Helping Dying Patients the Buddhist Way By Phra Phaisal Visalo

Helping Dying Patients the Buddhist Way
By Phra Phaisal Visalo

Illness not only affects the body, but also the mind. Thus, when most people fall ill, they must contend not only with physical pain, but also mental pain. Especially in the case of patients who are close to dying, mental anguish is no less a cause of suffering than physical pain, and indeed it can even be the greater cause. This is because what these patients face right in front of them is death, along with separation and loss that is final. All this provokes feelings of fear, anxiety, and isolation to surge up very intensely, in a way they have never experienced before.
For this reason, patients need their spiritual well-being taken care of just as much as their physical well-being. Especially in the case of final-stage patients, whom doctors have determined to have no hope of recovery or improvement, taking care of spiritual well-being in fact becomes more important than physical well-being. Because even though the body is irrevocably breaking down, the mind still has the opportunity to improve. It can cease its agitation and reach a state of peace, even in the last moments of life. For even though the body and mind are closely related, when the body suffers, the mind does not necessarily have to suffer too. One can take care of one’s mind such that it does not suffer along with one’s body.
In the time of the Buddha, there were many occasions wherein the Buddha and his disciples helped those who were sick and close to dying. The kind of help they gave directly focused on treating the suffering of the mind. In the Tipitaka, there are several stories of people on the verge of death who were told by the Buddha to contemplate their imminent death and the true nature of all conditioned things, whereupon they were able to realize high levels of attainment. Some were even fully enlightened.

From these stories, there are two major points to consider:

1. Even though being ill and close to dying is a time of crisis and physical disintegration, at the same time it can also be an opportunity to liberate the mind or elevate one’s state of mind. Being ill and close to dying are thus not conditions that are negative in and of themselves. If one knows how to use them well, they can be of great benefit to one.

2. The Buddha’s teachings on illness and dying can be classified into two main parts:

1) Incline the mind to have faith in the Triple Gem (the Buddha, the Dhamma, and the Sangha) and confidence in the morality one has upheld or good deeds one has done in the past. In other words, incline the mind to recollect that which is good and wholesome.

2) Let go of worries and all things, having seen with wisdom that there is nothing at all that one can hold on to.

These teachings of the Buddha provide an excellent model of how to give spiritual help to dying persons that can be applied to cases in the present day. This article will adopt the principles put forth by the Buddha and adapt them for use by doctors, nurses, family and friends in helping dying patients. Experiences from other real-life cases have also been drawn on to create the following guidelines.

1. Extending Love and Sympathy

Dying persons not only have to contend with physical pain but also fear, such as fear of dying, of abandonment, of dying alone, of what will come after death, or of pain. The fear may cause even more suffering than the physical pain. Love and moral support from family members and friends is very important during this time because it can reduce the fear and help them feel secure. One should remember that patients in their final stages are feeling very vulnerable. They need someone they feel they can rely on, someone who is ready to be there for them during times of crisis. If they have someone who can give them unconditional love, they will have the strength of spirit to deal with all the various forms of suffering that are converging on them at this time.

Being patient, forbearing, sympathetic, gentle, and forgiving are ways to show your love. Physical pain and a vulnerable state of mind can make patients act out in ill-tempered and abrasive ways. We can help them by patiently bearing with these outbursts and not reacting in negative ways. Try to forgive them and sympathize with them. If we are peaceful and gentle it will help them calm down more quickly. Pointing out their negativity may be something we ought to do sometimes, but always in a gentle and loving way. Family and friends need to have mindfulness at all times, which helps us not to lose control of ourselves and keeps our hearts filled with kindness, love, and restraint.

Even if you don’t know what to say to make them feel better, just physically touching them in a gentle way will enable them to feel your love. We may hold their hand or touch their arm and squeeze it gently, embrace them, or touch their forehead or abdomen with our hands, while sending them our good wishes. For those who have some experience practicing meditation, while touching the patient, bring your mind to rest in a peaceful state. Loving-kindness (metta) that emanates from a mind that is peaceful and concentrated will have an energy that the patient will be able to feel.

One way of extending loving-kindness that Tibetan Buddhists practice (called phowa) is done the following way. Invoke the divine being or spiritual presence that the dying patient (or you) has faith in, such as the Buddha, a Boddhisattva, or Guan-Yin (or God, Jesus, or the Virgin Mary for Christians, or the embodiment of whatever truth you believe in). Visualize the spiritual presence appearing above the patient’s head. Then imagine that the presence is sending out compassion and healing in a stream of radiant light that bathes the dying person’s entire body, purifying her whole being, until she dissolves into light and merges into the spiritual presence. While doing this practice, you may hold the patient’s hand or sit quietly by her bedside.

2. Helping Patients Accept Impending Death

If patients do not have long to live, letting them know will give them time to prepare themselves while they are still physically able to. But there are a great many patients who have no idea that they have a serious terminal illness and are now in their final stages. To let time pass while keeping them in the dark will leave patients with less time to prepare themselves. Still, telling them the bad news without preparing them psychologically in some way beforehand may cause their condition to worsen. In general, doctors play the important role in telling the news, especially after they have built up close relationships with patients and earned their trust. Nonetheless, patients’ acceptance of their impending death involves a process that takes a long time. In addition to love and trust, doctors, nurses, family and friends need to have patience and forbearance and be ready to listen to the patient’s thoughts and feelings.

Sometimes, however, it is up to the family to break the news. Many families tend to think that it is better to conceal the truth from the patient. But according to a survey done of patients, the majority responded that they would rather be told the truth than be kept in the dark. And even when relatives try to conceal it, ultimately the patient can discern the truth from the changed manner and behavior of family and friends, such as unsmiling faces, softer speaking voices, or greater effort made to please the patient.

Not all patients can accept the truth after they are told. But there could be several reasons for this besides the fear of death. They could have some unfinished business or other worries. Relatives ought to help them express their concerns. If they feel they have someone ready to listen to and understand them, they will feel safe to confide their inner thoughts. Posing appropriate questions can also help them identify what it is that is preventing them from accepting death or help them realize that death may not be so fearsome. What relatives can do is listen to them with an open, nonjudgmental, and sympathetic heart. They should focus more on asking questions rather than lecturing or sermonizing.

Helping patients lessen their worries about their children, grandchildren, spouse, or other loved ones may help them accept their death

Patients may become angry at doctors, nurses, and family for telling them the bad news, or concealing the bad news from them for a long time. Be understanding of these angry outbursts. If the patient is able to get past their anger and denial of death, they will be more able to accept the reality of their situation.

When patients are told the bad news, they should at the same time be given moral support and reassurance that family, friends, doctors, and nurses will not abandon them, but will stay by their side and help them to the utmost of their abilities until the very end. Giving moral support during crisis points when a patient’s condition takes a turn for the worse is also very valuable.

One useful benefit of telling patients the truth in a timely way is that it enables them to decide in advance what level of medical intervention they would like to receive when they reach crisis point or fall unconscious, i.e. whether they would like doctors to prolong their lives as long as possible using all technological means available such as CPR, respirator, feeding tube, etc., or whether they would like doctors to refrain from using these measures and just maintain their condition and let them gradually pass away peacefully. Many times patients did not decide in advance because they did not know the real state of their condition. The result is that when they fall into a coma, relatives have no choice but to ask the doctors to utilize every possible measure to sustain the patient’s life. This often causes much suffering to the patient, with the only effect being to prolong the process of dying without helping to improve their quality of life at all, while wasting a lot of money in medical expenses.

3. Helping Patients Focus Their Minds on Goodness

Thinking of goodness helps the mind become wholesome, peaceful, bright, less fearful, and better able to deal with pain.

What the Buddha and his disciples often recommended to those on the verge of death was to recollect and have firm faith in the Triple Gem, i.e. the Buddha, the Dhamma, and the Sangha. Then, he had them establish themselves in morality (sila) as well as recollect the morality they had upheld in the past. The Triple Gem can be thought of as something virtuous or sacred that the patient worships and sila as his or her good deeds.

There are many ways to help incline patients to recollect these things. For example, you can:

- Place in the patient’s room a Buddha statue or other sacred object or pictures of respected spiritual teachers to serve as aids to recollection
- Invite the patient to chant or pray together
- Read dhamma books out loud to the patient
- Play recordings of dhamma talks or chanting
- Invite monks, especially ones the patient has a connection with, to visit the patient and provide counseling. This will help greatly in raising the patient’s spirits.

In applying these ideas, keep in mind patients’ cultural background and personal habits. For example, patients of Chinese background may respond best to pictures of Guan-Yin. If the patient is Christian or Muslim, one may use the appropriate symbols of these religions instead.

Another way to incline the patient’s mind towards goodness is by encouraging them to do good deeds such as offering requisites to monks and making charitable donations.

It is also essential to encourage the patient to think of the good deeds they have done in the past. This does not necessarily have to mean religious activities only, but also such actions as raising one’s children to be good people, taking care of one’s parents in a loving way, being faithful to one’s spouse, being helpful to one’s friends, or being dedicated in teaching one’s students. All of these are good deeds that can make the patient feel happy, proud of themselves and confident that when they die they will go to a good place.

This pride in the good deeds they have done, and faith in the beneficial effect of such deeds, becomes very important for those close to dying for at this time it is becoming clear to them that they can’t take any of their material wealth with them when they die. It is only the merit they have accrued that they can take with them.

Everybody, no matter how rich or poor, or what mistakes they have made in the past, has to have done some good deeds worth recollecting, to greater or lesser extent. No matter how many terrible things they have done in the past, when they are close to dying, what we should do is help them to recollect their good deeds. If they are overwhelmed with feelings of guilt, they may not be able to see any of their good deeds. But any good deeds, even small ones, will be valuable to them if remembered during this time of crisis. At the same time, patients who have been doing good deeds all along should not let any unwholesome deeds (of which there are very few) overshadow all the goodness they have done, making them feel badly about themselves. In some cases, family and friends may need to list out their past good deeds as a way of confirming and reiterating them, giving patients confidence in the life they have led.

4. Helping Patients Settle Unfinished Business

One major cause of suffering that prevents people from dying peacefully is unfinished business. Such anxieties or other negative feelings need to be released as soon as possible. Otherwise it will cause the patient to suffer, feel heavy-hearted and push away death, and thus be unable to die peacefully, resulting in an unfortunate rebirth. Patients’ family and friends should be very concerned about these matters and be quick to act on them. Sometimes patients may not bring the matter up directly. Those who are around the patients should thus be very sensitive to it and ask them about it with genuine concern and kindness, not annoyance.

- If they have remaining work or responsibilities or a will that has not been settled yet, find a way to help bring these matters to a conclusion.
- If they wish to see someone for the last time, especially a loved one or someone they wish to ask forgiveness from, hurry and contact that person.
- If they are nursing an angry grudge against someone or hurt feelings and grievances against a close intimate, advise them to forgive that person and let go of any anger.
- If they are feeling nagging guilt over some wrong they had done, now is not the time to judge or criticise them. Instead, one should help them release their feelings of guilt. One can help them open up and feel secure enough to ask forgiveness from someone while at the same time guiding the other party to accept the apology and forgive the person.

Asking for forgiveness is not easy to do. One way to make it easier for dying patients is to have them write down their apology and everything they wish to say to the other person. They can have someone deliver it to that person or choose to keep it to themselves. The important thing is that by doing this exercise they have begun to open their hearts. Even if no real communication has ensued with the other person, there has still been some release of those feelings of guilt. If at some point they feel more ready to talk to that person directly, they may decide to do so on another occasion.

Oftentimes the person that dying patients seek forgiveness from is someone close, who is right there by their bedside, such as a spouse or a child. In this case, it is easier if such a person initiates the conversation by offering her/his forgiveness first and telling the patient s/he does not bear any ill-will towards them for their past mistakes. But in order to do this, the person must first let go of any pride or anger s/he may feel. By making the first move, the person opens the channel for dying patients to ask for forgiveness more easily. Feelings of guilt, as long as they are not released, can greatly disturb the dying and make them unable to die peacefully. But once they have been able to say sorry and ask for forgiveness, they are able to die without distress.

In some cases, it is the child, relative, or friend of the dying patient who ought to ask for forgiveness. There is no other occasion where an apology is as important as it is at this point, but oftentimes children do not dare to open up to their parents even when they are about to die. Partly it could be because they may not be accustomed to talking to their parents openly. Partly it could be because they think their parents do not hold their misdeed against them or do not even know about it at all. This could be a serious and irreparable miscalculation.

Actually, asking for forgiveness does not have to be done only with specific persons, because we all have probably done others harm without intending to or realizing it. As such, to have peace of mind and to avoid any lingering hostility with anyone, family and friends should advise dying patients to say sorry and ask for forgiveness from anyone with whom they have had mutual hostility or from anyone whom they have ever offended or harmed.

Likewise, the family and friends of dying patients ought to ask for forgiveness from them while they are still conscious and able to understand. This provides the opportunity for dying patients to say they grant their forgiveness. In the case where the dying person is a parent or elder relative, the children, grandchildren, and other family members may join together to hold a ceremony to ask forgiveness at the person’s bedside and select a representative to speak for the group, beginning by speaking of the dying person’s virtuous qualities and good things s/he had done for her/his descendants, and then asking for forgiveness for anything they have done that may have caused harm or offense.

5. Helping Patients Let Go of Everything

A refusal to accept death and the reality of its imminence can be a great cause of suffering for people who are close to dying. And a reason for such refusal can be that they are still deeply attached to certain things and unable to be separated from them. This could be children or grandchildren, lovers, parents, work, or the entire world they are familiar with. A feeling of deep attachment can be experienced by people even if they do not have any lingering feelings of guilt in their hearts. Once attachment is felt, it leads to worry and fear of separation from that which they love.

Family and friends as well as doctors and nurses should help dying persons let go of their attachments as much as possible, such as by:

- Reassuring them that their children and other descendants can take care of themselves
- Reassuring them that their parents will be taken care of well.
- Reminding them that all their material possessions are only theirs temporarily. When the time comes, they have to be given to others to take care of.
In giving spiritual guidance to the dying, the Buddha had advised that after helping them recollect and have faith in the Triple Gem and establishing them in goodness, the next step is to advise them to let go of all their concerns, such as their parents, children, spouses, material possessions and all other tangible and intangible things they are attached to. They are to let go even of any aspirations for rebirth in heavenly realms. All these things, if they are still attached to them, will hold their minds back and make them resist death and be agitated until the end. Thus, when death approaches, there is nothing better than to let go of everything, even the notion of self.

Of all attachments, there is none that is as deep and firmly-rooted as attachment to self. In some people’s view, death means the annihilation of self, which is something they cannot tolerate and find very hard to come to terms with. Because deep down, we humans need to feel our self continues on. The belief that heaven exists helps satisfy this deep-seated need because it makes us feel reassured that we will live on after death. But for people who don’t believe in heaven or rebirth, death becomes the most terrifying thing.

From the Buddhist point of view, there is actually no such thing as a self. It is something we have concocted ourselves out of ignorance. Those who have some grounding in Buddhism may understand this matter to some extent. But for those whose experience of Buddhism has been limited to rituals or basic forms of merit-making, it is probably not an easy matter to understand the concept of no-self (anatta). Nonetheless, in cases where family, friends, doctors, and nurses have an adequate understanding of this truth, they should advise dying patients to gradually let go of their attachment to self.

Start with advising them to let go of the body, recognizing that we cannot control our bodies to be as we wish them to be. We have to accept their condition as they really are. One day, all our organs will have to deteriorate.

The next step is to let go of their feelings, to not identify with or attach to any feelings as being theirs. Doing this will help greatly to reduce their suffering and pain, because suffering tends to arise when one attaches to pain and identify with it as being ours. One holds that “I” am in pain instead of just seeing that the condition of pain has arisen.

To be able to let go in this way requires considerable experience in training the mind. But it is not beyond the reach of ordinary people to do so. Especially if one starts training the mind when one first becomes ill. There have been many cases of people with serious illnesses who have been able to deal with extreme pain without using any painkillers at all or only small doses. This is because they were able to let go of their identification with the pain as being theirs. It could be said that they used spiritual medicine to heal their minds.
6. Creating a Peaceful Atmosphere

For dying patients to be able to feel at peace and let go of all lingering concerns and attachments in a sustained manner, it is necessary for them to have the support of a peaceful atmosphere around them. If their room is swarming with people coming in and out, and filled with the sounds of people talking all the time or the sounds of the door opening and closing all day, it will naturally be difficult for them to maintain their mind in a wholesome and peaceful state.

With regard to patients’ spiritual well-being, the least that family, friends, doctors, and nurses can do is to help create a peaceful atmosphere for them. Avoid talk that disturbs the patient. Family members should refrain from arguing amongst themselves or crying. These things would only increase the anxiety and unease of the patient.

If family and friends just try to keep their minds in a healthy state - not sad or depressed - this will already be a great help to dying patients. Because the states of mind of the people surrounding the dying patient can affect the atmosphere in the room and the person’s mind. The human mind is sensitive; it can sense the feelings of other people even if they don’t say anything out loud. People do not only have this sensitivity when they are normal and conscious. It is possible even for patients in comas to sense the mental energy of those around them.

In addition, family and friends can create a peaceful environment by encouraging dying patients to practice meditation together with them. One form of meditation is anapanasati, or mindfulness of breathing. When breathing in, mentally recite “Bud”. When breathing out, mentally recite “Dho”. Alternatively, with each out-breath, count 1, 2, 3….10 and then start again.

If it is not easy for them to be mindful of the breath, they can focus their awareness on the rising and falling of the abdomen as they breathe in and out by placing both hands on top of the abdomen. On the in-breath, as the abdomen rises, mentally recite, “rising”. On the out-breath, as the abdomen falls, mentally recite, “falling”.

There have been reports of cancer patients who have dealt with physical pain using meditation. By keeping their minds focused on the breath or abdomen, they ended up needing to use very little pain medication. Moreover, their minds were clearer and more alert than patients who used a lot of painkillers.

Encouraging dying patients to do chanting together with family and friends in a room that has been set up to create an aura of serenity and sanctity (as mentioned earlier, such as by placing a Buddha statue or other objects of veneration in the room) is another way to bring about a peaceful atmosphere around dying patients and incline their mind in a wholesome way.
Even playing soft instrumental music has a beneficial effect on a patient’s mental state.

Even though a peaceful mind is important, from the Buddhist viewpoint it is wisdom that is considered the most important thing for a person close to dying (and indeed all humans, ill or otherwise). Wisdom means clear knowledge of the truths of life: impermanence (anicca), subjectivity to change (dukkha) and selflessness (anatta). These three truths about all things show us that there is not a single thing that we can cling to. We will find death fearsome if we are still clinging to some things. But once we fully understand that there is actually nothing we can cling to, death will no longer be fearsome. Once we realize that everything by nature must change, that there is nothing that is permanent, death will become something that is natural. And once we realize that we really do not have such a thing as a “self,” then there will be no “me” that dies. There will be no-one that dies. Dying itself becomes just a change of state from one form to another, according to causes and conditions. Wisdom, the knowledge and understanding of these truths, is what makes death no longer fearsome or loathsome, and enables one to meet death peacefully.

When the Patient is in a Coma or Has Lost Normal Brain Functioning
Many of these various ways of helping dying persons expounded on above can also be applied to those who are in comas or are unconscious. Even though such persons may not show any discernible signs of response, that does not mean they have lost all forms of awareness. There have been many cases of such patients who were able to hear or even see things happening around them. They were also able to feel the mental energy of people around them. There was one patient who reported that when she was in a coma, she was able to hear the doctors and nurses talking and the sound of chanting from recordings relatives played for her. There was another case where a person lost consciousness because his heart stopped beating. He was rushed to the hospital where the doctors revived him using electric shocks. Before attaching him to a respirator, one nurse took out his false teeth. In a short while, his condition improved. The following week, when he saw that nurse again, he was able to recognize her face immediately even though at the time that she removed his false teeth he was unconscious and on the brink of death.
Dr. Amara Milla told the story of one patient who had been in a serious accident. While she was lying unconscious in the ICU for a week, she felt like she was floating around. But at certain times she would feel there was a hand touching her body that was sending her energy. It would make her mind, which felt like it was adrift and about to be cut off at any moment, come together as one again. She would regain consciousness for a short time before drifting off once more. This happened everyday. Later, when she had recovered, she found out that there was a nurse who would come visit her every morning at the start of her shift. The nurse would hold her hand and send her loving-kindness (metta) to give her moral support. She would wish for the patient to have strength and regain consciousness. In the end, she did regain consciousness and recovered fully even though the doctors had predicted a very slim chance of recovery. This is another example of how even though someone may have lost consciousness, their mind is still able to feel and be aware of the energy of loving-kindness of those who are close by.
For this reason, family and friends should not lose hope when their loved one falls into a coma or loses consciousness. There are still many things we can do for unconscious patients. To review, we can:

- Read dhamma books to them.
- Play recordings of dhamma teachings or chanting for them.
- Encourage them to recollect the sacred things that they venerate and things that are wholesome, including their own good deeds in the past.
- Say things to ease their anxiety about their children or other attachments.
- Advise them to let go of everything.
- Create a peaceful atmosphere around them.
- Be careful of what you say and do at their bedside. One should not cry hysterically or argue or say anything that could trouble them.

Remember this principle: whatever we feel we should do for people when they are still conscious, we should keep on doing the same thing when they are no longer conscious.

7. Saying Goodbye

For those who would like to say what is in their hearts to the dying person, such as saying sorry or goodbye, it is not too late to do so.

There was once an old woman who was sitting by her husband’s bedside feeling deeply grieved because she had never told him how much she loved him. Now he was in a coma and about to die. She thought it was too late to do anything now. But the nurse encouraged her, telling her that he may still be able to hear her even though he showed no sign of reaction. So she asked to be left alone with him, and then told him that she loved him from the bottom of her heart and was so happy to have lived life together with him. After that, she bade him goodbye by saying,

“It will be very difficult for me to live without you. But I don’t want to see you suffer any longer. So if you would like to go now, please go. I give you permission to die.”
As soon as she finished speaking, her husband let out a long breath and passed away peacefully.

As a person’s pulse weakens progressively and they approach the moment of death, if family and friends wish to say goodbye, they should first establish mindfulness, restrain their grief, then whisper their final words in the ear of the dying person. They should talk of the good feelings they have towards the person, give her/him praise and thanks for all the good s/he has done, ask for forgiveness for any wrongs committed, then guide the person’s mind to ever more wholesome states by advising her/him to let go of everything, drop all worries, recollect the Triple Gem or whatever s/he venerates. If the person has some grounding in Buddhist teachings, ask her/him to let go of the “self” and all conditioned things, incline the mind towards emptiness, and keep the mind focused on nibbana. Then, say goodbye.
Even if one has said goodbye to someone when they were still conscious, it is still useful to saying goodbye again just before they die. The important thing to keep in mind is that being able to say goodbye and guide the dying person’s mind to a wholesome state can only be done well if the atmosphere surrounding the person is peaceful, and they are not disturbed by any attempts to perform invasive medical interventions. In most hospitals, if patients are in the ICU, and their pulse weakens to the point where they are close to dying, doctors and nurses will tend to do whatever it takes to keep them alive such as by stimulating the heart with electric shocks (defibrillation) or using all other available forms of medical technology. The atmosphere around patients will be chaotic and it will be difficult for family and friends to say anything to them. The only exceptions are cases where patients and family members inform hospital personnel in advance of their wish that the patients be allowed to die peacefully, free of any medical interventions.
For the most part, doctors and family members tend to think only about helping the patient in terms of their physical welfare, and neglect to think about their spiritual welfare. So they tend to support the use of all available forms of medical technology to prolong the patient’s life, even though when people are close to dying, what they actually need the most is spiritual help. Thus, if the patient’s condition worsens to the point where there is no hope of recovery, family members ought to give greater consideration to taking care of the patient’s state of mind, than of the body. This may mean asking others not to crowd around the patient and allowing her/him to die peacefully surrounded by close family and friends, who join together to create a wholesome and positive atmosphere that will help lead her/him to a good rebirth. In general, the place that is the most conducive to creating this kind of atmosphere tends to be the dying patient’s home. For this reason, many patients wish to die at home rather than in the hospital or in the ICU. If family and friends are ready to help meet the spiritual needs of dying patients, it is easier for patients to decide spending the last part of their life at home. 

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It Can Be Done 

By  Ajahn Chah

At this time please determine your minds to listen to the Dhamma. Today is the traditional day of dhammasavana. It is the appropriate time for us, the host of Buddhists, to study the Dhamma in order to increase our mindfulness and wisdom. Giving and receiving the teachings is something we have been doing for a long time. The activities we usually perform on this day, chanting homage to the Buddha, taking moral precepts, meditating and listening to teachings, should be understood as methods and principles for spiritual development. They are not anything more than this.

When it comes to taking precepts, for example, a monk will proclaim the precepts and the lay people will vow to undertake them. Don't misunderstand what is going on. The truth is that morality is not something that can be given. It can't really be requested or received from someone. We can't give it to someone else. In our vernacular we hear people say, ''The venerable monk gave the precepts'' and ''we received the precepts.'' We talk like this here in the countryside and so it has become our habitual way of understanding. If we think like this, that we come to receive precepts from the monks on the lunar observance days and that if the monks won't give precepts then we don't have morality, that is only a tradition of delusion that we have inherited from our ancestors. Thinking in this way means that we give up our own responsibility, not having firm trust and conviction in ourselves. Then it gets passed down to the next generation, and they too come to 'receive' precepts from the monks. And the monks come to believe that they are the ones who 'give' the precepts to the laity. In fact morality and precepts are not like that. They are not something to be 'given' or 'received'; but on ceremonial occasions of making merit and the like we use this as a ritual form according to tradition and employ the terminology.

In truth morality resides with the intentions of people. If you have the conscious determination to refrain from harmful activities and wrongdoing by way of body and speech then morality is coming about within you. You should know it within yourself. It is okay to take the vows with another person. You can also recollect the precepts by yourself. If you don't know what they are then you can request them from someone else. It is not something very complicated or distant. So really whenever we wish to receive morality and Dhamma we have them right then. It is just like the air that surrounds us everywhere. Whenever we breathe we take it in. All manner of good and evil is like that. If we wish to do good, we can do it anywhere, at any time. We can do it alone or together with others. Evil is the same. We can do it with a large or small group, in a hidden or open place. It is like this.

These are things that are already in existence. But as for morality, this is something that we should consider normal for all humans to practice. A person who has no morality is no different from an animal. If you decide to live like an animal then of course there is no good or evil for you, because an animal doesn't have any knowledge of such things. A cat catches mice, but we don't say it is doing evil, because it has no concepts or knowledge of good or bad, right or wrong. These beings are outside the circle of human beings. It is the animal realm. The Buddha pointed out that this group is just living according to the animal kind of kamma. Those who understand right and wrong, good and evil, are humans. The Buddha taught his Dhamma for humans. If we people don't have morality and knowledge of these things then we are not much different from animals, so it is appropriate that we study and learn about them and make ourselves able. This is taking advantage of the precious accomplishment of human existence and bringing it to fulfilment.

The profound Dhamma is the teaching that morality is necessary. Then when there is morality, we have a foundation on which we can progress in Dhamma. Morality means the precepts as to what is forbidden and what is permissible. Dhamma refers to nature and to humans knowing about nature - how things exist according to nature. Nature is something we do not compose. It exists as it is according to its conditions. A simple example is animals. A certain species, such as peacocks, is born with its various patterns and colours. They were not created like that by humans or modified by humans; they are just born that way according to nature. This is a little example of how it is in nature.

All things of nature are existing in the world - this is still talking about understanding from a worldly viewpoint. The Buddha taught Dhamma for us to know nature, to let go of it and let it exist according to its conditions. This is talking about the external material world. As to nāmadhamma, meaning the mind, it cannot be left to follow its own conditions. It has to be trained. In the end we can say that mind is the teacher of body and speech, so it needs to be well trained. Letting it go according to its natural urges just makes one an animal. It has to be instructed and trained. It should come to know nature, but should not merely be left to follow nature.

We are born into this world and all of us will naturally have the afflictions of desire, anger and delusion. Desire makes us crave after various things and causes the mind to be in a state of imbalance and turmoil. Nature is like that. It will just not do to let the mind go after these impulses of craving. It only leads to heat and distress. It is better to train in Dhamma, in truth.

When aversion occurs in us we want to express anger towards people; it may even get to the point of physically attacking or killing people. But we don't just 'let it go' according to its nature. We know the nature of what is occurring. We see it for what it is, and teach the mind about it. This is studying Dhamma.

Delusion is the same. When it happens we are confused about things. If we just leave it as it is, then we remain in ignorance. So the Buddha told us to know nature, to teach nature, to train and adjust nature, to know exactly what nature is.

For example, people are born with physical form and mind. In the beginning these things are born, in the middle they change and in the end they are extinguished. This is ordinary; this is their nature. We cannot do much to alter these facts. We train our minds as we can and when the time comes we have to let go of it all. It is beyond the ability of humans to change this or get beyond it. The Dhamma that the Buddha taught is something to be applied while we are here, for making actions, words and thoughts correct and proper. It means he was teaching the minds of people so that they would not be deluded in regard to nature, and to conventional reality and supposition. The teacher instructed us to see the world. His Dhamma was a teaching that is above and beyond the world. We are in the world. We were born into this world; he taught us to transcend the world and not to be a prisoner to worldly ways and habits.

It is like a diamond that falls into a muddy pit. No matter how much dirt and filth covers it, that does not destroy its radiance, the hues and the worth of it. Even though the mud is stuck to it the diamond does not lose anything, but is just as it originally was. There are two separate things.

So the Buddha taught to be above the world, which means knowing the world clearly. By 'the world' he did not mean so much the earth and sky and elements, but rather the mind, the wheel of samsāra within the hearts of people. He meant this wheel, this world. This is the world that the Buddha knew clearly; when we talk about knowing the world clearly we are talking about these things. If it were otherwise, then the Buddha would have had to be flying everywhere to 'know the world clearly.' It is not like that. It is a single point. All dhammas come down to one single point. Like people, which means men and women. If we observe one man and one woman, we know the nature of all people in the universe. They are not that different.

Or learning about heat. If we just know this one point, the quality of being hot, then it does not matter what the source or cause of the heat is; the condition of 'hot' is such. Knowing clearly this one point, then wherever there may be hotness in the universe, we know it is like this. So the Buddha knew a single point and thus his knowledge encompassed the world. Knowing coldness to be a certain way, when he encountered coldness anywhere in the world, he already knew it. He taught a single point, for beings living in the world to know the world, to know the nature of the world. Just like knowing people. Knowing men and women, knowing the manner of existence of beings in the world. His knowledge was such. Knowing one point, he knew all things.

The Dhamma that the teacher expounded was for going beyond suffering. What is this 'going beyond suffering' all about? What should we do to 'escape from suffering'? It is necessary for us to do some study; we need to come and study the thinking and feeling in our hearts. Just that. It is something we are presently unable to change. If we can change it we can be free of all suffering and unsatisfactoriness in life, just by changing this one point: our habitual world view, our way of thinking and feeling. If we come to have a new sense of things, a new understanding, then we transcend the old perceptions and understanding.

The authentic Dhamma of the Buddha is not something pointing far away. It teaches about attā, self, and that things are not really self. That is all. All the teachings that the Buddha gave were pointing out that 'this is not a self, this does not belong to a self, there is no such thing as ourselves or others.' Now, when we contact this, we can't really read it, we don't 'translate' the Dhamma correctly. We still think 'this is me, this is mine.' We attach to things and invest them with meaning. When we do this, we can't yet disentangle from them; the involvement deepens and the mess gets worse and worse. If we know that there is no self, that body and mind are really anattā as the Buddha taught, then when we keep on investigating, eventually we will come to realization of the actual condition of selflessness. We will genuinely realize that there is no self or other. Pleasure is merely pleasure. Feeling is merely feeling. Memory is merely memory. Thinking is merely thinking. They are all things that are 'merely' such. Happiness is merely happiness; suffering is merely suffering. Good is merely good, evil is merely evil. Everything exists merely thus. There is no real happiness or real suffering. There are just the merely existing conditions. Merely happy, merely suffering, merely hot, merely cold, merely a being or a person. You should keep looking to see that things are only so much. Only earth, only water, only fire, only wind. We should keep on 'reading' these things and investigating this point. Eventually our perception will change; we will have a different feeling about things. The tightly held conviction that there is self and things belonging to self will gradually come undone. When this sense of things is removed then the opposite perception will keep increasing steadily.

When the realization of anattā comes to full measure then we will be able to relate to the things of this world - to our most cherished possessions and involvements, to friends and relations, to wealth, accomplishments and status - just the same as we do to our clothes. When shirts and pants are new we wear them; they get dirty and we wash them; after some time they are worn out and we discard them. There is nothing out of the ordinary there; we are constantly getting rid of the old things and starting to use new garments.

So we will have the exact same feeling about our existence in this world. We will not cry or moan over things. We will not be tormented or burdened by them. They remain the same things as they were before, but our feeling and understanding of them has changed. Now our knowledge will be exalted and we will see truth. We will have attained supreme vision and authentic taught the Dhamma that we ought to know and to see. Where is the Dhamma that we ought to know and see? It is right here within us, this body and mind. We have it already; we should come to know and see it.

For example, all of us have been born into this human realm. Whatever we gained by that we are going to lose. We have seen people born and seen them die. We just see this happening, but don't really see clearly. When there is a birth, we rejoice over it; when people die, we cry for them. There is no end. It goes on in this way and there is no end to our foolishness. Seeing birth we are foolhardy. Seeing death we are foolhardy. There is only this unending foolishness. Let's take a look at all this. These things are natural occurrences. Contemplate the Dhamma here, the Dhamma that we should know and see. This Dhamma is existing right now. Make up your minds about this. Exert restraint and self-control. Now we are amidst the things of this life. We shouldn't have fears of death. We should fear the lower realms. Don't fear dying; rather be afraid of falling into hell. You should be afraid of doing wrong while you still have life. These are old things we are dealing with, not new things. Some people are alive but don't know themselves at all. They think, ''What's the big deal about what I do now; I can't know what is going to happen when I die.'' They don't think about the new seeds they are creating for the future. They only see the old fruit. They fixate on present experience, not realizing that if there is fruit it must have come from a seed, and that within the fruit we have now are the seeds of future fruit. These seeds are just waiting to be planted. Actions born of ignorance continue the chain in this way, but when you are eating the fruit you don't think about all the implications.

Wherever the mind has a lot of attachment, just there will we experience intense suffering, intense grief, intense difficulty. The place we experience the most problems is the place we have the most attraction, longing and concern. Please try to resolve this. Now, while you still have life and breath, keep on looking at it and reading it until you are able to 'translate' it and solve the problem.

Whatever we are experiencing as part of our lives now, one day we will be parted from it. So don't just pass the time. Practice spiritual cultivation. Take this parting, this separation and loss as your object of contemplation right now in the present, until you are clever and skilled in it, until you can see that it is ordinary and natural. When there is anxiety and regret over it have the wisdom to recognize the limits of this anxiety and regret, knowing what they are according to the truth. If you can consider things in this way then wisdom will arise. Whenever suffering occurs, wisdom can arise there, if we investigate. But people generally do not want to investigate.

Wherever pleasant or unpleasant experience happens, wisdom can arise there. If we know happiness and suffering for what they really are then we know the Dhamma. If we know the Dhamma, we know the world clearly; if we know the world clearly, we know the Dhamma.

Actually, for most of us, if something is displeasing we don't really want to know about it. We get caught up in the aversion to it. If we dislike someone we don't want to look at his face or get anywhere near him. This is the mark of a foolish, unskilful person; this is not the way of a good person. If we like someone then of course we want to be close to him, we make every effort to be with him, taking delight in his company. This also is foolishness. They are actually the same, like the palm and back of the hand. When we turn the hand up and see the palm, the back of the hand is hidden from sight. When we turn it over then the palm is not seen. Pleasure hides pain and pain hides pleasure from our sight. Wrong covers up right, right covers wrong. Just looking at one side our knowledge is not complete. Let's do things completely while we still have life. Keep on looking at things, separating truth from falsehood, noting how things really are, getting to the end of it, reaching peace. When the time comes we will be able to cut through and let go completely. Now we have to firmly attempt to separate things - and keep trying to cut through.

The Buddha taught about hair, nails, skin and teeth. He taught us to separate here. A person who does not know about separating only knows about holding them to himself. Now while we have not yet parted from these things we should be skilful in meditating on them. We have not yet left this world, so we should be careful. We should contemplate a lot, make copious charitable offerings, recite the scriptures a lot, practise a lot: develop insight into impermanence, unsatisfactoriness, and selflessness. Even if the mind does not want to listen we should keep on breaking things up like this and come to know in the present. This can most definitely be done. One can realize knowledge that transcends the world. We are stuck in the world. This is a way to 'destroy' the world, through contemplating and seeing beyond the world so that we can transcend the world in our being. Even while we are living in this world our view can be above the world.

In a worldly existence one creates both good and evil. Now we try to practice virtue and give up evil. When good results come then you should not be under that good, but be able to transcend it. If you do not transcend it then you become a slave to virtue and to your concepts of what is good. It puts you in difficulty, and there will not be an end to your tears. It does not matter how much good you have practiced, if you are attached to it then you are still not free and there will be no end to tears. But one who transcends good as well as evil has no more tears to shed. They have dried up. There can be an end. We should learn to use virtue, not to be used by virtue.

In a nutshell, the point of the teaching of the Buddha is to transform one's view. It is possible to change it. It only requires looking at things and then it happens. Having been born we will experience aging, illness, death and separation. These things are right here. We don't need to look up at the sky or down at the earth. The Dhamma that we need to see and to know can be seen right here within us, every moment of every day. When there is a birth, we are filled with joy. When there is a death, we grieve. That's how we spend our lives. These are the things we need to know about, but we still have not really looked into them and seen the truth. We are stuck deep in this ignorance. We ask, ''When will we see the Dhamma,'' but it is right here to be seen in the present.

This is the Dhamma we should learn about and see. This is what the Buddha taught about. He did not teach about gods and demons and nāga, protective deities, jealous demigods, nature spirits and the like. He taught the things that one should know and see. These are truths that we really should be able to realize. External phenomena are like this, exhibiting the three characteristics. Internal phenomena, meaning this body, are like this too. The truth can be seen in the hair, nails, skin and teeth. Previously they flourished. Now they are diminished. The hair thins and becomes grey. It is like this. Do you see? Or will you say it is something you can't see? You certainly should be able to see with a little investigation.

If we really take an interest in all of this and contemplate seriously we can gain genuine knowledge. If this were something that could not be done the Buddha would not have bothered to talk about it. How many tens and hundreds of thousands of his followers have come to realization? If one is really keen on looking at things one can come to know. The Dhamma is like that. We are living in this world. The Buddha wanted us to know the world. Living in the world, we gain our knowledge from the world. The Buddha is said to be lokavidū, one who knows the world clearly. It means living in the world but not being stuck in the ways of the world, living among attraction and aversion but not stuck in attraction and aversion. This can be spoken about and explained in ordinary language. This is how the Buddha taught.

Normally we speak in terms of attā, self, talking about me and mine, you and yours, but the mind can remain uninterruptedly in the realization of anattā, selflessness. Think about it. When we talk to children we speak in one way; when dealing with adults we speak in another way. If we use words appropriate to children to speak with adults, or use adults' words to speak with children, it won't work out. In the proper use of conventions we have to know when we are talking to children. It can be appropriate to talk about me and mine, you and yours and so forth, but inwardly the mind is Dhamma, dwelling in realization of anattā. You should have this kind of foundation.

So the Buddha said that you should take the Dhamma as your foundation, your basis. Living and practicing in the world, will you take yourself, your ideas, desires and opinions as a basis? That is not right. The Dhamma should be your standard. If you take yourself as the standard you become self-absorbed. If you take someone else as your standard you are merely infatuated with that person. Being enthralled with ourselves or with another person is not the way of Dhamma. The Dhamma does not incline to any person or follow personalities. It follows the truth. It does not simply accord with the likes and dislikes of people; such habitual reactions have nothing to do with the truth of things.

If we really consider all of this and investigate thoroughly to know the truth, then we will enter the correct path. Our way of living will become correct. Thinking will be correct. Our actions and speech will be correct. So we really should look into all of this. Why is it that we have suffering? Because of lack of knowledge, not knowing where things begin and end, not understanding the causes; this is ignorance. When there is this ignorance then various desires arise, and being driven by them we create the causes of suffering. Then the result must be suffering. When you gather firewood and light a match to it, expecting not to have any heat, what are your chances? You are creating a fire, aren't you? This is origination itself.

If you understand these things then morality will be born here. Dhamma will be born here. So prepare yourselves. The Buddha advised us to prepare ourselves. You needn't have too many concerns or anxieties about things. Just look here. Look at the place without desires, the place without danger. Nibbāna paccayo hotu - the Buddha taught, let it be a cause for Nibbāna. If it will be a cause for realization of Nibbāna then it means looking at the place where things are empty, where things are done with, where they reach their end, where they are exhausted. Look at the place where there are no more causes, where there is no more self or other, me or mine. This looking becomes a cause or condition, a condition for attaining Nibbāna. Then practicing generosity becomes a cause for realizing Nibbāna. Practicing morality becomes a cause for realizing Nibbāna. Listening to the teachings becomes a cause for realizing Nibbāna. Thus we can dedicate all our Dhamma activities to become causes for Nibbāna. But if we are not looking towards Nibbāna, if we are looking at self and other and attachment and grasping without end, this does not become a cause for Nibbāna.

When we deal with others and they talk about self, about me and mine, about what is ours, then we immediately agree with this viewpoint. We immediately think, ''Yeah, that's right!'' But it's not right. Even if the mind is saying, ''Right, right'' we have to exert control over it. It's the same as a child who is afraid of ghosts. Maybe the parents are afraid too. But it won't do for the parents to talk about it; if they do then the child will feel he has no protection or security. ''No, of course Daddy is not afraid. Don't worry, Daddy is here. There are no ghosts. There's nothing to worry about.'' Well the father might really be afraid too. If he starts talking about it then they will all get so worked up about ghosts that they'll jump up and run away - father, mother and child - and end up homeless.

This is not being clever. You have to look at things clearly and learn how to deal with them. Even when you feel that deluded appearances are real, you have to tell yourself that they are not. Go against it like this. Teach yourself inwardly. When the mind is experiencing the world in terms of self, saying, ''It's true,'' you have to be able to tell it, ''It's not true.'' You should be floating above the water, not be submerged by the floodwaters of worldly habit. The water is flooding our hearts if we run after things; do we ever look at what is going on? Will there be anyone 'watching the house'?

Nibbāna paccayo hotu - one need not aim at anything or wish for anything at all. Just aim for Nibbāna. All manner of becoming and birth, merit and virtue in the worldly way, do not reach there. Making merit and skilful kamma, hoping it will cause us to attain to some better state, we don't need to be wishing for a lot of things; just aim directly for Nibbāna. Wanting sīla, wanting tranquillity, we just end up in the same old place. It's not necessary to desire these things - we should just wish for the place of cessation.

It is like this. Throughout all our becoming and birth, all of us are so terribly anxious about so many things. When there is separation, when there is death, we cry and lament. I can only think, how utterly foolish this is. What are we crying about? Where do you think people are going anyhow? If they are still bound up in becoming and birth they are not really going away. When children grow up and move to the big city of Bangkok they still think of their parents. They won't be missing someone else's parents, just their own. When they return they will go to their parents' home, not someone else's. And when they go away again they will still think about their home here in Ubon. Will they be homesick for some other place? What do you think? So when the breath ends and we die, no matter through how many lifetimes, if the causes for becoming and birth still exist the consciousness is likely to try and take birth in a place it is familiar with. I think we are just too fearful about all of this. So please don't go crying about it too much. Think about this. Kammam satte vibhajati - kamma drives beings into their various births - they don't go very far. Spinning back and forth through the round of births, that is all, just changing appearances, appearing with a different face next time, but we don't know it. Just coming and going, going and returning in the round of samsāra, not really going anywhere. Just staying there. Like a mango that is shaken off the tree, like the snare that does not get the wasps' nest and falls to the ground: it is not going anywhere. It is just staying there. So the Buddha said, Nibbāna paccayo hotu: let your only aim be Nibbāna. Strive hard to accomplish this; don't end up like the mango falling to the ground and going nowhere.

Transform your sense of things like this. If you can change it you will know great peace. Change, please; come to see and know. These are things one should indeed see and know. If you do see and know, then where else do you need to go? Morality will come to be. Dhamma will come to be. It is nothing far away; so please investigate this.

When you transform your view, then you will realize that it is like watching leaves fall from the trees. When they get old and dry, they fall from the tree. And when the season comes, they begin to appear again. Would anyone cry when leaves fall, or laugh when they grow? If you did, you would be insane, wouldn't you? It is just this much. If we can see things in this way, we will be okay. We will know that this is just the natural order of things. It doesn't matter how many births we undergo, it will always be like this. When one studies Dhamma, gains clear knowledge and undergoes a change of world view like this, one will realize peace and be free of bewilderment about the phenomena of this life.

But the important point really, is that we have life now, in the present. We are experiencing the results of past deeds right now. When beings are born into the world, this is the manifestation of past actions. Whatever happiness or suffering beings have in the present is the fruit of what they have done previously. It is born of the past and experienced in the present. Then this present experience becomes the basis for the future as we create further causes under its influence and so future experience becomes the result. The movement from one birth to the next also happens in this way. You should understand this.

Listening to the Dhamma should resolve your doubts. It should clarify your view of things and alter your way of living. When doubts are resolved, suffering can end. You stop creating desires and mental afflictions. Then whatever you experience, if something is displeasing to you, you will not suffer over it because you understand its changeability. If something is pleasing to you, you will not get carried away and become intoxicated by it because you know the way to let go of things appropriately. You maintain a balanced perspective, because you understand impermanence and know how to resolve things according to Dhamma. You know that good and bad conditions are always changing. Knowing internal phenomena you understand external phenomena. Not attached to the external, you are not attached to the internal. Observing things within yourself or outside of yourself, it is all completely the same.

In this way we can dwell in a natural state, which is peace and tranquility. If we are criticized, we remain undisturbed. If we are praised, we are undisturbed. Let things be in this way; don't be influenced by others. This is freedom. Knowing the two extremes for what they are one can experience well-being. One does not stop at either side. This is genuine happiness and peace, transcending all things of the world. One transcends all good and evil. Above cause and effect, beyond birth and death. Born into this world, one can transcend the world. Beyond the world, knowing the world - this is the aim of the Buddha's teaching. He did not aim for people to suffer. He desired people to attain to peace, to know the truth of things and realize wisdom. This is Dhamma, knowing the nature of things. Whatever exists in the world is nature. There is no need to be in confusion about it. Wherever you are, the same laws apply.

The most important point is that while we have life, we should train the mind to be even in regard to things. We should be able to share wealth and possessions. When the time comes we should give a portion to those in need, just as if we were giving things to our own children. Sharing things like this we will feel happy; and if we can give away all our wealth, then whenever our breath may stop there will be no attachment or anxiety because everything is gone. The Buddha taught to 'die before you die,' to be finished with things before they are finished. Then you can be at ease. Let things break before they are broken, let them finish before they are finished. This is the Buddha's intention in teaching the Dhamma. Even if you listen to teachings for a hundred or a thousand eons, if you do not understand these points you won't be able to undo your suffering and you will not find peace. You will not see the Dhamma. But understanding these things according to the Buddha's intention and being able to resolve things is called seeing the Dhamma. This view of things can make an end of suffering. It can relieve all heat and distress. Whoever strives sincerely and is diligent in practice, who can endure, who trains and develops themselves to the full measure, those persons will attain to peace and cessation. Wherever they stay, they will have no suffering. Whether they are young or old they will be free of suffering. Whatever their situation, whatever work they have to perform, they will have no suffering because their minds have reached the place where suffering is exhausted, where there is peace. It is like this. It is a matter of nature.

The Buddha thus said to change one's perceptions, and there will be the Dhamma. When the mind is in harmony with Dhamma, then Dhamma enters the heart. The mind and the Dhamma become indistinguishable. This is something to be realized by those who practice, the changing of one's view and experience of things. The entire Dhamma is paccattam (to be known personally). It cannot be given by anyone; that is an impossibility. If we hold it to be difficult then it will be something difficult. If we take it to be easy then it is easy. Whoever contemplates it and sees the one point does not have to know a lot of things. Seeing the one point, seeing birth and death, the arising and passing away of phenomena according to nature, one will know all things. This is a matter of the truth.

This is the way of the Buddha. The Buddha gave his teachings out of the wish to benefit all beings. He wished for us to go beyond suffering and to attain peace. It is not that we have to die first in order to transcend suffering. We shouldn't think that we will attain this after death; we can go beyond suffering here and now, in the present. We transcend within our perception of things, in this very life, through the view that arises in our minds. Then sitting, we are happy; lying down, we are happy; wherever we are, we are happy. We become without fault, experience no ill results, and live in a state of freedom. The mind is clear, bright, and tranquil. There is no more darkness or defilement. This is someone who has reached the supreme happiness of the Buddha's way. Please investigate this for yourselves. All of you lay followers, please contemplate this to gain understanding and ability. If you suffer, then practice to alleviate your suffering. If it is great, make it little, and if it is little, make an end of it. Everyone has to do this for themselves, so please make an effort to consider these words. May you prosper and develop. 



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Do not believe until you...

Help! The Kalama Sutta, Help!2

By Buddhadasa Bhikkhu

 Intellectual freedom

The ten examples of the Kalama Sutta are a surefire defense against intellectual dependence and not being one’s own person, that is, neglecting one’s own intelligence and wisdom in dealing with what one hears and listens to (paratoghosa, the "sound of others," in Buddhist terms). Whatever one listens to, one should carefully and systematically reflect upon it. When the facts of the matter are clearly beneficial and it results in the quenching of suffering, one may finally believe it one-hundred per cent.
The principle of the Kalama Sutta is appropriate for everyone, everywhere, every era, and every world, even for the heavenly worlds. Nowadays, the world has been shrunk by miraculous communications, by the easy and rapid exchange of information. People can get new knowledge from every direction and corner of the planet. In the process, they don’t know what to believe and, therefore, are in the same position as were the Kalamas during the time of the Buddha. Indeed, the Kalama Sutta can be their refuge. Please give it the good attention and study it deserves. Consider it the greatest good fortune that the Buddha taught this Sutta. It is a gift for the whole world. Only those who are too foolish will be unable to benefit from this Discourse of the Buddha.
The Kalama Sutta is to be practiced by people of all ages. Even children can apply its principle in order to be children of awakening (bodhi) rather than children of ignorance (avijja). Parents should teach and train their children to know how to understand the words and instructions they receive, how to see the reasoning and natural facts involved, and whether the results will really be as claimed. Whenever teaching or telling their children something, parents should help them to really understand what they are asked to do and see the benefits for themselves. For example, when telling them not to take drugs, the children shouldn’t obey merely because of fear, but because of seeing what the results of taking drugs actually are and thus willingly refuse addictive substances.
None of the ten examples in the Kalama Sutta state that children should never believe or listen to anyone. They simply state that children, along with the rest of us, should listen carefully and only believe something to be true after having seen for themselves its real meaning and the advantages that will come from such belief, then practice accordingly. When a teacher teaches something, helping children to see the reasoning behind the teaching won’t make them obstinate. For the obstinate ones, gently apply a bit of stick and let them think things over again. Children will increasingly understand and appreciate the principle of the Kalama Sutta as they mature. They will accomplish all ten examples by the time they are fully mature adults, if we train children by this standard.
Today’s scientific world will be able to gladly accept all ten tenets of the Kalama Sutta as being in line with the scientific method. There is not the least contradiction between the principles of science and those of the Kalama Sutta. Even the eighth item, which states that one should not accept something just because it corresponds with one’s own preconceived theories, does not contradict scientific principles. True scientists emphasize experimental verification as their main criterion for accepting something as true, not personal opinions, concepts, beliefs, reasoning, and theories. Due to these standards of the Kalama Sutta, Buddhism will satisfy the expectations and needs of true scientists.
If one follows the principle of the Kalama Sutta, one will have independent knowledge and reason with which to understand the meaning and truth of ideas and propositions heard or read for the first time. For example, when one hears that greed, hatred, and delusion are dangerous and evil, one understands thoroughly and instantly, because one already knows through personal experience what these things are like. One believes in oneself rather than the speaker. The way of practice is the same in other cases. If a statement is about something one has never seen or known before, one should try to understand or get to know it first. Then one can consider whether or not to accept the newly received teaching or advice. One should never accept something just because one believes in the speaker. One should take ones time, even if it means dying before finding out. This is how the Kālāma Sutta protects one from becoming the intellectual slave of anyone else, even in the most subtle matters and so-called “mysteries.”
There’s a problem every time a new kind of medicine comes out and is advertised all over the place. Should we offer ourselves as guinea pigs to test it, out of belief in the advertisements? Or should we wait until we have sufficient reason to try just a little of it first, to see if it truly gives the good results advertised, before relying on it fully? We should respond to new statements and teachings in the same way we respond to new medicines, by following the principle of the Kalama Sutta as a true refuge.
The Kalama Sutta requires us to develop wisdom before faith. If one wants to have faith come first, then let it be the faith that begins with wisdom, not the blind faith that comes from ignorance. The same holds true in the principle of the Noble Eightfold Path: take wisdom or right understanding as the starting point, then late faith grow out of that wisdom or right understanding. This is the only safe approach. We ought never to believe blindly immediately upon hearing something, nor should we be forced to believe out of fear, bribery, or the like.
The world nowadays is so overwhelmed by the power of advertising and propaganda that most people have become slaves to it. They can make people pull out their wallets without even thinking in order to buy things they don’t need to eat, don’t need to have, and don’t need to use. This is so commonplace that we absolutely must offer the principle of the Kalama Sutta to our human comrades of this era. Propaganda is much more harmful than ordinary advertising or what is called "paratoghosa" in Pali. Even with ordinary advertising or paratoghosa, we must rely on the principle of the Kalama Sutta as our refuge, to say nothing of needing it to deal with outright propaganda, which is full of intentional deceptions. So we can say that the Kalama Sutta is beneficial even in solving economic problems.
I ask you all to consider, investigate, and test whether there is found anywhere greater spiritual freedom than is found in the Kalama Sutta. If someone says that Buddhism is a religion of freedom, can there be any reason to dispute or oppose that statement? Does this world which is so intoxicated with freedom really know or have freedom in line with the principle of the Kalama Sutta? Do blind ignorance and indifference regarding the Kalama Sutta create the lack of such freedom? Some even disparage this Sutta by claiming it teaches us to not believe or listen to anything. Moreover, some actually claim that the Buddha preached this Sutta only for the Kalama people there at that time. Why don’t we open our eyes and notice that people nowadays have become intellectual and spiritual slaves, that they have lost their freedom much more than the Kalamas in the time of the Buddha? Dear friends, fellow worshippers of freedom, I ask you to consider carefully the essence and aim of the Kalama Sutta and the Buddha's intention in teaching it. Then, your Buddhist qualities of awakening will grow fat and robust, rather than skinny and weak. Don’t foolishly fear and loathe the Kalama Sutta. The word "Thai" means "freedom." What kind of freedom are you going to bring to our "Thainess"? Or what kind of "Thainess" is fitting and proper for the independence or "Thainess" of Buddhists, the disciples of the Buddha?

Avoiding clashes through openmindedness

Now let us look further to see the hidden benefits and advantages in the Kalama Sutta. The Sutta can help us to avoid the tactless and narrow-minded talk that leads to violent clashes and disputes. For example, it is foolish to set up an unalterable rule for all families regarding who, husband or wife, will be the front legs (leader) and who the hind legs of the elephant. It all depends on the specific conditions of each family. According to the principles in the Kalama Sutta and the law of Specific Conditionality (idappaccayata), we only can discuss the proper roles of family members on the basis of each family’s circumstances. Please don’t speak one-sidedly and violate natural principles.

Regarding abortion, people argue until they are red in the face whether it is right or wrong, without investigating to discover in which cases it is suitable and which not. Once we follow the natural principles of the Buddhist way of reasoning, each situation will show us when it is appropriate and when not. Please stop insisting on one-sided positions.
The principle is the same in the case of meat eating versus vegetarianism. Each side pigheadedly argues from its absolute position. Such people are attached to regarding food as being either meat or vegetable. For Buddhists, there is neither meat nor vegetable; there are only natural elements. Whether the eater or the eaten, it’s all just natural elements. The situations in which one should eat meat and the circumstances when one shouldn’t can be discerned using the principle of the Kalama Sutta. For this reason, the Buddha never said decisively one way or the other whether to eat meat or vegetables, or to never eat meat or never eat vegetables. To speak so carelessly is not the way of Buddhists.

Nor should one say that democracy is always and absolutely good. Those who insist on such views haven’t considered that a democracy of selfish people could be worse than a dictatorship of unselfish people who live according to Dhamma or righteousness. A democracy of selfish people means freedom to use their selfishness in a most frightening and awful manner. Consequently, problems drag on endlessly among those people who have a democracy of selfishness. Stop saying that democracy is absolutely good or that dictatorship is absolutely good. Instead, stick to the principle that either will be good when based on Dhamma. Each society should choose which suits it best according to the particular circumstances facing it.

To say that the Prime Minister must always be an elected member of Parliament and never someone who was not chosen directly by the people is to rant and rave as if deaf and dumb.1 Really, we must look to see how the situation ought to be, what the specific circumstances and reasons are, then practice correctly according to the principle of Specific Conditionality. The same applies to other political issues. This is the true Buddhist way, befitting the fact that Buddhism embodies democracy in the form of Dhammic socialism. Therefore, the election of members of parliament, the establishment of a government, the structuring of the political system, and even the course of social and economic development all should be carried out using the principle of the Kalama Sutta. Please consider each example and you will discover the necessity of using the principle of this Sutta.

More than ever the modern world needs the Kalama Sutta as its basic operating principle. The world is spinning ever faster with humanity’s defilements. It’s shrinking because of better transportation and communication. And it’s about to self-destruct because proper awareness, intelligence, and wisdom are lacking. Under the power of defilement, the world is worshiping materialism, sex, and luxury because it lacks standards like that of the Kalama Sutta. No one knows how to make choices in line with its principles. Consequently, the world is wholly unfit for peace, while increasing in crime and other wickedness every moment. Let’s eliminate all these problems and evils by relying on the Kalama Sutta as our standard.

Finally, there is the matter of the name of this Sutta. When named after the people who originally listened to this teaching, it’s called the Kalama Sutta. When named after the place where it was preached, it’s called the Kesaputta Sutta.2 Whatever the name, the content and meaning is still the same. During the early part of the last century the Tipitaka was popularized in a series called "Dhamma Treasure" (Dhammasampatti).3 Then, this Sutta became well-known as the Kalama Sutta. Therefore, let’s yell at the top of our lungs, "Help! Kalama Sutta, help!"
In conclusion, the Kalama Sutta never forbids us to believe in anything; it merely implores us to believe with independent intelligence and wisdom. It never forbids us to listen to anything; it merely asks us to listen without letting our intelligence and wisdom be enslaved. Furthermore, it also enables us to think, consider, investigate, and decide with great subtlety and precision, so that we can find specks of gold in mountain-sized rubbish heaps.
Please come, Kalama Sutta! Come invest yourself in the hearts and minds of all Buddhists, of all human beings, in the present world. 

                  
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Do not believe until you... Help! The Kalama Sutta, Help!

Do not believe until you...

Help! The Kalama Sutta, Help!1

By Buddhadasa Bhikkhu

 

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.

The Buddha taught them, and us, not to accept or believe anything immediately just because it fits with any of a number of criteria. He listed ten such criteria for them to be wary of, so they could avoid becoming anyone’s intellectual slave, even of the Buddha Himself. This principle enables us to choose for ourselves the teachings that are truly capable of quenching suffering (dukkha). The ten examples the Buddha gave in the Kalama Sutta follow.

1. Ma anussavena:

Don’t accept and believe something to be true just because it has been passed along and retold for many years. Such credulity is a characteristic of brainless people, of "sawdust brains," such as those in Bangkok who once believed that disasters would befall people born in the "ma" years. (The years of the small snake, big snake, horse, and goat — five through eight in the old twelve-year Thai cycle — all begin with "ma.")

2. Ma paramparaya:

Don’t believe in something merely because it has become a traditional practice. People tend to imitate what others do and then pass the habit along, as in the story of the rabbit that was terrified by a fallen mango (like Chicken Little’s falling sky). When the other animals saw the rabbit running at top speed, they were frightened too and ran after it. Most of them ended up tripping and tumbling off a cliff to their deaths. Any vipassana (insight) practice that merely imitates others, that just follows traditions, will bring similar results.

3. Ma itikiraya:

Don’t accept and believe something simply because of reports and news of it spreading far and wide, whether through one’s village or throughout the whole world. Only fools are susceptible to such rumors, for they refuse to exercise their own powers of intelligence and discrimination.

4. Ma Pitakasampadanena:

Don’t accept and believe something just because it is cited in a pitaka (text). The word "pitaka," although most commonly used for Buddhist scriptures, can mean anything written or inscribed on a suitable writing material. The teachings memorized and passed on orally should not be confused with pitaka. A pitaka is a certain kind of conditioned thing made and controlled by human beings, which can be improved or changed by human hands. Thus, we cannot trust every letter and word we read in them. We need to use our powers of discrimination to see how these words can be applied to the quenching of suffering. There are discrepancies among the pitaka of the various Buddhist schools, so care is called for.

5. Ma takkahetu:

Don’t believe something solely on the grounds of logical reasoning (takka). Logic is merely one branch of knowledge that people use to try to figure out the truth. Takka or Logic is not infallible. If its data or inferences are incorrect, it can go wrong.

6. Ma nayahetu:

Don’t believe or accept something merely because it appears correct on the grounds of Naya or what is now called "philosophy." In Thailand, we translate the Western term philosophy as prajna. Our Indian friends cannot accept this because "naya" is just a point of view or opinion; it isn’t the supreme understanding properly referred to as panya or prajna. Naya or nayaya is merely a method of deductive reasoning based on hypotheses or assumptions. Such reasoning can err when the method or hypothesis is inappropriate.

7. Ma akaraparivitakkena:

Don’t believe or accept something simply because of superficial thinking, that is, because it appeals to what we nowadays call "common sense," which is merely snap judgments based on one’s tendencies of thought. We like to use this approach so much that it becomes habitual. Some careless and boastful philosophers rely on such common sense a great deal and consider themselves clever.

8. Ma ditthinijjhanakkhantiya:

Don’t believe accept something to be true merely because it agrees or fits with one’s preconceived opinions and theories. Personal views can be wrong and our methods of experiment and verification may be inadequate, neither of which lead us to the truth. This approach may seem similar to the scientific method, but can never actually be scientific, as its proofs and experiments are inadequate.

9. Ma bhabbarupataya:

Don’t believe something just because the speaker appears believable, perhaps due to creditability or prestige. Outside appearances and the actual knowledge inside a person can never be identical. We often find that speakers who appear creditable outwardly turn out to say incorrect and foolish things. Nowadays, we must be wary of computers because the programmers who feed them data and manipulate them may put in the wrong information, make programming errors, or use them incorrectly. Don’t worship computers so much, for doing so goes against this principle of the Kalama Sutta.

10. Ma samano no garu ti:

Don’t believe something simply because the monk (more broadly, any speaker) is "my teacher." The Buddha’s purpose regarding this important point is that nobody should be the intellectual slave of anybody else, not even the Buddha Himself. The Buddha emphasized this point often, and there were disciples, such as the Venerable Sariputta, who confirmed it in practice. They didn’t believe the Buddha’s words immediately upon hearing them; they only did so after reasoned reflection and the test of practice. See for yourselves whether there is any other religious teacher in the world who has given this highest freedom to his disciples and listeners! In Buddhism there is no dogmatic system that pressures us to believe without the right to examine and decide for ourselves. This is the greatest uniqueness of Buddhism that keeps its practitioners from being anybody’s intellectual slave. We Thais should never volunteer to follow the West as slavishly as we are doing now. Intellectual and spiritual freedom is best.
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