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佛陀是世界之光 Nature of the Buddha Light of the World
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Nature of the Buddha Light of the World


'Understood are the things to be understood,

Cultivated are the things to be cultivated,

Eradicated are the things to be eradicated,

Therefore Brahmin, I am the Buddha.'(Sutta Nipata)


'As long, brethren, as the Moon and Sun have not arisen in the world, just as long is there no shining forth a great light of great radiance. There prevails gross darkness, the darkness of bewilderment. Night is not distinguishable from the day, nor the month, the half-moon and the seasons of the years from each other.


'But, brethren, when the Moon and Sun arise in the world then a great light of great radiance shines forth. Gross darkness, the darkness of bewilderment, is no more. Then are months and the half-moon and the seasons of years.'

'Just so, brethren, as long as a Buddha, who is an Arahant, a Buddha Supreme, arises not, there is no shining forth a great light of great radiance. But gross darkness, the darkness of bewilderment, prevails. There is no proclaiming, no teaching, no showing forth, no setting up, no opening up, no analysis, no making clear of the Four Noble Truths.


'What Four? The Noble Truth of Suffering, the Arising of Suffering, the ceasing of Suffering, and the approach to the ceasing of Suffering.

'Wherefore, brethren, do you exert yourselves to realize 'This is suffering; this is the arising of Suffering; this is the ceasing of Suffering; this is the approach to the ceasing of Suffering.'


The above words give us a clear picture of the great value of the arising of the Buddha to the world. The Buddha arose at a time when Western Philosophy as inaugurated by the Greeks, was led by Heraclites who gave a new turn to the early religions of the Olympian gods. It was a time when Jeremiah was giving a new message among the Jews in Babylon.


It was a time when Pythagoras was introducing a doctrine of reincarnation in Italy. It was a time when Confucius was establishing the national life of China by his ethics of conduct.

It was a time when India's social fabric was heavily encrusted with priest craft, self-mortification, caste distinctions, corrupt feudalism, subjection of women and fear of Brahmancial dominance.


It was at such time that the Buddha, the most fragrant flower of the human race, appeared in the land where saints and sages dedicated their lives in the search for truth.


He was a great man who wielded an extraordinary influences on others even during His lifetime. His personal magnetism, moral prestige and radiant confidence in His discovery, made Him a popular success. During His active life as a Teacher, the Buddha enlightened many who listened to Him. He attracted the high and low, rich and poor, educated and illiterate, men and women, householders and ascetics, nobles and peasants. He went in search for the vicious to teach, while the pure and virtuous came in search of Him to learn. To all, He gave the gift of the Truth that He had discovered. His disciples were kings and soldiers, merchants and millionaires, beggars and courtesans, religious as well as deluded people. When people were deluded, He enlightened them. When they were inflamed with rage and lust, He gave them the cooling water of Truth. When they were forsaken and wretched. He extended to them the infinite love of His compassionate heart.


He did not set out to remold the world. He was 'Lokavidu'? 'The knower of the world.' He knew the world too well to have any illusions about its nature, or to believe that its laws could be completely refashioned to suit the desires of man. He knew that the world does not exist for the pleasure of the man, He knew about the nature of worldly conditions. He realized the vicissitude of worldly life. He knew the futility of human imagination or day dreaming about the world.

He did not encourage wishful-thinking in terms of establishing a worldly Utopia. Rather, He told each one of the Way by which one could later conquer one's own world? the inner subjective world that is everyone's private domain. In simple languages, He told us that the whole world is within us and the world is led by the mind and that mind must be trained and cleansed properly.


His teaching was basically simple and meaningful: 'To put an end to evil; to fulfill all good; to purify the mind. This is the advice of all the Buddhas.' (Dhammapada, 183).



He taught the people how to eradicate ignorance. He encouraged them to maintain freedom in the mind to think freely. Rigid rituals, rigid dogmas, blind faith and the caste system, all had no place in His way of life. All people were one in the eyes of the Buddha.


By every test of what He said, did and was, He demonstrated Himself to be the preeminent man in His day. He declared a faith of service, a ministry of sacrifice and achievement. He advised us to start our life from today onwards as if it is the beginning of our life, and to fulfill our endless responsibilities and duties of daily existence here and now without depending on others to do it for us.


He gave the world a new explanation of the universe. He gave a new vision of eternal Happiness, the achievement of perfection in Buddhahood. He pointed out the way to the permanent state beyond all impermanence, the Way to Nibbana, the final deliverance from the misery of existence.


His time was 2,500 years ago. Yet, even today this great Teacher is honored not only by the religious-minded people, He is also honored by atheists, historians, rationalists and intellectuals all over the world who have acknowledged Him as the Enlightened, most liberal minded and compassionate Teacher.

'Sukho Buddhanam Uppado.'

Happy is the birth of the Buddha. (Dhammapada 194).



Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha was a unique human being who was self-Enlightened. He had no one whom He could regard as His teacher. Through His own efforts, He practised to perfection the ten supreme qualities of generosity, discipline, renunciation, wisdom, energy, endurance, truthfulness, determination, goodwill and equanimity. Through His mental purification, He opened the doors to all knowledge. He knew all things to be known, cultivated all things to be cultivated, and destroyed all things to be destroyed. Indeed, no other religious teacher was comparable to Him in terms of cultivation and attainment.

So special was He and so electrifying His message, that many people asked Him 'What(not so much as Who) He was'. Questions on 'Who He was' would be with respect to His name, origin, ancestry, etc., while 'What He was' referred to the order of beings to which He belonged. So 'godly and inspiring was He that even during His time, there were numerous attempts of others to turn Him into a god or a reincarnation of god. Never did He agree to be regarded as such. In the Anguttara Nikaya, He said: 'I am not indeed a deva, nor a gandharva, nor a yaksa, nor a manusya. Know ye that I am the Buddha.' After Enlightenment, the Buddha could no longer be classified even as a 'manusya' or an ordinary human being. He belonged to the Buddha Wangsa, special race or species of enlightened beings, all of whom are Buddhas.

佛陀是一个普通人,他透过自己的觉悟而证得正自觉大智慧,没有人可以宣称他是佛陀的导师。经过他自己不懈的努力,和获得十种殊胜的德行──布施、持戒、出离、智慧、精进、忍辱、坚定、真实、慈悲和平等。透过自身的净化,他敞开了知识的大门,他拥有通晓世间一切的智慧,他教化一切可以被教化的,销毁一切应该被销毁的。这一点,其他的宗教导师是无法和他相比拟的。佛陀的教义像闪电一样 的惊醒了大家,开始有人不屑的问道:「他是什么东西?」尊重他的教义的人,也开始在寻思道:「他是谁?」。佛陀是多么的神圣和超脱,佛陀从来未曾宣称过他是神或是神的使者,他不须要代表神。佛陀说过:「我不是天人、不是甘塔拔、不是亚卡(yakkha),也不是人类(manusya),我是佛陀。」 《增支部》


Buddhas appear in this world from time to time. But some people have the mistaken idea that it is the same Buddha who is reincarnated or appears in the world over and over again. Actually, they are not the same person, otherwise there is no scope for others to attain Buddhahood. Buddhists believe that anyone can become a Buddha if he develops his qualities to perfection and is able to remove his ignorance completely through his own efforts. After Enlightenment, all Buddhas are similar in their attainment and experience of Nibbana.


In India, the followers of many orthodox religious groups tried to condemn the Buddha because of His liberal teaching which revolutionized the Indian society. Many regarded Him as an enemy when increasing numbers of intellectuals as well as people from all ranks of society took up the religion. When they failed in their attempt to destroy Him, they adopted the reverse strategy of introducing Him as a reincarnation of one of their gods. This way they could absorb Buddhism into their religion. To a certain extent, this strategy worked in India since it had, through the centuries, contributed to the decay and the subsequent uprooting of Buddhism from the land of its origin.


Even today there are certain religionists who try to absorb the Buddha into their beliefs as a way of gaining converts among Buddhists. Their basis for doing so is by claiming that the Buddha Himself had predicted that another Buddha would appear in this world, and that the latest Buddha will become even more popular. One group named a religious teacher who lived 600 years after Gautama the Buddha as the latest Buddha. Another group said that the next Buddha had already arrived in Japan in the 13th century. Yet another group believed that their founder came from the lineage of great teachers (like Gautama and Jesus) and that founder was the latest Buddha. These groups advised Buddhists to give up their old Buddha and follow the so-called new Buddha. While it is good to see them giving the Buddha the same status as their own religious teachers, we feel that these attempts to absorb Buddhists into another faith by misrepresenting the truth are in extreme bad taste.

Those who claim that the new Buddha had already arrived are obviously misrepresenting what the Buddha had said. Although the Buddha predicted the coming of the next Buddha, He mentioned some conditions which had to be met before this can be possible. It is the nature of Buddhahood that the next Buddha will not appear as the dispensation of the current Buddha still exits. He will appear only when the Four Noble Truths and the Eightfold Path have been completely forgotten. The people living then must be properly guided in order to understand the same Truth taught by the previous Buddhas. We are still living within the dispensation of Gautama the Buddha. Although the moral conduct of the people has, with very few exceptions, deteriorated, the future Buddha would only appear at some incalculable period when the Path to Nibbana is completely lost to mankind and when people are ready to receive Him. 佛陀是不是神的化身



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