Pristine Theravada

Exploring Theravāda's connections to other paths - what can we learn from other traditions, religions and philosophies?
meindzai
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Re: Pristine Theravada

Post by meindzai »

bodom wrote:
Ben wrote:Hi Bodom
bodom wrote:This is why the Buddha suggested in the Kalama Sutta that we not take anything as true just because it is referred to in a pitaka." :anjali:
With respect, I don't think the Kalama Sutta actually says that.
metta

Ben
Hi Ben. Could you explain further to me what it is exactly you dont agree about Buddhadasa's statement. My understanding is that Buddhadasa's statement is completely in line with all the translations i have checked. He is saying not to take anything on blind faith.

"Of course you are uncertain, Kalamas. Of course you are in doubt...So in this case, Kalamas, don't go by...scripture. - Thanissaro translation

"It is proper for you, Kalamas, to doubt, to be uncertain; Do not go upon what...is in a scripture. - Soma translation

" It is fitting for you to be perplexed , O Kalamas , it is fitting for you to be in doubt...Do not go by...a collection of texts. - Bodhi translation.
I think the Kalama Sutta (delivered to non-buddhists) is good advice for those who have not yet taken refuge, an a good general principal by which to guide your practice. But really, once you have taken refuge, you've asserted your confidence in the Buddha's teachings.

-M
suanck
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Re: Pristine Theravada

Post by suanck »

Paññāsikhara wrote:
suanck wrote:
Ideally, one should read both the Pali Nikayas & the Chinese Agamas. Most of the Pali Nikayas have been translated to English, but for the Agamas, well, one would need to master either Chinese, or Japanese, or Vietnamese language (as far as I know).
Suan.
And Sanskrit, and Gandhari Prakrit, and Tokharin, and ...
(Hey, you said "ideally", not me! :tongue: )
Quite true, Bhante! :-)

Actually, what I meant was that there might be some English readers here in this forum who originally came from Chinese/Japanese/Vietnamese background and might not be aware of the Agama Collection which is available in their native language.

In fact, I have met a number of Chinese/Vietnamese Buddhists who are very familiar with popular Mahayana sutras -- and some English translation of the Pali Nikaya -- but never read the Agamas!

Suan.
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retrofuturist
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Re: Pristine Theravada

Post by retrofuturist »

Greetings,

Looks like a collection of English translations of the Agamas might be popular... if such a thing existed.

I'm sure someone will do it at some point.

Metta,
Retro. :)
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cooran
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Re: Pristine Theravada

Post by cooran »

Hello bodom,
bodom wrote: This is why the Buddha suggested in the Kalama Sutta that we not take anything as true just because it is referred to in a pitaka."
No he didn't.

You may like to read:

A Look at the Kalama Sutta by Bhikkhu Bodhi
In this issue of the newsletter we have combined the feature essay with the "Sutta Study" column as we take a fresh look at an often quoted discourse of the Buddha, the Kalama Sutta. The discourse — found in translation in Wheel No. 8 — has been described as "the Buddha's Charter of Free Inquiry," and though the discourse certainly does counter the decrees of dogmatism and blind faith with a vigorous call for free investigation, it is problematic whether the sutta can support all the positions that have been ascribed to it. On the basis of a single passage, quoted out of context, the 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.
But does the Kalama Sutta really justify such views? Or do we meet in these claims just another set of variations on that egregious old tendency to interpret the Dhamma according to whatever notions are congenial to oneself — or to those to whom one is preaching? ........
continued here:
http://www.accesstoinsight.org/lib/auth ... ay_09.html" onclick="window.open(this.href);return false;

metta
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Ben
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Re: Pristine Theravada

Post by Ben »

Hi Bodom
bodom wrote: Hi Ben. Could you explain further to me what it is exactly you dont agree about Buddhadasa's statement.
My apologies in the delay in responding. The article by Bhikkhu Bodhi that Cooran has graciously provided an extract from and a link, is what I had in mind. With regards to the suttas, and this one in particular, context is everything.
metta

Ben
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Prasadachitta
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Re: Pristine Theravada

Post by Prasadachitta »

Ben wrote:Hi Bodom
bodom wrote: Hi Ben. Could you explain further to me what it is exactly you dont agree about Buddhadasa's statement.
My apologies in the delay in responding. The article by Bhikkhu Bodhi that Cooran has graciously provided an extract from and a link, is what I had in mind. With regards to the suttas, and this one in particular, context is everything.
metta

Ben
Hello Ben,

I think the quote which Bodom attributes to Buddhadasa is in accord and supported by the Kalama Sutta. I have reread the Sutta It seems to me to give this kind of advise. Here is a quote from the Bikkhu Bodhi article.
Thus the discourse to the Kalamas offers an acid test for gaining confidence in the Dhamma as a viable doctrine of deliverance. We begin with an immediately verifiable teaching whose validity can be attested by anyone with the moral integrity to follow it through to its conclusions, namely, that the defilements cause harm and suffering both personal and social, that their removal brings peace and happiness, and that the practices taught by the Buddha are effective means for achieving their removal. By putting this teaching to a personal test, with only a provisional trust in the Buddha as one's collateral, one eventually arrives at a firmer, experientially grounded confidence in the liberating and purifying power of the Dhamma. This increased confidence in the teaching brings along a deepened faith in the Buddha as teacher, and thus disposes one to accept on trust those principles he enunciates that are relevant to the quest for awakening, even when they lie beyond one's own capacity for verification.
Here is the quote Bodam gave us...
Buddhadasa said "Regardless of whether the Tipitaka is exactly the original or a newly composed one as perceived by some people nowadays, actual cessation of dukkha always exists uniquely in accordance with idappaccayata. This is why the Buddha suggested in the Kalama Sutta that we not take anything as true just because it is referred to in a pitaka."
So I would say there is a big difference between being "disposed to accept on trust" and "taking something as true". For example I am disposed to accept that the Tripitika is a very well intended transmission of the Buddha's teaching in part based on my confidence in the Sangha transmitting it and partly based on my exploration of those teachings. All Bodoms quote is suggesting is that we look to these as ways of increasing our confidence and not automatically take something as absolutely true just because it was written by people who who we have some trust in. Confidence is not knowledge. Truth can only be established by knowledge. The kind of argument that Bikkhi Bodhi is dismissing is referred to in this question by him.
Now does the Kalama Sutta suggest, as is often held, that a follower of the Buddhist path can dispense with all faith and doctrine, that he should make his own personal experience the criterion for judging the Buddha's utterances and for rejecting what cannot be squared with it?
Bodoms quote does not make any such suggestion. If you would like to show us how the Kalama Sutta says anything which is not in line with that quote I think you should point it out because Bikkhu Bhodhi does not address it in his essay. I would agree that it is always best to have all the context in order to understand more precisely what is being said. Your assertion that "I don't think the Kalama Sutta actually says that." Is a far cry from saying something like "I think that bit of the Kalama sutta is best understood when we keep in mind the context which is...."

With Metta

Gabe
"Beautifully taught is the Lord's Dhamma, immediately apparent, timeless, of the nature of a personal invitation, progressive, to be attained by the wise, each for himself." Anguttara Nikaya V.332
meindzai
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Re: Pristine Theravada

Post by meindzai »

gabrielbranbury wrote: Bodoms quote does not make any such suggestion. If you would like to show us how the Kalama Sutta says anything which is not in line with that quote I think you should point it out because Bikkhu Bhodhi does not address it in his essay. I would agree that it is always best to have all the context in order to understand more precisely what is being said. Your assertion that "I don't think the Kalama Sutta actually says that." Is a far cry from saying something like "I think that bit of the Kalama sutta is best understood when we keep in mind the context which is...."
I'll bite. I think that bit of the Kalama sutta is best understood when we keep in mind the context which is that the Buddha is speaking to a confused group of wanderers who have not taken refuge in the triple gem.

-M
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Re: Pristine Theravada

Post by Prasadachitta »

meindzai wrote:I'll bite. I think that bit of the Kalama sutta is best understood when we keep in mind the context which is that the Buddha is speaking to a confused group of wanderers who have not taken refuge in the triple gem.

-M
Hi Meindzai,

Just to clarify who the Buddha is speaking to here are a few quotes from Bikkhu Bodhis essay.
This advice can be dangerous if given to those whose ethical sense is undeveloped, and we can thus assume that the Buddha regarded the Kalamas as people of refined moral sensitivity.
The Kalamas, citizens of the town of Kesaputta,
Of course I think it is clear that at least generally these are not people who have taken refuge in the Buddha. Although I dont think the Budhha wants us (who go for refuge) to take things as true without knowing for ourselves. Its my opinion that the Buddha wants us to know what confidence is and know as precisely as we can why we have it and how we can cultivate it to our benefit.

With Metta

Gabe
"Beautifully taught is the Lord's Dhamma, immediately apparent, timeless, of the nature of a personal invitation, progressive, to be attained by the wise, each for himself." Anguttara Nikaya V.332
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Re: Pristine Theravada

Post by Sanghamitta »

I think that is a good summation Gabriel. However I am not sure that it corresponds to what Bodom said . Which was that we should not believe something simply because it is found in a Pitakas. But there were no Pitakas when the Buddha gave that address to the Kalamas. Certainly we should be prepared to examine the truth of things for ourselves, but fairly early on in our walking of the Buddhist path we need to come to a view concerning the Pitakas and whether we can give them at least some provisional credibility. If not then are going to depend on our ego driven speculative views in deciding how to proceed ? Or retreat to some view that says that if we sit in meditation some magic process takes over ? It doesnt. We always have to approach the Dhamma with Saddha, with perserverance and with Sila. which starts with faith in the fact that someone knew what he was doing. :anjali:
The going for refuge is the door of entrance to the teachings of the Buddha.

Bhikku Bodhi.
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Prasadachitta
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Re: Pristine Theravada

Post by Prasadachitta »

Sanghamitta wrote:I think that is a good summation Gabriel. However I am not sure that it corresponds to what Bodom said . Which was that we should not believe something simply because it is found in a Pitakas. But there were no Pitakas when the Buddha gave that address to the Kalamas. Certainly we should be prepared to examine the truth of things for ourselves, but fairly early on in our walking of the Buddhist path we need to come to a view concerning the Pitakas and whether we can give them at least some provisional credibility. If not then are going to depend on our ego driven speculative views in deciding how to proceed ? Or retreat to some view that says that if we sit in meditation some magic process takes over ? It doesnt. We always have to approach the Dhamma with Saddha, with perserverance and with Sila. which starts with faith in the fact that someone knew what he was doing. :anjali:
Hi Sanghamitta,

Yes.

Hopefully we can give them enough provisional credibility to explore them to the degree it takes for us to gain a level of progressively enhanced confidence. I think if we take an Idea as true we are in a sense undermining our ability to test it vigorously and it is the vigorous testing which builds the confidence. So in this way taking an idea as true undermines our confidence.

Metta

Gabe
"Beautifully taught is the Lord's Dhamma, immediately apparent, timeless, of the nature of a personal invitation, progressive, to be attained by the wise, each for himself." Anguttara Nikaya V.332
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Re: Pristine Theravada

Post by Sanghamitta »

It depends on what you mean of course by testing it rigorously. I think the best way to test Dhamma is to put it into action. To act for a while as though it is true and see what happens. In meditation, in relationships, in our attitude to the world. Many of us find that what the Buddha described 2500 years ago about the way things are, and about how to see that for ourselves, is still true and still accurate.
Last edited by Sanghamitta on Mon Jan 11, 2010 8:02 pm, edited 1 time in total.
The going for refuge is the door of entrance to the teachings of the Buddha.

Bhikku Bodhi.
seanpdx
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Re: Pristine Theravada

Post by seanpdx »

"Doubting the Kālāma-Sutta: Epistemology, Ethics, and the 'Sacred'", Stephen A. Evans, Buddhist Studies Review v.24(1), 2007

ABSTRACT: The Kālāma-sutta is frequently cited as proof of the rational and empirical
spirit of early Buddhist epistemology, ‘The Buddha’s charter of free enquiry’, according
to Soma Thera. A close reading, however, calls that interpretation into question.
The Kālāmas do not ask what is the truth, and the Buddha does not tell them how to
find it. Rather the Kālāmas ask ‘Who is telling the truth?’ in what may have been the
pursuit of sacred or quasi-magical power through the person of a teacher. The Buddha,
in turn, encourages them to adopt a set of attitudes and actions, which includes
choosing a teacher. The method of evaluation that the Buddha gives, which includes
the famous ‘know for yourselves’ is found to be as least as much ethical as it is epistemological
and to invoke the opinion of authority and the public. The Buddha here
seems to call for a decision that is partly based on faith, and the Kālāmas respond not
with independent research, but with an act of faith in committing themselves to (and
being accepted by) the Buddha.

Good article, for anyone who has access to the BSR.
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Re: Pristine Theravada

Post by Sanghamitta »

Nice.
The going for refuge is the door of entrance to the teachings of the Buddha.

Bhikku Bodhi.
meindzai
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Re: Pristine Theravada

Post by meindzai »

Ok, let everybody interpret the Kalama Suttas as they will. But let me say that I think that in general, discussions about the approach we should take to dhamma focus too much on that Sutta. Actually it's kind of ironic. If the Kalama sutta says not to rely too much on the Tipitaka, which itself is a part of, then why such a fierce defense of the Kalama Sutta? To get a more complete picture I would seriously advise people to read the Canki Sutta and the Apannaka Sutta as well.


http://www.accesstoinsight.org/tipitaka ... x.than.htm" onclick="window.open(this.href);return false;
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

-M
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Re: Pristine Theravada

Post by Sanghamitta »

It doesnt. How could it. There was no Tipitaka when the Kalama Sutta was uttered. You are correct though about people seizing on the Kalama Sutta to justify their own rationalistic conditioning. Rather than questioning that conditioning.
The going for refuge is the door of entrance to the teachings of the Buddha.

Bhikku Bodhi.
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