Bhaisajja-guru. The Buddha as the Great Doctor for the Ills of the World—from Japan WALPOLA SRI RAHULA TripitakavagUvaracharya What the Buddha Taught (Revised edition) With a Foreword by PAUL DEMIEVILLE and a collection of illustrative texts translated from the original Pali • GGrroovvee PPrreessss NNeeww YYoorrkk Also by Walpola Sri Rahula History of Buddhism in Ceylon The Heritage of the Bhikkhu Copyright © 1959 by W. Rahula Second and enlarged edition copyright © 1974 by W. Rahula All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer, who may quote brief passages in a review. Any members of educational institutions wishing to photocopy part or all of the work for classroom use, or publishers who would like to obtain permission to include the work in an anthology, should send their inquiries to Grove/Atlantic, Inc., 841 Broadway, New York, NY 10003. Printed in the United States of America Library of Congress Catalog Card Number: 73-21017 ISBN 0-8021-3031-3 Grove Press 841 Broadway New York, NY 10003 05 45 44 43 42 41 40 39 L Contents Page List of Illustrations - vii Foreword - ix Preface - xi The Buddha- xv CHAPTER I The Buddhist Attitude of Mind Man is supreme—One is one's refuge—Responsibility—Doubt— Freedom of Thought—Tolerance—Is Buddhism Religion or Philo- sophy?—Truth has no label—No blind faith or belief, but seeing and understanding—No attachment even to Truth—Parable of the raft—Imaginary speculations useless—Practical attitude—Parable of the wounded man - 1 THE FOUR NOBLE TRUTHS CHAPTER II The First Noble Truth: Dukkha Buddhism neither pessimistic nor optimistic, but realistic—Meaning of 'Dukkha'—Three aspects of experience—Three aspects of 'Dukkha'—What is a 'being'?—Five Aggregates—No spirit opposed to matter—Flux—Thinker and Thought—Has life a beginning? .. .. .. .. .. .. .. .. 16 CHAPTER III The Second Noble Truth: Samudaya: 'The Arising of Dukkha' —Definition—Four Nutriments—Root cause of suffering and conti- nuity—Nature of arising and cessation—Karma and Rebirth— What is death?—What is rebirth? 29 CHAPTER IV The Third Noble Truth: Nirodha: 'The Cessation of Dukkha'— What is Nirvana?—Language and Absolute Truth—Definitions of Nirvana—Nirvana not negative—Nirvana as Absolute Truth— What is Absolute Truth?—Truth is not negative—Nirvana and Samsara—Nirvana not a result—What is there after Nirvana?— Incorrect expressions—What happens to an Arahant after death?— If no Self, who realises Nirvana?—Nirvana in this life .. .. 35 CHAPTER v The Fourth Noble Truth: Magga: 'The Path' Middle Path or Noble Eightfold Path—Compassion and Wisdom— Ethical Conduct—Mental Discipline—Wisdom—Two sorts of Understanding—Four Functions regarding the Four Noble Truths 45 viii CHAPTER VI The Doctrine of No-Soul: Anatta What is Soul or Self?—God and Soul: Self protection and Self- preservation—Teaching 'Against the Current'—Analytical and Synthetical methods—Conditioned Genesis—Question of Free-will— Two kinds of Truths—Some erroneous views—The Buddha definitely denies 'Atman'—The Buddha's silence—The idea of Self a vague impression—Correct attitude—If no Self, who gets the result of Karma?—Doctrine of Anatta not negative .. .. .. 51 CHAPTER VII 'Meditation' or Mental Culture: Bhavana Erroneous views—Meditation is no escape from life—Two forms of Meditation—The Setting-up of Mindfulness—'Meditation' on breathing—Mindfulness of activities—Living in the present moment —'Meditation' on Sensations—on Mind—on Ethical, Spiritual and Intellectual subjects .. .. .. .. .. .. 67 CHAPTER VIII What the Buddha Taught and the World Today Erroneous views—Buddhism for all—In daily life—Family and social life—Lay life held in high esteem—How to become a Buddhist— Social and economic problems—Poverty: cause of crime—Material and spiritual progress—Four kinds of happiness for laymen—On politics, war and peace—Non-violence—The ten duties of a ruler— The Buddha's Message—Is it practical?—Asoka's Example- The Aim of Buddhism 76 SELECTED TEXTS .. 9 1 Setting in Motion the Wheel of Truth (Dhammacakkappavattana sutta) 92 The Fire Sermon (Adittapariyaya-sutta) 95 Universal Love (Metta-sutta) 97 Blessings (Mahgala-sutta) 98 Getting rid of All Cares and Troubles (Sabbasava-sutta) .. 99 The Parable of the Piece of Cloth ( Vatthupama-suttd) . . 106 The Foundations of Mindfulness (Satipaffhana-sutta) . . 109 Advice to Sigala (Sigalovada-sutta) 119 The Words of Truth (.Dhammapada) 125 The Last Words of the Buddha (from the Mahaparinibbana sutta) 136 Abbreviations !39 Selected Bibliography 140 Glossary .. 142 Index . 148 VI Illustrations FRONTISPIECE The Buddha as Bhaisajya-guru or Bhisakka in Pali texts (A. Colombo, Ed. p. 822), the Great Doctor for the Ills of the World. He holds the casket of medicine in his left hand, raising his right hand in Abhaya- mudra, the symbol of safety and peace. Yakushi Nyorai. Wood. 9th century A.C. Gango-Ji Temple, Japan. Photo: Bullo^, Paris. 1 BETWEEN PAGES 16 AND 17 I. The bust of the Buddha. Bronze. Thailand. Sukhotai. About 14th century A.C. Musee Guimet, Paris. By courtesy of the Musee Guimet, Paris. II. The head of the colossal stone statue of the recumbent Buddha. Galvihara, Polonnaruva, Ceylon. 12th century A.C. By courtesy of Mrs. Mona de Mel. BETWEEN PAGES J2 AND }) III. The interior of one of the cave temples at Dambulla, Ceylon. 1st century B.C. The statues and paintings seen in the illustration are of later date. By courtesy of the Musee Guimet, Paris. IV. The Great Renunciation. Prince Siddhartha leaving his wife and child and palace to become an ascetic in search of Truth. Ananda Temple, Pagan, Burma, nth to 12th century A.C. By courtesy of the Musee Guimet, Paris. V. The Buddha. Mathura, India. 5 th Century A.C. Mathura Museum. By courtesy of the Musee Guimet, Paris. VI. The Buddha. Yun Kang style. China. End of the 5 th century A.C. Musee Guimet, Paris. By courtesy of the Musee Guimet, Paris. BETWEEN PAGES 48 AND 49 VII. The Buddha showing the myrobalan fruit (or gem?) on his right palm. Here is represented the significance of the expression ehi-passika 'come and see', which is used to describe his teaching—see p. 9. Bronze from Tibet. Musee Guimet, Paris. By courtesy of the Musee Guimet, Paris. viii VIII. Head of the Buddha. Hadda, Afghanistan. Stucco. Graeco- Indian style, 3rd to 4th century A.C. Musee Guimet, Paris. By courtesy of the Musee Guimet, Paris. IX. The Buddha. Prah Khan, Cambodia. Khmer Art, Bayon style. 12th century A.C. Musee Guimet, Paris. By courtesy of the Musee Guimet, Paris. X. Samsara-cakra or Bhava-cakra, the Cycle of Existence and Con- tinuity. Tibet. Museum fur Volkerkunde, Hamburg. By courtesy of the Musee Guimet, Paris. between pages 64 and 65 XI. Sujata offering milk-rice to the Buddha on the day of his Enlight- enment. Borobudur, Java. 8th century A.C. By courtesy of the Musee Guimet, Paris. XII. Head of the Buddha. Borobudur, Java. 8th century A.C. Museum, Leiden. By courtesy of the Musee Guimet, Paris. Xni. The Buddha in Dharmacakra-mudra, symbolizing preaching. Borobudur, Java. 8th century A.C. By courtesy of the Musee Guimet, Paris. XIV. The Parinirvana of the Buddha. Ajanta, India. Cave 26. 6th century A.C. By courtesy of the Musee Guimet, Paris. between pages 80 a nd 8 i XV. The Buddha in Dharmacakra-mudra, symbolizing preaching. Sarnath, India. 5 th century A.C. By courtesy of the Musee Guimet, Paris. XVI. The Buddha. Borobudur, Java. 8th century A.C. By courtesy of the Musee Guimet, Paris. viii Foreword ix by Paul Demieville Member of the Institut de France, Professor at the College de France Director of Buddhist Studies at the School of Higher Studies (Paris) Here is an exposition of Buddhism conceived in a resolutely modem spirit by one of the most qualified and enlightened representatives of that religion. The Rev. Dr. W. Rahula received the traditional training and education of a Buddhist monk in Ceylon, and held eminent positions in one of the leading monastic institutes (Pirivena) in that island, where the Law of the Buddha flourishes from the time of Asoka and has preserved all its vitality up to this day. Thus brought up in an ancient tradition, he decided, at this time when all traditions are called in question, to face the spirit and the methods of international scientific learning. He entered the Ceylon University, obtained the B.A. Honours degree (London), and then won the degree of Doctor of Philosophy of the Ceylon University on a highly learned thesis on the History of Buddhism in Ceylon. Having worked with distinguished profes- sors at the University of Calcutta and come in contact with adepts of Mahayana (the Great Vehicle), that form of Buddhism which reigns from Tibet to the Far East, he decided to go into the Tibetan and Chinese texts in order to widen his cecumenism, and he has honoured us by coming to the University of Paris (Sorbonne) to prepare a study of Asanga, the illustrious philo- sopher of Mahayana, whose principal works in the original Sanskrit are lost, and can only be read in their Tibetan and Chinese translations. It is now eight years since Dr. Rahula is among us, wearing the yellow robe, breathing the air of the Occident, searching perhaps in our old troubled mirror a universalized reflection of the religion which is his. The book, which he has kindly asked me to present to the public of the West, is a luminous account, within reach of every- body, of the fundamental principles of the Buddhist doctrine, as they are found in the most ancient texts, which are called 'The Tradition' (Agama) in Sanskrit and 'The Canonic Corpus' (Nikaja) in Pali. Dr. Rahula, who possesses an incomparable knowledge of these texts, refers to them constantly and almost exclusively. Their authority is recognized unanimously by all the Buddhist schools, which were and are numerous, but none of which ever deviates from these texts, except with the intention of better interpreting the spirit beyond the letter. The interpretation has indeed been varied in the course of the expansion of Buddhism through many centuries and vast regions, and the Law has taken more than one aspect. But the aspect of Buddhism here presented by Dr. Rahula—humanist, rational, Socratic in some respects, Evangelic in others, or again almost scientific—has for its support a great deal of authentic scriptural evidence which he only had to let speak for themselves. The explanations which he adds to his quotations, always translated with scrupulous accuracy, are clear, simple, direct, and free from all pedantry. Some among them might lead to discussion, as when he wishes to rediscover in the Pali sources all the doctrines of Mahayana; but his familiarity with those sources permits him to throw new light on them. He addresses himself to the modern man, but he refrains from insisting on comparisons just suggested here and there, which could be made with certain currents of thought of the contemporary world: socialism, atheism, existentialism, psycho-analysis. It is for the reader to appreciate the modernity, the possibilities of adaptation of a doctrine which, in this work of genuine scholarship, is presented to him in its primal richness.