The importance of Vinaya (Buddhist law, discipline)

1. Introduction

Any society, in order to stay together among many levels and characteristics of people harmoniously must base on the rule or some agreed points. As wellknown, human life is full of much defilement (kilesa), including selfishness as well as discrimination. Everybody needs to get one own benefit intentionally in every way regardless thinking of others. This is the reason that why the laws or some agreements would be laid down, of course, it is for the peace of society.

Buddhism, at the beginning, there was no any name to identify like the present day. Previously, it used the term Dhamma-Vinaya which means the doctrine-discipline in order to refer to. Of course, the first one who used it would be the Buddha. Actually it became the characteristic of Buddhism, 4 groups of Buddhists (Monks, nuns, lay men and lay women) are mentioned by the Buddha to help each other in terms of maintaining Buddhism. Only such kind of law or some agreements as accepted by others seem not enough for the highest goal of Buddhism. The animals' realms, for example, seem totally to be very peaceful if without human's disturb even has no any discipline. They always live by searching for food, escaping from dangers, sexual needed and calmly sleeping. There is nothing more than this. Human being is claimed to be the highest level of all beings under the reason that we can be trained, practiced, especially Buddhist concept, which admires the human ability, the Buddha becomes the model of self training who spends one own effort to gain the liberation without any help (from God). By the way of Buddhism, anyone who reaches this step, s/he must practice oneself through the Vinaya or discipline advised by the Buddha.

2. Etymology

2.1 The meanings of Vinaya (discipline)

Vinaya literally can be classified in to 2 terms; Vi and Naya. Vi can be translated negatively as “away” and “many or spacial” in the positive, similarly Naya negatively refers to getting rid or eradicate, another meaning is to guide or lead (root: nî), therefore it can mean the eradicating of bad behavior or leading to the higher step of practice (until the liberation). However more meanings can be depicted from the Commentary of Vinaya called Samantapasadika.

2.2 The relationship of the terms Dhamma and Vinaya

As exhibited earlier, both terms Dhamma (Doctrine) and Vinaya (Discipline) often referred to Buddhism. Firstly, to consider of the Pali grammar, Dhammo ca Vinayo ca, these 2 words, when they are combined together, Dhammavinayo. It becomes the singular form actually should be plural because of 2 things (Doctrine and discipline). In Pali using, if we observe the word-using, there are many implications which advantage for more comprehension, looking at many words such as the Noble eightfold path (Ariyo atthangiko maggo), this term is also written in the singular form even though it contains of 8 factors. That means, of course, there are 8 factors, but to follow only one or two ways cannot be free from suffering, in deep interpretation, all of them cannot separate from each other, that means no one can fulfill only one way such as right speech so well (Sammavaca) without other factors because the good speech can go out under the foundation of good view, thought etc. Interestingly, the term Dhammavinaya cannot be separated from one another, that means if there is only Dhamma or doctrine, the assembly or community will not have any standard of living, commonly, to stay together of many and different people, the law should be laid down to control some kinds of act. As well-known, Dhamma or doctrine is quite difficult to practice and follow, consider to the one who spend his/her life according to the desire which means to fulfill one own satisfactions. By this reason, Vinaya becomes necessary to support those who want to control oneself to develop to the good behavior that regarded as the supreme life or Samana. As well as the discipline, if there is only ways of practice, traditions but without the purpose (to reach the doctrine), that kind of practice will be useless. Doctrine is the truth which discovered by the Buddha and cannot be reached by the one who does not qualify himself (by Vinaya). Ven. P.A. Payutto suggests to observe the different terms used by the Buddha that Dhamma is the truth of nature found by the Buddha (not created), he just understands it, as a result, he uses the term Deseti (in Pali) or to reveal the doctrine. Oppositely, Vinaya is only the way to guide the practitioner go nearby the Dhamma more and more, of course, it is given/generated by the Buddha himself, so he uses the term Pańńatti (in Pali) means to lay down (generate). Another interpretation is Vinaya is the way to control/practice bodily and verbal acts, while the Dhamma or doctrine is the way to control/practice the mind. (Dictionary of Buddhism, Mahamakut Buddhist University)

3. Why is Vinaya important?

Vinaya can exhibited as the highest master of Buddhism, Ven.Ananda once asked the Buddha of the next master after his passing away, the replied answer is Yo vo Ananda maya dhammo ca vinayo ca desito pannatto so vo mamaccayena sattha.... Ananda, after my passing away, the doctrine and discipline which discovered as well as laid down by me will be your master....(Dighanikaya Mahavagga)

To rise the question that why did not the Buddha give the master-hood to any body? The proper answer is he appreciates the Dhamma and Vinaya. If we think of the human characteristic, they are commonly bias or lacking of some knowledges, that means it is too difficult to find the perfect one. At that time, there was no problem because there were many Arahanta monks who were full of high quality such as Patisambhida (Analytic insight), but he probably thought of the future that such kind of monk will be rare. Sometimes the bad one (Adhammavadi) will be accepted by most of people and they will follow that teaching. This will be the destruction of Buddhism. Interestingly, when he gives all authorities to the Dhamma and Vinaya which taught rightly by himself, everybody must follow, it can guarantee the peace and good behavior will be beneficial, no need to follow the changeable leader. When Vinaya is talked to, in common sense, it will be understood as only 220 articles of monk rule. The Buddha values the Vinaya so much, he also put one law that the new monk (who has become a monk less than 5 years) must stay under his teacher's control in order to check and guide him the right behavior. This is so useful, however if we consider to The reasons for lying down the course of training for monk (Sikkhapada-Pannatti atthavasa), it will be clearer

1. Sanghasutthutaya For the excellence of Order

2. Sanghaphasutaya For the comfort of Order

3. Dummankunam puggalanam niggahaya For the control of shameless person

4. Pesalanam bhikkhunam niggahaya For the living in comfort of well-behave monk

5. Ditthadhammikanam asavanam samvaraya For the restraint of the cankers in the present

6. Samparayikanam asavanam patighataya For preventing of the cankers in the future

7. Apasannanam pasadaya For the confidence of those who have not yet gained confidence

8. Pasannanam bhinyovaya For the increase of the confidence of the confident

9. Saddhammatthititaya For the lastingness of true doctrine

10. Vinayanuggahaya For the support of the discipline (Vinayapitaka.III.20)

Here, you are requested to think of the article 9, for the lastingness of the true doctrine. This shows the main factor to protect Buddhism or true teaching is Vinaya. In Samantapasadika, the commentator said the life span of religion depends on discipline as below

Vinayo nama buddhasasanassa ayu vinaye thite buddhasasanam thitam hoti.... Vinaya or discipline is the life of Buddhism, if there is the discipline, there is Buddhism.....(Samantapasadika, commentary of Vinaya)

This is actually not strange if we compare to the Buddha's aim in lying down the Vinaya. This definition,in fact, is quite narrow. That is because if it referred to only monks, the remain people will not get any benefit. Vinaya as its meaning, the guidance of right living, Anyone who wants to develop oneself should not abandon it. The Buddha also gives the reason to reveal his doctrine and discipline which utters to Ven.Mahapajapati to allow the others or next generations to verify his teaching, that is if that teaching is claimed to be Buddhist concept, it must follow these aims namely

1. Viraga for the way of detachment

2. Visamyoga for the way of release from bondage

3. Apacaya for the way of dis-collection of defilement

4. Appicchata for the way of wanting little

5. Santutthi for the way of contentment/ sufficiency

6. Paviveka for the way of seclusion (not to immerse in the crowd )

7. Viriyarambha for the way of exertion (not to be lazy)

8. Subharata Being easy to support (Vinayapitaka. II.259)

To explain this verse, I will pick up only number 5. Santutthi that means His doctrine and discipline must be for the way of contentment/ sufficiency. Recently, monks, when they are prohibited to take dinner or any food since the noon, claims that the reason that made the Buddha lay down this article of Vinaya is he does not want monks to disturb lay people, only 1 or 2 times before noon are considered as too much of disturb, so if monks cook or buy that food by themselves, it should b e allowed by the Buddha . This seems like reasonable enough but it shows the misunderstanding of Buddhism. Unforgettably, number 5 of the verse, the Buddha wants his followers to be sufficiency, of course, food is important, the Buddha himself never prohibits monks not to take at all but it should be on time especially not to be greed in food. If the time to take mea l reduced, the time to practice must automatically increase. This is the purpose a n d concept of Buddhism which anybody should comprehend. From the explanation, we can see the importance of Vinaya, the good way to train oneself is difficult to go on in the right way without Vinaya, in turn, if Vinaya used to be the foundation in practice, the result will surely productive. As mentioned from the beginning, the meaning of Vinaya is not focused on only Patimokkha (Monk's law), sometimes Vinaya can be replaced by the term Morality which is not limited in the field of Sangha but all people who want to be free from their desire, that Vinaya called Parisuddhasila Morality consisting in purity (Visuddhimagga 16);

1. Patimokkhasamvarasila      Restraint in the monastic code

2. Indriyasamvara                              Restraint of the senses

3. Ajivaparisuddisila               Purity of livelihood

4. Paccayasannisitasila            Pure conduct in necessary objects

We can see from here that Patimokkha is only one of 4 kinds of Vinaya or Sila that should be taken by all especially monks. Number 2 restraint of senses, this matter is concerned to the doctrine obviously because even the Buddha used to preach it in Sutta to Ven.Bahiyadaruciriya. Moreover, this kind of Vinaya becomes the conclusion of all discipline. Thai tradition of becoming a monk in the short time of all Thai men who are 20 years old, it is advised by many senior monks to the new comers not to remember all disciplines such as Pathimokkha, but before doing anything must be restrain of such and such things. That is called Indriyasamvara. However, it should be talked to the Apatti or mistaking the Pathimokkha rules for a little bit, Apatti can arise anytime which monks do something prohibited by the Vinaya regardless the name, status as well as the age in becoming monks. Nowadays, it is said that the Buddhist monks are full of many Vinaya rules, just moving one organ must be Apatti, so in order to follow the rule, monks must not do anything even to move. This idea should be understood that totally wrong, out of this claim, according to the Vinaya, if anyone becomes a monk and do nothing just lays down on his bed, that also considered to be Apatti, Many duties such as Uppajjayavatta, the one who stays with his master must serve the master by many ways namely to prepare some water for face-washing in the morning, put down the drinking water, clean master's room and so on. However, monks can be free from Apatti by fulfillment these duties and supported to do anything based on awareness. When anybody has committed Apatti, 2 kinds of solutions are provided that is Vutthanagamini (to be free by Parivasa) and Desanagamini (to be free from confession). Monks who have committed Apatti will not allowed to join in the Sangha's duties, before that they must be pure by 2 ways of exit above. This seems to force monks reveal their mistake and want to apologize for being the better persons as mentioned that Candamandalam bhikkhave vivatam virocati no paticchannam suriyamandalam bhikkave vivatam virocati no paticchannam tathagatappavedito dhammavinayo bhikkhave vivato.............The full moon, when it is covered, does not shine. As well as the Doctrine-Discipline which spread by the Buddha, Bhikkhu, it will not shine (beautiful and beneficial) under the cover.... (Suttantapitaka Anguttaranikaya)

4. Conclusion

After understanding the scope of Vinaya, we will see that it is not only the ordinary laws or rules to make the difficulty for the ones who practice, in fact, it given to play together and support the doctrine. Without any Vinaya, Buddhism can be only the knowledge to satisfy many philosophers but cannot get rid away of all sufferings as the purpose in laying down (the discipline) by the Buddha, moreover it is only one aim of Buddhism even it will full of many teachings. As the stanza given in Vinayapitaka Cullavagga Sayyathapi bhikkhave mahasamuddo ekasaso lonaraso evameva kho

bhikkhave ayam dhammavinayo ekaraso vimuttiraso....To be compared with the taste of the ocean, it is only salt, as well as this doctrine-discipline (Buddhism) which has only one aim, it is liberation......

The compassion of the Buddha

Introduction

Compassion is one of many qualities which known well as the characteristic of the Buddha, the founder of Buddhism, this actually can be included to all religious founders. The founder will be recognized among each religion as the one who full of compassion, why? If we think of the history, to teach any doctrine is not easy. Jesus, the founder of Christianity, grew up in the Jewish area, the Buddha in the Hindu area and so on, the new teaching, of course, must have something contrast to the old belief and must be protested. Therefore the new founders must face some obstacles in their mission and will accomplish only by sacrifice oneself benefit, that kind of sacrifice literally called the compassion or Karuna. This term becomes always quoted and emphasized in Buddhism both Theravada and Mahayana (and Vajrayana). This paper will elucidate some points and give details depicted in the scriptures in order to be the further benefit in criticize of all readers.

Compassion in Other religions (Christianity)

As mentioned above, the compassion is not talked to only in Buddhism, many Christians who are familiar with the Bible will so often see this word and many places are replaced by the word Mercy. However, they can be synonyms of each other. Jesus did not only help beings by teaching but also by curing the disease, both of these can be called that the doctor of Physical and mental diseases as the following verses;

            Matthew 20-34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

Matthew 6-34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.

The second is more emphasized, in Christianity, only by ordinary doctors, they can cure such kind of sickness but for Jesus, who was sent by God, the highest aim is to lead people to the right way which is called the eternal happiness after the death and live with God in the heaven forever. This is only few details discussed about Christianity because it just want to give some example about the Compassion and this paper, according to the topic, will be referred to mostly the Theravada and Mahayana’s concept of compassion.  

Development of the term Compassion or Karuna

No body knows exactly when this term is used as well as its development, we can assume from the scripture and think of possibility in terms of former belief and the purpose of teaching, one place where well-known as “The sublime states of mind” Brahmavihara (Anguttatanikaya Pancakanipata 252) is interesting enough to make as the hypothesis here, there are 4 factors namely

Metta               Lovingkindness (used for the equal status ones)

Karuna           Compassion (used for the lower status ones)

Mudita            Sympathy joy (used for the better status ones)

Upekkha          Equanimity (used to make balance in every situation, emphasized on wisdom, not to be bias and see what they really are)

This doctrine seems to be important in every period especially in ancient India, there, most of people believe in God or Brahma who is the creator, protector (and destroyer) of the world. By this belief, when any problem arises, people will ask God some help that they never think to solve it by themselves (This doctrine called Issaranimmanahetuvada). After the Buddha gained enlightenment, he retaught people to far away form asking for help and let them solve all problems by their ability (right knowledge). As a result, these doctrines (4 factors of sublime states of mind) would be taught to solve the problem since today, it is not necessary to wait for God that we cannot make sure that when he will come and help us? By this reason, this doctrine becomes famous and can be held as the one main point of Buddhism which emphasized on human’s ability.  

Another source that can be possible is the biographies of the Buddha or Jataka, this book contains many hundred stories talk about the pervious lives of the Buddha. Each life, of course, shows his hero ship of different abilities to help beings such as to throw him from the cliff in order to be the hungry tigers’ food, to forgive many mistakes done by Devadatta and so on. These behaviors express the great compassion that he put on all beings which can be the model point to the next generations who want to be the Buddha and do like what he had done. This case can be the inspiration point to emphasize the Compassion concept in Buddhism especially Mahayana.          

Compassion in Theravada context

The term Great Compassion or Maha karuna is used, in common sense, to refer to the Buddha’s quality. There are many qualities described in the Buddhist texts namely

     In Majjhimanikaya Mulapannasaka 37

Itipi so bhagava                                         the reputation is spread in this way

1. Araham                                               worthy
2. Sammasambuddha                              fully self-enlightened
3. Vijjacaranasampanno              perfect in knowledge and conduct
4. Sugato                                     well-gone
5. Lokavidu                                             knower of the world
6. Anuttaro purisadammasarathi the expert of human-training
7. Sattha devamanussanam                     the teacher of gods and men
8. Buddho                                               awakened
9. Bhagava                                              analyst

These are so famous among the field of Buddhist study and well-known in the verse of chanting. All of them, after observe the meaning, seem there is nothing concern to the compassion obviously, in criticize, if we ask the question that why he want to be the Buddha? Or why he has to be the expert of human-training and teacher of gods and men?  Of course, the proper answer is to free him and beings from suffering. This way of answer can imply the compassion so well. Another place is Visuddhimagga Tika 1/258 (The sub-commentary of the way to purification) classified the quality into 2 main points;

Attahitasampatti         To have achieved one’s own welfare

Parahitapatipatti          Practice for the welfare of others

This is focused to the duty before becoming the Buddha and after, at least, it shows that even in Theravada, after any Buddha accomplishes his own duty, he never abandon others but will help and exert as much as he can. The Buddha however, according to the Visuddhimagga Tika 1/1, the Buddha must full of 3 kinds of these qualities;

Panna Guna                 wisdom

Visuddhi Guna           Purity

Karuna Guna   Compassion

The first story that talks about the Buddha’s compassion is after he became enlightened and still sitting beneath the Bodhi tree. Mahavagga Pali says that soon after enlightenment, he became hesitated to teach the doctrine under the reason that his doctrine found newly is difficult and not suitable for foolish human beings (like us) who attach and desire on the world. Then God (Brahma) knew his thinking and came to invite him to teach by saying that there are someone among them are intelligent and can be enlightened easily. Ultimately, the Buddha, out of compassion, began to teach. This story can be guessed that if he had to teach because of other’s invitation, how can say that because of compassion? He does not have the real intention(?)  Ven. Buddhaghosa explained in his book named Samantapasadika (the commentary of Mahavaggapali  Vinayapitaka) that (Jananti hi Buddha evam vitakkite brahma acantva dhammadesanam …….brahmagaruko hi lokasannivasoti)

“Indeed, the Buddha knows well that if he shows the hesitation to teach the Dharma what he enlightened, the God (Brahma) will come and invite him to teach…. This purpose is to make more faith among human beings because they all, at that time, believe in God (Brahma).” That is if even God must come to the Buddha and request him to teach, it can guarantee to the quality of the Buddha and his doctrine. However, the way to cultivate three qualities will be explained below.

How can Mahakaruna or the great compassion arise?

It should refer to the Visuddhimagga Tika 1/1 (mentioned above). In Theravada, the Compassion cannot arise without the great knowledge. What kind of knowledge? The knowledge which realizes the truth of the world that contains of suffering, impermanence and being non-self (Tilakkhana). This can make confusion to many who do not understand Buddhism well like the doctrine of suffering, sometimes, it used to be claimed that Buddhism is the religion of suffering, teach only suffering. Here, suffering is not be taught by the Buddha to be suffered but it is the truth which is going on and takes over every beings (including all things) whether they will know or not. The Buddha just finds this truth and guides us to be free from them (that is to get the real happiness).  So the Buddha, after seeing this truth, cannot run alone because of compassion on beings as mentioned on Suttantapitaka Kuddakanikaya Patisambhidamagga about his Ňãna (knowledge), one of them called Mahakarunasamapattinanam that is the knowledge of considering the danger of the world and need to help beings (to free from it), this is included as the one kind of many knowledge which held by only the Buddha, not common for arahanta.  Again, the great compassion will arise when that one is full of the actual knowledge.

The difference of The Great Compassion (Mahakaruna) and Compassion (Karuna).

To observe from the forms of writing, it can be interpreted directly that the great compassion must refer to the extraordinary level which agreed to be appropriate to the Buddha only, so the compassion, in this way must point to the common meaning that everybody can perform it. Actually, in language using, it must depend on the context, that means we have to think of the possibility that who or which one is referred by the author? In this case, it cannot exactly make decision as two above definitions because in Visuddimagga Tika, the term Karuna compassion (without Maha or great) is meant to the Buddha. However, the term Maha mostly refers to the Buddha namely mahaparinibbanasutta the discourse of the death of the Buddha, Mahavamsa the clan of the Buddha, Mahapadanasutta the biography of the Buddha and so on. However, when, in some case, some places used the compassion and some used the great compassion, it should not be serious about the term and both can be suitable.

Compassion in Mahayana

The sources of Mahayana will be quoted here are from 3 sutra that is Vimalakirti Nidesh Sutra, Vajrachedika Prajnaparamita sutra and Lankavatara Sutra. The great compassion, in Mahayana’s view, more emphasized than Theravada. In the commentary of Vajrachedika Prajnaparamita sutra which explained by Ven. Thich Nhat Hanh, in the first chapter that the sutra talks about the Buddha stays with the 1250 followers and his round for alms, gives the explanation to the advantage of going for alms food in the nice way. “That is seeking alms food is a way to cultivate non-discriminating mind and also to be in touch with different classes of people to guide them in the practices taught by the Buddha (page 30)” By this commentary, we can see the concept of Mahayana that every step of act should be useful and practice the compassion to help others by every way (even during alms seeking) So this point shows us the influence and emphasis of compassion concept so well.

We can say that Mahayana arises, one of many reasons, because of compassion idea, that is to be only Sravaka or follower is quite selfish in terms of thinks of oneself and needs to be free alone (in Mahayana concept).

If anyone used to study Theravada, s/he probably cannot accept this charge because even the arahantas, if they still be selfish or discriminated, they cannot become arahantas (the one who kills his enemy that is defilement). One book that I found in Theravada and points the same way as be claimed is Samantapasadika written by Ven.Buddhaghosa, in the section of Bahiranidana. This story talks about the biography of Ven.Mokkalliputtissathera who was a leader in the 3^rd Buddhist council and wrote the Kathavatthu (one book of Abhidhammapitaka), firstly he became a novice under Ven.Siggava Thera, he was taught Suttapitaka, Abhidhammapitaka and how to practice meditation, after becoming a novice for a few days, could become Sotapanna. His teacher thought “if he would tell more how to practice, novice would become arahanta and stop learning which considered as the main point to protect Buddhism in the future.” Ultimately, a novice was sent to the Ven. Canthavajji Thera, continued his learning, became the expert of Tipitaka and became arahanta accordingly.     

It would not like to believe that we will find such kind of idea in Theravada’s concept. It seems when anyone becomes arahanta, he will become selfish simultaneously (that means to stop even study, abandon the beings and get off from the samsara without any compassionate mind). Personally, I think this idea (of that story) possibly received from Mahayana, we can see from the writing style of Kathavatthu, Ven. Mokkalliputtissa Thera knew well about many ideas and philosophy at that time, it shows how much Mahayana itself was famous. No need to talk about Samantapasadika which written later. I want you to think of many monks in the Buddha’s time, Ven. Sariputta, Ven. Kassapa, Ven.Upali, especially the last 2 ones, even though they became arahanta soon after becoming monks but they never stopped their learning or protection of religion, ultimately the 1^st Buddhist council accomplished by them as leaders. This is some frames to show the huge influence of Mahayana concept of compassion. Now we should back to Mahayana Sutra and discuss.

The Qualities of Bodhisattva in sutra as the aspect of compassion

 “A bodhisattva’s Buddha field consists of the four immeasurable. When he attains enlightenment, living being who live by love, compassion, joy and impartiality will be born in his Buddha-field.” (Vimalakirti Nidesutra, translated by Robert A.F. Thurman Page 8)

This verse refers to the term compassion, firstly it just wants to tell the qualification of one who will be born in the Buddha’s field (Buddhakasetra), that one refers to the Bodhisattva, means the one who will become the future-Buddha must practice the given ways namely living by love, compassion and so on. In comparison, this idea is not different from Theravada. Other interesting verses which talks about the quality of bodhisattva is

“Therefore you should teach the Dharma by keeping your mind on this, you should adapted in regard to the spiritual faculties of living beings, by means of the correct vision of the wisdom-eye, manifesting of the great compassion………”(ibid page 16)

“The Bodhisatva loves all living beings as if each were his own child, he becomes sick when they are sick and becomes cured when they are cured. You ask me, Manjusri, whence comes my sickness, the sicknesses of bodhisattva arise from the great compassion.”  (ibid page 34)

This verse shows the depth of intention of bodhisattva to help others until one must become sick just sees other’s sickness. However, it should be comprehended that it is only the metaphor, if we hold as the truth, how bodhisattva can help others while he himself is so weak?   

In another famous book The Lankavatara Sutra Mahayana Text D.T. Suzuki describes

 “19. I give myself up to serve the Buddhas and their sons, there is nothing with me that I do not give up for their sake, Great Muni, have compassion on me.”  (Page 6)

This verse takes the vow and gives admiration to the Buddhas (Great Muni), one point should be observed here is the word Buddhas was mentioned in plural form which does not focus on only Sakyamuni Buddha as often referred by Theravada. It is the common concept of Mahayana that everyone can and must be the Buddha under the reason that that status can help beings much more than normal arahanta as the following stanza

“58 the Bodhisatva, mahasatva may not enjoy by himself the bliss of cessation, the bliss of samapatti, but should think compassionately of other beings and keep ever fresh his original vow. Mahamati, in whatever exalted and blissful state of self-realization the bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realization as attained by the Sravakas.” (Page 53)

Notably, Mahayana also has the rule of compassion performing, every feeling of wanted to help cannot be called compassion and some kind of thinking is not supported to do, Compassion in Theravada must go together with the right knowledge Ňãna as well as Mahayana, it must go together with realizing of emptiness, that means not to attach in any beings and gaining such as Sotapanna or Buddha which can be learned more from Vajrachedika Prajnaparamita Sutra. 

Summary

According to Buddhism, whether any doctrine, there is no any concept to urge the follower become selfish or think of only oneself, even  Paccekabuddha (the private Buddha) or Arahanta (Anubuddha) never thinks to be safe alone. They cannot help beings as much as the Buddha not because of uncompassionate mind but ability in teaching, this fact should be accepted even in our recent society. It should not be forgotten that to blame the Private Buddha or Arahanta is one expression of uncompassionate feeling. However, when this doctrine is emphasized by Mahayana, it cultivates many good and beneficial results, the small point, humans in society will throw away the selfishness and look at their faces as the good friends (Kalyanamitra) who must support each other to the higher lever of living. The great point is to remind each other think of the Buddha as a hero who shows himself in the way of compassion, many times he was harmed or killed by Devadatta, to be angry or reacted is useless, the great one can spend that situation, which is so bad in other’s eye, to fulfill Paramita, practice forgivingness by putting compassion on. You are expected to pick up this doctrine and increase it in the way of practice like Mahayana who looks at the small thing and develop it until become the special characteristic of its school. Moreover, it can be useful and beneficial for numberless beings that are waiting for help.

Five Precepts, the basic teaching for the peace of society.

In Buddhism, there are many teachings ware taught by the Buddha, those, of course, are concerned to human behavior. Many people misunderstand that the Buddha emphasizes on only monk life which considers as the direct way to enlightenment, this is the common misunderstanding, the Buddha himself divides his followers into 4 groups namely the male monks (Bhikkhu), female monks (Bhikkhuni), male lay (Upasaka) and female lay (Upasika). All groups still can be classified into main 2 parts; monks and lay people. All must depend on each other means to support in the different ways. Monks must help lay people by giving the right advice to survive lay life, in turn, monks must get the food and other basic factor supports from lay people. This can show we have to accept that everyone cannot be forced to become monk and especially, to get enlightenment is not limited by social status. The Buddha also advice lay people by many teachings, one of them is Panca Sila or Five precepts.

Right Understanding of Five Precepts

Do not kill, do not steal, do not commit the sexual misconduct and so on are translated and believed among some Buddhists. Unfortunately these are wrong understanding, it is actually nothing wrong so much about this way of translation but it shows the misunderstanding of Buddhist concept. Notably, Buddhism is different from Theism at there is no God, so there is no any commandment too. The Buddha is the ordinary people but he just understands the law of nature called Dharma, is not the one who creates that law, even he himself  must follow it suppose to be born, ageing and die (as long as trap in to ignorance). So when he understands this, he suddenly becomes the awaken one and guides us. As a result, there is no any commandment from him, just the advice which belongs to our action. He points the way to bad result and good as well, when we know them, we can should and follow that finally the result will come to us naturally not by anyone who will judge.  

When the Five Percepts are considered to be the Buddha’s advice, we are not commanded to do it but because of our knowledge, which think of it result as the suffering for oneself and others, so we intend not to harm all beings and prefer to follow by ourselves. So to avoid from commandment doctrine (translated as don’t), each topic should be retranslated as

1.   We will abstain from killing.

2.   We will abstain from stealing.

3.   We will abstain from committing sexual misconduct.

4.   We will abstain from telling lie.

5.   We will abstain from intoxicating.

These 5 topics are not identified as only the Buddhist doctrine but should be universal. It means if any society wants to be peaceful, it is necessary to follow this rule. Moreover, these are only the ways to practice (mean) not goal, that is its real purpose is to cultivate the inner moralities which will give the higher results as below;

1.   Loving kindness (for all beings) called Metta.

2.   Right occupation (in daily life) called Samma Ajiva.

3.   Sexual restraint called Kamasamvara.

4.   Truthfulness, loyalty called Sacca.

5.   Right mindfulness and awareness called Satisampajanna.    

It seems to be enough to make society peaceful by this doctrine cultivation because we do not harm each other but it is however should not forget that only the peace of society is not enough if we compare to the human’s ability. Buffalos in the farm are also peaceful but such kind of living is not valuable because of without wisdom. Human being can be happier than that. Even though we stay without harm but we still have many desires that is we still want to be rich, famous and so on. Many people may follow the five precepts but cannot fine the real happiness because their life still must depend on many objects suppose the new house, car, mobile phone etc. As a result, they must normally seek for those needed things. So we have to know that the five precepts are only the fundamental rule for peaceful society but to be more productive, there are still many doctrines to practice step by step namely eight precepts and so on especially the doctrines are concerned to the way of right understanding that it will be discussed later.          

Comparison of Sutra Mahamudra of Tibetan Buddhism and the fundamental meditation of mindfulness in Mahasatipatthana Sutta of Theravada as the aspects of Samatha and Vipassana practices.

Introduction

To calm down the mind and understand what they really are, this is the main point of mind cultivating in Buddhism founded and taught by the Buddha. It can be said that only one factor that distinguishes monks from lay people life style is the way of daily practice. However, practice is not suitable for only monk but whoever needs to liberate, in common sense, most of people recognize their lives as happiness in sensory satisfaction. When they, of course, cannot understand what is going on in their lives, to find the way or seek the freedom is needless to talk to. The Buddha mentions the suffering of life, it does not mean that when this doctrine is revealed, all beings will become upset, but it is the fact which no matter will be accepted or not, it still be true forever that can be seen from changing and cannot be fulfilled. The way of meditation practice will guide the practitioner realize this and suffering will be destroyed simultaneously.

Mahamudra of Tibetan Buddhism and Theravada’s practice way are so similar, in comparison, it will not claim that which one is better or lesser but will be shown of the way to practice that will be advantage for all and to sustain the Buddha teaching who used to try so hard in seeking and transmitted, undoubtedly, that is out of the great compassion.  In this essay, it will focus on mostly the Sutra Mahamudra under the reason that it is quite similar to Theravada in comparison.

The meaning of Mahamudra

Mahamudra literally meant the Great seal or Great symbol, in the Nahamudratilaka mentioned this word can be divided as Chak, Gya and Chenpo.[1] Chak means stands for awareness of Vacuity (Sunyata), Gya means signifies its intrinsic quality that transcends existential quality and Chen referred to symbolize the union of two. For more understanding, the symbol is used to express the natural thing that appears in every object including beings and non-beings. It can be compared to the remarkable dot which is well known when we see something, suppose one sees the Buddha image, s/he will suddenly recognize the symbol of Buddhism as well as the cross in Christianity. In fact, this symbol referred to the voidness of everything as explained in every Buddhist school, it seems that Mahamudra in this terms is similar to Madhyamika which belongs to Nagarajuna, it, of course, should be known that Tibetan Buddhist Tradition got many influences from India especially Nalanda University[2], not only Madhayamika but also Yogacara (Cittamatra) based on the ideas of Asanga and Vasubandu. Mahamudra will, in Buddhist sense, be the symbol of the characteristics of natures namely the impermanence, suffering and non-self.  This doctrine is known well in the field of Buddhist studies, that is because it claims to reject all theories of deity, cause by God and causeless as well. The first characteristic is impermanence of conditioned things that is nothing in the world will be forever, in turn, they are changing and decaying all times as the second. The last one is to be combined with other like the table, it must mixes up by some pieces of wood and nails as well as some iron. Commonly, the last characteristic is referred to the 4 or 6 factors of elements; earth, water, wind, fire (space and consciousness). Because of these combinations, our eyes are covered by external surface to imagine and strongly believe that such and such are really true. Ultimately, we will attach on it and wish to be the owner without the actual knowledge. As a result, the suffering will follow because one, naturally, cannot get all things needed. Mahamudra or the great symbol will become important to discover this fact for people to gain the highest benefit. Notably, the Mahamudra and other teachings of Buddhism are not thought or established by the Buddha like other founders, they are the universal truths which the Buddha just understands and reveals it.[3] In brief, Mahamudra is meant to see the reality of everything that always appears to us in the way of good understanding its characteristics as explained by the notice of mark or symbol, this practice is not only let us know the special things but also free us from all attachment which covers the Bodhicitta (Pure original mind) for a long times.

Sutra Mahamudra

As well known, Mahamudra is classified in to 2 levels; Sutra and Tantra. The first one is similar to Theravada and some said they are same, we can see that it sometimes also called Samatha and Vipassana. Mahayana and Vajrayana were founded by having Theravada as a foundation, this concept is undeniable. Vajrayana, in the context of environments, got many ideas and custom beliefs from other places around, the teaching must be normally more profound and complicated. Many concepts of Theravada are claimed by this school that is not the way to liberation except this topic, calmness and insight meditation or Samatha and Vipassana.

The Sutra Mahamudra explains clearly the way to practice as theory and another good point is this kind of practice is guaranteed to be safe and widely followed. As it mentioned since the beginning that the essence of Mahamudra is nothing but to point out our nature of mind as pure and luminous like stated by the Buddha; O Sagaramati, all realities are marked by the seal of innate freedom which is completely pure and non-dual.[4] It is useless to argue as someone claims if the original mind is pure, means we have no ignorance so how to come to rebirth? Of course, that idea is reasonable but the better thing should be done is to practice that is because now our mind is not pure and needs to be purified. The Sutra Mahamudra provides 2 main kinds of practice as called “The elucidation of its mental image[5]”

1. Elucidation of general concentration.
2. Different meditations to meet different needs.
3. Visualization at the initial stage of practice.
4. Maintaining a visualized image through mindfulness and vigilance.

These are considered to be the beginning steps. The interesting points of these are number 3 and 4, Visualization at the initial stage of practice is the underline of Vajrayana that is cannot go away from visualization. There are many misunderstandings for people that such kind of practice is not based on Buddhism. In fact, to visualize on something is beneficial for the beginner who still cannot control the mind well, another reason, it is not only imagination as watching television and be fantasized but it is one way to build up an ability to control the mind, as be known that Buddhism is not Asceticism, the concentration gained from practice is not only to lay down like an ox who can do nothing but in turn, that calmness is the foundation to do some higher purpose. Number 4, to maintain a visualized image through mindfulness and vigilance, it shows and warns us one thing about practice that on the way of practice, it should not be abandoned for a long times, whatever are ignored too long, the skill will also reduced and difficult to reach the aim. The next group is called the second level which all of them are concerned to knowledge using as follows;   

1. Comprehensive visualization.
2. Analytical meditation.
3. Skillful investigation.
4. Meditation on the elimination of mental defilements.

The skillful investigation, in order to destroy the defilements, is necessary, this step must pass from the former levels, meaning one will use such kind of knowledge must have the strong concentration and enough skill. This step is to consider the cause and condition as well as their effects to understand the nature of mind and others. The duality, I and you or desire of I and mine will be criticized ultimately to see its root of wrong view. Then all defilements will be eradicated immediately (which is divided in to the next step, num.4). One thing should be understood is many levels in classification, normally considered to be far from each other but some of them are so near and can work suddenly the previous has done like number 3 and 4.  

Mahasatipatthana[6]

The meaning of mindfulness meditation practice according to Pali Canon

The word Maha is translated as the same with Mahamudra that is great or excellent. Of course, Sati directly meant mindfulness, so its meaning should be the great mindfulness. Nothing wrong about this but it can make some misunderstanding and confusing that only mindfulness or Sati, no matter its level, cannot free being from suffering. As a result, Buddhism also provides the wisdom to support this way. This term (Maha) actually can imply the deeper meaning which usually looked over, it will be seen clearly when we consider to 4 factors of Satipatthana, all of them must not only concern to the mindfulness but also wisdom to vigilance (That is why its translation is the mindfulness of vigilance (Anu:Pali) to the body, feeling etc.) Here, Maha also refers to the wisdom or right knowledge as mentioned by the Buddha in the noble 8 fold path, Sammasati: right mindfulness, so Mahasati and Sammasati can be the synonym of one another.

More explanation, mindfulness in Mahasatipatthana is not only to concentrate or to calm down the mind but it also has some ability to follow and understand what is happening to the mind in the right way. This doctrine is important as the Buddha stated to be only one way of practice, since the past, present and future, beings will be free from suffering.[7]

There are four kinds of practices explained in the Sutta;

1. Contemplating the body as a collection of parts.
2. Contemplating the feeling as sensation.
3. Contemplating mind as differing kind of mental quality.
4. Contemplating phenomena that arise, stay and pass away in the mind as mental phenomena.

It will be doubted that in Mahasatipatthana, there is only one kind of practice that is insight meditation not like Mahamudra. In fact, the fist one can be referred to calmness meditation so well. To consider our body organs is to separate body in to pieces (5 aggregates) which there is nothing permanent and under our control, the white hairs cannot be stopped or prohibited when the one gets old. This kind of practice will stop the desire to attach on body for a little while and can accept the natural situation, of course, the mind will be calm down finally.  Especially the last one, Contemplating phenomena that covers the mind or dhammanupassana, it also shows the original mind that we should purify other things away, as it mentioned our mind is not dirty by itself but because of defilements, arising, staying and passing away. Our duty is to follow and understand it like this example, if the guard does not sleep, no need to take away the robber by word or weapon, just looks at him, he will go away.         

Comparisons

The purposes of practices

This aspect is actually not important to talk again because if we consider to above content, it is quite clear about the practice purpose, according to Buddhism, the mind is the most important, suffering and happiness can pursue because of mind, but when the mind is covered and makes beings far from the reality and attach to the conditioned (impermanent) things, there is no need to ask about our destination is coming. Mahamudra and Mahasatipatthana are taught/practiced in order to take away such kinds of defilements that cover the eyes. Certainly, the aim is taking away of those, the mind and knowledge will be pure (bodhicitta/great seal or enlightenmennt) which cannot be caught by defilements who lead us to suffering.  

Beneficial factors in practices, importance of Guru or Teacher

Both Mahamudra and Mahasatipatthana practitioners normally need the teacher, in fact, insight meditation is not dangerous so much if compare to the Calmness. As the story said many monks used to be mad and commit suicide on the way of calmness meditation, suppose to watch the corpse (Asubhakammatthana), they saw the impermanence, non-essence of body and lose of inspiration to live, then they decided to commit suicide. This is the weakness of meditation without knowledge as well as teacher. At least, one of them (either teacher or knowledge) must be provided before practice. Tibetan Buddhist lineages and Theravada monks mostly practice under their teacher, even the skilled one, this perhaps because of tradition and to fulfill the disciple’s duty that is to service teachers. Moreover, to stay nearby teachers is to guarantee our safety in practice and have the opportunity to get more knowledge. This beneficial factor called Kalyanamitra or good companion, this factor was advised by the Buddha.

Conclusion

Meditation practice is only one way to liberation, of course the good practice must based on the good or actual knowledge, Mahamudra and Mahasatipatthana can advise the way of understanding (The true nature) and practicing as well. Unforgettably, freedom is never far from beings, it also has some marks to be easily observed but beings currently look over the marks and try to run away from truth in order to seek for another which one believes it is real happiness. By this reason, the doctrine of Great Seal had been taught to discover that truth and lead back beings to realize it again.

Bibliography

1. Takpo Tashi Namgyal, Mahamudra the Quintessence of Mind and Meditation, Motical Banaraidass Publishers, Reprint edition, 2001, Delhi

2.      Manapa Bhojanadhikari, translated from Pali, Mahasatipatthana Sutta, not identified the year and place of publishing

3.      H.H. The Dalai Lama and Berzin Alexander, The Geluk and Kagyu Tradition of Mahamudra, Ithaca, Snow lion, 1970

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[1] Takpo Tashi Namgyal, Mahamudra the Quintessence of Mind and Meditation, p.93

[2] The Dalai Lama, Dhamma conversation on the topic of Introduction of Buddhism.

[3] Dhammaniyamasutta, Uppadava bhikkhave tathagatanam anupadava…….vibhajjati uttanikaroti. Anguttaranikaya Tikanipada 576

[4] Sagaramatiparccha Sutra, quoted  from Mahamudra the Quintessence of Mind and Meditation, p97

[5] Takpo Tashi Namgyal, Mahamudra the Quintessence of Mind and Meditation, p.40

[6] Mahasatipatthana is one Sutta in Pali Canon contained in Dighanikaya Mahavagga

[7] Ekayano ayam bhikkhave maggo sattanam visuddhiya……Mahasatipatthana Sutta, translated from Pali by Manapa Bhojanadhikari, p.3