Lecture
with the Buddhist Studies Group
at Chulalongkorn University, Bangkok
15 December 1961
Translated by Roderick S. Bucknell
This all becomes much clearer if we go by the
original meanings of the Pali terms. The word "citta," denoting the
mind or the subjective side, translates literally as "builder, doer,
knower, that which leads away other things." Rupa, denoting the physical or
objective side, is literally "that which is built, that which is easily
broken up or destroyed, that which is known, led away, or acted upon."
What we must do is practice looking at the
subjective side, the mind. We have to look at the doer rather than the
recipient. It should be clear that to go foolishly looking only at the objective
side is to look at that on which actions fall rather than at the actor. This
means that one becomes a slave, a slave and servant of objects. By contrast, to
look at the subjective side, the mind, the doer, is to become the mate, and to
gain the upper hand. If you look at the objective side, you are looking
passively; if you look at the subjective side, you are looking actively.
So it is essential that we practice looking at the side which puts us in the
advantageous position, the side which has the upper hand - the subjective side.
This is the value of looking within.
Since the day we were born we have lacked proper
training in both Dhamma and philosophy. From the day we were born right up to
the present, we have been allowed to singk into materialism, to become
infatuated with physical things, and we have looked only at the physical or
objective side of things. It is as if we have refused to look at the opposite
side of things, the loftier side. But nothing can ever come of just carrying on
in the old way. Thus, we must make a new resolution henceforth to look at
everything as winners, not as losers. This is why it is essential for us to
practice looking at the subjective side of things, until we are able to make the
state of things within reveal itself to us in all clarify and no longer be a
mystery to us.
RIND-FLESH
Let me clarify further this matter of looking
without and looking within by using the most ordinary everyday terms. Looking
without and looking within are exact opposites. The without and the within
belong together and are inseparable because the things within are dependent on
the things without. For example, the body is the basis or dwelling place of the
mind; the mind depends on the body. Body and mind are inseparable, yet we can
distinguish them as outer and inner, respectively. It is just like a piece of
fruit, which has outer rind and inner flesh dependent on each other and
inseparable. If we look only without, we see only the inedible rind; but if we
look within we find the flesh, the part that is good to eat. If we can't
distinguish flesh from rind, we can't eat. If we were forced to eat the lot,
flesh and rind together, we would do so very unwillingly.
Thus, there is great benefit in being able to
distinguish the within from the without, and then to look at the within. Looking
within is essential, but let us not go so far as to develop a negative, cynical
attitude toward the without. That would be an error as grave as ignoring the
within. We have always to recognize the value of the outer shell, the without
just as in the case of a fruit. If a fruit had no rind or shell, the flesh could
not exist. Without the rind, the fruit could not produce seeds or flesh, and
could never develop to an edible and useful stage. The rind is essential, but to
think the rind is everything would be altogether pitiful.
In any case, to look without is to see only the
outer shell; to look within is to see the real kernel. If a person only looks
without, he is the slave of external objects; but if he looks within, he becomes
the master of those objects. As I said the other day, sense objects - all the
shapes, sounds, odours, tastes, and tactile sensations that exist - are the
world. As long as the mind is allowed to wander carelessly under the influence
of outward-looking, it is a slave to objects, dominated by them, overpowered and
dragged along by them as if it were being led along by the nose. As soon as the
mind looks within, however, it become free, it cannot be led along by the nose,
and it is in a condition of freedom from all suffering and torment.
Looking without prevent us from understanding
Dhamma, and looking within enables us to understand Dhamma. Always bear this
contrast in mind. Why should it be like this? Simply because this thing called
Dhamma has to do with the within but is hidden by the without. In saying that
Dhamma is hidden, I mean that it is a truth that is as difficult to see as if it
were hidden. Dhamma is hidden by the without. We know only about the without; we
don't get to know about the within which is hidden by the without. This is our
ignorance. To put it simply, we are deluded, infatuated, pigheaded, stupid,
worldly, thick, or however you care to describe it. In the language of Dhamma,
this condition is call avijja (ignorance). So Dhamma is the truth that lies
hidden in all things; it is the within of all things.
We could put it as I did a few days ago and say
simply that the idea of "I" and "my" cannot be eliminated by
looking without but can be eliminated by looking within. And why? Again
simplifying somewhat, because this "I" and "my" is extremely
well hidden, located deep within where we can't see it and don't know how to
discover it. If we practice looking within, however, using the method taught by
the Buddha, the habit of "I" and "mine" simply will reveal
itself to us as clearly as do the things without. Looking within will reveal in
all clarity that the "I" and "my" alone is the cause of all
our chronic suffering. So the "I" and "my" must be killed
off by using the right technique- for example, starving them until they wither
and die of themselves, like animals penned up without food.
MATERIALISM-IDEALISM
We might go on to make the point that to look
without is to be stuck in materialism, while to look within is to go the way of
idealism. Materialism and idealism are opposites. These terms will be familiar
to you so there is no need to spend time explaining them. Looking without is
materialism itself and it inevitably brings the fruits of materialism - namely,
endless slavery to material things and endless problems. Because of materialism,
our modern world is full of trouble. No matter who is fighting who, each side is
fighting for materialism, Each side may hold to its own particular variety of
materialism- a cruder variety or a more refined variety; a very extreme,
unmitigated, thoroughgoing materialism, or a very subtle fine, barely
discernible materialism - nevertheless they are all equally infatuated with
materialism.
There is absolutely no way that the present crises
in the world can be resolved other than through both sides curing their mad
obsession with materialism and becoming more concerned with idealism. We must
understand that which has nothing to do with materialism, and which is the
highest ideal. We require an inner or spiritual idealism. There will then be no
need to outlaw war. People will stop fighting of their own accord and begin
seeking the true happiness which comes without any loss of flesh and blood or
expenditure of materials. People will live in supreme. Look at the cost of
looking without and at the value of looking within. Do take an interest in
looking within, in the one and only way of penetrating to Dhamma, to Buddhism.
If any of you already detest materialism and
honour idealism, you ought to practice looking within according to Buddhist
principles, which I guarantee will bring genuine benefits. I can't speak for
other religions, although they may have the same principles. For the present we
are speaking only of Buddhism, and we are asserting that the Buddhist ideal has
nothing whatever to do with material things. It is far above material things. It
is supramundane, beyond this world, beyond materialism. Infatuation with the
world is the essence of materialism, so we must always look above and beyond the
world.
There is another pair of terms that we often come
across. They refer to two different manners of speaking to be found in the
Dhamma. One is used when speaking about people and their affairs, about things,
about the material side; it is called "everyday language". The other
is used when speaking about the mind, about Dhamma; it is called "Dhamma
language". Let us take as an example Mara
the Tempter, the Buddhist Satan. If we have
in mind a kind of demon riding an elephant or horse and carrying a lance or
sword, then we are using everyday language. If, however, we have in mind those
most dangerous and destructive things, the mental defilements - stupidity,
greed, anger - then we are using Dhamma language, the language of the the mind
and Dhamma. If you don't practice looking within, you never will recognize
Dhamma and the language of Dhamma; you will know only everyday language. If you
are particularly deluded, you may fall victim to the propaganda about making
merit in order to get to heaven, or making merit in order to escape Mara's
snare. But if you practice looking at things in the right way, and penetrate to
the truth of Dhamma language, you become a knower of truth, and no one can
deceive you.
