Lecture at
Suan Mokkhabalarama, Chaiya
8 October 1966
Translated by Roderick Bucknell
STOPPING
Now we come to the word "stopping".
Stopping in the sense of not moving, not stirring, is everyday language, the
language of the ordinary person. This is one of its meanings. In Dhamma
language, the language of the Buddha, "stopping" has a different
meaning. To simplify matters we shall consider an example. When Angulimala spoke
of "stopping", he meant one thing; and when the Buddha used the same
word, he had in mind something quite different. If you have heard the story of
Angulimala, you will be familiar with this dialogue between him and the Buddha.
Angulimala, in using the word "stop," was speaking everyday language;
the Buddha, when he used it, was speaking Dhamma language.
In the language of the ordinary person, stopping
means coming to a standstill, not moving; but in the language of the Buddha,
stopping means becoming empty of self. If there is no self, what is it that goes
running about? Why not have a think about this point? If there is no self, where
is the "I" to go running about? Obviously the "I" has
stopped. This is to be grasped at and clung to, absolute emptiness of
selfhood.
To stop is the same as to be empty. This is what
is meant by stopping in the Buddha's language. One may be physically running
about and yet be said to have stopped, because no "self" is left to
run about. Every form of wanting and craving has stopped. There is no
"I" to want anything anywhere, no "I" to go running about. A
person who still has desires goes running about looking for every kind of thing,
even looking for merit and goodness. Running about, looking for this and that ,
here, there, and everywhere - this is running. But if one manages to stop
desiring completely, to stop being a self, then even though one may go flying
around in an aeroplane, one can still be said to have stopped. Learn to
distinguish these two meanings of the word "stop" and understand them
properly. It will help you to understand the teaching of emptiness also.
LIGHT
If we discuss only these profound questions, you
are bound to become drowsy, so now we shall take an easy word - namely,
"light." When we speak of light, normally, we are referring to
lamplight, sunlight, electric light, or some other kind of physical light. This
is everyday language. In the Dhamma language of the Buddha, the word
"light" refers to insight, wisdom, higher knowledge (panna). Even when
the Buddha went and sat in a pitch dark cave, there was still light in the sense
that in his mind there was the light of insight, of higher knowledge. On a
moonless, starless night, when all lamps have been put out, it is still possible
to say there is light if there is insight and higher knowledge in the mind of
the one who practices earnestly. This is light in Dhamma language.
DARKNESS
Now "darkness". In ordinary everyday
language, darkness is absence of light, which makes it impossible to see. In
Dhamma language, darkness is lack of insight, ignorance of the truth, spiritual
blindness (avijja). This is true darkness. If a person lacking true insight were
to go and sit right in full sunlight, that person would still be in darkness,
the darkness of ignorance as to the true nature of things. This is the
difference between the meaning of darkness in Dhamma language and in everyday
language.
KAMMA
We come now to the word "kamma"
(Sanskrit, karma). When ordinary people say, "That's kamma!" they mean
"Too bad!" Bad luck as punishment for sins previously committed is the
meaning given to the word "kamma" by ordinary people. But in Dhamma
language the word "kamma" refers to something different. It refers to
action. Bad action is called black kamma; good action is called white kamma.
Then there is another remarkable kind of kamma which is neither black nor white,
a kamma that serves to neutralize the other two kinds. Unfortunately, the more
people hear about it, the less they understand it. This third kind of kamma is
the realization of not-self (anatta) and emptiness (sunnata), so that the
"self" is done away with. This kind of action may be called Buddhist
kamma, the real kamma, the kind of kamma that the Buddha taught. The Buddha
taught the transcending of all kamma.
Most people are interested only in black kamma and
white kamma, bad kamma and good kamma. They take no interest in this third kind
of kamma which is neither black nor white, neither bad nor good, which consists
in complete freedom from selfhood and leads to the attainment of Nibbana. It
wipes out every kind of bad and good kamma. People don't understand the method
for wiping out kamma completely. They don't know that the way to put an end to
all kamma is through this special kind of kamma, which consists in applying the
Buddha's method. That method is none other than the Noble Eightfold Path.
The practice of the Noble Eightfold Path is kamma
neither black nor white, and it is the end of all kamma. This is kamma in Dhamma
language. It is very different from the "kamma" of immature people,
who exclaim "That's Kamma!" meaning only "Too bad!" or
"Bad luck!" Kamma understood as bad luck is the kamma of everyday
language.
REFUGE
Consider now the word "refuge" or
"support" (saranฺa) In everyday language, a refuge or support is
some person or thing outside of and other than oneself which one may depend on
for help. For instance, people may depend on employers, ghosts, good luck omens,
or guardian angels. Anything or anyone other than oneself that is relied upon -
this is the meaning of "refuge" or "support" in everyday
language.
The "refuge" or "support" of
Dhamma language is to be found within oneself. Even when we speak of going to
the Buddha, Dhamma, and Sangha for refuge, we really mean going to the Buddha,
Dhamma, and Sangha that are to be found within ourselves, within our own minds.
Only then can they really serve as our refuge. So these supports are to be found
within ourselves: our own efforts bring into existence the Buddha, Dhamma, and
Sangha within our own minds. According to Dhamma language, one is one's own
refuge. Refuge is within oneself, not somewhere outside.
HEART OF BUDDHISM
This bring us to the expression "the heart of
Buddhism." In discussions about what constitutes the heart of Buddhism, all
sorts of strange ideas are brought forward. some people recite this or that
formula, such as VI-SU-PA. This sort of "heart" is everyday language,
the language of stupid people. People with no knowledge of Dhamma will just
rattle off a couple of Pali words or some other cliche and proclaim this to be
the heart of Buddhism.
The heart of Buddhism, as this expression is
understood in Dhamma language, as the Buddha has put it, is the realization that
nothing whatsoever should be grasped at and clung to.
"Sabbe dhamma nalam
abhinivesaya."
Nothing whatever should be grasped at and clung to
as "me" or "mine" This is the heart of Buddhism as
understood in Dhamma language, the language of the Buddha. So anyone who is
after the heart of Buddhism should be very careful not to get just the
"heart" of everyday language, the language of people ignorant of
Dhamma. That sort of "heart" is likely to be something ridiculous,
laughable, and childish.
What I have said so far ought to be sufficient to
enable you to realize how a single word may have two different meanings. An
intelligent and discerning person will be capable of considering both modes of
speaking. " A wise person is one who is careful to consider both modes of
speaking." "Both modes of speaking" means both of the possible
meanings of a word. One is the meaning the word has in everyday language; the
other is the meaning that same word has in Dhamma language. A discerning person
must consider both meanings, as we have done in the numerous examples dealt with
above. The words we have considered so far as examples are rather high-level
terms. Let us now consider some more down-to-earth examples. I apologize if some
of these appear a little crude.
EATING
Take the word "eating". In everyday
language, to eat is to take in nourishment through the mouth in the usual way.
But the eating of Dhamma language can be done by way of eye, ear, nose, tongue,
body, or mind. Think it over. What does the word "eat" refer to here?
The eye sees a form, the ear hears a sound, the nose smells an odour, and so on
with the remaining sense organs. This is referred to as "eating,"
eating by way of eye, ear, nose, and so on. This is Dhamma language. For
instance in Pali and Sanskrit the word "kamabhogi"
was commonly used to refer to a person who indulged in sensuality; literally
this word means simply "sensuality eater."
The expression "eating a woman" sounds
most peculiar in Thai. But in Pali and Sanskrit it is a perfectly ordinary
expression. To eat a woman does not mean to carry off, kill, cook, and eat her.
It means to have sexual relations with her. This is what is meant by
"eating" in this case, and this is what the word "eating"
means in Dhamma language.
On the other hand, the Pali word "nibbhogo"
(having nothing to eat) is used to describe the Buddha and arahants
(fully enlightened beings), for they are no longer involved in colours and
shapes, sounds, odours, tastes, tactile stimuli, and mental images. Because they
are above involvement in these six kinds of sense objects, they are people with
"nothing to eat." Get to know this broad usage of the word
"eat" in Dhamma language. It will make it easier to understand the
more profound aspects of the teaching.
SLEEPING
Now the word "sleeping". When we use
this word in the sense of lying down and sleeping like a dog or cat, we are
speaking everyday language. But in Dhamma language, sleeping refers to ignorance
(avijja). Though a person may be sitting up
with eyes wide open, if ignorant of the true nature of things, this person can
be said to be asleep. This is "sleeping" in Dhamma language. To live
in ignorance of the true nature of things, regardless of bodily posture, is to
be asleep.
AWAKE
To be "awake" normally means to have
roused oneself from sleep. But in Dhamma language, it means to be always
mindful, to be always fully aware. In this condition, regardless of whether one
is physically awake or asleep, one can be described a awake. People who
practice mindfulness (satipatthana) are
always fully aware. Even if they go to sleep, they are immediately fully aware
again the moment they wake up. When they are awake, they are awake; and when
they are asleep, they are also awake. This is what it is to be "awake"
in Dhamma language.
PLAY
"To play" in the language of the
ordinary person is to amuse oneself as do children with games, sports, laughter,
and good fun. But in Dhamma language, "to play" is to rejoice in the
Dhamma, to be joyful over the Dhamma. Even to play with the bliss associated
with the deeper stages of concentration (jhana)
was called in Pali "jhanakila"
(concentration-games). This is the "play" of the ariyans (those well
advanced in Dhamma practice). This is what "play" means in Dhamma
language.
ANGEL
Next, the word "angel" (Thai nang-faa,
literally, "sky-woman"). In everyday language, this word refers to the
exceptionally beautiful female inhabitants of heavenly palaces. They are
personifications of physical beauty. But in Dhamma language, "angel"
refers to the Buddha-Dhamma. Generally people restrict this meaning to the
Dhamma written and studied in books, but in truth it encompasses all Dhamma, for
all Dhamma is beautiful in the beginning, beautiful in the middle, and beautiful
in the end (as explained above regarding the Sublime Way of Life). Thus, even
the word "angle" has different levels of meaning; and
"angel" in Dhamma language is the hope of all worthy Buddhists.
