THE CHINA MAIL, JUNE 10, 1937.-
WHAT IS BUDDHISM?
STRI
...
(TRICTLY speaking Buddhism is cidentally, however, He has made reason. Do not accept anything dom and conduct are like the pair not a philosophy, as it does not some statements which are accepted merely because it agrees with your of wings of bird. One of the contain an elaborate system of as scientific truths to-day.
preconceived notions. Do not ac- appellatives of the Buddha is also theories and facts meant exclusive- "Buddhism, alone among all world cept anything merely because it““Vijja-carana-Bampanna... — endowed ly for ex-cogitation although it religions, stands in not "a priori” seems acceptable. (i.e. - “thinking with wisdom and conduct. must be admitted that the Buddha, contradiction to scientific thought." that as the speaker seems to be a An Almighty God plays ano part the peerless scientist of the world, Buddhism no doubt accords with sci- good person his word should be ac- whatsoever in the moulding of the has anticipated many a modern ence, but both should be treated as cepted." Do not accept anything character of a Buddhist. In Bud- speculation.
parallel teachings, since one deals thinking that the ascetic is respect- dhism there is no one to reward and Schopenhauer in his “World as mainly with material truths whilst ed by us ("therefore it is right to punish. Pain and happiness are the Will and India" has presented the the other confines itself to moral accept his word").
due effects of our own actions. The Truth of Suffering and its Cause in and spiritual truths.
"But, Kalamas, when you know question of incurring the pleasure The Dhamma. a Western garb. Spinoza, though
He taught is not for yourselves these things are or displeasure of a God does not denies not the existence of a per- merely to be preserved in books nor immoral; these things are blame-enter the mind of a Buddhist. Nel- manent reality; asserts that all per- is it a subject to be studied from an worthy; these things are censured ther the hope of a reward nor the manent existence is transitory. In historical or literary point of view. by the wise; these things, when fear of a punishment acts as an his opinion sorrow is conquered "by On the contrary. It is to be learnt performed and undertaken, conduce incentive to him to do good or re- finding
no knowledge and put into practice in the course to ruin and sorrow-then indeed do frain from evil. A Buddhist an object of which is not transient, not epher- of one's daily life, for without actual
doubt is aware of the future con- you reject them, Kalamas. meral, but is immutable, permanent, practice one cannot appreciate the
"When, Kalamas, you know for sequences, but he refrains from evil everlasting." Berkley proved that truth. The Dhamma is to be studi- yourselves-these things are moral, because it is wrong, does good be= the so-called indivisible atom is a ed, and more to be practised, and
these things are blameless, these cause it is right. He acts righte Self-reali- metaphysical fiction.
above all to be realised. Hume con- cluded that consciousness consists zation is its ultimate goal. As such things are praised by the wise, these ously from an altruistic point of things, when performed and under- view his ultimate object being of fleeting mental states. Bergson the Dhamma is compared to a raft
taken, conduce to well-being and the destruction of all passions. advocates the doctrine of change, which is meant for the sole purpose happiness-then do you live acting A Buddhist should not only re-
the ocean of Professor James refers to a stream of escaping from
accordingly."
gard his own self; but also should Sansara. Buddhism, therefore,
These precious words of the Bud- have a consideration for others as The Buddha propounded these cannot strictly be called a philoso- dha, though
uttered some 2,500 well-animals not excluded. doctrines of transiency (Anicca), phy.
years ago, still sound afresh in the sorrow (Dukkha) and soul-lessness
ears of us all. (Anatta) some 2,500 years ago whilst He was sojourning in the valley of the Ganges.
of consciousness.
IS IT A RELIGION?
In Buddhism there is no one It is neither a religion in the whom Buddhists should obey sense in which that word is com- fear. There are no dogmas
we must believe. There are creeds that we must accept on faith.
The Buddha Dhamma consists of monly understood, for it is not a three aspects the doctrinal (Pari- system of faith and worship. yatti), - practical (Patipatti) and realisable (Pativedha), which are inter-dependent and inter-related. Where The Doctrine Is Preserved
1
By Bhikku Narada
In the "Karaniya Sutta” the Bud- dha says: "As the mother protects God her only child at the risk of her and own life, even so let him cultivate that his unlimited thoughts of loving-
no kindness) towards all beings."
What The Dhammapada Says
The Dhammapada says: Buddhism does not demand blind There are no priests to act as me- "All fear the cudgel: to all life faith from its adherents. Here diators. There are no rites and is dear. Comparing others with self
and is ceremonies to become a Buddhist, no let him neither hurt nor kill.” The doctrine is preserved in the mere belief is dethroned
substituted by confidence based on prayers and sacrifices to be offered, On one occasion the Buddha see- Tipitaka. This Tipitaka, which con- knowledge, which, in Pali, is known no penances and repentance to be ing some boys tormenting a snake tains the word of the Buddha in
as "Saddha.”
made to gain one's salvation.
with a stick, through fear of being toto, is estimated to be about eleven times the size of the Chris- A Buddhist does not seek refuge AN ETHICAL SYSTEM? bitten, advised them thus: "if you
beat this snake, thinking to your tian Bible. As the word itself im in the Buddha with the foolish hope
It, no doubt, contains an excel- selves, we shall thereby insure our plies, it consists of three baskets, that he could be saved by His per- namely: the Basket of Discipline sonal salvation. The Buddha gives lent moral code, which is adaptable own happiness, the result will be Basket of no such guarantee. It is not with- to all climes and ages, but it is very that in the various places you will (Vinaya Pitaka), the Discourses (Sutta Pitaka) and the in the power of a Buddha to wash much more than ordinary morality. be born you will not obtain hap-
Morality or “Sila”” is only the piness. They who seek to gain hap basket of Ultimate Things (Abhid- away the impurities of others. One-
could neither purify nor defile an- A.B.C. of Buddhism, and is the piness for themselves, should not hamma Pitaka).
first stage on the "Path of Purity." torment another."
"As I am, so are the others; as Conduct, though essential, does not alone lead to one's emancipation. It the others are, so am I.” Thinking should be coupled with wisdom or thus a Buddhist should not hurt knowledge ("Panna"). Both wis- others but should do good to all.
The Vinaya Pitaka mainly deals other. One may be instrumental but with the rules and regulations of we, ourselves, are directly respon- the Order of monks and nuns. It sible for our progress or decline.
gives a detailed account of the de- The Advice Of The velopment of the Sasana, the life
and ministry of the Founder and Buddha
is also rich with ancient history, Indian customs, etc.
Most Important And Interesting
On one occasion the "Kalamas” of Kassaputta approached the Bud- dha and said that many ascetics and Brahmans who come to preach to them used to exalt their own doc- The Abhidhamma Pitaka is the trines and depreciate the doctrines most important and the most in- of others and that they were at a teresting as it elaborately deals loss to understand which of those with the four Ultimate Things worthies was speaking truth and Consciousness (Citta), Mental Pro- which was speaking falsehood. perties (Cetäsika), Matter (Rupa) "Yes, O Kalamas, it is right for and Nibbana. Here the Buddha you to doubt, it is right for you In a doubtful matter has forestalled many a scientist and to waver. philosopher of the West and pro- wavering has arisen.” The Buddha vides sufficient food for thought for remarked and gave them the follow- the deep thinker.
ing advice: Thus we see that the
"Come, O Kalamas! Do not ac- hearsay Dhamma is concerned with truths cept, anything on (mere) and facts, and has nothing to do (ie. "thinking that thus have we with theories and philosophies which heard it from a long time"). Do may be accepted as gospel truth to not accept anything by mere tradi- day and may be thrown overboard tion (i.e. “thinking that it has thus to-morrow. The Buddha has pre- been handed down through many gen- sented us with no new astounding erations"). Do not accept anything account of mere rum- philosophical theories nor did He on venture to create any new material ours (i.e. “by believing what others science. He explained to us what say without any investigation"). Do is within and without so far as not accept anything just because it it concerns our emancipation and accords with your scriptures. Do ultimately laid out a Path of De not accept anything by mere sup“ Jiverance which is unique.
position. Do not accept anything
Do not accept | He taught us only that which is by mere inference. necessary for our emancipation. In- anything by merely considering the
Buddha
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