This is a dhamma post...you may read, understand, like, share the post and be merited. Dear Dhamma Friends, Homage to Triple Gems..Buddha, Dharma and Sangha Buddha and his all teaching were always meant for everyone…not to own self only Continuation from Teachings in Chinese Buddhism (4) Buddhism - The Middle Path Among all religions, Buddhism is one that has withdrawn itself from theistic thought. To understand why this is so, we need to know about the other religions in India during the Buddha’s time. During the period of the Vedas to the time of Upanishad, Brahmana influence was very extensive. The Brahmana believed in the mysterious creation of the universe. Theirs was a philosophy that believed in the existence of a time of cosmic origin. A god created mankind, and it was believed to be the origin of all things. It was called the God of Birth, the God of Prayer, the Brahman, or I. Although the title for the creator varied over time, its implications were the same. The Brahmana believed that the Brahman was the origin of the universe and of mankind. Spiritually, mankind had similar characteristics to the Mahabrahmanas, that was, a permanent, free, and happy I or ego. This was the nature of human life. This spiritual I of mankind was the same spirit as that in which adherents of the popular religions believed. The spirit had a close relationship with the god. The Brahmana regarded the nature of the universe and of human life as permanent, free, and happy. In reality though, the Brahmanas knew that life in this world, be it normal activities, relationships in society, or even our own body and mind, always brings dissatisfaction. All phenomena are impermanent and constantly rising and falling, coming and going. Why did a permanent, free and happy existence create such an impermanent and uncomfortable world? This was the great contradiction. However, the Brahmana’s intelligence seems to have been deluded by their emotion. They ignored the contradiction, and only thought of ending their suffering in order to regain the permanently blissful state of the Brahman/god. Hence, the theory of liberation arose. About the Buddha’s time, there was a great change in Indian thought and ideology. The culture of the Brahmana, which originated in north-west India near the Five Rivers, became most popular near the upper stream of the Ganges River, at a place called Kuru. When their ideas travelled east along the Ganges River, the eastern countries such as Magadha and Vashali, which were influenced by the culture of the West, opposed the teachings of the Brahmana. The old religions in Western India were shaken, and the new religions, with various groups of ascetics in Eastern India were very extreme, and this created many doubts among the people. During this transition period where the new Western and old Eastern ideologies met, the Buddha was born. He introduced a new religion to the era. The Buddha incorporated the theories of rebirth and of liberation into his teachings. But the Buddha denied the Brahmana’s imaginative theistic theory, and set his own foundations upon an intelligent analysis of reality. He made a thorough change in both theory and practice from the old religions. Although the cycle of life and death, and the attainment of liberation in Nirvana were theories that were accepted by Indian society at that time, the problems lay in the questions of why was there rebirth and how could one be liberated. The Buddha gave wise answers to these questions. This was the teaching of the Middle Path. The Middle Path distinguished the Buddha’s Teachings from other religions. Middle Path may be misunderstood as equivocal. In fact Buddhism is not as such. Middle means neutral, upright, and centered. It means to investigate and penetrate the core of life and all things with an upright, unbiased attitude. In order to solve a problem, we should position ourselves on neutral, upright and unbiased ground. We investigate the problem from various angles, analyze the findings, understand the truth thoroughly, and find a reasonable conclusion. The Middle Path in Buddhism does not mean having a biased view or superficial understanding only. The Middle Path represents a distinct theory and way of Buddhist practice that is not common to other religions. Buddhism is a religion with high moral values. It lays great emphasis on human thought and action in dealing with the natural environment, society or individual problems. It is concerned with the relationship between thoughts and behavior, and the relationship between behavior and its consequences. By observing the activities of mankind in real life, the Buddha mastered the principles of human behavior. He then taught the two characteristics of the Middle Path: The Middle Path of Dependent Origination and the Noble Eightfold Path. The Law of Dependent Origination explains the process of human activity. The Noble Eightfold Path shows the way of practice that enables one to uplift oneself. The Tathagatha avoids the two extremes and talks about the Middle Path. What this is, that is; this arises, that arises. Through ignorance volitional actions or karmic formations are conditioned. Through birth, decay, death, lamentation, pain etc. are conditioned. When this is not, that is not; this ceasing, that ceases. hrough the complete cessation of ignorance, volitional activities or karmic formations cease. Through the cessation of birth, death, decay, sorrow, etc. cease. To be contd...
Posted on: Sat, 25 Jan 2014 12:38:20 +0000
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