- Basic Buddhism
- A Modern Introduction to the
Buddha's Teaching
- by Dr Victor A. Gunasekara
APPENDICES
Appendix A: On
Becoming a Buddhist
It is possible for a person to live as a lay Buddhist
without any formal ceremony, declaration or rite. However the traditional formality
associated with identifying oneself as a Buddhist is to recite the formula of Going to the
Threefold Refuge (tisarana gamana) (32) This involves the
formal utterance of the following statements with full understanding as to their import:
buddham saranam
gaccāmi |
I go for refuge to the
Buddha |
dhammam saranam
gaccāmi |
I go for refuge to the
Dhamma |
sangam saranam
gaccāmi |
I go for refuge to the
Sangha (33) |
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|
dutiyam pi buddham
saranam gaccāmi |
For the second time I
go for refuge to the Buddha |
dutiyam pi dhammam
saranam gaccāmi |
For the second time I
go for refuge to the Dhamma |
dutiyam pi sangam
saranam gaccāmi |
For the second time I
go for refuge to the Sangha |
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|
tatiyam pi buddham
saranam gaccāmi |
For the third time I
go for refuge in the Buddha |
tatiyam pi dhammam
saranam gaccāmi |
For the third time I
go for refuge in the Dhamma. |
tatiyam pi sangam
saranam gaccāmi |
For the third time I
go for refuge to the Sangha> |
This need not be a public utterance, but could be a
self-administered declaration. The person making this choice should have a clear
understanding of what the Dhamma of the Buddha is. This booklet is meant to provide such
an understanding.
Buddhists repeat this formula periodically, as occasion
permits, in order to re-dedicate themselves to the Buddhist goal.
Appendix B: The
Five Precepts
The Going for Refuge formula is very often followed by the
formula of Taking of the Five Precepts (pańca sīla). These precepts constitute the basic
ethical norms Buddhists hope to follow, i.e. forms the layman's code of conduct. They
define the ethical rules which a lay Buddhist must follow in daily life. They are not
commandments but "rules of training" (sikkhāpada). It is customary to formally
state these rules either daily or on formal occasions but it is not the recitation of the
rules that matter but their observance. In many Buddhist countries the precepts are
"administered" formally by monks, but this is not necessary.
In the following we give the precept in Pali, its
approximate translation, and a few explanatory comments:
1. Non-Destruction of life. pānātipāthā
veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from the
taking of life). This involves not contributing to the death of any living being. This
means not only the actual killing but also "causing to kill". However this rule
does not require one to be a vegetarian, only that meat consumed should not have been
"specially killed" for direct, personal consumption. Meat purchased in the
market does not come under the "specially killed" category.
2. Abstention from Theft. adinnādānā veramanī sikkhā
pada samādiyāmi (I agree to follow the precept of not taking that which is not given).
Theft is interpreted widely as taking that which is not given. It includes fraudulent
behaviour generally.
3. Avoidance of Sexual Misconduct. kāmesu miccācārā
veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from
sexual wrongdoing). Misconduct here means not only overt acts of sexual violence like
rape, but also adultery in general. It must be remembered that Buddhism does not endorse
any particular kind of marriage, so this precept requires that sexual relations should be
confined to what is socially and legally acceptable as a marriage relationship.
4. Abstention from Wrong Speech. musāvādā veramanī
sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from wrong speech).
Wrong speech involves a great many things apart from uttering falsehoods. It includes
insulting speech, malicious speech, even gossip.
5. Refraining from Intoxicants. surāmeraya majja pamā
dahānā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining
from the liquor and spirits that cause inattention). This is generally taken to mean
avoiding alcohol, drugs, etc. which tend to "confuse the mind". Some people
interpret this precept not as an absolute prohibition of alcohol (as in Islam) but only
against intoxication and inebriation through the use of alcohol or drugs.
While the five precepts are usually stated in negative
terms they have their positive counterparts (e.g. the principles of non-injury and
loving-kindness, honesty, sexual propriety, truthfulness and sobriety.
Appendix C: Higher Precepts and Meditation
Some Buddhists observe the Eight Precepts once a month
(usually on the Full Moon Day, which has traditionally been a day of religious observance
amongst Buddhists). The three additional precepts are:
6. Abstaining from eating after mid-day
7. Abstaining from dancing, singing, music and shows
8. Abstaining from garlands, scents, cosmetics and
adornment
It will be seen that these three additional precepts do
not involve weighty moral principles like the 5 basic precepts. They are of use for those
who are desire some degree of withdrawal from lay life but are not prepared to make a
full-time commitment. A further step in this direction is to take two additional precepts
making 10 in all, which are often taken for a longer time than the once-a-month practice
of the eight precepts. These two additional precepts are:
9. Abstaining from luxurious beds
10. Abstaining from accepting gold and silver
The third precept is also expanded to a rule enjoining
chastity.
The extreme step along this line of renunciation is to
become a Buddhist monk (which involves following some 220 rules). This will suit only a
very few persons in any given Buddhist community. Since monks live on the charity of lay
Buddhists only a very small proportion of Buddhists can be monks.
For lay Buddhists the keeping of the five basic moral
precepts of Buddhism, is quite adequate. It must however be kept in mind that keeping
these precepts in their totality is quite demanding, but it is a goal that lay Buddhists
should aspire to.
Buddhists should also seek to engage in short periods of
meditation as a regular activity (e.g. 15 - 30 minutes every day). Chapter V has given
some information about the types of Theravāda meditation that are available in the West.
Appendix D: The Three Gems of Buddhism
The formula for Going for Refuge involves the recognition
of the Buddha, the Dhamma and the Sangha as the three highest entities in Buddhism often
referred to as the Three Gems (tiratana) of Buddhism.
Salutation to the three gems could be turned into a
formula for meditation. Many Buddhists perform this meditation, either in their own home,
or in visits to Buddhist temples and monasteries. Three standard stanzas is often used in
this meditation. These stanzas enumerate the qualities of the Buddha, the Dhamma and the
Sangha. The stanzas are given below, both in Pali and in English. (It must be remembered
that the English translation is only approximate and each term could be discussed at
length).
Appendix E: Main Buddhist Tendencies in the West
In the West there are several modes of Buddhism. The main
distinction is still between Pali Buddhism and the Mahayana. This booklet is written from
the Pali Buddhist perspective which is closest to Basic Buddhism. But it is always
advisable to study other Buddhist tendencies which may contain useful insights.
Even amongst those drawing inspiration from the Pali
sources there are several practical orientations, three main orientations may be
identified:
1. Ethnic Buddhism. This is practised by migrants from
Asian countries. There is a heavy admixture of cultural practices associated with Buddhism
in the native countries and these are imported along with the Dhamma. This stream of
Buddhism gives great emphasis to faith, worship, rite and ritual. This is seen in such
practices as the Buddha-pujās (ritual offering of food and other things before statues of
the Buddha), worship of relics, chanting of suttas as magic incantations, transference of
merit to deceased persons, etc. Such Buddhism is usually practised in Temples set up
according to Asian cultural archetypes.
2. Meditational Buddhism. This is he kind of meditation
that we have called stylised meditation in Chapter 5.
3. Rationalist-Humanist Buddhism. Here the Buddha's
message is seen as being in conformity with the scientific-humanistic spirit of the West.
This sprit had a long struggle to liberate itself from the anti-scientific attitude of
Christianity and its subordination of man to God. Until Buddhism arrived in the West there
was no framework within which these Western tendencies could be rationalised. An important
focus of this kind of Buddhism is its secularism and ethical orientation. Monks are seen
as Buddhist professionals who could devote their time to the intellectual and moral uplift
of people and to advance Buddhist thinking into new areas not considered traditionally.
But lay persons can play an equally (or even more) active role. This kind of Buddhism is
usually practised in secular Buddhist Societies in the West and dispenses with the need
for temples and ritual.
Of these three tendencies Basic Buddhism is most at home
with the last mentioned, i.e. the ethico-rationalist-humanist tendency. But the essence of
Buddhism is that it is a middle path, not advocating unthinking adherence to any
particular extreme. While Basic Buddhism in the West should emphasis the ethical,
scientific, and humanistic aspects it should not neglect anything that is good and useful
in other tendencies. It is for the individual groups to strike the right balance keeping
in mind that the essence of Buddhism is the search for enlightenment and with it the
elimination of the roots of unwholesome action.
Appendix F: Glossary of Pali Terms
abhidhamma |
Higher Dhamma |
akusala |
unwholesome |
anatta |
no-self, non-ego |
anicca |
impermanance |
ārūpa |
formless |
ārya |
noble |
atta |
soul, self |
avijjā |
ignorance, nescience |
bhāva |
becoming |
bhāvanā |
mental development |
bhikkhu |
Buddhist monk |
bodhi |
wisdom |
Buddha |
Enlightened One |
cāga |
generosity |
culanikā |
minor, small |
deva |
celestial being |
Dhamma |
Law, Norm |
digha |
long |
dīpa |
lamp, island |
ditti |
view, dogma |
dosa |
aversion |
dukkha |
unsatisfactoriness |
ehipassiko |
come-and-see, verifiable |
jhāna |
absorptive meditative state |
kāma |
sensuality |
kamma |
action, deed |
karunā |
compassion |
khandā |
aggregates |
kusala |
wholesome |
lobha |
greed |
lokadhātu |
world system |
mahā |
great |
mahāyāna |
"Great Vehicle" School |
majjima |
middle |
mettā |
loving-kindness |
moha |
delusion, ignorance |
muditha |
sympathetic job |
nāma |
non-physical component |
nibbāna |
extinction of defilements |
pańńā |
wisdom, insight |
paipadā |
precepts |
paisandhi |
relinking |
pitaka |
basket, section |
puggala |
person |
rūpa |
physical form |
samādhi |
concentration |
samana |
religious ascetic |
sammā |
right, appropriate |
sasāra |
round of births |
samyojana |
fetter |
sańńā |
perceptions |
sangha |
Buddhist community |
sankhāra |
volitional formations |
suńńa |
empty |
suńńatā |
emptiness |
sutta |
discourse |
sati |
mindfulness |
tanhā |
craving |
Theravāda |
School of Elders |
tilakkhana |
Three signata |
tipitaka |
The Pali Canon |
upādāna |
grasping |
upekkhā |
equanimity |
vedana |
feeling |
vijjā |
science, knowledge |
vimutti |
freedom |
vinaya |
discipline |
vipāka |
fruit, result |
vipassanā |
insight |
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Guide to Pronounciation. Vowels and consonants are pronouned as in English with the
following exceptions. The vowel u is like `oo' in look. Long vowels are ā, ī and ū; e
is intermediate; the other vowels are short. Consonants and are dentals (tongue touching
the teeth); d and t are palatals (tongue touching palate). is nasalised and ń is
pronounced as in Spanish. c is like `ch' in child. h after a constant aspirates that
consonant.
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