The
non-aggressive,
moral and philosophical system expounded by the Buddha,
which demands
no blind faith from its adherents, expounds no dogmatic
creeds, encourages
no superstitious rites and ceremonies, but advocates a
golden mean
that guides a disciple through pure living and pure thinking
to the
gain of supreme wisdom and deliverance from all evil, is
called the
Dhamma and is popularly known as Buddhism.
The
all-merciful
Buddha has passed away, but the sublime Dhamma which he
unreservedly
bequeathed to humanity, still exists in its pristine purity.
Although
the master
has left no written records of his teachings, his
distinguished disciples
preserved them by committing to memory and transmitting them
orally
from generation to generation.
Immediately
after
his
demise
500 chief arahats[3] versed in the
Dhamma[4]
and Vinaya,[5] held a convocation
to
rehearse the Doctrine as was originally taught by the
Buddha. Venerable
Ananda Thera, who enjoyed the special privilege of hearing
all the
discourses, recited the Dhamma, while the Venerable Upali
recited
the Vinaya.
The
Tipitaka was
compiled and arranged in its present form by those arahats
of old.
During
the reign
of the pious Sinhala king Vattagamani Abhaya, about 83 B.C.,
the Tipitaka
was, for the first time in the history of Buddhism,
committed to writing
on palm leaves (ola) in Ceylon.
This
voluminous
Tipitaka, which contains the essence of the Buddha's
Teaching, is
estimated to be about eleven times the size of the Bible. A
striking
contrast between the Tipitaka and the Bible is that the
former is
not a gradual development like the latter.
As the
word itself
implies, the Tipitaka consists of three baskets. They are
the Basket
of Discipline (Vinaya Pitaka), the Basket of
Discourses (Sutta
Pitaka), and the Basket of Ultimate Doctrine (Abhidhamma
Pitaka).
The
Vinaya Pitaka
which is regarded as the sheet anchor to the oldest historic
celibate
order -- the Sangha -- mainly deals with rules and
regulations which
the Buddha promulgated, as occasion arose, for the future
discipline
of the Order of monks (Bhikkhus) and nuns (Bhikkunis). It
described
in detail the gradual development of the Sasana
(Dispensation). An
account of the life and ministry of the Buddha is also
given. Indirectly
it reveals some important and interesting information about
ancient
history, Indian customs, arts, science, etc.
The
Vinaya Pitaka
consists of the five following books:
(Vibhanga):
1. Parajika Pali -- Major Offenses
2. Pacittiya Pali -- Minor Offenses
(Khandaka):
3. Mahavagga Pali -- Greater Section
4. Cullavagga Pali -- Shorter Section
5. Parivara Pali -- Epitome of the Vinaya
The
Sutta Pitaka
consists chiefly of discourses, delivered by the Buddha
himself on
various occasions. There are also a few discourses delivered
by some
of his distinguished disciples such as the Venerable
Sariputta, Ananda,
Moggallana, etc., included in it. It is like a book of
prescriptions,
as the sermons embodied therein were expounded to suit the
different
occasions and the temperaments of various persons. There may
be seemingly
contradictory statements, but they should not be
misconstrued as they
were opportunely uttered by the Buddha to suit a particular
purpose:
for instance, to the self-same question he would maintain
silence
(when the inquirer is merely foolishly inquisitive), or give
a detailed
reply when he knew the inquirer to be an earnest seeker.
Most of the
sermons were intended mainly for the benefit of bhikkhus and
they
deal with the holy life and with the expositions of the
doctrine.
There are also several other discourses which deal with both
the material
and moral progress of his lay followers.
This
Pitaka is
divided into five Nikayas or collections, viz:
1.
Digha Nikaya
(Collection of Long Discourses).
2. Majjhima Nikaya (Collection of Middle-Length
Discourses).
3. Samyutta Nikaya (Collection of Kindred Sayings).
4. Anguttara Nikaya (Collection of Discourses arranged in
accordance
with numbers).
5. Khuddaka Nikaya (Smaller Collection).
The
fifth is subdivided
into fifteen books:
1.
Khuddaka
Patha (Shorter texts)
2. Dhammapada (Way of Truth)
3. Udana (Paeans of Joy)
4. Iti Vuttaka ("Thus said" Discourses)
5. Sutta Nipata (Collected Discourses)
6. Vimana Vatthu (Stories of Celestial Mansions)
7. Peta Vatthu (Stories of Petas)
8. Theragatha (Psalms of the Brethren)
9. Therigatha (Psalms of the Sisters)
10. Jataka (Birth Stories)
11. Niddesa (Expositions)
12. Patisambhida Magga (Analytical Knowledge)
13. Apadana (Lives of Arahats)
14. Buddhavamsa (The History of the Buddha)
15. Cariya Pitaka (Modes of Conduct)
The Abhidhamma Pitaka is the most important and the most
interesting
of the three, containing as it does the profound philosophy
of the
Buddha's Teaching in contrast to the illuminating and
simpler discourses
in the Sutta Pitaka.
In the
Sutta Pitaka
is found the conventional teaching (vohara desana)
while in
the Abhidhamma Pitaka is found the ultimate teaching (paramattha-desana).
To the
wise, Abhidhamma
is an indispensable guide; to the spiritually evolved, an
intellectual
treat; and to research scholars, food for thought.
Consciousness is
defined. Thoughts are analyzed and classified chiefly from
an ethical
standpoint. Mental states are enumerated. The composition of
each
type of consciousness is set forth in detail. How thoughts
arise,
is minutely described. Irrelevant problems that interest
mankind but
having no relation to one's purification, are deliberately
set aside.
Matter
is summarily
discussed; fundamental units of matter, properties of
matter, sources
of matter, relationship between mind and matter, are
explained.
The
Abhidhamma
investigates mind and matter, the two composite factors of
the so-called
being, to help the understanding of things as they truly
are, and
a philosophy has been developed on those lines. Based on
that philosophy,
an ethical system has been evolved, to realize the ultimate
goal,
Nibbana.
The
Abhidhamma
Pitaka consists of seven books:
1. Dhammasangani
(Classification of Dhammas)
2. Vibhanga (The book of Divisions)
3. Katha-Vatthu (Points of Controversy)
4. Puggala-Paññatti (Descriptions of Individuals)
5. Dhatu-Katha (Discussion with reference to
elements)
6. Yamaka (The Book of Pairs),
7. Patthana (The Book of Relations)
In the
Tipitaka
one finds milk for the babe and meat for the strong, for the
Buddha
taught his doctrine both to the masses and to the
intelligentsia.
The sublime Dhamma enshrined in these sacred texts, deals
with truths
and facts, and is not concerned with theories and
philosophies which
may be accepted as profound truths today only to be thrown
overboard
tomorrow. The Buddha has presented us with no new astounding
philosophical
theories, nor did he venture to create any new material
science. He
explained to us what is within and without so far as it
concerns our
emancipation, as ultimately expounded a path of deliverance,
which
is unique. Incidentally, he has, however, forestalled many a
modern
scientist and philosopher.
Schopenhauer
in
his "World as Will and Idea" has presented the truth of
suffering and its cause in a Western garb. Spinoza, though
he denies
not the existence of a permanent reality, asserts that all
phenomenal
existence is transitory. In his opinion sorrow is conquered
"by
finding an object of knowledge which is not transient, not
ephemeral,
but is immutable, permanent, everlasting." Berkeley proved
that
the so-called indivisible atom is a metaphysical fiction.
Hume, after
a relentless analysis of the mind, concluded that
consciousness consists
of fleeting mental states. Bergson advocates the doctrine of
change.
Prof. James refers to a stream of consciousness.
The
Buddha expounded
these doctrines of transiency, (anicca), sorrow (dukkha),
and no-soul (anatta) some 2500 years ago while he was
sojourning
in the valley of the Ganges.
It
should be understood
that the Buddha did not preach all that he knew. On one
occasion while
the Buddha was passing through a forest he took a handful of
leaves
and said: "O bhikkhus, what I have taught is comparable to
the
leaves in my hand. What I have not taught is comparable to
the amount
of leaves in the forest."
He
taught what
he deemed was absolutely essential for one's purification
making no
distinction between an esoteric and exoteric doctrine. He
was characteristically
silent on questions irrelevant to his noble mission.
Buddhism
no doubt
accords with science, but both should be treated as parallel
teachings,
since one deals mainly with material truths while the other
confines
itself to moral and spiritual truths. The subject matter of
each is
different.
The
Dhamma he
taught is not merely to be preserved in books, nor is it a
subject
to be studied from an historical or literary standpoint. On
the contrary
it is to be learnt and put into practice in the course of
one's daily
life, for without practice one cannot appreciate the truth.
The Dhamma
is to be studied, and more to be practiced, and above all to
be realized;
immediate realization is its ultimate goal. As such the
Dhamma is
compared to a raft which is meant for the sole purpose of
escaping
from the ocean of birth and death (samsara).
Buddhism,
therefore,
cannot strictly be called a mere philosophy because it is
not merely
the "love of, inducing the search after, wisdom." Buddhism
may approximate a philosophy, but it is very much more
comprehensive.
Philosophy
deals
mainly with knowledge and is not concerned with practice;
whereas
Buddhism lays special emphasis on practice and realization.