Miracles and Religions
To the masses a religion without miracles is inconceivable. Every religious book in the world records at least some instances of their founders' supernormal powers to effect miraculous cures: walking on water, appearing in two places at the same time and so on. Buddhism also accepts the phenomenon of miracles but with a marked difference: these powers are not divinely endowed.
According to the Buddha, the performance of miracles is within the capacity of every human being who has developed his
psychic powers through Jhana meditation. Thus the Arahants mentioned in the
Dhammapada worked miracles - Moggallana multiplied the cakes, Cula Panthaka
projected multiple images of himself, Samanera Sona although only eight, was
able to create a monastery for the Buddha and his retinue, and Khema
could fly through the air. The Buddha himself performed the 'Twin
miracles', emitted rays of light and water simultaneously from each nostril,
generated six coloured cosmic rays from his body, projected visions of himself,
heard and understood the cries of insects, created a golden lotus and images of
a beautiful woman turning old, dying and decomposing. However, all these
miracles were performed not to glorify a divinity but to help people to
understand the true nature of phenomena. There are many instances where the
Buddha uses his supreme mental powers to will that things appear or disappear
so that his listeners can concentrate, or to make the questioners forget
the question until the time for the answer is appropriate and so on.
Again in all these instances, the Buddha only employs his
supernormal powers to help human beings achieve their emancipation. He
specifically instructed some of his monks to refrain from resorting to miracles
simply to impress the gullible, remarking that this was like employing dancing
girls to sell merchandise.
Why Renounce?
In many Buddhist countries it is considered a praiseworthy deed
to turn one's back on the material world and join the Order of monks. In the
Dhammapada we find many instances of a number of people, old and young, rich
and poor, male and female, renouncing the worldly life. Although some people
appreciate their desire for renunciation, some others may wonder whether it is
not irresponsible and selfish to turn one's back on one's dependants and leave
them in the lurch to fend for themselves. The Dhammapada records stories of
parents, wives and betrothed ones being left unhappy and miserable when those
they love leave them to become mendicants. To discuss this problem we must
consider the Dhammapada verse which refers to those who do not yet understand
the uncertainty of existence:
'I have sons, I have wealth.'
The ignorant man thinks he is secured.
Indeed, he himself is not his own.
How can sons or wealth be his? (V: 62)
Bound to this world as we are by delusion we create selfish
desire which gives rise to attachment for others whom we call our own. But if
we only reflect that these very beings we claim as our own 'belonged' to
countless others in previous lives and will again belong to others in future
lives, we will see all our selfish craving for others as merely trying to grasp
at mirages.
Those who renounce do so for many reasons. There are those who
become monks to lead an easy life, to join some loved one who has joined the
Order, to avert ill fortune and so on. These are not genuine seekers after
reality in life.
However, those who genuinely seek to understand the purpose of
life renounce when they truly comprehend the nature of existence in Samsara. It
is not escapism. They realize that real release from unsatisfactoriness can
only be gained by cutting off all attachments. It is not selfishness but a
sacrifice, because no one can renounce anything with selfishness. They may
cause temporary grief to those who are attached to selfhood when they make the
momentous decision to enter the Homeless Life. But each
individual's emancipation is in his own hands, he will only delay
emancipation if he clings to the worldly life.
By oneself, indeed, is evil done,
By oneself is one defiled
By oneself is evil left undone
By oneself indeed, is one purified
Purity and impurity depend on oneself
No one purifies another (V: 165)
As Lady Patacara and Kisa Gotami realised, death will still
separate us and our loved ones. The only emancipation is attaining Nibbana
where the illusion of Self is irrevocably destroyed and there is no more
meeting through rebirth and separation through death. To do this, the first
step must be made, and like a surgeon's incision, it may be painful, but
necessary.
For the sake of other's welfare however great,
Let not one neglect one's own welfare (liberation)
Clearly perceiving one's own welfare
Let one be intent on one's own goal (V: 166)
'Welfare' here does not refer to one's own physical well being
but one's spiritual emancipation which can only be obtained by personal effort
and renunciation.
Dr. Anthony Fernando, Lecturer in Christian Culture in the
University of Kelaniya Sri Lanka, in his book 'Buddhism and Christianity'
states:
'A Christian student, may be somewhat shocked at the idea of a
married person leaving his wife and child behind to enter the monastic life. We
must view such a happening in the light of the social traditions prevalent at
the time. Leaving home for the practice of asceticism after a period of married
life was an approved form of behaviour in Hindu society. According to the Hindu
ideal, a person aspiring for perfection had to organize his life in a certain
gradation. He had first to be a celibate student, then a married man, and
finally either an ascetic or a hermit. According to that commonly accepted
tradition Buddha's behaviour was not at all abnormal. Further, if the Indian
family system is taken into account, where a strong sense of unity prevails
between relatives, leaving behind a wife and child did not amount to an
abandonment. They were always taken care of by the parents, parents-in-law, or
uncles and aunts.'
Those who sneer at the 'shavelings' may go and worship and ask
for their blessings as soon as their temporal means of happiness - wealth,
loved ones, power - are removed. True solace can only be found in the serenity
of simple surroundings, simplicity in life and among people who have given up
craving.
Those who are too strongly attached to the world of sensual
desires cannot appreciate the relief that is experienced by the 'liberated
ones' who have finally cut off their worldly burdens. In the 'Songs of the
Elders' – paeans of joy are uttered by the bhikkhus and bhikkhunis who express
their ecstatic feelings at this indescribable experience of pure happiness.
Others who have been inspired by them have also followed their path and
experienced the same joy which is permanent and indestructible unlike the
temporary gleams of happiness that we worldlings take for the real thing. It is
after renunciation that people not only experience complete freedom in their
lives but can render better service to others. The only way to curtain greed,
jealousy and hatred and other mental disturbances in order to lead a peaceful
life is through renunciation
Arahanthood
Why do people go through so much effort to attain Arahanthood or
Sanctification? It is because they understand the ultimate goal of a being
according to the Buddha's Teaching is to destroy, finally and utterly, the root
cause of rebirth which brings repeated sorrow and unsatisfactoriness. There is no alternative to Nibbana.
Even re-birth in heaven is a temporary experience. Sooner or later even the
gods must die and continue to struggle in Samsara. According to the Buddha
there is one way to liberation (Nibbana) and another for the worldly life.
Having experienced the worldly life and having found it unsatisfactory, the one
who understands gives up family, bondage, wealth and power with no feelings of
regret.
Achema
- 2005
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