The Buddha On Reconciliation

WORLD FELLOWSHIP OF BUDDHISTS

25TH GENERAL CONFERENCE

COLOMBO, SRI LANKA: NOVEMBER 13-17, 2010

THE BUDDHA ON RECONCILIATION

KEYNOTE ADDRESS TO THE SYMPOSIUM

BY ANANDA W. P. GURUGE

November 16, 2010

THE BUDDHA ON RECONCILIATION

By Ananda W. P. Guruge

1. Introduction

Reconciliation is the process of maintaining or restoring amicable relations between opponents in the event of a dispute or conflict. Dispute and conflict have been inherent to human society at all times and they have been as much motivators of progress and development as perpetrators of destruction and disaster. Acknowledging their ineluctability, the need has been felt to ensure that their deleterious efforts are minimized, if not eliminated. The ideals to be achieved as counterpoints to dispute and conflict are amity, unity, harmony and peace. As an outstanding religious leader playing simultaneously the role of an active social reformer, the Buddha had much to say on reconciliation.

2. Amity, Unity, Harmony and Peace

Unity as the Buddha conceived was for opposites to coexist without discrimination. At the macro-level, the Buddha was emphatic in Vasetthasutta (MN 98) that humans as opposed to flora and fauna belonged to one single unified species. Stratification or discrimination of humans on grounds of birth was rejected by him as unacceptable. If any grading was required, the only criterion was a person’s actions and conduct. He demonstrated his profound commitment to the oneness of humanity by opening the doors of the Sangha on equal terms to each and every caste and class of the contemporary Indian society. Coexistence with the violent, the hateful and the ignorant without being affected by their lowly qualities was advocated by the Buddha when he said,

Happily we live indeed without hate with the hateful,
Happily we reside without hate with people who are hateful.
Happily we live in good health with the sick,
Happily we reside in health with people who are sick.
Happily we live without yearning with the yearning,
Happily we reside without yearning with people who yearn. (Dhp. 197-
199)

If coexistence, thus illustrated, implied coping with the opposite, unity for the Buddha was a positive state in which amity or friendship was extended without reservation to everyone. It is significant that the term that the Buddha used most emphatically was metta – a nominal derivative of mitta, a friend. But his definition went beyond mere friendship and extended to loving kindness, when he compared the sentiment to be equal to what a mother felt towards her only son whom she would save at the risk of her own life. In a telling comparison of possible forms of merit, the Buddha stated that a moment of contemplation on metta exceeded the merit of offering alms to a hundred of Buddhas. Metta had to be extended to all sentient beings whom the Buddha encompassed as the stable and the moving without exception, long, huge, middling and tiny as an atom, seen and unseen, living near or far away, and born or seeking to be born. The definition excluded no one.

The Mahayana Dharma-Realm Without Distinction

(T1626.31)

Originally composed by Bodhisattva Sthiramati and translated into Chinese by Devapra~jnaa (T1626)

Translated into English by Charles Patton
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I bow to the bodhicitta

And the ability to devise excellent skillful means.

Becoming free of the birth, old age, death,

Illness, and discomfort is based on the overcoming of error. (1)

Briefly speaking, bodhicitta [1] has twelve topics, and these are this present work's substance. Those of sharp wisdom should know as a sequence what is said to be its result, its cause, its self-nature, its distinct name, its being without distinction, its seperate positions, its being without taint, its everlastingness, its correspondence, the meaning of its inactive benefit, the meaning of its active benefit, and its singular nature. Among these, the very first demonstrates the bodhicitta's result, leading to seeing its excellent benefit. Next, then, is a discussion of the cause of its arising. And the very last section establishes this that produces the mark of its birth and demonstrates that it is distinctly named and yet without distinction. In all positions, it is devoid of the taint of clinging. It is a constant and pure Dharma, yet is concommittant. Within the impure position, there is no function of its merits, while in pure positions, it is able to actively bestow blessings. The singular nature should be known as Nirvana. Thus are the twelve topics. Now, in this work, these will be successively elaborated.

What is it that is called the result of the bodhicitta? It refers to that most tranquil realm of Nirvana (nirvana-dhaatu) [2]. This it is only the Buddhas who realize and no others are able to attain it. And why is that? Because it is only the Buddhas, the Tathaagatas, who are able to forever bring to cessaton all the minute and suble afflictions and passions [3]. Because in that there is no birth, forever unrepeated is the birth of mind or the birth of skandhas [4]. Because there is no old age, these merits are developed to the very most perfection, ultimate and without decline or change. Because there is no death, they forever depart inconceivably from change, transformation, and death. Because there is no illness, all the afflictions that are known as obstruction, illness, and habitual energy, these are forever ended. Because there is no discomfort, being based on the beginningless past, coming to the abiding place of ignorance (avidya) [5], and having habits, these are forever removed. Because there is no error, all the bodily, verbal, and mental mistakes and immoralities are not done.

The Life of the Buddha and His Greatness

by Narada Mahathera
I. The Birth

In the full-moon day of May [I] in the year 623 B. C. [2] there was born, in the Lumbini Park [3] at Kapilavatthu,[4] on the borders of Nepal, a noble Prince of aristocratic Saakya clan. His father was King Suddhoodana,[5] and his mother Queen Mahaa Maayaa. Seven days after the birth of the child, the mother died, and Mahaa Pajaapati Gootami, her younger sister, who was also married to King Suddhodana, became his foster-mother.

Great were the rejoicings of the people over the birth of this illustrious prince. A certain ascetic, named Asita, also known as Kaaladeevala, was particularly pleased to hear this happy news and, being a tutor of the King, visited the palace to see the royal baby. The overjoyed King brought the child, to pay him due reverence, but, to the surprise of all, his feet turned and planted them-selves in the matted locks of the ascetic. Instantly the ascetic rose from his seat and foreseeing the child's future greatness, saluted him with joined hands. When he thus honored him, the royal father too saluted him in the same way.

The great ascetic at first smiled and then was sad. Questioned as to his mixed feelings, he replied that he smiled because the Prince would, eventually become a Buddha; and that he was sad because he, owing to his prior death and rebirth in a Formless Plane - Aruupalooka,[6] could not benefit by the superior wisdom of the Enlightened One.

2. The Naming Ceremony

On the fifth day after the Prince's birth, he was named Siddhattha Gootama, which means 'wish fulfilled'. His family name was Gootama.[7]

In accordance with the ancient custom, many learned Brahmins were invited to the palace for this naming ceremony. Amongst them were eight distinguished men. Examining the characteristics of the child, seven of them raised two fingers and gave a double interpretation, saying that he would either become a Universal Monarch or a Buddha. But the youngest Kondanna, who excelled the others in knowledge, raised only one finger and firmly declared that he would definitely retire from the world and become a Buddha.

Shastra on the Door to Understanding the Hundred Dharmas

Written by Tin-Tsun Bodhisattva
Translated into Chinese during Torng Dynasty by Tripitaka Master Yiun-Tzorng

Translated into English by B.T.T.S.
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As the World Honored one has said, "all Dharmas have no self."

What are all Dharmas, and what is meant by having no self? All Dharmas may be generally grouped into five categories:

1. Mind Dharmas

2. Dharmas interactive with the Mind

3. Form Dharmas

4. Dharmas not interactive with the Mind

5. Unconditioned Dharmas

They are in this sequence because the first are supreme, the second interact with the first, the third are the shadows manifest by the previous two, the fourth are the positions in which the previous three are not found, and the last are revealed by the previous four.

The first, Mind Dharmas, include in general eight:

1. The Eye Consciousness

2. The Ear Consciousness

3. The Nose Consciousness

4. The Tongue Consciousness

5. The Body Consciousness

6. The Mind Consciousness

7. The Manas Consciousness

8. The Alaya Consciousness

Early Buddhist Ceremonies

By  Sayadaw Bhaddanta Silanandabhivamsa, D.Litt
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Buddhism is unique among religions in that it knows no ceremonies comparable to those in other religions. Ceremonies and rituals, elaborate and tiresome in performance, have no room in Buddhism. We do not find any instance in the Pali Canon where the Buddha lays down the rules and methods for the performance of ceremonies for the laity. It is left to the individual whether or not to perform them. He has only one thing which he must take into consideration, that is his performing of ceremonies does not clash with the teachings of the Buddha.

In the absence, then, of any rules governing the performance of ceremonies in Buddhism, man cannot but follow the customs of the place where he lives, provided that these customs do not go against the tenets of Buddhism.

If the customs or performance of the ceremonies do not accord with Buddhist religion, or if the religious compunction does not approve of them, then the method of performance, rather than the ceremony itself, should be adapted to suit the religious teachings, or an entirely new way of performing the ceremony should be sought for.

A man will want to do something of a ceremony when a child is born to him, or he has an occasion to give away his son or daughter in marriage, or at the time of death of other persons. The following are the ways of performing ceremonies in connexion with occasions mentioned above, and they are so arranged as to be acceptable to all Buddhists.