Seeing the Dhamma

Dr. Most Venerable
Mirisse Dhammika Nayaka Thera

2568 years have gone by since the Buddha passed away. Today, even though there is no living Buddha, His Teachings, known as Buddhism are still alive. Thus, is it possible to see the Buddha by learning and following His Teachings?

During Buddha’s time, a young man named Wakkali became a monk because he was fascinated by the Buddha’s body. He was preoccupied by thoughts about the Buddha’s body rather than the teachings. When it was brought to his attention, the Buddha said (yodhammangpassathi, so mangpassathi) “if one sees the dhamma, one sees the Buddha”. Therefore, reflecting His supreme qualities and following the teachings wisely are the noblest ways to respect and adore the Buddha. Anyone who begins to explore Buddhism may also see this noble being, the Buddha by learning analytically and following His teachings wisely.

Buddha’s teachings can e followed without any socioeconomic hindrance. The term human is implied to all mankind. Any division may be based purely on their own activity rather than by birth. According to Buddhism, a disciplined mind and its actions shape an individual into a noble human being. This path of action can be initiated through dana (generosity), sila (morality), bhavana(meditation). It should not be misunderstood that these activities can be performed only by Buddhists. Without distinction, any one who strives for physical and mental peace can achieve these qualities.

Giving away a certain portion of what one has rightfully earned with purity in mind and full of happiness is called generosity. One might think, “Why should one give away any portion of what one has rightfully earned”? When qualities like mutual respect, trust, compassion, equanimity and patience develop among humans, the relationship and the value of generosity become more obvious. There are four things that are common to all beings, namely food, sleep, fear and reproduction of the species, but human beings are distinct because of the ability of advanced thinking. Buddhism sees this ability as the basis for generosity and morality. However, one shall not become generous in anticipation of returns such as fame, praise, leadership or any other gain. One has to develop generosity with a pure mind.

Morality is the discipline of speech and body whereby one’s thoughts, words and actions are harmless to one-self and to others. Can you imagine how much relief it brings to all beings? There is no age difference in maintaining morality that brings personal satisfaction and enhances the development of self confidence.

Sila is two-fold in which engaging in daily activities in a righteous and a civilized way is described as AbhisamacharikaSila and the non-civilized and anti-social way of life that cannot maintain morality as AbhibrahmacharikaSila.

Meditation is training of the mind. In the Pali Cannot it reads “BhavanathiVaddhana”. Mind wonders perpetually and entangles in intentions. The intentions may be wholesome or unwholesome where wholesome intentions foster happiness and the unwholesome ones destroy happiness. Therefore, focusing and keeping the trained and disciplined mind on wholesome thoughts is the first step in meditation which produces steady physical and mental happiness. By following in depth meditation, one is able to comprehend the true nature of life with all its interactions. Then, one realizes that I, me and mind are nothing but concepts.

While reading this, you may think that this is simple knowledge. The knowledge is important but its application in daily life is more important. If you lead a virtuous life already, you may reflect upon the degree of inner peace you have achieved and enjoyed so far. In AlagaddhupamaSutta, MN, Buddha compared the dhamma to a raft which is used only to ferry across but not to haul. By mere learning, expounding, memorizing and listening one cannot gain the real experience of the dhamma. However, if one practices it even in a small way, one will honour the Buddha and Dhamma and enjoy peace and harmony. Offering flowers, incenses, food and various other items to the Buddha, Dhamma and Sangha is an ancient ritual of the Buddhist cultural life. Only rituals are inadequate to express real veneration whereas practice is more important to reap the benefits of the dhamma.

It is incorrect to assume that there is no time to follow the Dhamma in the current industrious and hectic social environment. One can explore how individuals living in any society can create a peaceful, satisfying and compassionate environment through Buddha’s teachings. According to Buddhism compassion, kindness and patience promote happiness and harmony in life while remorse, hatred, revenge and greed promote unhappiness and disharmony.

It is worthwhile to depict some examples of Buddhist Saints (Arahants) who achieved permanent peace and happiness by following the Buddha’s teachings. These are not super human, but noble qualities that can be developed by average human beings. Stories such as Kisagothamie, Patachara, Punna and Rajjumala mentioned in the literature are known to many Buddhists. It is a joy to reflect on how Buddha helped and relieved those human beings who were engulfed in sorrow and helplessness. It should not be difficult to imagine the state of mind of a woman who lost her husband, two children and her parents at the same time. Patachara was one such woman. While people threw stones at her assuming that she was an outcast, Buddha helped her to find relief by calling her. “sister”. Those compassionate words brought relief to her at a time when she was engulfed in unending sorrow. We often experience the scenarios where individuals are made to suffer rather than helping them to find relief, happiness and peace. There are numerous individuals with physical and mental agony caused by social problems. Even though every one of them cannot be helped economically, helping them with at least a kind word is a way of seeing the Buddha.

Once the BahminAkkosabharadvaja invited the Buddha to his home. When Buddha arrived, the Brahim treated him with very harsh words. Imagine, how you would react if you were confronted with a similar situation. Buddha listened to the Brahmin and said, “Brahmin!, how would you treat your relatives and friends when you invite them? Suppose if they refused to take what you offer, doesn’t that remain with you? Similarly, I do not accept your treatment and it is all yours”. The Brahmin who was full of remorse and hatred was wise enough to understand the message. He took refuge in the Buddha.

May you be well, happy and peaceful, finally attain supreme Nibbana