INTRODUCTION TO BUDDHISM
(Through frequently asked questions)
First part
What do we consider to be Buddha Dharma?
From the perspective of Mahayana Buddhism, when we refer to the term Buddha, it does not mean only Buddha as a person or personality, for example the historical Buddha Shakyamuni, but rather the term Buddha refers to a state of mind that is completely awakened.
Buddha or Sangye in the Tibetan language combines two aspects. The first aspect is complete purification from obscurations (Sangs) and the second aspect which is the accumulation of all that is good (rgyas).
The Sanskrit word Dharma refers to teachings that free us from suffering. These teachings are designed to train the mind and to arouse positive mental states so that we can be happy and peaceful regardless of external circumstances. Fundamentally, the practice of Buddhism itself is directed toward the transformation of the mind.
If we follow Buddha Dharma, it does not mean that unfavorable conditions or difficulties will no longer appear in our lives, but rather it means that we will possess skillful ways of acting, seeing and understanding these difficulties as they truly are and dealing with them without disturbance.
Why does Buddhism emphasize suffering so much?
If we do not know that we are sick, there is no reason to seek a doctor. Similarly, if we are not aware of our suffering and its causes, there is no reason to find a cure for them. Let us take for example a pig which in its ignorance happily indulges in insatiable craving for food. It merrily continues to eat, getting fatter in the process. The pig owner continues to give the pig more food, pleased with how the pig is fattening, planning to slaughter it when it is fat enough and make it into delicacies. In the same way, most of us merrily and in ignorance indulge in our desires and habitual behaviors that further develop our deep ignorance and other negative mental states (like the pig owner). And it is precisely this indulgence in our own desires that becomes the cause of all our suffering, whether it be worldly suffering, illness or even death.
That is why Buddha taught the Four Noble Truths, of which the first two are suffering and the causes of suffering.
What kind of suffering does Buddhist doctrine speak of?
The first kind of suffering that Buddhist doctrine recognizes is called the suffering of suffering. This is essentially the pain we feel when we are sick, or the frustration caused by discomfort from excessive heat, etc.
The second kind of suffering is called the suffering of change. Here the aspect of suffering is the experience of losing something good. For example, if we are healthy and suddenly become ill, the change from good health to illness is the suffering of change.
Generally we are aware of these two kinds of suffering. However, Buddhism goes deeper in revealing the kind of suffering that pervades everything or is the root of all kinds of suffering. We call it the all-pervading conditioned suffering. Not knowing this kind of suffering leads to a clinging to the self, which in turn leads to wrong insights into how things actually exist and this is called ignorance. This all-pervading conditioned suffering is the attachment to the "I" and all phenomena as if they were something permanent, something that exists only by itself, in itself and for itself, and this forms the basis for all negative mental states which in turn cause all negative actions that lead to all possible kinds of suffering.
It is said that the difference between an ordinary person and a person on the spiritual path is that the former does not see, while the latter sees and is aware of this kind of subtle all-pervading conditioned suffering.
Does awareness of this suffering not lead to depression?
The good thing about all these sufferings is that they are not permanent and do not exist by themselves and for themselves. They are the result of individual causes and conditions that are changeable and impermanent and therefore the cessation of suffering is possible. If this were not the case, then if we were suffering, that suffering would continue forever and we would never be able to be happy. Therefore there would be no reason to study the path, because the cessation of suffering would not be possible. That is why Buddha, after giving the teaching of the first two Noble Truths about suffering and its causes, gave the teaching of the third and fourth Noble Truths about the cessation of suffering and the path that leads to that cessation.
Does Buddhism deny the existence of God?
Buddhism does not deny the existence of God. It speaks of the realm of gods as the highest of the six realms of samsara or cyclic existence. It also speaks of God in the realm of form and the realm without form. However, Buddhism denies the idea of an unchanging, permanent God, creator and controller of everything. Buddhism emphasizes personal responsibility, how each of us is our own creator, we are responsible for all the good and bad that comes our way. In order to understand and become aware of this, we turn inward toward our mind, which is the cause of all creations. Someone who has complete understanding of the concept of interdependent existence and emptiness as taught by Buddha would not be able to believe in the concept of God as creator. However, this does not mean that the existence of God is denied.
Can we say that all religions are equal?
If we speak about the equality of religions, all religions teach the attainment of good qualities—love, tolerance, mutual help and certain techniques such as the practice of concentration. These similarities can be the basis on which tolerance toward other religions can develop. From the standpoint of differences, in addition to these positive qualities, Buddha spoke very deeply about a very subtle concept of the law of cause, condition and effect, and about emptiness, and this definitely distinguishes him from other religions. When we study each path and what goal it seeks to achieve, we then find other subtle differences. For example, is the goal of the religion the attainment of moksha, heaven or the state of complete enlightenment for the benefit of all sentient beings, as it is in Buddhism?
However, these differences do not mean that one should argue about which religion is superior. Since each of us has different predispositions or nature, we need to find the path that suits us best. If we find a religion that suits us best, it is more beneficial to immerse ourselves deeply in it rather than practice all religions and methods at the same time, which only leads to chaos.
What kind of transformation does Buddha Dharma bring in relation to us and others?
Buddha Dharma teaches us how to transform our own neurotic mental state into its very pure state which is actually part of us and is all-encompassing. Just as the eye cannot see itself, neither can we see our own pure mind, because it is obscured by our ignorance and confusion about how things actually exist. The revelation of this pure nature of mind is the greatest wonder of all, because it brings with it boundless good qualities, far beyond what we can perceive with our ordinary mind. From the perspective of the individual, it brings lasting peace and happiness, a state beyond suffering and even birth, old age, illness and death, while from the perspective of others it brings the possibility of genuine help to others effortlessly and in boundless ways. Although liberated, Buddha continued to be of benefit to others. That is what Buddha demonstrated.
At the very beginning of learning the doctrine we begin to respect others through the idea of how interconnected we all are. Whatever we think of, we depend on others, whether it is dependence on our parents, teachers, friends, spouses, waiters, tram drivers, gas station workers, salespeople, etc. We simply do not exist nor can we exist by ourselves. Likewise, we learn that although each of us has a primordial pure nature of mind, we all continue to suffer because of deeply rooted ignorance or states of confusion that obscure that primordial pure nature. These understandings awaken in us qualities of love and compassion, and with understanding the concepts of emptiness and non-self-existence, wisdom grows. In order to achieve these transformations, it is necessary that we study, contemplate and meditate. If we sincerely want or like something even as small as drinking coffee in a café, we make an effort in that direction, find the time and conditions for it. In the same way, if someone truly wants to follow the path, it is necessary that they make an effort and find the conditions for it.
When following the Buddhist path or joining a Buddhist center, should we fear that we are entering a cult or that our brains will be brainwashed in some way?
If you feel that positive qualities are growing and negative behaviors are decreasing, what should you fear? If you approach a group where there are people who think similarly to you, who practice and who have learned the path from authentic sources, it can act as vital support and guidance on the path. However, if you try to do this alone just by reading books or texts from the internet, it is far more difficult and you have no one to rely on, no one who can confirm whether your understanding is correct or not, especially if you go deep into Buddha's teachings. For example, to pass a school exam, you must rely on a teacher who gives you correct instructions, while you enjoy learning and discussing with your classmates and then you make an effort to understand the material. In the same way, a teacher at a Buddhist center provides correct instructions, friends in the group encourage you on the path and then it is expected from your side that you make an effort in study, contemplation and meditation.
In today's time there are so many teachers who speak about positive things; why should we follow the teachings of Buddha Shakyamuni who taught long ago?
Unlike teachers today, Buddha taught Dharma only after achieving the state of complete awakening. He clearly demonstrated all the qualities of that realization.
It was not just beautiful words or ideas. For example, if you need to travel to Canada, you can get advice from a person who has read about Canada and has some ideas about it, or you can get advice from a person who has been to Canada. Which of these two pieces of advice will you have more trust in? Naturally, you will have more confidence in the advice of a person who has been to Canada and experienced it directly. On the basis of such direct information you will know what to expect on the journey along with the nature of the experience you will gain and therefore your preparations and the implementation itself will be stronger. That is the difference between the teachings of those who only have beautiful words and Buddha's teachings which can awaken a state of deep realization.
From the standpoint of the time that has passed since Buddha gave his teachings, the teachings are equally valid today as they were 2,500 years ago. Coming from an enlightened mind that is beyond every concept, that is all-knowing and omnipresent, Buddha's teachings are universal and beyond any limiting concepts such as time. Buddha taught the universal truth that everything is a consequence of an appropriate cause. Buddha taught about the suffering that people felt before just as they feel it now. Buddha taught about the causes of suffering that existed before, as they exist now. Buddha taught about the desire for happiness that is common to people of all times. Buddha taught about the cessation of suffering and the path to the cessation of suffering that could be practiced before, can be practiced now, and will likewise be equally applicable in the future. Furthermore, Buddha manifested among us in the form of Buddha Shakyamuni to show that every ordinary person can achieve the state of Buddhahood by transforming their own neurotic mind into its pure state which is our basic primordial nature. What more could we want from a teacher?
Through Buddha's teachings we go beyond the usual causes of suffering such as the environment that surrounds us to the real causes of suffering based on our ignorance or confusion about how things actually exist. We are shown how to go beyond temporary happiness to a state of lasting peace that transcends all suffering of negative mental states, beyond birth, illness, old age and death.
How long do we need to study Dharma?
From life to life we have trained ourselves in all possible neurotic and contaminating ways of behavior. In order to change these behaviors that have become habitual to us, we need a lot of understanding and practice. In comparison with all the wasted lives and all the wasted years in this life when we behaved as we pleased out of ignorance, every time we spend from now on on the path of transformation will be worthwhile and negligibly small.
The main goal of Buddhism is not learning, but the application of what has been learned on oneself. For example, if we talk about love, we immediately feel that of course it is easy because we are people who love. We love friends, relatives, etc. Then, you learn in Buddhist doctrine that love means the wish that all sentient beings be happy and the doctrine shows you how to develop it. These words are not difficult to understand or repeat. However, even with that knowledge, if someone hurts you it is very difficult even to express the wish that that person be happy, let alone sincerely wish it from the heart. For mental transformation, effort, patience and time are essential. The more time we spend in learning and contemplation, the stronger the foundations are, and thus the transformation of the mind is far easier.
Also, the time spent in dharmic activities, whether it is learning or practice, depends quite a bit on the motivation of the person. A limited amount of time can be spent if the goal is to gather information, but true practice requires more time and then, if the motivation is of the highest kind, which is the attainment of the state of enlightenment for the benefit of all sentient beings, then the time spent is not important at all. Such a person with that noble motivation likewise understands that time itself has no intrinsic nature, but is like everything else an interdependent appearance that manifests through the coming together of certain causes and conditions.
The time spent in learning and practicing can vary from person to person, depending on the connection from past lives, karmic imprints.
Second Part
What is the difference between the two Buddhist traditions, Hinayana and Mahayana?
Although both Hinayana and Mahayana traditions are based on the teachings of Buddha himself, Mahayana or the great vehicle, as the name itself indicates, is a vehicle of greater scope compared to Hinayana or the lesser vehicle. One should not confuse the terms 'greater' and 'lesser' in the sense of 'inferior' or 'superior', but rather as a difference in the notion of greater or lesser scope, the range of activities that can be achieved. Thus most practices are the same in the Hinayana and Mahayana vehicles, but from the perspective of possible achievement through them, the scope of these practices varies. For example, when practicing the perfection of ethics, followers of Hinayana emphasize abstaining from negative actions, while for practitioners in Mahayana the practice of ethics includes both avoiding negative actions and accumulating positive merit.
In the Hinayana vehicle, the goal of all practices results in the attainment of personal liberation, i.e. the attainment of the state of Arhat or one who has overcome and abandoned once and for all all disturbing emotions. On the other hand, the goal of the Mahayana vehicle is the attainment of the state of complete enlightenment of Buddha for the benefit of all sentient beings, i.e. the attainment of the state of Buddhahood (omniscience, wisdom and immeasurable compassion toward all living beings).
While the practice of wisdom or emptiness is practiced by both Hinayana and Mahayana practitioners, Bodhichitta is the practice of the awakened mind that is unique and can be found only in the Mahayana tradition.
How can we believe in past and future lives?
If we try to find some kind of tangible evidence about past and future lives, it may be good to study research from various countries in which some children at a very young age have clear memories associated with past lives about who their parents were or recognize their houses or objects that belonged to them in their past lives.
Some evidence can be gathered through cases of some of the high incarnate lamas in the Tibetan Buddhist tradition who left written instructions about where they would be reborn in the future and who their parents would be. According to these descriptions, those lamas were found and recognized several years after they died. Another piece of evidence comes from Tibetan lamas called 'Tertoni' or 'treasure discoverers' who find treasures that they themselves hid in past lives, in various places such as caves, underground, etc.
However, it is very important to understand that when we refer to past or future lives, we are not talking about, for example, 'Ivan' as a person with his personality, coming again in the next life as the same person 'Ivan', but rather we are referring to the continuity of the same stream of consciousness (mind).
Why, when three children are born from the same parents in the same environment, all three have different characters? For example, one child is happier, one is more mischievous, and one is more tearful. Buddha attributed these differences to specific karmic imprints within the continuum of consciousness (mind) of those three children. These streams of consciousness (mind) contain karmic imprints that are the result of emotions and their accompanying actions in past lives. When individual karma matures, aided by the right conditions, it then becomes the cause of different behaviors (consequences), as in the case of these three children. Although it is generally established that the conception of a child in the womb is mainly a consequence of the meeting of sperm and egg, Buddhist science adds to this other factors that play a vital role – consciousness (subtle mind) and karma. Consciousness, which at some point was separated from its past body and contains karmic seeds as a matrix (result of previous actions), enters the womb of the future mother at the moment of conception and merges with the already joined sperm and egg, its new developing body.
How the repetition of birth and death occurs Buddha described in detail in the teachings on the twelve links of dependent origination. It is possible to free oneself from this endless cycle of birth and death by ending the creation of these twelve links and through this achieving the state of Buddhahood.
As Buddha said, "to understand your past actions, look at your present life; to understand your future life, examine your present actions." Whatever you do, no matter how small it is, whether good or bad, will definitely have a result that will likewise be good or bad, depending on the nature of its cause.
What is the meaning of Karma? Does it not imply something passive?
In order to understand the concept of Karma, it is necessary to understand the law of cause and effect. Everything is the result of a certain cause. Just as an orange seed is the cause of an orange tree and an apple tree cannot grow from it, in the same way if we do good or bad the result will be good or bad, depending on the nature of its cause. Thus karma means the actions of an individual which in turn determine his experiences in this and future lives. Since karma refers to actions for which we are responsible, it is not something that happens by itself, something that cannot be influenced, in which we are helpless or something that is passive. Nor does it refer only to something we did in the past, but at every moment while we do something positive or negative, whether at the level of body, speech or mind, we are creating karma for the future. However, when that karma will mature and be realized is quite complex and depends on the interaction of many factors (internal and external), such as the coming together of different causes and conditions, the intensity of the action, the motivation with which the deed was performed, etc.
Why do so many people, who are truly good, experience suffering, such as illness or some tragedy in the family, or even sudden death? Although a person is truly good in this life, they cannot escape the karma created in past lives. Bad karma created in past lives is the cause of bad experiences in this life, even though the person is now good. It is the same with bad people who have good experiences in this life. We usually say about such people that they have good luck. But that luck has its cause in good deeds done in past lives. This clearly demonstrates how it is impossible to escape the law of karma, it follows us like a shadow and is infallible.
If we say that things happen because of karma or the law of cause and effect, where does compassion fit in?
If something bad happens to someone, even though it is the result of something negative that a person did in the past, it is not good to ignore the situation by saying, “, "That is his or her karma." If you understand the meaning of karma and how we all accumulate negative karma due to lack of awareness of the nature of our own actions as well as their results (both are activated on the basis of our ignorance about how things actually exist), this understanding spontaneously brings compassion to the forefront toward all sentient beings. Compassion is the wish and action directed toward the liberation of all sentient beings from suffering, and with such understanding you will help everyone who is in distress. At the same time, you will strive to create good karma for yourself and will therefore be aware of all your actions and strive to use them in this way to benefit others in the best possible way.
What is an enlightened mind?
When we speak of mind in Buddhism, it does not refer to the brain organ itself. The brain stops functioning at the moment of death, but the subtle level of mind or subtle consciousness continues its flow from life to life. This consciousness is not a material phenomenon, but in its essence it is clear and cognisant and experiences happiness as well as suffering. However, the stream of consciousness itself can take gross form such as ordinary gross sensory consciousness associated with mental continuum during life or can take subtle levels, such as during the process of dying.
It would be futile to try to achieve the state of enlightenment or Buddhahood if we have not also achieved the cause equal to the result (Buddhahood). That cause is the seed or potential within our subtle consciousness which is called our 'Buddha nature'. That Buddha nature, of course, does not manifest in the existing state, since it is wrapped in a cloud of disturbing and destructive mental states such as ignorance, anger, attachment, etc. When there is some real partial purification from disturbing emotions, then we are on the Buddhist path, and when there is complete purification, which means that all impurities of the mind and their subtle imprints are removed, then the final and permanent state of Buddha or enlightened mind is achieved.
In other words, an enlightened mind is pure consciousness recognized in itself. Such a mind is free from all karmic imprints and therefore there is no force that would continue the path of endless interdependent cycling passing through births and deaths. An enlightened mind is likewise free from all concepts (ideas and thoughts about something) and is therefore truly liberated and has no need for any effort, and all manifested good for others happens spontaneously and completely naturally. Thus only an enlightened mind can see both conventional (relative) and ultimate (absolute) truth simultaneously. The qualities of an enlightened mind are so vast, sublime, numerous and profound that it is impossible to conceive them with our gross minds or speak of such a mind describing it only through limited and unreliable conceptual imagination.
What is the criterion for being a Buddhist? What is refuge?
Seeking refuge or turning the mind toward the three jewels, Buddha, Dharma and Sangha, is the basic criterion for being a Buddhist. So simply reading books, attending some Buddhist teachings and initiations, surfing through Buddhist websites does not create the criteria by which one could say that someone has entered the Buddhist path and become a true spiritual seeker toward higher levels of knowledge.
The kind of person who can seek refuge is someone who has deeply understood the meaning of precious human life, the impermanence of all phenomena, the law of karma and the nature of suffering in samsara, and who wishes to renounce trivial worldly activities in order to free not only themselves, but all sentient beings, from delusions and suffering. With such a state of mind and motivation it is possible to seek refuge in Buddha, Dharma and Sangha, and for it to bear fruit.
Refuge is sought in Buddha, the enlightened one who is the supreme teacher endowed with all the marks of realization (32 major and 80 minor), who is liberated beyond samsara through supreme wisdom and thereby capable of helping sentient beings in unlimited ways through the power of infinite compassion. Following the path toward that achievement, it is possible to reach the state of Buddha. Having sought refuge in Buddha (the wisdom of omniscience), one of the things that must then be abandoned is seeking refuge in any worldly beings or gods, since they do not have the power to liberate from the suffering of samsara, because they themselves have not been liberated from it. After one seeks refuge in Buddha, the one who has done so through his understanding deeply respects every kind of his representation whether it is just a word from a text, a statue, a picture, even if it is old or damaged.
Seeking refuge in Dharma is the acceptance of specific spiritual training of the mind and techniques for the transformation of the mind or following the true path without arbitrary false additions, by which one must progress in order to reach enlightenment. Buddha taught 84,000 types of Dharma or ways of training the mind that correspond to the different natures of different people and are related to just as many mental obscurations and obstacles. Unique to all Dharmas that Buddha taught is the infallible teaching about the law of cause and effect and the two truths: the conventional or relative, and the ultimate or final, which exist together at the same time, they are interdependent and are not in contradiction with each other. Having sought refuge in Dharma, we abandon harming others at the level of body, speech and mind and fully respect all Buddhist texts. For example, we take care not to place texts on the floor, step over them, scatter them around, etc. Since they contain the sublime wisdom of Buddha which we ourselves aspire to, texts are placed respectfully in high places above head level. They represent the true dharma of Buddha.
Traženje utočišta u Sanghi znači priklanjanje onima koji teže najvišem stanju vrlina, poput Arya ili skupa plemenitih bića koja imaju izravan uvid ili realizaciju praznine fenomena. Na primjer, na putu Mahayane tu se misli na velike bodhisattve poput Avalokiteshvare Manjushrija, dok se u Hinayana vozilu tu misli na stvarne Arhate ili krug izravnih učenika Buddhe Shakyamunija. Nakon što se zatražilo utočište u uzvišenoj Sanghi, treba izbjegavati društvo ljudi koji obeshrabruju ili ne poštuju Buddhu i njegova učenja ili izbjegavati ljude koji uzrokuju da se naše negativno ponašanje povećava. Zatraživši utočište u Sanghi znači poštivati etički kodeks koji uključuje sve što je simbol Sanghe, a osnovu toga čini poštivanje svih članova uzvišene i obične Sanghe, zajedno sa duhovnim prijateljima koji imaju čisto djelovanje, posjeduju osobno duhovno iskustvo i znanje, i ohrabruju nas na putu ka prosvjetljenju. Isto tako, suzdržavamo se od svih negativnih aktivnosti kao što su uzrokovanje disharmonije ili razdora u Sanghi.
The benefits of taking refuge in the three jewels are immeasurable. It forms the very foundation of all Buddhist practices. It prevents us from doing harm, both for others and for us, and helps us in accumulating merit, all good qualities. One cannot take tantric initiations or any Buddhist practices, no matter how small they are, without developing a mind that is turned toward seeking refuge in the three jewels. It is like the foundation on which a house is built. The reason why Buddha, Dharma and Sangha are compared to jewels is that they are precious, rare and undefiled and make us and others more beautiful and do not change in terms of the meaning of their value itself.
Therefore it is important to always strive to keep the objects of refuge in mind, have faith in them and not abandon them even at the cost of our own life.
Does an increase in wisdom lead to inflation of ego and a sense of arrogance?
It would be good to distinguish between the term intelligence, which we commonly use, and the Buddhist term 'wisdom'. Intelligence commonly refers more to learning in a certain field, where a certain person in relation to another may be more prominent, has the ability to understand certain topics more quickly, is more skilled in that field and shows that kind of knowledge. Intelligence of that kind can be measured by IQ levels or through various tests. Higher intelligence can cause a person to feel superior, proud and enhance the ego as a consequence of receiving praise from others.
The Buddhist term 'wisdom' refers to a state of mind that is free from mistaken understanding or all kinds of confusion about the way all phenomena including the 'I' or ego actually exist. Every phenomenon individually as well as all phenomena together, do not exist in ultimate reality, they do not have entity and identity by themselves, therefore they are not permanent and self-existing. This is a matter of mistaken perception of things and creating an insight that leads to all kinds of exaggerated and distorted emotions, and accordingly mistaken actions that are the cause of suffering. The common intelligence that fortunately human beings possess, is used to understand the aspect of wisdom through logical reasoning and reflection. Meditation is used as a tool through which wisdom itself can be experienced. Therefore, wisdom is a sword that cuts the 'I' or ego which we mistakenly perceive and around which we base all our activities. For example, 'I want', 'I don't want', 'I will', 'I won't', etc. Seeing the true nature of all phenomena, we develop a greater sense of compassion for all sentient beings that suffer due to their own confusion of which they are not even aware. Furthermore, if the 'I' does not exist in the way it appears to us that it does, then naturally other emotions such as pride, jealousy, etc., which revolve around the protection of that 'I', likewise have no basis of true existence, although they seem real to us.
Love and compassion are spoken of in other religions as well; is the Buddhist concept of love and compassion different in any way?
Although all religions aim to bring good qualities to the fore in people and therefore teach about love and compassion, the Buddhist idea of love and compassion is slightly different in terms of its wider field of action. In Buddhism we speak of love and compassion in terms of a mental state that is impartial and extends equally toward all sentient beings, whether they are humans (known or unknown), animals or any other sentient form from the six realms of existence.
Love means the wish that all sentient beings achieve a state of happiness and action in the direction of bringing such happiness to all sentient beings. Here happiness does not refer only to worldly happiness, the fulfillment of our momentary desires, but means the achievement of a state of true happiness which is beyond all suffering of samsara and is a permanent state of mind. In other words, ultimate happiness refers to the state of enlightenment.
Compassion does not mean pity, but refers to the wish that all beings be freed from suffering, as well as action directed toward the liberation of all sentient beings from suffering. Here suffering does not refer only to worldly suffering such as illness, death, or the suffering of change, but rather refers to the main cause of all suffering, the mistaken view of reality which we call ignorance. Knowing that all beings in all six realms of existence are under the influence of that fundamental ignorance, we develop impartial compassion toward all beings, whether they are rich or poor, close to us or unknown, friendly or hostile in disposition, etc.
Thus, we have intelligent love and intelligent compassion which are impartial and developed on the basis of many valid reasons and valid logical reasoning. This love and compassion create the foundation of Buddha's ability to be limitlessly beneficial to all sentient beings, even though he himself is liberated from the state of suffering of samsara.
Why do we need to make offerings in money and food for Dharma teachings or to help Dharma centers when they organize some Dharma activities?
If dharmic activities require some kind of organization that includes some incurred costs, such as paying for plane tickets, teaching premises, organizing transportation, etc., then it is completely natural to help the organization cover the costs. That kind of organization requires enormous effort, time and work from individuals, so on the other hand the least that can be done is to cover part of the costs for the organizer. This also shows our selflessness as well as appreciation of such activities and can further encourage the organization of such events. For example, when we go to a store and want some item, we do not hesitate to pay its price, in the same way, if we value dharmic activities, we will not hesitate to support them by giving money or some offering. In Mahayana doctrine, the main goal is the attainment of enlightenment for the benefit of all sentient beings; therefore it is quite paradoxical to desire something like that if we are not even motivated to help others in organizing dharmic activities with our contribution in money or personal work. In Buddhist Dharma, the guru or the person who teaches Dharma is considered an object of Refuge, because without him we would not be acquainted with the precious words of Buddha. Therefore, in a certain way he is some kind of Buddha's representative. Offering to him is not only a way of showing one's respect toward Dharma, but is also a way of accumulating merit through the practice of selfless giving which helps us progress on the path of Dharma. Thus this giving has a two-way benefit because it helps the other and at the same time the one who gives. Of course, the path to enlightenment is so precious (since it brings liberation from all suffering to us and others) that no amount of money is comparable to it. Therefore, one should be happy to be able to contribute as much as one is able, instead of paying attention to the actual value of the amount, because the motivation behind that giving is always more important. It is not the value in what is given, but in the selfless motivation that determines the real benefit from the act of giving.
If you clench your fist tightly and cannot give, unfortunately, the palm of your hand is not open to receive either. Everything depends on one another.
Those who are interested in deeper learning and practicing Buddha Dharma can contact our Buddhist center 'Padmasana' in Zagreb at mobile phone number 098/1753859 (Mr. Dragutin Šmalcelj)
Written by:
Reena Šmalcelj (Lhamo Ozer Chenma), Vice-president of the Croatian Buddhist Society 'Padmasana'
All rights reserved by the author and the Croatian Buddhist Society 'Padmasana'