BHIKKHU DHARMESWAR
Introduction:
The Buddha statue and Buddhist Temple are very significant to every Buddhist follower. Buddhist Temple is sanctuary dwelling place of venerated monks and celestial area for lay people. Buddha Statue is an agent and symbol of media between final goal of Buddhism and human beings. Lay followers come to the temple to vow before the Buddha and also to receive precepts, offering Danā to the venerated monks, worshipping Buddha, practicing meditation and to observe three basic Buddha’s fundamental teachings such as Aniccatā(impermanence), Dukkhatā (suffering) and Anattatā(soul) . Generally the people think that Buddhist temple is a holy place of Buddhism and Buddha statue is the representative of Buddha’s characteristics. Buddha statue and Buddhist temple are different in shape and structure from country to country ethnically as well as culturally. But sacred themes and divine expression are fairly similar. The two authors’ Titus Burckhardt and Keith Critchlow explained the theme in their two books, Sacred Art in East and West and Art form the sacred to the profane east and west very systemically. The both authors applied their ideas, experience, expression and own explanation about sacred art, naturalistic art, profane art and modern art. They also explained sacred symbols of the temple and secular art and compare the relationship between them. They describe why people worship various symbols, secular art, profane art and what they receive in return. I am going to analyze in my paper two basic aspects: one is Buddha statue and another is Buddhist temple. I will try to explain Buddha statue as sacred art and naturalistic art as well as Buddhist temple ground structure with sacred symbol according to two authors’ basic theory. I also try to apply my own idea, expression and analysis about sacred and naturalistic art. In the first section of my paper, I explained Buddha statue and in second section I analyzed ground of Buddhist temple. I select my own dwelling Buddhist temple WAT RANG BUA, located at Pasicharoen district in Bangkok for my analysis.
Buddha Image:
Buddha image has taken a significant place in every Buddhist’s life. After the great passing of Buddha, it becomes very popular. It seems that people are trying to cover the absence of Buddha with His image. Buddha statues inspire us to develop our inner qualities to achieve happiness, good fortune and satisfaction in our lives. We place Buddha statues in the central area of our home or office for daily inspiration. Buddha image is considered as a reminder of our own capacity to achieve the good life. Images were the one of the most widely accepted mode of realizing the presence of non-present. The image gives us strength in sorrows.
There is no doubt that all the images of Buddha are considered as sacred art. There are some contradictions regarding the matter whether all the images of Buddha are sacred or not?
I would like to explain Buddha image as sacred art. The art which illustrates the celestial expression is called sacred art. Icon of Buddha, God and Goddess, Sacred symbols are considered as sacred art. There must be a link with spirituality in sacred art. Sacred art must have enough elements to expose it. Every Buddhist worships Buddha with profound respect. So, Buddha image is very significant for practising religion. According to the Maha Lakkhana Sutta , Buddha had 32 great sings and 80 secondary characteristics in his physical feature. So, we can imagine how difficult for an artist to characterize all signs in his art. It is said that attempts were taken during Buddha’s life time also. But no artist becomes successful. Then Buddha himself projects his portrait using his spiritual power. So, Buddha images of past and present are trying to project some major characteristic of Buddha. But we consider these images as sacred image of Lord Buddha. The perfect proportions of a Buddha, the graciousness of his physical form, represent one of the ten qualities or powers of a Buddha. These are the basic harmony and beauty of a Great Being. Now, the artists follow one ideal measurement for preparing Buddha image. But the appearance of Lord Buddha is different in different culture such as Theravada Buddha, Mahayana Buddha, Tibetan Buddha, etc. Now, I will explain images of Buddha and will try to explain Buddha statues as a sacred object and as sacred art compared to a profane object and naturalistic art:
Fig-1: The figure 1 is considered as one of the most sacred image on earth. This was made just 300 years after the Great passing of Buddha patronized by Emperor Ashoka. Buddhist people firmly believe that this statue has spiritual power and it was made with the instruction of holy Sangha of that time. Buddhist religion and Buddha status were almost destructed all over India by Hindu Emperors or Rulers. This statue survived without any damage. It is the superb creation that has ever made. Though it looks like very simple, it is very much extra ordinary. Sharp nose, long ear-lobe, large eyes and the gentle face everything express the greatness of Buddha. The colour of the statue is golden and this is the symbol of ray of the sun. In the back of the head, there is a circle which is the symbol of rebirth. According to Buddhism, man born again and again in this earth and suffers a lot. The seat on which the statue is placed on is known as padmasana which is very sacred. This figure is purely sacred. This is why; we can say that Fig 1 is a pure sacred image of Buddha.
Fig 2: The figure 2 is also the image of Shakyamuni Buddha which is situated in Taiwan Buddhist Monastery. This statue is decorated with lotus flower, where there is a cosmic circle at the back side of the statue. On the top, the symbol of circle expresses time of infinity ‘Nirvana’ final goal of Buddhism. Divine light is like as sun, and it seems to us that Buddha distributes his great compassion of light for removing ignorance. The artist tried to apply all sacred themes in the statue of Buddha and in its surrounding. The sitting place of Buddha and all decorations are quite similar to sanctuary dwelling place of divine cosmos. The Buddha’s celestial smiling face, compassionate eyes, long ear, divine beauty of sharp nose and Dharmaccakara Mudra hands; all features quite sacred. I think the artist applied the two authors’ theory in this figure of Buddha statue which is completely sacred art.
Fig 3: This figure I collected from internet. The founder of Buddhism is Lord Buddha. After achieving ‘enlightenment’, he taught his followers how to achieve ‘Nirvana’ which lead them free from all kinds of sufferings. After the great passing of Lord Buddha, his followers felt the absence of Buddha severely. So, they started to make the statue of Buddha to fill up the gap. This is why, Buddha image is very sacred. But not all statues of Buddha followed the characteristics of sacred art. So, we can’t consider all Buddha image as sacred art. If we study the figure 3, we see that it is the image of standing Buddha. It is shown that some devotees and deities are worshipping him. The shape of image looked completely naturalistic. Flat body, face and improper hand shape everything looks like naturalistic art. Here the artist failed to create celestial environment and also failed to project the major characteristics of a sacred art. Only the hair and ear symbolizes the greatness of Buddha. So, we can undoubtedly say that figure 3 is a naturalistic art though the theme is sacred.
Fig 4:
It is another image of Buddha which is not sacred but naturalistic. It seems that the artist tried his best to characterize Buddha as simple human being. The artist made the statue as part of myth. In the very beginning, I want to discuss about the surrounding of the image. There is no element in the image which helps to create a celestial environment. Even the guardian god of Buddha who seems to protect Buddha is purely naturalistic. The artist also doesn’t follow the ideal measurement for making Buddha statue. Though he made the lotus seat for Buddha, it is no way a sacred art. The emotion that a sacred face of Buddha expresses is also absent here. It seems that Buddha is a very ordinary person and express emotion like us. We can call an art sacred when it has enough elements to expose it. Here we find no such element for which we can call it a sacred. A sacred art of Buddha can’t be placed everywhere. It must be placed in a sacred place where people can show respect and worship. Figure 4 is seemed to place on the walking way. For all these reasons, I think figure 4 is a naturalistic art.
Wat Rang Bua Buddhist Temple:
In Buddhist life cycle, for awakening the sense of humanity, the importance of a Buddhist temple, a sanctuary of benevolence can’t be finished in one word.
“Wat Rang Bua” Thai Buddhist Monastery
Since Buddha’s lifetime till today, in familial, social and national life, the role of this sacred home, a centre for moral practice is immense. This is Buddhist temple which is the centre for austere ascetic practices. It has been marked as the estuary of relief in rural and social gregarious life-cycle of Buddhists. I would try to analyze, in my writings, the basement and structure, specific features as well as its effect of Buddhist temple in socio-humane life. For the followers of every sects in Buddhism i.e. Theravada, Mahayana, Hinayana, Vajrayana, Tantrayana, Buddhist monasteries are essential institutions. Basically the first lesson of moral practice begins from here. The shape and structure vary from country to country, nation to nation and even race to race. I like to exemplify here a Thai Buddhist Temple named ‘Wat Rang Bua’ located in Bangwa under the district of Phasicharoen. It had been established in 2403 BE Buddha year with the patronization of some local generous and religious-loving people and its area is about 11 RAIs. Most Venerable Chawalit Paripunno is the lord abbot of this Monastery. Here have more than 30 resident monks and 10 foreigner monks among them who study various university and colleges. It has been divided into three parts- ‘Buddha hall’, ‘dwelling place for monks, and ‘Cremation hall’. Monk hall concludes ‘bell-house’, ‘Merit Building’, ‘Store house’ and an ‘auditorium’ . In regarding this some symbols are mention worthy; these are important for what is my fundamental purpose for writings.
Brahma:
In Buddhism Brahma occupies a significant place. He is considered as equivalent to the qualities of parents. That means he is the primary preceptor of learner while Brahma himself is a creator in accordance with the opinion of Hinduism. The Hindus know him as Mahabrahma (Great Brahma). But whenever Buddha used to sit in meditation in a solitary place, outside the locality, Brahma would worship him with divine materials appearing before him. In the figure Brahma’s four heads symbolize four sides of the universe as if he were the protector. This is clearer in his expression of two anterior hands. Both of them assure of safety while rest of the six hands hold six different materials. Conch in hand symbolizes an auspicious sound (Sacred sound), brick in one hand symbolizes building something while a three-pronged spear destroys the devils or devilish works. Dhammachak symbolizes the cycle of cosmos as well as the spear symbolizes a weapon of a caretaker of this universe. Another hand holds a pot of holy water; here water is the media for purifying the world. In one word Brahma is the symbol of Mettā (love for others), Karuņā (compassion), Muditā (to be glad in sympathy) and Upekkhā (to be neutral and unmoved) . Brahma is four-headed and he contains also four qualities and he is careful about what is happening in four sides of the universe. But the statue of Brahma is kept just beside the main temple, particularly at the side of the gate. Like all gods and goddesses Brahma comes to worship Buddha too. In Buddhism Brahma is none but a god. From this point of view, I consider the internal theme of this art is sacred though the image is profane.
Dhammachak:
The word Dhammachak is composed of two words ‘dhamma’ and ‘chak’; here dhamma means ‘the way of life’ and chak means ‘life-circle’ i.e. Dhammachak means the way of life in life-circle. The use and significance of ‘Dhammachak’ in Buddhism is immense. Though the form and color vary from country to country, the aims on objectives in using are similar. On the basis of sides inside the circle three types of Dhammachak are seen. Some of them contain four sides, some are eight-sided and some are twelve-sided. Four sided Chak indicates ‘Noble Four Truth ; eight sided chak indicates ‘Noble Eight-fold Path ’ and twelve sided chak indicate ‘Twelve types of Cessation’ in Buddhism. Dhammachak is seen on the back side of Buddha statue, in the Uposath Hall and on the very part of the main gate engraved at the upper level. It has ceremonial use as well. These are seen to use in religious magazines, religious messages, dwelling place of monks, sacred masks, dhamma flags and some other rituals. Besides, in Thailand all monasteries use this Dhammachak as their monastic use.
But the inner significance of Dhammachak is more attractive and marvelous. These are symbolical and meaningful through Buddhist Language. Two cycles in Dhammachak indicate two realms. The inner cycle symbolizes the final goal of Buddhism, ‘Nibbana’ while the outer cycle can be compared to thirty one ‘Lokabhumi’ (Life cycle). Four, eight or twelve sides are the connecting routes in between the two circles. If someone likes to get rid of the hand of birth and death, he has to adopt the ways shown by Buddha. These sides are genuinely the routes to reach the inner cycle from the outer cycle. Consequently these became significant to all classes of people those who come to visit temple and these are set in front of the entrance of temple so that people might think of it at the first sight. Then questions may arise into their mind that what are these and what are the meanings of these. Once they seek for the answer, they must come to someone who knows its meaning i.e. who can explain it properly. Thus they may find out the way of truth eventually and the way of ever-relief afterwards.
Indeed, in all the sectors of Buddhism Dhammachak is used abundantly and from that point of view this is obviously another example of sacred art.
Serpent:
Serpent is considered as the king of water in Buddhism. There are many ‘Jatakas’ (The previous life history of Buddha) and events on serpent. In Buddhism anger has been compared to serpent. But ‘Jatakas’ tell us that serpent king protected Buddha many times. The serpent kingdom is apparently inferior to mankind. Serpents or Nagas can change their corporal figure. Sometimes, for the necessity of time they appear in disguise of human. For this reason, during ordination every monk should utter ‘Buddhang Sharanang Gachchami’ (I am taking shelter of Buddha) two times in two ways. The pronunciation of ‘ng’ is impossible to utter for the ‘Nagas’. This is done to determine the person whether man or serpent .
In Chinese tradition, serpents are considered as the symbol of violence. Dragon is such one which emits fire from its mouth and burns everything when it gets angry. This anger may come from human being. Whenever a man gets angry, he turns into a serpent and apparently there are no differences between a man and a serpent.
In the figure the serpent king ‘Muchalinda’ protected Buddha seven times by spreading its hood over the head of the Buddha. This gigantic serpent-genie used to live in the roots of the Bo tree under which the Buddha attained to supreme consciousness. In a step of bliss he did not perceive the gathering of a frightful storm and for this reason Muchalinda encircled the body of the Buddha seven times before spreading his hood above as an umbrella. When the storm was over Muchalinda, the Naga king appeared before him in the guise of a young man and bowed low to him joining two hands with profound respect. In the life time of Buddha, once he came into victory over a most ferocious king serpent through love and peace . That is, human and serpent worship Buddha in their individual style and this is completely a natural phenomenon. It is clear in Buddhism that serpents have their own kingdom inside the ocean and they may change their physical shape where necessary but they are never equivalent to the humane qualities. So, on the basis of this point of view, this is nothing but a Naturalistic art.
Holy Water:
Water occupies the three-fourth part of the earth; another name of water is life. In the language of chemistry water is the best cleaning agent. Water keeps the living world alive and washes the dirt away. Water is called the symbol of grace. So it is not only used in the organic use but also in religious use. In accordance with the theme of biological science, water goes from higher concentration to the lower concentration due to osmosis. The same phenomenon occurs while a devotee pours water at the time of transferring merit for his ancestor. His belief is that merit goes to the ancestor while he pours water downwards.
Basically water purifies our body and keeps us fresh and well. From this point of view, water is acceptable rather than petrol or oil or same liquid substances. Though air, fire, earth and water are the four structural elements of the universe, water is exceptional for the purification of the cosmos.
In Hinduism, the Ganges is considered as a sacred river. Consequently those who bathe in this river, get purified and get rid of all sins they committed because it is believed that this water comes down to them from heaven. It is said in the Biblical story the spirit of God moved upon the face of waters before the creation of earth. In Islam and Christianity the story of Noah’s flood is more attractive and optimistic. The Noah’s flood washed the whole earth away and purified the land with holy water. Here water is the media through which the earth got purified. Moreover, once the city of Vesali (Uttar Pradesh, India), in the lifetime of Buddha, faced a great famine due to the scarcity of rain. By the order of Buddha Venerable Anandha Thera recited ‘Ratan Sutta’ and eventually a heavy rainfall came, cleaned the city and protected the people. Merit-expecting people, however, seek for the touch of holy water from their ‘Lumpha’ (Abbot) as a result of which he takes a bowl of water and sprinkles over the devotees’ head by the help of a broom-like material; here water is holy to them.
Bell-house:
Bell-house is a part and parcel of a Buddhist monastery. It is generally ringed three times a day- at dawn to awaken the monks and devotees; in the morning and afternoon to call in for prayer. Besides, sometimes it is ringed for particular purposes i.e. when someone is expired; his/her relatives gather outside the temple before putting his/her into the graveyard and then a bell is ringed to call in for dhamma-discussion. Genuinely its purpose is to awaken both monks and people. By hearing its sound they could realize that it is time for meeting, prayer or likewise these. It is made for the general use of a temple. Though its essentiality is much in religious field, it is nothing but a profane art.
Uposathā Hall (Chapel Building):
Uposathā Hall or ordination hall is the most sacred place of all in a temple because through this an ordinary man enters into the true kingdom leaving all earthly attractions and false relations. This is the place where he gets ordained under the supervision of a senior monk. The symbol of Dhammachak is located in the main gate indicates that he is entering into the way of salvation, the way of merciful Buddha. Dhammachak including deities indicate as if he were welcomed in this new horizon. Lion faced statues are the symbol of lion heart, courage and strength. Buddha in his lifetime was also known as ‘Shakyo-lion’ (Lion man in the Shakyo dynasty). Moreover Uposathā Hall is one and only place where all the monks can admit their offences if committed anyway and thus they purify themselves in accordance with the rule of Sangha. So this is absolutely an instance of sacred art.
Covered-face Monk statue:
“I will hear no abusive language, I will see no blamable act and I won’t allow any misdeed inside myself” is expressed in this figure. This figure indicates that this monk is covering his face with spreading two hands, keeping two thumbs into the ear. That means he would like to subdue ‘six indriyas’ (Six sense fields) i.e. ears, nose, tongue, eyes, body and heart . This statue is an excellent object of temple to make the common people vigilant about their daily activities. This will create, no doubt, the eagerness in the mind of people and questions will be arisen in their mind about what they should do and what not. Though this is a profane art, it has qualities to make something sacred.
Cremation Hall:
The cremation hall or the funeral hall is also a very important part of a temple. Most of the time, it is established just beside the ‘Uposoth hall’ so that monks can always remember everyone must die in course of time and they must come to embrace it ultimately. When someone expires monks are invited to contemplate the dead person. This way of thinking automatically prevents recklessness. Mindfulness from seeing death arises from truth of things. Constant awareness of death will make us undaunted of death .
Conclusion:
Buddha however discouraged it, or at least, there prevailed conflicting views whether Buddha allowed worshiping Buddha image or not. So far I know by studying his life stories, he severely criticized Hinduism for idol worship. He often used to tell his Sangha not to remain busy in worshipping Buddha. In the ‘Milinda Paññā’, we got the evidence in support of this. Ven. Bhikkhu Nagasen also explained to H. E. King Milinda why Buddha made this kind of comment . If Buddha used to encourage his pupils to worship him, they will remain busy in that work and will forget to practise his teaching which is more important. For worshipping Buddha, they were ready to do anything and even could sacrifice their lives also. According to Buddha, the first and foremost duty of Sangha is to practise his teaching for them and to preach his Dhamma universally. They will work as social reformer. They will work to lessen the sufferings of the sufferers. They will pass their time in practising Silā, Samādhi and Paññā. Buddha said if his pupils practise his true teaching properly and work harder to preserve it; that will be perfect worship to Buddha. He did not claim that he was a god, the child of a god or messenger from a god . He was a human being who perfected himself and taught his pupils to follow his example to make them also perfect. An image of Buddha with its hand rested gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. He added that it is the most important duty for the lay people, god and goddess to show respect and worship relics of those persons who are worthy for worship. This way, Buddha emphasized on his teaching rather than to worship his image. So, a Buddhist worships Buddha as a great teacher. A Buddha image is very scared to every Buddhist people. But now-a-days, it is seen that people remain busy to worship him and are not realizing or practicing his teachings truly. People lost their peace of mind and are becoming restless and crazy day by day. It is only the teaching of Buddha that can help to bring back their peace of mind. It is only the Dhamma that can make them free from all kinds of sufferings. Now, I want to make comment on the theories of two authors Titus Burckhardt and Keith Critchlow who explained the theories of sacred art, naturalistic art, profane art and modern art in their two books, Sacred Art in East and West and Art form the sacred to the profane east and west. I here will discuss about the theory of sacred art and naturalistic art which are related with Buddha image. I agree with them in that comment where they mentioned that we can’t accept all images as sacred art. There must be some characteristics of each and every art and an artist should follow and maintained it perfectly. In my paper, I discussed about four images of Buddha and try to explain them how two are sacred and the other two are naturalistic following the theories of two authors. We should not worship all the images. We should worship only the scared image of Buddha. Then I discussed about the symbols and statues which are used in temple ground. For these, I chose my resident temple Wat Rang Bua for discussion. In Wat Rang Bua, I found each and every statue used in the temple is perfect. Though all the symbols and images are not sacred but they were used perfectly. Some are used to create a sacred environment for keeping the sacred image of Buddha and some are kept to make people conscious about religion. The temple also followed an ideal measurement for the temple ground. It is also a historical place which was established about 150 years ago. Here each monk and lay people get a perfect environment for practising true teaching of Buddha.
Bibliography:
-Titus Burckhardt, Sacred Art in East and West, 1967, UK
-Keith Critchlow, Art form the sacred to the profane east and west, 2007 world wisdom, Inc
-Somdet Phra Mahā Samana Chao and Krom Phrayā Vijirañāņavarorasa, Navakovāda, Salaya Budthmonthon, 2008
-Lakkhana sutta of Digha Nikaya
- Jitentdra Lal Barua, Buddhism and Buddhist Community in Bangladesh, By, Dhaka, Bangladesh, 1999, Page 53-55
- Mr. Subrata Barua and Mrs. Nurgij Begum, Buddhist Religious Studies, NCTB, Dhaka, 2007, Class Six, page 35
-Mr. Bimal Kanti Barua, Buddhist Religious Studies, NCTB, Dhaka, 2007, Class Eight, page 38
- Robert E. Fisher, Buddhist Art and Architecture, London-1993, page-23
- W. Vajiramedhi, Looking Death in the eye, Thailand-2008, Page-53 (Vajiramedhi, 2008)
-Ven. Dharmadhar Mahathero, Milinda Paññā, Kolkata, 1977, Page-75, 79, 182
-Ven. S. Dhammika, Good Question Good Answer, Singapore, 2005, Page-3
-www.buddhanet.net/e-learning
-Interview from Most Venerable Chawalit Paripunno, Lord Abbot of the Wat Rang Bua Buddhist Monastery in Bangkok, Thailand
বৃহস্পতিবার, ৫ মে, ২০১১
Dhammakaya meditation techniques of Thailand
BHIKKHU DHARMESWAR
The meditation technique of ‘Dhammakaya ’ became very popular not only among Thai citizen but also among the people over the world. It works successfully and brings peace and tranquility in mind. It is as easy to practise as full of distinctive qualities. ‘The Dhammakaya Foundation’ founded several meditation centres in home and abroad. As per the claim of this foundation (DMC) is the biggest and up to date in the world, situated at Pathumthani . This claim is just because no meditation centre in the world could meet up the wants as the DMC could. Their proper planning, philanthropic motives as well as intellectual techniques made those acceptable to all classes of people. If we look around us, we could see many meditation centres which teach the people how to perform meditation. Especially we can see that so many people are eager to know about meditation because they probably knew that this (meditation) is the only way which can relieve them from acute pain, inconstancy of mind and the real pathfinder in the earthly and eternal life. Thinking this they have been very curious on the meditation. In addition, this is the age of globalization. The people are more sincere than before and they don’t easily trust whatever is imposed upon them. They seek for the reasons behind any occurring. They have learnt to pick out the right one and of course about meditation. Particularly when they find that there is a close relationship between science and meditation, their belief gets firm. Moreover they could understand that the meditation techniques are nothing but some scientific procedures. For this reason, they came forward and at this stage DMC became a ‘bottle of cool water’ to the people in the burning sun.
In spite of having so many meditation centres in the world, the DMC is an exceptional because of its attractive style and specific policy of application in the field of teaching meditation. That is why it became popular to all types of people of the East and the West , and every year many foreigners come to attend in meditation courses supported and arranged by DMC. Simultaneously they get the opportunity of ‘Dhamma Tour’ ‘Research’ and some other religious activities.
In my composition I will try to analyze the ‘Background of DMC’, ‘Development of DMC’, ‘Impact of DMC on Thai society’ and ‘Criticism on (DMT) .
History says that in the 21st century, Burma (present Myanmar) and Thailand are well known and famous on account of their meditation techniques. Side by side of the Asians, Western people became interested in meditation as a result of which they visit Thailand and gather new experiences on landscape, culture, tradition, lifestyle and meditation.
This is, indeed, a matter of joy that the western people get themselves involved in meditation, the one and only way to the right path of ‘Ever Relief’. The books and booklets on meditation techniques written in many languages inspired them to know about the East published by Taiwan, Srilanka and Thai government in association with many devotees. In this case the role of some monks and devotees of Taiwan, Thailand and Srilanka are praiseworthy. Free distribution of those books on Buddhism and Meditation techniques supplied from Thailand played a prolific role, where the contribution of DMC is mention worthy. So it must not be exaggerated something, if DMC is considered as the representative of meditation techniques.
Though forest tradition is still in vogue and well known in the world, on account of being a little complicated it is not attractive anymore. For an instance, forest tradition is difficult, unpolished and based on ancient strategies. On the other hand, Dhammakaya Meditation Techniques are easier, attractive, up to date and acceptable. These are actually the outcome of long research.
Again being a Buddhist dominated country, generally the Americans or the Europeans think of Thailand first of all, as they think of Israel for the Jews, Saudi Arabia for the Muslims and India for pilgrimage. Indeed while the people come to visit Thailand, they do not have any transparent idea. But when they start roaming, gradually they come to know about the visiting places. Thus they come in touch with DMC. Then they have two options before them-either DMC or Forest Tradition. They easily receive the offerings of DMC for it is simple, easy, attractive and up-to-date. And eventually when they depart from Thailand, they carry a lot of surprising but realistic experiences with them. Later they propagate it to others. Thus DMC sends the message of Buddha and meditation from the East to the West, from the North to the south; to the people of different caste or creed. It is optimistic that DMC reached in Israel, the land of Jews.
Types of Buddhist Meditation in Thailand: Excluding the period of Lord Buddha, the name which comes very first in teaching meditation is Thailand. The availability of Pagodas as well as Meditation Centres has turned it into a sacred land. Some of the well-known meditation centres are Dhammakaya Meditation Centre, International Buddhist Meditation Centre, Dhamma Vicaya Hall, Wat Phra Dhatu Sri Chomthong, Northern Insight Meditation Centre, Wat Rampoeg(Tapotharam), Suan Mokkha Forest Monastery, House of Dhamma(Vipassana) Insight Meditation Centre, Sorn Thawee Meditation Centre, Wat Pah Nanachart(International Forest Moneastery), Wat Maha That, Wat Bovornives, Wat Pak Nam, Wat Phra Dhammakaya, Wat Asokaram, Wiwek Asom Vipassana Meditation Center, Sorn-Thawee Meditation Center, Boonkanjanaram Meditation Center, Wat Sai Ngam, Sunnataram Forest Monastery, Dhamma Kamala, Wat Luang Phro Sodh Dhammakaram, Wat Wah Poo Kaew, Wat Pah Nanachat, Wat Nong Pah Pong, Wat Pah Wana Potiyahn, Wat Doi Dhamma Chedi, Wat Pah Ban That, Wat Hin Makk Peng, Wat Umong, Wat Ram Poeng, Wat Phradhatu Doi Suthep, Tham Tong Meditation Center, World Fellowship of Buddhist Youth), Wat Ampawan., Wat Kow Tham International Meditation Center. In fact, my paper summarizes Thai meditation and practice according to the techniques of DMC .
Background of Dhammakaya Meditation Centre: Pak Nam (Phra Monkolthepmuni) was a great Monk in Thailand. He is a legend in the history of Thailand on account of discovering meditation techniques and many auspicious activities. He dedicated his whole of the life for introducing new easy but prolific techniques of meditation to all classes of people. He knew that it would not be easy to teach meditation to the common people for they were far from the light of education and deprived of perfect guidelines. Again they were too much worried about their earnings and livelihood. When he found a pitiful condition among the common people, he felt mercy for them and came forward to direct a right way. He offered his invaluable discovery, short packages of meditation course to them. He became too much pleased when he saw the positive outcome of the techniques applied by him. It is believed that this great abbot had spiritual power by the help of which he could convince the people easily. Some of his super natural actions, reality of his prophecies and some miracles made him famous. For this reason millions of Thai Buddhist would come to him to have proper guidelines and they prayed to him for being the owner of huge property. Nun Khun Yai Ubasika Chandra Khonnokyoong was one of the disciples among many of his followers. When the great abbot departed from earthly life, she came forward and continued teaching as per the commands of her great master with a strong leadership. Then she founded Wat Phra Dhammakaya in the year of 1970. The story behind this is interesting more.
Once, Ven. Dhammajayo sat in meditation and after a while he saw a vast, expanded paddy field in front of him. He thought something and decided to go to the owner of that field. This field was owned by an old lady. While he reached at her home, this was the eve of her birthday. He proposed her to sell twenty acres of that land where he wanted to build a Buddhist Temple. The gentle lady refused his proposal. Finding no other way, that monk went to Khun Yai and discussed with her about future plan. However, after some days the old lady agreed at their proposal. She agreed to sell twenty acres of land at hundred million. No frustration touched her. She started a new journey. She begged money from door to door but once she noticed that she collected only 3,200 Baht that was insufficient for buying that land. Then she again continued her job. She was very well known to the teen aged girls. She used to help and inspire them to be involved in meditation as well as she used to train them how to maintain eight precepts. While the teen aged girls would think of their corporal beauty and while they would think that how they could be more attractive, she took them into the path of meditation. It is amazing but true that some of them were engaged in longtime meditation.
In course of time, everything appeared positive. The land was brought eventually and the history after that is more joyful and surprising. In the 20th February of 1970, the building was established and came into light by the ‘Ground-breaking Ceremony’ of Magha Puja day. Then the development of the Dhammakaya Temple was increasing with the support of lay people, teen-agers and generous businessmen .
However, by the way of time the wants of men and their thoughts have been developed and they learnt to be modern. The practice of meditation is so sensible matter that the application and the objectives of it may be ruined at any moment if the proper arrangement cannot be done. Considering all these factors, the DMT was built by dint of tireless efforts and hard work of two great persons. Though they are no more, their contribution in the history of DMC is ever-memorable.
Development of Dhammakaya Meditation Centre:
After the departure of Great master, Khun Yai found her dwelling place at Wat Pak Nam in Bangkok which was very small space for the rapidly increasing followers. Khun Yai and her students were led by Ven. Dhammajayo Bhikkhu and Ven. Dattajivo Bhikkhu started work for the establishment of a temple. KhunYai was determined to make her master’s dream true. While she was thinking so, she was empty handed. So, it is still the matter of surprise that how the temple was established. It is once again proved that nothing is impossible here and men can reach too high with the power of will.
The temple was established on a land of eighty acres donated by Lady Prayat Phaetayapongsa- Visudhathibodi, on the eve of Magha Puja Day, in the 20th February, 1970. It was built in so natural way that the people could feel comfort. The foundation stone for the main chapel was laid by H, R.H Princess Maha Chakri Sirindhorn on behalf of H.M. the king in December, and 1977marked by the official foundation of the centre as a temple-‘Wat Phra Dhammakaya’. The main Chapel was completed in the year of 1982. Devotees from home and abroad gather here all the time. It is not only the home of religious practices but also the home of scriptural education, research, youth training, orientations, social services and environmental conversation. The number of DMC is seventeen in Thailand (sixty domestic groups) and eleven in abroad. So it is an International Organization which has been serving the devotees since its establishment. It is obvious and transparent to all that the DMC have been popular and acceptable on account of its perfect planning, attractive thoughts, and teamwork and after all dedication. In near future the DMC is going to set up its branches over the all continents. The Dhammakaya International Society of Hong Kong Lid , Dhammakaya International Meditation Centre of Osaka, Dhammakaya International Meditation Center of Tokyo, Dhammakaya International Meditation Centre of Kualalumpur, Dhammakaya International Meditation Centre of Penang, Dhammakaya International Meditation Centre of Taipei, Dhammakaya International Meditation Centre of Taoyuan, Dhammakaya International Meditation Centre of Belgium, Dhammakaya Center De La Meditation of France, Wat Phra Dhammakaya London, Dhammakaya International Meditation Centre of U.S.A. Dhammakaya International Meditation Centre of New Jersey, Wat Phra Dhammakaya Sydney, Dhammakaya International Meditation Centre of Sydney, Dhammakaya International Meditation Centre of Melbourne, Dhammakaya International Meditation Centre of Perth, Dhammakaya International Meditation Centre of New Zealand are mention worthy .
Dhammakaya Meditation Techniques:
This is meditation which dispels all the dirt from mind. This is only the way by which controlling over a mind is absolutely possible. Those who like to practise meditation; they generally like to eradicate the inconstancy of mind. Those who got the benefits and found extreme happiness in meditation, no earthly commodities can satisfy them. But this is more difficult to build a suitable place for meditation than to convince to practise meditation. In this field the name which comes first in the history of modern meditation is nothing but DMC. DMC is the pioneer institution that came forward to scatter the sweet essence of meditation over all classes of people. Their easy, simple and attractive strategy of meditation is as acceptable to all as interesting.
Daily Schedule of Beginners Course
05.00 Wake up
05.30 Meditation Practice
06.15 Morning Exercise
07.00 Breakfast
09.00 Meditation Instruction
10.00 Meditation Practice
11.00 Lunch
12.30 Personal Time
13.45 Stretching Exercise
14.00 Meditation Practice
15.00 Lectures on “Meditation and self-development”
16.00 Personal Time/Group Sharing
17.30 Refreshment
19.00 Meditation Practice
20.00 Lectures on “Inspirational Leaders of Dhammakaya Meditation
21.00 Personal Time
21. 30 Sleep in Peace
Paying homage to the Triple Gems:
First of all one should pay respect to the Triple Gems. This softens one’s mind. Then he is to undertake the Five Precepts (Abstaining from killing animals, stealing, committing sexual intercourse, telling lies and taking intoxicants).
Recollection of goodness:
In this step one should recollect his good deeds whatever he did in the past. This helps to bring tranquility over his mind. Then he is to think what good work is to be done in the future. Everyone should remember the true proverb-“As you sow so you reap” i.e. any good deed brings good outcome and bad deed brings bad outcome
Taking seat for meditation; relaxing body and mind:
In this step one is to sit in a relaxed half-lotus position by placing his right leg over his left leg, and keeping right hand over the left hand. Head is to be kept upright and straight. One should be adjusted himself as long as he feels comfort absolutely. Sofa or chair or any other suitable places can be selected, if someone feels uneasy. Breathing should be natural. One is to close eyes at ease and it must be remembered that eyelids must not be shut forcibly. Sitting with a smile brings a benign influence over meditation.
Next to it, one is to take a deep breath and exhale it. It should be done a few times. Then when someone feels that his body is filled with happiness and joyfulness, all worries, miseries, tensions will go away. He is to think that he is now free from all earthly affairs.
One is to relax every muscle in his body and this should be continued until his body gets completely relaxed. This is the stage of complete relaxation and mind gets emptied.
Then one is to focus to his centre of his body. For an instance, a bird’s feather is coming down towards the surface of water and eventually it touched the water surface smoothly. In the same way one’s mind should be focused at the center of the body with the same feeling. This feeling can be compared to the lightness of a feather while it touches the surface of water. While one can realize that his mind is full of freedom and tranquil as if it never had any attachment in life, never faced any problems and never knew anything or anyone before, he is well prepared for practising meditation. After that one is to imagine an object of his body and he requires knowing the method. A football, a car, a house or anything else can be imagined. But one must be careful that nothing can be done forcibly and this is too much important, and let not mind be wandered. Then reciting a short sentence or a phrase is required to maintain one’s stillness of mind. Then mind on the object and phrase in the center of the body is to be maintained continuously and of course softly until his mind is constant. After that the word phrase will be dropped by itself, once his mind is absolutely constant as if he were forgetting it. The picture of the mental object supposed to be appeared at the center of the body. If it is felt one does not need to go back to recite the phrase again. But one should not be excited while different experiences is seen or felt at the center of the body. At this stage one is to be neutral and is to be remembered that this moment is very important. One’s role at this time is of an observer. One does not need to think of anything. If this is done correctly, meditation will be felt easy and cozy
With a view to clarifying the sitting position, the steps of the techniques have been stated once again.
The late Phra Mongkolthepmuni, a celebrated meditation master
Position 1: The Nostril Aperture
Mind is to be concentrated with and visualized until a bright and clear sphere appears there. Then let the sphere be appeared at left nostril for the female and right nostril for the male. Attention should be fixed and mind is to be rested at the center of the sphere. This is as clear as a size of a grain of sand or sesame. Then the word ‘Samm± Arahang’ is to be repeated three times mentally to sustain the sphere at the nostril. Indeed this is the first position where meditative person’s mind is focused.
Position 2: The Eye Socket
Then he/she is to move to the crystal clear sphere slowly up to rest at the eye socket, as directed in the first position i.e. left eye for the females and right eye for the males. Then attention is to be fixed at the small clear center of the sphere while movement to the sphere is done mentally. In this position, the same word, Samm± Arahang is to be repeated three times. This is the position no. two.
Position 3: The Center of the Head
In this step the sphere is to be shifted to the head mentally. Mind should be kept constant and fixed at the center of the bright sphere. Then Samm± Arahang is to be repeated three times to keep that sphere bright. This is the third position.
Position 4: The Palate Terminus
Without lifting the head eye-balls should be rolled so that the vision gets turned back and inside. In the mean time, one should move the vivid and transparent sphere slowly and directly down towards the palate. The words, Samm± Arahang are to be recited three times to make the sphere brighter and clearer, and it is to be held there. This is the fourth position.
Position 5: The Throat Apertures
Next to it the similar movement is to be done slowly and directly downward to rest at the throat aperture. Here also the words Samm± Arahang are to be repeated three times to keep the sphere bright and is to be held steady. This is the fifth position.
Position 6: Centre of the Body
After that while keeping one’s attention focused on the bright nucleus at its center, he/she should move downwards directly. Then the sphere is to be brought to rest at the centre of the body where the breath ends. Here also the same words are to be recited as done in the previous position.
Position 7: Position of Sphere
The seventh position is the mind’s permanent resting place. In this step the sphere is to be shifted directly upward two middle finger joints above the navel. Indeed whenever a baby is born, dies, sleeps or awakens, the Dharma sphere that governs the body arises from this position. This Dharma Sphere is composed of four spheres- the Vision Sphere, the Memory Sphere, the Thought Sphere and the Cognition Sphere. From the sixth to seventh position the Dharma sphere appears to float at the time of meditation. The bright and clear sphere is to be kept resting in the seventh position that is considered to be the center of the body. Then the words Samm± Arahang are to be recited continuously to keep the sphere constant, and to make it clearer. One’s mind should be focused on the bright center of each successive sphere. No attention to any external sensation should be paid. One’s mind should be developed into deeper to deeper successive centers while the frequent recitation of Samm± Arahang is done.
In the position of Parikamma-bh±van±, no attention should be paid even if ants or mosquitoes or any insects climb over the body. Even the feelings of breath are to be avoided. Mind is to be brought at the nucleus of the body envisioning the bright sphere, and mind in this step should be constant at the centre of the body. But it should bear in mind that force can not be applied on mind because it might shift the meditation into another way and thus mind will not be able to see.
→
Fig: Position in the meditation according to the way of DMC :
Two Inches above the Navel
To focus on the vision corporal eyes can not be used because it is the practice of mind. Mind should be trained gently to see the crystal clear sphere. In one word, one should concentrate on the center of each successive sphere. So wandering to the left, right, front, back, top or bottom is not allowed .
The Impact of Dhammakaya in Thai society:
Dhammakaya is one of the claimants among those who played role in the resurrection of Buddhism in Thailand. Bearing the prototype of Lord Buddha and taking the epoch-making steps, Dhammakaya proceeded towards a new horizon and changed many old conceptions. It will not be superfluity at all, if it is said that Dhammakaya introduced the teaching of Buddha to the Thai people newly. While the easy, simple and materialist Thai people were emerged in the darkness of illiteracy; while their feelings of ancient meditation and perception had been blunt; and while they became frustrated not finding the link between life and religion, Dhammakaya appeared to them with the lamp in hand. With its particular thoughts and methods Dhammakaya made them understand that Buddhism was not a religion only and it was nothing but a religion of wisdom which was completely based on science. The scientific procedures are based on four things and those are – theory, experiment, observation and decision. Similarly Buddhism is established on four things- There are sufferings, the causes of sufferings, the protection of sufferings and the way of protection of sufferings in the world. These are relating to the steps of scientific procedures. The “Four Noble Truth Paths ” is its superior instance. This is Dhammakaya which showed first to the Thai people that meditation, discovered by the Lord Buddha was established on the basis of science. Particularly when the ancient people used to think that meditation was the part and parcel of religion and this was a matter of hardship and complicacy, the new strategy of Dhammakaya in the field of meditation made them understand that meditation is indeed a physical based process where mind is the controller and after all it is a very infallible medicine for human life. Thus being attractive the children and teen agers of new generation came forward to grab it. Gradually they came to learn that meditation helps them in increasing the duration of memory, in dispelling corporal disorders and they started to believe that this is meditation which increases their rigidity and beauty as well. And that’s why Dhammakaya has been popular to them. One followed another one and thus the number of young followers increased rapidly. They became curious about those new techniques as a result of which mass waking rose, and Dhammakaya is successful here because while the entire nation was suffering from intricacy by the lack of proper direction and supervision, Dhammakaya appeared before them as the quinine of Malaria.
Next to it the subject which comes first is the sense and tendency of charity. But it is not that Thai people did not use to do charitable deeds. The inspiration of Dhammakaya fueled and enriched consciousness of charity in many ways. This is nothing but Dhammakaya that played a great role in awakening the sense of spontaneous participation of Thai people in charitable deeds. The arrangement of “Mass- Pindapatha” in different states of Thailand one after another is a vivid precedent of it. It is amazing but true that more than ten thousand monks and novices attend there where children, old persons and women of a specific region rush to perform charitable deeds. Thus the consciousness of Buddhism and the sense of brotherhood are created in their mind.
Controversy on DMC:
No doubt, the DMC is one of the biggest and well-known meditation centres in the present world. But some of the activities have been criticized. Though those are negligible, the DMC should be more alert sometimes because a single error may turn into a great problem. The DMC authority should bear in mind that they have well reputation over the world and this may be one of the reasons of envy of others.
It is seen that most of the leaders of the DMC lead a luxurious life and deal with huge amount of money, and Lord Abbot of DMC has been seen to use expensive saffron robe. Again the leaders provide different facilities for the different classes of people i.e. rich people are highly honored there where the poor do not get the same. Sometimes the poor can not receive the offerings of the DMC due to being expensive. A meditation centre is a sacred place where all classes of people should get the benefits equally. Meditation is done with a view to gaining supreme happiness and it should be performed by all participants through similar way. Buddhism tells about the equalization among all classes of people. The Prince Siddhartha, who took the path of salvation leaving all earthly happiness, is a splendid precedent of equalization. It is said that some of them try to solve the people’s personal problem. They prophesize the people’s fortune, and they predict on the winning number of lottery. They sell magical amulets in order to pass their probable accident away. In Buddhism it is obviously mentioned that everyone must get result of his good or bad actions. So no one can deny his destiny by containing magical amulets in his body. Again no one should show his supernatural power for it may create conflict among the devotees. These are indeed anti Buddhism affairs .
Phra Dhammachayo was primarily a very popular monk in the DMC. However, in course of time, once thousands of the people brought complain against him. Despite being accused of money scandal, he was able to overcome this problem with the help of some of his obedient followers.
A meditation centre is generally free from all other din and bustles of a society. But the internal competitions among the monks created chaos that has been criticized greatly. It is said that those who can provide more funds for the temple are highly appreciated there in the DMC. Money is collected by “The Suan Pa Himmawan” Retreat Centre and various kinds of Meditation rate, such as 5500 Thai Baht as the standard rate is published whereas the rate of 3500 Baht is for those people who are financially weak. The categories of people who qualify for a reduced registration rate of 3500 Baht are, Normal rate: 5500 Thai Baht, Special rate: 3500 Thai Baht Group 1, Special rate: 3500 Thai Baht Group 2 . Going to do this, chaos created among them. Disciplines should be maintained so that this kind of stuff matter might not occur .
Over and above, it is painful to hear that funeral ceremony is sometimes postponed as long as the demanded amount is not paid. Those who fail to meet the wanted money, they are instantly refused.
Excluding these negligible phenomena, the DMC is successful in all respects. It is previously said that nothing in this universe is out of controversies. The contribution of DMC in the history of teaching meditation and some other auspicious activities is ever memorable. In fine it is strongly believed that the DMC must reach to its goal ultimately, no doubt.
Conclusion:
Though attaining Dhammakaya, the highest level of attainment of supreme happiness is not difficult, simultaneously it is not an easy task. It is not troublesome for the person who can attain it, while it is hard for one who can not. Indeed the success of meditation mostly depends on mindfulness, temperament, patience and firm determination. These are the pre-requisites of attaining primary path (Pathama Magga). These are the updated, easier and examined ways of following the techniques of meditation. In fact, the benefits of meditation in our life are endless and its outcome is filled up with extreme happiness. It is matter of pleasure that without making deformed of meditation technique taught by Lord Buddha DMC offered it to the participants successfully. In both methods of Samatha and Vipāssanā their involvement is as up to date as praiseworthy. Actually the DMC tries to follow the techniques of both of the ways which are related to the fundamental teaching of Buddha i.e. Visuddhimagga and Satipattanā Suttā. According to me this way will be more fruitful and obviously be the successful one in the field of Theravada Practices. If this attempts remains continued in future, a procession of success will go ahead as if it is a lifebuoy with light in hand. It is genuinely true that this will place the DMC in the golden page of history of the world. These all will be well appreciated by the people of all caste and creed from the every corner of the world. With the mingling of the then Buddha’s rule and well experimented updated theory of the DMC has made the meditation techniques easier and interesting. It can be firmly believed that in near future all the meditation techniques discovered and taught by DMC will highly evaluated no doubt.
Bibliography
►Visuddhivācā, by Morradok Dhamma, 2006, Australia,
►Journey to Joy by Luang Phaw Dhammajayo, (2008) Bangkok, Thailand
►SECOND TO NONE, The Biography of Khun Yay Maharatana Upasika Chandra Khon-nok-yoong, (2000)
►E-book, The Heart of Dhammakaya, By Dr. Phra Rajyanvisith, Published by Wat Luang Phor Sodh Dhammakāyārām Damnoen Saduak District, Rajburi Province, 70130, Thailand, 3rd Edition May 2009,
►Nirvana for Sale: Associated Press, July 24, 1999, By Robert Horn
►Buddhist Sunday School Lessons, By Ven. Sumangalo, Malaysia (2008)
►Tomorrow the World will Change (A Practice for all Humanity), by Luang Phaw Dhammajayo, (2007) Bangkok, Thailand
►http://www.hdamm.de/buddha/mdtctr01.htm
►http://www.dhammakaya.net
►http://www.meditationthai.org
The meditation technique of ‘Dhammakaya ’ became very popular not only among Thai citizen but also among the people over the world. It works successfully and brings peace and tranquility in mind. It is as easy to practise as full of distinctive qualities. ‘The Dhammakaya Foundation’ founded several meditation centres in home and abroad. As per the claim of this foundation (DMC) is the biggest and up to date in the world, situated at Pathumthani . This claim is just because no meditation centre in the world could meet up the wants as the DMC could. Their proper planning, philanthropic motives as well as intellectual techniques made those acceptable to all classes of people. If we look around us, we could see many meditation centres which teach the people how to perform meditation. Especially we can see that so many people are eager to know about meditation because they probably knew that this (meditation) is the only way which can relieve them from acute pain, inconstancy of mind and the real pathfinder in the earthly and eternal life. Thinking this they have been very curious on the meditation. In addition, this is the age of globalization. The people are more sincere than before and they don’t easily trust whatever is imposed upon them. They seek for the reasons behind any occurring. They have learnt to pick out the right one and of course about meditation. Particularly when they find that there is a close relationship between science and meditation, their belief gets firm. Moreover they could understand that the meditation techniques are nothing but some scientific procedures. For this reason, they came forward and at this stage DMC became a ‘bottle of cool water’ to the people in the burning sun.
In spite of having so many meditation centres in the world, the DMC is an exceptional because of its attractive style and specific policy of application in the field of teaching meditation. That is why it became popular to all types of people of the East and the West , and every year many foreigners come to attend in meditation courses supported and arranged by DMC. Simultaneously they get the opportunity of ‘Dhamma Tour’ ‘Research’ and some other religious activities.
In my composition I will try to analyze the ‘Background of DMC’, ‘Development of DMC’, ‘Impact of DMC on Thai society’ and ‘Criticism on (DMT) .
History says that in the 21st century, Burma (present Myanmar) and Thailand are well known and famous on account of their meditation techniques. Side by side of the Asians, Western people became interested in meditation as a result of which they visit Thailand and gather new experiences on landscape, culture, tradition, lifestyle and meditation.
This is, indeed, a matter of joy that the western people get themselves involved in meditation, the one and only way to the right path of ‘Ever Relief’. The books and booklets on meditation techniques written in many languages inspired them to know about the East published by Taiwan, Srilanka and Thai government in association with many devotees. In this case the role of some monks and devotees of Taiwan, Thailand and Srilanka are praiseworthy. Free distribution of those books on Buddhism and Meditation techniques supplied from Thailand played a prolific role, where the contribution of DMC is mention worthy. So it must not be exaggerated something, if DMC is considered as the representative of meditation techniques.
Though forest tradition is still in vogue and well known in the world, on account of being a little complicated it is not attractive anymore. For an instance, forest tradition is difficult, unpolished and based on ancient strategies. On the other hand, Dhammakaya Meditation Techniques are easier, attractive, up to date and acceptable. These are actually the outcome of long research.
Again being a Buddhist dominated country, generally the Americans or the Europeans think of Thailand first of all, as they think of Israel for the Jews, Saudi Arabia for the Muslims and India for pilgrimage. Indeed while the people come to visit Thailand, they do not have any transparent idea. But when they start roaming, gradually they come to know about the visiting places. Thus they come in touch with DMC. Then they have two options before them-either DMC or Forest Tradition. They easily receive the offerings of DMC for it is simple, easy, attractive and up-to-date. And eventually when they depart from Thailand, they carry a lot of surprising but realistic experiences with them. Later they propagate it to others. Thus DMC sends the message of Buddha and meditation from the East to the West, from the North to the south; to the people of different caste or creed. It is optimistic that DMC reached in Israel, the land of Jews.
Types of Buddhist Meditation in Thailand: Excluding the period of Lord Buddha, the name which comes very first in teaching meditation is Thailand. The availability of Pagodas as well as Meditation Centres has turned it into a sacred land. Some of the well-known meditation centres are Dhammakaya Meditation Centre, International Buddhist Meditation Centre, Dhamma Vicaya Hall, Wat Phra Dhatu Sri Chomthong, Northern Insight Meditation Centre, Wat Rampoeg(Tapotharam), Suan Mokkha Forest Monastery, House of Dhamma(Vipassana) Insight Meditation Centre, Sorn Thawee Meditation Centre, Wat Pah Nanachart(International Forest Moneastery), Wat Maha That, Wat Bovornives, Wat Pak Nam, Wat Phra Dhammakaya, Wat Asokaram, Wiwek Asom Vipassana Meditation Center, Sorn-Thawee Meditation Center, Boonkanjanaram Meditation Center, Wat Sai Ngam, Sunnataram Forest Monastery, Dhamma Kamala, Wat Luang Phro Sodh Dhammakaram, Wat Wah Poo Kaew, Wat Pah Nanachat, Wat Nong Pah Pong, Wat Pah Wana Potiyahn, Wat Doi Dhamma Chedi, Wat Pah Ban That, Wat Hin Makk Peng, Wat Umong, Wat Ram Poeng, Wat Phradhatu Doi Suthep, Tham Tong Meditation Center, World Fellowship of Buddhist Youth), Wat Ampawan., Wat Kow Tham International Meditation Center. In fact, my paper summarizes Thai meditation and practice according to the techniques of DMC .
Background of Dhammakaya Meditation Centre: Pak Nam (Phra Monkolthepmuni) was a great Monk in Thailand. He is a legend in the history of Thailand on account of discovering meditation techniques and many auspicious activities. He dedicated his whole of the life for introducing new easy but prolific techniques of meditation to all classes of people. He knew that it would not be easy to teach meditation to the common people for they were far from the light of education and deprived of perfect guidelines. Again they were too much worried about their earnings and livelihood. When he found a pitiful condition among the common people, he felt mercy for them and came forward to direct a right way. He offered his invaluable discovery, short packages of meditation course to them. He became too much pleased when he saw the positive outcome of the techniques applied by him. It is believed that this great abbot had spiritual power by the help of which he could convince the people easily. Some of his super natural actions, reality of his prophecies and some miracles made him famous. For this reason millions of Thai Buddhist would come to him to have proper guidelines and they prayed to him for being the owner of huge property. Nun Khun Yai Ubasika Chandra Khonnokyoong was one of the disciples among many of his followers. When the great abbot departed from earthly life, she came forward and continued teaching as per the commands of her great master with a strong leadership. Then she founded Wat Phra Dhammakaya in the year of 1970. The story behind this is interesting more.
Once, Ven. Dhammajayo sat in meditation and after a while he saw a vast, expanded paddy field in front of him. He thought something and decided to go to the owner of that field. This field was owned by an old lady. While he reached at her home, this was the eve of her birthday. He proposed her to sell twenty acres of that land where he wanted to build a Buddhist Temple. The gentle lady refused his proposal. Finding no other way, that monk went to Khun Yai and discussed with her about future plan. However, after some days the old lady agreed at their proposal. She agreed to sell twenty acres of land at hundred million. No frustration touched her. She started a new journey. She begged money from door to door but once she noticed that she collected only 3,200 Baht that was insufficient for buying that land. Then she again continued her job. She was very well known to the teen aged girls. She used to help and inspire them to be involved in meditation as well as she used to train them how to maintain eight precepts. While the teen aged girls would think of their corporal beauty and while they would think that how they could be more attractive, she took them into the path of meditation. It is amazing but true that some of them were engaged in longtime meditation.
In course of time, everything appeared positive. The land was brought eventually and the history after that is more joyful and surprising. In the 20th February of 1970, the building was established and came into light by the ‘Ground-breaking Ceremony’ of Magha Puja day. Then the development of the Dhammakaya Temple was increasing with the support of lay people, teen-agers and generous businessmen .
However, by the way of time the wants of men and their thoughts have been developed and they learnt to be modern. The practice of meditation is so sensible matter that the application and the objectives of it may be ruined at any moment if the proper arrangement cannot be done. Considering all these factors, the DMT was built by dint of tireless efforts and hard work of two great persons. Though they are no more, their contribution in the history of DMC is ever-memorable.
Development of Dhammakaya Meditation Centre:
After the departure of Great master, Khun Yai found her dwelling place at Wat Pak Nam in Bangkok which was very small space for the rapidly increasing followers. Khun Yai and her students were led by Ven. Dhammajayo Bhikkhu and Ven. Dattajivo Bhikkhu started work for the establishment of a temple. KhunYai was determined to make her master’s dream true. While she was thinking so, she was empty handed. So, it is still the matter of surprise that how the temple was established. It is once again proved that nothing is impossible here and men can reach too high with the power of will.
The temple was established on a land of eighty acres donated by Lady Prayat Phaetayapongsa- Visudhathibodi, on the eve of Magha Puja Day, in the 20th February, 1970. It was built in so natural way that the people could feel comfort. The foundation stone for the main chapel was laid by H, R.H Princess Maha Chakri Sirindhorn on behalf of H.M. the king in December, and 1977marked by the official foundation of the centre as a temple-‘Wat Phra Dhammakaya’. The main Chapel was completed in the year of 1982. Devotees from home and abroad gather here all the time. It is not only the home of religious practices but also the home of scriptural education, research, youth training, orientations, social services and environmental conversation. The number of DMC is seventeen in Thailand (sixty domestic groups) and eleven in abroad. So it is an International Organization which has been serving the devotees since its establishment. It is obvious and transparent to all that the DMC have been popular and acceptable on account of its perfect planning, attractive thoughts, and teamwork and after all dedication. In near future the DMC is going to set up its branches over the all continents. The Dhammakaya International Society of Hong Kong Lid , Dhammakaya International Meditation Centre of Osaka, Dhammakaya International Meditation Center of Tokyo, Dhammakaya International Meditation Centre of Kualalumpur, Dhammakaya International Meditation Centre of Penang, Dhammakaya International Meditation Centre of Taipei, Dhammakaya International Meditation Centre of Taoyuan, Dhammakaya International Meditation Centre of Belgium, Dhammakaya Center De La Meditation of France, Wat Phra Dhammakaya London, Dhammakaya International Meditation Centre of U.S.A. Dhammakaya International Meditation Centre of New Jersey, Wat Phra Dhammakaya Sydney, Dhammakaya International Meditation Centre of Sydney, Dhammakaya International Meditation Centre of Melbourne, Dhammakaya International Meditation Centre of Perth, Dhammakaya International Meditation Centre of New Zealand are mention worthy .
Dhammakaya Meditation Techniques:
This is meditation which dispels all the dirt from mind. This is only the way by which controlling over a mind is absolutely possible. Those who like to practise meditation; they generally like to eradicate the inconstancy of mind. Those who got the benefits and found extreme happiness in meditation, no earthly commodities can satisfy them. But this is more difficult to build a suitable place for meditation than to convince to practise meditation. In this field the name which comes first in the history of modern meditation is nothing but DMC. DMC is the pioneer institution that came forward to scatter the sweet essence of meditation over all classes of people. Their easy, simple and attractive strategy of meditation is as acceptable to all as interesting.
Daily Schedule of Beginners Course
05.00 Wake up
05.30 Meditation Practice
06.15 Morning Exercise
07.00 Breakfast
09.00 Meditation Instruction
10.00 Meditation Practice
11.00 Lunch
12.30 Personal Time
13.45 Stretching Exercise
14.00 Meditation Practice
15.00 Lectures on “Meditation and self-development”
16.00 Personal Time/Group Sharing
17.30 Refreshment
19.00 Meditation Practice
20.00 Lectures on “Inspirational Leaders of Dhammakaya Meditation
21.00 Personal Time
21. 30 Sleep in Peace
Paying homage to the Triple Gems:
First of all one should pay respect to the Triple Gems. This softens one’s mind. Then he is to undertake the Five Precepts (Abstaining from killing animals, stealing, committing sexual intercourse, telling lies and taking intoxicants).
Recollection of goodness:
In this step one should recollect his good deeds whatever he did in the past. This helps to bring tranquility over his mind. Then he is to think what good work is to be done in the future. Everyone should remember the true proverb-“As you sow so you reap” i.e. any good deed brings good outcome and bad deed brings bad outcome
Taking seat for meditation; relaxing body and mind:
In this step one is to sit in a relaxed half-lotus position by placing his right leg over his left leg, and keeping right hand over the left hand. Head is to be kept upright and straight. One should be adjusted himself as long as he feels comfort absolutely. Sofa or chair or any other suitable places can be selected, if someone feels uneasy. Breathing should be natural. One is to close eyes at ease and it must be remembered that eyelids must not be shut forcibly. Sitting with a smile brings a benign influence over meditation.
Next to it, one is to take a deep breath and exhale it. It should be done a few times. Then when someone feels that his body is filled with happiness and joyfulness, all worries, miseries, tensions will go away. He is to think that he is now free from all earthly affairs.
One is to relax every muscle in his body and this should be continued until his body gets completely relaxed. This is the stage of complete relaxation and mind gets emptied.
Then one is to focus to his centre of his body. For an instance, a bird’s feather is coming down towards the surface of water and eventually it touched the water surface smoothly. In the same way one’s mind should be focused at the center of the body with the same feeling. This feeling can be compared to the lightness of a feather while it touches the surface of water. While one can realize that his mind is full of freedom and tranquil as if it never had any attachment in life, never faced any problems and never knew anything or anyone before, he is well prepared for practising meditation. After that one is to imagine an object of his body and he requires knowing the method. A football, a car, a house or anything else can be imagined. But one must be careful that nothing can be done forcibly and this is too much important, and let not mind be wandered. Then reciting a short sentence or a phrase is required to maintain one’s stillness of mind. Then mind on the object and phrase in the center of the body is to be maintained continuously and of course softly until his mind is constant. After that the word phrase will be dropped by itself, once his mind is absolutely constant as if he were forgetting it. The picture of the mental object supposed to be appeared at the center of the body. If it is felt one does not need to go back to recite the phrase again. But one should not be excited while different experiences is seen or felt at the center of the body. At this stage one is to be neutral and is to be remembered that this moment is very important. One’s role at this time is of an observer. One does not need to think of anything. If this is done correctly, meditation will be felt easy and cozy
With a view to clarifying the sitting position, the steps of the techniques have been stated once again.
The late Phra Mongkolthepmuni, a celebrated meditation master
Position 1: The Nostril Aperture
Mind is to be concentrated with and visualized until a bright and clear sphere appears there. Then let the sphere be appeared at left nostril for the female and right nostril for the male. Attention should be fixed and mind is to be rested at the center of the sphere. This is as clear as a size of a grain of sand or sesame. Then the word ‘Samm± Arahang’ is to be repeated three times mentally to sustain the sphere at the nostril. Indeed this is the first position where meditative person’s mind is focused.
Position 2: The Eye Socket
Then he/she is to move to the crystal clear sphere slowly up to rest at the eye socket, as directed in the first position i.e. left eye for the females and right eye for the males. Then attention is to be fixed at the small clear center of the sphere while movement to the sphere is done mentally. In this position, the same word, Samm± Arahang is to be repeated three times. This is the position no. two.
Position 3: The Center of the Head
In this step the sphere is to be shifted to the head mentally. Mind should be kept constant and fixed at the center of the bright sphere. Then Samm± Arahang is to be repeated three times to keep that sphere bright. This is the third position.
Position 4: The Palate Terminus
Without lifting the head eye-balls should be rolled so that the vision gets turned back and inside. In the mean time, one should move the vivid and transparent sphere slowly and directly down towards the palate. The words, Samm± Arahang are to be recited three times to make the sphere brighter and clearer, and it is to be held there. This is the fourth position.
Position 5: The Throat Apertures
Next to it the similar movement is to be done slowly and directly downward to rest at the throat aperture. Here also the words Samm± Arahang are to be repeated three times to keep the sphere bright and is to be held steady. This is the fifth position.
Position 6: Centre of the Body
After that while keeping one’s attention focused on the bright nucleus at its center, he/she should move downwards directly. Then the sphere is to be brought to rest at the centre of the body where the breath ends. Here also the same words are to be recited as done in the previous position.
Position 7: Position of Sphere
The seventh position is the mind’s permanent resting place. In this step the sphere is to be shifted directly upward two middle finger joints above the navel. Indeed whenever a baby is born, dies, sleeps or awakens, the Dharma sphere that governs the body arises from this position. This Dharma Sphere is composed of four spheres- the Vision Sphere, the Memory Sphere, the Thought Sphere and the Cognition Sphere. From the sixth to seventh position the Dharma sphere appears to float at the time of meditation. The bright and clear sphere is to be kept resting in the seventh position that is considered to be the center of the body. Then the words Samm± Arahang are to be recited continuously to keep the sphere constant, and to make it clearer. One’s mind should be focused on the bright center of each successive sphere. No attention to any external sensation should be paid. One’s mind should be developed into deeper to deeper successive centers while the frequent recitation of Samm± Arahang is done.
In the position of Parikamma-bh±van±, no attention should be paid even if ants or mosquitoes or any insects climb over the body. Even the feelings of breath are to be avoided. Mind is to be brought at the nucleus of the body envisioning the bright sphere, and mind in this step should be constant at the centre of the body. But it should bear in mind that force can not be applied on mind because it might shift the meditation into another way and thus mind will not be able to see.
→
Fig: Position in the meditation according to the way of DMC :
Two Inches above the Navel
To focus on the vision corporal eyes can not be used because it is the practice of mind. Mind should be trained gently to see the crystal clear sphere. In one word, one should concentrate on the center of each successive sphere. So wandering to the left, right, front, back, top or bottom is not allowed .
The Impact of Dhammakaya in Thai society:
Dhammakaya is one of the claimants among those who played role in the resurrection of Buddhism in Thailand. Bearing the prototype of Lord Buddha and taking the epoch-making steps, Dhammakaya proceeded towards a new horizon and changed many old conceptions. It will not be superfluity at all, if it is said that Dhammakaya introduced the teaching of Buddha to the Thai people newly. While the easy, simple and materialist Thai people were emerged in the darkness of illiteracy; while their feelings of ancient meditation and perception had been blunt; and while they became frustrated not finding the link between life and religion, Dhammakaya appeared to them with the lamp in hand. With its particular thoughts and methods Dhammakaya made them understand that Buddhism was not a religion only and it was nothing but a religion of wisdom which was completely based on science. The scientific procedures are based on four things and those are – theory, experiment, observation and decision. Similarly Buddhism is established on four things- There are sufferings, the causes of sufferings, the protection of sufferings and the way of protection of sufferings in the world. These are relating to the steps of scientific procedures. The “Four Noble Truth Paths ” is its superior instance. This is Dhammakaya which showed first to the Thai people that meditation, discovered by the Lord Buddha was established on the basis of science. Particularly when the ancient people used to think that meditation was the part and parcel of religion and this was a matter of hardship and complicacy, the new strategy of Dhammakaya in the field of meditation made them understand that meditation is indeed a physical based process where mind is the controller and after all it is a very infallible medicine for human life. Thus being attractive the children and teen agers of new generation came forward to grab it. Gradually they came to learn that meditation helps them in increasing the duration of memory, in dispelling corporal disorders and they started to believe that this is meditation which increases their rigidity and beauty as well. And that’s why Dhammakaya has been popular to them. One followed another one and thus the number of young followers increased rapidly. They became curious about those new techniques as a result of which mass waking rose, and Dhammakaya is successful here because while the entire nation was suffering from intricacy by the lack of proper direction and supervision, Dhammakaya appeared before them as the quinine of Malaria.
Next to it the subject which comes first is the sense and tendency of charity. But it is not that Thai people did not use to do charitable deeds. The inspiration of Dhammakaya fueled and enriched consciousness of charity in many ways. This is nothing but Dhammakaya that played a great role in awakening the sense of spontaneous participation of Thai people in charitable deeds. The arrangement of “Mass- Pindapatha” in different states of Thailand one after another is a vivid precedent of it. It is amazing but true that more than ten thousand monks and novices attend there where children, old persons and women of a specific region rush to perform charitable deeds. Thus the consciousness of Buddhism and the sense of brotherhood are created in their mind.
Controversy on DMC:
No doubt, the DMC is one of the biggest and well-known meditation centres in the present world. But some of the activities have been criticized. Though those are negligible, the DMC should be more alert sometimes because a single error may turn into a great problem. The DMC authority should bear in mind that they have well reputation over the world and this may be one of the reasons of envy of others.
It is seen that most of the leaders of the DMC lead a luxurious life and deal with huge amount of money, and Lord Abbot of DMC has been seen to use expensive saffron robe. Again the leaders provide different facilities for the different classes of people i.e. rich people are highly honored there where the poor do not get the same. Sometimes the poor can not receive the offerings of the DMC due to being expensive. A meditation centre is a sacred place where all classes of people should get the benefits equally. Meditation is done with a view to gaining supreme happiness and it should be performed by all participants through similar way. Buddhism tells about the equalization among all classes of people. The Prince Siddhartha, who took the path of salvation leaving all earthly happiness, is a splendid precedent of equalization. It is said that some of them try to solve the people’s personal problem. They prophesize the people’s fortune, and they predict on the winning number of lottery. They sell magical amulets in order to pass their probable accident away. In Buddhism it is obviously mentioned that everyone must get result of his good or bad actions. So no one can deny his destiny by containing magical amulets in his body. Again no one should show his supernatural power for it may create conflict among the devotees. These are indeed anti Buddhism affairs .
Phra Dhammachayo was primarily a very popular monk in the DMC. However, in course of time, once thousands of the people brought complain against him. Despite being accused of money scandal, he was able to overcome this problem with the help of some of his obedient followers.
A meditation centre is generally free from all other din and bustles of a society. But the internal competitions among the monks created chaos that has been criticized greatly. It is said that those who can provide more funds for the temple are highly appreciated there in the DMC. Money is collected by “The Suan Pa Himmawan” Retreat Centre and various kinds of Meditation rate, such as 5500 Thai Baht as the standard rate is published whereas the rate of 3500 Baht is for those people who are financially weak. The categories of people who qualify for a reduced registration rate of 3500 Baht are, Normal rate: 5500 Thai Baht, Special rate: 3500 Thai Baht Group 1, Special rate: 3500 Thai Baht Group 2 . Going to do this, chaos created among them. Disciplines should be maintained so that this kind of stuff matter might not occur .
Over and above, it is painful to hear that funeral ceremony is sometimes postponed as long as the demanded amount is not paid. Those who fail to meet the wanted money, they are instantly refused.
Excluding these negligible phenomena, the DMC is successful in all respects. It is previously said that nothing in this universe is out of controversies. The contribution of DMC in the history of teaching meditation and some other auspicious activities is ever memorable. In fine it is strongly believed that the DMC must reach to its goal ultimately, no doubt.
Conclusion:
Though attaining Dhammakaya, the highest level of attainment of supreme happiness is not difficult, simultaneously it is not an easy task. It is not troublesome for the person who can attain it, while it is hard for one who can not. Indeed the success of meditation mostly depends on mindfulness, temperament, patience and firm determination. These are the pre-requisites of attaining primary path (Pathama Magga). These are the updated, easier and examined ways of following the techniques of meditation. In fact, the benefits of meditation in our life are endless and its outcome is filled up with extreme happiness. It is matter of pleasure that without making deformed of meditation technique taught by Lord Buddha DMC offered it to the participants successfully. In both methods of Samatha and Vipāssanā their involvement is as up to date as praiseworthy. Actually the DMC tries to follow the techniques of both of the ways which are related to the fundamental teaching of Buddha i.e. Visuddhimagga and Satipattanā Suttā. According to me this way will be more fruitful and obviously be the successful one in the field of Theravada Practices. If this attempts remains continued in future, a procession of success will go ahead as if it is a lifebuoy with light in hand. It is genuinely true that this will place the DMC in the golden page of history of the world. These all will be well appreciated by the people of all caste and creed from the every corner of the world. With the mingling of the then Buddha’s rule and well experimented updated theory of the DMC has made the meditation techniques easier and interesting. It can be firmly believed that in near future all the meditation techniques discovered and taught by DMC will highly evaluated no doubt.
Bibliography
►Visuddhivācā, by Morradok Dhamma, 2006, Australia,
►Journey to Joy by Luang Phaw Dhammajayo, (2008) Bangkok, Thailand
►SECOND TO NONE, The Biography of Khun Yay Maharatana Upasika Chandra Khon-nok-yoong, (2000)
►E-book, The Heart of Dhammakaya, By Dr. Phra Rajyanvisith, Published by Wat Luang Phor Sodh Dhammakāyārām Damnoen Saduak District, Rajburi Province, 70130, Thailand, 3rd Edition May 2009,
►Nirvana for Sale: Associated Press, July 24, 1999, By Robert Horn
►Buddhist Sunday School Lessons, By Ven. Sumangalo, Malaysia (2008)
►Tomorrow the World will Change (A Practice for all Humanity), by Luang Phaw Dhammajayo, (2007) Bangkok, Thailand
►http://www.hdamm.de/buddha/mdtctr01.htm
►http://www.dhammakaya.net
►http://www.meditationthai.org
A NEW UNDERSTANDING OF BUDDHIST MEDITATION
BHIKKHU DHARMESWAR
Introduction:
Pali Word ‘Vipassanā’ and Bhāvanā’ are two words with same meaning. In Pali word Vipassanā’, ‘Vi’ means which is something very deep and ‘Passanā’ means see with deep Philosophy, thinking or idea. So, the inner meaning of ‘Vipassanā’ is insight that means higher philosophy and deep thinking. So, which is locally known as ‘Bhāvanā’ , internationally it is known as Meditation. Meditation is the source of deep thinking which finds the way to get rid of all sufferings. ‘Vipassanā’ is very important step for ‘Sādhanā’. To get the real taste of pure mind which is free from all attraction, one has to meditate ‘Sīlā ,‘Samādhi ’ and ‘Paññā '. Tathāgata Buddha spent every period of his life for finding out the right way of meditate mind. Without concentration one can’t acquire real knowledge. This is eternal truth.
Origin of Buddhist Meditation and development:
At the beginning of the world awareness comes from human mind. Human being was born with human mind. The Buddha was known about meditation before his enlightenment. For example when his age was seven, the great king Suddhadhana went to join Halakarsana festival with prince. During the period of festival, the prince Siddhartha sat under a tree and practiced meditation. That means his thinking; awareness and concentration came automatically from his human mind. After than, when he left his family life at the age of 29th and he met with great sages Rāmputta Uddak and Ārāl Kālām. They were both historical figure and they had vast knowledge about two early Brahmanic literatures such as Upanisad and Moksadharma. The Buddha was taught by Ārāl Kālām and Rāmputta Uddak, as stated in the literature of numerous early Buddhist sects, is historically authentic. Ārāl Kālām and Uddak Rāmputta taught a form of early Brahmanic meditation. The Buddha must consequently have been trained in a meditative school whose ideology was provided by the philosophical portion of early Upanisad . The teachings that Buddha received from his teachers can reach him up to Moksha Dharma stage but he was not satisfied with that. He developed the skills and discovered the way to reach Nirvana. The final goal to get freedom from sufferings
When Buddha was alive, he taught the people to practice Dharma in very simple way. That time whenever any confusion arose in the mind of his followers, they discussed it with Buddha and received the solution. After Mahāparinibbāna of Buddha, First and Second council were held and the followers of Buddha tried their best to record the true teachings of Buddha in Vinayā, Sutta and Abhidhammā. But as the times goes on, the conflict between different religious leaders became serious and many sects were created. Some of them are Bajrayana, Mahayana, Theravada and Zen. Among all sects, Theravada sects are still following the true teaching of Buddha. But I am not against other sects.
Meditation and Buddhist aspect:
One who is in practice of meditation can control his emotion and then his mind helps him to enjoy heavenly peace which is free from all sufferings. This matter is supported by Buddhism. It is very clear in Buddhist Philosophy that to achieve Nibbāna , it is essential to practice Meditation. To get success in personal, family, social and state life and there is no alternative of Meditation means concentration.
To cure one physically and mentally, meditation is very effective. Meditation is a magical medicine which is very useful for all diseases. Monks, devotees, Students-teachers, rich-poor, leader-follower and religious leaders all can control their anger and bring peace in mind through concentration and practice meditation. Meditation can help us in every step and in every moment of our life. Hope to get success without proper concentration is useless. So, it is said that none can get relief from sufferings without meditation.
Every human being on this earth is suffering from some physical and mental problem. So he wants to get relief from these sufferings. He is running like a bull for getting a little peace. To become free from all suffering Siddhāttha
Gautama left his family and through strong meditation he became Buddha, the man of knowledge, wisdom and power who came back for the welfare of common people. He preached his deep knowledge through very simple language and informed people that meditation can cure any kind of mental disease.
In the holy book Tripitakā , there mentioned many ways of meditation. One can easily reach his goal practicing any of those methods. This is why; meditation is given preference in the daily way of life in the whole world. Specially, to know himself, to understand other and to keep himself peacefully, meditation is very much effective.
Buddhist philosophy is practical philosophy. Buddha preached everything from his deep thought and thinking about the future. This is undoubtedly true that before Buddha Era starts, man used to meditate in mountain, hill and cave. This kind of practice and Buddhist meditation though sounds almost same but there are lots of difference between these two on Philosophical point of explanation .
In Yoga one can discover himself but that is not enough to destroy our thirst completely. But through Buddhist meditation, one can reach from mundane level to spiritual level,
through his efforts and practice. There is no separate rule for monk and family holders. There is a fixed and clear rule for everybody .For this reason, Buddhist meditation is widely accepted and practiced all over the world.
People believe in Buddhist Meditation not only for their religious belief but only for it can fulfill all their requirements. Now there is no fixed place for meditation. In bus, school, launch, steamer, for conducting state, in social revolution, for controlling one’s mind, everyone is trying to get success through meditation. And most of them are getting success. So, people take meditation as their last hope.
Our life is very short. So, it is necessary to practice meditation in every step of our life. But now Vipassanā (Buddhist meditation) brings revolution in the mind of the people. People are using and practicing Vipassanā from different point of view and the teachers who are teaching Vipassanā, they have some conflict on some terms of meditation.
What is Vipassanā?
To concentrate our find on one point, deep thinking, and right decision and to acquire the power for knowing everything on earth is simply called Vipassanā. New question is arising in the mind of the people everyday regarding life and the world. These questions are mainly on ‘the first source of life’. According to one group of scientist, from the molecules of matter first life is created. This is scientifically proved in their research centre. But some scientists and philosophers are not ready to accept this . This is why; they are telling to kill those scientists who are telling this type of things because this thing will destroy their belief in God. They believe that all the things of this universe sun, moon and even fruits all these things are created by some supreme power. They call this power by the name of God, Fate or Destiny. But the scientists who believe in science proved that others’ belief is not true. They can create life in scientific lab by discovering clone. Even they showed them by creating the life of Lamb, other animals and even human. This is why; the development of science brings revolution in the field of Philosophy . Before five hundred years of Jesus Christ’s birth and before one thousand years of Hazrat Mohammad’s birth, scientifically proved Buddhist Philosophy was created. To make the idea clear about source of first life, it is necessary to explain four noble truths and ‘Patityasamuppāda’ theory of Buddhist Philosophy.
In noble truths, it is clearly explained about sorrow, reasons for sufferings, source of sufferings and how to protect sufferings. Again in Patityasamuppāda theory, the source of sufferings in life and the way to protect sufferings is clearly explained from psychological point of view. These two subjects are supported by Buddhist philosophy and by other philosopher who don’t believe in blind faith. We can destroy the reasons of every suffering and it is explained in Four Noble Truths. Like that, every subject matter of this whole universe including action-reaction are clearly explained in Patityasamuppāda Theory. This is why; there is no contradiction between modern science and Buddhist Philosophy. Buddha preached ‘Anātthabād’ in so many years before and scientist brought new dimension in modern science by proving it again in scientific lab through the theory of JIN .
Vipassanā doesn’t mean fake emotion, imagination or believing any supreme power. Vipassanā means discover himself crossing all the barrier, watch himself with perfection, search for other’s existence in himself. Vipassanā means not the attraction of heavenly peace or fear of hell, Vipassanā search for proper explanation of every change, action and reaction of our body and mind. One can prove the existence of heaven and hell in himself through the Vipassanā. This is not imagination, for good deeds good results and for bad deed bad results. Heaven and hell is nothing but the state of good and bad. To dicover this, there is no alternative of Vipassanā.
Everyone expect to get happiness and tries to avoid sorrows. If one can get rid of sorrows, happiness automatically comes. There is no theory in Buddhism other than, four noble truths, Eight fold path and Patityasamuppāda.To practice Vipassanā on the basis of these theories and discover himself is known as Vipassanā.
Vipassanā in Buddhism and people who practice Vipassanā:
One who practise meditation on the basis of Buddhist philosophy is called Vipassanā. And through this meditation who wants to destroy all the sufferings of his mind is called the meditator of Vipassanā. The way of the meditator of Vipassanā is known as perfect way to practise Vipassanā. Through the meditation one can see the real state of sufferings and if he can destroy the reason of sufferings then he is free from all sufferings of the world. The meditator of Vipassanā tries to know the state of his mind and body again and again.
Men are living in the darkness of ignorance. And in Buddhist Philosophy ignorance is the main reason for sufferings. It is very difficult to cross this barrier. It is very necessary to practice Vipassanā to get rid of ignorance. The main thing of Tripataka is Satipattan Sutta and the explanation given about Four Noble truth and Satipatthāna Sutta. One who is a meditator of Vipassanā, he has to understand the theory of Satipatthāna Sutta, apply it and practice it for getting success in meditation. But at present some teachers are teaching Vipassanā with their little knowledge. This way, he is not getting success and can’t help the others. They are also making the condition more complicated.
In human life when man and woman involved in physical intercourse, child born after lot of troubles. Next they have to take care of their children and help him for their establishment. This is known as the responsibilities of parents. This is why, they doesn’t take it as sorrow. Day by day, they build the mountain of dream which is related with their child.
When they find their child in troubles, they take it as sorrow. Only by practicing Vipassanā, one can understand the real state of sorrow. This is why Vipassanā means to know himself.
Satipatthāna Sutta and Vipassanā Bhāvanā :
At present, in every religion it is told about meditation. The Mahavir, the founder of Jaina Religion, also told about the spiritual meditation. But the explanation of Vipassanā is quite different from other religion from Philosophical point of view. We can get the idea of Vipassanā if we truly study and practice Satipatthāna Sutta.The a main subject of Satipatthāna Sutta is four. These are called Kāyānudassanā Satipaţţhāna, Vedanānudassanaā Satipaţţhāna, Cittānudassanā Satipaţţhāna and Dhammānudassana Satipaţţhāna . On the basis of Satipaţţhāna Sutta, a meditator can understand the real state of body through Kāyānudassanā Satipaţţhāna, he can understand the feeling of joy-sorrow and negligence through Vedanānudassanaā Satipaţţhāna, he understand the greed-attraction-jealousy through Cittānudassanā Satipaţţhāna, he can get the proper knowledge about sixth senses through Dhammānudassana Satipaţţhāna. In Satipatthāna Sutta, explanation of 21 kinds of meditation is clearly given. A meditator can able to know himself practicing any of this process.
Ānapana Sati.and Meditation:
Ānapana Sati is one of the most important steps than other steps of Meditation. At present situation the practice of Ānapana Sati meditation is very forceful all over the world. The meditator or yogi meditate following by relationship between his belly up and down with his nose or breathing up-down with related body. We can separate Ānapana Pali word according to the grammatical rule. Āpana Sati. can be divided into two words one is Āan and another is Āpan. Here Aan means to get breath with nose and Āna means take out breath from nose. So Ānapana means Yogi or meditators who meditate according to breath get and come down the way from nose and relation between nose and belly. It is called Ānapana Sati.meditation.
The Ānapana Sati meditation was praised by the Lord Buddha. Everyone can destroy evil and ignorance of mind by practicing Ānapana Sati.Meditation. A maditator or Yogi who wish to practice or study Ānapana Sati. Sati Meditation they can easily and comfortably practice in forest or secluded place. The Yogi must keep concentration and relation breathing with nose and body at the beginning of Ānapana Sati meditation. Some times a new Yogi cannot concentrate of still mind without Ānapana the Ānapana Sati. Meditation can be practiced by the counting too. The Yogi try to create meditate mind according to breathing get in and breathing out from the nose.
The practitioners of Ānapana Sati. Meditation always keeps concentration to take breath in and leave breath. As a result, sometimes breathing is increased and decreased. On this mood the Yogi thinks about his death and become afraid of death. When it creates cause and fear in mind, then Yogi tries to destroy cause and fear with the meditate mind and concentration. Then Yogi understands himself and come to know his mind’s position perfectly. At the final stage he finds out the real path of freedom.
Practice of meditation at present all over the World:
Now-a-days an important message for all human beings all over the world is “Save yourself and save World” from the Global worming. Some great world researcher finds out from their research desk that a number of countries will go under water within 2050 because of climate change. So, Eastern and Western people became very conscious about this warming and send message everywhere “Save World, Save nature” and save yourself because we live in lap of nature. So if we want to save nature and ourselves we must control ourselves. But it is very difficult to control our six senses, emotion and act of awaking humanity without practice of meditation or Ānapana Sati. In this warming mood all nature scientists advised us to control our mind, save world and save ourselves with practice of meditation. Now I include here my own experience from UN climate Change conference in DENMARK, Copenhagen. The theme of conference subject “A change awareness and awaking mind” this gathering of approximately 30 spiritual leaders from all around the world took place in Copenhagen, Denmark. The conference is consisting both of private and public sessions. I was one of the members of the Conference. After every session all spiritual leaders and publics practice 10 minutes silent meditation. That means every participant wants to realize themselves and they could able to find out that the Earth is the only living place. I include here one quotation from hand out
“Living systems theory is a body of work that describes how all living systems function, how they sustain themselves and how they develop and change. Living system is a metaphor that represents an animate arrangement of parts and processes that continually affect one another over time. By definition, living systems are self organizing. They grow, they change, they connect, they are cyclic, and they are whole and systematic ”
That means all planets are animate and all animals want to live like as human. So, don’t cut tree or planet, don’t kill animals. The planet and animals always save the nature with silence. Every spiritual leader discusses and advised same view point practice meditation and understands nature. Practice meditation and realize yourselves. After then you could be able save Earth, save people and save yourselves. So, there is no alternative of practicing meditation for saving world.
Human life is full of problems and mystery. So we cannot bind problems one specific diagram. Our great master Lord Buddha went to find out 21 real paths from Mahā Sati Satipaţţhāna Sutta. Now-a-days many people got benefit with the practice of Mahā Sati Paţţhāna Sutta.
The important thing is that our lives are now full of troubles. So we cannot bind problems one specific diagram .Now it is very difficult to control our emotion and anger. Our minds are locked in greed-jealousy-attraction. But we have to save this world from destruction, hatred and war. If we want to get relief from all the problems and save the earth, we have to practice Vipassanā.
Conclusion:
The teachings of all sects help people to develop their mind and to bring peace in mind. Though they are divided into different groups but they want to do work for the welfare of human mind . Buddha is their teacher and they are the followers. Besides Bidarsana, people now practicing meditation in different way for getting peace of mind .But I think the goal of every people is to get freedom from sufferings. Only the true teachings of Buddha help people to reach Nirvana.
Bibliography
Wynne Alexander (2007), Origin of Buddhist Meditation, New York
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Ānapana Sati Sutta, Bhikkhu Bodhi, Source Internet
Introduction:
Pali Word ‘Vipassanā’ and Bhāvanā’ are two words with same meaning. In Pali word Vipassanā’, ‘Vi’ means which is something very deep and ‘Passanā’ means see with deep Philosophy, thinking or idea. So, the inner meaning of ‘Vipassanā’ is insight that means higher philosophy and deep thinking. So, which is locally known as ‘Bhāvanā’ , internationally it is known as Meditation. Meditation is the source of deep thinking which finds the way to get rid of all sufferings. ‘Vipassanā’ is very important step for ‘Sādhanā’. To get the real taste of pure mind which is free from all attraction, one has to meditate ‘Sīlā ,‘Samādhi ’ and ‘Paññā '. Tathāgata Buddha spent every period of his life for finding out the right way of meditate mind. Without concentration one can’t acquire real knowledge. This is eternal truth.
Origin of Buddhist Meditation and development:
At the beginning of the world awareness comes from human mind. Human being was born with human mind. The Buddha was known about meditation before his enlightenment. For example when his age was seven, the great king Suddhadhana went to join Halakarsana festival with prince. During the period of festival, the prince Siddhartha sat under a tree and practiced meditation. That means his thinking; awareness and concentration came automatically from his human mind. After than, when he left his family life at the age of 29th and he met with great sages Rāmputta Uddak and Ārāl Kālām. They were both historical figure and they had vast knowledge about two early Brahmanic literatures such as Upanisad and Moksadharma. The Buddha was taught by Ārāl Kālām and Rāmputta Uddak, as stated in the literature of numerous early Buddhist sects, is historically authentic. Ārāl Kālām and Uddak Rāmputta taught a form of early Brahmanic meditation. The Buddha must consequently have been trained in a meditative school whose ideology was provided by the philosophical portion of early Upanisad . The teachings that Buddha received from his teachers can reach him up to Moksha Dharma stage but he was not satisfied with that. He developed the skills and discovered the way to reach Nirvana. The final goal to get freedom from sufferings
When Buddha was alive, he taught the people to practice Dharma in very simple way. That time whenever any confusion arose in the mind of his followers, they discussed it with Buddha and received the solution. After Mahāparinibbāna of Buddha, First and Second council were held and the followers of Buddha tried their best to record the true teachings of Buddha in Vinayā, Sutta and Abhidhammā. But as the times goes on, the conflict between different religious leaders became serious and many sects were created. Some of them are Bajrayana, Mahayana, Theravada and Zen. Among all sects, Theravada sects are still following the true teaching of Buddha. But I am not against other sects.
Meditation and Buddhist aspect:
One who is in practice of meditation can control his emotion and then his mind helps him to enjoy heavenly peace which is free from all sufferings. This matter is supported by Buddhism. It is very clear in Buddhist Philosophy that to achieve Nibbāna , it is essential to practice Meditation. To get success in personal, family, social and state life and there is no alternative of Meditation means concentration.
To cure one physically and mentally, meditation is very effective. Meditation is a magical medicine which is very useful for all diseases. Monks, devotees, Students-teachers, rich-poor, leader-follower and religious leaders all can control their anger and bring peace in mind through concentration and practice meditation. Meditation can help us in every step and in every moment of our life. Hope to get success without proper concentration is useless. So, it is said that none can get relief from sufferings without meditation.
Every human being on this earth is suffering from some physical and mental problem. So he wants to get relief from these sufferings. He is running like a bull for getting a little peace. To become free from all suffering Siddhāttha
Gautama left his family and through strong meditation he became Buddha, the man of knowledge, wisdom and power who came back for the welfare of common people. He preached his deep knowledge through very simple language and informed people that meditation can cure any kind of mental disease.
In the holy book Tripitakā , there mentioned many ways of meditation. One can easily reach his goal practicing any of those methods. This is why; meditation is given preference in the daily way of life in the whole world. Specially, to know himself, to understand other and to keep himself peacefully, meditation is very much effective.
Buddhist philosophy is practical philosophy. Buddha preached everything from his deep thought and thinking about the future. This is undoubtedly true that before Buddha Era starts, man used to meditate in mountain, hill and cave. This kind of practice and Buddhist meditation though sounds almost same but there are lots of difference between these two on Philosophical point of explanation .
In Yoga one can discover himself but that is not enough to destroy our thirst completely. But through Buddhist meditation, one can reach from mundane level to spiritual level,
through his efforts and practice. There is no separate rule for monk and family holders. There is a fixed and clear rule for everybody .For this reason, Buddhist meditation is widely accepted and practiced all over the world.
People believe in Buddhist Meditation not only for their religious belief but only for it can fulfill all their requirements. Now there is no fixed place for meditation. In bus, school, launch, steamer, for conducting state, in social revolution, for controlling one’s mind, everyone is trying to get success through meditation. And most of them are getting success. So, people take meditation as their last hope.
Our life is very short. So, it is necessary to practice meditation in every step of our life. But now Vipassanā (Buddhist meditation) brings revolution in the mind of the people. People are using and practicing Vipassanā from different point of view and the teachers who are teaching Vipassanā, they have some conflict on some terms of meditation.
What is Vipassanā?
To concentrate our find on one point, deep thinking, and right decision and to acquire the power for knowing everything on earth is simply called Vipassanā. New question is arising in the mind of the people everyday regarding life and the world. These questions are mainly on ‘the first source of life’. According to one group of scientist, from the molecules of matter first life is created. This is scientifically proved in their research centre. But some scientists and philosophers are not ready to accept this . This is why; they are telling to kill those scientists who are telling this type of things because this thing will destroy their belief in God. They believe that all the things of this universe sun, moon and even fruits all these things are created by some supreme power. They call this power by the name of God, Fate or Destiny. But the scientists who believe in science proved that others’ belief is not true. They can create life in scientific lab by discovering clone. Even they showed them by creating the life of Lamb, other animals and even human. This is why; the development of science brings revolution in the field of Philosophy . Before five hundred years of Jesus Christ’s birth and before one thousand years of Hazrat Mohammad’s birth, scientifically proved Buddhist Philosophy was created. To make the idea clear about source of first life, it is necessary to explain four noble truths and ‘Patityasamuppāda’ theory of Buddhist Philosophy.
In noble truths, it is clearly explained about sorrow, reasons for sufferings, source of sufferings and how to protect sufferings. Again in Patityasamuppāda theory, the source of sufferings in life and the way to protect sufferings is clearly explained from psychological point of view. These two subjects are supported by Buddhist philosophy and by other philosopher who don’t believe in blind faith. We can destroy the reasons of every suffering and it is explained in Four Noble Truths. Like that, every subject matter of this whole universe including action-reaction are clearly explained in Patityasamuppāda Theory. This is why; there is no contradiction between modern science and Buddhist Philosophy. Buddha preached ‘Anātthabād’ in so many years before and scientist brought new dimension in modern science by proving it again in scientific lab through the theory of JIN .
Vipassanā doesn’t mean fake emotion, imagination or believing any supreme power. Vipassanā means discover himself crossing all the barrier, watch himself with perfection, search for other’s existence in himself. Vipassanā means not the attraction of heavenly peace or fear of hell, Vipassanā search for proper explanation of every change, action and reaction of our body and mind. One can prove the existence of heaven and hell in himself through the Vipassanā. This is not imagination, for good deeds good results and for bad deed bad results. Heaven and hell is nothing but the state of good and bad. To dicover this, there is no alternative of Vipassanā.
Everyone expect to get happiness and tries to avoid sorrows. If one can get rid of sorrows, happiness automatically comes. There is no theory in Buddhism other than, four noble truths, Eight fold path and Patityasamuppāda.To practice Vipassanā on the basis of these theories and discover himself is known as Vipassanā.
Vipassanā in Buddhism and people who practice Vipassanā:
One who practise meditation on the basis of Buddhist philosophy is called Vipassanā. And through this meditation who wants to destroy all the sufferings of his mind is called the meditator of Vipassanā. The way of the meditator of Vipassanā is known as perfect way to practise Vipassanā. Through the meditation one can see the real state of sufferings and if he can destroy the reason of sufferings then he is free from all sufferings of the world. The meditator of Vipassanā tries to know the state of his mind and body again and again.
Men are living in the darkness of ignorance. And in Buddhist Philosophy ignorance is the main reason for sufferings. It is very difficult to cross this barrier. It is very necessary to practice Vipassanā to get rid of ignorance. The main thing of Tripataka is Satipattan Sutta and the explanation given about Four Noble truth and Satipatthāna Sutta. One who is a meditator of Vipassanā, he has to understand the theory of Satipatthāna Sutta, apply it and practice it for getting success in meditation. But at present some teachers are teaching Vipassanā with their little knowledge. This way, he is not getting success and can’t help the others. They are also making the condition more complicated.
In human life when man and woman involved in physical intercourse, child born after lot of troubles. Next they have to take care of their children and help him for their establishment. This is known as the responsibilities of parents. This is why, they doesn’t take it as sorrow. Day by day, they build the mountain of dream which is related with their child.
When they find their child in troubles, they take it as sorrow. Only by practicing Vipassanā, one can understand the real state of sorrow. This is why Vipassanā means to know himself.
Satipatthāna Sutta and Vipassanā Bhāvanā :
At present, in every religion it is told about meditation. The Mahavir, the founder of Jaina Religion, also told about the spiritual meditation. But the explanation of Vipassanā is quite different from other religion from Philosophical point of view. We can get the idea of Vipassanā if we truly study and practice Satipatthāna Sutta.The a main subject of Satipatthāna Sutta is four. These are called Kāyānudassanā Satipaţţhāna, Vedanānudassanaā Satipaţţhāna, Cittānudassanā Satipaţţhāna and Dhammānudassana Satipaţţhāna . On the basis of Satipaţţhāna Sutta, a meditator can understand the real state of body through Kāyānudassanā Satipaţţhāna, he can understand the feeling of joy-sorrow and negligence through Vedanānudassanaā Satipaţţhāna, he understand the greed-attraction-jealousy through Cittānudassanā Satipaţţhāna, he can get the proper knowledge about sixth senses through Dhammānudassana Satipaţţhāna. In Satipatthāna Sutta, explanation of 21 kinds of meditation is clearly given. A meditator can able to know himself practicing any of this process.
Ānapana Sati.and Meditation:
Ānapana Sati is one of the most important steps than other steps of Meditation. At present situation the practice of Ānapana Sati meditation is very forceful all over the world. The meditator or yogi meditate following by relationship between his belly up and down with his nose or breathing up-down with related body. We can separate Ānapana Pali word according to the grammatical rule. Āpana Sati. can be divided into two words one is Āan and another is Āpan. Here Aan means to get breath with nose and Āna means take out breath from nose. So Ānapana means Yogi or meditators who meditate according to breath get and come down the way from nose and relation between nose and belly. It is called Ānapana Sati.meditation.
The Ānapana Sati meditation was praised by the Lord Buddha. Everyone can destroy evil and ignorance of mind by practicing Ānapana Sati.Meditation. A maditator or Yogi who wish to practice or study Ānapana Sati. Sati Meditation they can easily and comfortably practice in forest or secluded place. The Yogi must keep concentration and relation breathing with nose and body at the beginning of Ānapana Sati meditation. Some times a new Yogi cannot concentrate of still mind without Ānapana the Ānapana Sati. Meditation can be practiced by the counting too. The Yogi try to create meditate mind according to breathing get in and breathing out from the nose.
The practitioners of Ānapana Sati. Meditation always keeps concentration to take breath in and leave breath. As a result, sometimes breathing is increased and decreased. On this mood the Yogi thinks about his death and become afraid of death. When it creates cause and fear in mind, then Yogi tries to destroy cause and fear with the meditate mind and concentration. Then Yogi understands himself and come to know his mind’s position perfectly. At the final stage he finds out the real path of freedom.
Practice of meditation at present all over the World:
Now-a-days an important message for all human beings all over the world is “Save yourself and save World” from the Global worming. Some great world researcher finds out from their research desk that a number of countries will go under water within 2050 because of climate change. So, Eastern and Western people became very conscious about this warming and send message everywhere “Save World, Save nature” and save yourself because we live in lap of nature. So if we want to save nature and ourselves we must control ourselves. But it is very difficult to control our six senses, emotion and act of awaking humanity without practice of meditation or Ānapana Sati. In this warming mood all nature scientists advised us to control our mind, save world and save ourselves with practice of meditation. Now I include here my own experience from UN climate Change conference in DENMARK, Copenhagen. The theme of conference subject “A change awareness and awaking mind” this gathering of approximately 30 spiritual leaders from all around the world took place in Copenhagen, Denmark. The conference is consisting both of private and public sessions. I was one of the members of the Conference. After every session all spiritual leaders and publics practice 10 minutes silent meditation. That means every participant wants to realize themselves and they could able to find out that the Earth is the only living place. I include here one quotation from hand out
“Living systems theory is a body of work that describes how all living systems function, how they sustain themselves and how they develop and change. Living system is a metaphor that represents an animate arrangement of parts and processes that continually affect one another over time. By definition, living systems are self organizing. They grow, they change, they connect, they are cyclic, and they are whole and systematic ”
That means all planets are animate and all animals want to live like as human. So, don’t cut tree or planet, don’t kill animals. The planet and animals always save the nature with silence. Every spiritual leader discusses and advised same view point practice meditation and understands nature. Practice meditation and realize yourselves. After then you could be able save Earth, save people and save yourselves. So, there is no alternative of practicing meditation for saving world.
Human life is full of problems and mystery. So we cannot bind problems one specific diagram. Our great master Lord Buddha went to find out 21 real paths from Mahā Sati Satipaţţhāna Sutta. Now-a-days many people got benefit with the practice of Mahā Sati Paţţhāna Sutta.
The important thing is that our lives are now full of troubles. So we cannot bind problems one specific diagram .Now it is very difficult to control our emotion and anger. Our minds are locked in greed-jealousy-attraction. But we have to save this world from destruction, hatred and war. If we want to get relief from all the problems and save the earth, we have to practice Vipassanā.
Conclusion:
The teachings of all sects help people to develop their mind and to bring peace in mind. Though they are divided into different groups but they want to do work for the welfare of human mind . Buddha is their teacher and they are the followers. Besides Bidarsana, people now practicing meditation in different way for getting peace of mind .But I think the goal of every people is to get freedom from sufferings. Only the true teachings of Buddha help people to reach Nirvana.
Bibliography
Wynne Alexander (2007), Origin of Buddhist Meditation, New York
Bhikkhu Paññābhangsaā (2007), Articles Collection, Chittagong, Bangladesh
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Satipatthāna Sutta, Bhikkhu Bodhi, Source Internet
Ānapana Sati Sutta, Bhikkhu Bodhi, Source Internet
A case study of Buddhist Social Customs in Bangladesh
BHIKKHU DHARMESWAR
Introduction:
Mainly in Bangladesh Barua Buddhists live in the Chittagong District. Some numbers of Barua live in large districts of Comilla and Noakhali. The Barua Buddhists are staying in Bangladesh from ancient period. They live in co-existence with ethnic groups of Hindu and Muslim in Bangladesh. The ethnic group of Barua Buddhist strongly believes and follows their social customs similar to Hindu community. They are practicing their social customs of Birth Celebration, Marriage Ceremony and funeral Ceremony from the ancient period. This conventional social customs fundamentally depend on blind faith not related to Buddhist religious faith. Buddhism only stands on the fundamental belief not superstition or blind faith. Mean; good deeds good result and misdeeds bad result.
Recently, we included religious rules and principles to most of social customs’ celebration. Now I would like to focus briefly in my paper about some Buddhist social customs in Bangladesh.
Sadh Bhakhon:
Any married woman, who once becomes pregnant in her married life, performs (Sadh Bhakhon) a desire consumes. It is not originated from Buddhism and it basically comes from Hinduism. Buddhist people celebrate this custom similar to other ethnic groups. On the occasion of (Sadh Bhakhon) many relatives such mother, an aunt, aunty friends and relatives come from pregnant woman’s parent house with various kinds of sweets, cakes, new cloths, perfume and cosmetics. On this day of (Sadh Bhakhon), firstly they wash the pregnant woman and after washing they give her new cloths to wear. The one as well as the other relatives total five women whose husband are alive arrange a seat with mat and bed-seat inside the house or compound of the resident. This time pregnant woman is seated on the decorate mat. After sitting; the relatives of pregnant woman such as one of her sister’s husband and a wife of husband’s brother dressed her hair and head and give an infant in her lap. Thereafter; the five women come in front of pregnant woman and feed her various sweets and cakes by their five folding hands. That time; impending oldest women loudly sing with rhythmic voice with joy .So now; the joy and rejoice is less than previous celebration. Then Sadh Bhakhon ritual continues before the child born. Pregnant woman’s mother, present here with midwife and some other personal intimate relative. If the born child is son, the people who were present make sound five times HULU DHANI 2 and for daughter they make sound three times. The villagers can identified the new born infant is son or daughter listening this HULU DHANI sound. Three, five or seven days later the parents of newcomer child invite relatives from both sides to join HUT festival and called a barber for saving infant’s head. Many relatives come to join at the HUT festival and bring valuable gifts for child. At the sacred bright fortnight they start to keep the infant in a cradle. When, the infant starts to swing, then they put Mimosa leaf, Margasa leaf, and Jasmine leaf, Book, Writing pad, Pen, Pencil and some educational elements beside it. They strongly believe that for these elements in future the child will be strong, healthy, wise, brilliant, pious and free from sickness. Within six or seven months the newcomer child’s parents select a sacred day for ANNO PRASON . On that day they go to Buddhist Temple with child and relatives. Firstly they worship Buddha, take refuge the Triple Gems and five precepts from resident monk and make donation for monks and temple donation box. Finally they feed up sweet liquid rice to child with gold or silver spoon or coin touched by monk.
Now-a- days; most of the parents perform SANGHA DANA & ATTAPARIKKHARA DANA and relative gathering on this memorable moment and child’s birth day. It is a great opportunity to our society and religion.
Dikkha or Pabbajja:
Dikkha or Pabbajja is the most significant social custom of Barua Buddhist in Bangladesh. The meaning of Dikkha or Pabbaja is penetrating to religious holy monk life. According to the custom, every Barua Buddhist must take Pabbajja for minimum seven days renouncing worldly life. Pabbajja means “PABAKANAM MALAM PABBAJETITI PABBAJITO ” that means He abandons his sin filths-that is why he is called ‘pabbajito’ it is the best for the house holder. Any boy can take pabbajja for more than seven years but girl cannot in our country. The Buddha has compared the worldly life as a jail but Pbbajjaas as the open sky. Take Pabbajja is much respected and most praiseworthy in the society. Anybody can take Pabbaja according to his parents’ permission. Without taking Pabbajja nobody can get married in our society. For this reason all parents think it as their social and religious duty to give Pabbajja to their son. In the occasion of Pabbajja Ceremony the parents of Pabbajja holder invite their relative, villagers, neighbours, friends and relation. They also provide SANGHA DANA & ATTHAPARIKKHARA DANA and arrange feast for relatives. The Pabbaja holder must need ATTHAPARIKKHARA . Without Attaparikkhara nobody can take Pabbajja. In the evening, Pabbaja holder goes to temple to carry Attaparikkhara after shaving his head with all of his relatives. On the way, a group of religious singers sing BUDDHA KIRTAN . Then after reaching the monastery the Pabbajja seeker worships Buddha and takes blessings from all old and elder people. At first, he has to take PANCASILA and do VANDANA to the present Bhikkhu SANGHA . He will take the TI CIVARA in his hand round shaped. Then sitting down, he prays for the Pabbajja –
“OKASA AHAM BHANTE PABBAJJAM YACAMI” Three times, means Oh! Venerable give me the opportunity I am praying for the Pabbajja. Then Pabbajja seeker recites the following word orally UPAJJHAYA
“SABBADUKKHA NISSARANA NIBBANAM SACCHIKARANATTHAYA IMAM KASAVAM HAHETVA PABBAJETHA MAM BHANTE ANUKAMPAM UPADAYA” Three times
Means-
Oh! Venerable, for the freeness from all sorrows and for the realization of the nirvana, please taking these KASAVAS give me Pabbajja. After then The UPAJJHAYA will make the seeker recite the first five of 32 elements of ASUBHA KAMMATTHANA . After taking ASUBHA KAMMATTHANA one is to take DASASILA . After taking DASASILA, the UPAJJHAYA will call the Samanera in a new religious name. Finally at end of Ceremony, the chief monk called Samanera’s parents for hand over the Alms-bowl and Umbrella and tell them to show respect to new Samanera and invite to receive Dana for next day. One can spend whole life as monk life if he wishes or can go back to his worldly life. The Barua Buddhist in Bangladesh respectfully believes that everybody must take Pabbajja one time in his life. If anybody does not take Pabbajja he will be blameworthy in the Society. So, Pabbajja is compulsory to any Buddhist in Bangladesh.
Bostra-Alonkar Chorani:
“Bostra-Alonkar Chorani” is one of the important and delightful social customs or festivals in Barua Buddhist social life of Bangladesh. This social custom festival is very meaningful in the life of every unmarried male and female. This is the primary holy path of entering domestic life. For this festival everyone chooses a fixed date from the sacred bright fortnight. On a fixed day a number of social respectable bridegroom party representatives go the to bride’s house to discuss about the date of marriage ceremony, it is called ALONGKAR CHORANI house festival. That day they give present to bride’s house and bring delicious sweet, conch, vermilion, garments, ornament and cosmetics. When they enter the bride’s house then a group women sound HULU DHANI and spray holy water from weal jar. After then the bride party representatives welcome them to take seat in specific place and people from both groups take seat in guest room and exchange cordial greetings to each other. Here they put in front of guests a decorated betel and betel nut plate with sugar pot to accomplish light repast of sweet after that they perform light repast of sweet from sugar pot to each others; this is call PAN-MITA . After formalities an older in age approach on behalf of bride party” honorable distinguished guests, we heartily welcome all of you to our village. Please, we want to know; what the purpose about yours arrival at our village? Thereafter, another older in age reply on behalf of bridegroom “Yes, gentle men, our purpose is “We want to make an offer in marriage to our village member Mr. (bridegroom father’s name) son Mr. (bridegroom’s name) with your village member Mr. (bride father’s name) daughter Miss. (bride’s name) “We hope our proposal will be accepted heartily”. Now the bride party accept bridegroom’s proposal with three times SADHU sound. This time the bridegroom party shows the dresses, ornaments, ring, cosmetic and other elements which will be used to beautify the bride on the marriage ceremony. At the eleventh hours; the both parties take dinner; it is call JORANI BHAT . After finishing dinner, the bride takes a seat on a new decorated mat and wears the ring brought by bridegroom’s younger brother or sister in law. When the bridegroom party leaves the house then bride’s mother gives them a binding pack of her daughter’s horoscope with some rice and a kind of grass. It is called GAD . In this manner the Bostra-Alonkar Chorani arrangement finished.
Pan-Salla:
PAN-SALLA is one of the gatherings between bridegroom and Bride’s villagers and discusses how they can properly finish the upcoming marriage ceremony. The Bridegroom and Bride family leader send a messenger for calling village leaders to attend the meeting. They should come in the evening and take seat in the meeting. The Bridegroom and Bride’s father or their guardians proclaim the date of marriage ceremony at the meeting. The meeting held together not separately because later there may arise confusion. At the tea time in meeting, the village judicious leader offer duty to other sub leaders and young generation. This PAN-SALLA is very important for arranging the marriage properly.
Tele-Chorani:
TELE CHORANI is a one kind of Bridegroom and Bride greetings social custom ceremony in Buddhist community of Bangladesh. In the beginning of Ceremony Bridegroom and Bride go to Buddhist Temple to worship Buddha, take five precepts and hear Sutta. Before starting Ceremony they are given a holy sanctified cotton right hand from monks, left hand a bundle of iron, on the waist copper mirror from barber from save an evil eye and an evil sprit. On that time many friends and relative present at the occasion from bridegroom and bride and perform an entertaining function. Over all; marriage Ceremony function the BORON KHULA in most important elements for Bridegroom and Bride. The BORON KHULA decorates with fourteenth elements. There are-
1. New wicker-try - 1 piece
2. Paddy-seed - 1500 gram (Symbol of wealth and prosperity)
3. Durba Grass - 1 Bundle (Symbol of fulfillment)
4. Green Guava - 3/5 pieces (Symbol of family growth)
5. Turmeric - 3/4 pieces (Symbol of beauty)
6. Small Stone - 1 piece (Symbol of strength and courage)
7. Ghila - 1 piece (Symbol of soundness and gravity)
8. Soil lamp with mustard oil -1 piece (Symbol of knowledge and wish)
9. Soil Jar with full water -1 piece (Symbol of fulfill life)
10. Fig-tree leaf -1 Bundle (Symbol of ever youth and long live)
11. Bamboo leaf -1 Bundle (Symbol of ever youth and long live)
12. Muragi leaf -1 Bundle (Symbol of ever youth and long live)
13. Mango leaf -1 Bundle (Symbol of ever youth and long live)
14. Tender leaf of Banana Tree -1 piece (Symbol of ever youth and long live)
This function is held in front of Bridegroom and Bride house. Basically here join only unmarried young generations. The decorated new wicker try put in front of bridegroom or bride. Then young man or young woman takes a bundle of Durba grass and touch Bridegroom or Bride forehead five times. At the side of sister in law or an older aged person hold a lamp to get the burning touch to Bridegroom or Bride’s forehead. Lastly his or her parents take turmeric past and smear his or her face and remove it with his napkin or corner of loincloth. After that they take their son or daughter on one’s lap and give them blessings. At last they take all elements from BORON-KULA and drop mustard oil on Bridegroom or Bride head.
Bou Namani:
Barua Buddhist community has two kinds of marriage system in Bangladesh. One is NAMONTA marriage and another is CHOLONTA marriage. When the bridegroom party come back home with bride in a bridegroom house, the SADHOVA female members cordially receive her (a new bride) through HULU DHANI. It is very interesting that the bridegroom and bride cannot see each other before the ceremony is celebrated. The bridegroom is kept in a particular house and bride kept in another room. The girl and other relative make a crowd and express joy and see the face of bride. The bride does not take any food or drink in the bridegroom’s house till she is not a real wife through Buddhist custom. For this reason bride’s parents sent some banana and fruits to bridegroom’s house or supply other neighbour family for the bride. In the evening, the villager eat delicious food when the bride party came in the bridegroom’s house, they are welcomed in a ceremonial way and preparation is taken for the actual marriage ceremony according to social and religious custom.
Conclusion:
The social custom is very important to every society. Not only Buddhist but also majority communities of Bangladesh have respective social customs. In Bangladesh Hindu, Muslim and Buddhist heartily believe and follow their own customs. Bangladeshi Buddhists observe, practice and believe the social custom and keep relation with Buddhist ideal concepts. It is sure that Hindu community strongly influences all social customs of Barua Buddhist community.
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Bibliography
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Barua, D. D. (n.d.). MERRIAGE FESTIVAL IN BANGLADESH. Internet Source .
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Vajirananavarorasa, S. P. (2000). NAVAKODAVA. Bangkok: Maha Mukut Buddist University.
Introduction:
Mainly in Bangladesh Barua Buddhists live in the Chittagong District. Some numbers of Barua live in large districts of Comilla and Noakhali. The Barua Buddhists are staying in Bangladesh from ancient period. They live in co-existence with ethnic groups of Hindu and Muslim in Bangladesh. The ethnic group of Barua Buddhist strongly believes and follows their social customs similar to Hindu community. They are practicing their social customs of Birth Celebration, Marriage Ceremony and funeral Ceremony from the ancient period. This conventional social customs fundamentally depend on blind faith not related to Buddhist religious faith. Buddhism only stands on the fundamental belief not superstition or blind faith. Mean; good deeds good result and misdeeds bad result.
Recently, we included religious rules and principles to most of social customs’ celebration. Now I would like to focus briefly in my paper about some Buddhist social customs in Bangladesh.
Sadh Bhakhon:
Any married woman, who once becomes pregnant in her married life, performs (Sadh Bhakhon) a desire consumes. It is not originated from Buddhism and it basically comes from Hinduism. Buddhist people celebrate this custom similar to other ethnic groups. On the occasion of (Sadh Bhakhon) many relatives such mother, an aunt, aunty friends and relatives come from pregnant woman’s parent house with various kinds of sweets, cakes, new cloths, perfume and cosmetics. On this day of (Sadh Bhakhon), firstly they wash the pregnant woman and after washing they give her new cloths to wear. The one as well as the other relatives total five women whose husband are alive arrange a seat with mat and bed-seat inside the house or compound of the resident. This time pregnant woman is seated on the decorate mat. After sitting; the relatives of pregnant woman such as one of her sister’s husband and a wife of husband’s brother dressed her hair and head and give an infant in her lap. Thereafter; the five women come in front of pregnant woman and feed her various sweets and cakes by their five folding hands. That time; impending oldest women loudly sing with rhythmic voice with joy .So now; the joy and rejoice is less than previous celebration. Then Sadh Bhakhon ritual continues before the child born. Pregnant woman’s mother, present here with midwife and some other personal intimate relative. If the born child is son, the people who were present make sound five times HULU DHANI 2 and for daughter they make sound three times. The villagers can identified the new born infant is son or daughter listening this HULU DHANI sound. Three, five or seven days later the parents of newcomer child invite relatives from both sides to join HUT festival and called a barber for saving infant’s head. Many relatives come to join at the HUT festival and bring valuable gifts for child. At the sacred bright fortnight they start to keep the infant in a cradle. When, the infant starts to swing, then they put Mimosa leaf, Margasa leaf, and Jasmine leaf, Book, Writing pad, Pen, Pencil and some educational elements beside it. They strongly believe that for these elements in future the child will be strong, healthy, wise, brilliant, pious and free from sickness. Within six or seven months the newcomer child’s parents select a sacred day for ANNO PRASON . On that day they go to Buddhist Temple with child and relatives. Firstly they worship Buddha, take refuge the Triple Gems and five precepts from resident monk and make donation for monks and temple donation box. Finally they feed up sweet liquid rice to child with gold or silver spoon or coin touched by monk.
Now-a- days; most of the parents perform SANGHA DANA & ATTAPARIKKHARA DANA and relative gathering on this memorable moment and child’s birth day. It is a great opportunity to our society and religion.
Dikkha or Pabbajja:
Dikkha or Pabbajja is the most significant social custom of Barua Buddhist in Bangladesh. The meaning of Dikkha or Pabbaja is penetrating to religious holy monk life. According to the custom, every Barua Buddhist must take Pabbajja for minimum seven days renouncing worldly life. Pabbajja means “PABAKANAM MALAM PABBAJETITI PABBAJITO ” that means He abandons his sin filths-that is why he is called ‘pabbajito’ it is the best for the house holder. Any boy can take pabbajja for more than seven years but girl cannot in our country. The Buddha has compared the worldly life as a jail but Pbbajjaas as the open sky. Take Pabbajja is much respected and most praiseworthy in the society. Anybody can take Pabbaja according to his parents’ permission. Without taking Pabbajja nobody can get married in our society. For this reason all parents think it as their social and religious duty to give Pabbajja to their son. In the occasion of Pabbajja Ceremony the parents of Pabbajja holder invite their relative, villagers, neighbours, friends and relation. They also provide SANGHA DANA & ATTHAPARIKKHARA DANA and arrange feast for relatives. The Pabbaja holder must need ATTHAPARIKKHARA . Without Attaparikkhara nobody can take Pabbajja. In the evening, Pabbaja holder goes to temple to carry Attaparikkhara after shaving his head with all of his relatives. On the way, a group of religious singers sing BUDDHA KIRTAN . Then after reaching the monastery the Pabbajja seeker worships Buddha and takes blessings from all old and elder people. At first, he has to take PANCASILA and do VANDANA to the present Bhikkhu SANGHA . He will take the TI CIVARA in his hand round shaped. Then sitting down, he prays for the Pabbajja –
“OKASA AHAM BHANTE PABBAJJAM YACAMI” Three times, means Oh! Venerable give me the opportunity I am praying for the Pabbajja. Then Pabbajja seeker recites the following word orally UPAJJHAYA
“SABBADUKKHA NISSARANA NIBBANAM SACCHIKARANATTHAYA IMAM KASAVAM HAHETVA PABBAJETHA MAM BHANTE ANUKAMPAM UPADAYA” Three times
Means-
Oh! Venerable, for the freeness from all sorrows and for the realization of the nirvana, please taking these KASAVAS give me Pabbajja. After then The UPAJJHAYA will make the seeker recite the first five of 32 elements of ASUBHA KAMMATTHANA . After taking ASUBHA KAMMATTHANA one is to take DASASILA . After taking DASASILA, the UPAJJHAYA will call the Samanera in a new religious name. Finally at end of Ceremony, the chief monk called Samanera’s parents for hand over the Alms-bowl and Umbrella and tell them to show respect to new Samanera and invite to receive Dana for next day. One can spend whole life as monk life if he wishes or can go back to his worldly life. The Barua Buddhist in Bangladesh respectfully believes that everybody must take Pabbajja one time in his life. If anybody does not take Pabbajja he will be blameworthy in the Society. So, Pabbajja is compulsory to any Buddhist in Bangladesh.
Bostra-Alonkar Chorani:
“Bostra-Alonkar Chorani” is one of the important and delightful social customs or festivals in Barua Buddhist social life of Bangladesh. This social custom festival is very meaningful in the life of every unmarried male and female. This is the primary holy path of entering domestic life. For this festival everyone chooses a fixed date from the sacred bright fortnight. On a fixed day a number of social respectable bridegroom party representatives go the to bride’s house to discuss about the date of marriage ceremony, it is called ALONGKAR CHORANI house festival. That day they give present to bride’s house and bring delicious sweet, conch, vermilion, garments, ornament and cosmetics. When they enter the bride’s house then a group women sound HULU DHANI and spray holy water from weal jar. After then the bride party representatives welcome them to take seat in specific place and people from both groups take seat in guest room and exchange cordial greetings to each other. Here they put in front of guests a decorated betel and betel nut plate with sugar pot to accomplish light repast of sweet after that they perform light repast of sweet from sugar pot to each others; this is call PAN-MITA . After formalities an older in age approach on behalf of bride party” honorable distinguished guests, we heartily welcome all of you to our village. Please, we want to know; what the purpose about yours arrival at our village? Thereafter, another older in age reply on behalf of bridegroom “Yes, gentle men, our purpose is “We want to make an offer in marriage to our village member Mr. (bridegroom father’s name) son Mr. (bridegroom’s name) with your village member Mr. (bride father’s name) daughter Miss. (bride’s name) “We hope our proposal will be accepted heartily”. Now the bride party accept bridegroom’s proposal with three times SADHU sound. This time the bridegroom party shows the dresses, ornaments, ring, cosmetic and other elements which will be used to beautify the bride on the marriage ceremony. At the eleventh hours; the both parties take dinner; it is call JORANI BHAT . After finishing dinner, the bride takes a seat on a new decorated mat and wears the ring brought by bridegroom’s younger brother or sister in law. When the bridegroom party leaves the house then bride’s mother gives them a binding pack of her daughter’s horoscope with some rice and a kind of grass. It is called GAD . In this manner the Bostra-Alonkar Chorani arrangement finished.
Pan-Salla:
PAN-SALLA is one of the gatherings between bridegroom and Bride’s villagers and discusses how they can properly finish the upcoming marriage ceremony. The Bridegroom and Bride family leader send a messenger for calling village leaders to attend the meeting. They should come in the evening and take seat in the meeting. The Bridegroom and Bride’s father or their guardians proclaim the date of marriage ceremony at the meeting. The meeting held together not separately because later there may arise confusion. At the tea time in meeting, the village judicious leader offer duty to other sub leaders and young generation. This PAN-SALLA is very important for arranging the marriage properly.
Tele-Chorani:
TELE CHORANI is a one kind of Bridegroom and Bride greetings social custom ceremony in Buddhist community of Bangladesh. In the beginning of Ceremony Bridegroom and Bride go to Buddhist Temple to worship Buddha, take five precepts and hear Sutta. Before starting Ceremony they are given a holy sanctified cotton right hand from monks, left hand a bundle of iron, on the waist copper mirror from barber from save an evil eye and an evil sprit. On that time many friends and relative present at the occasion from bridegroom and bride and perform an entertaining function. Over all; marriage Ceremony function the BORON KHULA in most important elements for Bridegroom and Bride. The BORON KHULA decorates with fourteenth elements. There are-
1. New wicker-try - 1 piece
2. Paddy-seed - 1500 gram (Symbol of wealth and prosperity)
3. Durba Grass - 1 Bundle (Symbol of fulfillment)
4. Green Guava - 3/5 pieces (Symbol of family growth)
5. Turmeric - 3/4 pieces (Symbol of beauty)
6. Small Stone - 1 piece (Symbol of strength and courage)
7. Ghila - 1 piece (Symbol of soundness and gravity)
8. Soil lamp with mustard oil -1 piece (Symbol of knowledge and wish)
9. Soil Jar with full water -1 piece (Symbol of fulfill life)
10. Fig-tree leaf -1 Bundle (Symbol of ever youth and long live)
11. Bamboo leaf -1 Bundle (Symbol of ever youth and long live)
12. Muragi leaf -1 Bundle (Symbol of ever youth and long live)
13. Mango leaf -1 Bundle (Symbol of ever youth and long live)
14. Tender leaf of Banana Tree -1 piece (Symbol of ever youth and long live)
This function is held in front of Bridegroom and Bride house. Basically here join only unmarried young generations. The decorated new wicker try put in front of bridegroom or bride. Then young man or young woman takes a bundle of Durba grass and touch Bridegroom or Bride forehead five times. At the side of sister in law or an older aged person hold a lamp to get the burning touch to Bridegroom or Bride’s forehead. Lastly his or her parents take turmeric past and smear his or her face and remove it with his napkin or corner of loincloth. After that they take their son or daughter on one’s lap and give them blessings. At last they take all elements from BORON-KULA and drop mustard oil on Bridegroom or Bride head.
Bou Namani:
Barua Buddhist community has two kinds of marriage system in Bangladesh. One is NAMONTA marriage and another is CHOLONTA marriage. When the bridegroom party come back home with bride in a bridegroom house, the SADHOVA female members cordially receive her (a new bride) through HULU DHANI. It is very interesting that the bridegroom and bride cannot see each other before the ceremony is celebrated. The bridegroom is kept in a particular house and bride kept in another room. The girl and other relative make a crowd and express joy and see the face of bride. The bride does not take any food or drink in the bridegroom’s house till she is not a real wife through Buddhist custom. For this reason bride’s parents sent some banana and fruits to bridegroom’s house or supply other neighbour family for the bride. In the evening, the villager eat delicious food when the bride party came in the bridegroom’s house, they are welcomed in a ceremonial way and preparation is taken for the actual marriage ceremony according to social and religious custom.
Conclusion:
The social custom is very important to every society. Not only Buddhist but also majority communities of Bangladesh have respective social customs. In Bangladesh Hindu, Muslim and Buddhist heartily believe and follow their own customs. Bangladeshi Buddhists observe, practice and believe the social custom and keep relation with Buddhist ideal concepts. It is sure that Hindu community strongly influences all social customs of Barua Buddhist community.
***********END***********
Bibliography
Ali, M. (1994). BENGALI-ENGLISH DICTIONARY. Dhaka: Bangla Academy, Bangladesh.
Barua, D. B. (1997). BUDDHIST RELIGIOUS STUDIES (IX-X). Dhaka: Nationa Curriculam and Textbook Board, Bangladesh.
Barua, D. D. (n.d.). MERRIAGE FESTIVAL IN BANGLADESH. Internet Source .
Barua, P. D. (2007). HISTORY, RELIGION AND CULTURE OF BENGALI BUDDHISTS. Chittagong, Bangladesh: Mrs. Susanti Barua.
Bhikkhu, D. J. (2004). SADDHARMA NEETI MONJOREE. Chittagong: Buddhist Research Publication Center, Bangladesh.
Mahathero, V. D. (1954). DHAMMAPADA. Kolkata: Bouddha Dharmankur Sabha, India.
Mutsuddi, M. N. (1998). BUDDHIST RELIGIOUS STUDIES(IIV). Dhaka: National Curriculam Textbook Board, Bangladesh.
Sasanarakkhita, D. B. (1998). BUDDHIST RELIGIOUS STUDIES (IIIV). Dhaka: National Curriculam Textbook Board, Bangladesh.
Thero, V. D. (1936). SADDHARMA RATNAKAR. Rangun: Buddhist Mission Press, Burma.
Vajirananavarorasa, S. P. (2000). NAVAKODAVA. Bangkok: Maha Mukut Buddist University.
Understanding the Origin of Buddha Image
BHIKKHU DHARMESWAR
INTRODUCTION:
Buddha Image has taken a significant place in every Buddhist’s life. However, there is a contradiction between the followers whether to worship Buddha image is accepted by Buddha himself or not. There is a legend; Buddha Image was made during the span of Buddha’s life also. After achieving the enlightenment, Buddha wished to sermonize; “Abhidhamma” to his mother Mahamaya who was in the Tavatimsa . heaven after passing away. He stayed there for three months. We learnt from the legend, King Udayana couldn’t tolerate the absence of Buddha and made an image of Buddha. After three months, when Buddha came back, he showed the image to Buddha. It is believed that the tradition of making Buddha image started from Buddha’s lifetime. I would like to focus my paper understanding of the Buddha image and why people worship the Buddha image.
LEGEND OF BUDDHA IMAGE:
In ancient India, seems to have evolved upon human mind during the lifetime of the Buddha himself, although this image of mind took some six hundred years become manifest into stone or clay like mediums. As the Buddhist tradition has it, even during Buddha's lifetime, the idea of making Buddha’s images resolute in his devotees' minds. In spite of the Buddha's guidance on remembering his doctrine, there is another legend claiming that the first image of the Buddha was made when the Lord Buddha was alive. The story goes that King Pasenthikoson ordered his craftsmen to make a Buddha image from red sandalwood as a representative of the Buddha while the Buddha was in the Tavatimsa Heaven preaching to his mother . The widely quoted legend of king Udayana, commissioning Buddha's image to represent the Great Master during his absence and that of Anathapindaka praying Buddha to allow at least the images of Bodhisattvas, suggest that his followers contemplated the possibility of covering their Master's absence by his humanity impose representations even before the Mahaparinirvana. But it is a matter of debate whether such early images were sculpted at Mathura or in Gandhara reign. Most scholars are believed that Gandhara images of Buddha are earlier to those of Mathura. Mathura definitely began sculpting Buddha’s images in the 1st century itself. It has fully inscribed image of A.D. 81. In Mathura tradition, Buddha images have longer ear lobes, thicker lips, wider eyes and prominent nose. In Gandhara images, eyes are longer; chin more angular, ear lobes shorter and noses sharper and better defined.
The Gupta Rulers 320 to 646 AD took the art of sculpture of Buddha image to its highest apex. The Buddha images of Mathura and Gandhara are magnificent and in an excellent manner, but the Gupta images were not only different but also without a parallel before and after. According to Samyutta Nikaya The Buddha says to Bakali “ Yo Dammang Passati so mang passati, So mang passati yo Dhammang passati” Means who "who knows Dharma, knows me, who knows me, knows Dharma”.
Finally we know from another source of story king Prosenjit of Shravasti or King Udayana of Kaushambi-which the first Buddha image was made of sandalwood from the living of Buddha himself . According, to legend king of Udayana, the Japanese replica is worshipped by offering pouches of sandalwood powder. This legend of the origin of the Buddha image is yet prevalent and largely believed in Tibet, China and Japan. The appearance of Buddha image is different from country to country. But it is true that all Buddhists want to pay respect to Buddha and Bodhisatta 4 in different position. Some popular images of Buddha are: Buddha on Lotus, laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune Buddha, reclining Buddha, medicine Buddha, Buddha on meditation, happy Buddha and so on. Popular perception of the Buddha images of Burma, Thailand and Laos is that they are big 5. Local temples are proud of their huge, monumental statues- such as the reclining Buddha in Bangkok's "Wat Pho"
METERIALS IN MAKING BUDDHA IMAGE:
Material is one of the importance elements of Buddha image. Buddha image construct a large variety of materials for instance, Terra Cotta, Stone, Metal, Stucco, Wood, Bronze, Jade and Gold. Theravada Buddhists believe that eight elements mixing Buddha image is very powerful and more beautiful other Buddha image such as Terra Cotta and stone. The eight elements are Iron, lead, Gold, Silver, Brass, Zinc and Bronze. Thailand, Srilanka, Myanmar and other Theravada country uses these eight elements for making Buddha image. The image is called Atta Dhatu Buddha
IMPORTANCE OF BUDDHA IMAGE:
Buddha Statues inspire us to develop our inner qualities to achieve happiness, good fortune and satisfaction in our lives. We place Buddha statues in central areas of our home or office for daily inspiration and as a reminder of our own capacity to achieve the good life. Images were one of the most widely accepted modes of realizing the presence of the non-present. This image helps them to cover his absence and give them strength in sorrows. Buddhism was a wide spread phenomenon even in the Buddha's lifetime and every place and person, devoted to this new path, cherished the desire to feel the presence of the Master. That is why, image making of Buddha became popular and everyone wanted to pay respect to him. "A Buddha image is not only a symbol of the historical person but the human qualities that he perfected; compassion, wisdom, patience, generosity, kindness, etc., worthy of bowing down to."
STYLE OF BUDDHA IMAGE AND MEANING:
People of different cultures love to see the Buddha in different styles. It seems that they want to transform their imagination through the sculptures of Buddha. Styles of Buddha images remind Buddhists of different legend in the Buddha's life from the Birth to the Nirvana Entering. There are 73 postures altogether. They can be divided postures four groups such as Seated Buddha, Standing Buddha, Walking and Reclining Buddha. However, well known postures are 1.Meditation 2.Subduing Mara, 3.Walking 4.Reclining 5.Dissuading relatives from quarrelling with each other and 6. Seated and protected by the seven-headed NAGA . According to Mahayana tradition they classified the Buddha image another opinion. For instance
Buddha on Lotus, Laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune, Reclining Buddha, Medicine Buddha, Buddha on meditation, Happy Buddha. Now we will explain the style of Buddha according to people belief-
Buddha on Lotus: The Buddha form on lotus expresses in a direct ‘‘impersonal’’ and synthetic manner what the human form of the Buddha manifest in a more ‘‘personal’’ and more complex manner. Moreover his human form, though its symmetry’ and static plenitude, makes an approach to the form of the lotus; it will be remembered that the Buddha is called ‘‘the jewel in the lotus’’
Laughing Buddha: Laughing Buddha image is very famous in China and other Mahayana Countries. In china is very well known is the loving or friendly one. According to Mahayana belief he is a similar figure of the Bodhisattva who will come in future Ariya Maitreya Buddha. Now a day a part of Theravada followers uses laughing Buddha ambulate and keeps image business sport. Not only Buddhist but also use this image other religions followers. According to legend the laughing Buddha’s large protruding stomach, great belly and smiling face symbol of forth wealth, good luck and prosperity .
Baby Buddha: The baby Buddha is a guide for teaching meditation to children. The Baby Buddha also highlights the benefits of meditation for parents and children and shows how to incorporate meditation into family life. Using of Baby Buddha many families are benefitted in the world .
Shakyamuni Buddha: Shakyamuni Buddha image is most significance symbol of world great teacher and reprehensive figure of human beings. The Buddha image is well-known to all Buddhists sect. Buddha Shakyamuni is the founder of Buddhism in this world. In general, “Buddha” means wisdom and symbol of 32 lakkhana. According to Lakkhana Sutta Buddha have 32 marks. The marks are : he has feet of level tread; his soles are marks of wheels, and other symbols; his heels project; his digits are long; his hands and feet are soft; his fingers and toes straight, and webbed; his ankles like rounded shells; his legs like an antelope's standing, he can touch his knees without bending; his genitals are within a sheath; he is of golden hue; his skin so smooth that no dust clings to it; the down on his body forms single hairs; each hair is straight, blue black and at the top curls to the right; his frame is straight; his body has seven convex surfaces; his chest is like a lion's; his back flat between the shoulders; his height is the same as his arm span; his bust is equally rounded; his taste is consummate; he has a lion's jaws; has forty teeth; the teeth are even; there are no spaces between his teeth; his canines are very bright; his tongue is long; his voice like that of a karavíka bird; his eyes intensely blue; his eyelashes like a cow’s; between his eyelashes are soft, white hairs like cotton down; his head is like a turban . Theravada followers believe and they worship Buddha’s merits and his marks. So it is symbol of Buddha Rupa.
Good fortune: Good fortune Buddha is similar to Laughing Buddha. The Good Fortune Buddha is regarded as a bringer of prosperity, riches and happiness. He reminds us to always keep our sense of humor, even if things do not look great financially.
The bag represents fulfillment of wishes or can also be the blessings of Buddha. Happiness is one of Buddha’s greatest gifts .
Reclining Buddha: Reclining Buddha like as Mahaparinibbana Buddha but different. In Thailand Wat Pho and Wat Arun very famous tourist spot for Reclining Buddha images.
MEDITATION OR MEDICINE BUDDHA
Meditation means Sadhana. One who practises meditation, feels happiness and joy like as medicine. "Sadhana of the Medicine Buddha," is primarily intended for people who want to get started with a Medicine Buddha meditation practice. Meditating Buddha with flame halo around his head signifies enlightenment. Both his hands are in chakra formations with his right hand in front of his chest while his left rest on top of this lap .
BUDDHA IMAGE AND WORSHIP:
The image of the Buddha is to enable Buddhists to pay their respects to the great teacher, Buddha. Since the Buddha has great compassion, wisdom and a pure mind, the image of Buddha also serves to remind Buddhists to remember, learn and emulate these virtuous qualities. Buddhist worship services vary among Mahayana, Theravada, and other Buddhist groups. Incense may be burned before an image of Buddha and is regarded among Buddhists as an aid to meditation. Buddhist scripture may also be recited. The goal of Buddhists is nirvana, or passionless peace. They believe that nirvana can be achieved through perfect self-control, unselfishness, knowledge, and enlightenment. The monks robe (Bonze), as well as his shaven head, identifies him as a man of religion. Among Theravada Buddhists only saffron (orange) robes seem to be worn, whereas monks of other Buddhist groups wear shades of white, brown, or yellow without reference to order or status. Groups other than Theravada seem to prefer the color yellow for worship services and religious or civic ceremonies. A string of 108 beads, each symbolizing one of the 108 desires to be overcome prior to enlightenment, is used by devotee Buddhists while meditating. Gongs are used in Buddhist pagodas and homes for three basic purposes:
1. To announce the time of a service or meeting
2. To mark the different phases of a ceremony
3. To set the tempo for Buddhist chants Light from candles and lamps symbolizes Buddha’s teachings leading to enlightenment.
Incense is burned as an offering in memory of Buddha and as an aid to meditation. Food and water are placed before the altars of Buddha and symbolize that the best is first shared with Buddha. Only the essence of the food is essential for purposes of worship, and the items themselves are later used as food by the worshipers. A Buddhist bell and drum are located in or near the porch of the pagoda or temple. The bell is rung to announce a meeting or special event. The drum is normally sounded when dignitaries are present. Lustral Water or holy water is water which has been poured over a statue of Buddha under the proper conditions to attain Buddha’s virtues. This water may be used to pour over the hands of a corpse at a funeral, the hands of a bridal couple at a wedding, or to sprinkle about a new house. Flowers are placed on family altars in the home and on graves, used during worship in the pagoda, and presented when calling upon the monks or older relatives.
Why people worship the Buddha image:
The worship did not originate with the monks, but with the lay community, when the people in general felt the want of a higher cult . The Buddha image is a true symbol of world great teacher and aspect of human beings. It brings good will, benevolence, sympathy, compassion, attention and moral concept. If someone goes to worship Buddha with evil mind and restlessness, after the worship his mind becomes calm, quite and he understands his fault. Buddha image represents of Buddha’s 32 marks of greatness and as represents his quality as Sambuddhakaya. There is a argue about the worship of Buddha image among the various Buddhist followers. Some body says Buddha has passed away and has no existence in the world. So worship to Buddha is valueless, unnecessary and has no benefit in our personal life or society. But the philosophical view is different. Buddha is not a person; Buddha means wisdom and 32 marks attended with Buddha’s physical form. On the other hand Buddha is attended with nine merits form. So we are not worship person, we worship 32 marks of Buddha and his nine great merits . We can find out Buddha’s great qualities from Buddha images and it’s a symbol of peace and greatness. Through Buddha Image, we show tribute to the great man who shows the way to permanent peace i.e. Nirvana to the human beings and deities. For the above reasons, people worship Buddha image.
CONCLUSION:
Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies an significant place in the mind of all Buddhists. They pay respect to their great teacher through his image. Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies significant place in the mind of all Buddhists. They pay respect to their great teacher through his image.
*************** END***************
Bibliography
INTRODUCTION:
Buddha Image has taken a significant place in every Buddhist’s life. However, there is a contradiction between the followers whether to worship Buddha image is accepted by Buddha himself or not. There is a legend; Buddha Image was made during the span of Buddha’s life also. After achieving the enlightenment, Buddha wished to sermonize; “Abhidhamma” to his mother Mahamaya who was in the Tavatimsa . heaven after passing away. He stayed there for three months. We learnt from the legend, King Udayana couldn’t tolerate the absence of Buddha and made an image of Buddha. After three months, when Buddha came back, he showed the image to Buddha. It is believed that the tradition of making Buddha image started from Buddha’s lifetime. I would like to focus my paper understanding of the Buddha image and why people worship the Buddha image.
LEGEND OF BUDDHA IMAGE:
In ancient India, seems to have evolved upon human mind during the lifetime of the Buddha himself, although this image of mind took some six hundred years become manifest into stone or clay like mediums. As the Buddhist tradition has it, even during Buddha's lifetime, the idea of making Buddha’s images resolute in his devotees' minds. In spite of the Buddha's guidance on remembering his doctrine, there is another legend claiming that the first image of the Buddha was made when the Lord Buddha was alive. The story goes that King Pasenthikoson ordered his craftsmen to make a Buddha image from red sandalwood as a representative of the Buddha while the Buddha was in the Tavatimsa Heaven preaching to his mother . The widely quoted legend of king Udayana, commissioning Buddha's image to represent the Great Master during his absence and that of Anathapindaka praying Buddha to allow at least the images of Bodhisattvas, suggest that his followers contemplated the possibility of covering their Master's absence by his humanity impose representations even before the Mahaparinirvana. But it is a matter of debate whether such early images were sculpted at Mathura or in Gandhara reign. Most scholars are believed that Gandhara images of Buddha are earlier to those of Mathura. Mathura definitely began sculpting Buddha’s images in the 1st century itself. It has fully inscribed image of A.D. 81. In Mathura tradition, Buddha images have longer ear lobes, thicker lips, wider eyes and prominent nose. In Gandhara images, eyes are longer; chin more angular, ear lobes shorter and noses sharper and better defined.
The Gupta Rulers 320 to 646 AD took the art of sculpture of Buddha image to its highest apex. The Buddha images of Mathura and Gandhara are magnificent and in an excellent manner, but the Gupta images were not only different but also without a parallel before and after. According to Samyutta Nikaya The Buddha says to Bakali “ Yo Dammang Passati so mang passati, So mang passati yo Dhammang passati” Means who "who knows Dharma, knows me, who knows me, knows Dharma”.
Finally we know from another source of story king Prosenjit of Shravasti or King Udayana of Kaushambi-which the first Buddha image was made of sandalwood from the living of Buddha himself . According, to legend king of Udayana, the Japanese replica is worshipped by offering pouches of sandalwood powder. This legend of the origin of the Buddha image is yet prevalent and largely believed in Tibet, China and Japan. The appearance of Buddha image is different from country to country. But it is true that all Buddhists want to pay respect to Buddha and Bodhisatta 4 in different position. Some popular images of Buddha are: Buddha on Lotus, laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune Buddha, reclining Buddha, medicine Buddha, Buddha on meditation, happy Buddha and so on. Popular perception of the Buddha images of Burma, Thailand and Laos is that they are big 5. Local temples are proud of their huge, monumental statues- such as the reclining Buddha in Bangkok's "Wat Pho"
METERIALS IN MAKING BUDDHA IMAGE:
Material is one of the importance elements of Buddha image. Buddha image construct a large variety of materials for instance, Terra Cotta, Stone, Metal, Stucco, Wood, Bronze, Jade and Gold. Theravada Buddhists believe that eight elements mixing Buddha image is very powerful and more beautiful other Buddha image such as Terra Cotta and stone. The eight elements are Iron, lead, Gold, Silver, Brass, Zinc and Bronze. Thailand, Srilanka, Myanmar and other Theravada country uses these eight elements for making Buddha image. The image is called Atta Dhatu Buddha
IMPORTANCE OF BUDDHA IMAGE:
Buddha Statues inspire us to develop our inner qualities to achieve happiness, good fortune and satisfaction in our lives. We place Buddha statues in central areas of our home or office for daily inspiration and as a reminder of our own capacity to achieve the good life. Images were one of the most widely accepted modes of realizing the presence of the non-present. This image helps them to cover his absence and give them strength in sorrows. Buddhism was a wide spread phenomenon even in the Buddha's lifetime and every place and person, devoted to this new path, cherished the desire to feel the presence of the Master. That is why, image making of Buddha became popular and everyone wanted to pay respect to him. "A Buddha image is not only a symbol of the historical person but the human qualities that he perfected; compassion, wisdom, patience, generosity, kindness, etc., worthy of bowing down to."
STYLE OF BUDDHA IMAGE AND MEANING:
People of different cultures love to see the Buddha in different styles. It seems that they want to transform their imagination through the sculptures of Buddha. Styles of Buddha images remind Buddhists of different legend in the Buddha's life from the Birth to the Nirvana Entering. There are 73 postures altogether. They can be divided postures four groups such as Seated Buddha, Standing Buddha, Walking and Reclining Buddha. However, well known postures are 1.Meditation 2.Subduing Mara, 3.Walking 4.Reclining 5.Dissuading relatives from quarrelling with each other and 6. Seated and protected by the seven-headed NAGA . According to Mahayana tradition they classified the Buddha image another opinion. For instance
Buddha on Lotus, Laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune, Reclining Buddha, Medicine Buddha, Buddha on meditation, Happy Buddha. Now we will explain the style of Buddha according to people belief-
Buddha on Lotus: The Buddha form on lotus expresses in a direct ‘‘impersonal’’ and synthetic manner what the human form of the Buddha manifest in a more ‘‘personal’’ and more complex manner. Moreover his human form, though its symmetry’ and static plenitude, makes an approach to the form of the lotus; it will be remembered that the Buddha is called ‘‘the jewel in the lotus’’
Laughing Buddha: Laughing Buddha image is very famous in China and other Mahayana Countries. In china is very well known is the loving or friendly one. According to Mahayana belief he is a similar figure of the Bodhisattva who will come in future Ariya Maitreya Buddha. Now a day a part of Theravada followers uses laughing Buddha ambulate and keeps image business sport. Not only Buddhist but also use this image other religions followers. According to legend the laughing Buddha’s large protruding stomach, great belly and smiling face symbol of forth wealth, good luck and prosperity .
Baby Buddha: The baby Buddha is a guide for teaching meditation to children. The Baby Buddha also highlights the benefits of meditation for parents and children and shows how to incorporate meditation into family life. Using of Baby Buddha many families are benefitted in the world .
Shakyamuni Buddha: Shakyamuni Buddha image is most significance symbol of world great teacher and reprehensive figure of human beings. The Buddha image is well-known to all Buddhists sect. Buddha Shakyamuni is the founder of Buddhism in this world. In general, “Buddha” means wisdom and symbol of 32 lakkhana. According to Lakkhana Sutta Buddha have 32 marks. The marks are : he has feet of level tread; his soles are marks of wheels, and other symbols; his heels project; his digits are long; his hands and feet are soft; his fingers and toes straight, and webbed; his ankles like rounded shells; his legs like an antelope's standing, he can touch his knees without bending; his genitals are within a sheath; he is of golden hue; his skin so smooth that no dust clings to it; the down on his body forms single hairs; each hair is straight, blue black and at the top curls to the right; his frame is straight; his body has seven convex surfaces; his chest is like a lion's; his back flat between the shoulders; his height is the same as his arm span; his bust is equally rounded; his taste is consummate; he has a lion's jaws; has forty teeth; the teeth are even; there are no spaces between his teeth; his canines are very bright; his tongue is long; his voice like that of a karavíka bird; his eyes intensely blue; his eyelashes like a cow’s; between his eyelashes are soft, white hairs like cotton down; his head is like a turban . Theravada followers believe and they worship Buddha’s merits and his marks. So it is symbol of Buddha Rupa.
Good fortune: Good fortune Buddha is similar to Laughing Buddha. The Good Fortune Buddha is regarded as a bringer of prosperity, riches and happiness. He reminds us to always keep our sense of humor, even if things do not look great financially.
The bag represents fulfillment of wishes or can also be the blessings of Buddha. Happiness is one of Buddha’s greatest gifts .
Reclining Buddha: Reclining Buddha like as Mahaparinibbana Buddha but different. In Thailand Wat Pho and Wat Arun very famous tourist spot for Reclining Buddha images.
MEDITATION OR MEDICINE BUDDHA
Meditation means Sadhana. One who practises meditation, feels happiness and joy like as medicine. "Sadhana of the Medicine Buddha," is primarily intended for people who want to get started with a Medicine Buddha meditation practice. Meditating Buddha with flame halo around his head signifies enlightenment. Both his hands are in chakra formations with his right hand in front of his chest while his left rest on top of this lap .
BUDDHA IMAGE AND WORSHIP:
The image of the Buddha is to enable Buddhists to pay their respects to the great teacher, Buddha. Since the Buddha has great compassion, wisdom and a pure mind, the image of Buddha also serves to remind Buddhists to remember, learn and emulate these virtuous qualities. Buddhist worship services vary among Mahayana, Theravada, and other Buddhist groups. Incense may be burned before an image of Buddha and is regarded among Buddhists as an aid to meditation. Buddhist scripture may also be recited. The goal of Buddhists is nirvana, or passionless peace. They believe that nirvana can be achieved through perfect self-control, unselfishness, knowledge, and enlightenment. The monks robe (Bonze), as well as his shaven head, identifies him as a man of religion. Among Theravada Buddhists only saffron (orange) robes seem to be worn, whereas monks of other Buddhist groups wear shades of white, brown, or yellow without reference to order or status. Groups other than Theravada seem to prefer the color yellow for worship services and religious or civic ceremonies. A string of 108 beads, each symbolizing one of the 108 desires to be overcome prior to enlightenment, is used by devotee Buddhists while meditating. Gongs are used in Buddhist pagodas and homes for three basic purposes:
1. To announce the time of a service or meeting
2. To mark the different phases of a ceremony
3. To set the tempo for Buddhist chants Light from candles and lamps symbolizes Buddha’s teachings leading to enlightenment.
Incense is burned as an offering in memory of Buddha and as an aid to meditation. Food and water are placed before the altars of Buddha and symbolize that the best is first shared with Buddha. Only the essence of the food is essential for purposes of worship, and the items themselves are later used as food by the worshipers. A Buddhist bell and drum are located in or near the porch of the pagoda or temple. The bell is rung to announce a meeting or special event. The drum is normally sounded when dignitaries are present. Lustral Water or holy water is water which has been poured over a statue of Buddha under the proper conditions to attain Buddha’s virtues. This water may be used to pour over the hands of a corpse at a funeral, the hands of a bridal couple at a wedding, or to sprinkle about a new house. Flowers are placed on family altars in the home and on graves, used during worship in the pagoda, and presented when calling upon the monks or older relatives.
Why people worship the Buddha image:
The worship did not originate with the monks, but with the lay community, when the people in general felt the want of a higher cult . The Buddha image is a true symbol of world great teacher and aspect of human beings. It brings good will, benevolence, sympathy, compassion, attention and moral concept. If someone goes to worship Buddha with evil mind and restlessness, after the worship his mind becomes calm, quite and he understands his fault. Buddha image represents of Buddha’s 32 marks of greatness and as represents his quality as Sambuddhakaya. There is a argue about the worship of Buddha image among the various Buddhist followers. Some body says Buddha has passed away and has no existence in the world. So worship to Buddha is valueless, unnecessary and has no benefit in our personal life or society. But the philosophical view is different. Buddha is not a person; Buddha means wisdom and 32 marks attended with Buddha’s physical form. On the other hand Buddha is attended with nine merits form. So we are not worship person, we worship 32 marks of Buddha and his nine great merits . We can find out Buddha’s great qualities from Buddha images and it’s a symbol of peace and greatness. Through Buddha Image, we show tribute to the great man who shows the way to permanent peace i.e. Nirvana to the human beings and deities. For the above reasons, people worship Buddha image.
CONCLUSION:
Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies an significant place in the mind of all Buddhists. They pay respect to their great teacher through his image. Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies significant place in the mind of all Buddhists. They pay respect to their great teacher through his image.
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