Let
us bind ourselves to Lord Buddha
by
Buddhadasa Bhikkhu
There is one sort of servitude
that needs not abolishment, on the contrary, the
more widespread it becomes, the better it will be, especially that when it is
applied to everyone, the world will thus become more peaceful and avoid crises;
our "bond of servitude to Lord Buddha."
Volunteering ourselves in servitude
to Lord Buddha means turning into a servant sacrificially working for Buddha
with life. In gratitude of His kindness and appreciation while
considering benefits for fellow human beings, hence, one's entire life and
physique are all forfeited to serve the Lord and to commit anything believed to
be His wish.
Which Lord? The Worldly
answer is: The Lord who is a historical figure, being born into this world,
having achieved enlightenment and instructing all living beings for all His
entire life since over two thousands years ago. However, the answer in Dhamma's
language, the Lord is clarified as addressed by Lord Buddha Himself; "Who
realizes Dharma, he shall realize me, [at the same time] who realizes me, he
shall realize Dhamma." By this connotation, the Lord remains eternally and stays
with anybody who senses Dhamma which is the knowledge used for terminating
suffering. As Buddha said, "Who recognizes
Paticcasamuppada, he shall realize Dhamma." If adhering to this rule, it
means examining one's own wits until apprehending Dhamma, and thus being able to
end individual grief and to assist others in doing so. This act, as being
beneficial for other fellow beings on earth, goes according to the goal of Lord
Buddha and it must be considered as a duty to be carried out wholeheartedly.
How to serve? The answer is
serving Buddha by behaving correctly in both parts of
Pariyatti and Patipatti for the genuine
result in Pativedha. Helping fellow human beings
acknowledge Dhamma, access
Dhamma, apply Dhamma and
acquire outcome of adhering to Dhamma with life in peace as achieving the
state of Nibbana 'right here' and 'right now,' according the proportion of each
person's abilities and intelligence. Helping distributing this kind of knowledge
throughout every world is serving Buddha. All the "worlds" in this context mean
all sorts of persons who are lost in kama [sexualism,]
shapes or objects [materialism] and non-objects which are non-formed desires
such as influence and prestige or even merits. Other saying goes that the worlds
are divided into one of divinity and another of humanity. Humans are those who
live in sweat. While mundane meaning is given as the visible world, that of
Dhamma is offered as plural as worlds inside the mind of people which vary
according to each person's moral standard. Dhamma must be fully widespread and
overcome evils thoroughly all the worlds.
How to spread worldwide? The
answer is making Dhamma become a common thing in daily living for people from
every social class. Everyone is to possess consciousness, common sense,
concentration and patience while attending their duties at every second.
Pleasantness and happiness are to be established through thoroughly enjoying
working, not by performing any act of vice. When night falls and one still can 'wai'
(bringing hands together in respect) one's self, then, it is truly a state of
heaven on earth. Nobody will consider themselves as out of job because they will
see every sort of works completed as Dhamma, which has been the logic learned
since before the Buddhist Era.
What is correctness in both parts of
Pariyatti-Pattipatti? Correctness in this context is not being accurate
logically or philosophically but based on the Buddhist ground. Without being
told by anyone but behaving, out of one's own belief, in the ways that would not
exploit others but bestow advantages on everyone (this is Sanditthiko.) It is
the rightness which is visible to all as being concrete in itself (this is
Ehipassiko.) The result does not rely on at what time or in which life but
immediately effective during the moment performing the duty (this is Akaliko.)
Rightness means causing no trouble to anybody, including one's own self. It is
the precise meaning that no dispute is raised or law suit filed. Pariyatti is
the correct knowledge. Patipatti is the correct deed. And Pativedha is the
deed's result, which is accurate because it is based on correct knowledge and
deed.
How can we efficiently terminate
suffering? The answer is to rest calm and assured in everyday's living.
If one has sufficient understanding about Sunyata,
Tathata and Atammayata,
then nothing will be able to raise uneasiness up in that person. His mind will
not be influenced by either positive or negative power as he understands that
everything is impermanent, sorrowful and non-existent. Except from food, his
craving will be for nothing else, as he is gratified by having completed his own
duty properly. Sweat is like holy water, which is [believed to be] an amulet
bringing in help from the Lord or any other sacred Powers. That person realizes
well that unless he adheres onto Dhamma which is the duty, no holy Powers, even
though coming as a flock, will be able to help him. [However,] if completing his
duty appropriately, sweat runing out then will be formed as the Lord or any
other Sacred Powers in the three worlds that will powerfully help him up. Any
Powers that the person has his faith in will help him through until he no longer
needs any help or he abandons the belief in the Self. Selfishness is the burning
but non-selfishness or self-sacrifice is the cooling. When performing any task,
it must be carried out with Sampajanya awareness or
Sammadhitthi right view but not under the power of
selfishness that will put fire on the person incessantly.
What is disposing of selfishness
like? It can be completed by studing about the non-Self: Letting the body
and mind flow free, Being able to think, feel, speak and do anything without
relying on any possession from any spirits. Therefore, everything must be done
according to the Law of Nature. Up to how we would like the result to be, if
still ignorantly clinging on to existence of the Self, then do not be selfish
because the person will be snapped up by burning greed, hatred and lust.
Retaining consciousness when any emotions arise will prevent selfishness from
shaping. Only the right mind should be used to deal with those feelings
properly; maintaining Sammadhitti and realizing well that selfishness or holding
onto the body and mind or the five forms of existence, as the Self, is the cause
of the suffering or the suffering itself. Without this holding [of Self,] no
suffering befalls and life will not becomethe burning state.
What is the highest Sammadhitthi?
It is the knowing that everything is materialized, originated by one
materialized cause and will generated by one materialized cause and will
generated by one materialized cause and will generate another infinitely. It is
the stream of changing or the impermanence which is called
Aniccang. Because it is based on impermanent thing and will be forever
altering. This causes the suffering state which is named
Dukkhang. Because there is nothing resistible to the impermanence and the
suffering so that it is called the non-existence or the non-Self which is
Anatta. The development of Anicccang, Dukkhang and
Anatta is entitled as Dhammatthitatta, which is the
normal process that we must undergo as there is the Law of Nature enforced which
is named Dhammaniyamata. The condition that follows
logically is dubbed Idappaccayata; the Law of
Nature that equals to the "Lord." The state of having nothing resistible to the
rule of Idappaccayata is called Sunyata or being non-existent to the Self or the
meaning of the Self. That is the highest truth or Tathata which is the state as
it is. This state yields to nobody's voice and anyone who tries to change it
will only be snapped back by it, that is, facing up with misery. Finally, the
last condition then takes place which is called Atammayata or the state that the
person cannot stand it anymore or it can be colloquially said as "I don't give
it a damn." Throwing it off and achieving the Noble Truth.
Dhammathitiyan; comprehending the truth of physique with
Atammayata as the final state. After that it is the
group of Nibbanaya; getting onto the Noble World's
path and starting the tranquility or the implication of Nirvana.
The world becomes soothing At
last, the world becomes the peaceful world as possessed with morality or the
normal and restful condition within the person's mind (even though there are
disorders occurring as normal in the physical world, as there are still ignorant
minds that cannot stand the ordinary ongoing of the world.) The numbers of
prisons, police stations, courts, psychiatric hospitals and lunatic asylums will
be lessened. Mercy and honesty will be the characteristics easily found in that
society. The world will be characterized as the world of the Next Lord. Even if
the atomic bomb got released onto this world, everyone still can laugh as there
is no holding to the Self and seeing it as not strange due to the power of
Sammaditthi (being unable to let fear or suffering get materialized.) Overall,
this is the work of all Buddhist servants who have endeavored to do their duties
according to their intellect.
How many people can become Buddhist servants? If
appearances are correct, there are a lot of people binding themselves to
Buddhism but they do not call themselves Buddhist servants for fear of losing
pride, so they describe themselves as [ordinary] Buddhists. [Yet,] everyone
chants the evening prayer as "Buddhassahasmi Daso Va
Buddho Me SamiKissaro" together everyday. Whether it is the
self-declaration as Buddhist servants without any appreciation, it is better to
contemplate over this.
But to become a genuine Buddhist servant according to the
Buddha's purpose is to fully commit oneself to the duty, not just chanting the
declaration without realizing its actual meaning. Every duty that meets the
Buddha's purpose must be completed according to His wish. The Lord Buddha's
wish, in short, is to get everyone to knowledge, awake from the Slumber, become
in high spirits and to avoid the suffering. The comprehension about Nirvana
which is Sanditthikang Akalikang Ahipassikang, or
the heart of the matter, but mostly ignored as something which is outdated and
cannot be achieved. This equals that Buddhism has come to the end, which is
excessively deplorable. Those who have committed themselves as servants to
Buddhism must be sufficiently aware of this fact.
Everyone can be Buddhist servants.
Everyone is qualified to become but lacking only
Sammaditthi - the genuine understanding. If we are properly observing, it
will be found that not a small number of people are becoming Buddhist servants
while not openly declaring. [However,] if truly committing oneself to be, it is
actually not necessary to do the self-declaration. This persuasion does not mean
to ask people to declare themselves either, but only that you behave as a Buddha
servant; showing the model of a person who lives a serene life, endeavoring to
promote more and more of this kind of living and attempting to get our fellow
human beings achieving dharma without taking one's own action as gratitude or
wishing others to feel in debt and pay back. Everyone surely will be rewarded at
all seems not to exist.
Finally, as we Buddhists have made our efforts to the best
extent like we have done so far until these days, the Lord Buddha's goal
definitely would be achieved in the highest degree. Advantages would fall to the
world together with those of Divines, Evils, Brahmans, and animals. This also
fulfills the Buddha's wish and His address that always mentioned these animals
together with divines and humans in each Buddhist quote.
Let us bind ourselves as servants to Buddha. It is a high
time and a high occasion to be. Come on.
Mokkaplaram
April 30, 1988
