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What Buddhists Believe
IN SEVENTEEN WEB-PAGE PARTS WEB-PAGE - THREE
Chapter 3 |
K.Sri Dhammananda
Venerable Dhammananda was born on March 18,
1919 to the family of Mr. K.A. Garmage in
the village of Kirinde, Matara in southern
Ceylon. Like most children born during the
British colonial period, he was given the
English name of Martin. He was the eldest
in a family of three brothers and three sisters
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Chapter 3: After the Buddha
Does the Buddha Exist After His Death?
The question: 'Does the Buddha exist after
His death or not', is not a new question.
The same question was put to the Buddha during
His lifetime.
When a group of ascetics came and asked the
same question from certain disciples of the
Buddha, they could not get a satisfactory
answer from them. Anuradha, a disciple, approached
the Buddha and reported to Him about their
conversation. Considering the understanding
capacity of the questioners, the Buddha usually
observed silence at such questions. However
in this instance, the Buddha explained to
Anuradha in the following manner:
'O Anuradha, what do you think, is the form
(Rupa) permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or
pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent,
painful and subject to change as: 'This is
mine; this is I, this is my soul or permanent
substance?'
'It is not proper, Sir.'
'Is feeling permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or
pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent,
painful and subject to change as 'This is
mine, this is I, this is my soul'?'
'It is not proper, Sir.'
'Are perfection, formative tendencies and
consciousness, permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or
pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent,
painful and subject to change as: 'This is
mine, this is I, this is my soul?'?'
'It is not proper, Sir.'
'Therefore whatever form, feeling, perception,
formative tendencies, consciousness which
have been, will be and is now connected with
oneself, or with others, gross or subtle,
inferior or superior, far or near; all forms,
feelings, perceptions, formative tendencies
and consciousness should be considered by
right knowledge in this way: 'This is not
mine; this not I; this is not my soul.' Having
seen thus, a noble, learned disciple becomes
disenchanted with the form, feeling, perception,
formative tendencies and consciousness. Becoming
disenchanted, he controls his passion and
subsequently discards them.'
'Being free from passion he becomes emancipated
and insight arises in him: 'I am emancipated.'
He realizes: 'Birth is destroyed, I have
lived the holy life and done what had to
be done. There is no more birth for me.'
'What do you think, Anuradha, do you regard
the form as a Tathagata?'
'No, Sir.'
'O Anuradha, what is your view, do you see
a Tathagata in the form?'
'No, Sir.'
'Do you see a Tathagata apart from form?'
'No, Sir.'
'Do you see a Tathagata in feeling, perception,
formative tendencies, consciousness?'
'No, Sir.'
'O Anuradha, what do you think, do you regard
that which is without form, feeling, perception,
formative tendencies and consciousness as
a Tathagata?'
'No, Sir.'
'Now, Anuradha, since a Tathagata is not
to be found in this very life, is it proper
for you to say: 'This noble and supreme one
has pointed out and explained these four
propositions:
A Tathagata exists after death;
A Tathagata does not exist after death;
A Tathagata exists and yet does not exist
after death;
A Tathagata neither exists nor does not exist
after death?'
'No, Sir.'
'Well and good, Anuradha. Formerly and now
also I expound and point out only the truth
of Suffering and cessation of Suffering.'
(Anuradha Sutta---Samyutta Nikaya.)
The above dialogue between the Buddha and
Anuradha may not be satisfactory to many,
since it does not satisfy the inquiring mind
of the people. Truth is such that it does
not give satisfaction to the emotion and
intellect. Truth happens to be the most difficult
thing for man to comprehend. It can only
be fully comprehended by Insight. Buddhahood
is nothing but the embodiment of all the
great virtues and supreme enlightenment.
That is why Buddhas who could enlighten others
are very rare in this world.
A Successor to the Buddha
Buddhahood is the highest of all achievements.
Many people ask why the Buddha did not appoint
a successor. But can any one appoint another
to take the place of the Supreme Enlightened
One? Attaining Buddhahood is the highest
of all achievements that only the wisest
man can reach. He is the flower of mankind.
To attain this highest position, one must
have the qualification such as self-training,
self-discipline, moral background, supreme
knowledge, and extra-ordinary compassion
towards every living being. Therefore, a
person himself must take the trouble to qualify
himself in order to attain Buddhahood. For
example, a doctor cannot appoint even his
own son as doctor unless the son has qualified
himself to be a doctor. A lawyer cannot appoint
another person as a lawyer unless that person
obtains the necessary qualifications. A scientist
cannot appoint another person as a scientist
unless that person possesses the knowledge
of a scientist.
Therefore, the Buddha did not appoint a successor.
On the other hand, even if He had done that,
the person who was to succeed Him would not
have the real qualities of the Buddha and
would certainly misuse the authority and
mislead the public.
Authority over a religion must be exercised
by a person or persons possessing a clear
mind, proper understanding, perfection and
leading a holy life. Authority should not
be exercised by worldly-minded people who
have become slaves to sensual pleasures or
who crave for worldly material gain or power.
Otherwise the sacredness, freedom and truth
in a religion could be abused.
'I am not the first Buddha to come upon this
earth; nor shall I be the last. Previously,
there were many Buddhas who appeared in this
world. In due time, another Buddha will arise
in this world, within this world cycle.'
When the Buddha was about to pass away, Ven.
Ananda and many other disciples wept. The
Buddha said, 'Enough, Ananda. Do not allow
yourself to be troubled. Do not weep. Have
I not already told you that it is in the
very nature of things that they must pass
away. We must be separated from all that
is near and dear to us. The foolish man conceives
his idea of Self; the wise man sees there
is no ground on which to build the Self.
Thus the wise man has a right conception
of the world. He will conclude that all component
things will be dissolved again; but the Truth
will always remain.'
The Buddha continued: 'Why should I preserve
this body when the body of the excellent
law will endure? I am resolved. I have accomplished
my purpose and have attended to the work
set upon me. Ananda, for a long time you
have been very near to me in thoughts, words
and acts of much love beyond all measure.
You have done well, Ananda. Be earnest in
effort and you too will soon be free from
bondages! You will be free from sensuality,
from delusion, and from ignorance.' Suppressing
his tears, Ananda said to the Buddha, 'Who
shall teach us when You are gone?' And the
Buddha advised him to regard His Teaching
as the Master.
The Buddha continued again: 'I am not the
first Buddha to come upon earth; nor shall
I be the last. In due time, another Buddha
will arise in this world, a Holy One, a Supremely
Enlightened One, endowed with wisdom, in
conduct auspicious, knowing the universe,
an incomparable leader of men, a master of
devas and men. He will reveal to you the
same Eternal Truths which I have taught you.
He will proclaim a religious life, wholly
perfect and pure; such as I now proclaim.'
'How shall we know him?' asked Ananda. The
Buddha replied, 'He will be known as Maitreya
which means kindness or friendliness.'(In
Buddha Vansa, 28 names of the previous Buddhas
are mentioned, including Gautama the Buddha.)
Buddhists believe that those people who at
present are doing meritorious deeds by leading
a religious life will have a chance to be
reborn as human beings in the time of Maitreya
Buddha and will obtain Nibbana identical
with that of Gautama Buddha. In this way
they will find salvation through the guidance
of His Teaching. His Teaching will become
a hope of the remote future for everybody.
However, according to the Buddha devout religious
people can gain this Nibbanic bliss at any
time if they really work for it irrespective
of whether a Buddha appears or not.
'As long as my disciples lead a pure religious
life, so long the world will never become
empty of Arahantas.' (Maha Parinibbana Sutta)
The Future Buddha
'I am not the first Buddha to come upon this
earth; nor shall I be the last. Previously,
there were many Buddhas who appeared in this
world. In due time, another Buddha will arise
in this world, within this world cycle.'
When the Buddha was about to pass away, Ven.
Ananda and many other disciples wept. The
Buddha said, 'Enough, Ananda. Do not allow
yourself to be troubled. Do not weep. Have
I not already told you that it is in the
very nature of things that they must pass
away. We must be separated from all that
is near and dear to us. The foolish man conceives
his idea of Self; the wise man sees there
is no ground on which to build the Self.
Thus the wise man has a right conception
of the world. He will conclude that all component
things will be dissolved again; but the Truth
will always remain.'
The Buddha continued:' Why should I preserve
this body when the body of the excellent
law will endure? I am resolved. I have accomplished
my purpose and have attended to the work
set upon me. Ananda, for a long time you
have been very near to me in thoughts, words
and acts of much love beyond all measure.
You have done well, Ananda. Be earnest in
effort and you too will soon be free from
bondages! You will be free from sensuality,
from delusion, and from ignorance.' Suppressing
his tears, Ananda said to the Buddha, 'Who
shall teach us when You are gone?' And the
Buddha advised him to regard His Teaching
as the Master.
The Buddha continued again:' I am not the
first Buddha to come upon earth; nor shall
I be the last. In due time, another Buddha
will arise in this world, a Holy One, a Supremely
Enlightened One, endowed with wisdom, in
conduct auspicious, knowing the universe,
an incomparable leader of men, a master of
devas and men. He will reveal to you the
same Eternal Truths which I have taught you.
He will proclaim a religious life, wholly
perfect and pure; such as I now proclaim.'
'How shall we know him?' asked Ananda. The
Buddha replied, 'He will be known as Maitreya
which means kindness or friendliness.'
Buddhists believe that those people who at
present are doing meritorious deeds by leading
a religious life will have a chance to be
reborn as human beings in the time of Maitreya
Buddha and will obtain Nibbana identical
with that of Gautama Buddha. In this way
they will find salvation through the guidance
of His Teaching. His Teaching will become
a hope of the remote future for everybody.
However, according to the Buddha devout religious
people can gain this Nabbanic bliss at any
time if they really work for it irrespective
of whether a Buddha appears or not.
'As long as my disciples lead a pure religious
life, so long the world will never become
empty of Arahantas.'
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