Introduction
Gotama Buddha, the founder of Buddhism, was born a prince in the 6th century B.C. He left the worldly life to search for the truth and eternal peace. He found and realized the truth and was liberated from all sufferings. He wanted to save others wandering in the Samsāra, suffering from all kinds of miseries. He gave numerous sermons for forty five years until he passed away at the age of eighty.
He expounded the Dhamma or the truth, which already exist in the world whether or not anyone proclaims it. But a person is needed to reveal it correctly. So we revered him as an exponent of the truth. In addition, by way of acknowledging his ability, the exposition of the truth is called Buddhism. Whether or not one acknowledges the Buddha, if one follows the truth, one can get benefits. But I think one cannot fully understand the profound truth of selflessness (anatta) without depending on the Buddha's skilful exposition.
The Buddha did not exhort people to take refuge in him. He neither punished nor gave salvation to other beings. He did not judge, but he gave a great deal of guidance to everyone how to live peacefully, how to practice meditation and how to be liberated from all sufferings.
Today, the Buddha is no longer with us. He had attained Mahāparinibbāna over 2500 years ago. But he left his teachings for us to take refuge in. The Buddha himself said that his teachings would be his successor. So we have to rely on Dhamma, his teachings for our liberation.
We must listen, learn and try to understand the Buddha's teachings how to practice. There we must put his teachings into practice so that we can realize and enjoy the peace of Dhamma. Moreover we are responsible to perpetuate and propagation of Buddha's teachings. We must preserve the Dhamma and repulse the enemy who endangers it.
Especially, we must teach others to understand and urge them to practice what the Buddha taught. The teachings are not just for recitation, we must practically abide by them through our deep understanding. Nowadays, it is necessary for us to establish the Dhamma in the hearts of all beings for the peace of world. We must study the history of Buddhism happened in the past and strive for the promotion and propagation of Buddhism taking an example of the elders. The Buddhist government can perform for the promotion of Buddhism more than other ones.
Actually, Buddhism is purely a personal religion. One can realize the truth, Buddhism is established in him. To realize the truth, this is the only way, Vipassanā bhāvanā.
May all of you strive for the perpetuation and propagation of Buddha's teachings for the welfare of all beings.
CHAPTER (1)
APPEARANCE OF BUDDHA AND DHAMMA FOR BEINGS
1:1 Appearance of Buddha for Beings
The Buddha appeared in this world for the welfare of all beings[1]. The Pāli term ‘Buddha’ is derived from “budh” to understand, or to be awakened. As He fully comprehended the four Noble Truths and arose from the slumbers of ignorance, He is called a Buddha. He not only comprehends but also expounds the Dhamma and enlightens others.
The ascetic Sumedha thought that it was not appropriate for him to leave others wandering in Samsāra although he had enough energy to save all beings. He decided with firm resolution to become a Buddha. Afterwards, he made the following bold proclamations:-
As I know the four Noble Truths, so shall I make others know them (Buddo bodheyyam);
As I am liberated from the bonds of life, so shall I make others be liberated likewise (Mutto moceyyam);
As I swim across the great whirlpool of Samsāra, so shall I make others do the same (Tinno tāreyyam).[2]
In accordance with these proclamations, having fulfilled the ten Perfections, three noble practices and the fivefold great sacrifice, he became a Buddha and expounded the Dhamma to make others realize the four Noble Truths.
1:2 Appearance of Dhamma for beings
The Buddha started preaching the Dhamma to the group of five ascetics. After hearing his discourses, the five ascetics attained arahattaship eradicating all defilements and became the Buddha’s first disciples. Then the Buddha enlightened Ven. Yassa’s family and friends.
The Buddha who, before long, succeeded in enlightening sixty disciples, decided to send them as messengers of Truth to teach his new Dhamma to all without any distinction. Before dispatching them in various directions he exhorted them as follows:
“Oh, Bhikkhus! I have already been freed from the defilements and so have you all. Go forth in all directions expounding the Dhamma which is excellent in beginning, in the middle and in the end for the welfare of men and devas out of compassion to the whole world. Not two of you must go together on the same journey”.[3]
The Buddha was the first religious teacher to send his enlightened ordained disciples to propagate his teachings for others. These first missioners were expected to wander from place to place to teach the sublime Dhamma. The Buddha also continued his missionary works for liberation of beings from the whirlpool of suffering.
For his own sake, the Buddha could dwell in the blissful peace of Phalasamāpatti. Nevertheless, he could not live thus; he was always striving for the well being of all living beings without taking a rest. The great compassion of the Buddha can be found clearly in his daily routine.
The Buddha observed the latent tendencies of the devotees, and preached the Dhamma suitable to them. He often admonished the bhikkhus expounding the five rare occasions.
‘Oh, Bhikkhus! Strive on with diligence. Rare to appear is the Enlightened One in the world. Rare is it to be born as a human being. Rare is it to be endowned with the conviction in the three Gems, Kamma and its result. Rare is to attain the bhikkhuhood. Rare is it to hear the teaching of the Buddha.’[4]
After exhortation to the bhikkhus, the Buddha instructed the object of meditation suitable to the bhikkhus who supplicated him. When men and devas approached to hear the Dhamma and to put up questions which they had previously pondered, the Buddha answered all the questions and expounded the Dhamma appropriate to the time and the situation. He was occupied the whole day with his daily duties, scarcely taking a rest.
Throughout the 45 years of his Buddhahood, the Buddha was incessantly striving for the well-being of all sentient beings, day by day, either in season or out of season. He became the Supreme One who could render selfless services ever since he had attained Enlightenment. The Buddha went to places of great Yojanas distance, even two thousand Yojanas afar and dispelled the wrong views of all living beings. In the same way, the bhikkhus went to places, far or near, and preached the Dhamma to living beings.
During the time of the Buddha, Buddhism flourished in several important places in
All the facts with regard to the time, the place, the person, what kind of Dhamma the Buddha preached and what kind of people the Buddha came across, were completely recorded in detail. This is the specific characteristic of the Buddha and his teaching.
1:3 The Teachings of the Buddha (Tipitaka)
The Buddha’s teaching can be divided into three groups in the way of Pitaka. It is preserved in three systematic collections; (1) the Vinaya Pitaka or the Book of discipline, (2) the Sutta Pitaka, the popular book of discourses and (3) the Abhidhamma Pitaka, the collection of books on abstruse philosophy based on psychological ethics.
The Vinaya Pitaka consists of the five following books.
Vibhanga
1. Pārājika Pāli Major Offences
2. Pācittiya Pāli Minor Offences
Khandaka
3. Mahāvagga Pāli Greater Section
4. Culavagga Pāli Shorter Section
5. Parivā Pāli Epitome of the Vinaya
The Sutta Pitaka is divided into five Nikayas or collections.
1. Digha Nikāya Collection of Long Discourses
2. Majjhim Nikāya Middle-length Discourses
3. Samyutta Nikāya Collection of Kindred Sayings
4. Anguttara Nikāya Collection of Discourse arranged in accordance with numbers
5. Khuddaka Nikāya Smaller Collection
The Abhidhamma Pitaka consists of seven books.
1. Dhammasangani Classification of Dhammas
2. Vibhanga The Book of Division
3. Kathā Vatthu Points of Controversy
4. Puggala Pannatti Description of Individuals
5. Dhātu Kathā Discussion with Reference to Elements
6. Yamaka The Book of Pairs
7. Patthāna The Book of Relations
All these books in Tri-pitaka have being traditionally preserved as the Buddha’s teachings by the successive monks from generation to generation. Buddhists pay due respect to Dhamma regarded as their teacher, Buddha. After the demise of the Buddha, Dhamma is the real refuge of all Buddhists. The Buddha himself left his last words thus: ‘Ananda, the discourses and the disciplines I have taught and laid down to all of you will be your teacher when I am gone.’[5]
Therefore, it is clearly noted that the Buddha will remain alive so long as the discourses and the disciplines are in existence. Of course, the discourses and the disciplines are called Sāsana, the teachings of the Buddha. The permanency of Sāsana relies on the existence of these discourse and discipline. And vice versa, if they disappear, the Buddha and his teaching will disappear.
Therefore, the bhikkhus, the Buddha’s disciples, have been successively striving for the preservation of the discourses and the disciplines so that they are not stained by mistakes and they do not disappear. But there had arisen many obstacles endangering the Buddha’s teaching through the ages. The bhikkhus never neglected those obstacles and they tried to overcome them. Then they also held the great councils to purify, promote and propagate the Buddha’s teachings. The successive kings, governments and the people contributed to the accomplishment of the Great Councils.
Now over two thousand and five hundred years have passed since the demise of the Buddha. During that period, altogether six Great Councils of Theravada Buddhism have been held. In these Councils, many hundreds of bhikkhus gathered together and recited the Buddha’s discourses and disciplines in unison to approve the teachings of the Buddha.
CHAPTER (2)
GREAT COUNCILS FOR THE BUDDHA’S TEACHING
2:1 First Buddhist Council
Mahākassapa was not present at the Mahāparinibbana of the Buddha at Kusināra. He learnt of the Buddha’s demise on the way to Kusinara from Pāvā. At that time, the bhikkhus who were not freed from defilements wept vehemently. Then one of the bhikkhus, Subhadda, said to other bhikkhus, “Friends, do not grieve and do not weep. Now we are free from the hands of the great Samana Gotama who has oppressed us by saying: ‘This is proper for you; that is not proper for you!’ From now on, we can do what we like.”[6]
This irreverent remark filled the Ven. Mahākassapa with alarm for the future safety and purity of the Dhamma preached by the Buddha. On hearing these words, he was struck with awe and thought to himself: “Only seven days have passed since the Buddha’s demise. Now a great obstacle endangering the Buddha’s teaching has arisen. Before the enemies to the teachings get stronger, the Buddha’s teaching should be kept well in order. Just like the scattering flowers which have not yet been made into a beautiful garland, so also the Buddha’s teaching given throughout the 45 years have not yet been grasped into similarities and classified in systematic ways. It is proper that after the cremation of the Buddha’s sacred body, these teachings should be recited together in the Samgha Assembly as soon as possible.”
Therefore, the first Buddhist Council was held by five hundred Arahants headed by Mahākassapa under the sponsorship of king Ajātasattu to perpetuate the Buddha’s teachings. At the first Buddhist Council, different sections of the Cannon were accordingly entrusted to groups of monks who were already noted for their proficiency in those sections. The Digha, Majjhima, Samyutta and Anguttara Nikāyas were entrusted to Ananda, the pupils of Sariputta, Mahākassapa and Anuruddha respectively and Vinaya to Upali and his pupils. They preserved the Canonical texts by word of mouth from teacher to pupil for the perpetuation and propagation of the Buddha’s teachings.
2:2 Second and Third Buddhist Council
A century after the passing away of the Buddha, the monks of the Vajji clan from Vesāli preached and practiced ten unlawful modifications in the rules of the Order. The Ven. Yasa openly declared these practices to be unlawful. To protect the dangers of the disciplines laid down by the Buddha, the second Buddhist Conucil was held at Vālukarama monastery, near the city of
The third Buddhist Council was held in the reign of King Asoka. He was a great patron of Buddhism and his reign proved to be the most inspiring period for Buddhism in the country. Buddhism, under King Asoka, flourished beyond its limit. Therefore, many non-buddhists who had non-orthodox views in mattes of both doctrine and discipline became Buddhist monks and entered Samgha. Sixty thousand ascetics infiltrated into the Sangha Order and polluted the Samgha by their corrupt lives and heretical views. The Theravādins separated themselves from them and did not agree to perform the Uposatha kamma with them.
The king felt sorry for it and asked Moggaliputtatissa, the oldest and the most learned monk, regarding this matter. With his help the king expelled many unorthodox monks from the Samgha and suppressed their heretical views. He did his best to bring disciplines in the Samgha and tried to purify it as far as possible. After the third Buddhist Council, Moggaliputtaitssa under Asoka’s patronage sent religious missions to nine different places for the introduction, development and spread of Buddhism.
2:3 Fourth, Fifth and Sixth Buddhist Council
Mahinda was requested by his preceptor and the Samgha to visit
At that time, the people of
The scriptures inscribed on palm leaves could not last for a long time. Besides, there might be many variations in rewriting the scriptures from copy to copy. Therefore, the scriptures were inscribed on marble slabs in order to dispel these disadvantages. The scriptures were first inscribed on seven hundred and twenty nine marble slabs in the prescient of Lokamārajina pagoda at the foot of Mandalay Hill. It took seven years, six months and fourteen days to finish this work. Then the bhikkhus recited to approve the inscriptions for five months and three days.
After the fifth Buddhist Council, the Pāli Texts were translated into
The country of
The lawful and unlawful doctrines were discriminated and the unlawful ones were crushed down. Missions were sent not only to the states and divisions of the country but also to foreign countries for the propagation of Buddha’s teachings.
CHAPTER (3)
DISAPPEARANCE AND APPEARANCE OF BUDDHA’S TEACHING
3:1 Disappearance of Buddha’s Teachings
The Buddha attained Enlightenment in 589 BC. Since then, throughout forty five years, he preached many discourses and disciplines diligently for the welfare of all beings without regarding cold, hear, tiredness, weariness and ailment.
The Buddha said that the Dhamma and the Vinaya would be his successor. Today the Buddha is no longer with us but we take our refuge in the Buddha when we have confidence in his teaching and we consider it the most important thing in life to practice what he taught.
The dispensation of the Buddha is threefold: the teaching, the practice and the realization. The main target of Buddhism is the realization of the truth in its pure perspective (Yathābhutanaānadassana). In order to attain that realization one must practice the Dhamma according to the teaching of the Buddha. However, no realization is possible without practice. Also, practice is not possible without the proper learning of the Dhamma. If no one learns the Buddha’s teaching with correct and righteous volition, Dhamma will disappear completely very soon.
The Buddha also preached the discourse on the disappearance of the Dhamma. We read in the Gradual sayings that the Buddha explained the five things which lead to the disappearance of his teachings.
"Monks, these five things lead to the confounding, the disappearance of Saddhamma. What five?
Herein, monks, carelessly the monks hear Dhamma; carelessly they master it; carelessly they test the good of the things born in mind; carelessly knowing the good and knowing Dhamma, carelessly they go their ways in Dhamma by Dhamma.
Verily, monks, these are five things that lead to the confounding, the disappearance of Saddhamma."
(But acting with care in respect to these five leads to its stability, to its being unconfounded, to its non-disappearance.)[7]
We should deeply take this discourse into consideration and perform religious tasks as compulsory duties for the perpetuation of Dhamma. Most people think that Dhamma only means doctrine, but the word 'Dhamma' has several more meanings.
In brief, here, 'Dhamma' means everything which is real, no matter whether it is good or bad. But we cannot take refuge in every Dhamma; for instance we cannot take refuge in greed, hatred and ignorance. We must take refuge in 'Dhamma' which enable one that practices it to lead to the extinction of craving, to the end of circle of birth and death. In a way, we must take refuge in nine Lokuttara Dhamma: - four Magga, four Phala and Nibbāna.
3:2 Perpetuation of Buddha’s Teachings
Listening to the discourses on Dhamma carefully
Dhamma should be listened with great respect and adoration by those who wish to enjoy peace and happiness. It will enrich one's knowledge, straighten one's view and clarify one's mind. If a person listens to the Dhamma without bigotry, there is no reason for him to reject it. Listening to the Dhamma at a proper time is a noble blessing. Those who understand the Dhamma should give and share his knowledge on it to others for the spread of Dhamma.
The Buddha expounded that there is no other deed as meritorious as imparting the Buddha's doctrine. One can realize the Dhamma by listening. At that time, Dhamma will exist in his mind. If one has no chance to listen to Dhamma or he listens to it carelessly, it cannot exist in him or disappear from him.
Learning Dhamma carefully
Everybody learns something all one's life to get more progress in life. So also in Dhamma, one who wishes to develop Dhamma must learn it carefully all his life. If there is no one who learns Dhamma, there will be no one who knows and teaches it. When one listens to Dhamma, he cannot understand it completely. Therefore, he needs to learn Dhamma after listening and discuss with learned persons who master in it so that Dhamma may exist in him. Dhamma, if one does not keep on learning after listening, cannot exist in one's mind and it disappears.
Bearing the Dhamma in mind carefully
One, having learned Dhamma well, must bear it in mind carefully so that he can contemplate on the Dhamma and investigate whether it is true or not and recite to give better explanation where necessary. Moreover he can teach other easily for the propagation of Dhamma. One must help others to have right understanding of Dhamma by teaching them. Dhamma excels all other gifts because the most beneficial gift one can give otheres is helping them to have right understanding about the development of the Dhamma in them.
Understanding the meaning of Dhamma
One who bears Dhamma in mind carefully can recite it by heart but some know the meaning of what they recite and some do not. They recite the discourse again and again to get more merits and lead a wholesome life. But they cannot receive the meritorious deeds as much as they expect. To establish Dhamma in one's mind, he must understand the meaning of Dhamma how to practice. Just by reciting the discourses, the Dhamma cannot exist in one's mind and it will disappear gradually at the time when he cannot memorize.
Practicing the Dhamma to realize as it as
Having understood the Dhamma well, one must practice to realize as it is so that he will have to enjoy the peace and happiness of Dhamma. The more one's insight meditation matures, the more he will understand the teaching of the Buddha. The aim of Buddhist is to realize or attain Nibbāna, the total extinction of sufferings or mind and matter. There is no other way to attain Nibbāna but to practice the Dhamma. If a person put the Dhamma into practice, even he does not realize Nibbāna, he will get due benefit in accordance with his own effort at any time. There is no need to rely on others for salvation. Just by practicing the Dhamma, a person will be promoting his own well-being. Although a person may be a Buddhist in name, if he is lacking in the practice of Dhamma, he will not get any advantage from the Dhamma and it also will disappear. The Dhamma ever exist in the mind of those who practically abide by what the Buddha taught.
CHAPTER (4)
COMPARING METTA SUTTA WITH THE FIVE
4:1 Metta (Loving-Kindness)
Metta, loving-kindness, is the opposite of hatred (Dosa). It is the mental factor called Adosa (non-hatred) which wishes for the welfare of all beings. There is no proper English word equivalent for this graceful Pali term, Metta. Goodwill, loving-kindness, benevolence and universal love are suggested as the best rendering.
Metta is the most effective method to maintain purity of mind and to purify the mentally polluted atmosphere. The Buddha taught Metta sutta and advised the bhikkhus who were disturbed by devas, finding it difficult to concentrate their mind in the forest. They practiced Loving-Kindness as the Buddha taught. The devas were pleased as they were pervading the whole atmosphere with Metta. Instead of obstructing their spiritual progress, the devas gave them every possible help. Then all the bhikkhus attained Arahattaship at the end of that rain-retreat.
Taking this as an example, Metta sutta is recited in most Buddhist religious ceremonies to lead a more wholesome life and enjoy eleven kinds of benefits according to the teaching of the Buddha. The majority of Buddhists are listening to Metta sutta recited by monks in Pāli. They traditionally understand that they can get more merits and enjoy the benefits of Loving-kindness by listening to.
Just by reciting and listening to Metta sutta without understanding, one cannot enjoy the benefits of Metta. The Buddha taught Metta sutta to be practiced for the welfare of all beings including one. One can enjoy the benefits if he really develop Loving-kindness in his mind as the Buddha instructed.
Buddhists first traditionally listen to Metta sutta because their parents urge them to do it telling the advantages of Loving-Kindness. Therefore, they come and listen to it with due respect. It is a good idea to exhort someone to listen to the discourses. He is going to be a virtuous person and Buddhist. Listening to the Dhamma carefully is the fundamental establishment of the Buddha's teachings. But teachers and parents should not stop him just listening to the Dhamma.
They must exhort him to learn Metta sutta and bear it in mind so that he can recite it himself and gain more merits than listening to. But just by reciting it, he cannot get the real benefits of Loving-Kindness. He needs to try to understand the meaning of this sutta how to practice.
4:2 How to Practice Metta (Loving-Kindness)
The Buddha did not teach it from theories. He always taught from a practical standpoint based on his understanding and his realization of the Dhamma. In Metta sutta, the Buddha firstly instructed the qualities which should be endowed with reciters and practiced.
This is what should be done by one who is skilled in achieving his own goal of peace and tranquility. He should be efficient and competent (sakko), honest and upright (uju ca suhuju ca), pleasant and polite in speech (suvaco), gentle in demeanor (mudu). He should be modest and not arrogant (anatimāni).[8]
He should be content and satisfied (santussako) and be easily supportable (subharo). He should not be over involved (appakicca) and be simple and light in his life style (sallahukavutti). He should keep his sense faculties calmed and tranquilled (santindriyo). He should be wise (nipako) but not too bold and doring (appagabbho). He should not be over attached to households (kulesu ananugiddho).
He should never resort to doing anything so mean (na ca khudda mācare) whereby the rest of the wise world would reproach him (yena vinnu pare upavadeyyum).
In Metta sutta, these stanzas are taught by the Buddha for the application of his teaching. One who tries to develop repeatedly his benevolence should be endowed with these qualities above and practically abide by what the Buddha instructed. Most Buddhists cannot understand the meaning of Pāli words and practice radiating Loving-Kindness in a right way. They cannot get the result of Metta as preached by the Buddha in Anguttara Nikāya. In order to perpetuate Dhamma in the heart of Buddhists they first need to understand deeply what the Buddha meant. Without deep understanding, Dhamma cannot exist in one's mind just by recitation.
The Buddha taught how to develop and transmit Loving-Kindness in this sutta. One develops one's sympathetic consideration for others wishing them to be happy and free from danger as oneself. May all beings enjoy happiness and comfort (sabbe sattā sukhitattā). May they feel safe and secure (sukhino va khemino hontu).[9]
He is permeated with boundless goodwill towards all beings irrespective of cast, creed, colour, sex, human or animal. Metta, in Buddhism, should be differentiated from personal affection (pema) or ordinary carnal love. From affection come fear and grief, but not from Metta. In order to practice Loving-Kindness one must also be free from selfishness.
The Buddha expounded the nature of love in Buddhism. Just as a mother protects her only child even at the risk of her own life, even so let him cultivate a boundless heart towards all beings. Let one's thoughts of boundless love pervade the whole world, above, below and across without any obstruction, without any hatred, without any enmity.
Whether one is standing, moving or seated down or reclining, as long as he is not fallen asleep let him develop this mindfulness. In this Buddhist dispensation, they call it the highest mode of living.
Without taking upon oneself dogmatic views and being endowed with moral virtues and correct version and having gained control over one's greed for lustful pleasure, one comes not to be born again in a mother's womb.
In fact, deep understanding will not come from the books alone. Understanding is developed above all by the practice, by the application of the Buddha's teaching in daily life. If one can bear it in mind to teach how to practice, he can perpetuate and propagate Dhamma. The Buddha preached the Dhamma to be practiced, not for mere recitation.
4:3 Mangala Sutta for Practice
Before the Buddha preached the Mangala sutta, a certain rumour concerning Mangala had arisen among men and devas twelve years in advance. They could not ponder what Mangala is. Therefore, the Buddha expounded the thirty eight factors of blessing.
Except Buddha, no one can reveal any blessing in the world. By listening to Mangal sutta, one has to know auspicious things which can remove all evils, which are for the good of the whole world. Today, one cannot understand the meaning of this sutta by listening to because this is written and recited in Pāli. So just by reciting this sutta, one cannot remove any evil and get any blessing. In order to abide by the teaching one must learn and bear it in mind so that he can practice what the Buddha expounded.
Keeping away from unwise and unwholesome friends,
And seeking the company only of those who are wise,
Giving honor to those that one worthy recipients,
These rank among the highest success-generators. [10]
When one thinks these blessings, he can understand easily. Mangala sutta is to be practiced in daily life, not for reciting in the early morning. Having recited this sutta repeatedly, if one associate with foolish and disassociated with the wise, he will be in great trouble. It is not the fault of the teaching, but one who does not practically abide by the teachings. Just by reciting the discourses preached by the Buddha, one cannot perpetuate and propagate the Dhamma for the welfare of all beings.
In order to perpetuate the Dhamma, every Buddhist listens to, learns and bears it in mind. Then it must be put into practice and make others do taking the example of his practice. He teaches and expounds the Dhamma in detail to understand how to practice. Today, we all Buddhists, whether monk or not, are responsible to perform this Noble task, missionary works as compulsory duty for the realization of the Dhamma to attain Nibbāna.
CHAPTER (5)
STRIVING FOR THE PERPETUATION AND PROPAGATION OF BUDDHA’S TEACHING
The Buddhist generations have been striving successively for the preservation of the Buddha's teaching. Whenever the obstacles had arisen to endanger the discourses and the disciplines they dispel them by removing wrong views and held Buddhist councils. Therefore, we have the golden chance to study, practice and realize the Buddha's teachings. Besides, we are responsible to perpetuate and propagate the Dhamma for the well-being of new generations.
5:1 Anathapindika’s Missionary Work
One must listen to the Dhamma oneself and make others do the same. First of all, a missioner must cultivate Loving-Kindness in his mind and radiate towards all beings. He must convey them how to dispel their wrong views which can bring evil results. In making one listen to the Dhamma, we should take an example of Anathapindika.
He had a son, named Kāla who never showed any desire to hear the Buddha’s teachings. Even though he asked his son to do religious activities, Kāla paid no attention to what he said. He thought, 'If my son adopts such an attitude as this and acts accordingly, hell or lower world will be his end.' Now there is no living being who may not be influenced by gifts; I will persuade him with gifts.' So he said to his son,' Dear son, go to the monastery, listen to Dhamma and then return. If you do so, I will give you a hundred pieces of money.'
Kāla agreed and went to the monastery. But not caring to listen to the teaching, he lay down to sleep in a pleasant place and returned home early in the morning. He got the money. His father was very pleased and sent him forth in the following day saying to him, ‘Dear son, I will give you a thousand pieces of money, if you visit the Buddha and learn a single verse and then returned to me.'
Kāla went to the monastery again, listened and mastered the true meaning of the verse. Finally he attained the first stage of Ariyahood, Sotāpanna. He will not be reborn in the lower world.[11]
5:2 Noble Missionary Works
The missionary work can salvage one from the whirlpool of miseries. Therefore it should be considered how noble and beneficial the missionary work is. Every Buddhist must perform it and strive for the propagation of Buddha's teaching. The Buddha himself expounded that there is no other deed as meritorious as imparting his teaching.
Lecturing, rewriting, and teaching the Dhamma are very important missionary works for the propagation of Buddhism. Performing missionary works is encouraging others to follow the Buddha's teaching which can be summed up as: 'to refrain from all evils, to do what is good and to purify one's mind.'
One must learn and teach others to exist the Dhamma in the hearts off beings including one. Then one must practice to realize the Dhamma as it is. The final goal of Buddhism is Nibbana, the extinction of sufferings or craving. There is the only way for the realization of Nibbana, namely, the four foundation of mindfulness.
We need to establish religious centre and associations to share the knowledge of Dhamma achieved through the practice. Every Buddhist must participate in religious associations to support and encourage those who try to teach the Dhamma. We must try our best to make those who have not yet believed in the Buddha’s teaching come to believe in the teaching, and those who have already believed in the Buddha’s teaching come to believe all the more.
In doing religious affairs for the propagation of the Buddha’s teaching, a well-organized group can bring more success than an individual. The strength of an association is greater than that of an individual.
Among the many different associations, the task of religious association is subtle and profound. Therefore, the member of the association should have respectable physical, verbal and mental behaviors. They should cultivate Loving-Kindness, compassion and good will towards others. Moreover even though the others treat him wickedly and dishonestly, they should stand righteously. Only then they are able to carry out their activities more effectively.
In the Buddha's teachings, the genuine Pali Texts are the basic foundation. To maintain this teaching, there must be teachers and learners of the Buddha's doctrines. They should teach the Dhamma aiming at the cultivating the faith in three gems in other's mind. The Dhamma should be learned with great respect. Teaching and learning the Buddhist literature are of great basic importance for the perpetuation of the Dhamma.
When one understands the Dhamma correctly, one can practice the Dhamma and realize the four Noble Truths. As the Buddha's teachings can enlarge the human knowledge and promote human culture, every one should give full support to the teaching and learning of the Buddhist literature. Those who have fully practiced accordingly to the Buddha's teaching should urge and teach others so that they also undertake the practice. So long as they are doing so, the practical application of the Buddha's teaching will never fade away and the world will never be devoid of Noble persons. The Buddha's teachings will also perpetuate and flourish for ever.
The first Buddhist council was held for Subhadda, who became a bhikkhu in his old age, disparaged the teachings of the Buddha on the seventh day after the Buddha's demise. The cause of holding the second Buddhist council is that the Vajji-bhikkhus did not abide by the Vinaya rule laid down by the Buddha and they practice ten unlawful modifications.
Nowadays, there are many monks like Subhadda. They have no knowledge of Pali and they misinterpret the doctrines according to their opinions. They think that Buddhaghosa had not understood the Dhamma as much as they have. After committing the major offence they are not Buddhist monks, but they preach to do something as one's wishes without paying respect to Vinaya and they demoralize others. They comment the Buddha's teaching without righteous practice and ethics. The minor disciplinary rules gradually disappear because they are not given to priority to practice. If no monk abides by the major rules, the Vinaya pitaka will perish gradually.
We need to discriminate and crush down those who oppose the Buddha's doctrines for the perpetuation of the Dhamma. Moreover there are many people who enter the Samgha Order for the food, cloth and shelter without firm confidence in the Buddha. We must dispel them from the Order and take an action on them for the purification of Sasana. There arise some different views on doctrines among the Buddhists. It is very dangerous to Buddhism. Some put the arguments on Doctrine reading the history of Buddhism, without putting the Dhamma into practice.
The Buddha never encouraged blind faith and speculation. He always encouraged people to make inquiry into all teachings saying in the Kālāma sutta. "When you yourself know, 'Those things are bad, blameworthy, censured by the wise; these things lead to harm and sorrow,' abandon them. When you yourself know,' those things are good, praised by the wise; these things lead to benefit and happiness,' undertake and observe them."[12]
The main resources for the promotion and propagation of the Buddhist literature are the lecturers, the teachers, the writers and the compilers who have thorough knowledge of the Dhamma through the practice. The Buddhist literature will well spread and the Buddha’s teachings will flourish so long as these learned persons are in existence lecturing and teaching the Dhamma and writing and compiling books on Dhamma.
5:3 Religious Activities At Home
Among the various activities for the promotion and propagation of Sasana, the religious activities at home play an important role. Parents are responsible for the welfare of the family and for implementing religious activities within the family successfully. When the child grows old enough to speak they must teach him to recite 'buddham saranam gacchami' and so on.
King Kākavannatissa, the ruler of
Parents must teach their children words of prayer and train them how to pay obeisance to the three Gems and how to offer food, water, flowers and lights to the Buddha. In this way the religious activities in the family get more and more developed. When the children grow older, they must teach them not to do any evils, explaining the disadvantages of the evils. And they encourage their children to do good, explaining the benefits of the good.
When the children are old enough to learn, they are sent to the monastery to learn Buddhist literatures such as Mangala sutta, Metta sutta and Singālovada sutta. The more successful the family religious activities, the more perpetuate the Buddha’s teachings. Therefore, every Buddhist must try his best for the success of the family religious activities which is the foundation for the perpetuation, promotion and propagation of the Buddha's teachings.
5:4 Religious Activities in the Community
Performing religious activities in the community is one form of the important tasks for the perpetuation and propagation of Buddhism. If the Buddha's teachings can be established in each family and community, the Sāsana will flourish well. Organization should be formed in villages and townships. Discussions should be held extensively. According to the Buddha's advice, one should not only perform meritorious deeds but also urge others to do so.
There are tow main objectives in doing the religious activities in the community: (1) to bring peace and prosperity to the members not only in the present life but also in future existences, and (2) to promote the unity among the community.
To implement these objectives, we must set up youth associations, etc. and unitedly participate in religious and social affairs. All members of the association are responsible to build religious hall in their respective quarters. On every Sabbath day, they should urge everyone in the community to observe the moral precepts at the religious hall and meet there regularly to discuss the religious activities.
In order to propagate the Buddha's teachings, training classes on Buddhism should be held regularly to uplift the religious knowledge of the youth. We must inspire the students to come the classes and necessary arrangements must be provided for the convenience of the learners to attend the classes. We must try to appear a Buddhist leader of the country so that he can perform for the promotion of Buddhism. During the time of colonial rule, Buddhism in Theravada countries was on the decline as it lacked the support of the government and they encouraged the spread of western culture and religion.
Therefore, every Buddhist should participate in the Noble missionary work of propagating the Buddha's teaching so that all people are spiritually and morally developed to enjoy peace and happiness of Magga, Phala and Nibbāna to the fullest extent.
CONCLUSION
We, Buddhists, must perform missionary works as compulsory duties in order that societies can be cultured and civilized and live in peace and harmony. Buddha’s teaching is too profound and subtle to understand and realize for those who are ordinary, conceited, arrogant and short-tempered. It cannot be experienced by reading and thinking, and realized without practicing through deep understanding.
Some scholars disparage the Buddha’s teachings comparing them with other philosophical views and dishearten others. They have no training of morality, concentration and wisdom. The Buddha is incomparable with any other persons in morality, concentration and wisdom in the universe. He repeatedly expounded to be endowed with these threefold training and openly declared his views in Kālama Sutta to accept everything after one’s practice. No one can reject His teachings without understanding realized through one’s practice. We must be aware of this kind of danger and try to overcome them in these days.
In the teaching in which the Noble Eightfold Path is not expounded, there cannot be found Noble Truth and Noble Person. Buddha’s teaching is nothing but Noble Truth to become Noble Person. As long as Buddha’s disciples lead a pure religious life, so long the world will never become empty of Noble Persons.
As a matter of fact, Buddhism is purely a personal religion. Once a man realizes the truth, Buddhism is established in him. The Buddha had repeatedly reminded His disciples to rely on the Dhamma saying that ‘Seek no external refuge. Live with the Dhamma as your island. The Dhamma is your refuge.’[13] We ourselves must be our own refuge; we ourselves should depend on the
In order to perpetuate and propagate the Buddha’s teaching, we must depend on our Buddhists only, not on non-Buddhists. Then strive for the perpetuation and propagation of the Buddha's teaching all over the world for the welfare of all beings.
"Ciram titthatu lokasmin sammāsambuddhasāsanam"
"May the teachings of the Fully Enlightened Buddha endure long in the world."
BIBLIOGRAPHY
- Mahāvagga Pāli (Vinaya Pitaka) Printed by the Ministry of Religious Affairs,
- Culavagga Pāli (Vinaya Pitaka) Do
- Mahāparinibbana Sutta (Dīgha Nikāya) Do
- Mahāpadāna Sutta,Mahāvagga Pāli (Dīgha Nikāya) Do
- Cakkavatti Sutta (Dīgha Nikāya) Do
- Mārasamyutta, Sagāthavagga Pāli (Samyutta Nikāya) Do
- Pathamasaddhammasammosa Sutta (Anguttara Nikāya) Do
- Metta Sutta, Suttanipāta Pāli, Khuddakapātha Pāli (Khuddaka Nikāya) Do
- Mangala Sutta, Suttanipāta Pāli, Khuddakapātha Pāli (Khuddaka Nikāya) Do
- Sīlakkhandhavagga Atthakathā Do
- Dhammapada Atthakathā Do
- Suttanipāta Atthakathā Do
- Sagāthāvagga Atthakathā Do
- Sīlakkhandhavagga Tikā Do
- The Teachings of The Buddha, Published by the department of Promotion and Propagation of Sasana.
- 2500 years of Buddhism by P. V. Bapat
N.B. The Pāli Texts referred to are Edition of Chatthasangayana (CD-ROM)
[1] Buddho loke samuppano hitaya sabbapaninam' Pj, 2. 291
[2] Brahamanajalasutta vannana, Sv-t, 1. 72
[3] Mahapadana Sutta,DN 2. 39, Marasamyutta, SN.1. 106
[4] 1 Pj 1. 120, Sv-A 1. 216
[5] DN 2. 155
[6] Pancasatikakkhandhaka, Vin 4, 480
[7] Saddhammasammosa sutta, AN, 2. 155
[8] Metta Sutta, Sn, 300 , Khp, 10
[9] Metta Sutta, Sn, 300 Khp, 10
[10] Mangala Sutta, Sn 319, Khp. 3
[11] Anathapindikaputtakala Vatthu, Dhp-A, 2. 124
[12] Kesamutti Sutta, AN 1. 189
[13] Cakkavatti sutta, DN. 3. 47
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