9:38 AM
mr.vam
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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