A good book to gain a broad understanding of Buddhism
View(s):Three months after the passing away of the Buddha, 500 of his enlightened pupils under the chairmanship of Arahant Kassapa Maha Thera held a conference at Rajagaha to collect his teachings and preserve them for posterity. It consolidated the Dhamma (teachings) and the Vinaya (rules of discipline). This compilation of texts gave future generations a codified version of the doctrine.
Over time different forms of Buddhism gradually emerged and today these forms or schools are followed in different countries. Theravada, Mahayana and Vajrayana ideologies form the main schools.
Ven. Professor Bellanwila Wimalaratana Anu Nayaka Thera discusses these different forms in his latest publication ‘Buddhagama Handunageneema’ (Get to know Buddhism) in a simple way. It is meant for the average reader who can gain a broad understanding of these schools. The Ven. Thera has not delved into the intricacies of each form thereby not making it purely an academic study.
After an overview of the evolution of the different forms, he devotes a chapter for Theravada Buddhism – the descendent of early Buddhism which prevails in Sri Lanka, Burma (now Myanmar), Thailand, Cambodia and Laos.
Touching on the basic teachings of Theravada Buddhism, Ven Thera explains the Four Noble Truths briefly, followed by Buddhist ethics for the wellbeing of man.
One hundred years after the First Council, the Second Council was held with 100 Arahants.
The Third Council was held in the third century BCE (Before Christian Era) 36 years after the ‘parinirvana’ of the Buddha at Pataliputra, headed by Ven Moggali-putta Tissa Maha Thera. It was held at the request of King Asoka (264-221 BCE), the third Indian emperor of the Mauryan dynasty, who, after a bloody military offensive turned to Buddhism to ease his conscience having seen in the Dhamma the inspiration for a social policy built on righteousness rather than force and oppression. It was at this Council that it was decided to send missions throughout the Indian subcontinent and beyond to the outlying regions. Asoka’s own son, Mahinda Thera brought the Theravada form of Buddhism to Sri Lanka.
Between the Second and Third Councils the first split was seen resulting in the splintering of the monastic order into 18 schools divided on minor points of doctrine. However, of these only the Theravada school survived.
The emergence of Mahayana Buddhism occurred around the first century BCE. Its advocates called it the Great Vehicle in contrast with the earlier schools which they called ‘Hinayana’ or Lesser Vehicle. Elaborating on the fact that Buddhahood is the only way of obtaining total understanding, they rejected Arahanthood as a final stage of perfection. For common devotees the Mahayana spoke of celestial Buddhas and Bodhisatvas who could come to the aid of the faithful.
Mahayana spread to China, Vietnam, Korea and Japan thereby making it the Buddhist ideology followed by the most number of Buddhists. Though it originated in India, it became popular in the Far Eastern countries.
The third historical form of Buddhism is called the Vajrayana, the Diamond Vehicle, based on esoteric texts called ‘Tantras’. Vajrayana Buddhism accepted the doctrinal perspectives of Mahayana, but supplemented these with magic rituals, mystical symbolism, and intricate yogic practices intended to speed up the way to enlightenment. It spread from northern India to Nepal, Tibet and other Himalayan lands and today dominates Tibetan Buddhism.
Ven. Thera explains the main features of Vajrayana Buddhism as well as the religious rituals and material used at rituals.
Ven Wimalaratana then discusses Zen Buddhism which is the best-known among the new schools of the Mahayana tradition. Now widely prevalent in the West, Zen Buddhism with its origins in Japan, had a great impact on the lives of the average Japanese. Its essence is considered to be one’s own effort to work towards reaching the ultimate goal of ‘Nibbana’ rather than by reading books and texts.
After dealing with the different ideologies, Ven Thera gives a glimpse of the popular Buddhist ceremonies and rituals prevalent in Sri Lanka. After stating that these do not have a direct bearing on what the Buddha taught, he touches on how these have taken root by common practice. He divides them into three broad categories: those that are meant to acquire merit; those that seek protection; and ceremonial rituals like ‘bali’ and ‘thovil’ based on folk beliefs.
He also analyses different forms of Buddhist worship.
Ven Thera looks at the introduction of Buddhism to the West starting from the 18th century primarily as a result of Western scholars taking an interest in Buddhist studies and translating Pali and Sanskrit books into English, French and German languages. The doors were opened to those wanting to learn about Buddhism as well as researchers through the Sacred Books of the East and publications of the London Pali Text Society. The book ends with a chronology of Buddhist history from 6th century BCE until 20th century CE.
Ven. Wimalaratna’s publication is a useful guide for quick reference – a book which should adorn anyone’s library.
D. C. Ranatunga