The Foundations of Buddhism

The Buddhist Community III

day-to-day 'protection' of a community and individual and im-

proving conditions in the here and now. By the second he meant

Buddhist practice that is concerned with acquiring 'merit' and

producing a better rebirth. By the third he meant Buddhist prac-

tice that aims directly at the attainment of nirval).a (Pali nibbana)

and release from the cycle of birth, death, and rebirth that is

sarp.sara. The first Spiro regards as basically using 'magical' means

such as chants, amulets, and so forth; the second involves the

traditional practice of generosity and ethical conduct; the third

the practice of meditation. While based on his observation

of Burmese Buddhism, such a schema can, with certain quali-

fications, be seen as more generally relevant. As a number of

writers have pointed out, Spiro, although recognizing that these

three complexes are not entirely distinct, nevertheless has a tend-

ency to present them as such. Moreover, he also tends to see their

goals as incompatible and even contradictory; only the goal of

nirval).a represents a truly Buddhist goal, while apotropaic and

kammatic Buddhist practice represent a corruption and com-

promise respectively of the true and original ideal of Buddhism.

Yet, as we shall see, the use of protective chants is certainly ancient
(seep. 168) and the appeal to powerful beings for short-term help
and protection is not necessarily in conflict with the principles of
Buddhism; what is, is the notion that an all-powerful being might
bring one ultimate salvation. Equally the association of the prac-
tice of meditation with certain extraordinary 'magical' powers is
normative in the ancient texts (pp. 185-6); their practice is not
generally condemned, only their display by monks for money or

to win converts. Moreover, the practice of at least some of what

Spiro identifies as 'apotropaic' Buddhism can be seen as part of
creating an environment of protection conducive to the practice
of calm meditation. Again, as we shall see (p. 179), there is no

sharp divide between certain merit making activities of piljii and

certain of the traditional subjects of calm meditation. Finally one
should avoid the conclusion that what Spiro calls apotropaic and
kammatic Buddhism are the strict preserve of the layman and

nibbanic Buddhism the preserve of the monk. In practice many,

perhaps most, monks are equally concerned with apotropaic and
kammatic Buddhism and a few lay followers with nibbanic.