Taking refuge in the Buddha implies no personal guarantee
that He himself will effect the arrival at the Goal of
any one of His followers. On the contrary He says:
�Surely by oneself is evil done, by oneself one becomes
impure; by oneself evil is avoided, by oneself one
becomes pure. Purity and impurity are (of the)
individual. No one purifies another�. When referring to
progress to the goal he frequently used the expression
�sayam abbinna sacchikatva�, having thoroughly
understood and experienced each for himself.
According to the doctrine of karma, future happiness is
a direct result of continuation of the maintaining of a
satisfactory standard of conduct in the present.
But there was wrong action in the past which must
produce its effect in the present and in the future. If
inevitably one reaps the results of one�s actions, good
or bad, and there is no means of avoiding the results on
the strength of the moral excellence of another person,
the best that can be done to gain secure and lasting
happiness is to cut down the evil actions and increase
the good ones.
There is freedom of will in making a choice, but clearly
there must be cultivation of vision and discernment to
detect when a choice should be made. Of cultivation of
will-power and cultivation of discernment the Buddhist
teaching stresses the latter more than the former, for,
since blind obedience is not encouraged, unless a person
is convinced that he is pursuing a wrong course he is
unlikely to abandon it if it seems attractive.
We get, in all the Dhammapada texts: �If by renouncing a
relatively small happiness one sees a happiness great by
comparison, the wise man abandons the small happiness in
consideration of the greater happiness�. It is therefore
necessary that one should be willing to discern a
possible comparison and be able to draw it.
Such matters are, however, not evident in the devotion
and pageantry associated with Buddhism in the Buddhist
countries, and the mental attitude of persons
participating in these must be made clear. The central
tangible object of a ceremonial display consists, almost
always, in a Buddha-rupa, or image of the Buddha, though
such images were unknown until the first century B.C.
Previously, scenes which included in their original
enactment of the presence of the Buddha were depicted
with a tree, wheel, paduka, for example, as representing
the Buddha or certain ideas of Buddhism.
It is generally considered that non-Indian influences,
notably perhaps the Greeks brought about the
representation of the Buddha in the manner of a human
figure. But a Buddhist goes before an image and offers
flowers or incense not to the model but to the Buddha as
perfection; he goes as a mark of gratitude and reflects
on the perfection of the Buddha meditating on the
transiency of the fading flowers. As he offers the
flowers the Buddhist recites: �With diverse flowers to
the Buddha I do homage (puja), and through this merit
may there be release. Even as these flowers fade, so
does my body approach dissolution. This is not a
canonical text but is a very old traditional verse.
Though an image or some such symbol is useful to the
ordinary person in the matter of helping him to
concentrate his attention, an intellectual could
dispense with it since he would direct his thoughts,
probably concentrating on a passage such as the
following: �Such indeed is the Exalted One, an Arhat,
fully-enlightened complete in special wisdom and virtue,
happy, wise as to the worlds, an incomparable guide to
man�s self-mastery, a teacher of gods and men, a
Buddha�.
But genuine reverence for the Buddha is to be measured
only by the extent to which one follows his teachings.
�He who, having entered on the course practices in
conformity with the Dhamma, pays reverence to the
Tathagatha�.
How does this attitude affect the moral outlook of the
Buddhist? In contrast to the theistic religions where
man is a subservient creature, for ever below the God or
gods until he or they should feel inclined to raise his
status, the Buddhist has it in his own power to rise as
high as he likes provided he is willing to make the
effort.
The Buddhist�s mentality is never enslaved; he does not
sacrifice freedom of thought or freedom of will. Here is
the advantage of (saddha-sraddha) confidence born of
understanding, over blind faith. The Buddhist pilgrim
starts out on a worth-while journey in happy expectancy,
with plenty of equipment and good chance of success; he
is never a �miserable sinner�. (Courtesy: Vesak Annual
2512-1968)
Bo tree Majestically stand stupendous form,
Recalling epoch making sanctity moment born,
Bo leaves rustling shimmering in obeisance,
Remembering tranquillity holy fragrance.
�Sadu Sadu� calm solemn crescendo rise,
Utmost reverence faithful loyal cries,
Snowy clouds star studded silent dusky skies,
Paying homage to Tathagatha virtuous, wise.
Glittering spire of chaitya scraping sky line,
Urging humans save resplendent isle,
Exalted omniscient one, great Healer,
Achieved path to Deliverance, Noble Teacher.
Quell envy-enmity savagery his refrain,
To us suffering mortals it His noble aim
Metta, Mudita, Karuna, Loving kindness,
Path to peace, human fragrance oneness.
Six years struggle to gain liberation,
Overpowering Mara�s attempts, great toleration,
Tathagatha reached super wisdom pinnacle,
Samma Sambuddha�s own inherent power, an oracle.
Sakyamuni your presence most needed now,
To resurrect deeds abounding Universal Love,
on this Triple Blessed sacred anniversary,
Our only wish to make this hope a reality.
අමාවක
පුර අටවක
පසෙලාස්වක
අව
අටවක