachings with caution, as the Buddha warned in the Ani Sutta and Samyutta Nikaya.

‘The people of Dasaraha had a drum called Anaka. Later the drum began to spit and they fixed it by replacing new pegs in it, until the time came that the drum’s original drumhead had vanished and only the framework of pegs remained. Even so Buddhists monks etc. Will be like that in the future. Those discourses utteres by the Buddha, deep in meaning, not of the world, dealing with the void, to these when uttered they will not listen, they will not lend a ready car, they will not bring tp them an understanding heart, they will not deem those doctrines that which should be learnt by heart, that which should be mastered.

But those discourse which poets, who are poetry, which are a manifold of words, make. A manifold of phrases, alien the utterances of disciples, to these when uttered they will listen, they will lend a really ear, they will bring an understanding heart, they will deem these doctrines that which should be learnt by heart, which should be mastered. Thus the discourses uttered by the Buddha, deep in meaning, not of the world, dealing with the void, will disappear.

Therefore, the Buddha encouraged his followers to understand of and master original Dhamma which lead to dispassion (viraga); to detachment (visamyoga); to diminution, (apacaya) to wanting little (appicchata), to contentment (santutthi), to seclusion (paviveka), to arousing of energy (viriyarambha) and tp being easy to support (subharata).

Attributes of Buddhism for modern society

Thinking on the future of Buddhism it may be helpful for us to consider Buddhism as

1. A religion that is not culturally bound,
2. A Pragmatic religion, and
3. A religion emphasizes on self-experiment and realization.

(1) One of the first things that people appreciate in Buddhism is that it is not culture bound, that is, not bound to any particular society, race of ethnic group. There are certain religions that are culture-bound, Judaism is oneexample and Hinduism is another. Buddhism is not. That is why historically we have Indian Buddhists, Malaysian Buddhists, Thai Buddhists, Sri Lankan Buddhists, and so forth, and we also already have English Buddhists, French Buddhists and even African Buddhists, and so fort. This is because Buddhism is not culture-bound. It moves easily from one culture to another because the emphasis in Buddhism is on internal development, rather than external environment. Its emphasis is on the way you develop your mind rather than the way you wear your hair and so forth. Time, place and people do not bound the sadhamma or the true Dhamma of the Buddha. What the Buddha taught was universal principles, which can be applied in any circumstance.

(2) The second point that I would like to make is regarding the pragmatism or the practicality of Buddhism. Instead of taking an interest in metaphysics and academic theories, the Buddha deals with problem per se and approaches them in a concrete way. This is something which is very in agreement with modern ideas about utilitarianism. That is, if something works, and is a good deed, which gives positive results, then use it. Unlike the modern political, economic and scientific philosophy of utilitarianism, which may have negative consequences, the Buddhist perspective is tempered by the condition that is should produce wholesome deeds and results.

This attitude of pragmatism is clearly expressed in the Culamalunkya Sutta where the Buddha made use of the example of the wounded man. The man wounded by an arrow wishes to know who shot the arrow, from which directon it came, whether the arrow head is make of bone or iron, whether the shaft is of this kind of wood or another, before he will have the arrow removed. This man is likened to those who would like to know about the origin of the Universe, whether the world is eternal or not, finite or not before they will undertake to practice a religion. Just as the man in the parable will die before he has all the answers he wants regarding the origin and nature of the arrow, such people will die before they will ever have the answers to all their questions. This exemplifies what we call the Buddha’s practical attitude. It has a lot to say about the whole question of priorities and problem solving. This also exemplifies the notion of ‘here and now’ in Buddhism which is callesd the ‘Dhamma of present’ (paceupannadhamma)

(3) The third point that I would like to refer to is the Buddha’s teaching on the importance of verification through experience. This point is made clearly in his advice to the Kalama’s contained in the Kesaputtiya Sutta. The Kalamas were a people very much like us in that they were exposed to many different teachings. They went to the Buddha and enquired, “As there are so many different teachers and as all of them claim that their doctrine is true. How were we know who is telling the truth ?” The Buddha told them not to accept anything out of authority, not to accept anything because it happens to be written down; not to accept anything out of reverence for their teacher; or out of hearsy; or because it sounds reasonable. He advise them to verify and test what they have heard in light of their own experience. When they know for themselves that certain things are harmful then they should abandon them. When they know for themselves that certain things are beneficial, that they lead to happiness and calm, then they should follow them.

In the context of the Buddha’s advice to the Kalamas, I thing what the Buddha is saying is to use your own mind as a test tube. You can see for yourself that when greed and anger are present, they lead to suffering, pain and disturbance. And you can see for yourself that when greed and anger are absent from your mind, it leads to calm, to happiness. It is a very simple experiment, which we all can do for ourselves. This is a very important point because what the Buddha taught will only be effective if we can carry out this kind of experiment in our life, if we can realize and verify the truth of the Buddha’s teachings through our own experience. Only then can we really say that we are making progress on the path towards enlightment.