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[1] According to the Southern School, the Dharma (Pali : Dhamma)
implies not merely the Scriptures, but also the study and practise
of them for the purpose of attaining Nirvana (Pali : Nibbana).
(1) The fact that there have been made known among men
the Ten Pious Acts,
[1] the Six Paramita,
[2] the various teachings concerning Reality and Perfection,
the Four Noble truths,
[3] the Four States of Dhyana,
the Four States of formless Existence, and
[4] the Two Mystic Paths
[5] of spiritual unfoldment and emancipation,
shows the virtue of the Holy Dharma.
[1] These are the opposite of the Ten Impious Acts.
Three are acts of the body, namely,
Saving Life,
Chastity, and
Charity.
Four are acts of speech, namely,
truth-telling,
Peace-making,
Politeness of speech, and
Religious discourse.
Three are acts of the mind, namely,
Benevolence,
Good Wishes, and
Meekness combined with Faith.
[2] The Six Paramita (or "Six Boundless Virtues") are:
Boundless Charity,
Morality,
Patience,
Industry,
Meditation,
Wisdom.
In the Pali canon ten Paramita are mentioned:
Charity,
Morality,
Renunciation,
Wisdom,
Energy (or Industry),
Tolerance,
Truthfulness,
Good-Will,
Love, and
Equanimity.
[3] The Four Noble truths taught by the Buddha may be stated as follows:
(1) Existence in the Sangsara (the transitory and phenomenal universe)
is inseparable from Suffering, or Sorrow.
(2) The Cause of Suffering is Desire and Lust for Existence in the
Sangsara.
(3) The Cessation of Suffering is attained by conquering and eradicating
Desire and Lust for Existence in the Sangsara.
(4) The Path to the Cessation of Suffering is the Noble Eightfold Path.
[4] Literally, "the Four Arapa (formless) Unions".
To be born in any of these worlds, wherein existence is bodiless or
formless, is to be united with them. These worlds are the four
highest heavens under the sway of the God Brahma, known as the Higher
Brahmaloka ("Realms of Brahma"). Their names are:
(1) Akashanantyayatana (Realm wherein consciousness exists in infinite
space);
(2) Vijnananantyanatana (Realm wherein consciousness exists in the
infinite state of consciousness);
(3) Akincanyayatana (Realm wherein consciousness exists free from the
infinite state of consciousness);
(4) Naivasamjnana Samjnayatana (Realm wherein there is neither
perception nor non-perception).
These four realms represent four progressive stages in the higher
evolutionary process of emptying consciousness of its most subtle
sangsaric objects, through yogic meditation, and thereby attaining
higher conditions of sangsaric existence prepatory to the attainment of
Nirvava. In the first state, consciousness has no object upon
which to center itself save infinite space. In the second, consciousness
transcends infinite space as its object. In the third,
consciousness transcends the second stage and thus becomes free
from all thinking or process of thought; and this is one of the great
goals of yoga. In the fourth state, consciousness exists of itself
and by itself, without exercising either perception or non-perception,
in profoundest samadhic quiescence. These four states of
consciousness, which are among the highest attainable within the
Sangsara, are reached in yogic trance induced by deep meditation.
So transcendent are they that the unwisely directed yogin is apt to
mistake the realization of them for the realization of Nirvana. The
Prince Gautama, ere attaining Buddhahood, studied and practised the
yoga pertaining to the Four States of formless Existence under two
gurus, Arlara and Uddaka, and relinquished it because he discovered
that such yoga fails to lead to Nirvana. (Cf. the Aryaparyesana, or
"Holy Research", Sutta, Majjhima Nikaya, i. 164-6.)
[5] According to the Mahayana, there is the lower path, leading to
the Four States of formless Existence, and to other heaven worlds,
such as that of Sukhavati, the Western Paradise of the Dhyani Buddha
Amitabha; and the higher path, leading to Nirvana, whereby the
Sangsara is transcended.
(2) The fact that there have been evolved in the Sangsara
spiritually enlightened princes and Brahmins [1] among men,
and the Four Great Guardians, [2] the six orders of devas of the
sensuous paradises, [3] the seventeen orders of gods of the worlds
of form, [4] and the four orders of gods of the worlds without
form [5] shows the virtue of the Holy Dharma.
[1] Most of the religious teachers of India have been either of royal
descent, like Gautama the Buddha, or of Brahmanical or priestly
origin, like Ashvaghosa, Nagarjuna, Tilopa and many others who were
eminent Buddhists. Buddhism holds that the historical Buddha,
Gautama, is but One of a long succession of Buddha's, and that
Gautama merely handed on teachings which have existed since
beginningless time. Accordingly, it is directly due to beings in
past aeons having practised these venerable teachings, based as they
are upon realizable truths, that there have been evolved enlightened
men and gods; and this fact proves the virtue of these teachings,
recorded in the Buddhist Scriptures known as the Dharma.
[2] These are the four celestial kings who guard the four quarters
of the Universe from the destructive forces of evil, the Four Great
Guardians of the Dharma and of Humanity. Dhritarshthra guards the
East, and to him is assigned the symbolic colour white. Virudhhaka
guards the South, and his symbolic colour is green. The red guardian
of the West is Virupaksha, and the yellow guardian of the North is
Vaishravana.
[3] The six sensuous paradises, together with the Earth, constitute
the Region of Sensuousness (Skt. Kamadhatu), the lowest of the Three
Regions (Skt. trailokya) into which the Buddhists divide the cosmos.
[4] These are the deities inhabiting the seventeen heavens of Brahma
which constitute the Region of form (Skt. Rupadhatu), the second of
the Three Regions, wherein existence and form are free from
sensuousness.
[5] These are the deities inhabiting the four highest Brahma heavens,
wherein existence is not only non-sensuous, but is also formless.
These heavens (named above) together with the Akanishtha (Tib.
'Og-min) Heaven, the highest sangsaric state constitute the Region of
formlessness (Skt. Arupadhatu), the third of the Three Regions.
Beyond this is the supra-cosmic state, beyond all heavens, hells, and
worlds of sangsaric existence,--the Unborn, Unmade Nirvana. The
Stupa (Tib. Ch'orten) esoterically symbolizes the Way to Nirvana
through the Three Regions. (See Tibet's Great Yogi Milarepa,
opposite p. 269.)
(3) The fact that there have arisen in the world those who
have entered the Stream, those who will return to birth but
once more, those who have passed beyond the need of
further birth, {1} and Arhants, and Self-enlightened Buddha's
and Omniscient Buddha's, [2] shows the virtue of the Holy
Dharma.
[1] These three gradations of human beings correspond to three steps
to Arhantship (or Saintship in the Buddhist sense), preparatory
to the Full Enlightenment of Buddhahood. "Entering the Stream"
(Skt. Srotaapatti), which implies acceptance of the Doctrine of the
Buddha, is the first step of the neophyte on the Path to Nirvana.
"One who receives birth once more" (Skt. Sakridagamin) has taken
the second step. "One who will not come back [to birth]
" (Skt. Anagamin), being one who has taken the third step and attained to
the state of the Arhant, normally would pass on to Nirvana. If,
however, he takes the vow not to accept Nirvana till every sentient being
is safely set upon the same Supreme Path that he has trodden, and thus
becomes a Bodhisattva (or "Enlightenment Being"), he will consciously
reassume fleshly embodiment as a Divine Incarnation, a Nirmanakaya.
As a Bodhisattva, he may remain within the Sangsara for unknown aeons
and so give added strength to the "Guardian Wall [of Spiritual
Power]" which protects all living things and makes possible their
Final Emancipation. According to the Pali canon, one who is a
Srota-apatti will be reborn at least once, but not more than seven
times, in any of the seven states of the Kamadhatu. A Sakridagamin
will assume birth only once more, in one of the Kamadhatu, and an
Anagamin will not be reborn in any of them.
[2] Self-Enlightened (Skt. Pratyeka) Buddha's do not teach the
Doctrine publicly, but merely do good to those who come into personal
contact with Them, whereas Omniscient Buddha's, of Whom was the Buddha
Gautama, preach the Doctrine widely, both to gods and to men.
(4) The fact that there are Those who have attained Bodhic
Enlightenment and are able to return to the world as Divine
Incarnations and work for the deliverance of mankind and of
all living things till the time of the dissolution of the physical
universe shows the virtue of the Holy Dharma. [1]
[1] It is the Holy Dharma alone which has revealed to mankind the
Bodhic Pathway and the supreme teaching that Those who have won the
right to freedom from further worldly existence should renounce the
right and continue to reincarnate in order that their Divine Wisdom
and Experience shall not be lost to the world, but employed to the
sublime end of leading all unenlightened beings to the same State of
Emancipation.
(5) The fact that there exists, as an outcome of the
all-embracing benevolence of the Bodhisattvas, protective spiritual
influences which make possible the deliverance of men and of
all beings shows the virtue of the Holy Dharma. [1]
[1] In having chosen the Path of Infinite Benevolence, the
Bodhisattvas have projected into the worlds of sangsaric existence
subtle vibratory influences which protect all living beings and make
possible their spiritual progress and ultimate enlightenment, as
otherwise explained above. Were there no such inspiring and
elevating influences in the world, mankind would be without spiritual
guidance and remain enslaved by sensuous delusions and mental
darkness.
(6) The fact that one experiences even in the unhappy
worlds of existence moments of happiness as a direct outcome
of having performed little deeds of mercy while in the human
world shows the virtue of the Holy Dharma. [1]
[1] The Buddhist teaching that the beneficial results of deeds of
mercy done in this life assist one even in the unhappy after-death
states is proved by experience and so shows the virtue of the Holy
Dharma.
(7) The fact that men after having lived evilly should have
renounced the worldly life and become saints worthy of the
veneration of the world shows the virtue of the Holy Dharma.
(8) The fact that men whose heavy evil karma would have
condemned them to almost endless suffering after death should
have turned to the religious life and attained Nirvana shows
the virtue of the Holy Dharma.
(9) The fact that by merely having faith in or meditating
upon the Doctrine, or by merely donning the robe of the
bhikshu, one becomes worthy of respect and veneration
shows the virtue of the Holy Dharma.
(10) The fact that one, even after having abandoned all
worldly possessions and embraced the religious life and given
up the state of the householder and hiding oneself in a most
secluded hermitage, should you still be sought for and supplied
with all the necessities of life shows the virtue of the Holy
Dharma.
These are The Ten Virtues of The Holy Dharma.
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