From: j.chi@green.cooper.edu (Jeannette_Chi-)
Subject: THE BLUEPRINT OF HAPPINESS [PART 5 OF 7]
Organization: University at Buffalo
Date: Fri, 10 Apr 92 16:50:49 GMT


           T H E   B L U E P R I N T   O F   H A P P I N E S S    
           ===================================================

                          BY VEN. ANOMA MAHINDA


	                    [ PART 5 OF 7 ]




CONFIDENCE IN ONESELF


	Because the Buddha taught his followers that they themselves make or
mar their own happiness, it becomes necessary for us to reply on our own efforts
and not seek salvation from a deity or supernatural being.  Now if man must rely
on himself, it is weakness to seek aid and favors by praying.  Instead of
prayer, He taught us to meditate and develop the mind so that we would be able
to face the difficulties of life, and overcome them.

	Neither suffering nor happiness is permanent.  It only requires a little
patience and fortitude to wait for things to change.  The Buddhist is at a great
advantage with this knowledge, because he does not lose sight of reality during
the happy moments and he does not give way to despair in the face of misfortune.
The Buddhist knows that existence is controlled by balanced natural laws and
prayer can only be to express a desire that these shall change for one's
individual benefit, or that we wish for something we have not earned or are
entitle to.  If natural laws could be upset in this way we would be obtaining
things at the expense of someone else.

	The Buddha was not silent on the matter of deities possessing creative
power or controlling the destiny of men.  He not only explained the real nature
of things but derided the idea of the all-powerful Creator.  He went further and
showed us that such superstitious beliefs were harmful if people relied on gods
to do what only they could do for themselves.

	We are not asked to accept that the universe was created from nothing or
that a deity had achieved the impossible.  Matter, we know today, cannot be
destroyed and cannot be produced from nothing.  For centuries, men have
speculated about the beginning and end of life and the universe, although they
are matters beyond the conception of the human mind.  The Master advises us not
to participate in this useless speculation because they are problems to which we
cannot find the answer, and which have nothing to do with the moral life or
helping us to the goal of Nibbana.



FAITH OR CONFIDENCE


	In practically every one of the great religions of the world, 'faith' is
required of the followers, because many of the teachings and doctrines are
incompatible with reason.  The Dharma strikes a great contrast in this respect.
The Buddha asked only for confidence, based on understanding and reason.  Blind
acceptance is of no use to an individual because it does not require the depth
of knowledge which makes it of value or serve as a guide on the Path.  This
broad outlook is probably one of the reasons why it is now finding so many ready
converts in the West.

	There are no dogmas or articles or creed or faith in Buddhism.  No
disciple is asked to accept anything until he is ready to do so and there are no
confirmations of beliefs or creeds to recite.

	The Master, on many occasions, stressed the need for one to consider and
carefully investigate, before acceptance.  That is why, in Buddhism, there are
no records where it has sought converts at the points of a gun or under the
threat of torture.  People can only become good followers of the Enlightened One
when they are convinced of the superiority of the Buddha Sasana, as a way of
life, over all other systems.  He never encouraged hysterical or emotional
acceptance of the Dharma.  If people appeared too ready to do so, He advised
that they took more time to carefully consider the matter.

	There is a notable example of this in Buddhist history.  It is recorded,
that during the time of the Buddha's ministry, there was a certain General of
the Licchavis, named Siha, who was a follower of the Jains.  This was a sect
which existed about the same time as Buddhism.  Siha discussed his intention of
visiting the recluse Gotama, with Nataputta, their leader.  Nataputta did not
favor this suggestion and tried to discourage Siha from making the visit.  He
did not wish to lose a wealthy and influential supporter like Siha and wished to
take no chances of doing so.  However, in spite of Nataputta's advice, the
General decided he would go and see Gotama for himself and find what He was
teaching.  The next day he saw the Enlightened One and questioned Him.  The
first discovery he was to make, was that the Jains had given him a distorted
account of the Buddha's Dharma, and as soon as he heard the real doctrine he
knew that he had found the philosophy he had been seeking.  As the Master
unfolded the fundamentals of the Higher Life, His listener knew that here was a
Teacher among Teachers.  Siha responded to this realization by asking the
Buddha to accept him as a lay-follower, to take refuge in Him and the Dharma,
for the remainder of his life.  The Exalted One's reply came as a great surprise
to Siha when He tried to discourage him from accepting after so short a
discussion.  The Lord pointed out the position and responsibility of Siha in the
community, and in the case of well-known and important citizens, it was
advisable to make a thorough investigation before embracing a new teaching.

	This, however, only increased Siha's enthusiasm for the Buddha.  He knew
that if the position had been reversed, and he had left the Buddha to follow the
Jains, they would not only have accepted him without hesitation, but proclaimed
his new discipleship far and wide.  Three times the Lord repeated this advice
but Siha had firmly made up his mind.

	This, however, was not the conclusion.  The Enlightened One pointed out,
that Siha and his family had for a long time been supporters of the Jains, and
even though he may not wish to follow their philosophy, he should continue to
give alms to any of them that asked.

	Here again Siha knew that this was not the instruction he would have
received from the sect he had just left and his confidence in the Master rose
higher and higher.

	Then the Lord instructed Siha further, discussing morality and the goal;
the perils from the pleasures of the senses and the advantages of conquering
them.  Then He taught him the nature of suffering, its cause, its cure and the
Path.

	In this manner did Siha, the General, became numbered among the
followers of the Enlightened One.

	At this stage, we must quote the instructions given by the Buddha to the
Kalamas of Kesaputta, when they pointed out that all teachers extol and magnify
their own views, claiming that their doctrine is the only right one.  This only
left them confused and they did not know how to judge the true from the false.
After explaining that they did right to doubt if they did not properly
understand, He said:

	"Do not go by what is reported by others, what is hearsay or taught by
tradition.  Do not go by proficiency in reciting the scriptures or by mere logic
and inference; not because if fits in with views already held; nor out of
respect for your teacher.  It is only when you know for yourselves that these
teachings are good, they are acceptable by the wise, that when practiced they do
not conduce to loss or suffering; then only must you accept them."



HOMAGE TO THE BUDDHA


	The homage and respect paid to the Buddha, is but a symbolic veneration
of His greatness and the happiness we find in His Teaching.  The Master is, at
all times, an example in thought and deed, of the way and manner we should
conduct ourselves.  It is therefore, not unnatural that this respect should
express itself in some of the finest and most beautiful art and sculpture the
world has ever seen.

	The images we see of the Buddha, are symbolic representations of
qualities and do not pretend to be 'photographic' likenesses.  It was hundreds
of years after the Master's death that these images began to appear.  In the
very oldest sculptures and paintings, the Buddha was represented by a wheel or
footprint, while in some cases, a blank space was used to indicate, rather than
portray, His presence.  The first images were made by Greek converts to
Buddhism, at Gandhara in North-West India.  These Greek craftsmen gave the
images the same likeness as Apollo.  These sculptures, and the millions which
have followed, have given a tangible representation of the Buddha to many.

	There are no esoteric or exoteric Teachings of the Master.  He did not
expound one thing to the public and keep back some secret information for a few
chosen disciples.  That which He knew was necessary for man's salvation, He
taught freely to all.  It must, however, be realized, that though there is none
of this esoteric and exoteric discrimination, there remains a considerable
difference of understanding among the millions of His followers.  Complete
understanding of the Dharma, requires a greater depth of vision than many
possess.  In Asia today, there are among the many millions, those to whom the
Buddha is simply peasant with his simple views, is just as much a disciple as
the monk or scholar.  Simple people of all races require simple doctrines and
many only conceive a mental idea through a symbolic image or ceremony.  Without
these tangible forms of devotion, they would have little to grasp.

	Consistent with the Master's Teaching, we know that those who are not
ready for right understanding of this life, will do so in a successive birth.
The important thing is to guide these people along a path of good morality so
that their development is advance in another birth.  Within the Buddha Sasana we
must respect the degree to another's understanding and the point of view of
those differing from ourselves.  The enlightened Buddhist should be a guide but
not a critic.

	The Buddha Himself, had little time for ceremonies and rituals because
His way of life is a practical one of deeds and actions.  In its higher stages,
rules and rituals become fetters which impede the progress.  The Master tells us
that, the man who honors Him most is the one who practices His Teachings best.

	It should also be stressed, that to follow the Buddha does not require
one to abandon their home and family and to live the life of a recluse.  There
are many fine Buddhists today who are married men and women with families and go
about their daily life in a normal way.  They become outstanding among their
fellow men, by virtue of their morality and good conduct and the work they are
doing to make the Dharma available to others.  The great beauty of the Dharma is
that each goes only as far as he is able.  Not all are ready or willing to
become Buddhist monks and it is better to be a good layman than a failure in the
Sangha.