Benefits of Buddhism and TM
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| Without the secrets of Buddhism for help - |
The Pali Tradition
There is an awakening to Buddhism in the West, and we need the written letter of the most valuable, handy teachings which in former days were handed down by word of mouth for many centuries. [cf. 20]Not a few Buddhist writings have been found in Buddhist centres North and North-East of India, but more works still come from Pali books preserved in Sri Lanka, Thailand and Burma. These oldest books, together with several of a somewhat later date are entitled the Three Baskets of Tradition, the Tripitakas. Pali books, handwritten on palm-leaves, have been preserved, freshly copied, commented on, and otherwise elaborated in other palm-leaf manuscripts. The vast collection is believed to contain genuine sayings of Buddha. [11, 12]
Also, from the 300s AD China began to incline to the teaching of Buddhism, and from then till the 600s we read of scholars and pilgrims going or returning to China laden with Buddhist literature. However, the body of Buddhism is just as complex and many-sided as "Christism". [22-23, 26]
Further, besides the Three Baskets, the Tripitakas, the Pali literature also contains a great body of exegetical commentary. The Pali Text Society, founded by Professor Rhys Davids in 1881, has published seventy volumes of texts and translations. The Sacred Books of the East, founded by the late Max Müller, has published several translations. The Sacred Books of the Buddhists series, the Harvard Oriental Series, the German Pali-Society are publishing more. [13-14]
That wider acquaintance with literature will profit us little unless we approach Buddhism in its many variants intelligently and master its core elements. Each of us should be alerted to the choices of general orientations available in Buddhism, apart from its common core elements. [cf. 15]
It is largely permitted in Buddhism that elements of native culture are reflected in it. Already in its first pristine forms Buddhism had much in common with other Indian traditions, most of all yoga. Buddha was trained in and teaches yoga ways. As "we advance in Central Asiatic research," wrote Professor Pischel, "the clearer it appears that, for a great portion of the Orient, Buddhism was not less a vehicle of culture than Christianity has been for the Occident. . . . I am convinced that Buddha as a philosopher is entirely dependent on Kapila and Patanjali." The works in question are the Sankhya Aphorisms and the Yogasutras, also a collection of aphorisms. In Vajrayana (Mahayana) the secrets of Tibetan Buddhism have become less inaccessible. There are many yoga methods to embrace, in other words, apart from what is taught in Southern Buddhism. [30, 14]
As for the cultural impact of Buddhism, temporarily Indian thought and culture is heavily influenced and modified by it. And the influence of Buddhist religion and philosophy on the post-Buddhistic Indian literature is well marked. [28]
Yet, after the 1200s or so, little genuine Buddhism survived in what once was its homeland. [25]
Good Sufferings Promote Insights
An initial broad scope may help you. While some sufferings serve insight and changes of heart, many stressful events in a life seem completely unneeded, and may waste the opportunities for growth and progress. Therefore it is fit to guard oneself against great sufferings by such as forestalling, to learn from the errors of others too, and be on your way. you can gain insights anyway.There is no need to get joyless in life. Protect and preserve your happiness very well, says Buddha. And bear in mind that in the art of living to a happy, old age, it helps to maximise benefits and good sides to life, and minimize dangers and harms. Filtering life is the cue. One has to know how to do it, bearing well in mind that bulwarking against sad and dreadful happenings may work better than preventing them at close range, and curing them, if that is possible at all. The sage Lao-tzu says along such a vein that the sage does not solve big problems, for he handled them well when they were small.
No matter how well you do your part, stress and suffering, dukkha, may come your way anyway. The word dukkha means more than just "suffering", it is a wide-ranging term that also applies to stresses, pains, ills and unhappiness. It stands to reason to try to prevent illness, such dukkha, to bulwark and be prepared for future sufferings and strains, by preventive, advance measures, and so on. In such way you gain the most from living, and may remain happy and contented longer, if you get old and sensible enough for it. It is not too easy, but there are many ways to lessen sufferings and prevent a lot of them, such as by living up to "Safety first". In the long run precautions serve survival. So you can increase your odds for making a success in life, if you so care. That is the point. [157]
Buddha: "By avoiding . . . extremes, the Tathagata [Awakened One] has gained knowledge of the middle path which is vision-making, knowledge-making, which makes for calm, for insight, for enlightenment, for Nibbana."[Samyutta-Nikaya, v. 420 L {178]
Speculations as to the afterlife may be dispensed with, as you steadily focus on your real self in the here and now instead. Done in a fit way it may help you. "Why has the Exalted One not declared whether the Tathagata exists after death? Because, brother, this is a matter that does not make for things needful to salvation, nor for that which concerns the holy life, nor for calm, nor for insight, nor for enlightenment, nor for Nibbana."
"What then has the Exalted One declared?"
"The path leading to the cessation of Dukkha! [Samyutta-Nikaya, ii. 223, and many similar passages]{179]
It is good to keep that in mind, and put that spin on basic terms of Buddhism as well.
Nibbana, for example, is is "no place" [Milinda, ii. 182] {232], rather a state of mind excellence. If we make do with focusing on its most glorious aspects here, Nibbana is made a synonym for the acquisition or realization of Truth and mindful Gladness. Buddha likens it to a border town too, thereby illustrating that the roads to truth and insight are not one but many, "having walls and towns and gates, with a wise and prudent gatekeeper keeping out strangers, welcoming friends. . . . Now have I made you a parable . . . and this is the meaning. The town is this body; the gates are the senses, the gate-keeper is conscience; the messengers are calm and insight; the lord is mind; the message of truth is Nibbana. [Samyutla-Nikaya, iv. 195]
"This is the supreme Ariyan insight, even knowledge how to destroy all Dukkha. Liberty, founded on truth, is firm and sure. That which is genuine is true, even Nibbana . . . That which is genuine, is even Nibbana." [Majjhima-Nikaya, iii, 245]
There is nothing joyless or hopeless about death and after, for all sincerely good Buddhists. [182]
This said, there is no uniformity in either the way of their attainment, or in the specific shape which the goal, end, or ideal assumes in different forms of Buddhism. We have to take that into account too. #183]
And note that the end of sensible Buddhist training includes deep mental emancipation and seeing things as they truly are. Then there is the emancipation of the heart or mind through love. Similarly there is emancipation of heart through both love and attainable sublime moods. [224, 229]
There were many modifications or elaborations of basic Buddhism in antiquity already. Some are permissible, tells Buddha [cf. Vilama Sutta]. Not every aspect of it from ancient times suit the modern fare very well.
Dilemmas
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| "There are many dilemmas in a life." |
There is no attack worth mentioning made by Buddhism on the notion of Brahman as life and order. Still, in ancient India there was a prolonged controversy between Atman adherents and those who opposed the idea of an inner Self. Within Buddhism too, there were opposing parties in the matter. Pudgalavadin Buddhist, once one third of the Buddhists in India, held the view there was and is a Person, one who "bears the bundle", and so on.
Most Buddhists today take the stand there is no God. You do not have to. Note that Buddha launched a concept that is similar to the Self, in other terms: Atman-Brahman: Nirvana (nibbana) is gladness, it is something, not nothing, that it is non-decaying, worth going for in deep meditation. It corresponds to central features of Atman or Self, then.
The general belief in an in-dwelling, or pervading soul or spirit or ego - permanent unchanging, unsuffering and so on - need not be dropped. For belief is not needed is to practice the methods and tenets and reap their benefits. Just some provisional faith, or a working hypothesis, that you are willing to try out things to your ability and note changes too. There are perhaps as many fall-traps in that approach as in general research, so learn to tread carefully. But we do not have to believe anything [Kalama Sutta] as we approach life methodically and well so as to benefit and avoid harm. In Buddhism we are generally allowed - by Buddha himself - the benefit of doubting and trying out Buddha's fundamental teachings. In that perspective it does not matter too much what is exactly taught by great-sounding dogmas. They are of inferior value to the freedom of enquiry.]
Opposed to this, dogmatists may want to be bosses and lord it over others. It very often shows up after time. That is perhaps the basic issue here.]
Who says there is no God, and where is the evidence?
To someone who said, "There is no God," I once answered, "What if he is sitting in some underground cave on one of the moons of Jupiter. That is theoretically possible - just as there is a possibility of life in more than one place in this wide universe. But how can you dismiss the possible just because you have not "been there" and inspected fairly and well enough?"Those who have not inspected every nook of the universe, including their own core substance, are not really fit to decree of God, after all. If they still do, disregarding such a memento, they show wile stupidity, as a matter of fact.
Another interesting side to it is that maybe you have met God or Self without recognising it. "It takes one to know one," is a saying to consider in this.
The finest idea is that it helps to be set up in life in great correspondence with the characteristics of God - in that way your fare is attuned to the Divine Ground whether you believe in any extraneous God or not. Stay attuned to the great marks of God from the most reliable sources (the Bible is not), and you should be much better off, by "life assonance", as we may call it. You do not have to believe things or enter a cult to reap benefits. Buddha teaches that too. He says he does not deal in secret teachings, you are entitled to doubt and test out, and work your way on your own. So much stands out very clearly in the ancient Pali writings attributed to him.
Severe Traps
The subject of karma is deep, and explicated in both Hinduism and Buddhism. "As you sow you shall reap" is of the Bible. Many overlook that if you sow the wind, you may reap the whirlwind. It suggests that some repercussions may escalate. One grain of corn may yield a hundred more. The severe consequences of one single bad deed may grow with time, and that is karma too. The repay may not be a one-to-one thing, in other words, but a one-to-five-thousand thing, in grave cases. Just be alerted to it and drop vile conduct as soon as you can and as best as you can. That is golden ore to get to in this.Teachings on karma yoga are found in Hinduism. Parts of those teachings seem to be traps. Some gurus hope to get you under their sway by teaching others to dedicate their lives and resources to God through serving the guru, the cult, and so on. Nice-looking teachings may not be nice all the way anyway, and nice teachings may be distorted and abused. It often happens.
Naive or gullible ones are influenced to forgo human rights thereby. They think they "serve God" while they in fact give up and weaken their positions and influence in life. karma yoga is for giving up anything for such an idea that others profit from. You are heartily advised to shun such people, and study the words of Buddha instead. He says no one else in the wide universes deserves your love and affection more than yourself.
Fit detachment in prolonged meditation
The above does not mean there is no place for detachment in life. You have to discern to find the right field and track for it. And just as important, if not more, you need to be in control and to that end gather wealth and other benefits. Then you can accomplish more. What you give up you lose control over and probably contact with too as time goes by. ]Maharishi Mahesh Yogi says while commenting on a thought from the Bhagavad Gita 3:9: "Engage in action free from attachment." In a nutshell he says, "Here is a method that helps development, a way of living which propels development. As you get subtler inside, you subsequently need to drop material attachments and ideas from coarser spheres. In the end you should get to the state of Being." [Extract from Mbg 172-74]
What is more, what you focus on, affirm and visualise in such subtler, more inward states, can materialise to your benefit, and more quickly. That is the essence of much of what Patanjali's Yoga Sutras is about. The principle is taught by Maharishi's TM too. In other words, you are aencouraged to benefit yourself in TM and Buddhism alike.
But in bad Hindu karma yoga you are taught not to go for benefits but yield the fruits of your works to someone else or something else. You may be in for losing control correspondingly, and good control is needed. Buddha teaches that we had better go for proper wealth and proper adjustments to life, to win the time and other conditions needed for deep meditation and favourable developments.
Thus, there is a time for detaching oneself from all and sundry, including ideas. That happens in transcendental states, or deep meditation. Equally important: There is a time for gaining good fruits of one's work on an ongoing basis, by regulating one's field of life carefully. You can see that these two aspects of the good life are central in Buddha's eightfold path too, his Middle Way.
Also, do not be a seeker, be a finder. How? By not striving too much by awkward means, but by letting methods be on your side. And drop attachments to all ideas from grosser fields as you dive within by deep contemplation and the like. You do well if you focus on doing the diving method well, in the end to fertilise your days also. That is the great approach Maharishi teaches. It may be tallied to great Buddhist living when you see how the Eightfold Path of Buddha can be lived that way.
Buddha teaches disinterestedness and control too, along with a straight scientific approach to so many things, and also that there is great value in being skilful and handy and build up a good life. [67, 71]
Careful approaches can be mastered. You are also allowed to have faith in Buddha, but he says that those who honour him the most, live as he teaches - which amounts to the same. [cf. 79]
In other words, take a positive stand: That what is good for you is good for the universe, as you form a part of it. If you can afford it, do many benefits to others as well. [108]
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Literature
Mrs. Rhys Davids Buddhism: A Study of the Buddhist Norm. Home University Library of Modern Knowledge. London: Williams and Norgate, nd.
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