Concept of Ten Bhumis

 

Concept of Ten Bhumis

Bhumi is a Sanskrit word for "land" or "ground," and the list of ten bhumis are ten "lands" a bodhisattva must pass through on the way to Buddha-hood. The bhumis are important to early Mahayana Buddhism. A list of ten bhumis appears in several Mahayana texts, although they are not always identical. The bhumis also are associated with the Perfections or Paramitas

The Ten Bhumis are as follows:

The first stage is called in Sanskrit Pramudita, or Very Happy. Bhumi means stage or ground. From the position of Bodhisattva to become a Buddha, one must go through the ten Bhumis, the ten stages or stations. The first is called the Very Happy station because in this first stage the Bodhisattva has recognized the Sunyata not only by thinking or just by visualization, but he has exactly and truly realized the Sunyata. Because he recognized the Sunyata, he is in another world, a world of Sunyata, not a world of ignorance or selfishness. So he feels very happy, and feels joy at having overcome the former difficulties. So it is called the Very Happy Station.

The second bhumi is Vimala or Renounce the Defilement because as a Bodhisattva he knows how to get the Sunyata and abide in the Sunyata more and more. Within the Sunyata he knows everything is pure, while outside everything is defiled. Actually it may seem that the Renounce the Defilement stage should be even before the first bhumi, but here Renounce the Defilement means the very subtle, not the gross one.

So the second bhumi is the stage of purity when the Bodhisattva experiences freedom from all possible defilement.

The third bhumi is called Prabhakari or Shines Light Stage because as the Bodhisattva's meditation goes deep, his Samadhi shines light, so this is called the Shines Light or Enlightened Stage or Eminate Stage because a lot of light shines out from his Samadhi.

The fourth bhumi is Arcismati or Burning Wisdom. The Bodhisattva has burned up all sorrows in the fire of wisdom so this is called the burning or glowing wisdom stage.

The fifth bhumi is Sudurjaya or Very Difficult to be Victorious by Others. That means that few others can suffer such a difficult practice and get to this victory stage. It indicates mastery of utmost or final difficulties.

The sixth bhumi is called Abhimukhi or Appearance Stage. The appearance referred to is not something very common but something very special which appears: It is the Sunyata itself. You know there is Sunyata conception, Sunyata thoughts, Sunyata visualization, Sunyata of Happiness, there is Sunyata of Light, of Sun, of Fire, but here is the Sunyata itself which appears in its very embodiment. This means from an abstract idea comes a concrete countenance.

The seventh bhumi is called  Duramgama or Far from the World Journey Stage. This means the Bodhisattva keeps going further, far from the habitual karma, far from sentient beings, far from the Bodhisattva of the sixth stage. He is getting above ideas of self in order to save others.

The eighth bhumi is called Acala, or No Moving Stage. Such a Bodhisattva cannot be moved by any kind of sorrow, by any kind of false view, by any kind of love of money, of fame, or reputation, by anything, good or bad; he cannot be moved and is calm and undisturbed.

The ninth stage is Sadhumati or Very Good Wisdom Stage because whereas in the fourth stage he attained wisdom of fire, here the Bodhisattva has the wisdom of goodness also which means he can speak very well, he can promote the Dharma very well and can get very wide wisdom. In the Chinese language "Fa-Shih" means a teacher of Dharma who should reach this stage. When a Bodhisattva gets the goodness wisdom, the ninth stage, then he can begin to talk with others and give lectures for he then has obtained the finest discriminatory wisdom and knows where and how to save others.

The tenth bhumi is called Dharmamegha or Dharma Cloud. At this stage, a Bodhisattva is not only able to talk to promote the Dharma but really can make Dharma rain, so this is the tenth bhumi's name.

1. https://www.thoughtco.com/mahayana-buddhism-overview-450004

Concept of Ten Paramitas

 

Concept of Ten Paramitas

Pāramitā (Sanskrit) or pāramī (Pāli) is "perfection" or "completeness". While, technically, pāramī and pāramitā are both Pāli terms, Pali literature makes far greater reference to pāramī.

The term pāramitā, commonly translated as “perfection,” has two etymologies. The first derives it from the word parama, meaning “highest”, “most distant”, and hence “chief”, “primary”, “most excellent”. Hence, the substantive can be rendered “excellence” or “perfection”. This reading is supported by the Madhyāntavibhāga, where the twelve excellences (parama) are associated with the ten perfections (pāramitā).

A more creative yet widely reported etymology divides pāramitā into pāra and mita, with pāra meaning “beyond”, “the further bank, shore or boundary,” and mita, meaning “that which has arrived,” or its meaning “that which goes.” Pāramitā, then means “that which has gone beyond,” “that which goes beyond,” or “transcendent.” This reading is reflected in the Tibetan translation “gone to the other side”.

            Theravada teachings on the pāramīs can be found in late canonical books and post-canonical commentaries

Historicity

            The Theravādin teachings on the pāramīs can be found in canonical books (Jataka tales, Apadāna, Buddhavaṃsa, Cariyāpiṭaka) and post-canonical commentaries written to supplement the Pāli Canon at a later time, and thus might not be an original part of the Theravādin teachings. The oldest parts of the Sutta Piṭaka (for example, Majjhima Nikāya, Digha Nikāya, Saṃyutta Nikāya and the Aṅguttara Nikāya) do not have any mention of the pāramīs as a category (though they are all mentioned individually).

Some scholars even refer to the teachings of the pāramīs as a semi-Mahāyāna teaching added to the scriptures at a later time in order to appeal to the interests and needs of the lay community and to popularize their religion. However, these views rely on the early scholarly presumption of Mahāyāna originating with religious devotion and appeal to laity. More recently, scholars have started to open up early Mahāyāna literature, which is very ascetic and expounds the ideal of the monk’s life in the forest. Therefore, the practice of the pāramitās in Buddhism is close to the ideals of the ascetic tradition of the śramaṇa.

The ten Paramitas are as follows:

1. Dana Paramita: Perfection of Generosity

Perfection of Generosity is about more than just charitable giving. It is generosity as an expression of selflessness and an acknowledgment that we all inter-exist with each other. Without attaching to possessions or to ourselves we live to benefit all beings. 

2. Sila Paramita: Perfection of Morality

The Perfection of Morality is not about living according to rules -- although there are Precepts, and they are important -- but living in harmony with others. Sila Paramita also touches on the teachings of karma. 

3. Ksanti Paramita: Perfection of Patience

 Ksanti means "unaffected by" or "able to withstand." It could be translated as tolerance, endurance and composure as well as patience or forbearance.

It is a patience with ourselves and others and also an ability to bear hardship and misfortune.

4. Virya Paramita: Perfection of Energy

The word virya comes from vira, an ancient Indo-Iranian word ancient that means "hero." Virya is about tirelessly and courageously overcoming obstacles and walking the path as far as it goes.

5. Dhyana Paramita: Perfection of Meditation

Meditation in Buddhism is not done for stress relief. It is mental cultivation, preparing the mind to realize wisdom (which is the next perfection).

6. Prajna Paramita: Perfection of Wisdom

The original Six Perfections ended with wisdom, which in Mahayana Buddhism is equated with the doctrine of sunyata, or emptiness. Very simply, this is the teaching that all phenomena are without self-essence. And wisdom, the late Robert Aitken Roshi wrote, is "the raison d'être of the Buddha way.

7. Upaya Paramita: Perfection of Skillful Means

 Very simply, upaya is any teaching or activity that helps others realize enlightenment. Sometimes upaya is spelled upaya-kausalya, which is "skill in means." One skilled in upaya can lead others away from their delusions

8. Pranidhana Paramita: Perfection of Vow

This one is sometimes called Perfection of Aspiration. In particular, it is about dedicating oneself to the bodhisattva path and living the bodhisattva vows. 

9. Bala Paramita: Perfection of Spiritual Power

Spiritual power in this sense could refer to supernormal powers, such as an ability to read minds. Or, it could refer to the natural powers awakened by spiritual practice, such as increasing concentration, awareness and patience.

10. Jnana Paramita: Perfection of Knowledge

The Perfection of Knowledge is the implementation of wisdom in the phenomenal world. We can think of this as something like the way a physician uses knowledge of medicine to heal people. This Perfection also ties together the previous nine so that they can be put to work to help others.

References

1. https://www.thoughtco.com/taking-the-bodhisattva-vows-450005

2. https://en.wikipedia.org/wiki/%C5%9Arama%E1%B9%87a

Trikaya (The Three Fold Body)

Trikaya (The Three Fold Body)

The Trikaya doctrine is an important metaphysical concept of Mahayana Buddhism. This doctrine is based on the profound concept of the Satyadvaya or Two Fold Truth. It says that a Buddha manifests in three different ways. This allows a Buddha to simultaneously be one with the absolute while appearing in the relative world for the benefit of suffering beings. Understanding the Trikaya can clear up a lot of perplexity about the nature of a Buddha.

            In this sense, "absolute" and "relative" touches on the Two Fold Truth doctrine of Mahayana, and before one delves into Trikaya, a quick review of the Two Truths may be helpful. This doctrine tells us that existence can be understood as both absolute and relative.

            One can by and large perceive the world as a place full of distinctive things and beings. However, phenomena exist only in a relative way, taking identity only as they relate to other phenomena. In an absolute sense, there are no distinctive phenomena.

            The Trikaya is enumerated as a) Nirmanakaya) Sambhogakaya and c)  Dharmakaya.

Nirmanakaya:

Nirmanakaya means "emanation body." This is the physical body that is born, walks the earth, and dies. An example is the historical Buddha, Siddhartha Gautama, who was born and who died. However, this Buddha also has Sambhogakaya and Dharmakaya forms as well.

            It is understood that the Buddha is primordially enlightened in the Dharmakaya, but he manifests in various Nirmanakaya forms -- not necessarily as a "Buddha" -- to teach the way to enlightenment

            Sometimes Buddhas and bodhisattvas are said to take the form of ordinary beings so they can help others. Sometimes when we say this, we don't mean that some supernatural creature temporarily disguises himself as an ordinary being, but rather that any of us can be physical or Nirmanakaya emanations of a Buddha.

            Together, the three bodies are sometimes compared to weather -- Dharmakaya is the atmosphere, Sambhogakaya is a cloud, Nirmanakaya is rain. But there are many ways to understand Trikaya.

Sambhogakaya:

            In the very beginning, it is to be emphatically noted that Sambhogakaya does not at all refers to sensual enjoyment or pleasure. It refers to enjoyment in thought and transcends the physical body. The Sambhogakaya means "bliss body" or "body of enjoyment" in consciousness or perception level.  The "bliss body" is the body that feels the bliss of enlightenment. It is also a Buddha as an object of devotion. A Sambhogakaya Buddha is enlightened and purified of defilements, yet he remains distinctive.

            This body is explained in several different ways. Sometimes it is a kind of interface between the Dharmakaya and Nirmanakaya bodies. When a Buddha manifests as a celestial being, distinctive but not "flesh and blood," this is the Sambhogakaya body. The Buddhas who reign over Pure Lands are Sambhogakaya Buddhas.

            Sometimes the Sambhogakaya body is thought of as a reward for accumulated good merit. It is said that only one on the final stage of the bodhisattva path can perceive a Sambhogakaya Buddha.

Dharmakaya:

            Dharmakaya means "truth body." The Dharmakaya is the absolute; the unity of all things and beings, all phenomena unmanifested. The Dharmakaya is beyond existence or nonexistence, and beyond concepts. The Dharmakaya is not a special place where only Buddhas go. Dharmakaya is sometimes identified with Buddha Nature, which in Mahayana Buddhism is the fundamental nature of all beings. In the Dharmakaya, there are no distinctions between Buddhas and everyone else.

            The Dharmakaya is synonymous with perfect enlightenment, beyond all perceptual forms. As such it is also sometimes synonymous with Sunyata, or "emptiness".

Development of the Trikaya

            The seed or idea of differential body of the Buddha is clearly stated in the original Pali texts of the Theravada. The Buddha told Vasettha that the Tathagata (the Buddha) was Dharmakaya, the 'Truth-body' or the 'Embodiment of Truth', as well as Dharmabhuta, 'Truth-become', that is, 'One who has become Truth' (Digha Nikaya). On another occasion, the Buddha told Vakkali: 'He who sees the Dhamma (Truth) sees the Tathagata, he who sees the Tathagata sees the Dhamma (Samyutta Nikaya). That is to say, the Buddha is equal to Truth, and all Buddhas are one and the same, being no different from one another in the Dharmakaya. It seems there are a couple bodies of the Buddha, such as a) Historical Buddha or Nirmanakaya or Rupakaya and b) Dharmakaya. 

            Furthermore, early Buddhism struggled with how to understand the Buddha. He was not a god -- he had said so -- but he did not seem to be just an ordinary human being, either. Early Buddhists -- and later ones as well -- thought that when the Buddha realized enlightenment, he was transformed into something other than a human being. But he also lived and died like any other human being.

            In Mahayana Buddhism, the doctrine of Trikaya clarifies that, in the Dharmakaya, every being is a Buddha or has potential to be a Buddha. It was a watershed development in the paradigm of Buddhist metaphysics. In Sambhogakaya form, a Buddha is godlike or having a godhead quality, but not a god. However, in most schools of Mahayana, the Nirmanakaya body even of a Buddha is said to be subject to cause and effect; sickness, old age and death. While some Mahayana Buddhists appear to think that the Nirmanakaya body of a Buddha has unique abilities and properties, others deny this.

            As per the Kagyu Karma Sub-School of Tibetan Buddhism, the Dharmakaya is the mind, the Sambhogakaya is the thought and Nirmanakaya is the body.

            According to modern Buddhist scholars, an analogy may be drawn between Trikaya and weather. The Dharmakaya is atmosphere, the Sambhogakaya is cloud and Nirmanakaya is rain. As a corollary of this analogy, it may be said that out of atmosphere, cloud comes and out of cloud comes rain. And thus, out of Dharmakaya comes Sambhogakaya and out of Sambhogakaya comes Nirmanakaya.

 The following excerpts have been taken from the books:

·         Singh, Ram Nandan. 2007.  Buddhism: From Genesis to Decline, Delhi: New Bhartiya Book Corporation.

·         Murti, T.R.V. 1980. The Central Philosophy of Buddhism, rpt, London; George Allen & Unwin.

The Buddha's Contemporary Thinkers and their Philosophical Ideas

 

CONTEMPORARY THINKERS OF THE BUDDHA

            The Sāmaññaphala Sutt of the Dīgha Nikāya has enumerated six contemporary thinkers of Gautama Buddha. They are Purana Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Nigantha Nātaputta and Sanjaya Belatthiputta. Each of them was well-known in the country as the founder of a religious school with a large followings. According to the Sāmaññaphala Sutta of the Dīgha Nikāya, Ajātaśatru, the king of Magadha, consulted the six thinkers to ascertain their views. All of them explained and delineated their thoughts and views before the king of Magadha. Here, the views expressed by the six contemporary thinkers of the Buddha are as follows:

 

PURANA KASSAPA

            Purana Kassapa is the propounder of the doctrine of Akriyāvāda, that is to say, the doctrine of Non-Action. According to him, a man does not commit any sin through his action which is known as bad in the society, such as telling a lie, killing, adultery, theft, and so forth. Even if a man kills all the beings of the universe, he does not commit any sin. Similarly, if a man does good action, such as speaking truth, service to mankind, honesty, and so on, he does not earn any credit. This doctrine Akriyāvāda of Purana Kassapa is similar to that of Lokāyata of Cārvāka in several ways.

 

MAKKAHALI GOSĀLA

            Makkhali Gosāla is the founder of the doctrine of the Ājivika sect. This unorthodox sect was very popular and it practised nudity similar to the Jainas. The Ājivikas also got the royal patronage. According to the Barābara cave inscription, the great Maurayan king Piyadassi Aśoka gave the Barābara cave on the Kalatika Mountain to the Ājivikas.   

            According to Makkhali Gosāla, the samsāra is conditioned and determined to the smallest detail by Niyati, that is to say, destiny. The doctrine is also called Samsāra Visuddhi or the doctrine of getting purity only by passing through all sorts of existence. It is also termed as Daivavāda, that is to say, Fatalism. It means that the human effort is useless. Everything has a fixed period, and further samsāra has a fixed term through which every being has to pass.

 

AJITA KESAKAMBALIN

            Ajita Kesakambalin is the propounder of the doctrine of Ucchedavāda, that is to say, the doctrine of Annihilationism. According to this doctrine, the body consists of four elements; and again these elements are dissolved into the original body after passing away. He further states that there is not any existence of supra-mundane entity or personality having higher and super-natural powers. This doctrine does not believe in giving gifts, sacrifices, doing good or bad acts, and so on.

 

PUKUDHA KACCĀYANA

            Pakudha Kaccayana is the propounder of the doctrine of Satta Kāyavāda, that is to say, the doctrine of Seven Fold Ultimate. According to this doctrine, there are seven elements which are immutable and unchangeable, such as the earth, water, fire, air, happiness, sorrow and life, and further he states that the body is eventually dissolved into these seven eternal elements. B.M. Barua says that the doctrine is also known as the Ātma-Sasthavāda, that is to say, the doctrine of Soul as the sixth. 

 

NIGANTHA NĀTAPUTTA

            Nigantha Nātaputta is the propounder of the doctrine of Cāturyāma Samvara, that is to say, the doctrine of Four Fold Restraint. According to him, the Four Fold Restraint is:

(a) Restraint from the use of cold water as it possesses life.

(b) Restraint from all sins.

(c) Attainment of sinless stage due to restraint from all sins, and

(d) Round the clock involvement to restrain from all sins.

 

SANJAYA BELATTHIPUTTA

            Sanjaya Belatthiputta is the propounder of the doctrine of Viksepavāda, that is to say, the doctrine of distractration or diverting the mind from the Right Path. In the Sāmaññaphala Sutta of the Dīgha Nikāya, Sanjaya of the Belattha clan always declined to give unconditional answers to problems facing the human mind. According to B.M. Barua, Sanjaya Belatthiputta raised skepticism to a level of scientific doctrine, and thus prepared the way for a critical method of investigation in philosophy.

 

MIDDLE PATH OF GAUTAMA BUDDHA

             Having known the views and thoughts of the six sophistic teachers, that is to say, titthiyas, and at the same time the trends and philosophical speculations before the coming of Gautama Buddha to the scene, it would now be crystal clear why he felt to have a new faith which, without any delay, caught the imagination of people and was followed by millions and millions.

 References- 

1. This Paper is Written By the Prof. Ram Nandan Singh, Department of Buddhist Studies, University of Jammu.

B.R. Ambedkar and Conversion of Dalits

 B.R. Ambedkar and Conversion of Dalits

Dr. Bhimrao Ramji Ambedkar is one of the greatest pillars for the resurrection of Buddhism in modern India. The first real encounter of Dr. Ambedkar with Buddhism sprang into existence with the presentation of a book on the life of Gautama Buddha by K.A. Keluskar on the grand and remarkable occasion of coming through with flying colors in the matriculation examination in 1907. Since then he became the keenest student of Buddhism. The tenets and thoughts of Buddhism struck the minds of Dr. Bhimrao Ramji Ambedkar simply because the Buddhist ideas and ideals were most suited to his personal disposition. In this context, it is pertinent to have a glance at the profile of Dr. Bhimrao Ramji Ambedkar.     

 PROFILE                                        

            Dr. Bhimrao Ramji Ambedkar was born at Mhow in Modern Madhya Pradesh on 14 April 1891 in an untouchable Mahar family.  The ancestral village of Dr. Ambedkar was Ambavade in the district of Ratnagiri in the Konkan region of Maharashtra.  It is interesting to note that the surname ‘Ambedkar’ has not been taken from the native village Ambavade, but it has been voluntarily adopted by one of the High School teachers out of reverence and respect.

            Being an untouchable, Dr. Bhimrao Ramji Ambedkar had to bear the brunt of humiliation and segregation. Even then he equipped himself with the best academic laurels. He had been an alumnus of Columbia University in the U.S.A., London School of Economics and Political Science, Gray’s Inn, London University in the U.K, and Bonn University in Germany.  Dr. Ambedkar considered knowledge and education a meansthe power of all sorts.

            Although Dr. Bhimrao Ramji Ambedkar had a very humble beginning, he left no stone unturned for the edification and advancement of his personality. It is a truism that Dr. Ambedkar started his career from the scratch and came to the national map. He is now regarded as the primus-inter-pares among contemporary national leaders. He is one of the architects of modern India. His vision of modern India is translated into the Indian constitution which advocates democracy, secularism, equality, social justice, and so on. He was the Chairman of the Drafting Committee of the Indian constitution. Dr. Ambedkar introduced new principles of political organization and established a solid base for the Indian political system and national building activity. He started the process of resurrection in the lower stratum of society. The greatest contribution of Dr. Bhimrao Ramji Ambedkar is seen on the smiling faces of millions of untouchables and Dalits in modern India.

 DISENCHANTMENT WITH HINDUISM

            Dr. Bhimrao Ramji Ambedkar was born as a Hindu. When he grew up, he had to face lots of difficulties and problems within the Hindu fold. The first disenchantment with Hinduism was the prevalence of caste system based on birth. Gautama Buddha repudiated the concept of caste-system contingent on birth. Gautama Buddha exhorts in the Sutta Nipata as under: 

             “Na jaccā vasalo hoti,   na jaccā hoti    Brāhmano.

            Kammunā Vasalo hoti, Kammunā hoti, Brāhmano.”

             Thus, Buddhism appreciated the concept of Karma and this very concept was in line with the thinking of Dr. B.R. Ambedkar. The other disenchantments with Hinduism were untouchability, inequality, injustice, hierarchy, fatalism, and so on.

 

BUDDHISM VIS-À-VIS DR. AMBEDKAR

            Dr Bhimrao Ramji Ambedkar has always sought the help and solace from Buddhism for his social, political and philosophical thinking. In this perspective, he contributed new, novel and cogent interpretations of Buddhism. The analysis of interpretation of Buddhism given by Dr. Bhimrao Ramji Ambedkar is very challenging, for instance, acceptance of Two Fold Jewel, i.e. the Buddha and the Dharma instead of Three Fold Jewel, i.e. the Buddha, Dharma and Sangha. It is true to hold that Dr. Bhimrao Ramji Ambedkar explicated the teachings of Buddhism in a changing world. It is a pragmatic realism that religion is meant for the welfare of humankind. In this context, Dr. B.R. Ambedkar states as under: 

            “Religion is for man and not man for religion.”

             Keeping in view the aforesaid fact, Dr. Bhimrao Ramji Ambedkar interpreted and analyzed the teachings of Buddhism which was most suited for the upliftment and enculturation of the suffering and sorrowful human beings.

            In 1936 Dr. Bhimrao Ramji Ambedkar wrote a book entitled “Annihilation of Caste” and in that year itself he made up his mind to renounce Hinduism. It is pertinent to note that Dr. B.R.Ambedkar did not desert the religion of his birth in a fluke. It took twenty years to renounce Hinduism.

            On 14 October, 1956 Dr. Bhimrao Ramji Ambedkar embraced Buddhism at a historic ceremony in Nagpur with his more than half a million followers. This conversion to Buddhism was a water-shed development in the lives of millions of untouchables in India.

            The background for conversion to Buddhism of Dr. B.R. Ambedkar took place in a considered and thoughtful way. He began to take active role for Buddhism in thought and action. In 1949, he addressed the World Buddhist Conference at Kathmandu in Nepal on ‘Marxism Versus Buddhism”. He also attended the World Buddhist Conference in Śrī Lankā in the following year. In 1954, he again attended the World Buddhist Conference at Yangoon in Myammar.

            For the propagation of Buddhism, Dr. B.R. Ambedkar formed several organizations. The mention may be made of the Bhārtīya Buddha Jansangha in 1951 and Bhārtīya Buddha Mahāsabhā in 1956. He also contributed to the Buddhist literary world. He compiled a Buddhist Prayer Book titled ‘Upāsanā Pātha.’

            Dr. Ambedkar was an economist by training and with the passage of time he became a political leader. He sought the concept of political economy from Buddhism. The concept of political economy outlined in the sermons and discourses of Gautama Buddha is ethical and democratic. It was revolutionary for the sixth century BCE and is still relevant today. According to the Kutadanta Sutta and the Chakkavatti Simhanada Sutta of the Digha Nikaya, the eternal universal Dhamma ought to be the only supreme sovereign of rulers; ethics must govern public administration as wide spread poverty is the cause of disorder, crime and discontent, the economic welfare of all people is essential and the internal and as well as the foreign policies of a state must be based on the righteousness (Dhamma). Thus, Buddhism enjoins that the state must be for the welfare of all and for serving moral ends. Dr. Ambedkar tried his level best to emulate this sort of paradigm of political economy.

            Dr. Ambedkar applied the profound concept of Dhamma for societal dynamism. In fact, for the first time, he was influenced by the Buddhist concept of social thought after going through a renowned book titled “The Essence of Buddhism” (1912) by Lakshmi Narasu. “The spirit of Buddhism,” Narasu opines, “is essentially socialistic”. Dr. Ambedkar was a great exponent of equitable distribution of natural resources, opportunities, and services. He accorded utmost importance to the dignity of labor.   

The genesis of the Dhamma of Dr. Ambedkar may be traced back to the Dhammacakkappavattana Sutta [vii] of the Samyutta Nikaya of the Sutta Pitaka. In Buddhology, the importance of the Dhammacakkappavattana is supreme and peerless. It is the foundation of Buddhist philosophy and meta-physics. Every school of Buddhism solicits epistemological as well as ontological underpinnings from the Dhammacakkappavattana. It is a fountainhead from which the Buddhistic streams have been continuously flowing in different directions for the edification and satisfaction of human beings regarding religious and spiritual well-being. There may be an analogy between the Dhammacakkappavattana and the Sun. The Dhammacakkappavattana is like the Sun around which different forms of Buddhism like planets have been orbiting in harmony and concord since the time immemorial. Thus, the importance of the Dhammacakkappavattana is second to none, and the Eight-Fold Path is a constituent of the former.

            The Dhammacakkappavattana, that is to say, the First Sermon of Gautama Buddha consists of the Four-Fold Truth, Eight Fold Path, Dependent Origination, Twelve linked Causation, Karma and Re-birth, Middle Path, and so on.

            The Four-Fold Truth is enumerated as i) suffering (dukkha), ii) cause of suffering (dukkha-samudaya), iii) cessation of suffering (dukkha-nirodha),  and iv) path leading to the cessation of suffering (duhkha-nirodha gāminī pratipat).

The Eight Fold Path is taken as  i) Right View (Samyak Drsti), ii) Right Determination (Samyak Sankalpa), iii) Right Speech (Samyaka Vāk), iv) Right Action (Samyak Karmānta), v) Right Livelihood (Samyak Ājiva), vi) Right Effort (Samyaka Vyāyāma), vii) Right Thought (Samyak Smrti), and viii) Right Concentration (Samyak Samādhi). Furthermore, the Eight Fold Path has been again reorganized into the Triple Path, such as the Sīla, (Right Conduct), Samādhi (Right Concentration), and Prajñāa (Right Wisdom). The Sīla, Samādhi, and Prajñāa are the way to attain emancipation from the mundane life.

Dr. Ambedkar has emulated the democratic values and ideals from Buddhism. In fact, Buddhism stands for democratic values and ideals. In recent times, democratic values and ideals are considered and recognized as the best form of methodology to tackle all sorts of problems and disputes in the entire globe. It is utmost compatible concerning governance in the modern world. Today, the democratic form of government has become a role model for governance, and the majority of governments on earth have voluntarily adopted this sort of political dispensation. This type of government is now much revered in the comity of nations.

            Gautama Buddha did not propagate any gospel and dogma. The entire corpus of teachings and sermons of the Buddha is based on pragmatic realism and rational thinking. Gautama Buddha exhorted, “Atta dīpā viharatha.”  (That is to say- Be light unto yourself or be island unto yourself). He further says in the Attavagga of the Dhammapada by the following way:

             “Attā hi attano nātho ko hi nātho parosiyā.”

             (That is to say- A man is his Lord himself not someone else).

             Gautama Buddha provided a full-fledged freedom to think, decide and act. He did not thrust any ideas upon his followers in any form.  The Tattvasangraha of Ācārya Śāntaraksita states in a crystal clear way: 

             “Tāpācchedācca     nikasāt    suvarnamiva    panditaih,

            Pariksya, Bhiksavo, grāhyam madvaco na tu gauravāt.’’

             (That is to say- O Monks, my words should be accepted by the wise, not out of     regard for me, but after due investigation, just as gold is accepted as true only          after heating, cutting and rubbing).

             Thus, the rationalistic thought based on individualistic freedom in accordance with the discourses and sermons of Gautama Buddha paves the way for formation of democratic values and ideals in Buddhism. In this way, Dr. Ambedkar was immensely impressed by the profound ideals, ideas, pragmatism and scientific temper of Buddhism.

Buddhism is totally and completely compatible with the scientific thinking, and it has all the qualities and traits of becoming a future religion. That is why Albert Einstein opines, “The religion of the future will be a cosmic religion. It will transcend a personal God and avoid dogmas and theology. Covering both the natural and spiritual it should be based on a religious sense arising from all things- natural and spiritual as a meaningful unity. Buddhism answers this description.”

Dr. Ambedkar was a great rationalist with scientific outlook. He interpreted a very important and perplexing theory of Karma and rebirth. Thus, one of the most important theories of physics has been applied to explain a very vexed and complex concept of Buddhism.

According to Buddhism, good action leads to good rebirth and bad action gives rise to bad rebirth. As a corollary of this theory, if a person is deaf, dumb, hunched back, one eyed, lame, and so on, it is because of bad action of the previous birth(s). This Buddhist theory is not congruent with the natural justice. That is why Dr. B. R. Ambedkar put forward an interpretation in regard to rebirth based on the renowned concept of physics discovered by Albert Einstein in the form of E=MC², that is to say, energy is equal to the product of mass and square of the velocity of light. In other words, physical quantity can be converted to the form of energy.

            According to Dr. Ambedkar, Gautama Buddha exhorted that human body is made up of Pathavi (earth), Tejo (fire), Apo (water) and Vayo (air).  In this perspective, Dr. Ambedkar opines that these four physical quantities transform into the form of energy after death. Thereafter, when the Bhava, that is to say, the will to be born arises, rebirth takes place. The form of energy is again transformed into the human body consisting of Pathavi (earth), Tejo (fire), Apo (water) and Vayo (air).  Thus, there is no question of good action or bad action as regards rebirth. It is just a transformation from energy to matter and vice versa. Hence, it was a unique application of science by Dr. Ambedkar for the interpretation of a Buddhist concept.

With regard to revival of Buddhism in India, there were a number of problem areas, As a matter of fact, Buddhism vanished from the land of its origin. Therefore, it was very difficult to resurrect in the modern era. The singular contribution of Dr. Bhimrao Ramji Ambedkar gave a decided fillip and impetus to the revival of Buddhism in India. It is now an established fact that Dr. Bhimrao Ramji Ambedkar got success by organizing and mobilizing the down-trodden in the systematic and scientific way.

 References- 

1. This Paper is Written By the Prof. Ram Nandan Singh, Department of Buddhist Studies, University of Jammu.

 

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Concept of Trilaksana

 The Three Characteristics of Existence

In the Anguttara Nikaya 111. 134, the Buddha teaches as follows:”Whether Perfect Ones appear in the world or not, it still remains a firm condition, an immutable fact, and fixed law that all formations (sankharas) are impermanent, that they are subject to suffering, and that every thing is without and Ego.” These three characteristics of Anitya, Dukkha and Anatma, are the salient features of sentient existence. In the Buddha-Dharma these are called the “Trilakshana” or The Three Cardinal Features of Life.

1. Anitya (Impermanence)

2. Duhkha (Suffering)

3. Anatma (No Soul)

•  Anitya (Impermanence) - Everything is limited to a certain duration and, consequently, liable to disappear.
• Duhkha (Suffering) - Everything is unsatisfactory. There is nothing that can be relied upon. There is nothing that can bring true happiness.
• Anatma (No Soul) - Everything is deprived of a self. There is no self-inherent entity, nothing that can be controlled.

1. Anitya

Anitya means the absence of continuity and permanence. Anitya is a universal law that is applicable to all phenomena of the universe, indeed to all our sensual experiences.

Everything that occurs in the world, perceived by us, is inherently subject to decay, as soon as it appears. The aspect of change, the aspect of impermanence is vividly shown by the simple fact that phenomena appear. As soon as a phenomenon manifests, we are duly informed about its impermanent nature as before it occurred, it had not manifested yet and then it is here before us. We can ascertain that it just appeared. Therefore, a change took place, and as a matter of fact, in particular when a phenomenon appears. Then, this phenomenon will have a limited duration, and it will inevitably disappear. As soon as it appears, a natural law compels it to ultimately vanish. This is valid for all of them, without exception.

            Anitya is a characteristic common to all phenomena, ascribable to all realities, which pertain to our conscious and tangible experiences. Thus, our consciousness undergoes ceaseless mutations and all our experiences, even in the occurrences of meditative, transcendental or else mystical attainments, are transitory by nature. If, by means of meditation, we succeeded in reaching transcendent, unitary stages, similar to the ones depicted to us in the spiritual literature, we could imagine to have seen "face to face" an eternal substratum, essence or substance.

It is the result of training into various spiritual exercises or variegated meditation techniques. Therefore, this is not yet the refuge we are searching, a refuge endowed with steadiness, with eternity. Indeed, this refuge doesn't exist.

At the depth, two types of trainings can be followed by us. Some of them belong to a category that we can conveniently name samatha while others belong to the category called vipassana. Vipassana is a Pali word that means direct inner sight or vision, superior vision indeed. Superior vision in the sense that it is superior to others, because it is directed by nature, truly speaking an insight into reality.

What is reality? Reality is a non-reversible fact, which is universally verified and that can be applied to all phenomena. That fact is of threefold nature:

All phenomena that appeared will disappear.

All phenomena undergo the law of impermanence, the law of change - Anitya.

All phenomena that appeared have a limited duration.

 2.  Duhkha

Duhkha means sorrow, pain, and suffering. It is a dominant characteristic in the world in which we live. According to the Buddha, the simple fact of living is marked by the characteristic of duhkha, which is suffering manifesting in all its forms. It can be the sorrow that one experiences in sadness, in the misery or the difficulties of this life. It can be also the sorrow that can be felt when one is saturated with pleasure to the point the one the object of pleasure itself becomes disgusting and repulsive. It is the pain to be separated from those we love, but it is also that of having to endure the presence of those whom we do not love. It is the pain of not living in places where we would like to live, and also that of being forced to live in places where we do not want to live.

In one way or the other, whether we want it or not, numerous situations in which we find ourselves are painful. But at the same time, the world is not so painful because there is hope. There is the hope of a better world, the hope to gain paradise, to create a happier world, to build an environment that is more humane, more balanced.

Thus, people live in hope for a better future; this is already in itself a way of admitting that the present is not so pleasant. Unfortunately, it is obvious that the world is full of difficulties. For some people there are unbearable sufferings, some must suffer very serious and very painful diseases. Some suffer accidents or catastrophes. Others, who do not face such cruel sufferings, have, nevertheless, experienced all kinds of sorrows in daily life, like having to work in a firm with people one does not like, or the difficulty of having lost a close relation, the difficulty of having been ill, or, even, the pain that one can experience when seeing the others' suffering.

It is for this reason that people – almost all – have, in the course of the centuries, imagined a paradise, where all beings live in perfect happiness. For some, this paradise is democracy. For others, it is wealth and prosperity. For some, it is the artificial paradise of drugs; when living amid personal malaise or existential problems.  

Hence, we tend to imagine and plan a better world for the future, even in outer space. Thus, it proves that the world in which we live is full of sufferings.

3.  Anatma

Anatma is the most abstruse and perfect, and at the same time subtlest doctrine ever to have been expounded throughout mankind's history. Its special feature is rooted in the fact that it can only be explored, expounded, revealed and and taught, by the Buddha.

Anatma, that is the absence of "self", applicable to everything, every idea, every characteristic and virtually all mental or material phenomena. From this starting point, we can, naturally, give details and explanations so as to understand that in such and such cases, such and such field, in this manner, should the Anitya doctrine are expressed or perceived. The standard description that you probably already heard of lies, for instance, in saying: Let's take a cart. This cart undergoes the law of Anitya. We cannot claim that a cart exists in a true sense. Indeed, if we take it to pieces and we spread it out on the ground, we can no longer claim that this is a cart. However, all its pieces are spread before us.

The Buddha expounds what he conceives to be endowed with this character of absence of "self". He tells: "There is no "atta" in this body. Because if, in this body, there was an "atta". At this very moment, "atta" may have this power to decide or to choose that this body should assume this shape or shouldn't."

We can trace back this demonstration in numerous suttas. Throughout his life span, he very often used this method in order to make his talks understood. Here is the way he carries out:

Someone is convinced that in this body is seated a substance, a seed, an entity, or that in all cases this body and this mind are the emanation of an immutable, unconditioned and eternal principle.

The Buddha tells this fellow:

“Is that body motionless, immutable or does it undergo changes?

It undergoes changes (old age, illness, decay, etc...), Lord.

That which undergoes changes, is it a source of pleasure or a source of dissatisfaction?

That which undergoes changes is a source of dissatisfaction, Lord.

How can a source of dissatisfaction be considered as our property?”

Here one must be crazy to keep in hands a burning coal, which is a source of intense pain. One would be silly to keep this body, which is a source of transformations and dissatisfactions. Here is the specific point that the Buddha, in his demonstration about Anitya focused on. That is the idea of total absence of control. That is not only the idea that there is neither an "owner", nor an "entity". That is also the idea of absence of control as Anitya suggests the total absence of control or mastery.

For example, we would like to put an end to the ageing process. We would like to keep a young, dynamic, flexible and, in every possible way, beautiful and attractive body. However, there is an uncontrollable and natural ageing process taking place. There is no means at all to control that, not only because there is no one, no individual, no ego, but also because it's impossible to control that. It is explained by the simple fact that in this material body, there is no inner regent that controls its material constitution. Neither is there any "self control", nor is found a "self controlling" agent. Matter cannot control itself. The same process is applicable to mental phenomena as well.

NIRVANA

 NIRVANA

 The Buddha described Nirvana as the perfect peace of the state of mind that is free from craving, anger and other afflictive states. In Nibbana the root causes of craving and aversions have been extinguished such that one is no longer subject to human suffering or further states of rebirths in sansara.

The Pali canon contains other perspectives on nirvana; for one, it is linked to seeing the empty nature of phenomena. It is also presented as a radical reordering of consciousness and unleashing of awareness.

The Buddha in the Dhammapada says of nirvana that it is "the highest happiness". This happiness is an enduring, transcendental happiness integral to the calmness attained through enlightenment or bodhi, rather than the happiness derived from impermanent things. The knowledge accompanying nirvana is expressed through the word bodhi.

The Buddha explains nirvana as "the unconditioned" (asankhata) mind, a mind that has come to a point of perfect lucidity and clarity due to the cessation of the production of volitional formations. This is described by the Buddha as "deathlessness", and as the highest spiritual attainment, the natural result that accrues to one who lives a life of virtuous conduct and practice in accordance with the Noble Eight Fold Path.  Such a life engenders increasing control over the generation of karma. It produces wholesome karma with positive results and finally allows the cessation of the origination of karma altogether with the attainment of nibbana. Otherwise, beings forever wander through the impermanent and suffering-generating realms of desire, form, and formlessness, collectively termed sansara.

The Theravada school makes the antithesis of samsara and Nibbāna the starting point of the entire quest for deliverance. Even more, it treats this antithesis as determinative of the final goal, which is precisely the transcendence of samsara and the attainment of liberation in Nibbāna. Where Theravada differs significantly from the Mahāyāna schools, which also start with the duality of samsara and nirvana, is in not regarding this polarity as a mere preparatory lesson tailored for those with blunt faculties, to be eventually superseded by some higher realization of non-duality. From the standpoint of the Pāli Suttas, even for the Buddha and the Arahants suffering and its cessation, samsara and Nibbāna, remain distinct^].

In Mahayana Buddhism, nirvana and samsara are said to be not-different when viewed from the ultimate nature of the Dharmakaya. An individual can attain nirvana by following the Buddhist path. If they were ultimately different this would be impossible. Thus, the duality between nirvana and samsara is only accurate on the conventional level. Another way to arrive at this conclusion is through the analysis that all phenomena are empty of an essential identity, and therefore suffering is never inherent in any situation. Thus, liberation from suffering and its causes is not a metaphysical shift of any kind.

Both schools agree that Shakyamuni Buddha was in saṃsāra while having attained Nirvāṇa, in so far as he was seen by all while simultaneously free from samsara.

Pratityasamutpada

LAW OF DEPENDENT ORIGINATION

The Law of Dependent Origination or Pratityasamutpada is one of the most important teachings of the Buddha, and it is also very profound. The Buddha has often expressed the experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination. However, more people have heard about the Four Noble Truths, and can discuss it than the Law of Dependent Origination, which is just as important.

Although the actual insight into dependent origination arises with spiritual maturity, it is still possible for us to understand the principle involved. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors, which condition them. This principle can be given in a short formula of four lines:

When this is, that is

This arising, that arises

When this is not, that is not

This ceasing, that ceases.

On this principle of interdependence and relativity rests the arising, continuity and cessation of existence. This principle is known as the Law of Dependent Origination. In Pali, it is called Paticcasamuppada, and in Sanskrit Pratityasamutpada. This law emphasizes an important principle that all phenomena in this universe are relative, conditioned states and do not arise independently of supportive conditions. A phenomenon arises because of a combination of conditions which are present to support its arising. And the phenomenon will cease when the conditions and components supporting its arising change and no longer sustain it. The presence of these supportive conditions, in turn, depend on other factors for their arising, sustenance and disappearance.

The Law of Dependence Origination is a realistic way of understanding the universe and is the Buddhist equivalent of Einstein's Theory of Relativity. The fact that everything is nothing more than a set of relations is consistent with the modern scientific view of the material world. Since everything is conditioned, relative, and interdependent, there is nothing in this world which could be regarded as a permanent entity, variously regarded as an ego or an eternal soul, which many people believe in.

The phenomenal world is built on a set of relations, but is this the way we would normally understand the world to be? We create fictions of its permanency in our minds because of our desires. It is almost natural for human beings to cling to what they consider as beautiful or desirable, and to reject what is ugly or undesirable. Being subjected to the forces of greed and hatred, they are misled by delusion, clouded by the illusion of the permanency of the object they cling to or reject. Therefore, it is hard for us to realize that the world is like a bubble or mirage, and is not the kind of reality we believe it to be. We do not realize that it is unreal in actuality. It is like a ball of fire, which when whirled around rapidly, can create the illusion of a circle for the moment.

The fundamental principle at work in dependent origination is that of cause and effect. In dependent origination, what actually takes place in the causal process is described in detail. To illustrate the nature of dependent origination of the things around us, let us consider an oil lamp. The flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp. Or in an example of a plant, it is dependent upon the seed, earth, moisture, air and sunlight for the plant to grow. All these phenomena arise dependent upon a number of causal factors, and not independently. This is the principle of dependent origination.

In the Dhamma, we are interested to know how the principle of dependent origination is applied to the problem of suffering and rebirth. The issue is how dependent origination can explain why we are still going round in Samsara, or explains the problem of suffering and how we can be free from suffering.

The Law of Dependent Origination is primarily the Buddha’s insight of understanding suffering and the cessation of suffering without which one is stuck in a cycle of birth and death. The Law is associated with twelve links. Each link is based on the principle of Cause and Effect, which determines one’s condition.The twelve links of Dependent Origination providing a detailed description on the problem of suffering and rebirth are given below:

·   1. Ignorance which is an incomplete and imperfect understanding, illusion and unconsciousness, defilement and impurities of the mind is a condition for mental formation.

·      2.  Mental formation especially that of mental impurities which is the formulation of habitual energy and actions done in the present life which is generally liable to conform to the patterns established in previous lives is the condition for consciousness.

·      3. Consciousness which literally is the "Mind" (involving the process of perceiving, comprehending, recognizing, and differentiating) is the condition for name and form.

·      4. Name and form which is the combination of spirit and matter, mind and body is the condition for the six senses.

·    5. The six senses comprising the eye, ear, nose, tongue, body and the mind which are the tools to external contacts, awareness, and expressions are the conditions for contact.

·   6. Contact which is the psychological process created by the six senses, the objects and the consciousness is the condition for feeling.

·     7. Feeling which are of three kinds – suffering, pleasure, no-suffering-no-pleasure – is the condition for craving.

·     8. Craving which is the sensuous desire, pursuit for pleasures, attachment to gain and fear of loss is the condition for clinging.

·  9. Clinging which is the desire to keep and possess material things permanently is the condition for becoming.

·  10. Becoming which means, to give birth, create and exist, is the condition for birth.

· 11. Birth which implies life is an effect of all mental activities that make the life to happen; it is the condition for aging and death.

·  12. Aging and death which arises from birth is the condition for ignorance.

Since all the twelve links are inter-related and dependent upon each other, and since there is neither a starting point nor an ending point, they are cyclic phenomena. This conception of causal interdependence is the most important of all Buddhist principles. It describes the law of nature, which exists as the natural course of things.

The Law of Dependent Origination can be basically understood in three ways:  

·         1. Related to Cause and Effect: One reaps what one sows; this is why Buddhism emphasizes in changing fate by changing conditions.

·         2. Related to Inter-dependency: There is no independent existence; nothing has its own nature of existence.

·       3. Related to Profundity: For all phenomena, the existence of the reality of nature is dependent upon a number of causal factors, and also impermanent.

This is how life arises, exists and continues, and how suffering arises. These factors may be understood as sequentially spanning over a period of three life-times; the past life, the present life, and the future life. In the dependent origination, ignorance and mental formation belong to the past life, and represent the conditions that are responsible for the occurrence of this life. The following factors, namely, consciousness, mental and physical phenomena, the six senses, contact, sensation, desire, clinging and becoming, are factors involved in the present life. The last two factors, birth and decay and death, belong to the future life.

In this law, the first factor of Ignorance gives rise to Volitional Activities (or kamma). Ignorance means not knowing or understanding the true nature of our existence. Through Ignorance, good or evil deeds are performed which will lead a person to be reborn. Rebirth can occur in various planes of existence: the human world, the celestial or higher planes, or even suffering planes depending of the quality of a person's kamma. When a person dies, his Volitional Activities will condition the arising of Consciousness, in this case to mean the re-linking Consciousness which arises as the first spark of a new life in the process of re-becoming.

Once the re-linking Consciousness has taken place, life starts once again. Dependent on the Consciousness, there arise Mind and Matter, that is, a new 'being' is born. Because there are Mind and Matter, there arise the six Sense-organs (the sixth sense is the mind itself). With the arising of the Sense-organs, there arises Contact. Contact with what? Contact with sights, sounds, smells, tastes, tactile objects, and mental objects.

These sights, sounds, smells, tastes, tactile objects, and mental objects can be beautiful, pleasing and enticing. On the other hand, they can be ugly and distasteful. Therefore, dependent on Contact arises Sensations: feelings that are pleasant, unpleasant or neutral. Because of these feelings, the laws of attraction (greed) and repulsion (aversion) are now set in motion. Beings are naturally attracted to pleasant objects and repelled by unpleasant objects. As a result of Sensation, Desire arises. A person desires and thirsts for forms that are beautiful and enticing; sounds that are beautiful and enticing; tastes, smells, touch, and objects which the mind regards as beautiful and enticing. From these Desires, he develops very strong Clinging to the beautiful object (or strongly rejects the repulsive object). Now because of this Clinging and attachment, the next life is conditioned and there arises Becoming. In other words, the processes of Becoming are set in motion by Clinging.

The next link in this chain of Dependent Origination is that Becoming conditions the arising of Birth. And finally, dependence on Birth arise Decay and Death, followed by Sorrow, Lamentation, Pain, Grief and Despair.

The process can be ceased if the formula is taken in the reverse order: Through the complete cessation of ignorance(through the cultivation of Insight), volitional activities or kamma-formations cease; through the cessation of volitional activities, consciousness ceases;  through the cessation of birth, the other factors of decay, death, sorrow, etc., cease. Therefore, one can be free from the rounds of rebirth through the eradication of ignorance.

According to the Buddha, while He was speaking to Ananda: It is by their not being able to comprehend the Dependent Origination, that people are entangled like a ball of cotton, and not being able to see the Truth, are always afflicted by Sorrow, --born often into conditions that are dismal and dreary, where confusion and prolonged suffering prevail. And, they do not know how to disentangle themselves to get out.