Introduction
Prof. Lozam Jamspal from Columpia University teaches Tibetan Buddhism. It is the first time for me to have an opportunity to learn one of major Buddhist schools's Teachings. He taught students the causes of taking refuge, three types of persons, in Tibetan Buddhism, the sufferings of the six realms, the three Refuge Precepts, Cause and Effect to three types of the persons, the Nature of mind and so forth, Of them, I want to discuss the causes of taking refuge, three types of persons, the concept of Theravada of three types of offspring, and the relationship of Theravada and Mahayana Buddhism Teachings. First of all, I will discuss the cause of for taking refuge.
Prof. Lozam Jamspal from Columpia University teaches Tibetan Buddhism. It is the first time for me to have an opportunity to learn one of major Buddhist schools's Teachings. He taught students the causes of taking refuge, three types of persons, in Tibetan Buddhism, the sufferings of the six realms, the three Refuge Precepts, Cause and Effect to three types of the persons, the Nature of mind and so forth, Of them, I want to discuss the causes of taking refuge, three types of persons, the concept of Theravada of three types of offspring, and the relationship of Theravada and Mahayana Buddhism Teachings. First of all, I will discuss the cause of for taking refuge.
The causes for taking refuge
People take refuge because of fear and belief: fear of the sufferings of the six realms of samsãra, and belief that the Three Jewels can save them and bring about bliss. So Buddhism and other religions in the world appeared for the reason of happiness, peace, and harmony of people. They take refuge Triratana--- the Three Jewels: Buddha, Dhamma and sangha. Samsara, the cycle of rebirth is like an illness. Buddha is like the physician. Dharma is like medicine. The sangha are like nurses. After discussing the cause for taking refuge, next let’s examine three types of persons.
Three types of
persons
In Tibetan
Buddhism, there are three types of persons. They are classified according to
their motivation in taking refuge.
A person who has
inferior capacity’s motivation in taking refuge is to avoid rebirth in the
three lower realms, and to attain rebirth in one of the three higher realms.
A person of
middling capacity’s motivation in taking refuge is to emancipate and escape
samsara completely even the higher realms such as humans and gods and attaining
nirvana for themselves alone. To attain nirvana for oneself requires:
Knowledge of
selflessness having destroyed the enemy of the afflictive emotions, it means to
be an arhat. A person of superior capacity’s motivation for taking refuge is to
free all beings from suffering. After taking refuge, Three types of offspring
will be revealed
The concept of
Therãvãda of Three types of offspring
A gain The
Buddha loved all sentient beings as same as his offspring.[1] In Therãvãda
Buddhism, The Buddha revealed three
kinds of offspring: Atijãta
putta means offspring’s capacity that is
better than their parents. Anujãta putta offspring’s capacity that is equal to
their parents. Avajãta putta offspring’s capacity is lower than their parents. This
might be the origin of three types of persons in other Buddhist schools. But all Buddhas(Sammasambuddhas) have the same morality, concentration, and wisdom. Moreover, I will explain the link of Therãvãda and Mahãyãna Teachings.
The relationship of
Therãvãda and Mahãyãna Teachings
If Therãvãda Abhidhamma
is understood well, Yogãcãra and Madhyamika are not outside of the Therãvãda Abhidhamma.
When a meditator who gains fourth Jhana concentrates and removes all
physicality then he achieves ultimate goal of Yogãcãra. After focusing and eliminating
all matters, he changes to contemplate and eliminate his mind then he achieves
ultimate goal of Madhyamika. They are mentioned in The Therãvãda Abhidhamma
very clearly. To be good at such the
most profound teachings we must
listing, consider, make questions, discuss, analyze, write, train and memorize them.
The both of them have not obtained the superabundance consciousness, states of
Ariya, noble ones. They are practical teachings, cannot be realized and
penetrated through only learning them. It is how the Therãvãda Abhidhamma and
Mahãyãna Teachings relate to each other. Although Therãvãda Buddhism has such
good Abhidhamma, Buddhaghosa who was Bodhisatta, Dhammapãla etc. who were Pãli scholars respected other religions and never condemned
them unsuitable names because they believed the working, the law, and the
response of Karma e.g. Why did Gautama Buddha have
to practice self-modification (Durkaracariya) for six years? When he was
Jotipala, Bodhisatta, because he condemned Kassapa Buddha having said how the
bald monk enlightened omniscience by just practicing meditation for only six days.
When I enlightened omniscience as The Buddha in the future, I would practice it
for six years. This is the example of the working and the response of Karma.
Actually Mahãyãna and
Tibetan Buddhism are very similar e.g. Yogãcãra, Madhyamika, Bodhisattva’s
ideal etc. Some scholars said “Tibetan Buddhism is a school of Mahãyãna
Buddhism.” But “At the time of the Buddha did not have the term of Mahãyãna, Vajrayãna
and Therãvãda but Dharma” said Prof. Dr.
Lozam Jamspal. Satya Narayan Goenka, Vipassanā meditation teacher also said that
he had not taught any Mahãyãna, Vajrayãna and Therãvãda teachings but The
Dharma as mentioned in the book called the art of living.
Conclusion
We understand why the people take refuge in the
Three Jewels: Buddha, Dhamma and sangha and the concept of three types of
persons in Mahãyãna and Therãvãda Buddhism. When we understand Therãvãda
Abhidhamma well, we know and analyze what is Yogãcãra and what is Madhyamika
too. Therefore we should study all schools of Buddhism so as to create harmony
of all Buddhists by understanding mutually. We need to listing, consider, make
questions, discuss, analyze, write, train and memorize the important doctrines
of the Buddha because Buddhism and science do not encourage blind faith. We should
research them in order to know the truths and benefits and refuse the untruths
and non-benefits, that is, to prove them properly, analytically, critically in the
field of academic studies.
Bibliography:
Dr. Lozam Jamspal’s lecture, class one
Myint Swe U by (Dhammācariya,
B.A.(hons), M.A.(London). Buddha’s
Abhidhamm, science of mind and matter. Mandalay:
Publishers Mandalay Buddhist Academy.Burma.(1999)
Thanissaro Bhikkhu. Karaniya
Metta Sutta: Good Will. http://www.accesstoinsight.org. Retrieved 14 July, 2012.
[1]
Mãtãyathã
niyaṃ putta mãyusã.
Thanissaro Bhikkhu. Karaniya Metta Sutta: Good Will. http://www.accesstoinsight.org. Retrieved 14 July, 2012.
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