The essence of Buddha s teachings is also contained in the three principles of the path: definite emergence, the dedicated heart and wisdom realizing emptiness. Initially, we seek definitely to emerge from the confusion of our problems and their causes. Then, we see that other people also have problems, and with love and compassion, we dedicate our heart to becoming a Buddha so that we are capable of helping others extensively. In order to do this, we develop the wisdom understanding the real nature of ourselves and other phenomena.
What are the Three Jewels? What does it mean to take refuge in them?
The Three Jewels are the Buddha, Dharma and Sangha. Buddha is one who has purified all the defilements of the mind the afflictive emotions, the imprints of the actions motivated by them, and the stains of these afflictive emotions and who has developed all good qualities, such as impartial love and compassion, wisdom knowing all existence, and skilful means of guiding others.
The Dharma embodies the preventive measures which keep us from problems and suffering. This includes the teachings of the Buddha, as well as the realizations of those teachings the cessations of problems and their causes, and the realizations or paths which lead to those cessations.
The Sangha are those beings who have direct non-con-ceptual perception of emptiness or ultimate truth. On a relative level, Sangha also refers to the ordained people who put the Buddha s teachings into practice.
The Dharma is our real refuge, the medicine we take which cures our problems and their causes. The Buddha is like the doctor, who correctly diagnoses the cause of our problems and prescribes the appropriate medicine. By assisting us in
the practice, the Sangha is similar to the nurse who helps us take the medicine.
Taking refuge means that we rely wholeheartedly on the Three Jewels to inspire and guide us towards a constructive and beneficial direction to take in our life. Taking refuge does not mean passively hiding under the protection of Buddha; Dharma and Sangha. Rather, it is an active process of taking the direction they show and improving the quality of our life.
Why are there many Buddhist traditions?
The Buddha gave a wide variety of teachings because sentient beings (any being with mind who is not a Buddha, including those in other realms of existence) have different dispositions, inclinations and interests. The Buddha never expected us all to fit into the same mold. Thus, he gave many teachings and described various ways of practicing so each of us could find something that suits our level of mind and our personality. With skill and compassion in guiding others, the Buddha turned the wheel of Dharma three times, each time setting forth a slightly different philosophical system in order to suit the various dispositions of sentient beings. The essence of all the teachings is the same: the wish definitely to emerge from the cycle of constantly recurring problems (samsara), compassion for others and the wisdom realizing selflessness.
Not everyone likes the same kind of food. When a huge buffet is spread before us, we choose the dishes that we like. There is no obligation to like everything. Although we may have a taste for sweets, that does not mean that the salty dishes are not good and should be thrown away! Similarly, we may prefer a certain approach to the teachings: Theravada, Pure Land, Zen, Vajrayana, and so on. We are free to choose the approach that suits us best and with which we feel the most comfortable. Yet we still maintain an open mind and respect for other traditions. As our mind develops, we may come to understand elements in other traditions that we failed to comprehend previously. In short, whatever is useful and helps us live a better life, we practice, and whatever we do not yet understand, we leave aside without rejecting it.
While we may find one particular tradition best suited for our personality, do not identify with it in a concrete way: "I am a Mahayanist, you are a Theravadin," or "I am a Buddhist, you are a Christian." It is important to remember that we are all human beings seeking happiness and wanting to realize the truth, and we each must find a method suitable for our disposition.
However, keeping an open mind to different approaches does not mean to mix everything together at random, making our practice like chop suey. Do not mix meditation techniques from different traditions together in one meditation session. In one session, it is better to do one technique. If we take a little of this technique and a little from that, and without understanding either one very well mix them together, we may end up confused. However, a teaching emphasized in one tradition may enrich our understanding and practice of another. Also, it is advisable to do the same meditations daily. If we do breathing meditation one day, chanting the Buddha s name the next, and analytical meditation the third, we will not make progress in any of them for there is no continuity in the practice.
What are the various Buddhist traditions?
Generally, there are two divisions: Theravada and Mahayana. The Theravada lineage (Tradition of the Elders), which relies on sutras recorded in the Pali language, spread from India to Sri Lanka, Thailand, Burma, etc. It emphasizes meditation on the breath to develop concentration and meditation on mindfulness of the body, feelings, mind and phenomena in order to develop wisdom. The Mahayana (Great Vehicle) tradition, based on the scriptures recorded in Sanskrit spread to China, Tibet, Japan, Korea, Vietnam, etc. Although in the Theravadin practice love and compassion are essential and important factors, in the Mahayana they are emphasized to an even greater extent. Within Mahayana, there are several branches: Pure Land emphasizes chanting the name of Amitabha Buddha in order to be reborn in his pure land; Zen Emphasizes meditation to eliminate the noisy, conceptual mind; Vajrayana (Diamond Vehicle) employ meditation on a deity in order to transform our contaminated body and mind into the body and mind of Buddha.
Why do people in some Buddhist traditions eat meat, while those in others are vegetarian?
Initially, it may appear confusing that the Theravada eat meat, the Chinese Mahayanists do not and the Tibetans, who practice the Vajrayana, do. This difference in practice depends on the different emphasis of each tradition: the emphasis of the Theravadin teachings is to eliminate attachment toward sense objects and to cease the discriminating mind that says, "I like this and not that." Thus, when the monks go out on alms round, they are to accept silently and with gratitude whatever is offered to them, be it meat or not. It would not only offend the benefactors but would also harm a monk s own practice of detachment, if he said, "I cannot eat meat, so give me more of those delicious vegetables." Thus, provided that the meat comes from an animal that the monk neither orders to be killed, nor sees, hears or suspects is killed to give him the meat, he is permitted to eat it. However, it is wise for those who make offerings to remember that the principal premise of Buddhism is not to harm others, and to choose what they offer accordingly.
Upon the foundation of detachment, compassion for other beings is emphasized, especially in the Mahayana tradition. Thus, for such a practitioner it is advisable not to eat meat to avoid inflicting pain on any being and to prevent potential butchers from committing negative actions. Also, because of the vibration of meat, it can impede an ordinary practitioner from developing great compassion. Therefore, vegetarianism is recommended.
The tantric path or Vajrayana has four classes. In the lower classes, external cleanliness and purity are emphasized as a technique for the practitioner to generate internal purity of mind. Therefore, these practitioners do not eat meat, which is regarded as impure. On the other hand, in the highest yoga tantra, on the basis of detachment and compassion, a qualified practitioner does meditation on the subtle nervous system, and for this, one s bodily elements need to be very strong. Thus, meat is recommended for such a person. Also, this class of tantra stresses the transformation of ordinary objects through meditation on selflessness. Such a practitioner, by virtue of his/her profound meditation, is not greedily eating meat for his/her own pleasure.
In Tibet, there is an additional factor to consider: due to the high altitude and harsh climate, there is little to eat besides ground barley, dairy products and meat. To stay alive, the people have to eat meat. His Holiness the Dalai Lama has encouraged those Tibetans in exile, who now live in countries where vegetables and fruits are more plentiful, to refrain from eating meat whenever possible. Also, if a practitioner has severe problems with his/her health due to not eating meat, then the master may give permission to take it. Thus, each person must check his/her own level of practice and bodily requirements and eat accordingly.
The fact that there is such variety within the Buddhist doctrine attests to the Buddha s skill in being able to guide people according to their dispositions and needs. It is extremely important not to be partial and sectarian, but to have respect for all the traditions and their practitioners.
Why do some monks and nuns wear saffron robes while others are dressed in maroon, gray or black?
As the Buddha s teachings spread from one country to another, it was flexible and adapted to the culture and mentality of the people in that place, without changing its essence and meaning. Thus, the style of the Sangha s robes vary. In Sri Lanka, Thailand, Burma, etc., the robes are saffron-colored and without sleeves, like the robes at the time of the Buddha. However, in Tibet dye of that color was not available, so a deeper color, maroon, was used. In China the people considered it rude to expose the skin, so the dress was adapted, the long-sleeved costume of the T ang Dynasty being used. The culture considered saffron too bright for those on a religious path, so the color was changed to gray. However, the spirit of the original robes was kept in the form of the seven-and nine-pieced brown, yellow and red outer robes.
The way the chanting is done in the various countries is different as well, corresponding to the culture and language of the place. The musical instruments differ too, as does the way of bowing. The Chinese stand up while they chant, the Tibetans sit down. These variations are due to cultural adaptations. It is important to understand that these external forms and ways of doing things are not the Dharma. They are tools to help us practice the Dharma better according to the culture and place in which we live. However, the real Dharma cannot be seen with our eyes or heard with our ears. It is to be experienced by our mind. The real Dharma is what we must emphasize and give our attention to, not superficial appearances which may vary from place to place.END=RESEARCH BUDDHIST TIBET DHARMA BY GESHE TASHI TSERING.( MHDT ).26/4/2012.OM MANI PADME HUM.( 3 TIMES ).
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