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Saturday, May 24, 2014

A Textual Study of Buddhist Views of the Kalama Sutta





Dhamma in Advanced English
Phra Pandit Cittasamvaro


 

A Textual Study of Buddhist Views of the Kalama Sutta




Vamsapala, ID: 5301201125





4th Years, 1st Semester, Academic Year 2013, Bachelor of Arts in Buddhist Study (English Programme), Faculty of Buddhism, Mahachulalongkorn University, Wang Noi, Ayutthaya, Thailand

Resubmitted Date – 10, 10, 2013
 


Contents
Preface 2
A Textual Study of Buddhist Views of the Kalama Sutta 3
Introduction 3
Scholaraly Views of Discussion on Kalama Sutta 3
Conclusion 9
Bibiography 10



















Preface
I, student of MCU present this assignment “A Textual Study of Buddhist Views of the Kalamasutta” as a part of “Dhamma in Advanced English” subject taught by Phra Pandit Cittasamvaro at Mahachularlongkorn University, international Buddhist Study Bachelor of Art, 4th years, 1st semester, and academic year 2013. It is also one of my most hard work research papers to get better understanding on Buddhist view. Thanks to my teacher for you’re giving me this assignment to do.

Vamsapala
5301201125

















A Textual Study of Buddhist Views of the Kalama Sutta
Introduction
The Buddha, The light of humanity, was one of the most intellectual person last 2500 years ago, who taught simple methods in many ways to understand more clear of his teachings. Suttanta is a most simple and significant text (Pitaka) to get easier understanding for more beneficial of Dhamma leaners in Buddhism. Here I have chosen a Sutta “Kalama Sutta” which is a one of most important text among of Stuttas.  In the Sutta, Anguttra Nikaya of the Tipitaka, the Buddha mentioned of human’s faith which come from own experience he said. The idea of teaching was ‘not to believe easily without own consideration and experience’.  The encouraging of Buddha to Kalamas was that tried to get real experience rather than beliefs in the Sutta.
In this paper, there are mentioning many different views from Buddhist scholars. Moreover, some scholars discuss very negative comparisons as well. Therefore, this topic will have very interesting discussion between two opposite scholars form their different perspectives.
Scholarly Views of Discussion on Kalama Sutta
It is said that Buddhism is a one of the major religion which is known as a charter of inquiry religion in the world. In Buddhism, the leaders encourage to the followers to do not false but it is not by force. It is a depend that individually to do something to be a good and bad person in Buddhist teaching. In fact, there are everything depended on cause and effect. There is a nothing blind chance to come and there is nothing to lose without doing oneself. Therefore, the Buddha said in kalama Sutta.
Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.[1]
It is very simply we can understand what Buddha thought. Belief is nothing without practices anything. Regarding with this belief, Bhikkhu Bodhi also mentioned in his Kalama Sutta article that:   
Faith in the Buddha's teaching is never regarded as an end in itself nor as a sufficient guarantee of liberation, but only as the starting point for an evolving process of inner transformation that comes to fulfillment in personal insight. But in order for this insight to exercise a truly liberative function, it must unfold in the context of an accurate grasp of the essential truths concerning our situation in the world and the domain where deliverance is to be sought. These truths have been imparted to us by the Buddha out of his own profound comprehension of the human condition. To accept them in trust after careful consideration is to set foot on a journey which transforms faith into wisdom, confidence into certainty, and culminates in liberation from suffering.[2]
Try to understand these passage what Bhikkhu Bodhi said. It is absolutely truth because it is many people said that belief begin from fear and worry. Therefore, we may be still wondering what Buddhist’s belief is. Buddhadasa Bhikkhu said:
All people in the world, including the Thai people, are now in the same situation as were the Kalama people in Kesaputta Township, India, during the time of the Buddha. Their village was in a location through which many religious teachers frequently 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. When the Buddha once visited their village, the Kalamas brought up their problem with him: they did not know which teacher to believe. Consequently, the Buddha taught them what is now known as the Kalama Sutta, which we will examine here. Nowadays, worldly people study many different approaches to economic, social, and technological development. The universities teach just about everything. Then, regarding spiritual matter, 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 two millennia ago.[3]
In many cases, we see clear how people will confuse only this belief system. However, we can point out what Buddha refers to us “Attahi Attano Natho” “depend yourself”. In Kalama Sutta shows to avoid the narrow minded but there have many different to approach these Sutta teaching. There is this:
Modern teachers of Buddhism often cite the Kalama Sutta to show that Buddhism is a rational and critical teaching for understanding the nature of life and spiritual liberation from the bondage of ego and suffering in its many forms. It aims at seeing things as they truly are which is a basic principle of Buddhism and its goal. Also it is also fundamental not to be attached to views. According to Dharmapala: “The strongest emphasis has been put by Buddha on the supreme importance of having an unprejudiced mind before we start on the road of investigating the truth. Prejudice, passion, fear of expression of one’s convictions and ignorance are the four biases that have to be sacrificed at the threshold.”[4]
 (The World’s Debt to Buddhism, A paper read at the Chicago World Parliament of Religions, 1893)
Further there is another different approach to Kalama Sutta. This is relatives:
Many academics site this “Kalama” discourse as a sort of justification for anarchy against doctrines perceived as dogmatic. The discourse has been exploited, as if it is the tool for sanctioned skepticism for Buddhists, or liberational-ideas away from traditional Buddhist positions-using a Buddhist teaching against Buddhist doctrine. Another aspect of the discourse could be its functionality for inter-religious dialogue; or, rather, when missionaries are trying to convert someone to this other religion the discourse provides the tools to see through the doctrines. While scholars can appreciate the value of the material, its usage should not be applied wrongly. [5]

This passage compares with Bible “Kalam” system. It is said that Kalam is a similar with Kalama. Author shows a evident that relationship with Buddha and Jewish during the time of the Buddha in India.
There is even biblical and a lot of archeological evidence of these ancient encounters during the reign of King Solomon, whose mighty-navy went beyond the Red Sed. While The Kalam “system” as a proper ideological method or philosophy is younger than the days of the Buddha, it is evident from biblical evidence that methods of textual-interpretation existed before the time of the Buddha.  [6]

According to these graph, theory of Buddha teaching in Kalama Sutta already existed before the Buddha life time in Jewish tradition. Whereas, Buddhist countries have been criticized by some Buddhist scholar regarding with traditional superstation that may be some traditional Buddhists are not dear to think more because of belief and lack of education in possible way. Therefore, Victor Gunasekara said:
The Kālāma Sutta has been relatively neglected in traditional Buddhist countries and came into prominence when the Buddha’s teaching came to the attention of Western scholars. They were surprised that the Buddha had already proclaimed what some of their more enlightened philosophers had been saying on what were valid grounds for belief.[7]

However, Bhikkhu Thanissaro, suggest and summaries of these Sutta teaching by his own understanding. It is remarkable idea that Venerable said:

In giving advice on how to learn this skill, the Buddha is speaking, not with the authority of your creator who can tell you what you have to believe, but with the authority of an expert in his field, one who knows from experience what does and doesn’t work. If you want to learn from him, you’re wise to accept his observations on how it’s best done. The first thing to recognize is that there are others who have mastered the skill before you and those they have some important things to teach.[8]
Furthermore, there have a comment form original translator of this Sutta, there is no doubt how much he will have greatest Buddhist theory to explain other in clear as a first translate of this Sutta. Here he said:

The Kalama Sutta, which sets forth the principles that should be followed by a seeker of truth, and which contains a standard things are judged by, belongs to a framework of the Dhamma; the four solaces taught in the sutta point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on belief in rebirth or retribution, but on mental well-being acquired through the overcoming of greed, hate, and delusion.[9]

Overall, a Buddhist scholar Soma Thera take advantage the Sutta teaching to promote Buddhism in the future. Of his idea is that:

The Kālāma sutta has a special relevance today. There is a concerted attempt by followers of theistic religion to convert people, especially in Buddhist countries. Some countries like South Korea have lost their Buddhist majority. Even in Sri Lanka evangelical activity of Christians and Muslims have resulted in some Buddhists being converted. Thus the question posed by the Kālāmas and the Buddha’s reply to it has some contemporary relevance in relation to the modern inter-religious debate.[10]
In addition , It is very clearly that whatever we do, wherever we go, we need goal without right goal we cannot see truth, therefore, what Buddha teaching is have special significant goal to take us in right ways.

Buddha has been made out to be a pragmatic empiricist who dismisses all doctrine and faith, and whose Dhamma is simply a freethinker's kit to truth which invites each one to accept and reject whatever he likes." Instead, the Buddha provides examples and a framework by which people can test teachings and judge their veracity. At this point you may be grumbling that the Kalama Sutta says because some teacher taught them, even if that teacher was the historical Buddha. And that's right; you don't have to believe anything just because it comes from authority. But if you are choosing to walk the Eightfold Path, you are working with Right View to thoroughly realize the teachings of the Four Noble Truths. This is what Buddhism is. This is what enlightenment is.[11]
This paragraph is a so valuable concept that significant roles of final goal. Perhaps, the idea of author is focusing on Buddhist wisdom. As we know, the Buddha taught about 45 years until he die. His teaching has only one goal to achieve enlightenment. It is basic on morality (Sila), concentration (Samadhi) and wisdom (Panna).   However, those all passages are useful opinions if we can choose the best point form each graph. Of course, some theories have very acceptable connection from outside of Buddhism such as “Kalam”. Basically, all scholars are very similar views when they talk on this Sutta. But we cannot deniable that many people have many different ideas. If I pick up the point, there is everybody agree with this Sutta teachings that all person has individual right to choose by own understanding. In fact, from my understanding after read this Sutta, I see the importantly accepted four Brahama Viharas which is loving-kindness, compassion, sympathetic joy and equanimity in Kalama Sutta, these four Brahama Vihara  lead us to reach right way respectably. 

Conclusion
In my opinion, typically the role of Sutta is very important that is why many Buddhists scholars are very rare to miss this Sutta to talk about something on. Thus I heard most of scholar talk about this Sutta. They are saying that the Buddha said in Kalama Sutta like this or that. They reference because of it is good.  As well as everybody should know admirable teaching is among of Suttas.  Everything is depend on personal choose in Sutta . It is right to doubt and question then avoid blind faith and conjecture. Try to observe, analyze and test for ourselves. Overall, practices are our own reward it is what Buddha teaching is in.  On the other hand, it is accept to say that many consider thinking toward after read this Sutta. I, myself, am really like concept of his Sutta and welling to practice more that I feel. Moreover, I believe this Sutta has more attractive concepts to peruse new comers. Therefore, not good enough only believe but we need to practice in order to get personal consideration of mind in the reality of nature Dhamma to achieve the end of suffering.
















Bibliography
·       Thera, Sona, Kalama Sutta: The Buddha’s Charter of Free Inquiry, The Wheel Publication No. 8, Buddhist Publication Society, Kanady, Sri Lanka, 1981.
·       Bhikkhu, Buddhadasa, Keys to Natural Truth, Bangkok: Mental Health Publishing, 1999.
·       Jotika U, Dhamminda U, Maha Satipatthana Sutta: The Greater Discourse on Steadfast Mindfulness, Migadavun Monastery, Ye Chan Oh Village, Maymyo, Burma, 1986.
·       Dhammika Ven. S, Daily Readings From the Buddha’s Words Of Wisdom, The Buddha Dhamma Mandala Society, Singapore, 1989.
·       Silananda Sayadaw U, Volition: An Introduction to the Law of Kamma, the Dhammacakkha Meditation Center, USA, 1990. 
·       Salzberg Sharon, Lovingkindness: The Revolutionary Art of Happiness, Shambhala Publications, Boston, United States of America,1995.
·       Bhikkhu Buddhadasa, Buddha Dhamma for University Students, Buddha-Nagama Association, Chiang Mai, Thailand 1972.
·       Thera Narada Ven, Buddhism in a Nutshell, Buddhist Publication Society, Sri Lanka 1982.


[1] Thera Sona, Kalama Sutta: The Buddha’s Charter of Free Inquiry, Translated from the Pali, Anguttara, Nikaya, Tika Nipata, Mahavagga, Sutta No. 65
[2] Bodhi Bhikkhu, A Look at the Kalama Sutta,  Buddhist Studies, Buddhist Scriptures, Buddha Dharma Education Association & BuddhaNet, www.buddhanet.com, Viewed-9/14/2013. 

[3] Bhikkhu Buddhadasa, Help! The Kalama Sutta Help!, (Translated by Santikaro Bhikkhu), What-Buddha-Taught.net, Mokkhabalarama, April 6,1988
[4] Bloom Alfred, The Kalama Sutta, Critical Thinking in Buddhim, Professor Emeritus, University of Hawaii, Shin Dharma Net, www.dharmanet.com, Viewed-9/13/2013 
[5] Peoples Dion Oliver Dr, Kalam and the Kalama Sutta, Mahachularlongkornrajavidayalaya University, Thailand, 2012. (Online Pdf-Document, Viewed Academia.edu, 9/14/2013).

[6] Peoples Dion Oliver Dr, Kalam and the Kalama Sutta, IABU Editorial Committees, the Journal of the International Association of Buddhist Universities (JIABU), Vol.3-2012, the Secretariat of the International Association of Buddhist Universities. Mahachulalongkornrajavidyalaya University Press, Wangnoi Main Campus, Ayutthaya, Thailand, 2012, Pg. 61.

[7] Gunasekara Victor, The Significance of the Kalama Sutta, An Examination of the Kalama Sutta and Some of Its Critics, Second Edition , http://www.vgweb.org/bsq/kalama.htm , Viewed-9/14/2013.

[8]  Thanissaro Bhikkhu, Lost in Quotation, Fake Buddha Quotes, http://www.fakebuddhaquotes.com/lost-in-quotation-by-bhikkhu-thanissaro/, Viewed-9/14/2013.
[9]  Thera Soma, Kalama Sutta, The Buddha’s Charter of Free Inquiry, Access to Insight: Readings in Theravada Buddhism, http://www.accesstoinsight.org/index.html, Viewed-9/14/2013

[10]  Roesnbeberg Larry ,The Right to Ask Questions, Access to Insight, Readings in Theravada Buddhism, 2006-2013, http://www.accesstoinsight.org/ , Viewed-9/ 14/ 2013.
[11] O’Brien Barbara, The Kalama Sutta, The Buddha’s Charter of Free Inquiry, About.com Guide, About.com, Buddhism, http://www.about.com/#!/editors-picks/ , Viewed-9/14/2013 

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