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Buddhism, more relevant to the modern world

By Lionel Wijesiri

Rationality is one feature of Buddhist doctrine which is often rated highly by modern Western scholars, many European followers of Buddhism and books on Buddhism. Many of them have seen it as the most important quality or perhaps even the core of Buddhism as a religion or philosophy of life.

In general, rational teachings would be those that are in agreement with reason, logic and science.

It would not be those things that cannot be tested, that are supernatural, including angels, myths, miracles and other celestial beings.

In the Kalama Sutta, the Buddha said, “Do not believe in something because it is reported. Do not believe in something because it has been practised by generations or becomes a tradition or part of a culture. Do not believe in something because a scripture says it is so.

“Do not believe in something, believing a god has inspired it. Do not believe in something a teacher tells you to. Do not believe in something because the authorities say it is so. Do not believe in hearsay, rumour, speculative opinion, public opinion, or mere acceptance to logic and inference alone. Help yourself, accept as completely true only that which is praised by the wise and which you test for yourself and know to be good for yourself and others.”

This statement is not only a proclamation of freedom of thinking with regard to the philosophical point of view, but is also an autonomous criterion as to moral questions. We are not been subjected to moral authority, but requested to make our own system of judgement on moral reasoning: What is right and wrong in accordance with its consequences on ourselves.

Two grounds

Here the two grounds, which should be considered by us, are our intentions or motives (Cetana) and the consequences (Vipaaka) resulted from our intentional actions (Kamma). Of the former is good will or bad will while of the latter is the happiness (Sukkha) or unhappiness (Dukkha) produced by the course of conduct that we perform. The latter is believed as the result of the former. Without intention, no action would be possible.

The Kalama Sutta text suggests to not follow something merely because it is reported, part of culture, tradition, or even scripture. Logic and reason and some initial faith are alright and useful, but it is one’s own investigation that is most important. The correct term regarding logic and inference in the text is “specious reasoning” which means not accepting on mere logic or inference, but that one should use reason and logic and then put it to the test.

Buddhism begins as a search for truth. It does not begin with unfounded assumptions concerning any god or first cause, and it does not claim to present the whole truth of the absolute beginning and end of mankind’s spiritual pilgrimage in the form of a divine revelation.

The Buddha Himself searched and discovered with direct insight the nature of the cosmos, the causes of its arising and of its passing away, and the real cause of suffering and a way in which it could be brought to an end for the sake of all living beings. Having done so, He proclaimed the principles on which He had conducted His research, so that all who wished to do so could follow his system and realise the final truth themselves.

Another instance which clarifies the Buddhist criterion of morally philosophical inquiry, is found in the Vimamsaka Sutta of the Majjhima Nikaya. This Sutta is about the Vimamsaka, the “investigator” or one who is inquisitive, but who could read the thought processes of another, should make a thorough examination of the Buddha’s claim to being a fully self-awakened teacher. The significance of this teaching is a radical and universal one.

In the same spirit, the investigation should be carried out as to the teaching of the Buddha itself. At the end of this process, it is said, the inquirer acquires what Buddhism calls the Akaravati Saddha ‘rational belief’ in the Buddha and His teachings.

Free yourself

This statement by the Buddha over 2,500 years ago still retains its original force. It is a statement of the scientific principle of reasoning and a definition of the rationality of Buddhism. The follower of the Buddha is invited to doubt, until he has examined all the evidence for the basic facts of the teaching and has himself experimented with them to see if they are true. Having proved by these means that they are true, he can accept them. One of the qualities of the Dhamma, the teaching of the Buddha, is that it is Ehi passiko - “That which invites everyone to come and see for themselves”.

The Buddha taught humans to rely upon themselves to achieve their own deliverance, and not to look to any external saviour. He never put Himself forward as a mediator between us and our final deliverance. But He could tell us what to do, because He had done it Himself and so knew the way; but unless we ourselves act, the Buddha cannot take us to our goal.

Though we may “take refuge in the Buddha - “Buddham saranam gacchami”, as the Buddhist phrase in the simple ceremony of pledging ourselves to live a righteous life, it must not be with any blind faith that the Buddha can save us. He can point out the way; He can tell us of its difficulties and of the beauties which we shall find as we tread the way; but He cannot tread it for us. We must tread the way ourselves. “Abide with oneself as an island, with oneself as a refuge; abide with the Dhamma as an island, with the Dhamma as a refuge. Seek not for external refuge.” (Mahaparinibbana Sutta, Digha Nikaya)

“Free yourselves!” said the Buddha. All lives and events are variations on the theme of suffering. All are without substance, endurance, permanence - merely a web of emptiness, void upon void. The “self” that everyone spends so much time defending and nurturing is pure fiction. Dismiss it, said the Buddha. The world will not conform to our wishes and to presume otherwise is folly; the disciple must cease clinging to it and proceed along the path to the end of suffering. The root problem is craving, and the radical solution is the destruction of craving through wisdom.

Relevance

The sober truths taught by the Buddha, squarely faced, present us with problems and choices. Actually, the dilemma is not so formidable. To reach the truth, to seek enlightenment, we are told to give up what is before, give up what is behind, and give up what is in between. The essence of Buddhism is to let go of everything, to cease clinging desperately to transient, woeful and empty phenomena. The disciple who acts on this breath-taking advice may find the bottom dropping out of this fictitious world. Thus begins the journey.

Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism. They are given freely and broadly to all kinds of beings, including animals, and also, most importantly, to oneself.

In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism more relevant to today’s world.