Message of Truth from Suan Mokkh #6
6 May 1988
Translated by Dr. Supaphan Na Bangchang and Santikaro Bhikkhu
All people in the world, including the Thai people, are now in the
same situation as were the Kalama people of Kesaputtanigama, India,
during the time of the Buddha. Their village was in a place through
which many religious teachers passed. Each of these teachers taught
that his personal doctrine was the only truth, and that all others
before and after him were wrong. The Kalamas could not decide which
doctrine they should accept and follow. The Buddha once came to
their village and the kalamas brought up this problem with him: that
they did not know which teacher to believe. So the Buddha taught
them what is now known as the
Kalama Sutta, which will examine here.
Nowadays, worldly people can study many different approaches to
economic, social, and technological development. The universities
teach just about everything. Then, regarding spiritual matters, here
in Thailand alone we have so many teachers, so many interpretations
of the Buddha's teachings, and so many meditation centers that
nobody knows which teaching to accept or which practice to follow.
Thus it can be said that we have fallen into the same position as
the Kalamas were in.
The Buddha taught them, and us, not to accept or believe anything
immediately. He gave ten basic conditions to beware of in order to
avoid becoming the intellectual slave of anyone, even of the Buddha
himself. This principle enables us to know how to choose the
teachings which are truly capable of quenching suffering (dukkha).
The ten examples which the Buddha gave in the
Kalama Sutta follow.
1.
Ma anaussavena:do not accept and believe just because
something has been passed along and retold through the years. Such
credulity is a characteristic of brainless people, or "sawdust
brains," such as those in Bangkok who once believed that there would
be disasters for the people born in the "ma years" (those years of
the traditional twelve year Thai calendar whose names begin with
"ma," namely, years five through eight - small snake, big snake,
horse, and goat).
2.
Ma paramparaya: do not believe just because some practice
has become traditional. People tend to imitate what others do and
then pass the habit along, as in the story of the rabbit frightened
by the fallen bael fruit. The other animals saw it running at
full-strength, and then so frightened and excited each other that
they ran after it. Most of them tripped and fell, broke their necks,
or tumbled to death off cliffs. Any
vipassana practice that is done in limitation of others,
as a mere tradition, leads to similar results.
3.
Ma itikiraya: do not accept and believe merely because of
the reports and news spreading far and wide through one's village,
or even throughout the world. Only fools are susceptible to such
"rumors," for they refuse to exercise their own intelligence.
4.
Ma pitakasampadanena: do not accept and believe just
because something is cited in a pitaka. The word "pitaka,"
which is used for the Buddhist scriptures, means
anything written or inscribed upon any suitable writing material.
Memorized teachings which are passed on orally should not be
confused with pitaka. Pitakas are a certain kind of conditioned
thing which are under humanity's control. They can be created,
improved, and changed by human hands. So we cannot trust every
letter and word in them. We need to use our powers of discrimination
to see how those words can be applied to the quenching of suffering.
The various schools of Buddhism all have their own cannons, among
which there are discrepancies.
5.
Ma takkahetu: do not believe just because something fits
with the reasoning of logic (takka).
This is merely one branch of study used to try to figure out the
truth. Takka, what we call "logics,"
can go wrong if its data or its methods are incorrect.
6.
Ma nayahetu: do not believe just because something is
correct on the grounds of
naya (deductive and inductive reasoning) alone. These
days,
naya is called "philosophy."
In Thailand, we translate the word "philosophy"
as "prajna,"
which the Indian people cannot accept because "naya" is only one
point of view. It is not the highest or absolute wisdom which they
call "panna"
or "prajna"
naya, or
nyaya, is merely a branch of thought which reasons on the
basis of assumption or hypotheses. It can be incorrect if the
reasoning or choice of assumptions is inappropriate.
7.
Ma akaraparivitakkena: do not believe or accept just
because something appeals to one's common sense, which is merely
snap judgements based on one's tendencies of thought. We like using
this approach so much that it becomes habitual. Boastful
philosophers like to use this method a great deal and consider it to
be clever.
8.
Ma ditฺtฺhinijjhanakkhantiya: do not believe just because
something stands up to or agrees with one's preconceived opinions
and theories. Personal views can be wrong, or our methods of
experiment and verification might be incorrect, and then will not
lead to the truth. Accepting what fits our theories may seem to be a
scientific approach, but actually can never be so, since its proofs
and experiments are inadequate.
9.
Ma bhabbarupataya: do not believe just because the
speaker appears believable. Outside appearances and the actual
knowledge inside a person can never be identical. We often find that
speakers who appear credible on the outside say incorrect and
foolish things. Nowadays, we must be wary of computers because the
programmers who feed them data and manipulate them may feed in the
wrong information or use them incorrectly. Do not worship computers
so much, for doing so goes against this principle of the Kalama
Sutta.
10.
Ma samanฺo no garu ti: do not believe just because the
samanฺa or preacher, the speaker, is "our teacher." The
Buddha's purpose regarding this important point is that no one
should be the intellectual slave of someone else, not even of the
Buddha himself. The Buddha emphasized this point often, and there
were disciples, such as the venerable Sariputta, who confirmed this
practice. They did not believe the Buddha's words immediately upon
hearing them, but believed only after adequately considering the
advice and putting it to the test of practice. See for yourselves
whether there is any other religious teacher in the world who has
given this highest freedom to his disciples and audiences! Thus in
Buddhism there is no dogmatic system, there is no pressure to
believe without the right to examine and decide for oneself. This is
the greatest special quality of Buddhism which keeps its
practitioners from being the intellectual slaves of anyone, as
explained above. We Thais should not volunteer to follow the West as
slavishly as we are doing now. Intellectual and spiritual freedom is
best.
The ten examples of the
Kalama Sutta are a surefire defense against intellectual
dependence or not being one's own person: that is, neglecting one's
own intelligence and wisdom in dealing with what one hears and
listens to, what is called in Dhamma language
paratoghosa ("sound of others") When listening to
anything, one should give it careful attention and full scrutiny. If
there is reason to believe what has been heard and it results in the
genuine quenching of suffering, then one finally may believe it
one-hundred percent.
The principle of the Kalama Sutta is approriate for everyone,
everywhere, every era, and every world - even for the world of
devas (gods).
Nowadays the world has been shrunk by superb communications.
Information can be exchanged easily and rapidly. People can receive
new knowledge from every direction and corner of the globe. In the
process, they don't know what to believe and, therefore, are in the
same position as the Kalamas once were. Indeed, it is the Kalama
Sutta which will be their refuge. Please give it the good attention
and study it deserves. Consider it the greatest good fortune that
the Buddha taught the Kalama Sutta. It is a gift for everyone in the
world. Only people who are overly stupid will be unable to benefit
from this advice of the Buddha.
The Kalama Sutta is to be used by people of all ages. Even children
can apply its principles in order to be children of awakening (bodhi),
rather than children of ignorance (avijja).
Parents should teach and train their children to know how to
understand the words and instructions they receive, to see how
reasonable the words are and what kind of results will come from
them. When parents teach or tell their children anything, the
children should understand and see the benefit of practicing what
they are told. For example, when a child it told not to take heroin,
that child should believe not merely because of fear. Rather, seeing
the results of taking heroin, the child fears them and then
willingly refuses the drug on her or his own.
None of the items in the Kalama Sutta state that children should
never believe anyone, should never listen to anyone. They all state
that children, and everyone else, should listen and believe only
after having seen the real meaning of something and the advantages
they will receive from such belief and its subsequent practice. When
a teacher teaches something, having the children see the reason
behind the teaching won't make the children obstinate. For the
obstinate ones, gently add a bit of the stick and let them think
things over again. Children will understand the principle of the
Kalama Sutta more and more as they grow up. They will complete all
ten items themselves as they become fully mature adults, if we train
children by this standard.
A scientific world such as today's will be able to accept gladly all
ten tenets of the Kalama Sutta as being in line with the scientific
method and approach. There is not the least contradiction between
the principles of science and those of the Kalama Sutta. Even the
eighth item, which states that one should not accept something just
because it agrees with one's own preconceived theories, does not
contradict scientific principles. True scientists emphasize
experimental verification, not their own concepts, opinions, and
reasoning, as their main criterion for accepting something as true.
Due to these standards of the Kalama Sutta, Buddhism will meet the
expectations and needs of true scientists.
If one follows the principle of the Kalama Sutta, one will have
independent knowledge and reason with which to understand the
meaning and truth of ideas and propositions heard for the first
time. For example, when one hears that greed, hatred, and delusion
are dangerous and evil, one understands thoroughly and instantly,
because one already knows through personal experience what these
things are like. One believes in oneself rather than in the speaker.
The way of practice is the same in other cases. If a statement is
about something one has never seen or known before, one should try
to understand or get to know it first. Then one can consider whether
or not to accept the newly received teaching or advice. One must not
accept something just because one believes in the speaker. One
should take one's time, even if it means dying before finding out.
The Kalama Sutta can protect one from becoming the intellectual
slave of others, even on the highest levels.
There's a problem every time a new kind of medicine comes out and
gets advertised up and down all over the place. Should we offer
ourselves as guinea pigs to test it, out of belief in the
advertisements? Or should we wait until we have sufficient reason to
try just a little of it first, to see if it truly gives good
results, before fully relying on it? We should respond to new
statements and teachings as we respond to new medicines, by
depending on the principles in the Kalama Sutta as a true refuge.
The Kalama Sutta requires us to have wisdom before having faith. If
one wants to have faith come first, then let it be the faith which
begins with wisdom, not faith which comes from ignorance. The same
bolds true in the principle of
the Noble Eightfold Path: Take wisdom or right
understanding as the starting point, then let faith grow out of that
wisdom or right understanding. That is the only safe approach. We
ought never to believe blindly immediately upon hearing something,
nor should we be forced to believe out of fear, bribery, and the
like.
The world nowadays is so overwhelmed by the power of advertising
that most people have become its slaves. It can make people pull out
their wallets to buy things they don't need to eat, don't need to
have, and don't need to use. It's so commonplace that we absolutely
must offer the principle of the Kalama Sutta to our human comrades
of this era. Propaganda is much more harmful than ordinary
advertising or what is called
paratoghosa in Pali. Even with ordinary advertising, we
must depend on the principle of the Kalama Sutta, to say nothing of
needing this principle to deal with outright propaganda , which is
full of intentional deceptions. So we can say that the kalama Sutta
is beneficial even in solving economic problems.
I ask you all to consider, investigate, and test whether there is
found anywhere greater spiritual freedom than is found in the kalama
Sutta. If someone says that Buddhism is sa religion of freedom, can
there be any reason to dispute or oppose that statement? Does this
world which is intoxicated with freedom really know or have freedom
in line with the principle of the Kalama Sutta? Is the lack of such
freedom caused by blind ignorance and indifference regarding the
Kalama Sutta? Some people even claim that it teaches us not to
believe or listen to anything. Moreover, some actually say that the
Buddha preached this
sutta only for the Kalamas there at that time. Why don't
e open our eyes and take notice that people nowadays have become
intellectual slaves, that they have lost their freedom much more
than those Kalamas in the time of the Buddha? Human friends, fellow
worshippers of freedom, I ask you to consider carefully the essence
and aim of the Kalama Sutta and the Buddha's intention in teaching
it. Then, your Buddhist quality of awakening will grow fat and
robust, rather than skinny and weak. Don't go foolishly hating and
fearing the Kalam Sutta. The word "Thai" means 'freedom." What kind
of freedom are you going to bring to our "Thainess"? Or what kind of
Thainess is fitting and proper for the Thainess of Buddhists, the
disciples of the Buddha?
Now let us look further to see the hidden benefits and advantages in
the Kalama Sutta. The sutta can help us to avoid the tactless and
narrow-minded talk which leads to violent clashes and disputes. For
example it is foolish to set up an unalterable rule for all families
regarding who, husband or wife, will be the front legs and who the
hind legs of the elephant. It all depends on the conditions and
circumstances of each specific family. According to the principles
in the Kalama Sutta and the law of conditionality (idappaccayata),
we only can say which roles are appropriate for whom depending on
the circumstances of each individual family. Do not speak
one-sidedly and go against natural principles.
Regarding abortion, people argue until black and red in the face
about whether or not it should be done, without investigating to
find out in which cases it should and in which cases it should not.
Once we follow the principles of the Buddhist way of reasoning, each
situation itself will tell us what is proper and what is not. Please
stop insisting on one-sided positions.
In the case of meat-eating versus vegetarianism, people blindly
argue for one extreme or the other. The problem is that people are
attached to regarding food as either meat or as vegetables. For
Buddhists, there is neither meat nor vegetables; there are only
elements in nature. Whether the eater or the eaten, it's all merely
natural elements. The situations where we should eat meat and the
circumstances in which we shouldn't can be discerned by using the
principle of the Kalama Sutta. For just this reason, the Buddha
never decisively said to eat only meat or only vegetables, to not
eat meat or not eat vegetables. To speak so carelessly is not the
way of Buddhists.
To say that democracy is always and absolutely good is to speak with
one's head in the sand. Those who insist on it haven't considered
that a democracy of selfish people is worse than a dictatorship
under an unselfish person who rules for the sake of Dhamma and
justice. A democracy of selfish people means freedom to use their
selfishness in a most frightening and awful manner. Consequently,
problems drag on endlessly among those people who have a democracy
of selfishness. Stop saying that democracy is absolutely good or
that dictatorship is absolutely good. Instead, stick to the
principle that both will be good if they are based in Dhamma. Each
population should choose whichever system suits the particular
circumstances which it faces.
To say that the Prime Minister exclusively must be an elected member
of parliament, and never someone who the people haven't chosen
directly, is to babble as if deaf and blind. Really, we must look to
see how the situation ought to be and what the causes and conditions
are, then act correctly according to the law of conditionality. This
is the true Buddhist way, befitting the fact that Buddhism embodies
democracy in the form of dhammic socialism. Therefore, the election
of members of parliament, the establishment of a government, the
structuring of the political system, and even the course of social
and economic development should be carried out using the principle
of the Kalama Sutta. Please consider each example. You soon will
discover the fact that we must rely upon the principle of the Kalama
Sutta.
More than ever the modern world needs the Kalama sutta as its basic
operating principle. The world is spinning fast with the defilements
of humanity. It is shrinking due to better transportation and
communications. And it is about to self-destruct because proper
awareness, intelligence, and wisdom are lacking. Under the power of
defilement, the world is worshipping materialism, sex and luxury,
because it lacks standards like that of the Kalama Sutta. No one
knows how to make choices in line with its principle. Consequently,
the world is wholly unfit for peace, while increasing in crime and
other harmful evils every moment. Let's eliminate all these problems
and evils by relying on the Kalama Sutta as our standard. So let's
yell at the top of our lungs, "Help! Kalama Sutta, help us!"
In conclusion, the Kalama Sutta never forbids us to believe in
anything; it merely implores us to believe with independent
intelligence and wisdom. It never forbids us to listen to anything;
it merely asks us to listen without letting our intelligence and
wisdom become enslaved. Furthermore, it helps us to be able to
think, consider, investigate, and decide with great subtlety and
precision, so that we can find golden needles in haystacks as huge
as mountains.
Please come,
Kalama Sutta! Come invest yourself in the hearts and
minds of all Buddhists, of all human beings, in this modern world.
Kalama Sutta, help us!
Everyday Language
& Dhamma language
Lecture at Suan Mokkhabalarama, Chaiya
8 October 1966
Translated by Roderick Bucknell
Today's talk is rather special. Time and time again I have noticed
that, regardless of how the subject is explained, there are a great
many aspects of the more profound teaching that the majority of
people dont understand at all. People hear things explained many
times over and still don't understand. Why is this? If we look into
it, we discover the reason. Most of us are familiar only with
everyday language, the language spoken by the ordinary person,
ordinary worldly language. We fail to realize the existence of
another quite different and very special language: the language of
religion, the language of Dhamma.
The language of Dhamma is something altogether different from the
language of everyday. This point must be borne well in mind.
Everyday language and Dhamma language are two distinct and different
modes of speaking.
Everyday language is worldly language, the language of people who do
not know Dhamma.
Dhamma language is the language spoken by people who have gained a
deep insight into the Truth, into Dhamma. Having
perceived Dhamma, they speak in terms appropriate to their
experience, and so Dhamma language comes into being. This special
mode of speaking is what we call Dhamma language. It is a language
quite distinct from ordinary everyday language.
So there are two languages: Dhamma language and everyday language.
Everyday language is based on physical things and on experiences
accessible to the ordinary person. Being based on the physical
rather than the spiritual, it serves only for discussion of
physical, worldly matters and situations. It serves only for the
tangible things perceived under ordinary everyday circumstances. By
contrast, Dhamma language has to do with the mental world, with the
tangible, non-physical world. In order to be able to speak and
understand this Dhamma language, one must have gained insight into
the mental world. Consequently, only people who have seen Dhamma,
the Truth, speak the Dhamma language, the language of the
non-material mental world which is above the physical.
Let us put this another way. We distinguish ordinary physical
language from metaphysical language. The field of metaphysics is
utterly different from that of physics and consequently there is a
special metaphysical language. So in addition to the ordinary
language of the physical, there is a language that transcends the
physical. The physical language is the worldly, conventional
language used under ordinary circumstances and based on physical
things. The metaphysical language is based on mental things. It has
to be learned, studied, and understood. It is based not on the
physical world but on the mental. I hope you can now see the
distinction between everyday language and Dhamma language.
The point now is that if we know only everyday language, we are in
no position to understand true Dhamma when we hear it. If we don't
know the language of Dhamma, then we can't understand Dhamma, the
supramundane Truth that can truly liberate us from
unsatisfactoriness and misery (dukkha). The reason we don't
understand Dhamma is that we know only everyday language and are not
familiar with Dhamma language.
It is essential always to interpret the Buddha's teaching in terms
of Dhamma language as well as in terms of everyday language. Both
meanings must be considered. Please take careful note of the
following passages:
Appamatto ubho atthe adhiganhati pandito,
Ditthe dhamma ca yo attho, yo ca'ttho saparayiko.
Atthabhisamayadhiro pan d ito ti pavuccati.
The wise and heedful person is familiar with both modes of speaking:
the meaning seen by ordinary people and the meaning which they can't
understand. One who is fluent in the various modes of speaking is a
wise person.
This is a general principle to be applied when studying Dhamma,
whether at a high or low level. It is also applicable in ordinary
spoken language. The passages cited contain the unambiguous
expression "ubho
atthe," that is "both meaning" or "both modes of speaking." A
discerning person must consider both meanings or modes of speaking
and not just one of them alone. Anyone who, for instance, considers
only the ordinary everyday meaning and ignores the other meaning,
the meaning in terms of Dhamma lanugauge, cannot be called a wise or
discerning person. As the Buddha said, a discerning person is one
who is able to take into consideration both modes of speaking. It
behoves us, then to be careful and to study diligently in order to
acquire this ability to take into account both possible
interpretations, the one in terms of everyday language and the other
in terms of Dhamma laungauge.
We shall now consider some examples of what I mean. Each of the
following words will be explained according to both everyday
launguage and Dhamma language. This should enable you to clearly
understand both modes of expression.
BUDDHA
The first example is the word "Buddha." As you know, the word
"Buddha" in everyday language refers to the historical Enlightened
Being, Gotama Buddha. It refers to a physical man of flesh and bone
who was born in India over two thousand years ago, died, and was
cremated. This is the meaning of the word "Buddha" in
everyday language.
Considered in terms of
Dhamma lanugage, however, the word "Buddha"
refers to
the Truth which the historical Buddha realized and taught,
namely the
Dhamma itself. The Buddha said:
One who see the Dhamma sees the
Tathagata. (a
word the Buddha often used to refer to himself) One who see the
Tathagata sees the Dhamma. One who sees not the Dhamma, though
grasping at the robe of the Tathagata, cannot be said to have seen
the Tathagata.
Now, the Dhamma is something intangible. It is not something
physical, certainly not flesh and bones. Yet the Buddha said it is
one and the same as the Enlightened One. "One who sees the Dhamma
sees the Tathagata." Anyone who fails to see the Dhamma cannot be
said to have seen the Enlightened One. So in Dhamma language, the
Buddha is one and the same as that Truth by virtue of which he
became the Buddha, and anyone who sees that Truth can be said to
have seen the true Buddha. To see just his physical body would not
be to see the Buddha at all and would bring no real benefit.
During the Buddha's lifetime, the majority of people were
unfavorably disposed towards him. Some abused him and even did him
physical harm. They didn't understand him because what they saw was
only his physical body, the outer shell, the Buddha of everyday
language. The real Buddha, the Buddha of Dhamma language, is the
Truth in his mind, knowing which the man because "Buddha." When he
said, "Whoever sees the Truth see me. Whoever sees me sees the
Truth," he was speaking Dhamma lanugage.
Again, the Buddha said, "The Dhamma and the
Vinaya (Discipline),
which I have proclaimed and have demonstrated, these shall be your
teacher when I hae passed away." Thus the real Buddha has not passed
away, has not ceased to exist. What ceased to exist was just the
physical body, the outer shell. The real Teacher, that is, the
Dhamma-Vinaya, is still with us. This is the meaning of the word
"Buddha" in Dhamma language. The "Buddha" of Dhamma language is the
Dhamma itself, which made him Buddha.
DHAMMA
The
second word to consider is "Dhamma" (Dharma in Sanskrit). At the
childish level of everyday language, the word is understood as
referring to the actual books that contain the scriptures, the "Dhamma"
in the bookcase. Or it may be understood as referring to
the spoken word used in expounding the Teaching. This is
the meaning of the word "Dhamma" in everyday language., the language
of deluded people who has not yet seen the true Dhamma.
In term of Dhamma language, the Dhamma is one and the
same as the Enlightened One. "One who see the Dhamma sees the
Tathagata. One who sees the Tathagata see the Dhamma." This is the
real Dhamma. In the original Pali language, the word "Dhamma" was
used to refer to all of the intricate and involved things that go to
make up what we call Nature. Time will not permit us to discuss this
point in detail here, so we shall mention just the main points. The
word "Dhamma"
embraces:
1. Nature itself;
2. The law of Nature;
3. The duty of each human being to act in accordance with the Law of
Nature;
4. The benefits to be derived from this acting in accordance with
the Law of Nature.
This is the wide range of meaning covered by the word "Dhamma." It
does not refer simply to books, palm-leaf manuscripts, or the voices
of preachers. The word "Dhamma," as used in Dhamma laungage, refers
to non-material things. Dhamma is all-embracing; it is profound; it
includes all things, some difficult to understand and some not so
difficult.
SANGHA
Now
we shall consider the word "Sangha." In everyday language, the word
"Sangha"
refers to
the community of monks who wear the yellow robe and wander from
place to place. This is the Sangha as it is understood in
everyday language, the language of the unenlightened person who has
not yet seen the Truth.
In Dhamma language, the word "Sangha"
refers once again to the Truth, to the Dhamma itself. It refers to
the high qualities, of whatever kind and degree, that exist in the
mind of the monk, the man of virtue. There are certain
high mental qualities that make a man a monk. The totality of these
high qualities existing in the mind of the monk is what is called
the Sangha.
The Sangha of everyday language is the assembly of monks themselves.
The Sangha of Dhamma language are those high qualities in the minds
of the monks. The Sangha proper consists of these four levels:
the stream-enterer (sota-panna),
the once-returner (sakadagami),
the non-returner (anagami),
and
the fully perfected being (arahant,
worthy one, undefiled by any egoism), These terms, too, refer to
mental rather than physical qualities, because the physical frames
of these people are in no way different from those of anyone else.
Where they do differ is in mental or spiritual qualities. This is
what make a person a stream-enterer, once-returner, non-returner, or
arahant. This is how the word "Sangha" is to be understood in Dhamma
language.
RELIGION
Now we come to the word "religion"
(sasana).
In everyday language, the language of the undiscerning person, the
word "religion" refers simply to temples, monastery buildings,
pagodas, saffron robes, and so on. If there are pagodas and temples
all over the place, people say, "Ah! The religion is thriving!" This
is what "religion" means in everyday language.
In Dhamma language, the word "religion" refers to the genuine Dhamma
which can truly serve people as a refuge or point of support. The
Dhamma which actually can be for people a basis of support, which
really can bring about the end of dukkha (suffering, misery,
unsatisfactoriness), the Dhamma is the religion. This is the meaning
of "religion" as that term is used in Dhamma language. "The religion
is thriving" means that this very special something which has the
power to put an end to dukkha is spreading and expanding among
people. To say that the religion is thriving does not by any means
imply progress in terms of yellow robes.
The religion in everyday language is temples, monastery buildings,
pagodas, yellow robes, and so on;
the religion in Dhamma language is the truth which genuinely serves
humanity as a refuge.
Those who take the word "religion" to mean "the Teaching" are nearer
the mark than those who take it as standing for temples and so on.
To consider progress in religion study and instruction as true
religious progress is correct up to a point. But it is not good
enough. To understand the religion as simply the Teaching is still
to understand it only in terms of everyday lanugage.
In terms of Dhamma language, the religion is "the sublime or
Excellent Way of Life" (brahmacariya),
that is to say, life lived in accordance with Dhamma. It is this
exalted way of living which is "glorious in its beginning, middle,
and end." By Sublime Way of Life the Buddha meant
the way of practice that can really extinguish
dukkha (suffering).
The glory of its beginning is study and learning; the glory of its
middle is the practice; the glory of its end is the real reward that
comes from the practice. This is the Sublime Way of Life, the
religion of Dhamma language,. Taken as everyday language, "religion"
means at best the teaching; taken as Dhamma language, it means the
Sublime Ways of Life, glorious in its beginning, middle, and end.
The two meanings are very different.
WORK
Looking now more closely at things, we shall examine a word that
relates to our day-to-day life - the word "work." In everyday
language, the word
"work" refers to earning a living. It is something we
can't avoid. We have to work in order to eat, to fill the belly, and
to satisfy sensual desires. This is unavoidable chore of earning a
living is what is meant by the word "work" taken as everyday
language. Taken as Dhamma language,
"work" refers to mind training - kammatthana, that is, the practice
of Dhamma. The actual practice of Dhamma is the Work.
Ordinary people, those who have not seen Dhamma, work out of
necessity in order to provide themselves with food and the things
they desire. But for the genuine aspirant, the person who has caught
a glimpse of Dhamma, work consists in putting the Dhamma into
practice. This kind of work has to be done sincerely, earnestly, and
diligently, with perseverance and discernment. Many kinds of high
qualities must be present if it is to be completed successfully.
The work of everyday language can be considered at a higher level.
Though our work may be of a worldly nature, if we do it the right
way, then ultimately that work will teach us. It will bring us to an
understanding of the true nature of the mental life; it will enable
us to recognize impermanence, unsatisfactoriness, and non-selfhood
(aniccam, dukkham, anatta); it will bring us to the truth, without
our making any conscious effort in that direction. So in Dhamma
language "work" refers to the practice that leads to the truth found
right in one's own mind. Even the job of keeping the body fit and
clean is a kind of Dhamma practice, insofar as it has to be done
with a good, discerning, industrious mind.
In summary,
"work" in everyday language means earning a living out of necessity;
"work" in Dhamma lanugage means putting the Dhamma into practice.
The word "kammatthana"
(mind
training)
means work, good solid Dhamma practice. This is the meaning of
"work" in Dhamma language.
SUBLIME LIFE
Let us say something more about the Sublime Way of Life.
In the everyday language of the average person who know
nothing of Dhamma, the words "Sublime
Life" (brahmacariya)
mean no more than
abstention from improper sexual activity. But
in Dhamma language,
Sublime Way of Life refers to any kind of purposeful giving up of
mental defilement (kilesa) and to any form of spiritual practice
which is adhered to rigorously. Regardless of what kind
of practice we undertake, if we stick to it earnestly, strictly, and
without backsliding, then we are living this most exalted way of
life. sublime doesn't mean simply abstaining from fornication and
adultery. This is how everyday language and Dhamma language differ.
NIBBANA
Now we make a big jump to the word
"nibbana" (nirvana in Sanskrit). In the everyday language
of the ordinary person, nibbana is a place or a city. This is
because preachers often speak of "Nibbana,
the city of immortality" or "this wonder city of
Nibbana." People hearing this misunderstand it. They take it to mean
that nibbana is an actual city or place. What is more, they even
believe that
it is a place abounding in all sorts of good things, a place where
one's every wish is fulfilled and everything one wants is
immediately available. They want to get to nibbana
because it is the place where all wishes are granted. This is
nibbana in the everyday language of foolish people who know nothing
of Dhamma. Yet this kind of talk can be heard all over the place,
even in most temples.
In Dhamma language, the word "nibbana" refers to the complete and
absolute extinction of every kind of defilement and misery. Any time
there is freedom from kilesa and dukkha, there is nibbana. If
defilements have been eradicated completely, it is permanent nibbana:
the total extinguishing and cooling of the fire of kilesa and
dukkha. This is nibbana in Dhamma language.
In everyday language, nibbana is a dream-city;
in Dhamma language, nibbana is the complete and utter extinction of
dukkha right here and now. Think about it. In which of
these two ways is nibbana understood by most people, in particular
by the old folk who come to listen to sermons in temples?
PATH AND FRUIT
Pressing on now, we come to the expression "path and fruit" (magga-phala).The
expression "path and fruit" is so popular it has become hackneyed.
Even ordinary people doing any old thing may refer to "path and
fruit." As soon as something turns out according to plan they say,
"It's path and fruit!" Even the most worldly of worldlings in the
most worldly of situations will say,
"It's path and fruit!" meaning that things have turned out as hoped.
This is how the term "path and fruit" is used in everyday language.
But in Dhamma language,
"path and fruit" refers to the destruction of dukkha and the
defilements which give rise to it. To do this in the right manner,
step by step, in accordance with the true nature of things, is the
meaning of "path and fruit" in Dhamma language. People
are much given to using the expression "path and fruit" in everyday
speech. To distinguish this everyday usage from the special usage of
Dhamma language, we have to be very careful.
MARA
Now
we turn to a rather strange word, the word "Mara"
(the
tempter, the devil).
The Mara of everyday language is conceived as a kind of monster with
body, face, and eyes of repulsive and terrifying appearance.
Mara in Dhamma language, however, is not a living creature but
rather any kind of mental state opposed to the good and wholesome
and to progress towards the cessation of dukkha. That
which opposes and obstructs spiritual progress is called Mara. We
may think of Mara as a living being if we wish, as long as we
understand what he really stands for.
No doubt you have often heard the story of how Mara came down from
the
Paranimmitavasavatti realm to confront the Buddha-to-be.
This was the real Mara the Tempter. He came down from the highest
heaven, the Paranimmitavasavatti realm, which is a heaven of sensual
enjoyments of the highest order, a paradise abounding in everything
the heart could desire, where someone is always standing by to
gratify one's every wish. This is Mara the Tempter, but not the one
with the ugly, ferocious countenance and reddened mouth, who is
supposed to go around catching creatures to suck their blood. That
is Mara as ignorant people picture him. It is the Mara of the
everyday language of ignorant people who don't know how to recognize
Mara when they see him.
In Dhamma language, the word "Mara" means at worst the heaven known
as Paranimmitavasavatti, the highest realm of sensuality. In general
it means any mental state opposed to the good and wholesome, opposed
to spiritual progress. This is Mara in Dhamma language.
WORLD
Now we shall say something about the word "world"
(loka).
In everyday language, the word "world" refers to the Earth, this
physical world, flat or round or however you conceive it.
The "world" as the physical Earth is everyday language.
In Dhamma language, however, the word "world" refers to worldly (lokiya)
mental states, the worldly stages in the scale of mental development
- that is to say, dukkha. The condition that is
impermanent, changing, unsatisfactory - this is the worldly
condition of the mind. And this is what is meant by the "world" in
Dhamma language. Hence it is said that the world is dukkha, dukkha
is the world. When the Buddha taught the Four Noble Truth (ariya-sacca),
he sometimes used the term "world" and sometimes the term "dukkha"
They are one and the same. For instance, he spoke of:
- the world;
- the cause of the arising of the world;
- the extinction of the world;
- the path that brings about the extinction of the world.
What he meant was:
- dukkha;
- the cause of dukkha;
- the extinction of dukkha;
- the path that brings about the extinction of dukkha.
So in the language of the Buddha, the language of Dhamma, the word
"world" refers to dukkha; suffering and the world are one and the
same.
Taken another way, the word "world" refers to things that are low,
shallow, not profound, and fall short of their highest potential.
For instance, we speak of such and such a thing as worldly, meaning
that it is not Dhamma. This is another meaning of the word "world"
in Dhamma language. "World" does not always refer simply to this
Earth, as in everyday language.
BIRTH
Now, going a little higher, we come to the word "birth" (jati).
In everyday language, the word "birth" refers to physically coming
into the world from the mother's womb. A person is born
physically only once. Having been born, one lives in the world until
one dies and enters the coffin. Physical birth happens to each of us
only once. This birth from the mother's womb is what is meant by
"birth" in everyday language.
In Dhamma language, the word "birth" refers to the birth of the idea
"I" or "ego" that arises in the mind throughout each day.
In this sense, the ordinary person is born very often, time and time
again; a more developed person is born less frequently; a person
well advanced in practice (ariyan, noble one) is born less
frequently still, and ultimately ceases being born altogether. Each
arising in the mind of the idea of "I" in one form or another is
called a "birth." Thus, birth can take place many times over in a
single day. As soon as one starts thinking like an animal, one is
born as an animal in that same moment. To think like a human being
is to be born a human being. To think like a celestial being is to
be born a celestial being. Life, the individual, pleasure and pain,
and the rest-all these were identified by the Buddha as simply
momentary states of consciousness. So the word "birth" means in
Dhamma language the arising of the idea of "I" or "me", and not, as
in everyday language, physical birth from the mother's womb.
The word "birth" is very common in the Buddha's discourses. When he
was speaking of everyday things, he used the word "birth" with its
everyday meaning. But when he was expounding Higher Dhamma - for
instance, when discussing conditioned arising (paticca-samuppada) -
he used the word "birth" (jati) with the meaning it has in Dhamma
language. In his description of conditioned arising, he wasn't
talking about physical birth. He was talking about the birth of
attachment to the ideas of "me" and "mine", "myself" and "my own."
DEATH
Now let's consider the word "death."
Death in everyday language means that event which necessitates
putting something in a coffin and cremating or burying it.
But in
Dhamma language, the word "death" refer to the cessation of the idea
mentioned just a moment ago, the idea of "I" or "me". The
ceasing of this idea is what is meant by "death" in Dhamma language.
LIFE
Let's talk about the word
"life." This word in everyday language, the language of
immature people, applies to
anything that is not yet dead, that still exists, moves about,
walks, and eats. In the more precise language of biology,
it refers the normal functioning of the protoplasm, of the cell and
nucleus. The normal functioning and development of these is referred
to as "life". This is an even more materialistic kind of everyday
language.
In Dhamma language, "life" refers to the truly deathless state, the
unconditioned, nibbana, life without limitations. This is
life. If we are speaking everyday language, "life" has the ordinary
familiar meaning. If we are speaking Dhamma language, "life" refers
to the deathless state. When there is no birth, there is also no
death. This state is the unconditioned. It is what we call nibbana,
and what in other religions is often spoken of as the life
everlasting. It is life that never again comes to an end. It is life
in God, or whatever one cares to call it. This is the real life,
life as understood in Dhamma language.
PERSON
Now we come closer to home, to the word "person". We think nothing
of using the word "person, person, person" all the time. Everyone is
a person. But we ought to be careful here, because the word "person"
has two different meanings. In everyday language, "person" refers to
a creature with a body shaped like what they call a "person" or
human being.
But in Dhamma language, the word "person" refers to certain special
qualities implied in the word "human" - which means "possessing a
lofty mind" or "high minded" - certain high mental qualities. This
is not so difficult to understand. If someone criticizes a friend
saying, "You're not a person!" what does he mean? The one criticized
has a human body just as does the one criticizing. Why, then, is the
first accused of not being a person? The point is that he lacks the
special qualities implied in the word "human". Lacking these , he is
accused of not being a person. Thus, the word "person" has two
different meanings. In everyday language, it refers to a creature of
human form; in Dhamma language, it refers to the higher mental or
spiritual qualities implied in the word "human".
GOD
Now we consider the word "God". In everyday language, "God" refers
to a celestial being with various creative powers. This is the God
of everyday language. The "God" of Dhamma language is rather
different. It is a profound and hidden power, which is neither human
being, nor celestial being, nor any other kind of being. It has no
individuality or self, and it is impersonal. It is natural and
intangible. It is what we call the Law of Nature, for this Law is
responsible for creation and for the coming into existence of all
things. Natural Law governs all things. Natural Law has power over
all things. Hence in Dhamma language, the word "God" means, among
other things, the Law of Nature, what Buddhists call Dhamma. In the
Pali language, the Law of Nature was referred to simply as "Dhamma".
Dhamma, just that one single word, implies all of the Law of Nature.
So Dhamma is the Buddhist God.
WOEFUL STATES
Now let us direct our gaze downwards. Let us look at the "four
woeful states" (apaya).
The woeful states are the nether worlds. Normally four of them are
recognized; hell (naraka),
the realm of the beasts (tiracchana),
the realm of the hungry ghosts (peta),
and the realm of the frightened ghosts (asura
or
asurakaya). These four as a group are called the "four
woeful states." They are vividly depicted in temple murals. Hell,
the beasts, the hungry ghosts, and the asuras are all depicted
according to traditional beliefs, which means all four are thought
to apply only after death. In other words, the four woeful states as
understood in everyday language are interpreted materialistically.
The denizens of hell, the beasts, and so on are thought of as actual
lowly, "flesh and blood" creatures.
In everyday language, hell is a region under the earth. It is ruled
over by the god of death, who carries off people and subjects them
to all sorts of punishments. It is a place where one may go after
death. Contrast this with hell as understood in Dhamma language.
Here hell is anxiety, anxiety which burns us just like a fire.
Whenever anxiety afflicts us, burning us up like a fire, then we are
in hell, the hell of Dhamma language. Anyone who roasts himself with
anxiety, just as he might burn himself with fire, is said to fall
into hell in that same moment. And just as anxiety is of various
kinds, so we recognize various kinds of hells corresponding to them.
Now to the realm of beasts (tiracchana). Birth as a beast means in
everyday language actual physical birth as a pig, a dog, or some
other actual animal. Rebirth after death as some kind of lower
animal is the everyday meaning of rebirth into the realm of the
beasts. In Dhamma language, it has a different meaning. When one is
stupid, just like a dumb animal, then at that moment one is born
into the realm of beasts. It happens right here and now. One may be
born as a beast many times over in a single day. So in Dhamma
language, birth as a beast means stupidity.
The term "hungry ghost" (peta) in everyday language refers to a
creature supposed to have a tiny mouth and an enormous belly. It can
never manage to eat enough and so is chronically hungry. This is
another possible form in which we may be reborn after death. These
are the hungry ghosts of everyday language. The hungry ghosts of
Dhamma language are purely mental states. Ambition based on craving,
worry based on craving - to be afflicted with these is to be born a
hungry ghost. These symptoms are just like those that result from
having a mouth the size of a needle's eye and a belly the size of a
mountain. Anyone suffering from an intense craving, a pathological
thirst, anyone who worries and frets excessively, a pathological
thirst, anyone who worries and frets excessively, has the same
symptoms as a hungry ghost. Such a person can be said to have been
reborn a hungry ghost right here and now. It is not something that
happens only after death.
Now to the asura or frightened ghosts. In everyday language, an
asura is a kind of invisible being. It goes around haunting and
spooking, but is too afraid to show itself. In Dhamma language, the
word "asura" refers to fear in the mind of a human being. To be
reborn as an asura, it is not necessary for the body to die.
Whenever one is afraid, one is simultaneously reborn an asura. To be
afraid without good reason, to be excessively fearful, to be
superstitiously afraid of certain harmless creatures - this is what
it is to be reborn as an asura. Some people are afraid of doing
good. Some are afraid that if they attain nibbana, life will lose
all its flavour and be unbearably dull. Some people do have this
kind of fear of nibbana. To be afflicted with unjustified fear of
this kind is to be reborn as an asura right here and now.
These are the four woeful states as understood in Dhamma language.
they rather different from the woeful states of everyday language.
Now there is a point worth thinking about in connection with this.
If we don't fall into the woeful states of Dhamma language, then we
are sure not to fall into the woeful states of everyday language.
For instance, if we avoid making the mistakes that lead to
affliction with anxiety, then we avoid falling into hell in this
life. At the same time, we need have no fear of falling into hell in
some later lifetime after death. Again, if we avoid being stupid
like the beasts, ravenous like the hungry ghosts, and frightened
like the asura, then we are free of the kinds of unskillful
attitudes that might cause us to be reborn after death as beasts,
hungry ghosts, or asura.
So it behoves us to interest ourselves only in these woeful states
that we are in danger of experiencing right here and now. The kind
that we may experience after death can be put aside. There is no
need for us to concern ourselves with them. If we avoid right here
and now the hungry ghosts and other woeful states as understood in
Dhamma language, then no matter how we die, we are certain not to
fall into the woeful states of everyday language. If we live and
practice properly, we avoid falling into the woeful states here and
now, and we are certain not to fall into the woeful states that are
supposed to follow death.
Most people recognize that heaven and hell are simply states of
mind. Why, then, are they so foolish as to misunderstand the meaning
of the four woeful states, which are so much a part of life? True
enough, the heaven and
