No 1400 of Living Life Series 1
It is the celebration of what man can be capable of, not only for himself but for the benefit of others through what the Buddha stand for - the doctrine to being good and pure free from defilements of the self.
It is the giving up of the self and yet it is the elevation of the person beyond his ego or self. He is then not his ego or self but a purer and purer being with peace - not just inner peace but peace and love for all around.
He is no longer his past self as he has eradicated the ego. He is no longer self but is more real than what the self or ego he was before.
This is what Buddha wants all to achieve - not just his followers but all. We don't need to label ourselves as Buddhists. Doing so becomes another ego pursuit.
It is not self destruction but release of the person to be pure and peaceful with time until one day he is as pure as the enlightened ones - the saints above the saints.
He becomes attractive to others. His love for life is unmistakable. If others are likened to ants and insects, he is like the flower which attracts insects and ants coming to it for nectar.
This is how Bo Tien 武 天 tries to explain what a person should be and also what temples should be. This is one way he tries to make all understand what they should go for.
Others sadly come to a pure person for blessings of worldly nature and not for the way to be pure, free and liberated from need for worldly nectar.
Even if he wants to enlighten others, others will still ask from him for worldly favors - just like they go to God and saints for nectar of material and worldly blessings instead of how to be pure and at peace.
God and saints understand that many still need nectar of material blessings as means to have some physical comforts to enable them to be better at ease to achieve inner peace and purity.
But when many go for material and earthly needs, they want more and more and spiritual peace and purity will never be in their sight or horizon.
With regards to Vesak, there are many other associations than reflected on above. No doubt, Vesak brings the joy of knowing the Buddha more so what he stands for. But it is perhaps more than coincidence that Vesak follows the yearly Chinese visitation of the graves and niches of their departed elders.
But this is in line with what Buddha says that the home is the first temple and the elders the first gods. The first notable event in the lunar new year of the Chinese is the month of the visitation of the graves and niches.
This represents the first thing we must do in life - the respect of the first gods namely the elders. This is applicable to all regardless of race or culture. No point knowing God, Buddha or the way to inner peace and purity if we know not and respect not the elders in the family. No point in knowing and commemorating Vesak if we forget our roots - the elders.
In fact the Chinese lunar year begins with new year celebrations when all pay respect to their parents and elders that are still around and living. In turn, the elders bless them with red packets.
Then soon after, there is the yearly month long season of visitation of the graves and niches of the departed elders. Only soon after that comes Vesak.
Thus Vesak becomes that more meaningful if we first respect living elders, then departed elders and love ones before observing Vesak. This is not for the Chinese alone but applicable to all races and cultures. Respect for elders and parents is stressed by all religions. This Bo Tien 武 天 reminds us. Any civilised and ethical society will do that.
Vesak thus brings into association a number of values and principles in life we should have. There is also the need for us to prioritise them - respect and treasure the living, then the departed elders and then the call of divine as represented by Buddha and the truth Buddha stands for that is in all religions and cultures.
