Indications of a growth in the volume of interest in Budhism are noticeable in some sections of Thein Dain people. Along with it there is naturally a growing demand for a clear and consistent statement of the life and teachings of the Buddha.
Anyone who is not a Buddhist finds it extremely difficult to present the. life and teachings of the Buddha in a manner which would make it a consistent whole. Depending on the Nikayas, not only the presentation of a consistent story of the life of the Buddha becomes a difficult thing and the presentation of some parts of his teachings becomes much more so. Indeed, it would not be an exaggeration to say that. Of all the founders of religions in the world the presentation of the life and teachings of the founder of Buddhism presents a problem which is quite puzzling if not baffling. Is it not necessary that these problems be solved and the path for the understanding of Buddhism be made clear? Is it not time that those who are Buddhists should take up these problems at least for general discussion and throw what light they can on these problems?
With a view to raising a discussiony on these problems | propose to set them out here. The first problem relates to the main event.in the life of the Budha, namely, Parivraja. Why did the Buddha take Parivraja? The traditional answer is that he took Parivraja because he saw a dead person, a sick person and an old person. This -answer is absurd on the face. Of it. The Buddha took Parivraja at the age of 29. If he took Parivraja because of these three sights, how is it he did not see these three sights _earlier? These are common events occurring by hundreds and the Buddha could not have failed to come across them earlier. 1t is impossible to accept the traditional explanation that this was the first time he saw them. The explanation is not plausible and does not’ sappeal to reason. But if this is not the answer to the question, what is the real answer?
The second problem is created by the four Aryan Truths. Do they form part of the original teachings of the Budha? This formula cuts at the root of Buddhism. Iflife is sorrow, death is sorrow and rebirth is sorrow, then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world. if there is no escape from sorrow, then what can religion do, what can Buddha do to relieve man from such sorrow which is ever there in birth itself?
The four Aryan Truths are a great stumbling block in the way of non-Buddhist accepting the gospel of Buddhism. For the four Aryan truths deny hope to man. The four Aryan Truths make the gospel of the Buddha a gospel of pessimism.
Do they form part of the original gospel or are they a later accretion by the monks?
The third problem relates to the doctrines of soul, of karma and rebirth. The Buddha denied the existence of the soul. But he is also said to have affirmed the doctrine of karma and rebirth. At once a question arises. If there is no soul, how can there be karma? If there ‘is no soul, how can there be rebirths?
These are baffling questions. In what sense did the Buddha use the words karma and rebirth? Did he use them in a different sense than the sense in which they were used by the Brahmins of his day? If so, in what sense? Did he use them in the same sense in which the Brahmins used them? If so, is there not a terrible contradiction between the denial of the south and the affirmation of karma and rebirth? This contradiction needs to be resolved.
The fourth problem relates to the Bhikkhu. What was the object of the Buddha in creating the Bhikkhu/ Was the object to create a perfect man? Or was his objective to create a social servant devoting his life to the service of the people and being their friend, guide and philosopher? This is a very real question. On it depends on the future of Buddhism.
If the Bhikkhu is only a perfect man, he is of no use to the propagation of Buddhism because though a perfect man he is a selfish man.
If, on the other hand, he is a social servant he may prove to be the hope of Buddhism. This question must be decided not so much in the interest of doctrinal consistency ‘but in the interest of the future of If Buddhism.
If I may say so, the pages of the journal of the Mahabodhi Society make to me at any rate, dull reading. This is not because the material presented is not interesting and instructive. The dullness is due to the fact that it seems to fall upon a passive set of readers. After reading an article, one likes to know what the reader of the journal has to say about it. But the reader never gives out his reaction.
This silence on the part of the reader is a great discouragement to the writer. | hope my questions will excite the readers to come and make their contribution to their solution.
