Walpola Rahula - What the Buddha Taught

WHAT THE BUDDHA TAUGHT

Bhaisajya-guru. The Buddha as the Great Doctor for the Ills of the Worldfrom Japan

(Revised edition)

WALPOLA SRI RAHULA

Tripitakavgivarchrya

With a Foreword by

PAUL DEMIVILLE

and

a collection of illustrative texts translated from the original Pali

Also by Walpola Sri Rahula

History of Buddhism in Ceylon
The Heritage of the Bhikkhu

Copyright 1959 by W. Rahula
Second and enlarged edition copyright 1974 by W. Rahula

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Published simultaneously in Canada
Printed in the United States of America

Library of Congress Catalog Card Number: 73-21017

ISBN-10: 0-8021-3031-3

ISBN-13: 978-0-8021-3031-0

Grove Press

an imprint of Grove/Atlantic, Inc.

841 Broadway

New York, NY 10003

Distributed by Publishers Group West

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06 07 08 09 10 11 45 44 43 42 41

Man is supremeOne is ones refugeResponsibilityDoubtFreedom of ThoughtToleranceIs Buddhism Religion or Philosophy?Truth has no labelNo blind faith or belief, but seeing and understandingNo attachment even to TruthParable of the raftImaginary speculations uselessPractical attitudeParable of the wounded man

THE FOUR-NOBLE TRUTHS
CHAPTER II

Buddhism neither pessimistic nor optimistic, but realisticMeaning of DukkhaThree aspects of experienceThree aspects of DukkhaWhat is a being?Five AggregatesNo spirit opposed to matterFluxThinker and ThoughtHas life a beginning?

DefinitionFour NutrimentsRoot cause of suffering and continuityNature of arising and cessationKarma and RebirthWhat is death?What is rebirth?

What is Nirva?Language and Absolute TruthDefinitions of NirvaNirva not negativeNirva as Absolute TruthWhat is Absolute Truth?Truth is not negativeNirva and SasraNirva not a resultWhat is there after Nirva?Incorrect expressionsWhat happens to an Arahant after death?If no Self, who realizes Nirva?Nirva in this life

Middle Path or Noble Eightfold PathCompassion and WisdomEthical ConductMental DisciplineWisdomTwo sorts of UnderstandingFour Functions regarding the Four Noble Truths

What is Soul or Self?God and Soul: Self-protection and Self-preservationTeaching Against the CurrentAnalytical and Synthetical methodsConditioned GenesisQuestion of Free-willTwo kinds of TruthsSome erroneous viewsThe Buddha definitely denies AtmanThe Buddhas silenceThe idea of Self a vague impressionCorrect attitudeIf no Self, who gets the result of Karma?Doctrine of Anatta not negative

Erroneous viewsMeditation is no escape from lifeTwo forms of MeditationThe Setting-up of MindfulnessMeditation on breathingMindfulness of activitiesLiving in the present momentMeditation on Sensationson Mindon Ethical, Spiritual and Intellectual subjects

Erroneous viewsBuddhism for allIn daily lifeFamily and social lifeLay life held in high esteemHow to become a BuddhistSocial and economic problemsPoverty: cause of crimeMaterial and spiritual progressFour kinds of happiness for laymenOn politics, war and peaceNon-violenceThe ten duties of a rulerThe Buddhas MessageIs it practical?Asokas ExampleThe Aim of Buddhism

FRONTISPIECE

The Buddha as Bhaisajya-guru or Bhisakka in Pali texts (A. Colombo, Ed. p. 822), the Great Doctor for the Ills of the World. He holds the casket of medicine in his left hand, raising his right hand in Abhaya-mudr, the symbol of safety and peace. Yakushi Nyorai. Wood. 9th century A.C. Gango-Ji Temple, Japan. Photo: Bulloz, Paris.

BETWEEN PAGES 16 AND 17

I. The bust of the Buddha. Bronze. Thailand. Sukhotai. About 14th century A.C. Muse Guimet, Paris. By courtesy of the Muse Guimet, Paris.

II. The head of the colossal stone statue of the recumbent Buddha. Galvihra, Polonnaruva, Ceylon. 12th century A.C. By courtesy of Mrs. Mona de Mel.

BETWEEN PAGES 32 AND 33

III. The interior of one of the cave temples at Dambulla, Ceylon. 1st century B.C. The statues and paintings seen in the illustration are of later date. By courtesy of the Muse Guimet, Paris.

IV. The Great Renunciation. Prince Siddhrtha leaving his wife and child and palace to become an ascetic in search of Truth. Ananda Temple, Pagan, Burma, 11th to 12th century A.C. By courtesy of the Muse Guimet, Paris.

V. The Buddha. Mathura, India. 5th Century A.C. Mathura Museum. By courtesy of the Muse Guimet, Paris.

VI. The Buddha. Yun Kang style. China. End of the 5th century A.C. Muse Guimet, Paris. By courtesy of the Muse Guimet, Paris.

BETWEEN PAGES 48 AND 49

VII. The Buddha showing the myrobalan fruit (or gem?) on his right palm. Here is represented the significance of the expression ehi-passika come and see, which is used to describe his teachingsee p. 9. Bronze from Tibet. Muse Guimet, Paris. By courtesy of the Muse Guimet, Paris.

VIII. Head of the Buddha. Hadda, Afghanistan. Stucco. Graeco-Indian style, 3rd to 4th century A.C. Muse Guimet, Paris. By courtesy of the Muse Guimet, Paris.

IX. The Buddha. Prah Khan, Cambodia. Khmer Art, Bayon style. 12th century A.C. Muse Guimet, Paris. By courtesy of the Muse Guimet, Paris.

X. Sasra-cakra or Bhava-cakra, the Cycle of Existence and Continuity. Tibet. Museum fr Vlkerkunde, Hamburg. By courtesy of the Muse Guimet, Paris.

BETWEEN PAGES 64 AND 65

XI. Sujt offering milk-rice to the Buddha on the day of his Enlightenment. Borobudur, Java. 8th century A.C. By courtesy of the Muse Guimet, Paris.

XII. Head of the Buddha. Borobudur, Java. 8th century A.C. Museum, Leiden. By courtesy of the Muse Guimet, Paris.

XIII. The Buddha in Dharmacakra-mudr, symbolizing preaching. Borobudur, Java. 8th century A.C. By courtesy of the Muse Guimet, Paris.

XIV. The Parinirva of the Buddha. Ajanta, India. Cave 26. 6th century A.C. By courtesy of the Muse Guimet, Paris.

BETWEEN PAGES 80 AND 81

XV. The Buddha in Dharmacakra-mudr, symbolizing preaching. Sarnath, India. 5th century A.C. By courtesy of the Muse Guimet, Paris.

XVI. The Buddha. Borobudur, Java. 8th century A.C. By courtesy of the Muse Guimet, Paris.

by Paul Demiville
Member of the Institut de France,
Professor at the College de France
Director of Buddhist Studies at the School
of Higher Studies (Paris)

Here is an exposition of Buddhism conceived in a resolutely modern spirit by one of the most qualified and enlightened representatives of that religion. The Rev. Dr. W. Rahula received the traditional training and education of a Buddhist monk in Ceylon, and held eminent positions in one of the leading monastic institutes (Pirivena) in that island, where the Law of the Buddha flourishes from the time of Asoka and has preserved all its vitality up to this day. Thus brought up in an ancient tradition, he decided, at this time when all traditions are called in question, to face the spirit and the methods of international scientific learning. He entered the Ceylon University, obtained the B.A. Honours degree (London), and then won the degree of Doctor of Philosophy of the Ceylon University on a highly learned thesis on the History of Buddhism in Ceylon. Having worked with distinguished professors at the University of Calcutta and come in contact with adepts of Mahyna (the Great Vehicle), that form of Buddhism which reigns from Tibet to the Far East, he decided to go into the Tibetan and Chinese texts in order to widen his cumenism, and he has honoured us by coming to the University of Paris (Sorbonne) to prepare a study of Asanga, the illustrious philosopher of Mahyna, whose principal works in the original Sanskrit are lost, and can only be read in their Tibetan and Chinese translations. It is now eight years since Dr. Rahula is among us, wearing the yellow robe, breathing the air of the Occident, searching perhaps in our old troubled mirror a universalized reflection of the religion which is his.