Gajah 30 (2009) 29-33 A Forest Ride on Wild Elephants: The Philosophy of Wilderness in Buddhism Rajmohan Ramanathapillai Department of Philosophy, Gettysburg College, Gettysburg, Pennsylvania, USA Introduction mind originates from its spiritual solution to the problem of dukkha. Buddha outlines four noble ‘Going forth’ into the forest holds deep truths: life is dukkha (pain or suffering), samudaya philosophical signifi cance in religious traditions (the origin of suffering), nirodha (cessation of that embark on the ideal of renunciation as a suffering), and magga (a prescribed way leading path to spiritual freedom. In Vedic poems, seers to the cessation of suffering). To overcome are inspired by forces in the forest; likewise the pain, Buddhism suggests, one should examine spiritual teaching and practices of Buddhism the causes of pain, and fi nd an effective way to unfold in the wilderness with Buddha’s journey root it out. Pain arises from cravings or desires, to enlightenment attained at the foot of a graceful particularly from sensual pleasures. Desire of the Bodhi tree. This pronouncement placed the Bodhi four nutriments—ordinary material food, contact tree as an essential symbol of Buddhist worship. between our sense-organs and the external world, Similarly, the elephant evolved as central to consciousness, and mental volition—deepen our Buddhist iconography and spiritual teaching. attachment to this world which is not permanent Essential philosophy of the Buddha is illustrated (Rahula 1973). through the images and characters of elephants. Buddha and the early Buddhist writers effectively Buddhism in the wilderness utilized the images of forest and elephants to construct a coherent philosophy and to refi ne Living in the wilderness is a synonym for the methods for training Buddhist monks and nuns. renunciation of worldly bonds in Buddhist This paper examines the intricate relationship texts assisting monks and nuns to leave home of the forest and elephants to monks and nuns and commence their spiritual journey. Buddhist embarking on their spiritual journey and the writings of the Theragatha (Norman 1971) expression of this process in the philosophical and Therigatha (Norman 1969) provide rich development of Buddhism. It argues that descriptions of isolated forest abodes where observing the behavior and character of untamed monks and nuns dwelt in search of insight. and tamed elephants in the wild provided Images of trees, animals, reptiles and birds are all invaluable inspiration for Buddha’s disciples to used in Buddhist texts to communicate meaning. develop training methods for the spiritual quest. Though family activities are deemed rewarding, they leave nuns without a larger goal, providing Leaving home and leaving bonds them only with experience of a ‘low life’ (Theri. V. 18, 80). The tranquility of the forest unfastens In Buddhism the aim is to attain enlightenment their ties of worldly life and encourages them by overcoming the karmic continuity of body to refl ect on the origin of sensual craving. For and mind that is bound with Samara, the worldly others, meditation at the foot of a tree reassured life. In Buddhist writings, samsara is equated and elevated, releasing apprehension and healing with home because familial ties inevitably keep the mind (Theri. V. 24,298). Climbing mountains one bound to the cycle of rebirth, as opposed and sitting steadfast on a rock induced moments of to renunciation, which leads one directly to deep contemplation undoing the knot of desires. Nibbana. For ascetics, desires of the mind and Streaming water is also a powerful metaphor, body have always been the hook to worldly life, a state which Buddha experienced as painful. Having washed my feet, I paid attention to The Buddhist critique of an untamed body and the waters; and seeing the foot-water come 29 to the low land from the high land (fl owing monks must cultivate four qualities: ‘thoughts of downhill), then I concentrated my mind, like renunciation, thoughts of non-ill will, thoughts a noble thoroughbred horse (Theri. V. 114- of harmlessness, make a discerning person, not 115). a dull, drooling idiot’ (AN 5.98). Cultivation of these qualities diminishes the need for aggressive Overcoming desire and achieving a homeless pursuit of personal gain and defl ates false a sense state is the ultimate goal of forest dwelling monks of self; it smoothes the process of transformation and nuns. Wise men, Cāpā argues, ‘leave their from narrow, illusionary individuality to higher sons, and their relatives, and their wealth; great consciousness. Thus the forest opens windows horses go forth, like an elephant having broken from which young monks and nuns can cultivate his fastening’ (Theri. V. 301). new awareness. The novelty of the living forest evokes perceptions that facilitate the road to There are numerous references to forest, Nibbana. mountains, rocks, trees, groves, wild fl owers, animals, birds and rain in the monk’s Theragatha. Taming desire and the mind The beauty of the forest delights monks, but it is a different delight from that enjoyed in worldly Targeting evil desires that destroy self control life. The splendors of the forest teach monks that is the supreme task of every spiritual warrior. human perception of beauty, wealth and power is Unlike external political warfare, ceaseless illusionary. They are led to question the nature of spiritual battle is both internal and external. The fi nding happiness in impermanent things, and to Dhammapada draws on the image of a relentless delight in simple things such as sala and bamboo warrior elephant in battle: groves, things without any possessive claim on them (Thag. V. 115, 119, 127, 177, 528, 852, As an elephant in the battle 998, 1134, 1135). Climbing steep mountains and Bears the arrows shot from a bow, sitting in a meditative posture on a rock prepares I will endure insult; a monk for deep concentration; assisting in For many people have poor self-control cultivating the determination and fi rmness (The Dhammapada, 320). necessary for inner spiritual work (Thag. V. 115, 145,466, 887,925, 991, 1000, 1091). Meditating In Buddhist texts the image of the demon Mara on an elevated rock provides monks with an mounted on a powerful elephant is carefully eagle’s view of the calming beauty of the forest conceptualized to caution against the invisible and clear sight of the rising sun, an impression but frightful enemy. Consequently, war in the that not only elevates the mind but wraps the mind is continuous, relentless and often arises body in the sun’s warmth. unannounced. The formidable ‘king of death,’ Mara, who lives and fl ourishes in every thought Though forests give joy to monks, groves can be and act of desire must be, totally annihilated invaded by rutting elephants and other animals; (Thag.V. 794- 817). mistakes in the forest can risk the lives of nuns and monks. The Anagata-bhayani Sutta advises To alert young monks and nuns, the Buddhist monks to be aware of fi ve types of dangers: texts use fearful analogies, metaphors and similes. snake or scorpion bites, injury or illness, wild Words such as ‘poisonous snake’, ‘snake head’, beasts, criminals and vicious non-human ‘great poison’ and ‘swords’ describe human spirits. Although wild beasts can be dangerous, desire and reveal the gravity of Mara’s ambush observing an animal’s capacity for caring and (Theri. V,451, 488, 489, 491). Throughout nurturing can reverse the fear of animals learned the texts a battle cry raised against dangerous at home. The Theragatha argues that forest sensual pleasures unfurls in the words of monks dwelling is only helpful if a student associates to show the unpredictable nature of pleasure and with the right people, who will auger insight and its hazards (Thera, V. 93, 116). Nuns also express right knowledge. The Arañña Sutta explains that worries about devastating desires. 30 Sela: sensual pleasures are like swords (Naga Sutta, Ud 4.5, www.accesstoinsight. and stakes; the elements of existence are a org. 1998). chopping block for them; what you call delight in sensual pleasure is not “non Delight” for Even though enlightened, Buddha leaves his me. Everywhere enjoyment of pleasure is disciples occasionally for the quiet of the forest. defeated; the mass of darkness (of ignorance) Buddha and the tusker thus identify each other’s is torn asunder; thus know, evil one, you are need for solitude and contemplation. defeated, death (Theri, V. 58 –59). Taming mind and taming elephant Buddhism argues that real death is not death of the body but of the desire that kills awakening Developing spiritual strategies by observing wild in all beings. The site of battle against Mara and elephants is a captivating aspect of Buddhist his elephant must therefore be chosen carefully writing. Elephants are capable of friendship, to provide the best advantage for young spiritual loyalty, caring and working as a team, making warriors. Mara chooses worldly life (home) as intelligent decisions to protect their herds. Monks his battle site, but Buddha knows home is futile also observed that these massive animals can be for young students and extols the forest as the extremely treacherous when they lose their temper right place. An isolated forest far from home is but by using proper methods these intelligent absolutely essential to achieve insight. animals could be trained and tamed. Once this precious insight was gained, monks begin to The story of a wise tusker (bull elephant) in the compare the control of a wild elephant with Naga Sutta Sutta elegantly evokes the importance controlling the human mind. Taming elephants of living in isolation in a forest. The tusker in this becomes a central Buddhist analogy for taming story fed only from unbroken blades of grass and passions. The monk Kula explains, like ‘canal- branches of trees.