Buddhist Hour

Script No. 393

Broadcast live on Hillside 88.0 FM

on Sunday 7 August 2005CE  2549 Buddhist Era

This script is entitled:

Atisha’s A Lamp for the Path to Enlightenment Part V

On last week’s program we continued with the reading of John D. Hughes’ oral commentary on Atisha’s “A Lamp on the Path to Enlightenment.”

Master Hughes’ explained that Buddhists of Tibet had fallen into dispute because some had imposed their own logic onto the Buddha’s teachings, and subsequently it became unclear as to who was correct.

Seeing this, the King of Tibet requested that the great master Atisha come to Tibet where he might be able to shed some light on the correct manner of view of practice.

Master Hughes explained that all beings have their own logic systems and do everything they can to hold on to them.

After much careful consideration, Atisha wrote the text called “A Lamp on the Path to Enlightenment.” Because it was written at the request of the King of Tibet, “please clear up these doubts for us,” Atisha wrote the text to dispel the various logic systems in conflict and set in motion the correct method by which profound view and broad practice could be understood.

During John’s teachings, a student mentioned the Kalama sutra, a sutra in which the Buddha addresses a very similar circumstance.

The town of  Kesamutta was located in the middle of a vast expanse of forest so that anyone crossing the forest would have to spend one night there. As ascetics and recluses passed by they spent the nights discussing their views with the Kalamas of Kesamutta.

As this sutta shows, the great variety of views and opinions taught to the Kalamas had led them only to doubt and uncertainty. How were they to decide what was true?

Today as well, we have a lot in common with the Kalamas; though the vast forests are gone, the variety of views and opinions about how to live one's life seem to have multiplied. How are we to decide what is true?

I n this sutta you will find an acid test of Truth which if used produces a conclusive result as to the worth of any teaching. The Buddha also gives an illustration of the use of this acid test on part of his own teaching which deals with moral conduct. Lastly, the Buddha shows that virtuous conduct is blameless according to whichever view of life that may be true.

But why should you accept this acid test of Truth?  If you apply the acid test on itself you will see that it is wholesome, blameless, approved of by the wise, and if used leads to benefit and happiness. Only true wisdom is like that.

The pali text of this sutta is located in the tika-nipata of anguttara nikaya.

We would now like to read you the Kesamutti Sutra.

Thus have I heard: At one time the Bhagava while travelling in the Kosala country, together with a large company of bhikkhus, had arrived at a market town of the Kalamas called Kesamutta. The Kalamas of Kesamutta heard thus: "Indeed the recluse Gotama, the son of the Sakya, who has gone forth from the Sakya clan has arrived at Kesamutta. Of that Venerable Gotama a good reputation has spread  far  and wide thus: 'This  Bhagava having destroyed the mental defilements is worthy of veneration (araham); he has attained perfect enlightenment by himself (sammasambuddho); he is perfect in knowledge and the practice of morality  (vijjacaranasampanno); he speaks only what is beneficial and true (sugato); he knows the world (lokavidu); he is the unsurpassable leader of men fit to be tamed (anuttaro  purisadammasarathi); he is the teacher of Devas and men (sattha devamanussanam);  he is an Enlightened One (Buddho); he is the most fortunate possessor of the results of previous meritorious actions (bhagava); he having realized its nature by himself with  superknowledge (abhinna), makes known this world with its devas, maras, brahmas, monks, recluses, and men; he teaches Dhamma that is good in the beginning, good    in the middle, and good in the end, complete in meaning and letter and he shows the  completely undefiled life of  purity (brahmacariya).'  Truly, seeing an Arahat like that  is profitable. "

Then the Kalamas of Kesamutta approached the place where the Bhagava was staying. Having approached that place some having made obeisance sat down in a suitable  place.  Some exchanged friendly greetings with the Bhagava and having exchanged friendly greetings they sat down in a suitable place. Some having raised  their bands together in salutation in the direction of the Bhagava sat down in a suitable place. Some having announced their name and clan sat down in a suitable place. While thus sitting the Kalamas of Kesamutta spoke thus to the Bhagava:

"There are, Venerable Sir, some recluses and brahmins who come to Kesamutta they explain and illuminate their own views but the views of others they attack, look down upon, treat with contempt, and tear apart. Some other recluses and brahmins also come to Kesamutta and they also explain and illuminate their own views but the views of others they attack, look down upon, treat with contempt, and tear apart. About these recluses and brahmins this doubt and uncertainty really arises in us: 'Who among these venerable recluses has spoken the truth and who falsehood?"

"Indeed it is proper for you, Kalamas, to be doubtful and uncertain, in a doubtful matter uncertainty has arisen.

"Come you, Kalamas, not because of repeated hearing, nor because of  tradition, nor because of hearsay, nor because it agrees with the texts, nor because it is  logical, nor because of inference, nor because of careful consideration of reasons, nor because it conforms with your own view, nor because of thinking this person appears to be trustworthy,  nor because of thinking this recluse is our teacher, but when you,Kalamas, know by  yourself:  'These actions are unwholesome; these actions are   blameworthy; these actions are censured by the wise; these actions if completely  undertaken lead to harm and pain {dukkha)'; then you, Kalamas, should abandon those actions (1).

"What do you think Kalamas - when  greed (lobha) (2) arises in a person does it arise for his benefit or for his harm?"

"For his harm, Venerable Sir."

"And  furthermore,  Kalamas, this greedy person whose mind is overpowered and overcome by greed,  kills living beings, he also takes what is not given, he also goes to another's wife, he also speaks falsely, and he also encourages others to do the same and isn't this the cause of harm and pain for him for a long time?"

"Yes it is, Venerable Sir."

"What do you think Kalamas - when anger (dosa) arises in a person does it arise for his benefit or for his harm?"

"For his harm,  Venerable Sir. "

"And  furthermore,  Kalamas,  this angry person whose mind is overpowered and overcome by anger, kills living being's, he also takes what is not given, he also goes to another's wife, he also speaks falsely; and he also encourages others to do the same and isn't this the cause of harm and pain for him for a long time?"

"Yes it is, Venerable Sir."

"What do you think Kalamas - when delusion (moha) arises in a person does it arise for his benefit or for his harm?"

"For his harm, Venerable Sir."

"And furthermore, Kalamas, this deluded person whose mind is overpowered  and overcome by delusion, kills living beings, he also takes what is not given, he also goes to another's wife, he also speaks falsely, and he also encourages others to do the same and isn't this the cause of harm and pain for him for a long time?"

"Yes it is, Venerable Sir."

"What do you think Kalamas - are these actions wholesome or unwholesome?"

"Unwholesome, Venerable Sir."

"Are these actions blameworthy or blameless?"

"Blameworthy, Venerable Sir."

"Are these actions censured by the wise or approved of by the wise?"

"Censured by the wise, Venerable Sir."

"How does this appear to you, do these actions if completely undertaken lead to harm or pain or not?"

"It appears to us that these actions if completely undertaken lead to harm and pain."

"Thus, this is what I meant when I said: "Come you, Kalamas, not because of  repeated hearing, nor because of tradition, nor because of  hearsay, nor because it  agrees with the texts, nor because it is logical, nor because of inference, nor because  of careful consideration of reasons, nor because it conforms with your own view, nor  because of thinking this person appears to be trustworthy, nor because of thinking this recluse is our teacher, but when you, Kalamas,  know by yourself: "These actions are  unwholesome; these actions are blameworthy; these actions are censured by the wise; these actions if completely undertaken lead to harm and pain (dukkha)'; then you, Kalamas, should abandon those actions.

"Come you, Kalamas, not because of  repeated hearing, nor because of  tradition, nor because of hearsay, nor because it agrees with the texts, nor because it is logical, nor because of inference, nor because of careful consideration of reasons, nor because it conforms with your own view, nor because of thinking this person appears  to be trustworthy, nor because of  thinking this recluse is our teacher, but when you, Kalamas, know by yourself: 'These actions are wholesome; these actions are blameless;  these actions are approved of by the wise; these actions if completely undertaken lead to benefit and happiness (sukha)';  then you, Kalamas, should live completely undertaking and practising these actions.

"What do you think Kalamas - when non-greed (alobha) arises in a person  does it arise for his benefit or for his harm?"

"For his benefit,  Venerable Sir. "

"And furthermore, Kalamas, this non-greedy person whose mind is not  overpowered and overcome by greed, he does not kill  living beings, he does not take what is not given, he does not go to another's wife, he does not speak falsely, and he also encourages others to do the same, and isn't that the cause of benefit and happiness for him for a long time?"

"What do you think Kalamas - when non-hatred (adosa) arises in a person    when non-delusion (amoha) arises in a person isn't that the cause of benefit and happiness for him for a long time?"

"Yes it is, Venerable Sir."

"What do you think Kalamas - are these actions wholesome or unwholesome?"

"Wholesome, Venerable Sir.

"Are these actions blameworthy or blameless?"

"Blameless, Venerable Sir."

"Are these actions censured by the wise or approved of by the wise?"

"Approved of by the wise, Venerable Sir."

"How does this appear to you, do these actions if completely undertaken lead to benefit and happiness or not?"

It appears to us that these actions if completely undertaken lead to benefit and happiness."

"Thus, this is what I meant when I said: "Come you,  Kalamas, not because of  repeated hearing, nor because of tradition, nor because of  hearsay, nor because it  agrees with the texts, nor because it is logical, nor because of inference nor because of careful consideration of reasons, nor because it  conforms with your own view, nor  because of  thinking this person appears to be trustworthy, nor because of thinking this recluse is our teacher, but when you, Kalamas, know by yourself: "These actions  are wholesome; these actions are blameless; these actions are approved of by the wise; these actions if completely undertaken lead to benefit and happiness (sukha)';  then you, Kalamas, should  live completely undertaking and practising these actions.

"This disciple of the Noble Ones, Kalamas, being thus free from covetousness, free from ill-will, free from delusion, with clear understanding and mindfulness lives  having pervaded one quarter with a mind possessed of loving-kindness (3) and in the same way a second, a third, and a fourth. Thus he lives having pervaded the entire  world, above, below, across, everywhere without exception, with a mind possessed of loving-kindness that is extensive, lofty, unlimited, free from enmity, and free from pain ... with a mind possessed of compassion ... with a mind possessed of sympathetic joy ... he lives having pervaded one quarter with a mind possessed of equanimity and in this same way a second, a third, and a fourth quarter. Thus he lives having pervaded the entire world, above, below, across, everywhere without exception, with a mind possessed of  equanimity that is extensive, lofty, unlimited, free from enmity, and free from pain.”

"To this disciple of the Noble Ones, Kalamas, whose mind is thus free from  enmity,  free  from  pain, free from defilements,  and  pure, four consolations areobtained in this very life.

"If  there is a future life after this one and there is also result of good and bad  actions,  then I after the breaking up of this body, after death, will get to a happy abode, the Deva world. 'This is the first consolation which is obtained by him.

"If there is no future life after this one and there is also no result of good or bad actions, then in this very life I keep myself free from enmity, free from oppression, free from pain (dukkha) and happy.' This is the second consolation which is obtained by him.

"If  there is evil done when evil is done (4) then I don't perceive having done evil to anyone, so not having done evil actions how will pain (dukkha) reach me?' This is the third consolation which is obtained by him.

"If  there is no evil done when evil is done (5), then I behold myself truly pure in both cases. (6)' This is the fourth consolation which is obtained by him.

"To this disciple of the Noble Ones, Kalamas, whose mind is thus free from  enmity, free from pain, free from defilements, and pure, four consolations are obtained in this very life."

"Thus it is Bhagava, thus it is Sugata.”

"To this disciple of the Noble Ones, Venerable Sir, whose mind is thus free  from enmity, in this very life.

"If  there is a future life after this one ...This is the first consolation which is obtained by him.

"If there is no future life after this one ... This is the second consolation which is obtained by him.

"If there is evil done when evil is done ... This is the third consolation which is obtained by him.

"If there is no evil done when evil is done ... This is the fourth consolation which is obtained by him.

"To this disciple of the Noble Ones, Venerable Sir, whose mind is thus free from enmity, free from pain, free from defilements, and pure, four consolations are obtained in this very life.

"It is wonderful, Venerable Sir!  It is indeed wonderful, Venerable Sir: Just as,  Venerable Sir, one should turn up that which is upside down or lay bare that which is concealed, or tell the way to one who has lost his way, or hold a lamp in the dark so that those who have eyes might see things; even so, the Dhamma has been revealed to us in many ways by you, Venerable Sir. So we, Venerable Sir, go for refuge to the Bhagava, to the Dhamma and to the Sangha. May the Bhagava regard us as lay-disciples who have gone for refuge from today onward as long as our life lasts."

The practical application of this Sutra shows in the way that John D. Hughes built the Buddhist Discussion Centre (Upwey) Ltd. In his 60^th Birthday speech, 9^th September 1990, he said:

Venerable Sirs, Honorable Sirs, Honored Guests, Respected Guested, Ladies and Gentlemen, I am please to have this opportunity to address you on this auspicious day.

I would like to share with you some paradigms relating to processes needed for considering image and style. Feel free to adapt them to your current concerns.

I suppose you have the view that I have an underlying life theme of high levels of social interaction because, as you are all aware I communicate to many persons by use of various media which has appeared during this century.

Before putting in place a particular image and style, you need to consider what happens when an external threat appears.

Conflict theorists posit that an external threat to a collectivity results in a tightening of the internal bonds of solidarity. An organisation facing a challenge seems to respond either by defending its values or focusing on its survival to the exclusion (if necessary) of values.

I was determined to find a path that could sustain an organisation's image and style without resort to either of these options.

The observation of truth about conflict required direct contact by myself  to determine the workings of various cultures in Australia and contact within different countries, to provide myself with a large store of social data.

I applied the good things I learnt from Buddhism and so founded  the  style and  image  of the  B.D.C.(U) Ltd. on a system which was designed to avoid the choices posited by the conflict theorists. I do not intend to disparage any person's intellect when I express this view.

The  simple  answer  is  to  use  a  sane  method  to  avoid conflict.

Working in a fair degree of isolation in this country has enabled me to undertake objective scrutiny of the various social fields that I have encountered. Fortunately, I can interrupt my isolation on demand to seek advice, views and opinions and other mental constructs from a variety of learned friends in many countries.

With respect to data needed for understanding primary and other levels of drives on which human society operates, I am fortunate that I know both Buddha's Teachings on such matters and have had some education at a secular level.

I  am  also fortunate  that  my  working  life  has  included experiences in scientific, legal, teaching and financial fields  of  endeavour.  Other  pursuits  have  enabled  me  to become familiar with artistic domains, both Eastern and Western.

In  practical terms, I think I can fairly say, of myself, I have bridged the two cultures mentioned by C.P. Snow. I always strive for the Middle Way because I do not wish to become attached in some disproportionate manner to some creed or view, irrespective of reason.

To my mind, dialogue designed to eradicate bigotry in this world is within the scope of a Bodhisattva ideal. The Western world, in this Dhamma-ending age, seems to have introduced an overload on its  mental environment by excessive pursuit of novelty. The positive aspect of this search has been proliferation of many wonderful time saving devices, which produce freedom from the historical difficulties to supply persons with a decent materialistic lifestyle, where their primary needs can be satisfied. I need not mention the negative aspects of such behaviour because it has been well documented.

It  may  not  be  well  known  that  unpaid  helpers,  whose function is goal related, manifest dramatically more commitment than staff whose functions are instrumental. It became clear that significant variation in involvement of members could make an organisation vulnerable to internal tensions, when threatened by outside conflict.

Therefore, the answer must lie in methods of controlling commitment of members to some form of ideal intensity. This middle way could be termed "increased professionalism".

It is hard to practise charity if you are poor. The materialistic well-being of Australians, compared with some of our Asian neighbours, is not so bad. The success of the Buddhist Discussion Centre (Upwey) Ltd, of which I was Founder, owes itself  to a variety of factors, apart from materialistic considerations. One important factor for our success is that the Australian ethos is to give people a "fair go". A sense of fairness does not mean "anything goes" in my perception, but rather it means that social pressures are such that morality may be maintained with comparative ease.     

I was born in 1930, the year of the "great depression" in this country. As a young child, my earliest impressions in this present life were of the compassionate nature of my mother, father, uncles and aunts exhibiting "self help" to one another. Because of meritorious actions I had undertaken in previous lives, I, as the saying goes, had it easy.

Overall, the 1930 depression left most Australians with a strong desire to succeed in business and to discount the culture of poverty.

I have seen vigorous "self help" displayed in recent times in many so called underdeveloped countries. I have been fortunate to meet compassionate persons in those countries. I applaud "self help" actions whenever I encounter them. I have been fortunate that I have the leadership skills to guide, instruct, support and direct many "self help" groups in the delivery of goods and services to their respective clients.

It seems to me worthwhile to teach persons to be compassionate on the one hand and to teach practical skills of a business nature on the other hand. With two hands all things become possible, provided both hands are of equal strength. A balanced view is needed to see this truth.

I find inspiration in the Buddha, whose compassion is beyond measure and whose "skills of business" were vast.

For some reason, the administrative power, executive capacity, financial management and delegation powers of the Buddha seem to be poorly documented in Buddhistliterature.

Let us consider for a moment or two the "skills of business" of the Buddha. Starting as a penniless beggar, he built a "self help" system which could feed, house and instruct something like half a million Monks and Nuns in suitable environments within a time span of half a century. The charity of the Buddha is praiseworthy. The Buddha and his Sangha, driven by their accumulated merit from many past world cycles, was the basis for the fruition of such business skills.

Dana is the first perfection. Dana means "giving". Apart from material giving, it includes giving time and service to the community in the form of teaching, counselling and work training. There are four types of dana. The highest form of giving is Dhamma Dana, which is the strategy of showing persons how to remove hate, greed and ignorance and therefore they can obtain nibbana. The whole process of Dhamma Dana depends on having a person who is capable of learning what is taught. Accordingly, great emphasis is placed in practical Buddhism,  on making people teachable.

The process of questioning is characteristic of the Buddha's method of instruction. Buddhism does not want to replace anything today. Buddhism presents no threat to any religion, sect or denomination. The fundamental attitude needed for success in the Buddha Way is that a critical examination should be made by the person wishing to learn Buddhism to see if the Doctrine being  taught is wholesome or unwholesome. If the Doctrine being taught is unwholesome, it will not match the litmus test of Buddhist Teachings.

Conflicts exist owing to the  divergence of value judgements. The necessity to criticise other religions, when teaching Buddhism, is not mandatory. As a matter of fact, I have found, over the last two decades, that the coherent nature of the Buddha's Teaching is such that it does not require many references to other Doctrines.

May you know wholesome actions from unwholesome actions through your own direct understanding.

May you be well and happy.

This script was prepared and edited by Alec Sloman, Anita Hughes, Frank Carter, Julian Bamford, Jess Cook.

References

Buddhist Discussion Centre (Upwey) Ltd. Newsletter No. 30 Dec 1990 ISSN 0818--8254 “Image and Style”, page 2.

Buddhist Discussion Centre (Upwey) Ltd. Newsletter No. 28  June 1990 ISSN 0818-8254

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