Introduction to Buddhism (pt.5)

Welcome back to this continuing series on the introduction to Buddhism. In the last blog we ended with Prince Siddhartha obtaining enlightenment under the Bodhi tree thus becoming the “enlightened one” or the Buddha.

Many ask what is enlightenment?

Enlightenment is the western translation of Bodhi in Sanskrit, in short, it refers to a spiritual awakening through removing defilement of the mind and using utmost concentration to attain perfect wisdom and knowledge. The Buddha was able to observe his past lives, the law of karma, its effect on samsara and finally the Four Noble Truths.  As described in Chapter 22 of the Lalitavistara sutra. 

In Mahayana, enlightenment also requires bodhicitta or the aspiration for perfect wisdom and compassion for the benefit of all sentient beings.

Though accounts vary, the Buddha’s first words after enlightenment are as follows:

From Chapter 25 of the Lalitavistara Sutra

Alas! This truth that I realized and awakened to is profound, peaceful, tranquil, calm, complete, hard to see, hard to comprehend, and impossible to conceptualize since it is inaccessible to the intellect. Only wise noble ones and adepts can understand it. It is the complete and definitive apprehension of the abandonment of all aggregates, the end of all sensations, the absolute truth, and freedom from a foundation. It is a state of complete peace, free of clinging, free of grasping, unobserved, undemonstrable, uncompounded, beyond the six sense fields, inconceivable, unimaginable, and ineffable. It is indescribable, inexpressible, and incapable of being illustrated. It is unobstructed, beyond all references, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving and it is cessation free of desire. It is nirvāṇa. If I were to teach this truth to others, they would not understand it. Teaching the truth would tire me out and be wrongly contested, and it would be futile. Thus I will remain silent and keep this truth in my heart.

From the Avatamsaka Sutra

All sentient beings, are all complete with [Tathagata*] Thus Come Ones’ wisdom and virtues’ forms, only because of false thoughts and attachment not able to realise and attain them.

*Tathagata is one of the ten honorific titles or epithets for a Buddha. It means one who has come or gone to the truth.  Each title will be further explore in the next blog!

The Buddha upon enlightenment was initially hesitant to expound his teachings because he felt no one would understand.  However, it is understood that all sentient beings have this capacity to comprehend his teachings but they are heavily hindered by ignorance and attachments. The kings in the deva realm (heaven) asked the Buddha three times if he would present his teachings in this world to benefit all sentient beings.  The Buddha recognize there is a group of sentient beings who can benefit from his teachings as stated in Chapter 25 of the Lalitavistara Sutra:

“Monks, the [Tathagata] Thus-Gone One then looked throughout the entire world with his awakened eye and saw sentient beings that were base, mediocre, and advanced; those that were high, low, and middling; those of good disposition and easy to purify, those of bad disposition and difficult to purify; those that can understand through just a cursory statement, and those for whom the words are paramount and who rely on a detailed explanation for their understanding. He thus saw that sentient beings were grouped into three categories: one that was sure to be wrong, one that was sure to be correct, and one was undetermined. Monks, just as when a person standing on the bank of a lotus pond sees some lotuses submerged in the water, some lotuses at water level, and some lotuses above the water, this was how the [Tathagata] Thus-Gone One saw sentient beings situated in three groups when he looked throughout the whole world with his awakened eye.

Monks, the [Tathagata] Thus-Gone One thought, “Whether I teach the Dharma or not, this group that is sure to be wrong will not understand the Dharma. And whether I teach the Dharma or not, this group that is sure to be correct will understand the Dharma. Yet the group that is undetermined will understand the Dharma if I teach it, but will not understand the Dharma if I do not teach it.”

The metaphor of lotus in a pond represents all the types of sentient beings and how willing or capable they are to seek liberation from suffering.  The lotus above the water can easily obtain his knowledge without the Buddha present, the lotus at the bottom will reject teachings, but the ones who are in the middle require teachings to guide them out of the pond. 

Finally the Buddha agreed to present his teachings, also known as turning the Dharma wheel.  

In Mahayana tradition, it is said that after the Buddha attained enlightenment, he spent 21 days under the Bodhi tree in deep meditation.  During this time the Buddha is in the heavens preaching qualities and path to Buddhahood to great Bodhisattvas which is recorded in the Avatamsaka sutra. 

Once the Buddha decided to share his teachings he looked to the five royal attendants who followed him to pursue ascetic practice.  The five attendants are Kaundinya, Bhaddiya, Vappa, Mahanama and Assaji. When the Buddha approached them, they collectively decided to ignore the Buddha as they thought he gave up ascetic life to pursue luxury.  But as the Buddha got closer they noticed he was different, there was a noble, majestic and serene aura surrounding him.  The Buddha told his five companions that he had attained supreme wisdom and found the answer to his questions.  The Buddha’s first sermon was presented to the five attendants who subsequently became his first disciples. 

The first sermon taught was the three rounds and twelve motions of the Four Noble Truths (details in later blog post).

At this time Triple Gem (or Three Jewels/Treasures/Refuges) were established in our world.  This is the core object to guide our faith, study and practice.  They are as follows:

Buddha: The awakened one who is our teacher.

Dharma: The Buddha’s teachings that we use to guide our daily life and practice. Also incorporates doctrines, universal and absolute truth proclaimed and/or supported by the Buddha.

Sangha: The community of practitioners (usually refers to monastics) who supports us in our practice 

This icon is used in Vajrayana tradition to depict the Triple Gem.  Similar images in other traditions show three gems or jewels on a lot with a decorative background (fire, gems, flower etc) on occasions.

As the length and material in this post is longer than anticipated, we will continue our exploration of the triple gem and the Buddha’s journey.