Lord Buddha and His Value

With humility, love and reverence, Lord Buddha is bestowed with many titles by different schools and traditions.  He is duly venerated as: Anuttara -Unsurpassed; Bhagavat -Blessed One; Gautam Buddha -Gautam who became Buddha; Loka-Vid -Knower of the World; Purusa-Damaya-Sarathi -Charioteer of a person to be tamed; Samyak Sam-Buddha -Perfectly self-enlightened; Sakyamuni -Sakya who became Muni –enlightened; Sastadeva-Manusyanam -Teacher of gods and humans; Su-gata -Well Gone; Tathagata -Thus Gone; Vidya-Carana-Sampanna -Perfect in Knowledge and Conduct, and many more.

The great Hindu saint Shankaracarya (788-820 AD) revered Lord Buddha in the highest esteem and wrote: “I adore Buddha who is the leading Yogi in this Kali Yuga.”  It was Shankaracarya who affirmed Lord Buddha as the 9th incarnation of Lord Vishnu and thereafter Lord Buddha is revered as the 9^th incarnation of Lord Vishnu of the Hindu pantheons.

The poet-saint Jaydeva writes: “You are Lord Vishnu himself; you have assumed the form of Buddha; glory onto you; O Lord of the universe; O Hari.” 

Indeed, Lord Buddha creatively adapted and recast the ancient teachings of the Vedas and Upanishads, and ushered them to their culmination phase with most logical conclusions.

Lord Buddha was born as Siddhartha Gautam, an ordinary human being.  As Siddhartha Gautam, he attained Buddhahood in Nirmanakaya and became Buddha, a perfect being, the perfect embodiment of all virtues. 

Lord Buddha founded the sublime Buddha Dharma, which he unreservedly bequeathed to humanity.  He did not arrogate himself as divine and there is no such deification.  This noble example has been the greatest strength of Buddhism and the source of highest inspiration to everyone.

Lord Buddha relied purely on reasons and rational analysis.  His innovative thought and tireless effort enabled him to be enlightened and become Buddha.  He taught people on how to realize the same awakening that he had realized. 

Lord Buddha declared that the gates of success and prosperity are open to all who care for their life and aspire for higher ideals. 

Lord Buddha freed himself from all conditioning, applying his mind with boundless compassion and showed a path that gives meaning to life.  He presented no new astounding philosophical theories, nor did he venture to create any new material science.  He explained to everyone what is within and without, the truth that concerns our emancipation, and ultimately expounded a unique path of deliverance. 

Upon attaining Buddhahood, Lord Buddha proclaimed to the world that the latent inconceivable potential and the creative power are inherent in everyone to be enlightened and be Buddha just like him.

Lord Buddha’s primary message is; “Man can gain his deliverance –Nirvana, by his own exertion without depending on any external entity, the God, which does not independently exist.” 

Lord Buddha, being enlightened, radiated the light of Dharma, like a beacon, dispelling the darkness of ignorance in all directions.  He drew all sentient beings forward toward the light of deliverance closing the gateway to lower realms of life, the lower state of existence.

Having awakened with truth, enlightened with truth, knowing the truth and having embodying the truth, Lord Buddha discovered that suffering is universal, its cause is universal, and so is the remedy. 

Lord Buddha’s universal teaching exhorts goodness and goodwill at everyone’s heart, and convinces everyone to embrace human values for harmony and happiness.

Lord Buddha eternally radiates Buddha Nature and enables others to discover the same Buddha Nature in them for which he exerts everyone to practice Bodhi Citta -the altruistic wish for the welfare of all sentient beings. 

Lord Buddha’s precepts are timeless and eternally pristine.  His noble example is the source of inspiration to all.  Indeed he is the perfect model of all virtues.  He inspires everyone with his iron-will, historic renunciation, perfect purity, profound wisdom, universal love, boundless compassion, selfless service, magnetic personality, and exemplary skills.

Lord Buddha’s serene and peaceful countenance is a soothing sight to the pious eyes.  His message of peace and tolerance is welcomed by all with indescribable dignity.  His Dharma is revered by all and it continues to be resilient and relevant, and benefit everyone alike.

Lord Buddha did not carve a place for himself in his Dharma by laying down conditions.  Lord Buddha says:

“Dharma must be its own successor.

Principle must live by itself, and not by authority.

If a principle needs an authority, then it is not a principle.

If it becomes necessary to invoke the name of founder to enforce the authority of Dharma, then it is not a Dharma.”

Such was the view Lord Buddha had on his own position regarding his Dharma. 

Lord Buddha did not promise to give salvation.  He said he is Marga-Daata; way provider, and not Moktsa-Daata; giver of salvation.  Lord Buddha did not claim that he was a divine being or a God.  He repudiated all such descriptions. 

Lord Buddha maintained that he was no more than a natural son of Suddhodhana and Mahamaya.  He said that his Dharma is a discovery and not a revelation.  His Dharma is a discovery through enquiry and investigation into the conditions of human life on earth, understanding the human instinct with which a man is born, and moulding that instinct and disposition man has formed as a result of history and tradition, which were working to his detriment.

Lord Buddha asserted that he was one of the human beings born on earth and his teaching is the teaching of a man to man.  He never claimed infallibility of his teaching.  Rightfully Lord Buddha says, “His teaching is the true way to salvation, as He understood it; and His teaching is open to anyone to question it, test it and find what truth it contains.”

Lord Buddha delivered his teachings to all-alike including kings, the distressed, the un-touchable scavengers, the poverty stricken societies, and misguided lots.  He rejected the very structure of caste system, for in his time the societies belonging to lower caste were considered unworthy even for salvation.  To this dogma, Lord Buddha said, “My doctrine makes no distinctions between high and low, rich and poor; it is like a sky, it has room for all; like water, it washes all alike.” 

Lord Buddha did not say whatever he taught is complete, ultimate and finite.  He asked his disciples to continue to discover the ways to alleviate suffering.  For this reason Buddha Dharma continues to evolve and remain relevant with time that advocates selfless service benefiting every other sentient being. 

Lord Buddha gives absolute liberty to the world of thought and intellect for search of absolute truth.  Indeed the freedom that Lord Buddha gave kept his teaching alive and evolving.  The fervent wish of Lord Buddha to his followers is that they continue to innovate and find new height for Dharma and remain relevant.  Lord Buddha says Dharma must continue to evolve for being relevant.

There were great scholars of high metaphysical subjects but apathetic to societies inflicted by poverty, social discrimination and suffering.  This made Lord Buddha disinterest to metaphysics.  Instead Lord Buddha wished people to focus on alleviating the suffering rather than discussing metaphysics while being apathetic to the social ills and suffering.

Suffering arises from myopic vision.  Our thoughts are determined by preconditions as how things should be.  Clinging to preconceived idea and judgement is detrimental to knowing the truth.  Hence, Lord Buddha tells us not to accept things, even his ideas, until through objective enquiry, investigation and introspection we know the truth and acquire ownership of the same. 

Buddha Dharma is not a belief system but a process of observation, introspection and self-enquiry.  It is a journey of awareness; from the awareness of the object to the awareness of the subject.  It is a journey from impermanent suffering to permanent peace.  It is enriched with fundamental qualities of divinity that establishes harmony and happiness across societies and nature. 

In Buddha Dharma, the awareness of the phenomena and introspection relates to intellect, while the ability to feel compassion for all is a function of the heart, the emotional feeling.  Dealing with intellect and emotional feeling, Lord Buddha gives his profound teachings on Buddha Nature and Bodhi Citta. 

Lord Buddha asserted; “Be light unto yourself.  Hold fast to the Truth.  Look not for refuge to anyone besides Buddha Nature inherently present in you.  Know that certain things are unwholesome and wrong.  Discard them.  When you know that certain things are wholesome and good; accept them and adhere to them wholeheartedly.”

With the teaching of Lord Buddha there came the unique concept of Nirvana.  Nirvana is neither nihilistic nor sinking in the bottomless oblivion.

Nirvana means the awakened consciousness living in every present moment observing the flow of phenomena as they are.  Nirvana refers to dwelling in a non-reactive state witnessing the reality knowing fully that there is neither a doer nor sufferer but mere flow of phenomena amidst universal flux of mind and matter. 

Having attained Nirvana does not mean we exit Samsara leaving it behind.  We simply attain universal nature of existence having realised the transcendental wisdom which is neither influenced nor affected by action or change, and therefore not subject to suffering.

The concept of Nirvana is a step forward and not a replacement of the Hindu concept of Moktsa explained by Vedas and Upanishads.  There is a seamless continuity between the teachings of Vedas and Upanishads, and the teachings of Lord Buddha.  There is endless connectivity and continuity between Vedas and Upanishads, and Buddha Dharma. 

Lord Buddha delved vastly on the subject of mind and attachment to sense objects, and transformed the ancient wisdom and taught them in a pragmatic term laying greatest stress on reasons and rationales which otherwise were kept secret from the general mass of people.

Vedas and Upanishads too have profusely dealt on the subject of mind.  Bhagvad Gita (6.5) says, “One must deliver himself with the help of his mind.  For man, mind is the cause of bondage and mind is the cause of liberation.”

Mind absorbed in sense objects is the cause of bondage and the mind detached from the sense objects is the cause of liberation (Amrita-Bindu Upanishad -2). 

Padma Purana says; “Chitta-Vritti-Nirodhah -self-control, control the flickering mind from incessantly generating fleeting thought.”  Further, it says:

“Indriyani vasa Kritva yatra tatra vasa Narah;

Tatra tasyam Kuruktsetram Prayagum Puskarum tathah.”

“If you are able to control your mind, then you need not go visiting holy places.  Wherever you are, the place is holy.”  This principal philosophy is shared by Hinduism and Buddhism alike.

Bhagvad Gita (6.15) extols; “Practicing constant control of body, mind and action, one attaints the spiritual abode of peace and happiness.  Such a man is freed from all desires.”  Further it says “One who is righteous will never come to grief; either now or in future.”

Lord Buddha did not reject everything of Hinduism and taught something new, something not known.  Lord Buddha also did no claim that he was preaching a new Dharma.  What Lord Buddha did say was that he was preaching the Arya Dharma –the ancient, eternal noble Dharma.  His path was the Arya Path –the noble path, the Dharma with methods of practicing it, which is practical and relevant to all, at all times.

Lord Buddha crystallized and emboldened the vast pool of knowledge in Vedas and Upanishads, and took it forward.

Lord Buddha found suffering is everywhere and with everyone.  Everyone, high or low, rich or poor, is liable to experience either physical or mental, or the combination of both.  To him this universality of suffering was important.

Lord Buddha probed into the fathom of suffering and came up with universal response, and said; “Suffering can be annihilated and lasting happiness can be experienced by living in harmony within and with others, living a meaningful life with balance of thought, word and action, and executing wholesome action only with right understanding, right intent, right feeling and right Sanskar –attitude and behaviour.” 

Buddhism grew up and flourished within the multiple folds of Hinduism.  It is a product of the process of thinking, which had long been nurtured. 

Lord Buddha charted a new path for the reasons that at the time of Lord Buddha, the Hinduism was dominated by Karma-Kanda -the rites, rituals and ceremonies.  The societies were dominated and dictated by Charvakas -the sensualists, and Vedantiests -the philosophers and intellectuals, high castes and priests, who were not concerned for social harmony, well-being and happiness of the societies.

Lord Buddha felt distressed when he found people did not know the real meaning of Dharma and therefore the meaning of life.  The indescribable human suffering was being perpetuated by no other then human beings themselves. 

Lord Buddha took forward the teachings of Vedas and Upanishads, and applied for overcoming suffering of all sentient beings.  Lord Buddha taught in the language of the people, which everybody could understand.  His teaching was simple, clear and practical.

Lord Buddha stressed that people must discover the truth by themselves and not by proxy for that is not possible. 

The teachings of Vedas and Upanishads, and that of Lord Buddha agree so far as the goal of life and means of reaching that goal are concerned.  The fundamental difference is between the theory and practice.  Lord Buddha delved more on practice, the ways and means of reaching the goal of life, and less so on meta-physics of it and beyond.

The Vedas and Upanishads, in their flurry of theories, say that the world is only an illusion, Maya.  The Samsara is phenomenal and unreal.  Samsara is simply a world of appearance.  Behind this phenomenal world, there is the world of reality and that world of reality is Brhamn, from which this phenomenal world is projected. 

Brahma Satya -Brahmn is real and it is eternal.  Everything changes but Brahmn remains same, Sanatana -eternal.  Brahmn is the source, as well as end of everything.  Brahmn is Nirguna -without form and thus no attributes can be assigned.  Brahmn is unconditioned, un-compounded, uncreated, unborn, and without beginning and end. 

Brahmn is Siva -the world of consciousness, who is revered both in form and formlessness.  In formlessness –Nirguna Akar, Siva is revered in the form of a mass on a base, called the Siva Linga.  In form -the Saguna Akar, the Brahmn is Siva and Sati –the divine power. 

Sati is the manifestation of Sakti, the energy aspect of matter -the Siva.  The Siva and Sakti, the matter and energy, are inseparable.  Everything comes from Siva and dissolves into Siva, and the driving force is Sakti.  The essence of every being is Siva and Sakti.

Transcending the Vedas and Upanishads, Lord Buddha says; “Our life has two realities: the outer one and the inner one, and the desires of the two are different.  The outer reality tries to fulfil itself by fulfilling the desires of senses and stimulating sensual pleasures, and passions.  The inner reality finds fulfilment by fulfilling the desires of living in harmony within and with others, right feeling on others, and realising eternal happiness in this life right here on earth.

Life is existence.  Two things we should do in our life: we should live our life most devoutly and live a life most divinely.

To be happy and successful in life, one needs right perception and inspiration.  With right perception one will have right understanding free from sensual desires and passion, and have right feeling for others.  One needs inspiration from excellence -those who understood the truth and tried to bring everyone to his level.  A truly inspired person is always motivated to work for mutual happiness and prosperity for all." 

Our attitude toward others is a result of our way of thinking and living.  We think that whatever happens to others will not happen to us and we apply different standards to evaluate others.  The others are either seen someone deserving respect or an unwelcome identity.  We divide the world between us and them due to persistent cussedness of human nature, moral blindness and spiritual affliction.

Lord Buddha urged everyone to direct all efforts to live in a state of complete harmony, free of negative emotions and discrimination.  Bodhi Citta, the essence of Buddha Nature, perfectly aware and mindfulness for goodness of others, will be there only when we are in complete harmony within and with others.

Lord Buddha says; “There are two mistakes one can make.....not starting the journey and not completing the journey.  It is better to travel well than to arrive.....Suffering is a universal misfortune of mankind.  If someone is seeking liberation, one should come out of Avidya-the ignorance, the cause of suffering.” 

So long there is ignorance, suffering will continue.  For coming out of ignorance one should have right understanding of Catvari Arya-Satyani, -the Four Noble Truths.  The truth reveals itself with transcendental experience when one practice Asta Magra, -the Noble Eightfold Path with which one overcomes suffering here in Samsara. 

Lord Buddha says, “All the troubles originate from Avijjamulaka-the ignorance.  Because of ignorance, man is deluded into thinking what is unreal as real.  Thinking unreal as real, man is attached to the unreality of Samsara -existence.” 

To Lord Buddha the discussion on metaphysical issue on self or Atma or Atta in Pali, is speculative and imaginary.  Lord Buddha considered it as a wilderness of opinions and did not reveal the nature of Atma -self.  Instead Lord Buddha placed Buddha Nature in place of Atma characterised by Boddhi Citta out of which the universal human values outflows.

Lord Buddha avoided on being definitive on the philosophy of Atta or Atma -self.  It is because at metaphysical level the subject and object loses their identities and become one.  Instead, Lord Buddha exhorted his disciples to depend on their action for their deliverance rather than debating on subjects which do not have discrete existence. 

Laying foundation for self-reliance, Lord Buddha says, “Yourselves should exert, the Tathagatas are only teachers.”  Lord Buddha has pointed out the path, with a strong message on self-reliance, or self-dependence, and it is left for us to follow. 

In his last words to Ananda Lord Buddha’s says, “Be ye the lamp unto yourself.  All conditioned things are subject to decay.  Attain your goal by diligence”. 

To attain the goal by diligence means to ensure self-reliance for which one should have right understanding and work with diligence.  It is only with right understanding one can have right perspective for life which inspires and motivates to work diligently. 

Emphasizing the importance of self-reliance and diligence, Lord Buddha exhorts us to depend on ourselves for our deliverance.  Lord Buddha has shown the path, and it is left to us whether to follow or not. 

Lord Buddha did not consider life out of context but he looked at it as a whole, inclusive of social, economic and political aspects, besides being spiritual, and this has been his greatness. 

Lord Buddha advocated peace and happiness by leading a pure life based on moral and spiritual principles; a life suffused with virtue and righteousness. 

Lord Buddha did consider material welfare but did not consider material welfare as an end in itself, which he emphasized that material welfare should be only a means to an end –a higher and noble end.

The human suffering arises from lack of basic physical amenities and spiritual deficiency.  It is only with simultaneous elimination of both, the ever persisting human suffering can be alleviated. 

The suffering at gross level is reflected as poverty.  The elimination of physical suffering requires: (i) Food, sufficient to prevent hunger and maintain good health; (ii) Clothing, sufficient to appear socially decent and conducive to protect body, (iii) Housing, which gives sufficient safety and security, and (iv) Medicine and Health Care, which cures and prevent diseases. 

But, a person enjoying superfluous material wealth could still be living with spiritual poverty.  The spiritual poverty cannot be eliminated by supply of goods and services, nor can happiness be measure by the scale of quantity of goods being consumed.

Lord Buddha gives special attention to elimination of hunger.  One evening Lord Buddha was about to begin Dharma talk, an elderly farmer rushed into the hall who was late as he had to search his lost buffalo and had not eaten his meal whole day.  Seeing the old farmer, Lord Buddha asked to offer a meal and delayed his Dharma talk. 

When the farmer had the meal, Lord Buddha said, “Respected friends, if I had begun my Dharma talk while our brother was still hungry, he would not be able to concentrate.  That would not be right. 

There is no greater suffering than hunger.  Hunger wastes our bodies and destroys our well-being, peace and happiness.  We should never forget those who are hungry.  It is a discomfort to miss one meal, but think of the suffering of those who have not had a proper meal in days or weeks.  We must find ways to assure that no one in this world is forced to go hungry.”

On poverty Lord Buddha says, “The poverty in all its dimensions can be eliminated by acquisition of seven noble wealth: (1).Faith in wholesome moral qualities, (2).Morality and righteousness, (3).Being ashamed of morally reprehensible act, (4).Being afraid of morally corrupt act, (5).Being receptive and ever striving to enhance personality and character, (6).Being generous in giving and caring others, and working selflessly for the good of others, and (7).Having insight of the nature of phenomenal existence.”

On happiness Lord Buddha says that there are four things which are conducive to a man's happiness:

1…Uttbana-Sampada –Competence:  One should be skilled, earnest and energetic in whatever profession one is engaged,

2…Aarakkba-Sampada:  Taking care of the income earned righteously. Neither one should hoard wealth avariciously nor should he be extravagant,

3…Kalyana-Mitta:  Good friends who are faithful, virtuous and intelligent, who will selflessly help others along the right path of virtue and righteousness, and

4…Samajivikata:  Being involved and volunteering selflessly in social welfare activities caring those who are in Vikata –problem. 

To a layman, happiness comes with four virtues: 

(1)...Sraddha: Faith and confidence in moral, spiritual and intellectual values,

(2)...Sila: Ethical conducts -abstinence from causing death of other beings, from stealing and cheating, from adultery, from falsehood, and from substance abuse,

(3)...Caga: Practicing generosity, voluntarism and self sacrifice without expecting any return for the welfare of others and environment, and

(4)...Patina: Developing wisdom and one’s attitude and behaviour which lead to complete destruction of suffering. 

Lord Buddha also speaks of four levels of happiness attainable by a lay person:

(1)...Atti-Sukha: Happiness of possessing enough material resources for economic security, earned by just and righteous means,

(2)...Bhoga-Sukha: Happiness of spending wealth earned sincerely on meritorious deeds and sharing it with others for their benefits,

(3)...Ananna-Sukha: Happiness of not being in debt, and

(4)...Anavajja-Sukha: Happiness of living a faultless life with integrity, and free of corruption. 

Every human being has the natural desire to be happy and the capacity to pursue moral excellence, and to demonstrate their ideals through action. 

There exists causal and reciprocal relation between material poverty and spiritual poverty.  Focussing only on eliminating material poverty is self-defeating and hence the starting point for to be happy would be to begin with life skills and moral qualities, and balancing the two. 

Lord Buddha wish us to create a value based society, where life is in peace and harmony, where there is fairness and justice; where hatred is conquered by love, greed by contentment, and evil by goodness, where enmity, jealousy, ill-will are conquered by compassion, good-will, and generosity. 

Buddhism focus at creating an environment for balanced growth in material and spiritual wealth where one’s potential could be fully realised.  The enabling environment requires spiritual and moral values with which very one should earn a living in a righteous manner according to their skills and aptitudes. 

In Buddhism, meeting the basic material requirement is a virtue.  But the indulgence in insatiable greed that brings about disharmony in the nature and society is a crime which causes suffering to self and others. 

Lord Buddha says, “Santustha Paramum Dhanaum, -Contentment is the greatest wealth.”  But contentment advocated by Lord Buddha does not imply to sustain or endure poverty.  Lord Buddha did not value poverty.  What Lord Buddha advocated was that we should understand our needs in right perspective and commit for its fulfilment by righteous means.

Buddhist values and ethics tell us to practice self-introspection, self-consciousness, awareness and mindfulness, and cultivate a feeling of prosperity -the right feeling, the feeling of plenty.  The basic economic thought in Buddhist teaching is the ethical-economic; the idea that anything beyond basic necessity is plentiful at which one can experience happiness. 

High standard of life does not necessarily guaranty happiness.  It is the high quality of life that gives happiness.  Resource creation not the resource consumption gives happiness. 

Happiness is an eternal desire and people have always been in the quest happiness.  But happiness can be found only when happiness of all is placed above that of an individual.  One cannot find happiness out of deprivation, imbalances, and unfairness.

Ever since the dawn of human history every great personality has spoken on happiness.  The views of some are worth appreciating:

“Morality and righteousness, and traditional values cause happiness.  One should uphold the importance of family values, specially the virtues of goodness and benevolence (Confucius 600-400 BC).”

“Man cannot escape from reality.  For happiness, man should be part of this world but without considering this world is his.  For happiness one should be simple and become one with others at a deeper level (Laotse 600-400 BC).” 

“The immortal soul is a part of the cosmic divinity.  The highest happiness for man is in the realisation of the cosmic divinity through philosophical search (Pythagoras 562-496 BC)."

“Justice creates harmony and harmony is the basis of soul’s well-being.  Thinking, desire and will are the activities of the soul and when these three are in harmony within and with others’ and their environment, the happiness will be achieved.

Highest good should be the ultimate aim of man and it can be achieved with four virtues: (1) wisdom, (2) bravery, (3) temperance, and (4) righteousness (Plato 427-347 BC).”

“Happiness means life flourishing; a feeling of life flourishing and the state of mind at that instant.  That happy state of being arises from individual experience of rightly putting the inborn talent, the natural acceptance, into practice.  Happiness should be earned with exercising one’s abilities and potential to the fullest extent.

Happiness requires two basic skills: (1) the ability to focus on happiness-producing thoughts that brings about peace and harmony, and (2) the ability to evaluate events and situations as positive, instead of negative and remain undisturbed when confronted with downturn events or disasters (Aristotle 384-322 B.C).”

“Whom enough is too little, nothing is enough.  It is the positive thinking and reflection on positive goal of life supports living a balanced life.  The lower soul is blown up by good fortunes and thrown down by misfortunes.  The sole aim for a person’s life is to achieve happiness, by destroying listlessness (Epicure 341-270 BC).” 

“The highest aim of a person is to reunite his soul with the divine soul from whence it came.  Happiness arises by liberating the soul imprisoned by suffering and enabling it to return to its home in the light world.  The individual soul is the arena where the eternal rivalry between good and evil takes place in search of happiness (Plotin 204-270 BC).”

“Happy is the active, gifted, zealous, the person who likes doing what he does and is capable of doing (Augustine 354-430 AD).”

“As we all want to be happy so we will behave morally well and impeccably, as morality is constituent of happiness (Immanuel Kant 1724-1804).”

To be happy we have to have inner positive energies to transform and transcend unsatisfactory emotional state of being.  That positive energy lies in right understanding of one's own being and environment we live in. 

In the pursuit of happiness, the danger lies in romanticising happiness and narrowing its domain to faith, belief and traditions.  Happiness is not gotten as gift; we have to work for it. 

By inherent nature we are motivated in life when we are connected to the sense of purpose and we find happiness in engaging to that sense of purpose.  But we continue to miss out the right sense of purpose due to lack of right perspective for our life.  It is the right perspective of life that actually determines happiness.

Lord Buddha says, “Happiness is experienced in living a life with positive thought and emotion renouncing the feeling of deprivation. 

Happiness is experienced with a trained mind, a mind that can be controlled at will, a mind that does not go on to subjects that are conducive to tension. 

Happiness can be experience with a mind that remains aware and mindful, keeps on developing itself, discovering itself and within itself the secret of life, the problem of life and the reality of life. 

Happiness can be experienced with a pure mind as the root of all virtues is the pure nature of mind.” 

In life, every choice we make and every action we take, we either benefit or pay the price for it.  The result of the past and the present generates the cause of which the results will mature in the future.  The future becomes present and then, the past.  This chain of existence in the cycle of birth and death caused by cause and effect eternally continues.

Lord Buddha says; “The past is dead and gone. The future is not yet come.  The present is only what one has: that determines the future.

Do not pursue the past; do not lose yourself in the future. 

The past is no longer is.  The future has not yet come. 

Look deeply at life as it is.  In the very here and now,

Be diligent today.  To wait until tomorrow is too late. 

Death comes unexpectedly.  How can you bargain with it?

By oneself evil is done, by oneself one is defiled. 

By oneself evil is left undone, by oneself one is purified. 

Purity and defilement depend on oneself, no one can purify another.” 

Lord Buddha’s teaching begins with ordinary mind and ends with enlightened mind, and between the two unfolds timeless teachings. 

Lord Buddha places mind at the forefront and says that it is the mind which fashions our actions, the mind which shapes our destiny, and the mind leads us either towards suffering or happiness. 

The sublime message of Lord Buddha is; “Commit not a single unwholesome action.  Cultivate the wealth of virtue to tame this mind of ours.  This is the teachings of all Tathagatas.”

Lord Buddha says; “World isn’t a projection of our minds, but it isn’t totally independent of our minds either.  Find out all about human nature and nature of all things, and realised the body of ‘Suchness’ in which body, mind, and the cosmos are in harmony and unperturbed.” 

“The subject on which I meditate is truth.

The practice to which I devote myself is the truth.

The topic of my conversation is truth.

Look, I have become the truth.”

Lord Buddha taught the noble ideal of selfless service.  Teaching the noble ideal of selfless service Lord Buddha emphasized that everyone should strive earnestly to avoid being deceived by one’s Ego. 

Lord Buddha redefined renunciation that renunciation does not mean running away from mundane life or becoming an ascetic.  Truly renunciation means getting rid of impure thoughts and defilements, and living a righteous life. For practicing Dharma, renunciation is necessary but it does not imply denunciation of worldly life. 

Renunciation does not mean going away from home to homeless life.  One should renounce attachment but not the Karma –action.  Whatever is one’s way of life one should execute rightful action with vigour and full devotion but being free of having preconceived notion on the result of one’s action and longing for the result. 

Renunciation implies to let go off the attachment –the emotional bond that binds us to Samsara.  It is the emotional bond, the longing for preconceived outcome of thought and deed that holds everyone clinging and binds to the wheel of Samsara.

For practicing Dharma the basic necessities are Taap -austerity, Tyag -renunciation, and Tapasya -devotional endeavour. 

Lord Buddha initiated the noble idea of going on retreat as an appropriate way of practicing renunciation.  It is possible for everyone.  Everyone can practice renunciation by way of going on retreat leaving behind the mundane world temporarily. 

In retreat one experiences the feeling of the emotional bond we live with and the joy of being free from the emotional bond.  Practicing retreat enhances confidence that renouncing the world is not too difficult but one must not go for it solely to enjoy positive joyful experience of leaving the world behind. 

To enable us to transcend the emotional bond in whatever mode of life we live, Lord Buddha personally practiced, perfected and presented Samatha and Vipassana Bhavana –meditations, for good of humanity to be at peace and harmony. 

Lord Buddha placed human value at the core of his teaching as Buddha Tattva, Buddha Bhavana or Buddha Bhav -Buddha Nature, which encompass all positive aspects of life. 

The tool Lord Buddha gave us is Bhavana –meditation, with which we will be conscious even at unconscious state of mind and will not make inadvertent mistakes and be in trouble in life. 

When one through meditation attains the unconsciously conscious state of mind, one becomes enlightened.  At that state of mind one will be aware and mindful of what is being done consciously or unconsciously and in any state of mind one will be doing only the right thing in one’s life and Dukkha –suffering, will not be there for such person. 

Lord Buddha makes it clear that the purpose of renunciation is for harmony and happiness.  One should renounce pretentiousness and adore humility with right understanding and right perspective for life. 

Renunciation should not be associated with the gloom of harsh asceticism, or with bleak damnation of the rest of humanity and it should not result from the feelings of loss and grief.

As long as we live in human realm, we should be generous.  It is the generosity, the spirit of being generous, that creates goodwill and well being of self and others. 

Lord Buddha says that the generosity with which Dana -an act of giving, is executed has the power to change the attitude and outlook.

More than the act of giving, the intention of giving and the degree of compassion and loving kindness associated with the act of giving is important.  Whatsoever is given, it must be given selflessly to a genuinely needy recipient.

Generosity triggers Buddha Nature inherently present in us and unfolds Buddhi Citta –good will, and their underlying power to deliver harmony and happiness.  Generosity frees practitioners from attachment, the emotional bond that ties everyone to Samsara.

In practicing generosity the recipient is important, because helping those who do not have problem does not solve the actual problem and does not bring happiness to anyone. 

Giving selflessly for the well-being of others genuinely wanting to receive, we experience confidence; we grow in self-esteem, and self-respect.  We experience joy out of our intention that is being transformed by the selfless act of giving.

Generosity cause spaciousness in our mind and heart, and it is with that spaciousness of mind and heart, we derive the strength to accept things as they are; the root of contentment, tolerance and forgiveness.

If we have spacious mind and heart, we are not afraid.  The fear factor itself is eliminated.  It is the fear that gives rise to attachment and compels us to cling on to pleasant experience.  When we have spacious mind and generous heart, the vast array of experiences comes and goes and we remain confident in all circumstances.

Practicing generosity frees our minds from the conditioned forces of craving, clinging and attachment.  It frees our mind from projecting incompleteness or creating a feeling of deprivation.  It is by practicing generosity we are able to create harmony and extend welfare to all beings and free them from all forms of suffering.

If we are always looking for things to be complete, we miss the degree to which we are complete. 

In a singly act of giving selflessly, fear and attachment are annulled.  Giving selflessly to a genuinely needy recipient unfolds four immeasurable: love, compassion, sympathetic joy and equanimity. 

By way of selflessly giving a material possession, contributing a positive thought, sharing a feeling for wellbeing of others, or volunteering for social welfare activities, we understand the value of life.  We understand that what we do in our life—the choices we make, the values we hold—matters.  What we think and do in this Samsara matters to us and others alike. 

With a selfless act of giving we abandon craving, the desire, and clinging or grasping.  We let go delusion and aversion.  We renounce ill-will and discrimination -the sense of not being in harmony with others.

The joys that comes from generosity is the understanding that no matter how much or how little we have, if we feel we have enough, we will always have something to give.

For promoting social harmony, Lord Buddha disapproved the fabrics of caste system and all forms of social discrimination and inequality. 

Rejecting the social discrimination Lord Buddha says, “Every human, through sincere and dedicated practice, can attain enlightenment.

The station to which a man happens to be born determines only his designation.  Lineage does not enter into a man’s being.  It is not the lineage that makes a man good or bad.  High idea is important and not a noble birth.”

Rejecting the caste system, Lord Buddha accepted people of all castes and creeds in his Sangha on equal human ground. 

Lord Buddha says; “No castes, no inequality, no superiority, no inferiority, all are equal.  Identify yourself with others and commit: As they; so I.  As I; so they.  What makes a person great is not his birth but his action.”

Lord Buddha describes the nature of an outcaste as:

“One who is irritable, rancorous, vicious, and detractive, perverted in views, and deceitful is an outcaste. 

Whosoever harms living beings, in whom, there is no compassion for living beings is an outcaste.

Whosoever, being rich, does not support societies or undertake social responsibilities is an outcaste.

Whosoever when questioned about what is good conceals what is wrong is an outcaste.

No one is an outcaste by birth.

A man does not become Brahmin by his birth.  In whom there is truth and righteousness, he is blessed, and he is a Brahmin.” 

Taking refuge is a primary practice in Buddhism but not with the hope that one will be saved by Lord Buddha.  Lord Buddha gives no such guarantee.  Lord Buddha only inspires us with his teachings and it is we ourselves are responsible for our salvation.

One should seek refuge in Lord Buddha, but without having surrendered one's freedom of thought.  In Buddha Dharma one is free to exercise one's own free will and develop one's knowledge to the extent of becoming the Buddha.

Also by making offerings, venerating and paying obeisance to Lord Buddha in a sanctum sanctorum one should aspect neither worldly nor spiritual favours.  Being in front of the image of Lord Buddha one should make feel that one is in the presence of living Buddha and thereby derive inspiration from his noble personality and breathe in deep his boundless compassion, and commit to follow Lord Buddha’s noble example.

What Lord Buddha expects from his disciples is not the obeisance to him but the reverence to his teachings. 

Lord Buddha says; “He honours me most who practices my teaching best.  He who sees the Dharma sees me.” 

In Buddha Dharma, Dharma literally means virtue that liberates us from suffering. 

In Buddha Dharma there is no practice of praying for salvation.  Lord Buddha does not grant favours to those who pray to him.  As a Buddhist one should not pray to be saved, but rely on one's own endeavour. 

Lord Buddha says; “The onus is entirely on you, you yourself have to work out your destiny, not that somebody else will be responsible for what you do or what you are.  People have to save themselves.”

Lord Buddha has shown us the way out from suffering.  It is we who have to make progress along the way.  There is no such thing as grace or miraculous schemes in Lord Buddha’s teachings.  Lord Buddha disowns that he was a saviour.

Lord Buddha says there is no mystical force controlling man’s destiny.  The destiny of man is determined by his will and his deed.  A sense of purpose and positive attitude helps but it is entirely a question of one' choice and effort. 

The butter lamps offered to Lord Buddha symbolizes wisdom dispelling darkness.  The prayers in reverence to Lord Buddha extend only to the extent of wishing the light of wisdom arising in us and all living beings, both in this life and in lives to come.

Reverence to Lord Buddha only provides inspiration and not a boon.  It helps us to be less vulnerable to the ups and downs of our life.  It provides right perspective to our life, and enables us to exploit the potentials inherently present in us. 

Buddha Dharma recognizes the infinite latent potential inherently present in us and teaches that we can gain deliverance by our own effort, independent of divine help or mediating priest.  

Buddha Dharma appeals more to the intellect and it is unique, mainly owing to its rationality, practicability, and universality. 

Buddha Dharma believes in Buddha Nature, the primordial purity inherently present is us.  It teaches how to liberate noble thoughts and emotional feelings.  Positive attitude and behaviour, the pursuit of others’ well-being by positive means, and the fervent wish to live a noble life in harmony with others and nature, are the cardinal virtues of Buddha Dharma. 

Buddha Dharma nurtures ambition without limit.  It does promote the idea of improving one’s own well-being, but it should never be to the detriment of others.  The primary emphasis of Buddha Dharma is on mutual happiness and mutual prosperity.

Buddha Dharma does not believe on independently existing principal divine creator or God.  But it does not deny the phenomenon of life after death.  From this perspective, Buddha Dharma is not a nihilism that nothing exists outside our perceptions, but it is also not an eternalism that there is eternal entity that exists independently and exists by itself. 

Tolerance is a highly cherished ideal of Buddha Dharma.  That is why Buddha dharma spread without force or exertion but peacefully.  Violence in any form, under any pretext whatsoever, is against the teaching of Lord Buddha.

The Emperor Asoka of India, having embraced Buddha Dharma, wrote in one of his edicts carved on rock; “One should not honour only one's own religion and condemn that of others.  One should honour all other religions with same merit.  In doing so, one helps one's own religion to grow and renders service to the religions of others.”  

Lord Buddha’s enlightenment itself is the greatness of Buddha Dharma.  As a human being, Lord Buddha proved that every human being could be enlightened.  As Buddhist we are required to put our individual potential and all the teachings of Lord Buddha on test.  

To be a Buddhist means having Bodhi Citta –righteous thought, not simply having it but practicing it in all sense.  One should be offering merits accrued by body, speech and mind, for the wellbeing of others.  A Buddhist should appreciate and be happy at others’ success and not let pride and jealousy to arise. 

A Buddhist is one dedicates and wish that all beings may be enlightened. 

The mistake we make is that we turn our thoughts outward, away from our self, to the world of supernatural, the God, which Lord Buddha says non-existent.  What Lord Buddha tells us is to direct our thoughts and emotions inwards in search of the Buddha Nature, which is within us. 

The Buddha Nature, which is the primordial purity, the blissful consciousness, is eternal, and it is embodied in all beings.  When one realises the Buddha Nature, one becomes the embodiment of peace, love, and compassion. 

The most appealing wish of Lord Buddha is:

“May all beings be happy and secure, may their hearts be wholesome.

Seen or unseen, those dwelling far or near, those who are born, or who are to be born, may all beings be happy.

Cultivate a boundless heart towards all being, just like a mother who would protect her only child even at the risk of her own life.

Let the thought of boundless love pervade the whole world, above, below and across without any obstruction, without any enmity.”

Lord Buddha is the eminent source of inspiration and also for innovation.  A life with no inspiration is a life of stagnation.  With dynamism of ceaseless inspiration, we can give new meaning to life and make it relevant.  It is only with positive inspiration, intellect and innovation, one is able to liberate noble thoughts and pursue positive ambition.

Lord Buddha’s teachings are based not only on reasons and rationales but on innovation and experience. 

Lord Buddha through his teachings tells us to experience life.  It is the experience that makes us real being and it is the experience that reveals the true meaning of life.  The experience may be pleasant or unpleasant. 

Lord Buddha urges us to experience a truthful life, a life with honesty and truthfulness, for which we must cherish basic moral and ethical values, which is the purpose of our life.

Lord Buddha says; “Ehi-Passika -come and see, but not come and believe."

Lord Buddha’s teaching is like a raft for crossing over a river, and not for getting hold of and carrying on one's back.  His teaching is meant to carry man to safety, to cross over Samsara, and experience the bliss of being in harmony within, with others and nature. 

In Buddha Dharma is also not necessary even to know whether the teaching is from Lord Buddha, or from anyone else.  The story of Pukkusati (Majjhima-Nikaya, Sutta no. 140) validates this fact.

Once, Lord Buddha arrived to a potter's shed where a young recluse had taken shelter.  Seeing the young recluse Lord Buddha asked: "O Bhikkhu, in whose name you left home?  Who is your Master?  Whose doctrine do you follow?

The young recluse answered; “O friend, there is a great recluse called Gautam, he is an Arahant, a fully-enlightened one.  In the name of that Blessed One, I have become a recluse.  He is my Master, and I revere his doctrine.”

Lord Buddha asked; “Have you ever seen that Blessed One?  If not, would you recognize him when you see him?” 

The young recluse answered; “I have never seen that Blessed One. Nor would I recognize him, if I see him.”

Lord Buddha then without divulging his identity, said: “O Bhikkhu, I will teach you the Dhamma.  Would you listen and pay attention.”

In assent the young recluse said: “Very well, friend.”

Then Lord Buddha delivered a remarkable discourse.  At the end of the discourse the young recluse whose name was Pukkusati, realized that the person who spoke to him was Lord Buddha.  He bowed down at the feet of Lord Buddha and apologized for calling him friend unknowingly and begged to ordain and admit him in his Sangha.

Lord Buddha asked him to come with alms-bowl and robes.  Immediately Pukkusati went out in search of alms-bowl and robes, but unfortunately died in an accident before he could be ordained.  When the news reached Lord Buddha, he announced that Pukkusati had already seen Truth, and attained the penultimate stage in the realization of Nirvana, and that he was born in a realm where he would become an Arahant and finally pass away, never to return to this world again.

When Pukkusati listened to Lord Buddha and understood his teaching, he did not know who was speaking to him, or whose teaching it was.  From this episode it is clear that the teaching on truth, one can have from any one.

The sense of equanimity –the oneness, comes from deep within.  Deep in us, we find that one moment is not separate from another.  So is one being from another. 

Our inner consciousness has the capacity to see and realise the truth, the oneness.  It can assess the past and present, and see the future. 

Lord Buddha says, “Everything is one and everything is Sunya.”  This sublime statement is ever blossoming revelation.  Based on this eternal truth, Lord Buddha wish everyone of us to live in harmony, as all are one, in this eternal ‘now’, without lamentation to the past, which is gone, and without the hope for future, which has not come yet.

What is important in life is the positive intent and emotion.  If someone is pursuing the positive intent and emotion with integrity and humility, that person is an enlightened person.

It is with our Karma we suffer and remain bound to Samsara, and with our Karma we are liberated from Samsara and experience eternal happiness in this life here on earth. 

Our past Karmas -thoughts and deeds, have shaped our present, and our Karma of now will determine our future.  The balance sheet of our Karma carries over from one lifetime to the next, passing through the latent state between death and rebirth. 

Lord Buddha says, with the Karma of now, we can annul our past Karmas and discredit if they were negative and reshape the present as well as the future. 

The Lotus Sutra says, “We need not go life after life of austerity for attaining Buddhahood.  With diligence we can instantly tap innate Buddhahood and extricate ourselves from bad Karma. 

With transformation in life style we can evoke transformation within and in others.” 

“Obeisance to the Supreme Being; who founded Buddha Dharma.

May those who hear, Generate Bodhi-mind, and

Spend their lives devoted to Buddha Dharma.”

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