PART II: TIRATANA AND SĪLA
Topic 06: What are the Triple Ratana (Three Gems / Jewels)?
(288 words)
Ratana in Buddhism can be considered as an object which is highly honoured and adorable, worth of infinite value, incomparable and superior and difficult to see, to meet and to gain. There are three Ratanas, namely, the Buddha, the Dhamma, and the Sangha.
The Buddha is endowed with the nine supreme attributes, and those who happen to see and hear the Buddha’s teachings can gain knowledge (paññā) and peace of mind. The sight of the Buddha can bring peace and happiness to all living beings here and hereafter. The Buddha is incomparable with any other being in morality, concentration, and wisdom. It is very difficult to see the wheel treasure of the Universal Monarch and yet it is much more difficult to see the Buddha. We can accumulate a great deal of merits by venerating the Buddha. So we, Buddhists recognize the Buddha as a ratana.
The Dhamma, is endowed with the four Path-consciousnesses (Magga), the four Fruition-consciousness (Phala), the Nibbāna. In general the Dhamma is all the teachings of the Buddha. These Dhammas should be listened, studied and practised. They are so valuable that they cannot be appraised. They are incomparable and superior to any other worldly pleasure. They can be listened to only when the Buddha appears. By listening to the Buddha, we can accumulate a great deal of merits. So we Buddhists recognize the Dhamma as a Ratana.
by the noble Path, is endowed with nine supreme qualities. The Saṅgha enables one who takes refuge in it to achieve happiness and prosperity in here and hereafter. The Saṅgha is incomparable in morality, The Saṅgha, a community of Buddhist monks and nuns who can attain the enlightenment concentration and wisdom. The Saṅgha can be in existence only when the Buddha appears. We can accumulate a great deal of merit so we Buddhists recognize the Saṅgha as a Ratana.
U Saw Mra Aung - Ref: The Teaching of the Buddha, pp. 171-175
Topic 07: The Benefits of Taking Refuge in the Triple Gem
(270 words)
As a result of taking refuge in the Three Gems, a Buddhist cannot be reborn in the four lower realms. In addition, if he is reborn as a deva, he will excel in ten qualities over other devas (the ten qualities are: longevity, fine physical appearance, physical and mental well-being, good companionship, power and enjoyment of the five senses).
The Buddha preached in the Velāma Sutta that a Buddhist who has established himself in the Triple Gem will enjoy more benefits than a person who makes unlimited and incomparable offerings. The prince Ajātasattu was in a state of great agitation for his patricide. Having paid homage to the Buddha and took refuge in the Triple Gem, his destiny was changed from being reborn in Mahā Avīci (the lowest in eight nirayas) to Lohakumbhi (iron cauldron hell). Thanks to taking refuge in the Triple Gem and supporting the first great Buddhist Council, in the future he will be a Pacceka Buddha by the name of Vijitāvī
As the Buddha instructed, one who takes refuge in the three Gems can enjoy the eight benefits in his future existences as follows:
1. Being honoured by men.
2. Being endowed with great wisdom.
3. Having influence on others to conform to one’s wish.
4. Having great wealth.
5. Having a fair golden complexion.
6. Being loved by many people.
7. Having good and loyal friends, and
8. Having great reputation.
In brief, taking refuge in the Triple Gem is the beginning of treading on the gateway to the Middle Path that leads to liberation from saṃsāra. It is the initial excellence of being a Buddhist.
Topic 08: The Duty of a Real Buddhist
(290 words)
The Buddha said that: “A Buddhist is the one who takes refuge in the Buddha, in the Dhamma, in the Saṅgha and practise the Dhamma.”
Actually, those who want to be Buddhists, firstly have to believe strongly in the three Ratanas (the Buddha, the Dhamma and the Saṅgha). They accept them as teachers, guides or shelters. This means they practise the Buddha’s teachings. They should study the fundamental teachings of the Buddha such as what should be done and what should not; how a Buddhist should behave himself in relation to others. The formula they have to recite in the ceremony of taking refuge is thus:
Buddhaṃ saraṇaṃ gacchamī
Dhammaṃ saraṇaṃ gacchamī
Saṃghaṃ saraṇaṃ gacchamī
Taking refuge is complete after reciting this formula three times. To become a Buddhist is very simple. However, they should not be Buddhists for name sake only. They must practise the Buddha’s teachings: Not to do evils, to do what is good, and to purify the mind. That means they must perform the following religious tasks daily with conviction and wisdom:
- Paying homage to the Triple Gem by reflecting on, reciting their virtues and by worshiping:
- Observing the five or eight precepts.
- Doing the act of charity or offering something to the Buddha and the Sangha with righteous volition.
- Cultivating loving-kindness for oneself and to all living beings.
- Striving for the perpetuation and propagation of the Buddha’s teachings: participating in religious associations, supporting the pariyatti-sāsana and paṭipatti-sāsana, donation and distribution of books on Buddhism, teaching and discussing. Practise mindfulness on tranquillity and insight meditation.
- Sharing merit accrued from meritorious deeds of charity, morality and meditation by saying: “May all living beings gain the benefits of merit equally with me”.
Topic 9: Essential Factors to Become a Real Buddhist
(348 words)
In my opinion it is not difficult to become a Buddhist for name sake, but to become a real Buddhist in accordance with the Buddha’s teaching is not easy.
There are some necessary factors that a Buddhist can perform as his wish. Firstly he should take refuge in the Buddha, the Dhamma and the Sangha, because the Buddha is the Fully Enlightened One who has practised himself to find out the way to liberate himself and showed the way to others. The Dhamma is his teachings which can help other awake himself and the Sangha is the Holy Order of Monks who has sacrificed themselves to pursue that way of enlightenment or those who has attained the Ariyan fruits.
Secondly, he should preserve the five precepts (pañca-sīla) instructed by the Buddha. These precepts are in fact fundament principles for life aiming at help him to live in any community or any country to be safe and peaceful not only in the present but also for coming lives. The precepts are:
(1) Abstaining from killing any living being.
(2) Abstaining from stealing what is not given
(3) Abstaining from committing sensual misconducts
(4) Abstaining from telling a lie
(5) Abstaining from using intoxicants or drugs.
Thirdly, he should learn to differentiate what is good (kusala) and what is bad (akusala), what he should do and what he should not, how he behaves in relation with others to make life better.
However, for an ideal Buddhist, he should try do other good deeds as charity to the Sangha or the poor or any beneficial works for society. At a deeper practice, he should cultivate loving-kindness (mettā) to all beloved relatives and to some extent to all living beings. He can spread the Dhamma by freely distributing Dhamma books or tapes of Dhamma preached by other Venerables or directly preach the Dhamma to preserve the Sāsana as long as possible. In addition, he should practice Samatha and Vipassanā meditation to train his mind to become tranquil, calm and to attain Insight to liberate himself from the Samsara in this very life.
Topic 10: The Importance of Sīla
(316 words)
Sīla is the observance of physical and verbal actions. It is said in the Visuddhimagga: “A wise man, after establishing well in virtue, develops concentration, and understanding. Sīla serves as a firm foundation towards the attainment of insight knowledge which can lead one to Nibbāna.
It is called Sīla in the sense of composing. The term “Sīla” includes other similar terms such as restraint (saṁvara) and non-aggression (civitikama). The characteristic of Sīla is composing; its function (rasa) has a double sense: (1) action to stop misconduct and (2) achievement as the quality of blamelessness. Its manifestation (paccutthāma) is a combination of moral shame (hiri) and conscience (otappa).
When one observes morality (Sīla), one controls oneself from doing misdeeds, and speaking badly. Without morality, he tends to do misdeeds and speak wrongly. As a consequence, he will fall down to the four Apāyas, where there is no compassion and love, no tolerance and reasoning, no intellect and moral restraint in thoughts, words and deeds.
Morality is for (1) lay men, (2) novices (Samanera), and (3) Monks (Bhikkhus) and Nuns (Bhikkhunī). An average lay man usually observes the five precepts or eight precepts or abstains from the ten evil actions and cultivates the ten meritorious deeds and ten perfections. A novice has to observe the ten precepts, adding to 75 rules of training (Sekhiya). A Buddhist Monk (Bhikkhu) has to observe 227 disciplinary rules (Pātimokkha). A Bhikkhunī has to observe 311 rules.
The fame of virtuous person can spread in all directions. He enters any assembly without fear and hesitation. He dies unconfused and after his death he will be reborn in a happy realm. It is said in the Dhammapada:
“The scent of flowers cannot go against the wind, but only the reputation of virtuous people can go against the world”.
In brief, each and everyone should observe morality, then we can attain Nibbāna sooner or later.
Topic 11: Five Precepts (Pañca Sīla)
(348 words)
Lay Buddhist morality is embodied in the Five Precepts, which may be considered at two levels. First, it enables men to live together in civilized communities with mutual trust and respect. Second, it is the starting point for the spiritual journey towards liberation. Although they are very simple, they are very difficult to be observed diligently in every day life.
Unlike commandments which are supposedly divine commands imposed on men, precepts are accepted voluntarily by the person himself, especially when he realises the usefulness of adopting some training rules for disciplining his body, speech, and mind. Understanding, rather than fear of punishment, is the reason for following the precepts. A good Buddhist always observes these precepts in all his life. He vows: I take the training rule to refrain from:
1. Killing living creatures,
2. Taking what is not given,
3. Sexual misconduct,
4. False speech and
5. Taking intoxicants or drugs and liquor.
Through these precepts, he practices the Five Ennobles as well. While the Five Precepts tell him what not to do, the Five Ennobles tell him which qualities to cultivate, namely, loving-kindness, renunciation, contentment, truthfulness, and mindfulness.
These precepts are very significant for a good Buddhist to purify the mind from gross, violent defilements (vitikkama kilesas) which are responsible for committing unjust wicked action. They ennoble a person and impart joy, peace and happiness to the mind instantly.
Tolerance, loving-kindness and compassion bloom in him. As a result, he brings peace and happiness to all living being. So his face is calm, serene and adorable, and people love and respect him. He can join any assembly of people with grace and boldness. Because strictly observing these precepts, all his wishes will be fulfilled. In addition, the precepts are also an indispensable basic for people who wish to cultivate their minds. Without some basic moral code, the power of meditation can often be applied for wrong and selfish motive.
To sum up, the precepts are the basic practice in Buddhism. The purpose is to eliminate crude passions that are expressed through thought, word, and deed.
Topic 12: Eight Precepts (Uposatha Aṭṭhaṅga Sīla)
(351 words)
In many Buddhist countries, it is customary amongst devotees to observe Eight Precepts on certain days of a month, such as the full moon and new moon days. Those devotees will come to the temple early in the morning, spending twenty-four hours in the temple and observing the precepts. By observing the Eight Precepts, they cut themselves off from their daily material and sensual demands. The purpose of observing the Eight Precepts is to develop tranquillity, to train the mind, and to develop oneself spiritually.
The Eight Precepts are to abstain from:
1. Killing,
2. Stealing,
3. Sexual acts,
4. Lying,
5. Liquor,
6. Taking food after the sun had crossed the zenith,
7. Dancing, singing, music, unseemly shows, the use of garlands, perfumes unguents and things that tend to beautiful and adorn the person and
8. Using high and luxurious seats.
During this period of observing the precepts, they spend their time reading religious books, listening to the teaching of the Buddha, meditating, and also helping with the religious activities of the temple. The following morning, they change from eight precepts to the five precepts intended for daily observance, and return home to resume their normal life.
The devout Buddhists observe these precepts only for a short period as a way of self discipline to calm down the sense for a few hours and to train the mind so as not to be enslaved to sensual pleasure.
Observance of precepts when performed with an earnest mind is certainly a meritorious act. It brings great benefits to this life and the lives hereafter. Therefore, a person should try his best to observe the precepts with understanding and as often as he can. Even in meditation, without some basic moral codes, the power of meditation can often be applied for wrong and selfish motive.
Observing the precepts are the basic practice in Buddhism. The purpose is to eliminate crude passions that are expressed through thought, word, and deed. The precepts are also an indispensable basic for people who wish to cultivate their minds.
Topic 13: Basic Precepts for Buddhist Lay Devotees
(341 words)
The five basic moral precepts are commonly prescribed by most religions. They are found in the Ten Commandments of Christianity, and in Buddhism they are known as Pañca-sīla, as follows:
1. The abstinence from killing any sentient being.
2. The abstinence from stealing.
3. The abstinence from sexual misconduct.
4. The abstinence from telling lies.
5. The abstinence from taking intoxicants.
These moral precepts are very important for social dealing as well as for moral training and mental culture. They appear to be very simple but they are very difficult to be observed diligently in every day life. In other religions, it is encourage that devotees should keep these moral precepts pure, sincerely and willingly, for it means abiding by God’s Commandments.
From the Buddhist point of view, these moral precepts are significant for they purify one’s mind from gross or violent defilements (vitikkama kilesas) which are responsible for committing unjust or wicked action. They ennoble a person and impart joy, peace and happiness to the mind instantly. Tolerance, loving-kindness and compassion bloom in him. So his face is calm, serene and adorable; people love and respect him. So he can join any assembly of people with grace and boldness. A virtuous person, because of his mindfulness and diligence, will succeed in business and in amassing wealth. Besides, his good fame will spread everywhere.
Since the bodily and verbal actions of a person who diligently observes the moral precepts are blameless and praise worthy, he possesses the best moral character. Since he avoids doing harm to any living being, he brings peace and happiness to all living beings including him-self.
The Buddha admonished a person to keep pure morality if he wishes to win the adoration of his companions, great wealth, fame and honour. All his wishes with pure morality will be fulfilled because his mind is pure.
We should note that a pure mind is noble and peaceful. We can well-control our faculties and purify our mental defilements further by observing eight, nine or ten moral precepts and by undertaking meditation diligently.
Topic 14: Why are Vinaya Rules Essential for Monks?
(327 words)
Vinaya rules are very essential for monk. The life of a monk is governed by the Vinaya rules. These rules raise the life of a monk. In other words, they help his life attain a higher stage.
Vinaya rules are the base for monks to escape from sufferings. Only those who practise Vinaya rules can stand for a long time in the Buddha’s teaching. Moreover, the Buddha established the Buddhist Order on the foundation of Vinaya rules. Once he admonished the Order, saying: “Ānanda, do not think the Buddha is not more, do not think there is no teacher for you. Whatever Dhamma and Vinaya I have taught and formulated for you. That will be your teacher when I am gone.”
Actually, at the beginning of the Buddha’s enlightenment, He did not promulgate Vinaya rules because His disciples did not commit any wrong-doings yet. When they committed them, he had to lay down Vinaya rules to cease them.
Furthermore, with Vinaya rules, the disciples know clearly what should be done and what should not. Therefore, they can avoid offences and can get happiness in ascetic life. Vinaya rules were promulgated by the Buddha in order to eradicate defilements of some monks, to protect them from lower stage and able to enhance them in this very life or the next life.
If a monk practises Vinaya rules well, he can bring faith clarity to some ordinary people who have no faith in Buddhism, and brings more faith to those who have faith, too.
With Vinaya rules as the foundation, the monks can proceed on concentration and wisdom, up to the final goal of Magga, Phala, and Nibbāna.
Thus, Vinaya rules are so essential for monks. Good Bhikkhus, who follow the Vinaya rules, must promote and propagate the Sāsana. Vinaya rules are the cornerstones to the moral life of Monkhood. Therefore, the Buddha said “Vinaya is the life-blood of the Sāsana. As long as the Vinaya exists, the Sāsana stands.”
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