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Samadhi Journal of the London Buddhist Vihara the First and the Foremost Buddhist Vihara of the Western World Established in 1926 by the Anagarika Dharmapala SAMADHI JOURNAL OF THE LONDON BUDDHIST VIHARA THE FIRST AND THE FOREMOST BUDDHIST VIHARA OF THE WESTERN WORLD ESTABLISHED IN 1926 BY THE ANAGARIKA DHARMAPALA ISSUE No. 50, 51 & 52 MAY 2017-MAY 2018 B.E. 2561-62 ISSN 1368-1516 DIALOGUE IN BUDDHISM Ven. B. Seelawimala Nayaka Thera Head of the London Buddhist Vihara ialogue is a very important done by scholars such as Thomas between two or more people, every- Dmeans of sharing knowledge William Rhys Davids, the founder one is supposed to listen to everyone and widening our understanding of of the Pali Text Society, were called else. In other words, everyone has various views, opinions, theories “Dialogues of the Buddha”. This is an opportunity to have their say, as and teachings. Fundamentally, dia- significant because it stresses the im- everyone else listens. Those who logue lies at the heart of overcoming portance of dialogue in the Buddha's fail to listen block themselves from the darkness of ignorance. In today’s approach to spreading his teaching. learning. In the Buddha’s terms, one diverse society, which is sometimes who listens can spiritually elevate challenged by extremism, dialogue A hallmark of the Buddha's teach- themself. Otherwise one would re- is widely used to foster interfaith re- ing method, perhaps unique amongst main a ‘puthujjana’ or an average lationships and to build and sustain religious leaders, was that he was person. Some people believe that harmony, solidarity and peaceful not dogmatic. It was not his habit they do not need to listen to anyone co-existence. Just as it may be used to force an answer on his followers, else since they are able to acquire by people from different faiths, dia- insisting that he was right and the knowledge from books or other dif- logue may also be used for greater other person must be wrong. Instead, ferent sources. They contend that understanding and to heal differenc- he preferred to engage in dialogue through their own isolated analy- es by people within the same religion or discussion in order to win his au- sis a search for truth may be found. as well. dience over to a particular point of Knowledge may indeed be acquired view. The Buddha would use logic in this way, but engaging, listening The Buddha said in the Mangala and reasoning to justify what he had and interacting with others helps one Sutta "Kālena dhamma sakachcha" to say, so that people could see for overcome one’s own egocentricity that any opportune moment to hold a themselves the good sense of his which may otherwise be harmful to dialogue on the Dhamma is a bless- argument. The Buddha frequently oneself. Egocentricity breeds mere ing. engaged in dialogue, involving an knowledge. Knowledge in general exchange of ideas or opinions. His is bias, whereas wisdom means un- Dialogues are very common in the goal was to reach an amicable agree- biased knowledge. In listening, one Buddha’s teaching or in the Tripi- ment or settlement based on a mutual has one’s heart fully open to anoth- taka. Most modern translations of exchange of ideas, based on humility er’s words so that one’s egocentricity the Tripitaka into English are titled, and equanimity. may be calmed. Therefore, listening- “Discourses of the Buddha”, “Mid- based dialogue is the true dialogue. dle Length Discourses”, etc, the em- Hence in Buddhism a true dialogue It helps us transform ourselves into phasis being on the word discourse. is one which is founded on the what is called ‘spiritually noble’. In However, it is worth remembering principle of listening. In spiritual that many of the older translations, practice, when a dialogue occurs Continued on page 2 Meeting the Divine Messengers INSIDE Back to Basics Courses for 2018 THIS ISSUE A Noble Friend to Many A-Z of Buddhism Programmes and activities 1 1 ISSUE No. 48 & 49 MAY 2017-MAY 2018 SAMADHI Chief Executive: Ven. B. Seelawimala Nayaka Thera Editor: Ven. Tawalama Bandula Continued from page 1 Lastly, there are questions that may Malunkyaputta a beautiful analogy. Buddha’s words, ‘assutavā puthuj- be put aside. It is sometimes asked He said it is ‘like a man who has jano, sutavā ariyasāvako’ - one who why the Buddha would not give a been hit in the arm by a poisoned ar- listens becomes ariyasāvaka or no- definite answer to some questions. row and he is brought to a surgeon, ble. Otherwise, one remains average but he refuses to have the arrow re- or puthujjana. There is a discourse called Upali moved until he knows whether the Sutta which is a very good example man who wounded him was a noble It is not easy to hold a discussion of a dialogue that uses the method warrior a brahmin, a merchant or a without a good understanding of of questioning and answering. The worker and so on and so forth’. The the subject. “How can wisdom be Buddha was living in Nalanda where point made by the Buddha was that understood? - Does a person have Nighanthanatha Putta too lived near- while the wounded man is asking all a good understanding or not?” The by. Then a Jain monk called Dhiga- these questions, he will be killed by Buddha’s advice was that dialogue tappassi, a disciple of Nighanthana- the poison. The most necessary and is the way to understand wisdom. tha putta visited the Buddha and had important thing is to remove the ar- sākacchāyam bhikkhawe paññā ve- an deep dialogue on the subject of row. Likewise, it is sometimes better ditabbo - dialogue is the way to ap- Kamma. The learned monk accord- to keep away from asking unneces- proach the wisdom of others. ing to Jainism had pointed out the sary questions and instead to focus word Danda which is equivalent to one’s life on overcoming suffering. Another technique to enhance un- Kamma in Buddhism. They asked derstanding and continue dialogue is many questions from each other and When we learn the Kalama Sutta through the process known as Ques- shared their points of view regarding - "the Buddha's Charter of Free In- tion and Answer. The Buddha had the concept of Kamma, discussing quiry," or Vimansaka sutta - the Bud- four ways of answering questions. the similarities and differences of dha gives the inquirer the freedom There were questions that may be their teachings. for questioning or inquiring. But that answered straightforwardly, with a freedom should focus on liberating yes or a no. For example, are all con- On some occasions the Buddha did our mind from Dukkha, or suffering, ditioned things impermanent? not answer the others questions; the as the main purpose of teaching. There are questions that may be Buddha kept the noble silence. Once answered with a qualified answer, the Buddha gave a reason for keep- Today there is a great enthusiasm perhaps needing some analysis. For ing this silence. in the interfaith movement for dia- example, how was it possible for logue. Discussions are also an essen- Angulimala to change from being a There was a dialogue between the tial part of the religious programmes murderer to being an Arahant? Buddha and Malunkyaputta. One of many faiths. It is indeed amazing day Malunkyaputta went to the that the methods used by the Buddha Then there are questions that may be Buddha to put ten questions to him. many centuries ago have survived answered with a counter-question. Among the ten questions were: and continue to be widely used even For example, the question: “Why is Is the universe eternal? today for sharing his wisdom and it wrong to steal from other people?” Is it not eternal? spreading his Dhamma to new and This can be answered by another Is the universe finite? and so on... old followers throughout the world. question: “Would you like other peo- ple to steal from you?” In fact, the Buddha went on to give ture. Of being hindered by ignorance and fettered “If, Ananda, there were no Kamma ripening in an REBIRTH by craving their consciousness takes a hold in the immaterial sphere, would there appear any imma- lower sphere. Thus, there is, in the future, a re- terial becoming?” nce the venerable Ananda came to see the becoming, a rebirth. Blessed One and spoke to him thus: O “Surely not, O Lord.” “If, Ananda, there were no Kamma ripening in a “One speaks of ‘Becoming’, Lord. How is there fine material sphere, would there appear any fine- “Therefore, Ananda, Kamma is the field, con- Becoming? material becoming?” sciousness is the seed, and craving is the mois- ture. Of being hindered by ignorance and fettered “If Ananda, there were no Kamma (action) ripening “Surely not, O Lord.” by craving their consciousness takes a hold in a in the sphere of sense existence, would there ap- lofty spherehe. Thus, there is, in the future, a re- pear any sensual becoming? “Therefore, Ananda, Kamma is the field, con- becoming, a rebirth. Thus, Ananda, is there a sciousness is the seed, and craving is the mois- Becoming.” “Surely not, O Lord” ture. Of being hindered by ignorance and fettered by craving their consciousness takes a hold in an “Therefore, Ananda, Kamma is the field, con- intermediate sphere. Thus, there is, in the future, a sciousness is the seed, and craving is the mois- re-becoming, a rebirth. 2 MEETING THE DIVINE MESSENGERS Bhikkhu Bodhi he traditional legend of the thrusting themselves on our attention. Thereby they become windows TBuddha’s quest for enlightenment If the Dhamma is to be more than opening upon the first noble truth, tells us that throughout his youth and the bland, humdrum background of the noble truth of suffering, which the early manhood Prince Siddhattha, a comfortable life, if it is to become Buddha says comprises not only birth, the Bodhisatta, lived in complete the inspiring, sometimes harsh voice ageing, illness and death, not only ignorance of the most elementary that steers us on to the great path sorrow, grief, pain and misery, but facts of human life.
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