In the Buddha's Words - Bhikkhu Bodhi [48]
This does not yet mark the end of the road for the disciple, but only the initial breakthrough to the truth, again corresponding to the attainment of stream-entry. Having achieved the vision of truth, to reach the “final arrival at truth” (saccānupatti)—that is, the attainment of arahantship or final liberation—one must repeat, develop, and cultivate the same series of steps until one has fully absorbed and assimilated the supreme truth disclosed by that initial vision. Thus the entire process of training in the Dhamma is rooted in personal experience. Even faith should be rooted in investigation and inquiry and not based solely upon emotional leanings and blind belief. Faith alone is insufficient but is the door to deeper levels of experience. Faith serves as a spur to practice; practice leads to experiential understanding; and when one’s understanding matures, it blossoms in full realization.
III. APPROACHING THE DHAMMA
1. NOT A SECRET DOCTRINE
“These three things, monks, are conducted in secret, not openly. What three? Affairs with women, the mantras of the brahmins, and wrong view.
“But these three things, monks, shine openly, not in secret. What three? The moon, the sun, and the Dhamma and Discipline proclaimed by the Tathāgata.”
(AN 3:129; I 282–83)
2. NO DOGMAS OR BLIND BELIEF
Thus have I heard. On one occasion the Blessed One was wandering on tour together with a large Saṅgha of monks when he arrived at a town of the Kālāmas named Kesaputta.2 Now the Kālāmas of Kesaputta heard: “It is said that the ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Kesaputta. Now a good report about that master Gotama has been circulating thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized with his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, with its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and expression; he reveals a spiritual life that is perfectly complete and purified.’ Now it is good to see such arahants.”3
Then the Kālāmas of Kesaputta approached the Blessed One. Some paid homage to him and sat down to one side; some exchanged greetings with him and, after their greetings and cordial talk, sat down to one side; some saluted him reverentially and sat down to one side; some remained silent and sat down to one side. Then the Kālāmas said to the Blessed One:
“Venerable sir, some ascetics and brahmins who come to Kesaputta explain and elucidate their own doctrines, but disparage, debunk, revile, and vilify the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, debunk, revile, and vilify the doctrines of the others. For us, venerable sir, there is perplexity and doubt as to which of these good ascetics speak truth and which speak falsehood.”
“It is fitting for you to be perplexed, O Kālāmas, it is fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by logic, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’4 But when you know for yourselves, ‘These things are unwholesome; these things are blamable; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering,’ then you should abandon them.
“What