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