Reality
Arises with Clear Vision
The Buddha
said to Magandiya, 'It is like a man born blind who cannot see
either colour or shape, the even or the uneven, the stars, the
sun or the moon. He might hear someone speaking of the pleasure
of a lovely, unstained, pure white cloth, and start searching
to get one. But someone might deceive him by giving him a greasy,
grimy coarse robe and by saying, 'My good man, this is a lovely,
unstained, pure white cloth.'
He might
take it and put it on. Then his friends and relations might
get a physician and surgeon to make medicine for him, potions,
purgatives, ointments and treatment for his eyes. Because of
this he might regain his sight and clarify his vision. Then
the desire and attachment he had for that greasy robe would
go, he would no longer consider the man who gave it to him a
friend. He might even consider him an enemy, thinking:
"For
a long time I have been defrauded, deceived and cheated by this
man."
'Even so,
if I were to teach you Dharma saying: 'This is that health,
this is that Nirvana,' you might know health, might see Nirvana
With the arising of your vision, you might get rid of that desire
and attachment to the five groups of grasping, and this might
even occur to you: 'For a long time indeed I have been defrauded,
deceived and cheated by this mind. - M.I: 511;
M.L.S. II: 190
Consider
the Following Advice Before Accepting a Religion
But, 0 Kalamas,
when you know for yourselves that certain things are unwholesome
(akusala), wrong and bad, then give them up … And
when you know for yourselves that certain things are wholesome
(kusala) and good, then accept them and follow them.'
- AL 187
Is
it Advisable to Reveal Everything that one has Seen?
'Good Gautama,
for my part I say this, I hold this view. If anyone speaks of
what he has seen, heard or sensed, there is no harm in him saying:
'This is what I saw, this is what I heard, and this is what
I sensed.' There is no harm resulting from that.'
'For my
part, Brahmin, I do not say that everything one has seen, heard
or sensed should be spoken of, and I do not say it should not
be spoken of. If one speaks and unprofitable states grow, one
should not speak. If one speaks and profitable states grow,
one should speak of what one has seen, heard, sensed and understood.'
- AX: 172
Praising
or Criticising Must Be Done at the Proper Time
'There are
these four persons found in the world,' said the Buddha to Potaliya,
the wanderer.
'One criticises
that which deserves criticism at the right time, but he does
not praise that which deserves praise. Again, one speaks in
praise of the praiseworthy at the right time. And finally, one
criticises that which deserves criticism and praises the praiseworthy,
at the right time. Now, of these four persons, which do you
think is the most admirable and rare?'
'In my view,
Venerable Sir, he who neither criticises that which deserves
criticism nor praises the praiseworthy is the most admirable
and rare. Because his indifference is admirable.'
Replied
the Buddha, 'Well, I maintain that he who criticises that which
deserves criticism and praises the praiseworthy, at the right
time, saying what is factual and true — he is the best.
Because his timing is admirable.' - A.II: 97
The
Buddha's Way of Convincing People
On one occasion
a millionaire named Upali, a fervent follower of Nigantha Nataputta
(i.e. Mahavira, the founder of Jainism), approached the Buddha,
and thoughtfully listened to his teaching; confidence (Saddha)
arose in him and forthwith he expressed his willingness to become
a follower of the Buddha. But the Buddha said: 'Of a truth,
Upali, make a thorough investigation.' Then in his great delight
Upali said:
'Had I manifested
my readiness to become a follower of another creed they would
have taken me around the city in procession and proclaimed that
such and such a millionaire had embraced their faith. But, sir,
your reverence counsels me to make further investigation. I
feel the more delighted at this saying of yours.'
Upali then
sought refuge in the Buddha, Dharma and Sangha. -
MI: 371f
