| 37. |
How does Buddhism praise gratitude? |
|
One who is grateful and does something in
return for kindness to those who have done a favour such as parents, teachers, and other
benefactors, is praised by Buddhism as a precious person who is difficult to find in this
world. |
|
This teaching helps much in bringing harmony
and concord to the family and society. |
| 38. |
What is the concept of “Anatta” (non-self), how can our
understanding of this concept direct us in our daily life? |
|
Anatta or non-self is an essential tenet in
Buddhism. It can be realised through insight. The concept of Anatta or non-self may be
classified into two levels: |
|
At the lower level, Anatta or non-self can be
understood through rational thinking and we can use such understanding in our moral
development. If we remain mindful of non-self, it will help us to be free from craving,
conceit, and the idea of self. In this way we can rid ourselves of attachments and become
unselfish. |
|
At the higher level, Anatta or non-self is the
truth of all that is, of all that exists. The truth of all that is, is not what we
perceive through our ordinary senses unless we have attained enlightenment. When one
attains full enlightenment, one’s attachment and craving absolutely stop. |
|
The following principles are essential to the
application of the “Anatta” concept to our daily life: |
|
1. |
Do nothing for one’s own benefit or to
satisfy only one’s own needs and wants. |
|
2. |
Do everything to decrease one’s
self-importance. |
|
3. |
Do not hold one’s own ideas above the views
of others. |
|
In our interactions with others we should be
open-minded and perceive things according to the principle of cause and effect rather than
according to our own desire. However, attachment to non-attachment is a kind of attachment
which is also to be avoided. Along the middle path, detachment needs to be accompanied by
wisdom. |
| 39. |
If there is no Atta or the permanent soul, how could Kamma
(Karma), good or bad actions, give its result to the doer ? |
|
Buddhism denies Atta or the permanent soul to
be attached to, but admits the continuity of life from one to another, as long as one does
not reach Nibbana or the utter extinction of the fire of defilements and the fire of
suffering. |
|
Whenever human or animal beings continue to
transmigrate in the cycle of life from birth to death and from death to rebirth, kamma
still continues to give its result to the doer. |
| 40. |
How can one be a divine being in this life? |
|
To be a divine being in this life is to be
with one of the following categories of appropriate qualifications: |
|
1. |
To be accompanied by moral shame (Hiri) and
moral fear (Ottappa) for doing wrong or immoral acts; |
|
2. |
To be accompanied by |
|
|
- |
Reasonable faith (Saddha), |
|
|
- |
Morality (Sila), |
|
|
- |
Learning (Suta), |
|
|
- |
Sacrifice or generosity (Caga), and |
|
|
- |
Wisdom (Panna); |
|
3. |
To be endowed with these Four Divine States of
Mind : |
|
|
- |
Loving-kindness (Metta), wishing happiness to others as
opposed to ill will, |
|
|
- |
Compassion (Karuna), wishing others to be free from
suffering as opposed to violence, |
|
|
- |
Sympathetic Joy over other’s achievement (Mudita) as
opposed to jealousy, |
|
|
- |
Equanimity (Upekkha), being impartial as opposed to
prejudiced. |
| 41. |
How many categories of divine beings are mentioned in
Buddhism? |
|
There are three as follows: |
|
1. |
A divine being by convention (Sammati deva)
means a king and royal family. |
|
2. |
A divine being by birth (Upapatti deva) means
a born deity. |
|
3. |
A divine being by absolute purity (Visuddhi
deva) means Buddha and Arahanta (the Worthy One) whose mental defilements(greed, hatred
and delusion) are utterly done away with. This kind of divine being is classified as the
highest. |
|
There is the Buddha’s saying that a person
who is endowed with “knowledge” and “conduct” is superior to divine and human
beings. |
|
The word “knowledge” here means the Insight
which puts an end to all defilement and suffering, while “conduct” means high moral
and spiritual standards. |
| 42. |
What are the advantages or benefits concerning which the
Buddha taught the practical ways and means to achieve ? |
|
There are three levels of advantages including
ways and means to achieve them as told by the Buddha: |
|
1. |
The Present Benefit (Economic
and social benefit) or Ditthadhammikatha. |
|
|
(1) |
An effort in earning a livelihood |
|
|
(2) |
Protection of what one has acquired |
|
|
(3) |
Having good companions |
|
|
(4) |
Moderate way of living |
|
2. |
The Future Benefit (The
profit based on morality and virtues) or Samparayikattha. |
|
|
(1) |
Faith |
|
|
(2) |
Morality |
|
|
(3) |
Generosity |
|
|
(4) |
Wisdom |
|
3. |
The Absolute Benefit (The
highest profit through freedom from defilement and suffering) or Paramattha. |
|
|
(1) |
Morality |
|
|
(2) |
Concentration |
|
|
(3) |
Wisdom |
|
|
In detail these three practical methods for
the Absolute Benefit are explained as the Noble Eightfold Path: |
|
|
(1) |
Right View |
|
|
(2) |
Right Motives |
|
|
(3) |
Right Speech |
|
|
(4) |
Right Action |
|
|
(5) |
Right Means of Livelihood |
|
|
(6) |
Right Effort |
|
|
(7) |
Right Mindfulness |
|
|
(8) |
Right Concentration. |
| 43. |
What is the triple study or education taught by the Buddha? |
|
According to Buddhism the triple study or
education is: |
|
1. |
The study of morality or good conduct (Silasikkha) |
|
2. |
The study of mind or mental tranquillity (Cittasikkha) |
|
3. |
The study of knowledge or spiritual insight (Pannasikkha). |
|
The practice of this triple study will lead
one to deliverance. |
| 44. |
What are the main doctrinal tenets of Buddhism? |
|
The main doctrinal tenets of Buddhism can be
summarised as follows: |
|
1. |
To refrain from evil |
|
|
To do good |
|
|
To purify the mind |
|
2. |
Suffering |
|
|
The cause of suffering |
|
|
The cessation of suffering |
|
|
The way leading to the cessation of suffering |
|
3. |
Morality, concentration, and wisdom, leading
to deliverance |
|
4. |
Nothing is appropriate to cling to |
|
5. |
Nibbana or extinction of all defilement and
suffering. |
| 45. |
Is Nibbana or Nirvana attainable in this lifetime? |
|
Certainly, there are many passages in the Tripitaka,
the Buddhist Scripture, some of which mentioning Nibbana in this lifetime that Dhamma
which can be seen in this life is timeless, inviting one to come and see, appropriate to
be brought into practice and realizable for themselves by the wise. Anyone who can free
oneself from clinging to egotism is sure to attain Nibbana here and now. |
