Pedagogic Skills Conducted by the Buddha

MA Thesis

Daw Myint Myat Moe Zaw

3 MBHL (Mya) 5

Department of Suttanta
Faculty of Pariyatti
International Theravāda Buddhist Missionary University
Yangon, Myanmar
June, 2019
 Pedagogic Skills conducted by the Buddha

Daw Myint Myat Moe Zaw

3 MBHL (Mya) 5

A Thesis Submitted to Department of Suttanta, Faculty of Pariyatti, in

Partial fulfilment of the Requirement for the Degree of Master of Arts

International Theravāda Buddhist Missionary University

Yangon, Myanmar
June, 2019
©June 2019 by Daw Myint Myat Moe Zaw
 Declaration of Originality

I hereby declare that the thesis entitled "Pedagogic Skills conducted by the Buddha"

which I now submit is an outcome of my independent and original work, free from any

form of plagiarism. I have duly acknowledged all the sources from which the ideas and

extracts have been taken.

I confirm that any part of this thesis has not been submitted elsewhere for any degree

and publication, and it does not contain any material which has been accepted as part

of the requirements for any such degree.

June 2019 ……………………………

Daw Myint Myat Moe Zaw
3 MBHL (Mya) 5
 v

Abstract

This study examines the notion of the Buddha's professionalism and its impact

upon open education. It discovered the existence of several factors; personal attitudes,

organizational structures, religious cultural environment, that interlock to create a

unique, natural, complex setting. This paper aims to cover all aspects of teacher life.

This study investigated learning styles of students, teaching styles of teachers and

cooperative education system based on historical documents 2500 years ago. Learning

styles are student's natural, habitual and preferred ways of absorbing and teaching styles

are Truth-centered approach. This teaching style focuses on letting the student analyses

the truth and actively participate in flexible learning.

It is hoped this study will inform the teachers and students about management

practices for gaining better educated society that satisfied all human wants.
 vi

Acknowledgement

Firstly, I would like to express my sincere gratitude to Rector Sayardaw

Dr. Nandamālābhivaṁsa for his kindly approval of the title of this thesis.

I am sincerely grateful to my Subject Supervisor, Venerable Dr. Varasāmi,

Associated Professor, Faculty of Pariyatti of ITBMU, who made many valuable

suggestions and helped polish the style and structure of the work.

Besides, I would like to thank to my Co-supervisor, Dr. Aye Aye Hnin, for her

insightful comments and encouragement, but also for her guidance to widen my

research from various perspectives.

Special thanks are also offered to the Venerable Dr. Candāvarābhivaṁsa, Pro-

rector Sayardaw of ITBMU, the Venerable Professor Dr. Dhammpiya, Dean, Faculty

of Religions, Research and Missionary works, ITBMU, the Venerable Dr.

Ādiccavaṁsa, Dean, Faculty of Pariyatti of ITBMU and the Venerable Dr. Chekinda,

Dean, Faculty of Paṭipatti of ITBMU, the Venerable Professor Dr. Nodhiñāṇa, Dean,

Faculty of Foreign Languages and Translation of ITBMU, for their invaluable

suggestions.

I also acknowledge my sincere gratitude to the teacher Dr. Daw Yujanañāṇī,

Associated Professor, Department of Abhidhamma, who is my Advisor for English, for

reading my thesis thoroughly and for making valuable suggestions.

Last of all, but not least, I am very much grateful to my Dhamma sisters and

brothers who provided kindly assistance and encouragement. Without their support,

kindness, and encouragement, my thesis is impossible. My sincere thanks also goes to

all teachers at ITBMU, who provided me an opportunity for my continuous study of

 vii

Buddhism. Without their precious support it would not be possible to conduct this

research.

Last but not the least, I would like to thank my parents for untiring love and

support.

The Lord Buddha, this piece of work was heartily offered.

 viii

Abbreviations

A.I. Ekaka, Duka,Tika,Catukka Nipāta Pāḷi

A.II. Pañcaka, Chakka, Sattaka Nipāta Pāḷi

A.III. Aṭṭhaka, Navaka, Dasaka, Ekādasaka Nipāta Pāḷi

A-a.I. Ekaka Nipāta Aṅguttara Aṭṭhakathā

It. Itivuttaka Pāḷi

Ud. Udāna Pāḷi

Khp. Khuddakapāṭha Pāḷi

D.I. Sīlakkhandhavagga Pāḷi

D.II. Mahāvagga Pāḷi

D.III. Pāthikavagga Pāḷi

D-a. III. Pāthikavagga Aṭṭhakathā

Dhp. Dhammapada Pāḷi

Dhp-a. I, II. Dhammapada Aṭṭhakathā Pāḷi

Pug. Puggalapaññatti Pāḷi

M.I. Mūlapaṇṇāsa Pāḷi

M.II. Majjhimapaṇṇāsa Pāḷi

M.III. Uparipaṇṇāsa Pāḷi

Miln. Milindapañha Pāḷi

V.III. Mahāvagga Pāḷi

V.IV Cūḷavagga Pāḷi

S.I. Sagāthāvagga, Nidānavagga Saṁyutta Pāḷi

S.II. Khandhavagga, Saḷāyanavagga Saṁyutta Pāḷi

S.III. Mahāvagga Saṁyutta Pāḷi

Sn. Suttanipāta Pāḷi

 ix

Thera-a. Paramatthadīpanī

Theragāthā Aṭṭhakathā (Vol. II)

 x

Contents

Abstract v

Acknowledgements vi

Abbreviations viii

Contents x

Introduction 1

Chapter One: Fundamental Principles of Teaching 10

Cause and Effect 10

Do's and Don'ts Regulations 23

Classification and Categorization 31

Concise and Detailed 40

Chapter Two: Teaching with Question and Answer 47

Answering Questions from Others 48

Counter Questions from the Buddha 58

Questioning from the Buddha 62

Undetermined Questions 67

Chapter Three: Teaching Styles with Interpersonal Skills 74

Motivation and Inspiration 74

Consolation 81

Coaching 87

Sharing Experience 93

Listening 99
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Chapter Four: Some Effective Teaching Methods 106

Refutation 106

Using Analogy 113

Delivering Figurative Speech 125

Using Teaching Aids 129

Telling Background Story 137

Revealment 142

Comparing and Contrasting 148

Repetition 153

Conclusion 159

Bibliography 163
 Introduction

The Buddha (563 BC to 483BC), the founder of Buddhism, is one of the great

religious teachers from India. By the time His Enlightenment and even today,

Buddhism has steadily spread to other nations propelled by an inner dynamism together

with the power of the veracity of its teaching and commitment to non-violence. An

excellent skill which makes the Buddha different from other religious teachers and is

conducive to widely acceptance of people is pedagogic skill conducted by the Buddha.

It is very obvious that the Buddha has fruitfully done His missionary work through this

noble skill.

Disciples of the Buddha have studied teaching of the Buddha from several

different approaches. Some select collected-verses to recite daily. Some study as

historical documents that contain important historical information about a person,

place, or event that allow them to try to understand and describe the way of society was

functioning at particular time of the Buddha's time. Some decipher define Buddhism

term-words such as: 'Dukkha', ' Paññā ', ' Saṅkhāra', etc. in the Dhamma as the Buddha

did. Some read about the Buddha's instructions to follow. It is also interesting to study

' Pedagogic Skills conducted by the Buddha'.

That can be connoted as the study of one of the triple germ: the Buddha, the

Dhamma and the Saṁgha. Although the Buddha has uncountable qualities,

characteristics, features and skills, the pedagogic skill is the most eminent and it is

related with the other two germs. The Buddha preached the Dhamma and the Saṁgha

order has maintained the Dhamma and also preached for the welfare of the world.
 2

Because of the pedagogic skill, the Buddha is called 'Tathāgata' which means that one

who fully understand all without exception. For what he does is in the manner of what

he teaches, the Buddha called himself 'Tathāgata'. Tathāgata is also defined as

someone who "knows and sees reality as it is". By studying Pedagogic skill conducted

by the Buddha, it can be realized that what the Buddha knows and sees on what is

reality. Due to His pedagogic kill, the Buddhists characterize the Buddha as

'Tilokaguru'-the teacher of three worlds. A teacher who has won the genuine affection,

genuine respect and the genuine devotion from his countless pupils as much as the

Buddha, has never appeared in the line of teachers for human kind.

Based on the pedagogic skill, the Buddha is honorably named as “Tilokaguru”_

the teacher of the three worlds and “Sabbaññu”_ all knowing one. Moreover, among

the nine great virtues of the Buddha, the five virtues, Sugato: His words are sublime

and infallible, Lokavidū: He had experienced, known and penetrated into all aspects of

world, Anuttaro purisa Dhamma sārathi: He is capable of bringing wayward men to

the path of righteousness, Satthā deva manussānaṁ: He is the teacher of devas and men,

Buddho: He was the first to be awakened and subsequently convinced other to be

awake, are particularly associated with “Pedagogic skills” of the Buddha. Hence, it is

worthwhile to observe the way He shares the Dhamma and why He becomes the

greatest and noblest teacher.

Kings came to this great teacher, giving up their royal splendor, guild-masters

sought him, giving up their affluence, Ministers came to him, renounces their ministries

and beloved persons. They all came and became His pupils. But the Buddha has no

ulterior motive of gaining a large following in preaching the Dhamma, nor the idea of

depriving other religious teacher of a large membership. The listeners may affiliate

themselves with any religious teacher of their wish. Through the pedagogic skill, the
 3

Buddha preached the doctrine, so that those who follow the instructions will grow in

moral purity and attain realization and real happiness.

Buddhism is the first missionary religion in the history of humanity with a

universal message of salvation for all mankind. The Buddha, after His enlightenment

sent out sixty-one disciples in different directions by asking them to preach the doctrine

for the weal and welfare of mankind. In the Mahaparinibbāna Sutta, Before He passed

away, He encouraged not only monks and nuns but also lay devotees to teach his

teaching to others; 'I will not attain final emancipation, for as long as my monks, nuns,

lay men and lay women, accomplished, learned, bearers of teaching, and having learned

it from their own teacher, will declare, reveal, make known, analyze and teach the

miraculous teaching. 'So the pedagogic skill plays an important role in Buddhist

community for the purpose of missionary and to fulfill the Buddha's last will. This thesis

includes how the Buddha pointed out the reality of the world skillfully and very

compassionately, but fearlessly rejected the fallacies, superstitions, wrong beliefs, cruel

forms of sacrificial offerings, customs and traditions that tended towards social

deterioration, and questionable forms of rites and rituals.

This paper illustrates what were seen in the Buddha were such great human

qualities as loving-kindness, compassion, altruistic joy, equanimity, morality,

concentration, and insight, which the teacher should have. And it will emphasize that

the most outstanding features of the Buddha's way of teaching, was his capacity to

understand the needs of each individual person. And His supreme method should

inspire today's Buddhists.

The present attempt belongs to one of the three Tipiṭakas, which is Suttanta

Piṭaka which is divided into it divide all discourses by ways of teaching. The discourses
 4

of the Buddha complied together in the Suttanta Piṭaka were expounded to suit different

occasions, for various persons with different temperaments. Therefore, it brings out the

ways of Buddha's teachings, expresses them clearly, suitable for both mundane and

supra-mundane and appropriate for all audiences. Form this analysis one might be able

to see and experience most profound teachings of the Buddha.

Indeed attributes of the Buddha are reckoned as incalculable, immeasurable, and

unfathomable. The greatness of the Buddha are measured in terms of His virtue,

concentration, and wisdom. He is remembered as a teacher because of the effectiveness

of the teachings, the Dhamma, He made known. The Buddha's nine great virtues are

sometimes condensed for the sake of reflection; Buddhānussati, recollection and

contemplation into these nine great virtues. Among them, Sugato: His words are

sublime and infallible, Lokavidū: The Master had experienced, known and penetrated

into all aspects of worldly life physical as well as spiritual., Anuttaropurisa-

dammasārathi: The teacher who is capable of bringing wayward men to the path of

righteousness, Satthādevamanussānam: The teacher of devas and men, Buddho: The

Buddha was the first to be ‘awakened’ and subsequently he convinced others to be

awake, these five great virtues are particularly associated with the 'Pedagogic skills' of

the Buddha.

The Buddha always encouraged to inquire about him to have faith planted,

rooted, and established in the Dhamma. Buddha is a perfect idol of a human being with

spiritual knowledge. Studying his teaching methods make one understand more about

not only his pedagogic skill but also other skills such as speaking skill, communication

skill, interpersonal skill, cognitive skill, that the Buddha have. Such skills are needed

to learn regardless of professional job. These skills serve as pillars for any individual in

any position. This thesis includes how the Buddha speaks the truth to accept, how the
 5

Buddha communicates with intelligent person: king, deva, and unintelligent person,

how the Buddha uses interpersonal skill and cognitive skill while teaching. These skills

are causes to achieve to any success, can be learned from the Buddha.

Since the Buddha eradicated all such blemishes as lust (rāga) immediately on

his attainment of Enlightenment, he is a superior human being. He is the greatest human

being in the world of humankind. As there is no one to whom He can be compared, He

is described as 'incomparable'. He is described also as 'comparable to only himself-the

Buddha'. Since two such persons cannot be seen at one time, He is also described as the

'unique being'. Herein, the problem is that such unique person's teaching methods can

be imitated by others or not?

Society is changing day by day, and it is difficult to keep up with. And of course,

"time have change", and new generations bring new morals and values. Today's society

is consumed with technology. Society changes all the time because old ways are

considered old-fashioned, something better comes along, and because of Politian, the

economic crisis, and technology changes and because humans get bored with what they

have and look for something new. The rapid social, cultural and economic transition

over the past 50 years has influenced education through changes in living conditions

and lifestyle. For that, another problem is that teaching methods about 2,600 years ago,

preached by the Buddha are reliable or useful in today modern society or not?

Actually, people are students throughout their lives. Since at the age of 5 they

have studied many subjects form different teachers. In the world, there are many

subjects worth to be learned. Today science is a universal subject that deals with study

of matter, energy, composition, structure, properties of substances, and the study of

structure, function, heredity and evolution of living organisms. Business, art, languages,
 6

information technology are also studied for various purposes. It is sure that different

subjects are taught by various teaching methods. The Buddha teaches about principles

and practices to be righteousness. Therefore, another problem is whether the ways of

teaching the Buddha used can be applied to any other subjects or not.

To find the answers of these problems, the first chapter evaluates fundamental

principles of teaching. The Buddha preached every Sutta by one of these ways. Every

sutta has cause or effect of something. The Buddha always said 'what is the cause and

its result'. So it is one of the fundamental principles of teaching. The Buddha always

indicated 'what to do or what to avoid'. All Suttas are filled with 'do and don'ts

regulation' so the teachings of the Buddha are not merely for the purpose of writing

down in books and keeping them in library shelves for veneration, but to follow. The

doctrine is not to just a person, not a thing to be stored but the only use one can make

of it is to follow it.

Moreover, the Buddha preached the Dhamma concisely or in detail, sometimes

both within one Sutta according to the audience. Another principle way of teaching is

Categorization and Classification. Nature itself has two parts: good or bad, right or

wrong, positive and negative. The concept of 'Anatta' is explained by categorization

and classification; living beings are just composted of 'mind' and 'matter' or 'five

aggregates'. The Buddhism major doctrines: Triple Gem, Four Noble Truth, Eight-fold

Noble Path, Universal characteristics, 37 Factors of Enlightenments, Four Foundation

of Mindfulness, Four Maggas and Four Phalas etc. are explained based on

categorization and its specific classifications.

The second chapter examines non-dogmatic attitudes of Buddha. Through His

life, the Buddha always urged His students to question regarding His teachings if there
 7

is any doubts. This chapter has four parts: Answering, Questioning, Counter questions

and Unanswering. It can be studied that most Suttas are decorated with remarkable

questions and answers. Some Suttas are famous for questions and answers in it. It will

find that questioning skill and answering skill are essential for any educators, and some

intelligent students of other religions become Buddhists after hearing the reasonable

answers from the Buddha. Interestingly, those who came to question Him who have

assumed that they were more learned and more knowledgeable than the Buddha,

became his obedient disciples at the end. This chapter is interesting to know how the

Buddha asked to and answers the question, always pointing towards that which is

ultimately real.

The third chapter evaluates interrelationship between interpersonal skills and

teaching of the Buddha. These interpersonal skills are motivation, inspiration,

consolation, coaching, mentoring, sharing experience and listening used by the Buddha

to interact with His pupils properly. It is seen that the Buddha always paid attention to

the actions and speech of others and interpreting it correctly as part of forming response.

Sometimes the Buddha words are inspirational, motivational for one who needs this.

The psychologist who understood the human mind most extensively was the Buddha.

People accepted that doctrine with their hearts, if a thousand persons listened to a

sermon preached by the Buddha, each one of those will say: "this is being said

specifically to me. This is being said specifically to me." The Buddha has seen all

worldly persons are mad. The Buddha clearly recognized those blemishes in the human

mind, diagnosed the causes of those effectively, and administered the fitting therapies.

The Buddha sometimes pressures the lazy, inspires the bored, deflates the cocky,

encourages the timid, detects and corrects individual flaws, and corrects the wrong

practices. Having such a skill looks like a coach. Some Suttas are selected to present
 8

the Buddha as a coach or mentor. The Buddha also shared His experience to teach Sīla,

Samādhi, and Paññā because He is perfect in them. However, The Buddha does not

have a teacher, not even a person who is similar to him. All the doctrines preached that

directly come from his experience. Some students gave their opinion, views, and

beliefs. The Buddha listened to them and decide which is wrong or right, sometimes

with feedback. In some Suttas, the Buddha paid attention to one giving the Dhamma

talk, the Buddha also paid respect to the Dhamma. This chapter study the Buddha's

interpersonal skills which are required to be a teacher.

The fourth chapter deals with the teaching methods mostly occurred in the

Suttanta Piṭaka which are effective for all teachers. The Buddha used literary device

during delivering the Dhamma, these are refutation, using analogy, delivering

figurative speech, using teaching aids, revealment, telling background story, repetition,

and comparison. Literary devices are typically used by the writers in their works to

convey their messages in a simple manner to the readers. In study, almost every Sutta

has simile, metaphor, analogy, and comparison. Some of them are selected to manifest

these literary devices which support teaching subject that is difficult to realize, the

Dhamma. The Buddha taught the nature of human beings through story. Telling the

background story of one in the audience is also a part of His teaching. Another similar

teaching method is revealment. The Buddha explained wholesome verbal actions and

unwholesome verbal actions with his or her speech directly, and also explained

wholesome mental actions and unwholesome mental actions with his or her thought

directly. Therefore, Buddhism is very revealing about nature of all types of person. This

chapter investigates the role of the as narrator, and revealer. The Buddha's preaching

methods are always changing depending upon the listener's career, interests and

difficulties. It is presented how the Buddha delivered the audience according to their
 9

needs. To complete ' Pedagogic Skills conducted by the Buddha', descriptive method,

classification method, textual method are applied.

 Chapter One

Fundamental Principles of Teaching

The Buddha preached more than 10,000 Suttas to suit different occasions, for

various persons with different temperaments. Although the discourses were mostly

intended for the benefit for the liberation from the world, and deal with the practice of

the pure life and with the exposition of the teaching, there are also several other

discourses which deal with the material and moral progress of the lay disciples.

Whatever teaching which is for the welfare of the world and beyond the world, there

are always fundamental principles of teaching.

Cause and effect

The Buddha's teaching is actually based on causes and effects regarding to the

nature of phenomenon. According to nature's law, everything is happened by reasons

or causes. In every Sutta, the Buddha pointed out what is cause of something with its

effect in order to lead cessation of suffering. Cause and effect can be considered as

input and output, action and reaction and so on. According to the Buddha's teaching,

at the deepest level of reality it is impossible to control anything directly, whether

internal or external, because all phenomenon depend on specific causes or condition

for their existence.

The Buddha's teachings presume that the universe operates according to forces

of cause and effect, not by chance. The Buddha taught that these natural laws impact

on all levels, from the wheeling of the planets to the splitting of a cell. So He Himself
 11

searched the causes of the Buddha to be (ten Pāramīs) and found the cause of

suffering in His last life, and preached the Dhamma by means of cause and effect that

He discovered.

Instead, the Buddha taught the specific conditionality between two sets of the

four truths, namely, between the noble truth of origin of suffering and the noble truth

of suffering and between the noble truth of way leading to the cessation of suffering

and the noble truth of the cessation of suffering. Therefore four noble truths are of two

causes and two effects. It can cover the entire teaching of the Buddha because He

declared that only the matters of Four Noble Truths, connected with the goal, lead to

disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening. In

other words, all teachings are cause and effect in the scope of Four Noble Truths.

At the time of the Buddha, there are some recluses and Brahmins whose

doctrine and view are this: 'there is no cause or condition for the defilement of beings';

being are defiled without cause or condition. There is no cause or condition for the

purification of beings. From the standpoint of Buddhism this is wrong view1. The

Buddha always taught about law of Kamma which is one of the most important laws

governing all beings. It is a fundamental doctrine in Buddhism. Actually the law of

Kamma refers to cause and effect: that every volitional act brings about a certain

result. The causes were created by our actions through body, speech and mind, and

the consequences that arise from these actions. The Buddha said "All living beings

have actions (Kamma) as their own, their inheritance, their congenital cause, their

kinsman, their refuge. It is Kamma that differentiates beings into low and high

states."2 So it is clear that the Buddha taught about cause and effect, and their

relationship.
 12

The Buddha expressed the law of cause and effect in a very succinct

statement:

When this is, that is.

When this arises, that arises.
When this is not, that is not.
When this ceases, that ceases.3
This can be applied to a whole range of phenomena, physical and mental, internal or

external, animate or inanimate. It is just a fundamental law that operates all the time

without ruling somebody over it. According to the law of conditionality based on

conditions the results come about. Without conditions, the results cannot come about.

Cause is an important factor to know for those who are sorrowful. If the

people understand the cause of what happening to them, it release stress and develops

wisdom, and they can get the better life. In Dhammapada verse no.216, the Buddha

went to one Brahmin's house directly that day, without going to his field, and

enquired, " where is the Brahmin?" people at his house said that the Brahmin was

sleeping, his mind disturbed at the destruction of the field. The Buddha called the

Brahmin and asked the Buddha why he was unhappy. The Buddha said that the cause

for sorrow is craving. The Buddha also said that the person who has no craving has no

sorrow nor fear. After listening to the Buddha, the Brahmin became Sotāpanna.4

Knowing the cause of sorrow is like a medicine to disappear it and if one realizes that,

one can live happily without sorrow again.

The Buddha stated that there was nothing in this world that cannot be

accomplished by human intelligent and effort. The Buddha spent many past lives as

ascetic monastic perfecting each of the ten Pāramīs. He could not be re-born in His

final life as the Buddha until all ten perfections were fully developed. Enlightenment

is attainable, but no easy task and has the prerequisite of the ten Pāramīs. The future
 13

Buddha, ascetic Sumedha, having obtained the prophecy made by the Buddha

Dīpaṅkara, got up and sat cross legged with great joy. When He reviewed ways and

means to be a Buddha, He found the ten noble perfections such as charity, morality

and so on. Bodhisatta finally knew the causes to be a Buddha Himself. Therefore,

everyone who wants to become successful in his career or one who wants his dream

comes to true has to find the causes to accomplish his task. They also must practice

the ten perfections to achieve their ambitions. The causes are first important things to

know for those who want to achieve ambition.

Sometime the Buddha directly did not say the cause of something. He enabled

the people to understand causes for themselves. In the Dhammapada story, the only

son of young Kisāgotamī was dead. She got many physicians to treat her child, but no

avail. No one was able to bring her dead son to life. Then she went to the Buddha with

her son's dead body. She placed her son's dead body at the Buddha's feet, and asked

the Buddha to bring her son back to life. The Buddha realized that there was no use

giving her a religious discourse when she was so deranged in mind due to her son's

death. Therefore, He said, "All right, I will bring him back to life if you can get the

medicine I prescribe, I will bring back your son life. That is a pinch of mustard must

be from a house where death had never occurred". Then Kisāgotamī took her son's

dead body and left Jetavana monastery. She went to houses and asked ' I need mustard

from a house where no one had died.' But, since there death had occurred at every

house. This way, she visited about a hundred housed in the city. Everywhere, she

received a similar answer. Truth began to dawn in her mind, little by little. She

realized that death had happened not only to her son, but to a multitude. On the other

hand the stench from the dead body was unbearable. Realizing the true nature of

death: death is one of the unexceptionable cause for human beings and went back to
 14

the Buddha. Worshipping the Buddha she asked Him to ordain her. Shortly after she

was ordained a nun, she attained Arahantship.5 Even though the Buddha did not

deliver a sermon to her, He devised a method that would enable her to realize the

nature of death, by herself.

The Buddha never threatened anyone, saying, "Do it this way. If you do not do

if this way, I will punish you this way." The Buddha pointed out what was good and

what was bad, and their relative results, with a compassionate kind heart, saying,

"This is good, this is bad; if you do well, such good results will ensue; if you do

badly, such evil results will follow."

The Buddha preached the Law of Cause and Effect which is made up of these

three essential guidelines:

Good deeds bring good results.

Bad deeds bring bad results.
Your own deeds bring your own results6.
Every effect has a cause and a condition. A cause and a condition combine to

make an effect. All effects have a cause. All effects have a condition. There is no

exceptions. So the Law of Cause and Effect is applicable everywhere. This

fundamental law in Buddhism never will. Being born human is an effect, and so this

must have a cause. Though born as human, the lives they are born into are all

different. These different born have different causes. So each life has its own different

cause. Now there are situations that occur in which they do not know the cause. Yet

there has to be a cause for those too. Something that happens accidentally does not

mean it is without a cause. It is simply not yet known or the evidence is not available.

All are living to obtain happiness. Favorable or unfavorable fates are effects. Without
 15

knowing their cause, they cannot be happy. All want to know the causes and effects

that determine their fate for better or worse.

In the world around there are many inequalities of man— some are rich, others

are poor, some live full lives, others die young, etc. According to Buddhism, the

inequalities which exist are due, to some extent, to environment—which is itself

shaped by cause and effect—and to a greater extent to causes, that is Kamma, which

are in the present, the immediate past, and the remote past. Man himself is responsible

for his own happiness and misery. Thus Kamma is not fate nor destiny nor blind

determinism. Man has a certain amount of free will; he can modify his actions and

affect his future. The Cūḷakammavibhaṅga Sutta7 gives the reason why human beings

are seen to be inferior and superior. Why does the inequality exist in the world? The

answers are only explainable by the different causes. Depending on the difference in

cause appears the difference in worldly conditions of beings, such as gain and loss,

and disgrace, blame and praise, happiness and misery.

In the Mahāli Sutta8, the Licchavi Mahāli visited the Buddha at the

Kūtāgārasālā and questioned Him regarding the doctrine of Pūrana Kassapa that there

is no cause or condition for the impurity of beings. The Buddha contradicted this

view, and explained that it is because beings take delight in the body, etc., that they

become impure. When they feel revulsion towards the body, etc., they become pure.

In the Mahāli Sutta9, the Buddha, in answer to a question of Mahāli, said that greed, ill

will and delusion cause the continuance of evil action, and right reflection and a well-

poised mind cause the continuance of good. The existence of these two different sets

of qualities cause the good and evil in the world. In the Aññatitthiya Sutta10, the

Buddha preached the reason and condition to arise the unrisen unwholesome roots:

lust, hate, delusion and to grow arisen these roots in abundance. The answers are
 16

beautiful sign, repulsive sign and unwise attention respectively. The abandoning of

the three unwholesome roots are foul sign, the liberation of mind through loving-

kindness and wise attention. In the Nidāna Sutta11, greed, hatred and delusion are the

three causes for the origination of Kamma. In the Antarāmala Sutta12, greed is a cause

of misfortune, greed agitates the mind. A greedy person does not know the good, a

greedy person does not see the Dhamma. Hater and Deluded also do not see the good

and the Dhamma. In the Akusalamūla sutta13, Greed, Hatred and delusion are three

roots of unskillful. Thus it is that many evil, unskillful qualities- born of greed, caused

by greed, originated through greed, conditioned by greed- come into play. In the

Cunda sutta14, the ten courses of skillful actions are impure and cause impurity and

ten courses of skillful action are pure and cause purity.

In the Vaṇijja Sutta15, the Buddha explained to Ven. Sāriputta, in answer to his

question, why it is that some people succeed in their trade and others do not, while in

the case of yet others they prosper even beyond their hopes. In the

Saddhammappatirūpaka Sutta16, the Ven Mahākassapa asked the Buddha what is the

reason, what is the cause, why formerly there were fewer training rules but more

bhikkhus were established in final knowledge, while now there are more training rules

but fewer bhikkhus are established in final knowledge? The Dānamahapphala Sutta17

gives the reason why the same gift may bring different results for different people is

intention behind it. In the Sakkapañha Sutta18, the Sakka, lord of devas asked what is

the cause and reason why some beings here do not obtain Nibbāna in this very life? In

the Kimila sutta19, the Ven. Kimila asked what is the cause, what is the reason why,

when a Tathāgata has entered Mahā Parinibbāna, the true Dhamma does not last a

long time? In the Puṇṇama Sutta20, Puṇṇama asked in what are these five aggregates

subject to clinging rooted? In the Saṅgārava Sutta21, the Brahmin Saṅgārava asked
 17

"What is the cause and reason why sometimes even those hymns that have been

recited over a long period do not recur to the mind, let alone those that have not been

recited?" In the Verañjaka Sutta22 and Sāleyyaka Sutta23, the Buddha was asked 'What

is the cause, what is the reason why some beings after dying arise in a sorrowful state,

in a heaven state?' In the Sakkapañha Sutta24, Sakka asked the Buddha a series of

fourteen questions on the cause of malice and avarice, favor and disfavor, of desire, of

mental preoccupation, obsession, happiness, sorrow, equanimity, etc.

In the Paññā Sutta25, multiple causes of something , eight causes and

condition that lead to obtaining the wisdom fundamental to the spiritual life when it

has not been obtained and to its increase, maturation, and fulfillment by development

by development after it has been obtained. In the Sikkhādubbalya Sutta26, the Buddha

mentioned five things that waken the training. In the Sīvaka Sutta27, there are multiple

reasons why feelings arise origination from phlegm disorders, wind disorder,

imbalance of three, by change of climate, by careless behavior, by assault and

produced as the result of Kamma. The Buddha said the view: 'whatever a person

experiences, all that is caused by what was done in the past ' is wrong. In some Suttas,

both cause and result were explained. In the Nibbedhika Sutta28, the cause of

sensuality and the result of sensuality of together with the diversity in and the

cessation of sensuality also with the path of practice for the cessation of sensuality.

The Pattakamma Sutta29 is about the four things wished for, desired, agreeable, and

rarely gained in the world. And mentioned four things that lead to obtaining those

four things.

The Bhaya Sutta30 is about the benefit effects of Sotāpanna. The Atammaya

Sutta31 is about establishing the perception of non-self, which have six rewards. The
 18

Nīvaraṇa sutta32 is about five hindrances with its harmful effects and seven factors of

enlightenment with its beneficial effects.

In the Voropita Sutta33, there are six Kamma obstructions which make person

incapable of attaining any Magga, or Phala. These six are killing mother, killing

father, killing Arahant, causing the blood of a Tathāgata to flow, causing a split in the

Saṁgha or he is a person of dull discernment, slow and dull-witted. He cannot attain

enlightenment even when listening to the true Dhamma. Some causes are need to

know timely rather than effects. These six cause are essential to know for all those

who practice Vipassnā meditation. In the Paṭhama-Maraṇassati Sutta34, the Buddha

encouraged to practice mindfulness of death saying 'when developed and pursued, it is

of great fruit and great benefit'. It lead to the final liberation.

In the Pāsādika Sutta35, there are four kinds of fruit, four advantages are to be

expected: becoming a stream-winner, saved from disaster hereafter, certain to attain

enlightenment, becoming a once returner who has so diminished passion and hate and

illusion, returning but once to this world will make an end of ill, becoming non

returner who destruct the five last fetters, will be reborn in another world, there to

pass away and becoming Arahantship who eliminate all desires.

The Buddha preached also the Mundane-Dhamma by means of its causes, in

the Siṅgāla Sutta36: the six dangerous effects in heedlessness caused by intoxication,

the six dangerous effects in roaming the streets at inappropriate times, the six

dangerous effects in habitual partying, the six dangerous effects in compulsive

gambling, the six dangerous effects in bad companionship, and the six dangerous

effects in laziness.
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The Buddha preached five causes that have two effect. In the Caṅkī Sutta37,

the Buddha gave the list of grounds on which a view can arise, but since none of them

is based on direct knowing, then there are these two possible outcomes: (1) the view is

well –received but false, (2) a rejected view may turn out to be true. In other words, a

view may turn out to be either true or false. These five grounds for forming an

opinion are faith, personal preference, repeated hearing, reasoned thought, being

convinced of a view after pondering over it. In some event, causes give multiple

effects if the causes unite each other. If one is out of faith, he approaches the Dhamma

teacher. Having approached, he respectfully draws close to him. Having respectfully

drawn close to him, he lends his ear. Having lent his ear, he listens to the Dhamma.

Having heard the Dhamma, he remembers the Dhamma. Having remembered the

Dhamma, he investigates their meaning. Having investigated their meaning, he

reflectively accepts them. Having reflectively accepted them, desire for mindfulness

arises. Having desire for mindfulness, he exerts himself. Exerting himself, he weighs

it. Having weighed it, he strives. With a striving mind, he realizes the ultimate truth

with his own body, he see it true reality by penetration it with wisdom. To this extent,

one preserve the truth. To attain the truth, one associate the Dhamma and working

hard at cultivating it. To what extent there is the attaining to the truth. This is the goal

of practitioner. This link is starting with 'faith' lead to 'final liberation'.

The Mahācattarīsaka Sutta38 shows that right view “comes first” not just in

the preliminary stage of spiritual development, that is, as the preparation for the

higher stage, but it comes first at all its stages. In this regard, right view comes first.

From right view comes right intention. From right intention comes right speech. From

right speech comes right action. From right action comes right livelihood. From right

livelihood comes effort. From right effort comes right mindfulness. From right
 20

mindfulness comes right concentration. From right concentration comes right

knowledge. Form right knowledge comes right liberation. This link also leads to final

liberation.

In the Dussīla Sutta39, Sīla is forerunner to attain liberation. For a virtuous

person, for one whose behavior is virtuous, (2) right concentration possesses its

proximate cause. When there is right concentration, for one possessing right

concentration, (3) the knowledge and vision of things as they really are possesses its

proximate cause. When there is the knowledge and vision of things as they really are,

for one possessing the knowledge and vision of things as they really are, (4)

disenchantment and dispassion possess their proximate cause. When there is

disenchantment and dispassion, for one possessing disenchantment and dispassion, (5)

the knowledge and vision of liberation possesses its proximate cause.

In the Sahetu-anicca Sutta – Sahetu-dukkha Sutta and Sahetu-anatta Sutta40,

the Buddha delivered the five aggregates that have three characteristics: impermanent,

suffering and non-self because their causes and conditions also are impermanent,

suffering and non-self. It means that 'Causes' are explanatory device in this case. How

should one give up attachment towards the five aggregates? First, one must be able to

see them and their causes. Then one must contemplate them as impermanent because

as soon as they arise they pass away, as suffering because they are always oppressed

by arising and passing-away, and as non-self because there is no stable in them. If one

contemplate them in this way, the attachment will disappear. So also in contemplating

of five aggregates need to know causal relationship between three characteristics.

Both 'Cause' and 'effect' play an important role to overcome distraction during

meditation. A meditator can get rid of bad thoughts associated with lust, hatred, and

delusion by not attending unwholesome objects that cause unwholesome thoughts,

 21

diverting his mind elsewhere, or by scrutiny of their perilous consequence. A

meditator should examine the disadvantage of those thought, thus: these thoughts are

unwholesome, they are blameworthy, and they bring suffering. Knowing cause and

effect of unwholesome thoughts is useful in critical thinking while meditation.

Buddhism evaluated an action as either ethical or unethical not with reference

to Buddha or any other higher beings, but on a pragmatic scale- how a consequence of

an action affects either the performer or others. If an action is beneficial for oneself

and others that is definitely good, irrespective of whatever faith he may possess. In a

remarkable statement, the Buddha told not to rely on knowledgeable people, or on

tradition, or on scripture, or even on their own logical reasoning. He told to

investigate for themselves and rely on what was verifiable through their own

observation and direct experience. He went on to say this: if your words and actions

are likely to lead to harm and suffering, abandon them. If your words and actions are

likely to lead to the welfare and benefit of all, cultivate them. The Buddha always

encouraged to emphasize on the consequence of events. In Buddhism, effects are

always determining factors. Depend on effects, one should determine to do or not.

The Buddha preached many criteria that mention a set of statement, rules,

requirements or conditions. These are a sort of cause that produce a certain person or

event. In the Padhāna Sutta, there are four criteria to become an Arahant: endeavor to

restrain, dispel, develop and protect41. In the Aparihaniya Sutta, there are four

qualities who possess is capable of Nibbāna: accomplished in virtuous behavior,

guards the doors of the sense faculties, observes moderation in eating, and is intent on

wakefulness42. In the Sappurisa Sutta, a person can be known as ' a person of no

integrity ' if endowed with these four qualities: always speaks what is discreditable to

another, never what is discreditable to himself, and always sings his own praises43. In
 22

the Samaya Sutta, favorable occasions for meditator: young, healthy, food is plentiful,

dwelling in concord, and dwelling at ease44.

The future has the potential to be more interesting that the past or the present.

The past is over. The present is limited in time. Most people are more talking about

the future. The future is hope. Forecasting is for to reduce uncertainty and to take

better decision. A natural example: If one knows the weather it will be tomorrow, one

will decide how to get dressed considering that weather. If there will be rain one will

look for umbrella. People who care about their future usually hope or plan to live

better. Effect is associated with the future. People who are full of hope for the future

enquire about effect certainty. At the time of the Buddha, in the Samaññaphala

sutta45, the king asked the Buddha the visible fruit of recluse-ship.

The Paṭiccasamupāda teachings assert plural causality. Instead, the concept of

causality in Buddhism is referring to conditions created by a plurality of causes that

necessarily co-originate phenomena within and across lifetimes, such as Kamma in

one life creating conditions that lead to rebirth in one of realms of existence for

another lifetime. The Paṭiccasamupāda principle asserts that the dependent

origination is necessary and sufficient condition in both directions. It is major

principle; that is, a theory to explain the nature and relations of being, becoming,

existence and ultimate reality. Buddhism asserts that there is nothing independent,

except the state of Nibbāna. All physical and mental states depend on and arise from

other pre-existing states, and in turn from them arise other dependent states while they

cease. The 'Dependent Arisings' have a causal conditioning, and thus is the Buddhist

belief that causality is the basis of ontology, not a creator God nor concept 'Self ' nor

any other 'transcendent creative principle'. The Paṭiccasamupāda ontological principle

in Buddhism is applied not only to explain the nature and existence of matter and
 23

empirically observed phenomenon, but also to the nature and existence of life. There

is no 'first cause' from which all beings arose. Such significant Paṭiccasamupāda is

just composed of cause and effect if analysis. One who sees the Paṭiccasamupāda

sees the Dhamma; one who sees the Dhamma sees the Paṭiccasamupāda.46 One who

understand the cause and effect meant to understand the Dhamma.

Cause and effect analysis is a technique that helps people identify all the likely

causes of a problem. This means that one can find and fix the main cause, first time

around, without the problem running on and on.47 Always educated people accepts

one of the most effective ways of problem solving is cause and effect analysis. In the

Gotamakacetiya Sutta48, the Buddha said that He taught the Dhamma with direct

knowledge, He taught the Dhamma with its cause, not without a cause. This is His

form of instruction and admonition. That is enough for to be gratified and to be

content. The Buddha always said reasonable and logical49. The Buddha understood as

it actually is the possible as possible and the impossible as impossible. He understood

as it actually is the results of actions undertaken, past, future and present, with

possibilities and with causes50. The Buddha regarded that explaining the Dhamma

with the sequence of cause and effect is one of the five qualities of Dhamma teacher51.

So telling cause and effect become fundamental principle of teaching in Buddhism.

Do's and Don'ts Regulations

The Buddhism provided a code of practice or way of life that leads to true

happiness. The Buddha traveled to preach the Dhamma on how to live, how to

overcome suffering and how to achieve Enlightenment based on regulations to follow.

His teachings are invaluable treasures of helpful advice which can be practiced and

followed by everybody for the benefits of daily lives to the end of all sufferings.
 24

Under observation; the teaching of the Buddha is composed of only two instructions:

do's and don'ts regulations.

It is very clear that the Buddha always indicated 'what to do' and 'what to

avoid' and these two regulations are encompassed to all noble teaching including

ethic, advice, way guideline, duty, and responsibilities related to all beings. Therefore,

the teaching is called in the Kevaṭṭa Sutta52 as a miracle of instruction

(Anusāsanīpāṭihāriya). In this sutta, the Buddha instructed: “Direct your thought in

this way, don't direct it in that. Attend to things in this way, don't attend to them in

that. Let go of this, enter and remain in that”. Hence, it can be easily found that all

discourses are full of 'do's and don'ts regulations'. That pinpoints the fact that the

teachings of the Buddha are not merely for the purpose of writing down in books and

keeping them in library shelves for veneration, but to follow.

Indeed, regulation of 'dos' is called Kariyāvādī and regulation of 'don'ts' is

called Akariyāvādī in Pāḷi. From a philosophical point of view, Buddhism asserts both

Kariyāvādī and Akariyāvādī. The Buddha preached these two to apply in the three

actions: bodily actions, verbal actions and mental actions53. The bad actions are

pointed out not to do and good actions are preached to do. However, the Buddha let

the beings to distinguish and choose the good from the bad in accordance with one’s

intellects and understanding on His teachings. It is rightly to say that the way of

teaching is based on the instruction of what is good action and bad action. Therefore,

it can be studied that the most suttas are always involved with this type of teaching.

The Buddha gave the reason why following regulation is vital to reach goal.

He clearly explained that all desirable things are not obtained by prayers or wishes.

One who desires long life should practice to be healthy. In the same way, one who

wants to be good looking, one who wants to be happy and one who wants to be
 25

wealthy and one who desires to rebirth in celestial abode should practice what he has

to do. All these outcomes cannot be come true by chance or fate. As the actions and

results are logically pointed out in Buddhism, instructions given by the Buddha

becomes acceptable for all beings who have reasoning power. Mere prayers or just

wishes would not be practical, following regulations is workable and realistic.54

According to the Dhammapada verse 183: “Don't do any evil, do cultivate

good, and do purify one's mind- this is the teaching of the Buddhas.55” The verse itself

is meaningful itself, and can be applied for all. In fact, it represents all teachings of

the Buddha so that becomes the motto of all Buddhists. Although it is a simple and

concise instruction, that is so difficult to achieve. It perfectly summarizes the whole

doctrine of the Buddha. The Buddha said that one should not commit any act if it is

harmful to others. If it is unfit or disadvantageous to ourselves too, one should not

perform that action. This is because one has no right or privilege to harass or harm

any other being who also is desirous of happiness and living in peace. Therefore, the

Buddha advised that 'don't do any evil'. He referred to all evil actions whether light to

heavy. One can cease to do evil by trying to cultivate wholesome thoughts for the

benefit of oneself and others and then lead to purify one's mind. When the mind

becomes pure, then there is no desire to do evil and think of good. Therefore, it is very

clear that the Buddha taught about 'what is evil' in order to avoid , taught about good

things in order to cultivate and gave the ways to purify the mind with the aim to

liberate the suffering beings from the never ending process of birth and death.

The every instruction of the Buddha is permeated with how to differentiate

between good and bad thereby choose what should do or avoid what should not do.

He let His disciples to consider the condition and said:

 26

When you yourselves know 'these things are bad, blamable, censured by the wise, if
undertaken and observed, these things lead to harm and ill', don't do them, and when
you yourselves know 'these things are good, not blamable, are praised by the wise, if
undertaken and observed, these things lead to benefit and happiness', enter on and
abide in them.56

It means one have to decide by means of own contemplation and knowledge.

In His very first sermon, the Dhammacakkapavattana Sutta, the Buddha started to

preach to avoid two extremes of indulgence in sense pleasure and self-mortification.

Then, He showed the middle way of the Noble Eightfold Path to follow. The Noble

Eightfold Path which indeed is a great place to start when looking at what the do's and

don'ts are in life. They are composed of Right View: to do to understand wholesome

and unwholesome deed, and comprehend the law of action, Right Intention: to do to

intent of non-greed, non-hatred and non-delusion, Right Speech: to do to abstain from

false speech, malicious speech, harsh speech and idle chatter, Right Action: to do to

abstain from killing, stealing and sexual misconduct, Right Livelihood: to do to

abstain from wrong and corrupt means of livelihood, Right Effort: to do to make an

effort for abandoning of unwholesome states and arising and sustaining of wholesome

states, Right Mindfulness: to do to contemplate on body, feelings, mind and mind-

objects, and Right concentration: to do to abandon of five hindrances. All eight of

these are fallen into the 'do' category. On the other hand, the opposite of each of these

are definitely to be the 'don'ts'. These regulations are designed towards eliminating

suffering to achieve enlightenment, but it can be applied in one’s daily life as well. In

fact, all discourses are directly relevant to the Eightfold Noble Path because His all

instructions are aiming at the eliminating of suffering.

Another example is a prominent discourse named the Maṅgala Sutta which

contains these two regulations for achieving blessings. They are; do not associate with
 27

the fools, do associate with the wise, do pay respects where they are due, do reside in

a suitable location, do have previously done meritorious deeds, do be heading in the

right direction, do have much learning, do be skilled and knowledgeable, do be

restrained by a moral code, do have beautiful speech, do be a support for your parents,

do cherishing your wife, do business pursuits, peaceful and free from conflicts, do

acts of giving, do conduct yourself according to Dhamma, do help your relatives, do

blameless actions, do shun evil, do abstain from evil, do refrain from intoxicants, do

be diligent in your practice of the Dhamma, and so on. There are instructions which

excellently prepare people for a fruitful journey through life.57

When the instructions given in the Maṅgala Sutta are observed, it can be seen

that the precious ideas and valuable counsel are packed in every line in condensed

form of dos and don’ts. At every step in life, at every stage, and under all

circumstances, the sutta has practical advice which if followed may be expected to

lead to the effective solution of many complicated problems. It also provides unfailing

guidance not only to a child at school or to youngsters in their teens but also to

grown-ups, no matter what age and what their status or work, race or nation, creed or

education. Moreover, it is a general prescription most excellent for the difficulties of

everyone, for alleviating moral decay and for mending the spiritual fractures of all

men and women, of all times, and places of all races and religions. Homes, schools,

universities, law courts, hospitals, factories, monasteries, government and business

offices, laboratories and all the other places of human activity can derive substantial

benefit from the teachings of the Maṅgala Sutta. Indeed, such dos and don'ts

regulation offered in this sutta is thus a very detailed guide line for individual

development. The way of teaching set out in a logical and well-structured sequence

such that each blessing helps to lay the foundations for further blessings.
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Another similar sutta, the Siṅgāla Sutta58, offers valuable practical advice for

householders on how to conduct themselves skillfully in their relationships with

parents, spouses, children, pupils, teachers, employers, and friends so as to bring

happiness to all concerned. It includes totally 'sixty rules' which are reciprocal acts for

them. The Buddha elaborated on how to respect and support them, and how to turn

the six will return the kindness and support. Additionally, the Dhammika Sutta59 give

the instruction to a lay disciple named Dhammika on rules for monks and laymen.

Similarly, the Dīghajāṇu Sutta60 is one of the several considered keys to

understanding Buddhist lay ethics. In this discourse, the Buddha instructed a

householder on 'eight personality traits or conditions' that lead to happiness and well-

being in this and future lives. However, in these Suttas the Buddha made known

clearly what to do lead to happiness, rather than delivering what to avoid.

The Buddhist work ethic and business and professional ethics world, ideally

be closely tied to respect for the environment. It is well described in

E.F.Schumacher's book "Small is Beautiful":

While the materialist is mainly interested in goods, the Buddhist is mainly interested
in liberation. But Buddhism is the Middle way and therefore in no way antagonistic to
physical well-being. The keynote of Buddhist economics is simplicity and non-
violence. From an economist's point of view, the marvel of the Buddhist way of life is
the utter rationality of its pattern-amazingly small means leading to extraordinarily
satisfying results.61

The world notice environmental ethics in Buddhism presents a logical and through the

examination of the metaphysical and ethical dimension of early Buddhist literature.

Some suttas emphasize on the regulations of don’t. Among them, the

Kesamutti Sutta62 is well-known for its free inquiry by ten ways of don’ts fallacies

such as: do not go upon what has been acquired by repeated hearing; nor upon
 29

tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon

an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has

been pondered over; nor upon another's seeming ability; nor upon the consideration.

These ten proposed not a passive acceptance, rather, constant personal testing to

identify truths which verifiably reduce one's own stress or misery, with direct

knowledge grounded in one's own experience. This also mentions ten specific sources

whose knowledge should not be immediately viewed as truthful without further

investigation. With this sutta, the Buddha taught not to blindly believe religious

teachings to examine the reasons by oneself.

Herein, it should be differentiated which one more important is: 'dos' or

'don'ts'. The lay Buddhist ethic called the five precepts can give the answer to this

question. The precepts assert that avoiding mistreatment to others. Indeed, an ideal

righteous society is one in which people keep five precepts which deter one from the

evil actions by means of don’ts. Therefore, undertaking and upholding the five

precepts is based on the principle of non-harming. It recommends one to compare

oneself with others and on the basis of that, not to hurt others. It is rightly to say that

the Buddhist attitude to non-violence start with these five precepts. They have been

described as social values that bring harmony to society by practicing don’t

regulations instructed in the precepts.

Definitely, the main task to be done for the attainment of its ultimate goal is to

eradicate all the defilements. For this reason, the Buddha explained various methods

for overcoming different kinds of defilements. These are six things which have to be

done step by step for the destruction of the defilements: firstly, to control six faculties

to reduce the cankers, to use robe, alms, lodgings, medicine with reflection, to build

endurance in the face of cold, heat, hunger, thirst, wind, pains, sharp, etc., to the
 30

avoidance of dangers such as horse, bull and snake, the forbidden seats, hunts and

evil-friends, to the ejection of thoughts of sense pleasure, thoughts of ill will, thoughts

of harm to others (Kāmāvitakka, Byāpādavitakka, Vihiṁsavitakka ) and to develop

seven awakening factors.63The Buddha gave a detailed run-down of the sources of

corrupting defilements and how to deal with them. Therefore, without doing these

steps to eradicate all the defilements, one will be far away from the end of suffering.

For destructions of defilements, the Cetovimuttiphala Sutta64 also give the

instruction on actions one has to do: to perceive the body as the foulness, to perceive

the food as the cloying, to perceive the world as the distaste, to perceive

impermanence in all compounded things and do perceive nature of the death, there

come to him mind-emancipation and emancipation by way of insight and one

becomes completely free. The Indriyabhāvanā Sutta65 offers the instruction of

developing of Indriyas. The Sallekha Sutta66 explains how unskillful qualities in the

heart can be eradicated through mediation. The Alagaddūpama Sutta67 shows how the

development of right view calls for the skillful application both of grasping and

letting-go. The Mahātaṇhāsaṅkhaya Sutta68 discusses how to understand the role of

consciousness-as a process-in the process of birth in a way that actually can lead to

the end of birth. The Dīghanakha Sutta69 is a discussion of how to abandon

doctrinaire views of radical acceptance, radical rejection, and any combination of the

two. The Āneñjasappāya Sutta70 is advanced the meditation instruction: how the

fourth Jhāna and the formless attainments can be developed and used as a basis for the

realization of Nibbāna. The Anupada Sutta71 is a description of how insight can be

developed either while in, or immediately after withdrawing from the different levels

of Jhāna. The Uddesavibhṅga Sutta72 shows how to attend to outside objects without

letting the mind become externally scattered, and how to focus in strong states of
 31

absorption without becoming internally positioned. The Upanisa Sutta73 explains how

seeing deeply into dependent co-arising leads to Awakening. The Assutavā Sutta74

shows how to develop dispassion for the mind through a contemplation of feeling.

The Samādhi Sutta is how the development concentration leads to discernment. The

Sattaṭṭhāna Sutta75 explains how one becomes an Arahant through mastery of the

seven-fold skill of analyzing the five aggregates.

Such and similar Suttas are far too numerous to list individually because these

all are related with the Bodhipakkhiya Dhammas. Therefore, it can be found that most

Suttas are devoted one way or another to one of the Bodhipakkhiya Dhammas and the

way of teaching which are conducive to awakening also based on the certain

regulations of dos and don’ts. Basically the Buddha teachings are structured by dos

and don'ts regulation.

Categorization and Classification

The major features of Buddhism are categorized such as: Triple Gem, Four

Noble Truth, Eightfold Noble Path, three Universal characteristics, thirty seven

Factors of Enlightenments, Four Foundation of Mindfulness, Four Maggas and Four

Phalas etc. If observed, all are systematically explained based on categorization and

their specific classification. By teaching so, the followers are easy to distinguish

between good and bad, positive and negative thereby choose the best in accordance

with their understanding.

Categorization is the process through which objects are sorted and classified.

The word "categorization" implies that objects are sorted into categories, usually for

some specific purpose. Categorization is fundamental in language, prediction,

inference, decision making, and all kinds of environmental interaction.76

 32

Classification is a process related to categorization, the process in which ideas and

77
objects are recognized, differentiated, and understood. It is seen that every single

sutta has it related categorization or classification.

To understand His fundamental teaching, Law of Kamma, the Buddha

preached many discourses by using categorization and classification. Among them,

three classifications reveal how the actions (Kamma) works. In the Kukkuravatika

Sutta78, the Buddha classifies Kamma into four groups: dark with a dark result, white

with a white result, dark and white with a dark and white result, and neither dark nor

white with a neither dark nor white result. This classification vividly shows

wholesome actions and unwholesome actions can be mixed, when an action is done

with a variety of motives of good or evil. A kind of Kamma also exist which gives up

attachments. These actions refer to either the cultivation of the Seven Factors of

Awakening or the Noble Eightfold Path.

Although the Buddha used classification to understand about actions and

results, He stated that one cannot certainly know the results of one’s actions. Another

classification concerning Kammic results can be studied in the

Cūḷadhammasamādāna Sutta79. The Buddha classified on way of undertaking things

which lists four ways of moral conduct. The theme of the Cūḷadhammasamādāna

Sutta is that of Kammic fruition, thus: (1) conduct that is pleasant now, but resulting

in future pain (Kammic stagnation); (2) conduct that is painful now, and ripening in

future pain (Kammic progress); (3) conduct that is painful now, but ripening in future

pleasure [happiness] (Kammic descent); and (4) conduct that is pleasant now, and

ripening in future pleasure [happiness] (Kammic ascent). This classification pinpoints

conduct is not directly proportionate to Kammic results in experience and it has two
 33

ways to get happiness result in future. The Buddha tried to explain more about

Kammic results which vary with conduct through these four classifications.

Another similar classification is four types of individuals in terms of Kammic

progress, thus: (1) One in darkness faring into darkness, (2) one in darkness faring

into light, (3) one in light faring into darkness, and (4) one in light faring into light.80

The Buddha left message through this classification that Kammic progress can be

changed according to their present actions. As the Law of Kamma is not easy to

understand, the Buddha explained by means of many classifications.

Moreover, to liberate from the cycle of saṁsāra and to achieve

'Enlightenment', the Buddha showed the ways through the methods of different

categorization and classification. First is in the Upādānaparipavattina Sutta81, there

are four phases to be liberated, one has to know nature of the five aggregates, their

origins, their cessations, and the way leading to its cessation. In the Sattaṭṭhāna

Sutta82, to be liberated, one has to be skilled in seven cases: understanding the five

aggregates, their origins, their cessation, the way leading to their cessations, and

understanding the gratification, the danger and the escape in the case of five

aggregates. In the Mahānidāna Sutta83, the Buddha taught the eight liberations. These,

along with the contemplation of the seven stations of consciousness, show the path to

the full liberation of the mind. And this full liberation comes from a full

understanding of dependent arising.

According to the Abhiññā Sutta84, four categories to be liberated : one has to

know thoroughly and accurately perceive the five aggregates; one has to dispel

ignorance and craving; one has to cultivate Samatha and Vipassanā, and then to

realize through insight. The Nissāraṇīya Sutta85 states leading to escape. A monk,

who is not obsessed by thoughts of lust, ill will, hurt, form and his own body,
 34

possesses escape from the five elements. To escape from sensual pleasures, when

attending to sensual pleasures, does not leap up at sensual pleasures, but when

attending to renunciation, his mind leaps up at renunciation, then whatever

fermentations arise, he is released from them and this is expounded as the escape from

sensual pleasures. In this way, the Buddha classified the different ways to escape form

sensual pleasures.

Indeed, these five suttas are composed of different classifications having the

same objective of liberation explained in the different approaches and starting points.

However, the Buddha highlighted that mindfulness is most important thing the whole

process of meditation. Therefore, it can be observed that categorization and

classification are useful in teaching meditation for meditators with various characters.

After learning these classifications involved in the procedure of meditation, they can

choose the best and suitable way of practice.

To understand the doctrine of Anatta, the fundamental doctrine of Buddhism,

the Buddha also categorized that there are only two portions of beings and pointed

out nothing behind these two, whether creator or doer. Therefore, the Buddhist denial

of 'any soul or self' is what distinguishes Buddhism from major religions of the world

such as Christianity and Hinduism by giving its uniqueness. To achieve the ultimate

goal of Buddhism, it is important to understand 'there is no self' that can remove

personality belief (Sakkāya-diṭṭhi). In fact, the concept of 'Anatta' can be explained

only by the method of categorization and classification, living beings are just

composted of mind and matter or five aggregates. That asserts five factors constitute

and explain a sentient being's mental and physical existence. This concept is in the

contradistinction to the idea of a unified ' being or individual'. Hence, the complement

of Anatta doctrine of Buddhism asserts that all things and beings are without self'.
 35

When one realizes that the "being" is merely made up of mind and matter or five

aggregates, one can certainly dispel the notion of I, my and mine. Therefore, it can be

observed that without classification, it is difficult to understand the nature of beings.

Besides, an alternate formulation of the aggregates can also be explained in

the terms of Twelve Sense Bases: the six sense doors of beings and their respective

sense objects. Five aggregates have another classification based on dhātu. These

dhātus can be arranged into six triads, each triad composed of a sense object, a sense

organ, and sense consciousness. All these classifications are taught for different

persons who have different understanding based on their intellects. Whether the

classification of five aggregates or twelve sense bases or eighteen dhātus, they bring

the firm proof that all living beings have the empty of a self. From these

classifications, one is able to comprehend the 'non-self' doctrine.

The Buddha taught the qualities which are conducive to awakening by

categorization and their classifications. These are called the Bodhipkkhiya Dhamma. It

has seven sets of qualities regularly mentioned throughout the Pāḷi Canon. The seven

sets of Enlightenment qualities can be further classified as thirty-seven individual

qualities. They are mentioned in the Bhāvanā Sutta86, the Buddha addressed to

develop the mind in the four foundations of mindfulness, the four right kinds of

striving, the four bases of success, the five spiritual faculties, the five spiritual powers,

the seven factors of enlightenment and the Noble Eightfold Path. Contents of each

classification are also connected with each other. All teachings are interrelated with

each other under this classification. The Buddha classified again each of these 37

factors, for example, mindfulness of body is awareness of walking, standing, sitting

and lying down, and mindfulness of feeling is awareness of pleasant, unpleasant and

neutral feeling and so on. Therefore, it can be found that each of these 37 factors have
 36

another classifications. On analysis, every discourse of the Buddha has at least one or

more classification depending on the subject matter.

The Buddha taught ultimate reality by four major categories: Citta, Cetasika,

Rūpa, and Nibbāna. Depend on objects, Citta has many classifications:

Cakkhuviññāṇa, Sotaviññāṇa, Ghānaviññāṇa, Jīvhāviññāṇa, and Kāyaviññāṇa;

depend on roots, Lobha Citta, Dosa Citta, and Moha Citta; depend on volition,

Kusala Citta and Akusala Citta; for contemplation, distracted mind, developed mind,

inferior mind, superior mind, and so on. Catasika also has many classifications: three

types of Vedanā, six types of Phassa, three types of Māna, seven types of Saññā and

so on. Rūpa is also described as three: visible and resisting, invisible and resisting,

and invisible and unresisting. And to dispel attachments on the body, the body is

divided into the 32 parts by six groups, and analyzed by four elements. Moreover,

Nibbāna is explained as a one-numbered category, which is a cognizable only object

of Maggañāṇa and Phalañāṇa, but it has no classification. Therefore, it can be

observed that categorization and classification help to understand ultimate reality by

grouping of same characteristics.

As the Buddha is very skillful in teaching, He classified the individuals in

many different ways. He preached so many classifications to individuals concerning

with their destinies, moral qualities, personal traits, habitual conduct, behavior and

manner. Through these classifications, listener is able to aware of what type of person

he is: good or bad. For example, in Aṅguttara-nikāya, Dutiyanipāta, Bālavagga87

identifies two categories of the five kinds of person to make clear the nature of foolish

and wise. In the Bahukāra Sutta88, three types of persons who are very helpful to one

another; one who leads others to refuge in Triple Gems, one who leads others to

understand Four Truths, one who leads others to the destruction of the Āsavas. In the
 37

Mahā Saccaka Sutta89, the Buddha explained that one who is bodily uncultivated and

mentally uncultivated simply enjoys pleasurable feelings but dislikes painful feelings,

and the one who is bodily cultivated and mentally cultivated is neither drawn to

pleasant feelings nor troubled by painful feeling. The Kandaraka Sutta90, mentioned

four persons evident in the world, the first three are addicted to the practice of

tormenting and tormenting oneself, others and both, the last one is neither tormenting

nor addicted to the practice of tormenting. The one can identify himself and would

know the character of other people. All these classifications of person shed the light

on abilities and attitudes of persons.

The Āsaṁsa Sutta91 is about persons’ attitude towards progress in life,

especially with regards to spiritual training. It includes two triads of same theme,

different categories, and five persons. The first triad is about the three kinds of

persons in the world: (1) The hopeless one who is unable and unwilling to work for

progress socially, (2) The hopeful one who is willing to progress, and (3) The hope-

free one who is enjoying the fruits of his progress. The second triad is about the three

kinds of people in monastic life: (4) The hopeless one who is immoral but pretends to

be a renunciant, (5) The "hopeful" a renunciant who desires for progress, and (6) The

"hope-free" a renunciant who is enjoying the fruits of his progress (awakening).

According to these classifications, one can examine oneself in which class he is

included. By understanding classifications which offer the tool of wisdom and

application of knowledge for growth, one can transform his class for the better and the

best through self-reliance, self-understanding and self-liberation.

It can be studied that the Buddha always classified the individual according to

his or her qualities and attitudes but not by their lineage and gender. For example, He

classified that there are three kinds of person in the world: the one of foul speech, the
 38

one who speaks the truth, and the person who speaks pleasantly92. There are three

persons found existing in the world: the blind, the one-eyed, and the two-eyed

person93. There are four types of individuals in the world: the one who continues to

indulge sensual passions, the one who does not indulge sensual passions, the one who

remains steady in the Dhamma, and the one who has gained released from clinging94.

There are four people in the world, some of small learning and some of wide learning,

with not getting the point of learning and getting the point of learning95. Additionally,

there are six PuggalaVaggas in the A³guttara Nikāya. This division is made up of

classification of individuals as one, two, three, four, and up to ten. All these persons

are classified regardless of age, gender, career, and religion.

Sometime, the Buddha classified the persons according to their occupations or

careers. For example, in the Bhariyā Sutta96, the Buddha called for Sujata to be

brought and taught on the proper conduct of wives and made clear the seven types of

wife. In the Avakujja Sutta97, three kinds of wise: the person with inverted wisdom,

the person with lap-like wisdom, and the person with wide wisdom. In the Dhamma

Kathika Sutta98, there are four kinds of Dhamma teacher: a teacher says little of the

inappropriate and appropriate, and says much of the inappropriate and appropriate. In

the Kavi Sutta99, four kinds of wise: the one who gets knowledge from thinking, from

hearing, from its meaning, from understanding. In the Putta Sutta100, the four kinds of

monks are classified as the unshaken monk, the red lotus monk, the white lotus monk,

and the delicate lotus by comparing with lotus flowers.

The teaching of the Buddha is called Dhammakhandhā because it is

composed of morality, concentration and wisdom (Sīla, Samādhi, Paññā). Again,

morality (søla) can be also classified into Cula Sīla, Majjhima Sīla and Mahā Sīla.

Samādhi has four stages: first Jhāna, second Jhāna, third Jhāna, and fourth Jhāna.
 39

Paññā also has Maggañāṇa and Phalañāṇa, and three kinds of knowledge:

Cintāmaya Paññā, Sutamaya Paññā and Bhāvanāmaya Paññā. Hence, it can be

realized that the Buddha teaching is systematically structured by categorization and its

specific classifications. From learning point of view, that offers a great chance to

understand what the Buddha’s taught.

In closer look, teaching by the application of categorizing and classification

can be drawn from the Aṅguttara Nikāyā, Numerical Discourses of the Buddha brings

together teachings of the Buddha ranging from basic ethical observances

recommended to the busy man or woman of the word, to the more rigorous

instructions on mental training prescribed for the monks and nuns. This is because

such texts are arranged the Buddha's discourses in accordance with a numerical

scheme intended to promote retention and easy comprehension. Hence, teaching with

categorizations and classifications are most effective way to ensure that the disciples

can grasp and replicate the structures of instructions. It consists of several thousand

Suttas arranged in eleven Nipātas according to numerical content. For example, the

first Nipāta contains discourses concerning a single topic; the second Nipāta contains

suttas concerning pairs of things; the third Nipāta contains Suttas concerning three

things and so on.

Therefore, the Aṅguttara Nikāyā constitutes an important source book on

Buddhist psychology and ethics, which provides an enumerated summary of all

essential features concerning the theory and practice of Dhamma. It is quite clear that

all Suttas are preached by categorizations and classification.

 40

Concise and Detailed

Another fundamental principle of teaching is concise or detailed. The Buddha

taught the Dhamma concisely or in detail, and sometimes in both ways. Although the

discourses have detailed explanation of the Dhamma, sometimes He preached

concisely at the request of disciples. Among His disciples, some prefer the Dhamma

in short while some need to be explained in detail. In some cases, the Buddha

intentionally preached Dhamma in brief to motivate desire to listen more and then

expounded in detail if He was requested by the listeners.

For example, in the Lokantagamana Sutta101, the Buddha gave a brief passage:

'It is not possible to know or see or reach the end of the world by traveling. But I also

say there is no making an end of suffering without reaching the end of the world, for

recitation', then He left without explaining the meaning in detail. Then the monks

requested the Ven. Ānanda to explain in detail the meaning of this brief passage. The

great disciples of the Buddha, such as: Ven Sāriputta, Ven Mahā Kaccāna and Ven

Ānanda usually conducted to explain in detail. At the end of the Sutta, the Buddha

always replied ' if you had approached me and asked me about this matter, I would

have answered exactly as he has answered. That is its meaning, and it is in this way

that you should retain it in mind.' The Buddha approved of His disciples' explanations.

In the Aññatara Bhikkhu Sutta102, the Buddha taught the Dhamma in brief to a certain

monk as he requested. After giving the Dhamma in short, He often asked the meaning

of it.

In some cases, the Buddha taught the Dhamma in short by the request of

listeners. For example, the Mahāvaccha Sutta-request by Vaccha103 , the Punna Sutta-

request by Ven. Punna104, the Bhāhiya Sutta-request by Ven Bhahiya105, the

Mālukyaputta Sutta-request by Ven Mālukyaputta106, the Kothika Anicca Sutta-

 41

request by Ven. Mahakothika107, the Samkhitta Sutta-request by Mahapajapati Gotami

108
, the Uttiya Sutta-request by Ven.Uttiya109, the Satthusāsana Sutta-request by Ven

UPāḷi110.

There were so many incidents in which some attained the Enlightenment after

hearing the short verse of Dhamma. This is because they already had right

concentration and congenital wisdom to understand easily what the meaning of

Dhamma to gain insight knowledge. For such persons, concise preaching is proper

and efficient to attain Enlightenment. Ven Sāriputta attained Sotāpanna after hearing

first two lines of the verse: 'Ye dhammā hetuppabhavā tesaṁ hetuṁ tathāgato āha,

tesaṁca yo nirodho evaṁvādī mahāsamṇo111' of the Buddha's teachings from a monk

named Venerable Assaji. When Sāriputta went and repeated the verse to the

Moggallāna, he also became a Sotāpanna. The Bāhiyadārucīriya became Arahant

after receiving very brief Dhamma thus: ' In the seen will be merely what is seen; in

the heard will be merely what is heard; in the sensed will be merely what is sensed; in

the cognized will be merely what is cognized 'from the Buddha. 112 King Suddhodana

became Sotāpanna after hearing the short verse of "Dhammaṁ chare sucharitam, na

naṁ duccaritaṁ care; dhammacarī sukhaṁ seti, asmiṁ loke paramhica"113. It means

that "Observe proper practice; do not observe improper practice. One who observes

proper practice lives happily both in this world and in the next"114. It is said that

Nakulapitā and Nakulamātā had been the Bodhisatta's parents for five hundred births

and his near relations for many more. Immediately after the Buddha preached to them,

they became Sotāpannas.115 The Buddha uttered the Dhammapada verses 179 and

180 with the reference to the three daughters of Mara. Then the Buddha said He have

no desire to enjoy sense-pleasure at all. On hearing those words of the Buddha, both

the Brahmin Māgṇḍiya and his wife attained the Enlightenment up to the non-returner
 42

(Anāgami). When Visākhā was only seven years old, the Buddha visited her

birthplace. Though she was so young, she was religious and virtuous. As such,

immediately after hearing the Dhamma from the Buddha, she attained Sotāpanna.116

The Puggalapaññati distinguishes four kinds of individuals: one who can

realize the Dhamma after hearing a short verse (ugghaṭitaññū), one who can realize

the Dhamma after hearing a longer discourse (vipañcitaññū), one who can realize the

Dhamma after being instructed in developing their insight through meditation (neyyo)

and one who is unable to realize the Dhamma in the current existence however much
117
they listen the Dhamma or strive to gain insight (padaparamo). The first one is

appropriate for preaching Dhamma in concise, and the second and third person is

suitable for detailed preaching of Dhamma. So it can be studied that the Buddha

preached the Dhamma concise or detailed according to their ability.

Generally, it can be said that every sutta is a part of detailed explanation of

Four Noble truths because the Buddha did not preached any discourse except the four

noble truths. Therefore it can be observed that most suttas were expounded in detail,

but some are taught concisely depending on a time and the particular demands of the

situation. In accordance with their abilities, some understood and achieved the

Enlightenments by concise teaching but some attained enlightenment after following

detailed instructions of the Dhamma.

 43

Notes

1
M. II. 62.
2
A. II. 63.
3
Venerable K.Sri Dhammananda Maha Thera, Law of Dependent Origination, 11 April 2019,
https://www.budsas.org/ebud/whatbudbeliev/106.htm
4
Dhp-a. II. 186.
5
Dhp-a. I. 443.
6
Lifepurpose, The teachings of Buddha and the law of cause and effect, 11 April 2019
https://www.lifespurpose.info/buddha/causeandeffect/lawofcauseandeffect01.html
7
M. III. 243.
8
S. II. 57.
9
A. III. 324.
10
A. I. 199.
11
A. I. 133.
12
It. 252.
13
A. I. 202.
14
A. III. 472.
15
A. I. 393.
16
S. I. 422.
17
A. II. 441.
18
S. II. 321.
19
A. II. 216.
20
S. II. 82.
21
A. II. 202.
22
M. I. 360.
23
M. I. 354.
24
D. II. 211.
25
A. III. 2.
26
A. III. 250.
27
S. II. 428.
28
A. II. 358.
29
A. I. 376.
30
A. III. 404.
31
A. II.386.
32
S. III. 86.
33
A. II. 380.
34
A. II. 268.
35
D. III. 97.
 44

36
D. III. 146.
37
M. II. 375.
38
M. III. 116.
39
A. II. 16.
40
S. II. 20.
41
A. I. 385.
42
A. I. 348.
43
A. I. 389.
44
A. II. 58.
45
D. I. 44.
46
M. I. 248.
47
Mindtools, Cause and Effect analysis , accessed 11 April 2019
https://www.mindtools.com/pages/videos/cause-effect-analysis-transcript.htm
48
A. I. 280.
49
M. II. 327.
50
A. III. 282.
51
A. II. 162.
52
D. I. 205.
53
A. I. 63.
54
A. II. 41.
55
Dhp. 41.
56
A. I. 189; Dalai Lama, Thubten Chodron, Approching the Buddhist Path (USA: Wisdom
Publications, 2017), 126, https://books.google.com.mm/books/Approching_the_Buddhist_Path.html.
57
Sn. 318.
58
D. III. 146.
59
Sn. 335.
60
A. III. 107.
61
Ernst Friedrich Schumacher, Small is Beautiful (New York: Harper Perennial, 1989), 35.
62
A. I. 189.
63
A. II. 340.
64
A. II. 74.
65
M. III. 347.
66
M. I. 48.
67
M. I. 182.
68
M. I. 323.
69
M. II. 165.
70
M. III. 48.
71
M. III. 75.
72
M. III. 265.
73
S. I. 267.
 45

74
S. I. 319.
75
S. II. 50.
76
(" Classification and Categorization ", Lumen Boundless Psychology. 25 April, 2019,
https://courses.lumenlearning.com/boundless-psychology/chapter/classification-and-categorization/ )
77
(" Classification", Wikipedia. 25 April, 2019,
https://en.m.wikipedia.org/wiki/Classification/ )
78
M. II. 50.
79
M. I. 379.
80
S. I. 94.
81
S. II. 48.
82
S. II. 50.
83
D. II. 60.
84
S. I. 570.
85
A. II. 214.
86
A. II. 493.
87
A. I. 82.
88
A. I. 121.
89
M. I. 299.
90
M. II. 1.
91
A. I. 106.
92
A. I. 125.
93
A. I. 126.
94
A. I. 311.
95
A. I. 312.
96
A. II. 466.
97
A. I. 128.
98
A. I. 455.
99
A. I. 553.
100
A. I. 399.
101
S. II. 313.
102
S. II. 28.
103
M. II. 156.
104
S. II. 285.
105
S. II. 288.
106
S. II. 294.
107
S. II. 356.
108
A. III. 106.
109
S. III. 17.
110
A. II. 507.
111
V. III. 51.
 46

112
Ud. 85.
113
Dhp-a. II. 106.
114
Daw Mya Tin, The Dhammapada Verses and Stories (Yangon: Myanmar Piṭaka
Association, 1985), 310.
115
A-a. I. 307.
116
A-a. I.311; D-a. III.43.
117
Pug. 147.
 Chapter Two

Teaching with Question and Answer

The value of using questions for teaching has been recognized by the scholars

for centuries. In the process of learning something, teacher can set questions to

provoke his students and make them listen carefully, analyze their thoughts, and think

critically. For the pupils as well, to solve the doubts regarding with subject matter and

to grasp the clear explanation from teachers have to raise the question. Making

question of both sides has a long history of use in the field of education. Educators

recognize that teachers need to have expertise in the skill of using questions, and

making question is core of effective teaching. Asking and answering questions is a

common human activity and most frequently occurred in the strategy of Buddha's

teaching.

The Buddha performed His educational service by delivering discourses on

some specific topics through questions and answers, through discussions and

introducing techniques thereby enable the disciples to understand the matters.

Therefore, Suttanta Piṭaka is filled with the answers and questions on the Dhamma.

All these questions and answers are directly relevant to inquiry at all time. However,

it can be found that the Buddha did not answer to all the questions set to Him. If the

question is related to the Four Noble Truth one way or another, the Buddha never

hesitated to response these questions. There are many discourses which are appeared

by answering questions.
 48

Answering the Questions from Others

The Buddha requested the monks from His death bed before He breathed His

last, not once, but three times, to ask Him anything they wanted to know, or to clarify

any doubts they had about things. That can be learnt in the words of the Buddha

Himself to the monks:

It may be, monks, that for one of the monks there is doubt or confusion about the
Buddha, or about the teaching, or about the community, or about the path, or about
the practice. Ask, monks, do not be regretful later thinking: the teacher was face to
face with us and we didn't ask the Gracious One directly about the training1

The words demonstrate the Buddha’s earnestness to teach things what the

disciples want to know, even at the moment of His last breath.

The central role of questioning in the Buddha's teaching may be connected to

the fact that His teaching starts not with a first principle but with a self-evident

problem: how to put an end to suffering. And instead of trying to argue from this

problem back to first principles, He stays focused on the immediate question of how

to solve it. As He noted, suffering gives rise to two responses-bewilderment and a

searching question: "who knows a way or two to stop this pain?" To help put an end

to that bewilderment, the Buddha presented His teachings as responses to the many

questions deriving from that primal, searching question. Thus questions formed the

primary mode for organizing what He taught. 2

The Buddha Himself declared in public that He knows everything without any

exception that means He is able to answer any question. Therefore, one of the virtues

of the Dhamma, Ehipassiko, which constitutes an open invitation to all to come and

see, to inspect, to scrutinize and if needs, even to criticize the Dhamma before

accepting it. This is because the Dhamma should be accepted only after very close
 49

scrutiny. However, the Buddha cautions the people not to accept His teachings out of

reverence and blind faith, and encourages the people to ponder and reflect on His

teachings, to question and criticize Him, to engage in a dialogue with Him. This bold

assertion of allowing the teaching to be closely examined marks the greatness of the

Buddha and Dhamma.

Therefore, asking question is first accessible way to start study in the

Dhamma. Answering the question at the right time is most effective way to build the

faith in the Dhamma. It has two points, in order to analyze the Dhamma or to guess

the wisdom of the Buddha. As the Buddha is approachable one for all sorts of being,

there are many questions what the Buddha has to reply.

Some questions are concerning the cause and effect of something. For

example, what are the causes of earth tremor?3 What are the fruits of Contemplative

Life?4 What is the reason that acquires and keeps welfare both in this life and in the

next?5 What are the causes to arise for harm, stress and discomfort? 6 To whom a gift

should be given to bear great benefit?7What is the cause not to sleep well and grieve?

What is a single thing of which to cut up?8 What is the reason living being get the

body? How is a skeleton formed for? How does he cling in the womb?9 What do

greed and hate originate? Where do discontent, attachment and fear arise? 10 By means

of which the world is illumined?11 Why does one merit always increase, both by day

and by night? Who are the people going to celestial abode, established in Dhamma,
12
endowed with virtue? What is the cause and condition for lack of knowledge and

vision?13 Why many women after death are born in hell?14 What is the reason not to

long stand good teaching?15

By studying these questions set to the Buddha, it can be known that beings at

the Buddha’s time desire to know about the nature, welfare of present and future,
 50

functions of mind and matter, benefits of doing good, the causes of good or bad

attitudes. And, the Buddha replied all these questions clearly.

Some questions are set to differentiate the things. For examples, there are four

castes. Is there any distinction or difference among them?16Why is the difference seen

among human beings, among mankind, inferiority and superiority, short-lived and

long-lived, sick and healthy, ugly and beautiful, insignificant and influential, poor and

rich, stupid and wise?17I beg my food and ascetic Gotama too begs food. What is the

difference between us?18

In the Kakudha Sutta19, the deva Kakudha asked the Buddha “Do you delight,

or do you sorrow, or do you neither delight nor sorrow? “The Buddha replied that: I

am free of delight and misery, has crossed over clinging to the world. Another

discourse is the Doṇa Sutta which opens with the Brahmin Doṇa, noticing the

Buddha’s footprint, and is at once captivated by it. He followed the footprints and met

the Buddha. When he questioned the Buddha as to whether the Buddha is a deva or a

gandhabba or a yakkha, or a human, the Buddha denied that He is or will be any of

these being but a unique being. Then, the Buddha explained that all those mental

influxes (āsava)—sense-desires, existence and ignorance —that bring about and feed

the states of a deva, a gandharva, a yakkha, or a human, have been totally uprooted in

him. In other words, He had attained Nibbāna and will be no more rebirths. However,

for the moment, He remains in the world, but is not of the world—like a lotus,

standing in the water, but is undefiled by it. In the Kaṭṭhahāra Sutta20, a certain

Brahmin asked, “why are you practicing Jhāna in the deep-looking forest, teeming

with terrors? The Brahman conjectured about the goal the Buddha is striving for in the

wilderness-attaining the heavens of the Brahmas. Therefore, the Buddha pointed out
 51

that He had already arrived at a goal that is beyond to Brahmas. With this answers, He

made others know His excellent conditions and abilities.

Some questions are concerning with how to practice for liberation. For

example, who can untangle this tangle in which people are entangled inside and

outside?21It is said right view. In what way is there right view? 22How is one a noble?

How does one become master of knowledge? How is one a threefold knowledge-

man? Who is called learned? How is one perfected? Who is called Awake? In what

five clinging aggregates rooted? Is clinging the same thing as the five clinging-

aggregates, or is clinging separate from the five clinging-aggregates? What is the

cause, condition for the delineation of these five aggregates?23Where do Nāma and

Rūpa cease, stop without remainder?24 How is one released from suffering?25 What is

ignorance and how does someone come to ignorance?26 By observing these questions,

it can be found that the Buddha warmly welcome the questions set to Him and gave

reasonable answers to all.

However, some teachers do not prefer to questions set by the students. For

example, during Buddha's time there were six religious teachers: Purāṇa kassapa and

others, who were seniors to the Buddha. They were the teachers of exclusive ascetic

groups. They were famous and received considerable material support. They were

philosophic and were respected by many. Some ascetic went to meet each of these

religious leaders and questioned them. But, they could not give acceptable answers.

Sometimes, their unsolved problems are clearly explained by the Buddha and some of

their disciples take refuge in the Buddha.

In the Sabhiya Sutta, the Buddha was highly recommended by Ascetic Sabhiya:

Whatever it is I will meet Gotama and try to put my questions to Him. Gotama is very
young and junior in asceticism. But, one must not look down-upon Him because he is
 52

young. He has great psychic power. He is of awe-inspiring prowess. Because of this I

will go and question Him. He said 'ask all the questions you want. I will answer your
questions one by one, systematically, according to the law, according to the
significance.' It is quite surprising, indeed. It is impossible to get permission from
other teachers to ask questions, not to say anything about asking questions. But, the
Gotama allowed it very pleasantly. He, overwhelmed with joy, began to ask
questions.27

One can appreciate the greatness of the Buddha as a teacher from this

recommendation. When Buddha was asked questions, He responded to them

fearlessly. He never displayed a displeasure at being questioned. He was happy when

questions were asked. The Buddha could visualized, through His wisdom, the heart,

the inner workings of all those who came to ask Him questions. Reading the hearts

and minds of the questioners, the Buddha will answer their questions in terms of their

requirements. By giving efficient answers to their questions, the Buddha can remove

the pride in the minds of the questioners and change their negative attitudes.

Hence, Brāhmins, young and old, came together to see the Buddha with

numerous questions, none of them are easy to reply. The questions were set since

2600 years ago but still relevant up to the present. As they were seekers, they turned

to the Buddha for getting right answers rather than rely upon the old Brāhmins. The

Brāhmin Saṅgārava is one of them, who asked the Buddha why he can remember

certain mantras but not for all. The Buddha explained to Saṅgārava that mentras learnt

at a time when the heart is possessed by sensual lust, malevolence, sloth and torpor,

excitement and flurry, doubt and wavering, are easily forgotten; as is the case of a

man who tries to see his reflection in a bowl of water, either mixed with some dye, or

ruffled by the wind, or muddied and set in the dark. Brahmin Saṅgārava was pleased

with this answer and accepted the Buddha as his teacher.28 That is one of the
 53

evidences in which Buddha taught that the solutions to their problems can be found

within themselves but not from outside.

Moreover, when the Buddha had created a humility in the minds of the

questioners, He can get the questioners themselves to say:

Oh! Samaṇa Gotama, your resolution of questions is really great. You explained the
doctrine in a variety of ways, as if you are turning up a vessel that had been turned
down, as if you are revealing something that had been concealed, and as if directions
are being shown to a bewildered person who has lost his way. We take refuge in
you, in the Dhamma, and in the Saṁgha. Please consider me from today as a devotee
who has taken refuge in the triple gem, until the end of my days.29

Evidently, those who came to see Him and to question Him, assuming that

they were more learned and more knowledgeable than the Buddha, became the

Buddha's obedient disciples at the end. Under observation, it can be learnt that some

questioners are sincere, whereas others ask questions with evil or contemptuous

motives. The Cūḷahatthipadopama Sutta said that some wise rulers prepared the

questions to attack the Buddha. Their idea is that if they question Him this way, the

Buddha would not answer properly, then they question again and refute His doctrine.

But when they approach the Buddha, after receiving instructions, they inspire and

delight in the Dhamma talk with no more questions. In the end, they themselves

request to become disciples of the Buddha. The Buddha had them admitted as

renunciant.

The Buddha had never asked anyone to become His disciple but He stated that

what He does is to show what is virtuous and what is evil, or if they asked, the

Buddha answered their questions properly. Hearing His discourses, the devotees of

other religious teachers began to take refuge in Him together with their followers.

Those religious teachers who lost their followers started saying that the Buddha was a
 54

magician and that He knows how to hypnotize. This clearly indicates that seeing their

disciples seeking the Buddha in their thousands, the other religious teacher were

jealous of Him. Even such Brāhmins as Saccaka, Ambaṭṭha, Sonadanda, Kutadanta,

Potthapada, Payasi, Sabhiya, Sela who were adept in the three Vedas, and such

demons as Āḷavaka, could not defeat the Buddha although they tried to attack with

complicated questions.

In another case, sixteen Brāhmins came to the Buddha with questions, namely

Ajita, Tissametteya, Puṇṇaka, Mettagu, Dhotaka, Upasīva, Nanda, Hemaka, Todeyya,

Kappa, Jatukaṇṇi, Bhadrāvudha, Udaya, Posāla, Mogharaja and Piṅgiyti. As they are

seeker of knowledge, they approached the Buddha, not for defeating but for getting

solutions of some problems. At last, they attained noble hood (Arahantship)

immediately after the Buddha answered their questions. Perhaps the Buddha's answers

would encourage further knowledge and wisdom so the Brahmins could release

through a depth of mindfulness, they all became great disciples (Mahāsāvaka) of the

Buddha. These sixteen Brāhmins' questions and answers are exactly mentioned in the

Pārāyana Vagga of the Sutta Nipāta in Khuddaka Nikāya.30

Besides human beings, King of Deva approached the Buddha with several

questions. The Sakkapañha Sutta is well-known discourse because of Sakka's

questions. As getting permission before asking question is customary for a highly

cultured individual, Sakka first sought the Buddha's permission before asking. The

question was:

By what fetters, sir, are they bound-gods, men, Asūras, Nāgas, Gandhabbas, and
whatever other great classes of beings there be- in that they, wishing thus- " Would
that, without hatred, injury, enmity, or malignity, we might live in amity!-do
nevertheless live in enmity,, hating, injuring, hostile, malign?31
 55

The Buddha answered that this unhappy condition is due to the fetters of envy

(Issā) and meanness (Macchariya).” The Sakka questioned again on the consequence

causes of envy and meanness. The Buddha answered all and while listening to this

discourse, the Sakka attained the Enlightenment. Then he always asked some

problems to the Buddha and sometimes discussed with the Buddha. And, other Devas

and higher Brahmas did likewise. During the period of middle watch (10p.m. to 2

a.m.) the Devas would seize the opportunity to go the Buddha and learn the truth of

life. The Buddha, by answering their questions, would complete the middle watch of

the night.

Sometime, questions to be asked are kept in the mind of beings and wait for

the favorable time. Āḷavaka is one of them. When Āḷavaka saw the Buddha’s visit, he

was greatly incensed and uttering aloud his name, he hurried to his abode. After being

unable to make the Buddha afraid, Āḷavaka changed his tactics and asked some

questions which he had learned from his ancestors. But he did not remember the

answers. The questions are about the best things of somewhat in different ways. The

Buddha answered all his questions. After getting the solutions, Āḷavaka said: “Now I

know what the secret of my future welfare is. It is for my own welfare and good that

the Buddha came to Ālavi.” Then he prostrated and before the Buddha and begged to

be accepted as a disciple.32 Indeed, it shows that short and precise answer could tame

a savage and change as a gentle disciple.

In other cases, the Buddha would correct His disciples if they asked a question

in the wrong way: “Your question should not be phrased in this way, instead, it should

be phrased like this.” As the Buddha is very meticulous in the use of language, He

often reformulated questions or removed ambiguities in words before answering them

in order to remove misleading implications. In the Kevatta Sutta, there is a story about
 56

a monk who still have faith in Brahma and Brahmanism, approached Brahman to ask

the question: "Where do these four great elements: the earth-matter, the liquid-matter,

the fire-matter and the wind-matter-cease without remainder?" After failing to obtain

a satisfactory answer from Brahma, he asked the Buddha the same question and the

Buddha replied: " Your question should be phrased like this: "Where don't the water,

the earth, the fire and wind subsist? Is there no in which the tall, the short, the small,

the big, the good, the bad? Where do Nāma and Rūpa eliminate?" For that question,

the Buddha's answer was ' Nibbāna' in which four elements do not subsist, there is no

characteristic of tall, short, small,… and Nāma and Rūpa come to eliminated. 33 The

answer of the original question does not lead to the end of suffering, but that of

reformed question effects the end of suffering.

Sometimes the Buddha answered the question after requesting three times. For

instance in the Tālapuṭa Sutta the Buddha is asked by Talapa, the leader of a troupe of

actors, about what will happen to actors when they are dead. The Buddha is reluctant

to give answer but He really pushed it and Him three times. The Buddha gave in and

delivered the bad news.34 Very similar is the Yodhajiva Sutta regarding warriors-

another teaching that would be unpopular with the families of soldiers. Nevertheless,

if one kills and tries to kill others, even in battle, that evil action is something that

leads to hell.35 Complex justifications do not make killing human beings into

wholesome Kamma. Herein, it should be known that why the Buddha refuse three

times to give the answers. The reason is to inspire reverence. This is because some

theorists are answered too quickly they do not show reverence. Then, they wish to

listen and develop faith. Also, the Buddha refused to give the answer in order to

create an opportunity for the ascetic's faculty of knowledge to ripen.

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In these days, human society is full of problematic unresolved issues. There

are so many questions of increasing difficulty because the more complex issues are

mixing and fail to answer them. Every problem indeed is due to different perspective

however there should be appropriate solving to be made. Among these problems, the

religious issues can make most dangerous effects that have happened in different

historical, geographical and social contexts. Problem solving has been defined as a

higher-order cognitive process that considered the most complex of all intellectual

functions, and become leadership's fundamental skill. Finding answer to the

problematic issue is the efficient way of saving the world.

At the time of the Buddha also have different perspectives of various religious

teachers and dissimilar views across all nations. The Buddha understood that He had

to solve problem by answering their productive questions and could give satisfactory

answers to all. Therefore, answering the question or problem solving became a

religious figure of Buddhism and religious task should be performed by every disciple

of the Buddha. The more they can answer, the more impression they get and the more

they success in their missionary work. Venerable Nāgasena is very popular because of

his answers to 236 questions36 posed by King Milinda, about dilemmas raised by

Buddhist philosophy that one might ask today.

The Buddha answered questions to help a person towards self-realization but

not for showing His towering wisdom. It notes that the Buddha's focus on answering

the questions was not philosophical, but practical and existential. The Buddha

exhibited answering the question is a major part of teaching and proper way of

solving any complaint. Therefore, it is very clear that the Buddha served as a teacher

solving the critical issues. His remarkable answer proves that He is skillful in

teaching, full of compassion and wisdom and assess the value of Buddhism.
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Counter Questions from the Buddha

For some questions, the Buddha did not give the answer directly, but respond

with counter-question. This is one of the four ways of answering questions. A

question to be answered by a counter-question is appropriate when the question is

unclear or it helps the questioner discover the answer himself. Some type of question

is one where it is necessary to ask a counter question to help the questioner to rethink

the matter. For example, if one asks, 'why is it wrong to kill other living being?' the

counter question is, 'how does it feel when others try to kill you? The Buddha used

such and similar counter questions to work His teaching perfectly.

Questions should not be answered until they are clearly understood. Counter

questions may be used to probe the meaning of a question. Some questions do not

deserve an answer, for instance, offensive ones. Questions may be evaded, partly

answered, or only simply; an answer may be flatly denied. 37 The counter questions

which heighten the one’s reasoning power can be studied in the Sāmaññaphala

Sutta38.The sutta means the fruit of a Samaṇa's life, which is the question of King

Ajatasattu, who posed such questions to many religious leaders. After being

dissatisfied with the answers provided by other teachers, the king posed this question

to the Buddha: “What is the visible benefits of contemplative life in this world? The

Buddha expressed a desire to answer this question, but asks the king to answer with a

counter question thus: suppose the king had a slave, he renounces the world, wonders

with a shave head. If this slave meets again with the king, will you commend him to

be continued as a slave? The king answers: not at all. I will give all the respect and

assistance to this ascetic. Then the Buddha repeated the same counter questions with

regard to the farmer and the householder who pays taxes to the king. These counter

questions make the king first to think himself possible benefits of hermit such as
 59

respect, reverence, and freedom. Then the Buddha explained the visible fruits of

asceticism obtained by the monastics.

In the Mahādukkhakkhanda Sutta39, the naked ascetics tried to know the

difference between their teaching and teaching of the Buddha. The Buddha instructed

to response to such a challenge with counter questions thus: What, with regard to

sensuality, with regard to forms, with regard to feelings, is the gratification, what the

danger, what the escape? This counter questions deal with Four Noble Truths and it

lies outside their reach. When asked this, they will get themselves into trouble.

However, any Deva, Māra, and Brahma cannot satisfy the mind with an answer to

these questions, aside from the Buddha, the Buddha's disciples, or someone who has

heard it from them. Then the Buddha Himself explained the answers of His question:

what is meant by the full understanding—that is the gratification, the disadvantage

and the escape—with regards to sense desires, form and feelings.

The Abhayarājakumāra Sutta40 also shows how the questions should be

answered. The prince asked two questions to the Buddha, and in both cases He firstly

responded with a counter-question, before going on to give an analytical answer to the

question and a categorical answer to the second. First question is that would a

Tathāgata say anything unpleasant or disagreeable to others? If he did, how would he

differs from ordinary man? After seeing a baby boy was lying face-up on the prince's

lap, the Buddha asked him what he would do if a pebble or a stick got into his infant's

mouth. The prince replied that he should pull it out even if the blood flowed out of

compassion. Likewise, the Buddha explained that though someone is suffered and felt

bad, the truth must be showed if necessary and profitable. Second question is that: Do

you arrange for the answer to questioners or answer on the spot? The Buddha asked if

someone asks about your skillful thing, do you arrange for the answer or answer on
 60

the spot? Each counter-question serves a double function to give the prince a familiar

reference point for understanding the answer about to come, and also gave him a

chance to speak of his own intelligence and good motives.

Gaṇakamoggallāna41 had doubt on the Buddha's teaching ability and asked:

"Why do not all the Buddha's disciples attain the Nibbāna?" The Buddha replied with

counter questions to guide the inquirer towards forming an answer. So He asked

Gaṇakamoggallāna’s opinion why all people do not arrive Rājagaha although being

exhorted and instructed by you? He replied that some of them take the wrong road or

go backwards. Similarly, although the Buddha showed the right way, not all the

Buddha's disciples attain to the goal, the goal and instructions are perfect but the fault

is theirs. Then he understood the Buddha has no responsibility for that, He could only

indicate the way. These question point out only if one follows the instructions

obediently, one will attain his goal.

Another similar question is seen in the Asibandhakaputta Sutta42, the son of

Asibandhikaputta asked the Buddha: “Are you able to send your followers to heaven

as the Pacchābhūmaka Brahmins does? The Buddha made a logical question to him

that a men's destiny depends on the life he leads; no one else can send him to heaven

or to a place of suffering. Then, the Buddha asked: What do you think? Would that

stone sank in the lake-because of the prayers to rise up, or float again? The Buddha

pointed out the reality that only one’s behaviors determined one’s destination but not

by prayers of his friends.

In the Khettūpama Sutta43, Asibandhakaputta asked the Buddha if the Blessed

One dwells compassionate towards all beings; "why does he teach thoroughly to

some, and not so thoroughly to others?" The Buddha then asked if a farmer would

sow seeds first to the most productive field, then to a less fertile field, and might not
 61

sow seed at all to an infertile field. In accordance this question, the Buddha referred

that the monks and nuns are just like the fertile field, the lay followers are like the less

fertile field, and the ascetics and recluse of other sects are like the unfertile field. This

is a notable reason why He taught the Dhamma in detail to the monks and nuns, in

brief to the lay followers, and occasionally to the ascetics and recluses of other sects.

In the Pāṭaliya Sutta44, Pāṭaliya accused the Buddha of being a fraud. The

Buddha denied that accusation with counter question. The Buddha question him if

someone says, Pāṭaliya knows that the hireling soldiers of the Koliyas are not virtuous

and Pāṭaliya is not virtuous. Are these words correct? He answers that it is not correct.

Likewise, the Buddha knows magic and the results of magic and the method by which

the magician after death goes to loss is born in hell. At last, Pāṭaliya understood the

Buddha is not a trickster.

When the Buddha visited Vesālī, Sīha, having heard reports of His greatness,

wished to see him, but Nigaṇṭha Nātaputta dissuaded him, saying that Gotama denied

the result of actions and was not worth a visit. But in the end Sīha, accompanied by

five hundred chariots, went to the Buddha. Sīha asked the Buddha if it is possible to

show the visible results of giving. The Buddha, by means of a counter question,

elicited from Sīha that the giver has his reward in this world itself. In the end, Sīha

could reflect from the contents of counter questions and saw that the visible results of

joyous, good-hearted giving are seven-fold: the Saṁgha feels good toward such

people; they choose first such person to visit, to receive alms, to teach the Dhamma;

one hears only praise and good news of such people, such person approach

confidently to the audience, and will attain in a higher abode. This type of counter

question has a hint of answer.45

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King Pasenadi visited the Buddha and questioned Him about omniscience and

the difference between the casts. The Buddha replied that those who have faith,

health, honesty and forthrightness and put energy for eliminating bad states and

acquiring good states by means of their wisdom are the same. To clarify that the

Buddha asked: “Among those fires generated from different kinds of wood, would

there be any differences between the glow of one and the glow of another? King

Pasenadi realized that people can be classified only by way of living, not by their

casts. It is how the Buddha handled the issue of cast by making counter questions.46

It can be observed that, in some events, setting counter question is more

elegant than giving direct answer. For this reason, the Buddha used counter question

smartly in His teaching. He asked counter question especially to clarify the original

question and to reflect the issue. Besides, it also helps the other listeners understand

and apply the teaching effectively. At the same time, by showing His disciples how

counter questioning is made, He gave them an example of how to pursue the process

of clarification. Having seen the value of counter questions, in hopes that other

Dhamma teachers would use the same process and receive similar results.

Questioning from the Buddha

The Buddha was not the sort of teacher who simply answered questions.

Occasionally He started to ask the questions because He understood the power of

questions. Whenever He asks, there is always the reason behind the question. That can

be studied in the following incidence.

Questioning skills are essential to good teaching. Teachers often use questions

to ensure that students are attentive and engaged, and to assess students'

understanding. What is important to note is that in addition to the intent of the

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question, the question itself matters. Questions enable the teacher to more accurately

evaluate if the students truly were attentive and if they understand the material. In

addition, open-ended questions motivate students to share their ideas, thereby

allowing active, collaborative learning to take place. This illustrates the need to be

able to ask the right sort of questions to engage students.47

At one time, a war was nearly broken out for using water of River Rohinī. The

Buddha, surveying the world with His supernormal powers decided to stop the

fighting. His relatives seeing Him, yet peacefully sitting above them in the sky, hid

aside all their weapons and paid obeisance to the Buddha. Then, the Buddha calmly

asked them, "What is the quarrel about?" "About the water." The Buddha asked,

"What is the water worth?" They answered, "Very little, Lord ". "What are warrior

chief's worth?" - "They are of priceless value." Then the Buddha said: "Why do you

put your efforts into bartering worthlessness for worthiness!" And then the Buddha

preached for the unity. After hearing that exhortation and Dhamma teaching, both

sides laid down their arms and they were amicably reconciled and reunited. 48 It is

very clear that the Buddha would change from battle field to Dhamma land by asking

the questions which made them ponder the reality. The Buddha resolved the conflict

quickly through questioning. The questions allow them to realize what the most

crucial for worthy is, water or live and to rethink their circumstance. It shows that the

reasonable question can settle a quarrel and questioning is the most immediate and

accessible way to start in giving instruction.

In the Akkosaka sutta, the Buddha preached Akkosaka Bhāradvāja, who

abused and criticized the Buddha in foul and harsh words, to the effect that insult

hurled at those who revile not come back to the reviler, just as gifts of hospitality not

accepted by the guests are left behind with the host. That is explained by asking the
 64

relative questions;" Suppose I do offer some guests food, they do not accept it, who

gets it?"49 Question is simple but has conceptual meaning that make Akkosaka calm

down quickly. Beside the Buddha did not repay anger, He wisely endured the anger

of enemy. This is one of the suttas in which the Buddha tamed one who was untamed,

stupid, shivering with anger. Making proper questioning is one of the teaching

methods how the Buddha handled the problem of insult to Him.

Indeed, in their daily lives, people have to come across a variety of issues.

Some questions remind to ponder important issues. Even the King Pasenadi came to

the Buddha told he had been much occupied with kingly matters. The Buddha asked

by mean of a parable that old age and death are carelessly rolling on upon him, like

mighty mountain crushing everything on their ways; what should you do when you

realize that life is short and can end at any time? How should you spend your precious

time when you see that you can't do anything ultimately to prevent your death? By

means of this question, the king considered that all his properties and his armies

would become useless at the time of death. And, the king admitted to lead the

righteous life.50 With this question, the Buddha reminded all human beings who have

the nature of aging and death, to live righteously and justly, and to work good and

meritorious deeds before coming of death.

Another question which alarms one’s unbalance of faculties in practicing

meditation can be observed in the incidence of Ven: Sona. When Ven. Sona was just

about to give up the monastic life as he did not succeed in his meditation practice due

to the excess effort that he applied, the Buddha approached him and asked some

question which offers appropriate advice. This question is related to using the simile

of lute, the musical instrument that Sona had been skilled in playing before becoming

a Buddhist monk. This question is aimed at stimulating critical thinking and reflection
 65

on his excessive effort. Then the Buddha let him consider that when the strings of the

lute are too tight or too loose it will not produce the right sound. Similarly, the

Buddha advised him that in meditation practice as well, too much effort will lead to

restlessness while too little effort will lead to sloth and torpor, both of mental

hindrances make negative effect on the meditation process.51 In this case, the question

helps to understand his present condition thereby work towards improving his

meditation. As a result, he could put forth fresh effort and attained Arahantship.

At one time, the headman Bhadraka visited the Buddha at Uruvelakassapa and

asked for a teaching on suffering. The Buddha said that He will talk neither of the

future nor of the past, but only of the present. By means of questioning Bhadraka, the

Buddha made him realize that sorrow and suffering come only through desire. For

example, he would grieve if anything happened to his friends in Uruvelakassapa, or

to his son Ciravāsi, or to his wife; but he would not worry about those who were

unknown to him and therefore unloved by him.52 The Buddha's intention was to

explain the origin of suffering after making such question. This question clearly

points out the origin of pain as attachment. And then the Buddha taught Bhadraka that

the ending of pain can be obtained in the ending of desire and attachment in this

visible world.

The Buddha taught that all beings are conditioned and impermanent thereby

gives rise to suffering. Therefore, mind and matter should not be taken as one’s own

and there is no I, me and mine. In Buddhism, ignorance of the three characteristics is

regarded as the first link in the overall process of saṁsāra where by a being is subject

to repeated rebirth in an endless cycle of suffering. As a consequence, dissolving that

ignorance through direct insight into the three characteristics is said to bring an end to

saṁsāra and, as a result, to that suffering. To be free from saṁsāra, firstly one has to
 66

understand the three characteristics. For that the Buddha taught by means of

questioning: Is form permanent or impermanent? Is what is impermanent suffering or

happiness? Is what is impermanent, suffering, and subject to change fit to be regarded

53
thus: 'this is mine, this I am, and this is myself'? Seeing thus, there is no more for

this state of being. Do form can be regarded as the being? Do the being can be

regarded as in form? Do the being can be regarded as apart from form? Do from can

regarded taken together as the being? Do the being can be regarded as one who is

without form? All the answers are in negative. These questions are clearly highlighted

to understand beings and their nature.

The Ven Puṇṇa approached the Buddha and requested to preach the Dhamma

in brief. The Buddha instructed him on restraint of the senses. Then the Buddha asked

Ven Puṇṇa where he plans to dwell and, what would he do if the people of

Sunāparanta treat quite badly. When Ven Puṇṇa replied, 'among the people of

Sunāparanta , the Buddha warned His disciple of the rude, brutal and even his teacher

suggested that the Sunāparanta may kill him, Ven Puṇṇa insisted that he will

maintain only the most benevolent thoughts toward them. This pleases the Buddha

and He praised him for his wonderful forbearance and gave him leave to relocate.54

The Buddha's admonition to his disciples, “the monks abide in loving kindness and

are deeply devoted to the teachings of the Buddha attain Nibbāna."55 These question

and answer are pertaining with regard to the cultivation of patience which brings real

happiness.

A set of simple questions and answers can be studied in the case of Sopāka.

When he was only seven years old, he could develop insight and soon after attained

Arahantship. According to Buddhist monastic rules, a person must be twenty years

old for accepting higher ordination. But there had been instances when the Buddha
 67

had ordained the child by means of asking a series of ten questions. Sopāka was able

to answer all of the questions. The Buddha, on the basis of Sopāka answering those

questions from his own experience, allowed him to receive full ordination. His

brilliance in answering the ten questions made him a monk at that tender age. Though

all the questions and answers are simple, they are very profound. The entire Dhamma-

teaching is contained in these ten answers.

It can be seen that the Buddha sometimes asked questions to Ven Ānanda and

Ven Sāriputta; what are the things of which an arising is discerned, a vanishing is
56
discerned, an alteration of that which stands is discerned? Every precept and

practice, every life, every holy life that is followed as of essential worth: is every one

of them fruitful?57How many powers does the Arahant possess? 58

and so on. They

answered well. All question and answer support to realize the Truth. Therefore, it is

rightly to say that Buddhism is a spiritual path that is based on asking questions:

questions of teachers, question of students and question of each other.

Undetermined Questions

Throughout the forty-five years after His enlightenment, the Buddha had

answered to the questions of human beings and divine beings. Depending on the

nature of the questions, the Buddha had clearly responded using one of the four ways.

Among them, the fourth kind of question is one that should be dropped. It means that

one should not give answer to such questions. These are the questions which are

speculative in nature, and any answer to such questions will only create only

confusion. For example, Does the universe have a beginning or not? People have

discussed such questions for years without coming to a conclusion and cannot be

beneficial to all.
 68

For this reason, the Buddha kept some questions aside. In particular the

Buddha made to no reply on ten questions. These undeclared questions that were kept

aside are: (1) Is the universe eternal? (2) Is the universe not eternal? (3) Is the

universe finite? (4) Is the universe infinite? (5) Are the soul and the body the same?

(6) Are the soul and the body not the same? (7) Will the Tathāgata be reborn after

death? (8) Will the Tathāgata not be reborn after death? (9) Will the Tathāgata both

be reborn and not be reborn after death? (10) Will the Tathāgata neither be reborn nor

not be reborn after death?

It was recounted that while Venerable Mālukyaputta was practicing in

seclusion meditation, these ten questions arose in his mind. He thus went to the

Buddha to insist that he would disrobe and renounce his training if the Buddha could

not make clear his confusion. The Buddha declined and instead calmly asked

Venerable Mālukyaputta if a promise was made to answer these ten questions, or if a

request was ever put forth for these questions to be answered in return for his practice

with the Buddha. After Venerable Mālukyaputta replied in the negative, the Buddha

gave the reason to Ven Mālukyaputta why he did not answer these ten questions.59

The Buddha had proclaimed on several occasions His ability to comprehend

uncountable things. In the Siṃsapā forest where he took a handful of leaves and asked

His disciples that which are greater in number, those in His hand or those in the forest.

Affirming His disciples’ answer that the number of leaves in the forest was

undisputedly greater, He likened this to the deference between what He had taught

and what He had known. Whatever He taught is for the understanding of the four

noble truth and all His teaching is not apart from these truth. This is first reason why

the Buddha did not replied to all questions set to him.

 69

A second possible reason was that although the Buddha had the answers, their

profundity meant that it is difficult to provide an explanation in a manner for the

inquirers to comprehend. Indeed, immediately after His enlightenment, the Buddha

hesitated to teach the Dhamma that He had realized due to its subtle, sublime and

profound nature and which difficult is for humans who are embroiled with delusions.

However, the Buddha changed His mind after Brahma Sahampati, a divine being,

entreated Him to teach the Dhamma as there may be some who might see the Truth.

The third reason for Buddha’s silence was that the questions were speculative

or wrongly composed, or that the questioners were not mature to understand the

answer. Answers to these questions could only lead to more confusion and

misunderstand. Instead, the Buddha encouraged individuals to practice diligently so as

to attain Enlightenment in order to realize the answers independently. Finally, the

Buddha’s refusal to answer could also stem from His refusal, not to fall into either of

the two major belief systems of other religions – eternalism and nihilism.

On the other hand, the Buddha’s teachings, which focus on the Four Noble

Truths, Dependent Origination, Three Marks of Existence and Five Aggregates of

Clinging, are enough for practicing to realize Nibbāna. Hence, for the ultimate goal of

Buddhism, there is so much to know about the universe, nature, life and so on rather

than knowledge on the four noble truth. Followers are thus encouraged not to be

disappointed about unanswered questions but just to follow a spiritual path that leads

to awakening and is fundamentally focused on suffering and the cessation of this

suffering.

Even more controversial can be studied the Ānanda Sutta, which addressed an

issue not included in the list of above ten questions. The wanderer Vacchagotta

approached and asked 'Is there a self?' 'Is there no self? The Buddha was silent and
 70

then the wanderer Vacchagotta rose from his seat and departed. The Buddha

explained Ven. Ānanda the reason why He did not answer. If the Buddha answered

the question of 'Is there a self', no arising of the knowledge that 'all phenomena are

non-self?' and if He answered second question, it causes Vacchagotta would have

fallen into greater confusion.60Buddha was silent on these questions because the

subjects are too difficult to those who have no capability to understand them.

The Samyutta Nikāya contains a whole section on Vacchagotta; his

discussions were chiefly concerned with such mythical questions as to whether the

world is eternal, the nature of life, the existence or otherwise of the Tathāgata after

death. The Buddha gave the reasons concerning the origin of various views on these

ten questions to the wanderer Vacchagotta. This is due to the ignorance, not seeing,

not comprehending, not understanding, not penetrating, not discerning, not

discriminating, not differentiating, not considering, not looking into, not making clear

of five aggregates by means of four ways.

Another similar questions are asked by Jāṇuaaṇi, a Brahmin who was a

cosmologist approached the Buddha and said this to Him: All exist? All do not exist?

All is one? All is many? The Buddha pointed out this is improper questions, just leads

to extremes and taught him the Doctrine of the Middle Way by explaining the Law of

Dependent Origination.61 When the Buddha was asked 'which aging and death?'

'Whose is this aging and death', He said that question is not valid because it means

that aging and death is one thing, those aging and death is another. These questions

arise from the views: the soul and the body are the same, or the soul is one thing, the

body is another. Without veering towards either of these extremes, the Buddha taught

the middle thus from birth as a requisite condition to come aging and death. 62
 71

A naked ascetic, Kassapa, asked the Buddha, Is suffering created by oneself?

Or another? Is suffering is existent? Or not existent? The Buddha said that a series of

questions about the source of pain are irrelevant and to each of his questions receives

the response, 'it is not such as that'. When Kassapa asked for further explanation, the

Buddha taught him the chain of interdependent factors giving rise to the resulting

suffering.63

Herein, it should be considered that answer to these questions does not help

one in making happier and the answers to the questions are unable to help the

mankind. That is because there are so many different types of knowledge in this

world. However, it is very clear that what Buddha interested is to teach the way of

living that will make one to be a better person and make the world a better place to

live in. So not answering to questions which are unrelated to subject of the Dhamma

is one of the proper ways of teaching the Dhamma.

 72

Notes

1
D. II. 127; " The Discourse about the great emancipation ," Sutta central, accessed April 25,
2019, https://legacy.suttacental.net/en/dn16
2
Bhikkhu Thanissaro, Skill in Questions: How the Buddha Taught (Metta Forest Monastery:
Free Distribution, 2010), 8.
3
D. II. 90.
4
D. I. 44.
5
S. I. 87.
6
S. I. 98.
7
S. I. 99.
8
M. II. 395.
9
S. I. 208.
10
S. I. 208.
11
S.I. 14.
12
S.I. 30.
13
S. III. 111.
14
A. I. 284.
15
A. II. 216.
16
M. II. 327.
17
M. III. 243.
18
S. I. 184.
19
S. I. 52.
20
S. I. 182.
21
S. I. 167.
22
S. I. 257.
23
M. III. 66.
24
S. I. 15.
25
S. I. 15.
26
S. II. 132.
27
Sn. 355.
28
A. II. 202.
29
A. II. 202.
30
Sn. 429-448.
31
D. II. 211; " the Questions of Sakka", Sutta central, accessed 22 April, 2019,
https://legacy.suttacentral.net/en/dn21
32
S. I. 217.
33
D. I. 212.
34
S. II. 494.
 73

35
S. II. 495.
36
Miln. 1-408.
37
Jacques Rojot, Negotiation: From Theory to Practice (London: Springer, 2016), 192.
38
D. I. 44.
39
M. I. 118.
40
M. II. 54.
41
M. III. 56.
42
S. II. 498.
43
S. II. 500.
44
S. II. 520.
45
A. II. 456.
46
M. II. 327.
47
Nachamma Sockalingam, "Questioning skills to Engage Students," Faculty Focus. 25 April,
2019, https://www.facultyfocus.com/articles/teaching-and-learning/questioning-skills-to-engage-
students
48
Dhp-a. II. 165.
49
S. I. 163.
50
S. I. 101.
51
Thera-a. II. 230.
52
S. II. 510.
53
S. II. 55.
54
S. II. 285.
55
Dhp. 66.
56
S. II. 30.
57
A. I. 225.
58
A. III. 58.
59
M. I. 89.
60
S. II. 565.
61
S. I. 304.
62
S. I. 291.
63
S. I. 259.
 Chapter Three

Teaching Styles with Interpersonal Skills

A teacher's teaching style is based on educational philosophy, and subject

matter to be taught. Interpersonal skills are the life skills used every day to

communicate and interact with other people, both individually and in groups. These

skills are important in every walks of life and every career to be successful. Teacher

who has worked with strong interpersonal skills are usually more successful in

teaching and personal lives. Students often seek to learn from teachers who have

strong interpersonal skills because such teacher will teach well in a team and be able

to communicate effectively with them. These skills are used by the Buddha to interact

with His disciples properly. Because of the Buddha's teaching styles with

interpersonal skills so that His disciples are enthused, active, and feel fresh to follow

His instructions and can experience the advantages of Dhamma.

Motivation and Inspiration

Motivation helps to energize, direct and sustain positive behavior over a long

period of time. The inspiring educator strives to spark motivation in all students in a

way that spurs academic achievement and galvanizes success via motivational

influence. Students who are inspired by their teachers can accomplish amazing things,

and that motivation almost always stays with them. Great teachers are remembered

not for the knowledge they impart but for the way they encourage and lift their
 75

students’ achievement, not just in a subject, but also in the important skills of living

an ideal life.

There will be no success without motivation. It can be found behind the every

achievement. A teacher, therefore, needs to motivate his students to grasp his teaching

and to follow the instructions. This is because the students can be active in learning

and value on what he is studying. Such a skill also can be found in the Buddha who is

the greatest and noblest teacher.

Throughout His missionary work, the Buddha did motivate His disciples to do

wholesome deeds, to abstain from unwholesome deeds and to purify the mind.

Making motivation can be found in some discourses. For example, in the Bhaya-

bherava Sutta, it is said that the Buddha has set an example for the monks to follow

His example by seeking the forest seclusion to gain enlightenment. This was what he

said in this discourse delivered to the Janussoni the Brahman: Is Master Gotama their

leader? Is Master Gotama their helper? Is Master Gotama their inspirer? Do they take

Master Gotama as their example? The Buddha explained that He is the setting the

example for all His disciples to follow His example and get inspiration from His

performances. He sought out the forest seclusion to gain enlightenment; so also He

expected His disciples to be so.1

In order to strengthen skills, knowledge, courage, one will follow the person

who is most inspiring for entire life. Whenever one see him and listen his words, one

will get a strong motivation that he can do anything in his life. For them, the Buddha

is most inspiring person. That can be learnt in some suttas which are explained about

the physical perfection and mental perfection of the Buddha. For example, the

Ḷakkhaṇa Sutta2; 32 Signs of a Great Man are auspicious marks that are supposed to
 76

be present on the bodies of all Buddhas, the Buddha's daily routine, the

Sammāsambuddha Sutta3; difference between the Buddha and the other Arahant, the

Mahāgovinda Sutta4; the eight truthful praises of the Buddha, and so on. After

listening superior qualities of the Buddha, one can be established much confidence

and motivated to do good things. Hence, it is very clear that the Buddha made

Himself example for anyone who needed Him for motivation and inspiration. Indeed,

the most attractive and noticeable thing about the Buddha's personality was the

loving-kindness and compassion that showered towards everybody, it seemed that

these qualities were the motive of everything He did. Indeed, nobody can inspire one

like great teacher can. He gave learners the courage to find their own ways to succeed

by performance and guidance.

By learning the success of the disciples of the Buddha, it can be found that

motivation plays important role in their noble lives. As intrinsic motivation is internal,

it is about having a personal desire to overcome a challenge, to produce high-quality

work. Intrinsically motivated people get a great deal of satisfaction and enjoyment

from what they do. One cannot directly control a person's interest in his or her job. Of

course, an individual does have some responsibility for motivating himself, but one

can encourage that process by creating an environment that helps him to become more

intrinsically motivated.

A unique chapter entitled Etadagga Vagga of Ekaka Nipāta enumerates the

names of the foremost disciples amongst the Bhikkhus, Bhukkhunīs, Upāsakas,

Upāsikās, who had achieved preeminence in one sphere of attainment or meritorious

activity, e.g. the Venerable Sāriputta in Intuitive Wisdom and knowledge (Paññā); the

Venerable Mahā-Moggallāna in supernormal powers (Iddhi); Bhikkhunī Khemā in

Paññā, Bhikkhunī Uppalavaṇṇā in Iddhi; the Upāsaka Anāthapiṇḍika and the Upāsikā
 77

Visākhā in alms-giving (Dāna); and so on. The Buddha identified 80 different titles

for His "foremost" disciples: 47 titles for monks, 13 for nuns, ten for laymen and ten

for laywomen.5 The Buddha praised by the names of each disciple for the purpose of

spiritual inspiration and edification, and to uplift one's spiritual vision with the living

portraits of those who fulfilled the early Buddhist ideals of human perfection.

The Buddha said that contemplation of the noble disciples (Saṁghānussati) is

an essential part of the meditative life. It is an aspect of the contemplation of the

Saṁgha, one of the six recollections. To contemplate the noble ones, who broke the

bonds of egotism and reached the heights of purity and wisdom, is a great

encouragement for those who still find themselves far from deliverance. By their

examples these exalted persons inspire others with confidence in the emancipating

power of the Dhamma. Their lives demonstrate to others that the spiritual ideals

posited in the Teaching are not mere fantasy but can be achieved by real human

beings struggling against the same human infirmities that one find within oneself.

When one observes their lives he sees that those great disciples had begun as ordinary

human beings like others, beset by the same hindrances, the same difficulties that

beset others. But by placing trust in the Buddha and His Teaching and by

wholehearted application to the practice of the path they could surmount all the

limitations others blandly take for granted and rise to a dimension of true spiritual

nobility. Their struggles for enlightenment, their attainments and teachings, their

activities as members of the Buddha’s retinue that one can use as good motivator to

help stay enthusiastic about doing likewise.

When the Venerable Anuruddha told of a difficulty of meditating without

finding the cause of sign disappearing very soon, the Buddha instructed them in

abandoning mental impurities then explained how He gained concentration and

 78

achieved Final-Liberation. The Buddha taught them minor defilements based on His

experience. That would make Venerable Anuruddha felt delighted, motivated and

more willing to put in effort. He regained motivation followed by inspiration.6 The

Buddha occasionally motivated His disciples to raise morale when they face difficulty

in progressing at meditation. Right motivation allows candidates to study a lot more

focused and with more concentration. There always get the standard advice from the

Buddha in terms of Dhamma.

To motivate the arousing of patience and gentleness, the Buddha praised

Sakka at the end of the Vepacitti Sutta, saying: “Even Sakka, lord of devas, exercising

supreme sovereignty and ruler ship over the Tavatiṁsa devas, practices in praise of

patience and gentleness".7In the Āyācana Vagga, the Buddha mentioned some great

inspirers; Ven. Sāriputta, Ven. Moggallāna, Bhikkhunī Khemā, Bhikkhunī

Uppalavaṇṇā, Citta, Hatthaka, Khujjuttara, Nandamātā to discover their attitudes and

to behave like them.8 In the Anupada Sutta, the Buddha praised Ven Sāriputta for his

learning and understanding.9 All about such persons make others inspire and

confidence in the Dhamma which is difficult to follow.

There is another motivation which is fear and intimidation. Fear, in fact, is one

of the fastest-acting tactics to motivate someone into doing something and good

motivator. Fear can be an effective catalyst for motivation. For example, quitting

smoking because of the fear of dying, working on being on time at work because of

the fear of being fired, beginning meditation after a heart attack. So in the Devadūta

Sutta10, the Buddha explained the suffering experienced by those reborn in hell and

the punishments of hell which continue as long as evil Kamma remains: the fivefold

piercing (spike driven through hands, feet, and chest), the straw-man (beaten until all

bones are broken), hung upside down and skinned, tied to a chariot and dragged
 79

across flaming ground, forced to climb up and down a pile of burning coals,

submerged upside down in a pot of boiling filth, the great hell (a great iron box that

his heated until the metal glows red hot and, inside, flames shoot from side to side,

from top to bottom), the hell of excrement in which dwell biting creatures with

needle-like teeth; the hell of embers, sword-leaved trees, and the scalding river, forced

to swallow red hot iron balls, and forced to swallow molten liquid—these horrors

intending to inspire the sufferer to live better lives. Likewise, the Devadūta Sutta11,

the Aṭṭhi Sutta12, the Kokālika Sutta13, and the Mahāpariḷāha Sutta14 describe the evil

and terror of hell that await the evil doer after death and illustrates the duration of

suffering in the hell. Such doctrine becomes good motivator to avoid bad deeds and to

do good deeds.

Also in the Tiṁsamatta Sutta15, the Buddha taught thirty monks to escape the

grip of cravings. He alarmed them the infiniteness of Saṁsāra saying the bloodshed

from being decapitated during past lives being greater than all the water in all the

oceans, this being having the head severed from the body in various existences as:

cows, buffaloes, sheep, goats, deer, fowl, pigs, and humans punished for the crimes of

pillaging, robbery, and adultery. It is said that this is due to beings slipping from life

to life blinded by ignorance, enslaved by cravings. One tried to become an Arahant, as

if one had fear of the infiniteness of Saṁsāra.

The Buddha spoke favorably about the Sotāpanna on many occasions, and

even though it is (only) the first of Ariyā Saṁghā members, he or she is welcomed by

all other Saṁghā-members for he or she practices for the benefit and welfare of many.

In the Pāḷi Canon—the Alagaddūpama Sutta16, the qualities of a Sotāpanna are

described as: those monks who have abandoned the three fetters, are all stream-

winners, steadfast, never again destined for states of woe, headed for self-awakening.
 80

In the Upanisa Sutta17, a Sotāpanna will be safe from falling into the states of misery

(they will not be born as an animal, ghost, or hell being). Their lust, hatred and

delusion will not be strong enough to cause rebirth in the lower realms. A Sotāpanna

will have to be reborn at most only seven more times in the human or heavenly worlds

before attaining Nibbāna. From Dhammapada verse 178: Sole dominion over the

earth, going to heaven, lordship over all worlds: the fruit of stream-entry excels them.

According to the Paḷi Commentary, six types of defilement would be eventually

abandoned by a Sotāpanna, and no major transgressions: Envy, Jealousy, Hypocrisy,

Fraud, Denigration, and Domineering. He has enthusiasm for the goal, enthusiasm for

the righteousness. So Sotāpanna should be inspirational person for all, person who

has made a lasting contribution towards creating a better world.

Sometimes one’s abilities are strongly influenced by the performance of

others. Comparisons with other people can be used as an effective means for self-

evaluation. So learning about oneself and others is needed to improve own

professional work. The Khīṇasavabala Sutta is about the powers of a monk that has

destroyed all desires: understands impermanence; is repulsed by sense desire; is

established in nonsense desire; has mastered the fourfold way to establish

mindfulness, mastered the four right efforts, four spiritual powers, five mental

faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold

Path.18 In Buddhism, Arahants have inspired others by their various achievements, but

also by their attitude and values.

Nowadays it is found that a lot of inspirational Buddha quotes on the internet.

For example, with the title of '60 Buddha quotes about life, death, peace, and love'19,

'25 beautiful Buddha quotes to inspire and motivate you'20, '42 brilliant Buddha quotes

on peace, life and happiness'21, 'the top 70 Buddha quotes'22, '30 famous Buddha
 81

quotes on life, spiritually and mindfulness'23 and so on. It means that the Buddha is a

successful teacher in giving motivation and inspiration.

The role of teacher is to make students feel a need to learn the subjects. After

that, the rest, such as, trying hard and understanding the subjects become easy for his

or her learning. This motivation works on the principle that if the learners are highly

motivated, then it will develop a strong and lasting interest in the subject of Dhamma.

And when this happens, great results will happen as a natural and inevitable

progression in Dhamma. Therefore, it can be concluded that motivation and

inspiration is essential interpersonal skill of teacher and it is also important part of

teaching and learning process.

Consolation

Almost every person has negative experiences. While different people

experience grief in different ways, there are universal themes such as the feeling of

loss, hurt and anger. For that, providing consolation is considered to be one of

interpersonal skill in human society. The Buddha also used it in dealing with His

disciples. The desire to console others is an expression of empathy. The most able

consolers can be one’s friends, parents, teachers or some other relationships of him.

Among them, the consolation given by the wise avails greatly.

In the field of medicine, consolation has been broadly described as follows:

Before and after fundamental medicine offers diagnoses, drugs, and surgery to those
who suffer, it should offer consolation. Consolation is a gift. Consolation comforts
when loss occurs or is inevitable. This comfort may be one person's render loss more
bearable by inviting some shift in belief about the point of living a life that includes
suffering. Thus consolation implies a period of transition: a preparation for a time
when the present suffering will have turned. Consolation promises that turning.24
 82

The Buddha could skillfully console and gradually awaken His disciples to

accept the truth. The Buddha consoled to limit grief by changing the survivor's

attitude but not to stifle grief. The Buddha has seen all worldly persons are in mad one

way or another. Many, though physically well, are mentally ill because their minds

are always oppressed by defilements. The Buddha clearly recognized those blemishes

in the human mind, diagnosed the cause of those quite effectively, and administered

the fitting therapies. Hence, consolation is essential for relationships among of the

members of society. The Buddha also used it in dealing with His disciples. That can

be studied in the following cases.

Paṭācārā is a stunning example of consolation. She had lost her two children,

husband, parents and brother under very tragic circumstances. Bereaved Paṭācārā was

mad with grief and was running about in the streets. Upon meeting the Buddha, He

consoled her saying:

Paṭācārā, do not grieve! You have come to the one who can provide a powerful
refuge. Just as in this life your young was carried away by a hawk, and your older
child was washed away, and your husband died along the way, and your parents and
brother died when their house collapsed, so as long as you remain in saṁsāra the
tears you will shed for the death of parents and others are greater than the waters of
the four oceans. Such is the lament of the Human being afflicted with grief. Why do
you remain indolent?25

Hearing the Buddha's consoling words, her sorrows eased. Then He preached

the sermon. At the end of the sermon, Paṭacārā rid herself of more impurities and

attained Sotāpanna fruition, and entered the Order of Nuns. The most frequent

occasion for consolation was death. To one who was unduly emotional and grief-

striven on the loss of their beloved ones, the Buddha consoled in term of Dhamma on

the inevitability of death and ameliorated deadly situations.

 83

Religious figures are often depicted as offering consolation to their followers

during times of grief. All know that consolation comfort when loss occurs or is

inevitable. The Ayyikā Sutta shows the formal concept of consolation as a social

practice has existed since ancient times. In this Sutta, the Buddha provided

consolation King Kosala for the death of a loved one. The Buddha said:

All beings, Great King, are subject to death. Death is the inevitable end. Death cannot
be avoided. Incurring good or bad effects of their own actions, they will proceed
according to their actions incurring good and bad consequence. Those who do evil
deeds will go to the realms of continuous suffering. And those who do good deeds
will go to the good destinations. Therefore one should accumulate merit relating to
the future state. Only good deeds can be relied on by beings (to stand in good stead)
in future existences.26

This is great consolation not only for King Kosala but also for all human beings. The

Buddha provided such a support of both an emotional and practical kind.

Also in the Kosala Sutta, while he is visiting the Buddha, a messenger arrived

and announced the death of Mallikā. The king is greatly grieved, but the Buddha

consoled him by pointing out how it is impossible to escape old age, decay, disease

and destruction. His guidance on handling one’s grief is also very sound: "Do not

grieve, nor should you lament. Here, what good is gained? — None at all indeed, then

ungrieveing you should bear it all and think. Now, how to use my strength for present

work?"27 These discourses give the Buddha's recommendations for how to deal with

grief, and one should return to the important duties of one's life.

In the Vakkali sutta28, Vakkali fell ill while on his way to visit the Buddha at

Rājagaha, and was carried in a litter to a potter's shed in Rājagaha. There, at his

request, the Buddha visited him and comforted him. He questioned Vakkali, who

assured him that he had no cause to reprove himself with regard to morals; his only
 84

worry was that he had not been able to see the Buddha earlier. The Buddha told him

that seeing the Dhamma was equivalent to seeing Him, and because Vakkali had

realized the Dhamma, there would be no hereafter for him. After the Buddha had left,

Vakkali asked his attendants to take him to Kālasilā on Isigili. The Buddha was on

Gijjhakūta and was told by two devas that Vakkali was about to "obtain release." The

Buddha sent word to him: "Fear not, Vakkali, your dying will not be evil."

Sometimes, all need is a little consolation in order to see just what are capable of

Vakkali rose from his bed to receive the Buddha's message, and sending word to the

Buddha that he had no desire or love for the body or the other khandhas, he drew a

knife and killed himself. The stab with the knife caused him such pain that at the

moment of dying he realized his puthujjana state, and, putting forth great effort,

attained Arahantship. The Buddha went to see his body, and declared that he had

obtained Nibbāna. The climax of the Vakkali Sutta is the Buddha's declaration,

"Vakkali, one who sees the Dhamma sees me; one who sees me, sees the Dhamma".

That word made Vakkali feel better and encourage to focus more on the Dhamma to

be practiced. Simplistic as it might seem, simple words of encouragement are

powerful things, and when the Buddha spoke, can mean an awful a lot.

It appeared that even during the Buddha’s time the male progeny was

preferred and valued, though there had been no consistent ill-treatment of little girls or

injustice shown to them for the very reason that they were not boys. King Pasenadi

did not conceal his disappointment that his principal queen did not present him with a

prince heir to the throne. When Pasenadi confided in the Buddha his disappointment,

He counseled him saying: a well brought-up girl was superior to a man if she was

clever, virtuous, well-behaved and faithful. Then she could uplift the family and train

her children to be virtuous persons. She could even become the wife of a great King
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or give birth to a mighty Ruler. The Buddha advised Pasenadi to bring up his daughter

with love and devotion, without undue attachment. The counseling offered by the

Buddha sounds like a diplomatic response in order to allay the king’s disappointment;

and to forestall the possibility of his neglecting Mallika and her daughter. His

consolation words show His treatment of women was equitable. In the early

Buddhism, the attitude towards a woman was not ideal. But it did provide the woman

more opportunities for her growth, spiritual or otherwise. The Buddha allowed the

women to participate and to support the Saṁghā, perhaps the Buddhism in its early

stages, could spread fast and wide due to participation of women.

The Buddha specifically stated that He would pass away in three months-time.

It was an emotionally stressful for the Buddhists. Ānanda sobbed and cried

impatiently. Then the Buddha called Ven. Ānanda and consoled the Venerable

Ānanda,

Don't grieve, don't lament, were you not warned by me when I declared: 'there is
alteration in, separation from, and changeability in all that is dear and appealing.'
How can it be otherwise, Ānanda, for that which is obtained, born, become,
conditioned, subject to dissolution? It is not possible to say this: 'the Realized One's
body should not dissolve.29

And the Buddha exhorted him to be earnest in effort, for he would soon realize

emancipation. His words comforted the Venerable Ānanda greatly. The Buddha spoke

the praises of Ānanda in an assembly of monks.

Fully self-Awakened Ones in the past nor in the future have no better attendants but
just like Ānanda. He is wise, he knows the right time to bring visitors to the
Tathāgata.30
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The Buddha complimented him on his four qualities, comparing with the

Universal Monarch. This pleased Ānanda well. Even though the Buddha had a severe

attack of deadly dysentery, he did console Ānanda in various ways, who was weeping.

In the case of Venerable Aṅgulimāla, one of the Arahants, most of the people

had now full confidence in his inner transformation and but there were still a few who

could not forget that Aṅgulimāla the bandit, with his superior prowess, had shown

them in their weakness and thus had humiliated them. Out of that resentment, as an

act of revenge, they were mean enough to injure the Venerable Aṅgulimāla by

throwing stones and sticks with struck him when he had gone for alms. Then with

bleeding injured head, with his bowl broken, and with his patchwork robe torn, the

Venerable Aṅgulimāla went to the Blessed One. The Blessed One saw him coming

and consoled him," You must endure this, Aṅgulimāla, you must silently endure this.

This is a result of the deeds you have done previously".31 He, as an Arahant, was also

in no need of consolation or encouragement, but in this case, he experienced physical

suffering during the course of his last life. So the Buddha reminded the Kammic

concatenation of cause and effect, which still has to be endured until the end.

There are a number of factors that can influence how and why attitudes form.

Attitudes can be learned in a variety of ways. The Buddha's consolation would change

one's perception, belief or opinion of the situation and that will help one change

attitude. It is important to recognize when grief has turned into something more

serious, if left untreated, it can become severe enough to impact daily living. The

Buddha's few words enhances and facilitates mourning and helps patients to resolve

traumatic grief. The Buddha's teaching was given in other's worst situation that is

extremely significant in the process of absorbing new ideas. The Buddha's consoling

word can be applied for practicing in daily life. The Buddha is called psychiatrist
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because He eradicated all the mental illness in the mind, next cured hundreds of

thousands of being who suffered mental illness. It can be said that consoling is

suitable as preaching the Dhamma at tragic condition and consolation is one of the

proper ways of teaching for those who have mental illness.

Coaching

Teaching is the art of showing or explaining something to someone so that

they acquire new knowledge. A teacher's professional duties may extend beyond

formal teaching. Teaching indeed is a highly complex activity. It is a social practice

which takes place in a specific context- time, place, culture, socio-political-economic

situation etc., and therefore reflects the values of that specific context. Herein,

coaching process is a part of teacher and student relationship. Buddha' coaching aims

at the individual development of each one in practicing Sīla, Samādhi and Paññā. The

Buddha said that proper attention is the main causal agent for doing wholesome

deeds. His object in this role is to enable the disciples to the capability of discourse

with proper attention.

Professional coaching uses a range of communication skills (such as targeted

restatements, listening, questioning, clarifying, etc.) to help clients shift their

perspectives and thereby discover different approaches to achieve their goals.32 These

skills can be used in almost all types of coaching. In this sense, coaching is a form of

meta-profession that can apply to supporting clients in any human endeavor, ranging

from their concerns in health, personal, professional, sport, social, family, political,

spiritual dimension, etc. there may be some overlap between certain types of coaching

activities.33 Coaching approaches are also influenced by cultural differences. 34

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Coaching is a form of development in which a person called a coach supports

a learner or client in achieving a specific personal or professional goal by providing

training and guidance because of having more experience and expertise than the other

and offers advice and guidance as the latter learns. Coaching and mentoring use the

same skills and approach but coaching is short term task-based and mentoring is a

longer term relationship. Sometime teacher need to support learner for improving

their learning and practices through coaching and mentoring. The Buddha did not

teach only to perceive everything as impermanent, suffering, and non-self, but also

how to live happily, peacefully with others, and how to success in life, how to solve

problems. So the Buddha can be seen as a coach in many suttas.

In the Brahmajāla Sutta, there arise issues dealt with the opinions of others,

the Buddha coached how to behave if anyone were to speak against the Buddha, or

against the Dhamma, or against the Saṁgha, on account of that the Buddha coached:

You should not give way to resentment, displeasure …For it you were to become
angry or upset in such a situation, you would only be creating an obstacle for
yourselves. …you should unravel what is false and point it out as false, saying: ' For
such a reason this is false, this is untrue, there is no such thing in us, this is not found
among us.35

And then the Buddha said if anyone were to speak well of the Buddha, or of

the Dhamma, or of the Saṁgha, on account of that the Buddha coached:

You should not give way to jubilation, joy…It others speak in praise of me, or in
praise of the Dhamma, or in praise of the Saṁgha,… saying : 'for such and such a
reason this is fact, this is true...36

The Buddha gave special instruction for what His disciples should say in a

particular situation.
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In the Mahāprinibbāna Sutta, the Buddha coached about how monks should

treat women. The Buddha said to Ānanda 'By not looking at them. But if we see them,

by not speaking to them. If they speak to us, be mindful.'37The Buddha recommended

monks to treat women the same age as their mothers the way they would treat their

mothers, etc. Indeed, it is impossible to associate with women. And, how can the four

groups of Buddhists works together as foundation for Buddhism when women as half

of the population are always excluded? Both women and men must come together as

established by the Buddha in supporting and promoting Buddhism. This coaching

therefore is focused on social convention and is likely to include a mixture of short

and long term objectives.

In the Siṅgāla Sutta, the Buddha mentored His laymen disciples to have better

relationship between parents and children, husband and wife, teacher and pupils, etc.

The Buddha's mentoring delivers long-term performance improvement in all levels of

society. Coaching in financial management also included in this Sutta; He divides his

wealth into four: one part he should enjoy, with two he invests in his work, and the

fourth he should save should there be any misfortune.38A financial coaching focuses

on helping laymen to restructure and reduce debt, reduce spending, develop saving

habits, and develop financial discipline. There is no doubt that the Buddhist teaching

is useful for any individual who conforms to the Buddhist teaching and way of life to

live in the world without engaging in conflict. It is very clear that coaching is a

valuable way of providing ongoing support for socio-economic development. As

happiness depends on socio-economic conditions, there is no happiness without socio-

economic development. Consequently, Samādhi and Paññā cannot arise and there is

no deliverance from suffering.

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In the Cūḷasīhanāda Sutta39, the Buddha taught monks how to reply to the

potential questions from wonderers of other sects together with answers because

occasionally they ask their doubts about Buddha's doctrines to His disciples. Monks

are obliged to proclaim and defend true teaching, especially in clarifying doubts or

correcting wrong views of others. The coaching might be taken, as a general

instruction because most monks are still not enlightened beings and they are not

skillful in answering of Dhamma.

In the Kinti Sutta, the course of action to be taken when there is disagreement

about the meaning and letter of the doctrine is outlined. In the exhaustive style that is

so characteristic of early Buddhist texts, the Buddha described four possible sorts of

disagreement over meaning and letter and coaches the following:

In this case, you ought to approach a Bhikkhu whom you consider to be particularly
easy to speak to; having approached him, you should address him thus: 'There is a
difference among you, Venerable sirs, over both meaning and letter. The Venerable
Sirs ought to know that it is because of this that there is a difference over both
meaning and letter. Let not the Venerable Sirs get into a dispute and so on.40

The speaker for the Saṁgha at large, mediating between the two factions, in

each case appealing to the most reasonable or moderate among them, and then appeals

to what would have been one of the most basic sentiments of the early Buddhist

Saṁgha, that is, not to let a difference break out into a dispute, which might possibly

lead to schism. The Buddha's advice in the Kinti Sutta on how to resolve potentially

schismatic disputes is direct evidence that can neither be substantiated nor denied.

This type of coaching is needed to have better relationships with Dhamma colleagues.

In the Kakacūpama Sutta, the Buddha admonished monk how anger should be

resolved, in any event, the Buddha coached:

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Our minds will be unaffected and we will say no evil words. We will remain
sympathetic to that person's welfare, with a mind of good will, and with no inner hate.
We will keep pervading him with an awareness imbued with good will and,
beginning with him, we will keep pervading the all-encompassing world with an
awareness imbued with good will -- abundant, expansive, immeasurable, free from
hostility, free from ill will.41

Herein, it can be studied that the Buddha did not say directly 'to be patient', He

simply identified and described current problematic behaviors so His disciple could

modify them by following His instruction. The Buddha did work to His disciples to

make positive changes in their lives and become more productive in humanity.

In the Bahuvedanīya Sutta, the Buddha coached Ānanda what he should be

told if wanderers of other sects would speak thus, 'The recluse Gotama speaks of the

cessation of perception and feeling, and declares that it is happiness. What is that?

How is that?' How to reply to other sets is that:

The Blessed One describes as a pleasure not only the feeling of pleasure. But a
Tathāgata describes as pleasure whenever and whereinsoever it is obtained.42

In so many suttas show there is communication between the disciples of the

Buddha and wanderers of other sects. The Buddha let them know what He expounded

and meaning of that through His disciples, intended not to misinterpret His teaching.

In the Ārakkha Sutta43, the Buddha coached in order to keep mind healthy,

when the mind is harassed by lust, hatred, stupidity, and intoxicating with pride. As

one’s mind is shaped by all the experiences, ideas and thoughts to which it is exposed,

the Buddha taught how to protect mind from four occasion with self-determination, '

My mind must be free from causes of lust, hatred, stupidity, and intoxicating pride'.

The decision a person makes must not only benefit the individual, but also be in the
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best interests of his or her family and the community as a whole. In the

Mahāassapura Sutta, the Buddha said to His disciples for self-determination, thus:

My bodily conduct, verbal conduct, mental conduct will be pure clear & open,
unbroken & restrained. I will not exalt myself nor disparage others on account of that
pure.44

It is useful and beneficial for all around them. Self-determination also has a

much more personal and psychology relevant meaning today: the ability or process of

making one’s own choices and controlling one’s own life. It is a vital piece of

psychological well-being; people generally like to feel in control of their own lives.

In the Dāruṇa Sutta, the Buddha said that disastrous are gain, honor and fame,

a bitter, severe danger to the attainment of unsurpassed security from bondage,

therefore, Bhikkkus, you should train yourselves thus: ' When gain, honor and fame

have arisen we will renounce them and will not let them establish a hold over our

hearts.'45The Buddha coached how to reflect on danger of obtaining gain and fame.

That is because where wise reflection helps, so one can avoid danger before arising.

Wise are those who learn from other's experience by wise reflections on danger of

gain and fame.

Mindsets are not just important for learning new skills but can affect the way

of thinking about everything. For example, a growth mindset can help one recover

from illness. In the Nakulapitu sutta46, the Buddha said to the Nakulapitā to overcome

pain thus: 'My body may be sick but my mind will not be sick', for his own good and

happiness for a long time. In this case, the Buddha helped to develop the right mindset

towards body and mind.

There is no doubt that coaching is the art of facilitating another's performance,

learning and development. Professional coaching uses a range of communication to

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help clients shift their perspectives and thereby discover different approaches to

achieve their goals. Therefore, coaching is a form of "meta-profession" that can apply

to supporting clients in any human endeavor, ranging from their concerns in health,

personal, professional, sport, social, family, political, spiritual dimensions and, in

Buddhism, also learning about Dhamma.

The Buddha supported His disciples to improve their learning and practicing

through coaching. The Buddha taught how to practice for progress, manage their time,

behave with their colleagues and handle adversity, etc. So many Suttas in which the

Buddha coached to overcome their biggest obstacles by helping them access their

inner wisdom and skill. Undeniably, in Buddhism, coaching is a part of effective

teaching.

Sharing Experience

Teaching is one of the most difficult jobs because it involves so much more

than teaching. Therefore, being successful as a teacher is not easy. It does involve

what student learns but it has to do with so much more. No matter what the subject

material is, a teacher needs to strive to make the subject interesting for the students

and makes them think that it is the most important area in their learning. Sharing

experience is one of the parts of teaching which builds connection and relationship

between teachers and students. Therefore, it plays a vital role in the teacher-student

relationship. Students do not want to come into a class and learn from a teacher who

seems disconnected and impersonal. Herein, although experiences are personal – but

there is a lot of lessons for learning for students. This is because learning from others'

experience helps them avoiding from making same mistakes and can often help to

admire the way they succeeded.

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Immediately on attaining Enlightenment, the Buddha's first concern was to

find things and person whom should be honored, and to obtain advice from. However,

He did not find another person like Him so that not to say anything about a person

who could be recognized as His teacher. He discovered Himself and indicated to

others the Noble Eightfold Path. Indeed, all Dhammas directly come from His own

knowledge, not from any other persons nor books. Therefore, He could share His own

experience to educate His disciple.

There is a tremendous comfort that comes when one can open up and share

hardships with someone who has been through it and who understands. There is also

tremendous value that comes from hearing advice from someone who has been in

similar difficulties and lived to tell about it. That is why it is so important that people

be willing to open up and share their story. It will inspire others to share their story

too. Iyanla Vanzant said that:

It's important that we share our experiences with other people. Your story will heal
you and your story will heal somebody else. When you tell your story, you free
yourself and give other people permission to acknowledge their own story.47

In the Pāsarāsi Sutta48, the Buddha explained about how He considered on

birth, decay, disease, death, sorrow and defilement by sharing His experience of

before awakened. He said He, too, being Himself subject to birth, decay, disease,

death, sorrow and defilement before attaining enlightenment. Moreover, the Buddha

told His followers how He met and left His foremost teachers Āḷāra Kālāma and

Uddaka Rāma putta and how to practice to attain enlightenment in detail. This sutta

offers documentation of the Buddha's life from a Bodhisatta up to the great

awakening. It is important to know how the Bodhisatta reflected on the true nature of

life, how He feels distressed, ashamed, disgusted when seeing an ill person, and the
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Bodhisatta's meditation experiences training under Āḷāra Kālāma and UddakaRāma

putta, and He found that they cannot teach Him how to stop suffering. This

information is required for those who want to practice rightly and attain

enlightenment. The Buddha's experience gives a lot of lessons to learners and

motivates to work harder for the liberation from Saṁsāra.

The Mahā-Saccaka Sutta49 records a dialogue between the Buddha and the

debater Saccaka. It includes a valuable document on the Buddha's life, giving the

graphic details of his asceticism, climaxing with the realization that His weakened

body is unable to support His mind in His spiritual quest. This Sutta shows what are

wrong practices based on the Bodhisatta's experience. The Buddha said Saccaka how

He practiced self-mortification, starvation austerity and then He realized that He is no

nearer to awakening, He reflected on His efforts, and wonders, "Could there be

another path to awakening?" and He recalled attaining the first absorption as a child

during the ploughing festival, and realized that He should not fear the pleasure that

has nothing to do with sensual pleasures and unwholesome states. This is the crucial

turning-point wherein He gives up this wrong view. This allows Buddhists to learn

from the Buddha's mistakes and avoid making the same ones without losing most

valuable asset.

In the Saṅgārava Sutta50, the Buddha explained to Bhāradvāja about person

who directly knows the Dhamma for himself regarding things not heard before. At

that time, there were so many recluses and Brahmins who proclaim the fundamentals

of the holy life after they have reached the consummation and perfection of direct

knowledge. The Buddha made clear Bhāradvāja's doubt about recluses. The Buddha's

explanation is based on how He considers upon household life, His experience before

awakening, how He realized the path to awakening, what is the four noble truth of
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suffering as He directly knows. At the end of this explanation through own

experience, Saṅgārava took refuge from that day forth for life.

In the Dvedhāvitakka Sutta51, the Buddha taught monks to see the advantages

of engaging in wholesome thoughts and the dangers of the unwholesome thoughts.

The Buddha said that before enlightenment, it occurs to Him: thoughts of sensual

desire, thoughts of ill will, and thought of cruelty, and on the other side thoughts of

renunciation, thoughts of non-ill will, and thoughts of non-cruelty. The Buddha said

monks how He abides with these thoughts and how He understands thus: this thought

of sensual desire has arisen in me. This lead to affliction, obstructs wisdom, causes

difficulties, and leads away to Nibbāna. The Buddha taught monks how to remove

unwholesome thoughts and how to reflect upon wholesome thought together with the

way of thinking and practicing He used. It can be observed that the Buddha usually

talks about His meditation experience in teaching.

The Cūḷasuññata Sutta52 is dealt with the Buddha's own "abiding in

emptiness". The Buddha said Ānanda "even now I am one who is much devoted to

abiding in emptiness", "As before, Ānanda, so do I now often abide in emptiness."

The Buddha went on to elaborate the "truly real, undistorted, utterly pure descent into

emptiness". Firstly, the practitioner should begin to "cultivate oneness" by avoiding

the perception of people, that is, not to look at society in terms of the defilements of

liking and disliking. Instead, one should first focus on the "oneness dependent on the

community of monks," and then turn to the perception of forest, that is, to mindfully

observe nature. The sutta climaxes with the teaching on the sign-less concentration of

mind leads to Arahanthood. The Buddha closed by declaring that the "truly real,

undistorted, utterly pure descent into emptiness" is a universal practice of all true
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spiritual seekers, and exhorted Ānanda to abide in that same emptiness. All practices

the Buddha taught are He has already accomplished before.

In the Lakkhaṇa Sutta53, the Buddha preached about thirty-two marks peculiar

to a Great Man, and the possessor of which would either become a wheel-turner or the

supreme self-awakened Buddha, with specific actions to have thirty-two marks. Thus

the marks are the result of past good deeds. These marks of the Buddha show how he

did good deeds in the past. Good deeds such as great effort in wholesome deeds,

given up killing living beings, speaking Dhamma-related words, shows no anger,

always calm, gave exquisite, delicious food, desirous of everyone’s benefit, given up

idle chatter, habitually harmed no life, never stared at others negatively are parts of

His experiences, which brings these outstanding physical features. From this sutta,

other can learn what to do good deeds like the Buddha did or how to be a Great Man.

The Paṭhamauruvela Sutta54 is about the conservation of the Buddha and

Brahma Sahampati concerning the Dhamma which should be honored, respected, and

a place to dwell. The Buddha preached how He thought Himself to rely on other

higher than Him, and but He did not see anyone and anything. If a proper teacher

cannot be found, then, He reflected that the Dhamma should be respected. He

admonished to take the Dhamma as refuge. The Sutta records that even the Buddha

reflected over His need of a spiritual teacher to show deference to and even the

Buddha venerates the Dhamma which makes Him Buddha, fully self-awakened.

Therefore, it is very significant message that the teaching is above the teacher, that the

Dhamma is above the person, is stressed by the Buddha at the beginning of this

Buddha’s life. From His experience, it is learned that practicing the Dhamma in

accordance with the Dhamma, properly practicing, and dwelling in accordance with

the Dhamma is the best way of living.

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In the Gayāsīsa Sutta55, the Buddha preached about His experience before His

enlightenment, how He developed spiritual powers in a series of eight continuously

purified understandings based on Dibbacakkhu-ñāṇa, conversing with devas, leading

to the Enlightenment. In the DutiyaIddhipāda Sutta56, the Buddha, even as Bodhisatta,

before enlightenment, developed the four Iddhipādas and exertion, and as a result

enjoyed great psychic power. In the Tapussa Sutta57, the Buddha told Ānanda how He

Himself had attained to Buddhahood by passing through the nine successive stages,

(anupubbavihāra). These nine stages consist of the four Jhānas, the four āyatanas

(akasanancayatana,etc.), and, as the crowning stage, the saññāvedayitanirodha. In

the Upaññāta Sutta, the Buddha exhorted to strive like Him,

Willingly, I will let only skin, sinews and bones remain; let my body dry up, and flesh
and blood, too. There will be no end in my effort until I have won what can be won
by strength, effort, striving!58

The Buddha stated that He had Himself put in every effort humanly possible

and, on that account, attained the supreme self-awakening. And then, the Buddha

invited others to exert that same unrelenting effort for self-awakening. The Sutta, as a

whole, is an affirmation of personal salvation for all without resorting to any external

agency.

In the Nagara Sutta59, that recounts how the Buddha, when He was still a

Bodhisatta, noticed the sufferings of the world, and how He discovered the way out of

this suffering. So this sutta deals with the nature of the arising and the ending of

suffering. The Buddha directly knew step by step dependent arising of suffering,

dependent ending of suffering and Liberation. He Himself said ' That it occurred to

me'. Nothing is more empowering than putting 'thoughts' out there for the listener to
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see. Experiences are personal-but there is a lot of learning that can be derived from

them as well. This is impactful way of learning if the teacher has special expertise.

In the Pubbesambodha Sutta60, the Buddha Himself got the answer of ' What

is the satisfaction, danger and the escape on account of the four elements?' such

question is made by Himself. Then, the Buddha let others know how He thinks about

the four elements, what He thoroughly understands as it really is, the satisfaction as

the satisfaction, the danger as the danger and the escape as the escape from these four

elements, it become the source of teaching, and valuable knowledge for others.

There are various options for the Buddha to share His own experiences with

others because He is a teacher and perfect in morality, concentration and wisdom. He

has full of experience concerning the Dhamma. The Buddha used His experience to

educate others for liberation. It can be learnt that His shared experiences are powerful

to enhance individual experiences. His disciples value the teaching that comes from

His experience. Therefore, it is very clear that the Buddha shared His own experience

in teaching and it became one of the valuable ways of teaching in Buddhism.

Listening

Listening is a skill which also includes in interpersonal skills. It is also come

from social intelligence that relies on paying attention to the actions and speech of

others and interpreting it correctly as part of forming a response. Effective listening is

very often the foundation of strong relationships with other in various fields. In the

teaching process, teacher has to pay attention each and every word spoken by the

students in order to give some suggestions. Their suggestions facilitate further

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learning and may increase student's satisfaction. It is seen that the Buddha also did

these formal tasks of teacher in some suttas.

The best explanations of the inherent value of listening comes from Remen, in

her remarkable book Kitchen Table Wisdom: Stories That Heal:

I suspect that the most basic and powerful way to connect to another person is to
listen. Just listen. Perhaps the most important thing we ever give each other is our
attention. And especially if it's given from the heart. When people are talking, there's
no need to do anything but receive them. Just take them in. Listen to what they're
saying. Care about it.61

The Sabbhi Sutta is about a conversation between the Buddha and a group of

Satullapakāyika Devas. Each one spoke one verse before the Buddha;

One should associate only with the good;

With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse...62

Then another deva said this to the Blessed One: “Which one is well spoken?”

The Buddha suggested that all have spoken well in their own way, but listen to me,

too: Let one associate only with the good, to the good be close: through knowing the

true; Dhamma, one is free from all suffering.63Giving the same answer, the Buddha

agreed with the necessity of making companions of good men. On some occasions

devas come to the Buddha for clarification of Dhamma problems. In Saṁyuttanikāya,

Satullapakāyika Vagga64 contains a whole group of Suttas in which Satullapakāyika

devas are stated to have visited the Buddha, spoke many verses on different topics. It

is seen that the Buddha gave a lot of suggestions to them in this Vagga.

Anāthapiṇḍika died before the Buddha and was born in the Tusita heaven.

That same night he visited the Buddha at Jetavana and uttered a song of praise of
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Jetavana and of Sāriputta who lived there, about following Dhamma is the best

purification with some verses.65Similarly, other devas such as Sīva deva, Khema

deva, Serī deva, they also approached the Buddha with some Dhamma verses to

confirm what they know is true or not, and also listened the Dhamma related to these

verses again from the Buddha.66 Besides devas, Brahmas also have desire to utter

some Dhamma verses in front of the Buddha. In the Samaya sutta, four Brahmas from

the Pure Abodes have gathered in order to see the Buddha and each spoke a verse in

His presence.67The Sanaṅkumāra Sutta, the Devadatta Sutta and the Andhakavinda

Sutta also include some verses uttered by the Brahmas in front of the

Buddha.68Listening skills are needed to develop empathy and understanding with the

students and to assess whether they understand what they are being taught. Some

intelligent students have desire to say how they reflect on subject. Ven. Sāriputta

reflected on what a mendicant should revere in order to develop the wholesome. He

reported to the Buddha that these things are indeed found in himself. Then the Buddha

approved what he described to seven factors which a Bhikkhu, desiring to abandon

unrighteous ways, make righteousness become, should respect, revere and rely on.69

In the Appaka Sutta70, king Pasenadi told the Buddha that in his view few are

they who are not intoxicated by great wealth and misconduct themselves when they

become rich. The Buddha agreed with his statement and added some more facts thus;

impassioned with sensual possessions, greedy, dazed by sensual pleasures, they do not

awaken to the fact that they've gone too far-like deer into a trap laid out. Afterwards it

is bitter for them: evil for them the result. Also in the Kalyāṇamitta Sutta71, the king

approached the Buddha and said that it occurred to him that this Dhamma is for one

with good friends. The Buddha agreed and repeated to the king the teaching that He
 102

gave to Ānanda on the importance of good friendship; admirable friendship is actually

the whole the holy life, this is not the half.

In some suttas, the Buddha first paid attention to what they said that encourage

them to communicate fully, openly and honestly, and then He replied with some

related Dhamma talk. By using active listening, He built the relationship of trust and

care essential to students' motivation to learn in further teaching. The Buddha can be

said that as a good communicator He not only gives messages but also receives others

messages. The Buddha proves that a good teacher must be a good speaker as well as a

good listener.
 103

Notes

1
M. I. 20.
2
D. III. 117.
3
S. II. 54.
4
D. II. 178.
5
A. I. 23.
6
M. III. 191.
7
S. I. 222.
8
A. I. 87.
9
M. III. 75.
10
M. III. 216.
11
M. III. 216.
12
S. I. 446.
13
S. I. 150.
14
S. III. 393.
15
S. I. 394.
16
M. I. 182.
17
S. I. 267.
18
A. III. 396.
19
Jeffrey I Moore, " Everyday Power: 60 Buddha quotes about life, death, peace, and love",
accessed 26 April, 2019, https://everydaypowerblog.com/buddha-quotes-on-love
20
H Petr, " 25 Beautiful Buddha Quotes To Inspire And Motivate You", accessed 26 April,
2019, https://list25.com/25-beautiful-buddha-quotes-to-inspire-and-motivate-you
21
Dan Western, "Miscellaneous Quotes: 42 Brilliant Buddha Quotes on Peace, life and
Happiness", accessed 25 April, 2019, https://wealthygorilla.com/buddha-quotes-on-peace-life-
happiness
22
Chalene Barry, " QUOTES: The Top 70 Buddha Quotes", accessed 26 April, 2019,
https://addicted2success.com/quotes/the-top-70-buddha-quotes
 104

23
Bright Drops, " 30 Famous Buddha Quotes on Life, Spirituality and Mindfulness", accessed
26 April, 2019, https://brightdrops.com/buddha-quotes
24
W. Frank, The Renewal of Generosity: Illness, Medicine, and How to live (Chicago:
University of Chicago Press, 2009), 2.
25
A-a. I. 257.
26
S. I. 97; "Discourse concerning grandmother", myanmernet, accessed 22 April, 2019,
https://www.myanmarnet.net/nibbana/tipitaka/ayyika.htm.
27
A. II. 50.
28
S. II.97.
29
D. II. 118; "the discourse about the great emancipation", Sutta Central, accessed 2 April,
2019, https://legacy.suttacental.net/en/dn16.
30
D. II. 118; "the discourse about the great emancipation", Sutta Central, accessed 2 April,
2019, https://legacy.suttacental.net/en/dn16.
31
M. II. 307.
32
Elaine Cox, Coaching Understood: a Pragmatic Inquiry into the Coaching Process (Los
Angeles: Sage Publications, 2013), 124. .
33
Elaine Cox, The Complete Handbook of Coaching (London: Sage Publication, 2010), 172.
34
Philippe Rosinski, Coaching Across Cultures: New Tools for Leveraging National,
Corporate, and Professional Differences (London: Nicholas Brealey Publishing), 29.
35
D. I. 1; "The all-ambracing net of views", Sutta Central, accessed 2 April, 2019,
https://legacy.suttacentral.net/en/dn1.
36
D. I. 1; "The all-ambracing net of views", Sutta Central, accessed 2 April, 2019,
https://legacy.suttacentral.net/en/dn1.
37
D. II. 116.
38
D. III. 146.
39
M. I. 92.
40
M. III. 26; Alexander Wynne, " The Oral Transmission of Early Buddhist Literature",
Academia, accessed 22 April, 2019,
https://www.academia.edu/9209691/The_Oral_Transmission_of_Early_Buddhist_Literature.
41
M. I. 173; Thanisaro Bhikkhu, "The simile of the saw", Access to insight, accessed 21 May
2019, https://www.accesstoinsight.org/tipitaka/mn/mn.021x.than.html.
42
M. II. 59; Nyanaponika Thera, "The Many kinds of feeling", Access to insight, accessed 21
May 2019, https://www.accesstoinsight.org/tipitaka/mn/mn.059.nypo.html.
43
A. I. 435.
44
M. I. 338.
45
S. I. 424.
46
S. II. 1.
47
Amy Rees Anderson, " The important of sharing your experiences with other people",
accessed 26 April, 2019, https://www.amyreesanderson.com/blog/the-importance-of-sharing-your-
experiences-with-other-people
 105

48
M. I. 216.
49
M. I. 299.
50
M. II. 424.
51
M. I. 161.
52
M. III. 147.
53
D. III. 117.
54
A. I. 327.
55
A. III. 123.
56
A. II. 72.
57
A. III. 233.
58
A. I. 52.
59
S. I. 327.
60
S. I. 379.
61
M.D. Rachel Naomi Remen, Kitchen Table Wisdom: Stories That Heal (New York:
Riverhead books, 1996), 143.
62
S. I. 16; " With the Good", Sutta Cental, accessed 11 May 2019,
https://legacy.suttacentral.net/en/sn1.31.
63
S. I. 16.
64
S. I. 16.
65
S. I. 53.
66
S. I. 55.
67
S. I. 24.
68
S. I. 155.
69
A. II. 489.
70
S. I. 73.
71
S. I. 87.
 Chapter four

Some Effective Teaching Methods

Teaching is a complex art and every teacher has different talents and attitudes.

For a teaching method to work, it has to be appropriate for both the students and the

teachers, and for the subject matter as well. There is no one the best teaching method

because all of learners do not follow the same way. Different students like to learn in

different ways. Different methods will help foster learning in different ways. In Suttanta

Piṭaka, the Buddha used many different teaching methods to be effective in

remembering, easy to understand. Different teaching methods will help foster leaning

in different ways. Different students have different desires to learn in different ways.

The Buddha also used different methods of teaching to publish the Dhamma.

Refutation

At the time of the Buddha, India is like a museum that preserves the traditional

customs and manners, thoughts and philosophies, cults, creeds, beliefs, and caste

systems, over a long period to time. Nobody could determine right or wrong regarding

with these aspects. When the Buddha appeared, He cleansed their fallacies,

superstitions and corruption by making people see their ignorance, wrong views, and

wrong actions. Through many suttas, the Buddha refuted and corrected their principles,

views, opinions, and practices because He obtained a penetrating view of their

 107

characters and thoughts, traditional views, there by taught in a manner that befitted

them. Hence, refutation1 becomes one of the His teaching methods.

In consequence, He had to bring about a powerful revolution in thought and in

society. He brought this about not in the revolutionary mode of such later revolutions

as the French revolution in Europe, and the Russian Revolution. He did not bring about

His revolution through blood-shed, through torture and mayhem, through murder,

through compelling speeches, or by stirring the minds of men and women into anger.

He brought about His revolution entirely through His limitless compassion, through a

policy of non-violence and peaceful compassion. The results of those are deeply etched

and embedded in the minds of millions in a large number of countries in the East.2

Others said that the Buddha is the first religious leader who brought about a thought

and social revolution because of His teaching by refutation.

The Buddha described the Noble Eightfold Path as the middle way of

moderation by the Four Noble Truths to refute practices two extremes of sensual

indulgence and self-mortification. He firstly introduced five ascetics with whom he had

previously practiced severe austerities. Avoiding both these extremes, He had realized

the Middle Path. So in the very first discourse, the Dhammacakkappavattana Sutta3

was preached by way of refutation to old policy of the two extremes.

In the Mahātaṇhāsaṅkhaya Sutta4, the Buddha refuted the view that the same

consciousness wanders from life to life without the break of identity. According to this

Sutta, Sāti Thera, a fisherman's son, went about saying that, according to the Buddha's

doctrine, one's consciousness runs on and continues without breaking. Hearing this, Sāti

Thera was therefore brought before the Buddha and acknowledged that he had spread

such a view. The Buddha explained that He had always taught that consciousness arises
 108

only by causation and clarify that without assignable condition, consciousness does not

come about. There are four substances (āhāra), which either maintain existing

organisms. The derivation and birth of all four substances is craving. Actually, this is

the Noble Truth of the origination of suffering: the carving that makes for further

becoming. And then mentioned three things must combine for a conception to take

place. To counter this wrong view that a self-identical consciousness transmigrates

from one life to the next, the Buddha taught dependent origination, showing that

consciousness invariably arises dependent on conditions. This refutation become an

integral part of teaching which shed the light on how Theravāda Buddhism understands

consciousness.

Herein it is needed to understand that rebirth consciousness is a result of a causal

effect. To Arahant, there is no cause for such consciousness to rebirth again. But other

religion accepts that conscious is a self that transmigrates form one existence to the next

and is identified-with as 'I' or ' mine'. That wrong view is called 'transmigration' or

'reincarnation' in other religion. It is directly associated with the view of 'existence of

soul or self'. 'There is no self' is the truth but which is inherently difficult to accept.

There are so many doctrines in which the Buddha denied the view of ' existence of self'.

The Buddha made arguments for such wrong view by presenting the doctrine of 'non-

self': the argument by showing five aggregates, the argument by pointing at three

Universal characteristics, and the argument by the doctrine of Dependent Origination.

He firstly refuted that living beings are composed of five aggregates, a person is no

more than the five aggregates. Therefore, there is no self. Secondly, these five

aggregates have the characteristic of impermanent. What is impermanent – form,

feelings, perceptions, volitional formations, consciousness – cannot be realistically

called a self as there is nothing within these Five Clinging-Aggregates and any
 109

individual which can direct. What is impermanent is stressful. What is stressful cannot

constitute a self – it is Anatta – not-self. It is not fitting to regard what is inconstant,

stressful, subject to change as: 'This is mine. This is my self. This is what I am'.

Therefore, it is clear that there is no self. Thirdly with the doctrine of Dependent

Origination, the Buddha also refuted 'theory of self' with the explanation of

conditionality and dependent nature of all physical and psychical phenomena.

Needless to say, Buddhism consistently rejects the notion of a creator deity. The

nearest term to this concept is "Great Brahmā" (Mahābrahma) such as in the Dīgha

Nikāya, however while being kind and compassionate, none of the Brahmā are world-

creators. As to the denial of a creator-god, there are many references in the teaching of

the Buddha. The Buddha never admitted the existence of a creator whether in the form

of a force or a being. In the Aṅguttara Nikāya the Buddha denied of three divergent

views. One of these was: "whatever happiness or pain or neutral feeling this person

experiences, all that is due to the creation of God"5. According to this view people are

what they were willed to be by a creator. Their destinies rest entirely in his hands, their

fate is also preordained by him. The Buddha totally refuted all these views.

Criticizing this fatalistic view can be studied in the Titthāyatana Sutta, the

Buddha's legitimate refutation. Owing to the creation of a God men will become

murderers, thieves, liars, slanderers, malicious, and perverse in view. Thus for those

who fall back on the creation of a God as the essential reason, there is neither desire nor

effort nor necessity to do this deed or abstain from that deed.6

In the Devadaha Sutta the Buddha, referring to the self-mortification of naked

ascetics, the Buddha remarks that If beings experience pain and happiness as the result

of God's creation, then certainly these naked ascetics must have been created by a

wicked God, since they suffer such terrible pain.7

 110

Refuting the theory that everything is the creation of a God, the Bodhisatta

stated in the Mahābodhi Jātaka that If there exists some Lord all-powerful to fulfill in

every creature bliss or woe, and action good or ill; that Lord is stained with sin. Man

does but work his will.8

So if God has no responsibility, who has responsibility for bad or good or who

can save according to the Dhammapada verse 165: No one saves us but ourselves, no

one can and no one may. By oneself, one must walk the path, for that the Buddha clearly

showed the way9. All beings are the owners of their Kamma, whatever Kamma that one

does, for good or for ill, of that one will be heir, and they themselves have

responsibilities for their deeds. Therefore it can be observed that the fundamental

teaching of the Buddha, Kamma and its result, refute the doctrine of creator.

God-belief can urge the destructive wrong views which deny the Kammic

results of action. It means to go against the law of cause and effect. According to this

law, if one plants orange seed, one will reap oranges. One plants apple seed, one will

reap apples and so forth. One cannot plant apple seed and reap oranges-it is totally

absurd and illogical. Thus this law which can support the fact that why there is no

creator. However some claim that the belief in a God is necessary in order to explain

the origin of the universe. For this aspect, the Buddha described the universe being

destroyed and then revolving into its present form over a period of countless millions

of years. The first life formed on the surface of the water and again, over countless

millions of years, evolved from simple into complex organisms. All these processes are

without beginning or end and are set in motion by natural causes. 10 This is another

refutation as for operating of the universe without the creation of God.

The theory of Kamma is a fundamental doctrine in Buddhism. There are three

controversial points regarding the law of Kamma. Firstly all present conditions are due
 111

to Past Kamma alone? It is believed that all physical circumstances and mental attitudes

spring solely from past Kamma that the Buddha contradicted. According to Buddhism,

this inequality is due not only to heredity, environment, but also to Kamma. In other

words, it is the result of their past actions and present actions. The Buddha declared "it

is volition that I call Kamma, by volition one performs Kamma through body, word or

mind."11 Another issue is that which one is most important, bodily, verbal or mental

action. Concerning this issue, the Buddha refuted the theory that ' bodily action is most

reprehensible for the performance of evil action'12 and also refuted the theory that"

bodily actions and verbal actions are vain, only mental actions are the true"13 Whether

it is physical, verbal, or mental action, volition is the mental factor of an urge to do,

say, or think something. The most significant factor involved in these three actions is

volition (cetanā). Result is totally depend on volition not on the types of action.

Therefore, it can be researched that Teaching by refutation is also useful for explaining

of the controversial points in the law of Kamma.

The Buddha also refuted three major wrong views in the Mahācattārīsaka

Sutta14: the doctrine of non-causality (akriyāvāda), the doctrine of non-action

(ahetukavāda), the doctrine of nihilism (natthikavāda). The Buddha explained what the

right view is:

There is efficacy in giving, there is efficacy in offerings, there are wholesome and evil
deeds', there is a result of wholesome and evil deeds; there are this world and another
world; there is father or mother; there are beings who are reborn spontaneously; in the
world there are noble persons who have reached a wholesome attainment, who are well
gone and have progressed well, who by their own knowledge and experience abide in
having themselves realized this world and the other world.15

The Buddha also denied the eternalism and annihilism, but He taught the Four

Noble Truths, realism in terms of philosophy. 16 With this, the Buddha refuted both

eternalism and annihilism.

 112

It can be easily seen that the Buddha ever criticized the cast system. He

condemned the caste system, which He considered unjust. He pointed out that there

existed wicked and cruel people as well as virtuous and kind people in every caste. Any

person who had committed an evil would be punished accordingly by his action no

matter what caste he belonged to. He explained that a person can be high or low

according to his good and bad deeds. Therefore, according to the Buddha, whether

superior or inferior is dependent on the good and bad actions of a person and but not

his birth. The Buddha introduced the idea of placing a higher value on morality and the

equality of people instead of on which family or caste a person is born into. This was

also the first attempt to refute discrimination and slavery in the history of mankind. The

Buddha said: By birth one is not an outcaste, by birth one is not a Brāhmin, by deeds

alone one is an outcaste, by deeds alone one is a Brāhmin.17 Only through refuted

teaching, right view might become a globally accepted fact.

The Buddha also refuted the discrimination of gender. He asserted that there is

no significant differences between women and men. He said: `Having gone forth from

home into homelessness in this Dhamma and training taught by the Tathāgata, women

are able to realize enlightenment and the stages leading up to it' 18. And again: `Whether

it be a man or a whether it be a woman, whoever travels in the Chariot of Dhamma shall

draw close to Nibbāna'. In the view of the Bhikkhunī Soma, she said to Māra thus: "A

woman's nature is unimportant when the mind is still and firm, when knowledge grows

day by day, and she has insight into Dhamma. One who thinks such thoughts as 'I am a

woman' or 'I am a man' or any other 'I am...'19. Discrimination of gender is a wrong view

of Māra Deva. Only ordinary person with the clinging of Sakkāya diṭṭhi has such kind

of view.
 113

Hence, the first public speaker to against entrenched Brāhmins' views, was the

Buddha. The Buddha clearly pointed out and logically argued such fallacies,

superstitions, cruel forms of sacrificial offerings, customs and traditions are wrong, in

order to make ignorant people think rationally and critically. Those who came to see

Him and to debate Him, assuming that their views are absolutely right, at last they

accepted their views are wrong and became His obedient disciples. So refutation is one

of the remarkable teaching method of the Truth to those who hold the wrong views.

Using Analogy

A special characteristic in the Buddha's Teaching style was teaching by analogy

using similes, metaphors, examples and instances. If calculated, the number of similes

and metaphors He had used exceeds thousands. He had used all these similes and

metaphors from daily life and from His environment. Figurative language involves the

use of simile, metaphors. Simile is one of the common form of figurative language. It

compares two different things in an interesting way. Metaphors show learners how to

make connections between the concrete and the abstract, prior knowledge and

unfamiliar concepts. This method allows the listener to gain insights in learning.

The Buddha's Teachings are full of such similes and metaphors. With the help

of similes and metaphors as an effective part of His teaching method, the Buddha

explained ultimate realities to His audience. These figures of speech are significant and

important from the preaching point of view. It can be said that similes and metaphors

concretize the most abstract things. The Buddha had utilized similes and metaphors to

enable the listener understanding the Dhamma which is profound, comprehensible

difficult to realize, hard to understand, subtle and comprehensible only by the wise.
 114

Perhaps without these figurative images the listener may have difficulties in

understanding the meaning of His teachings.

The Buddha's teaching is all about Citta, Cetasica, Rūpa, and Nibbāna. Of them,

Citta, Cetasica and Nibbāna are not tangible and abstract nouns. The Dhamma is also

intangible subject such as Four Noble Truth, Law of Kamma, Universal characteristics,

and Eight-fold noble path. The most effective way to explain them is using figurative

languages. The oldest similes, as found in the Pāḷi canon, are scattered through the texts.

Firstly, the entire subject of Buddhism, the Dhamma is explained with simile.

The Buddha explained how the Dhamma is similar to a raft, being for the purpose of

crossing over, not for the purpose of grasping and so on.20 In this little simile — which

is part of a longer Sutta that tells a story — the Buddha described someone who needs

to get to the safety of the other shore because there is danger where he is, and there is

no bridge or ferry or boat nearby, so he puts together a raft. When he gets to the other

side, he is so pleased with the raft that he decides to carry it around on his head. The

Buddha asked His monks if that is the right thing to do, and they answered it is not. He

suggested that the one who has crossed should put the raft down. He ended the teaching

by saying: "When you know the Dhamma to be similar to a raft, you should abandon

even the teachings, how much more so things contrary to the teachings."21 One should

be careful in taking the meanings of these similes. This does seem to indicate that once

one gets to the other shore (i.e. "is enlightened"), one should let go of the Buddha's

Dhamma (teachings). The message to be taken here is to let go of clinging to the

righteous Dhamma, it is just used to apply for the purpose of Enlightenment. Putting

the raft down does not mean to stop trying of Noble Eight-fold Path, but letting go of

clinging to that Path. This simile reminds that to be understanding of very subtle

clinging which is associated with the Dhamma.

 115

According to Buddhism, life is combination of mind and matter, with the

absence of 'self'. The Blessed One had described knowledge that Nāma as distinct from

Rūpa by giving the example of a ruby in the Samaññaphala Sutta22. A precious gem

named Veluriya, which has a thread of either brown, yellow, red, white or light yellow

color placed in it, is taken in the palm of the hand for observation. A man with good

eyesight is able to distinguish the gem from the thread; he can see clearly the coloured

thread embedded in the body of the gem. Likewise, the meditator is able to differentiate

the knowing mind from the object to be known; he knows also the knowing mind

(consciousness) rushing out towards the object to be known. In this simile, the material

object is like the precious gem, the knowing mind is like the thread. And like the thread

embedded in the gem, the consciousness plunges towards the object. Thus the

differentiation between mentality and materiality is illustrated by the simile. This simile

makes clear the conscious from the material objects known. So it can be said that simile

is play an important role in describing the knowledge.

As the Buddha's teachings are based on the cause and effect. The Buddha said

that Viññāṇa (consciousness) is conditioned, that it cannot arise in the absence of its

relevant cause. The Buddha cited the simile of a fire which is designated according to

its origin. The fire that originates with wood is called wood-fire that which starts with

grass is called grass-fire and so on. Likewise, consciousness is conditioned by

something and it is labelled according to that which conditions it. Thus the

consciousness that arises from eye and visual form is called visual consciousness

(cakkhu-Viññāṇa) that which stems from ear and sound is called auditory consciousness

(Sota- Viññāṇa) and so forth. In short, the consciousness is specified according to the

sense-object and the sense-organ which together give rise to it. When the cause of a fire

changes so does its designation. A grass-fire becomes a bush-fire when the fire spreads
 116

to the bush. In the same way, consciousness is changed its label according to the sense-

object and the sense-organ on which it is dependent. In the case of the same sense-

objects and the same sense-organ, too, it is the new consciousness that occurs at every

moment in the mental process.23 Thus to realize the truth about mental process is to be

free from annihilation belief whereas a false view of it leads to eternity-belief. Simile

also helps to understand the continuity of the cause and effect.

Simile is useful in explaining signs or characteristics that are difficult to see.

One of them is impermanence which means that everything is changing and nothing is

permanent. This is to emphasize on the fact that there is no being or power in the

universe that can prevent old age, Sickness and Death. He gave the simile of the river

to explain it. Simile of River: water in river seems the same, but the drops of water that

constitute it are changing every instant. Emphasis on Impermanence involved the

rejection of any unchanging, permanent, eternal substance or essences such as atman.

To remove wrong view, the Buddha used analogy in His teaching. In the

Pheṇapiṇḍūpama Sutta24, each one of the five aggregates are explained with the help

of simile thus: 'Form is like a lump of foam, feeling like a water-bubble, perception like

a mirage, volition like plantain trunk and consciousness like an illusion. Simile is useful

for explaining fundamental teaching of Buddhism; three universal characteristics and

five aggregates.

In the Nakhasikha Sutta25, the Buddha put some grains of soil on His fingernail

and compared it to the earth. Using that comparison of such a simile, He explained:

In the same way, monks, for a disciples of the noble ones who is consummate in view,
an individual who has broken through, the suffering and stress that is totally ended and
extinguished is far greater. That which remains in the state of having at most seven
remaining lifetimes is next to nothing: it's not a hundredth, a thousandth,, a one
hundred-thousandth, when compared with the previous mass of suffering. That's how
 117

great the benefit is of breaking through to the Dhamma, monks. That's how great the
benefit is of obtaining the Dhamma eye.26

Simile the same as the above. Even so are the beings born elsewhere and not among
humans greater by far than those born among humans.27Another simile is the same as
the above. No material form, even as much as can be taken up on the tip of the finger-
nail, is impermanent. It is the same with the other Khandhas. Therefore is the holy life
set forth for the utter destruction of suffering.28 Using the same simile, in this case, the
Buddha preached three different concepts. Similes are used in explaining comparison
of amount of different chance.

This analogy is just meant to illustrate how something is very rare. The overall

message seem to be that it is very rare to be human and at the same time have access to

the Buddha Dhamma. In the Paṭhamachiggaḷayuga Sutta29, the Buddha taught His

disciples that it is far more difficult to be reborn as a human being than the yoking of a

turtle. There was a bling turtle, swimming randomly in an unfathomable ocean, and

then there was a yoke adrift in this ocean. He asked whether it might be possible that in

the course of time the yoke arrived at the precise place and time where and when the

turtle put up his head, and yoked on to it and told his disciples that while such an

occurrence is extremely unlikely, it is a thousand times harder to obtain "opportunity to

become a man again by a man who has expired and is reborn once in any of the four

realms of misery." The simile is intended to show that a reborn is unlikely to be merely

by chance and that one has to earn it by performing good deeds and abstaining from

doing the bad.

The Buddha made the famous statement: "Bhikkhus, this rebirth process, where

beings whose minds are covered by ignorance and are bound to it by bonds of craving,

has no discernible (na-paññāyati) beginning". The rest of the sutta is as follows:

What do you think, bhikkhus: Which is greater, the tears you have shed while trapped
in this rebirth process — crying because of being born into a bad birth and being
 118

separated from loved ones in good births — or the water in the four great oceans?
Excellent, bhikkhus. It is good that you thus understand the Dhamma taught by me.
This is the greater: the tears you have shed while trapped in this beginning-less rebirth
process — not the water in the four great oceans. Why is that? A beginning to this
rebirth process is not discernible.30

The Buddha made many other analogies to show the length of beings: it is

immeasurable. In another analogy, the blood from uncountable times where one is

killed when born a specific animal (deer or cow, for example) is more than the water in

the four oceans. In fact, there are many suttas in the "Anamatagga Saṁyutta31" and

"Opamma Saṁyutta32" of the Samyutta Nikāya that provide many more similes or

descriptions to illustrate the beginning-less rebirth process, during which an infinite

amount of time had passed.

A Mahā kappa (A aeon) is generally taken to mean a world cycle. How long is

a world cycle? In the Saṁyutta Nikāya33, the Buddha used the parables of the hill and

mustard-seed for comparison: Suppose there was a solid mass, of rock or hill, one

yojana34 wide, one yojana across and one yojana high and every hundred years, a man

was to stroke it once with a piece of silk. That mass of rock would be worn away and

ended sooner than would an aeon. Suppose there was a city of iron walls, one yojana

in length, one yojana in width, one yojana high and filled with mustard-seeds to the

brim. There-from a man was to take out every hundred years a mustard-seed. That great

pile of mustard-seed would be emptied and ended sooner than would an aeon. To guess

the dimension of existence of world, the Buddha gave such similes.

Nibbāna is not a splendid palace, city, or country. It is not like a bright light or

some kind of clear, calm element. In fact Nibbāna, as an unconditioned reality, has

simply the nature of cessation called "the characteristic of peacefulness"

(Santilakkhana). It is the cessation of the defilements and the rounds of suffering. Or, it
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is the nonexistence of conditioned phenomena (visalikhara), the cessation of

conditioned phenomena, and the opposite of what is conditioned. Nibbāna is described

as being beyond logic, too profound and difficult to be understood through common

knowledge, and experienced only by the noble by means of empirical knowledge. When

Nibbāna is experienced by a meditator through path knowledge, his mind is freed from

all sorts of defilements. Nibbāna is simply the cessation of mental and physical

phenomena that becomes manifest as the sign less (animittapaccupaṭṭhāna) to a noble

one. So although one has experienced it, one cannot describe it in terms of color or form

or say what it is like. It is also said that Nibbāna has no color, form, or size. It serves as

an object of wisdom; Maggañāṇa and Phalañāṇa. Nibbāna has no counterpart. So it

is impossible by simile, argument, cause, or method to point out the shape,

configuration, age, or size of Nibbāna. Nibbāna must be personally experienced in

order to be comprehended. The Noble one who has seen Nibbāna, tell it is very difficult

to describe because there is nothing similar to it. It is unique and there is no similarity

for Nibbāna, but has metaphor to explain it.

The primary metaphor to explain Nibbāna is more about the extinction of a fire

by depriving it of fuel, which of course are the three poisons. If one blows out a fire,

there is presumably still some fuel remaining. In the Aggivaccha sutta35 where the

Buddha tried to explain to Vaccha why his question concerning the Tathāgata's future

existence or non-existence is unanswerable. A fire burns in dependence on its fuel of

grass and sticks and "when that is used up, if it does not get any more fuel, being without

fuel, it is reckoned as extinguished." In the Ratana Sutta36, the state of Nibbāna is

compared with an extinction of a burning lamp; when the lamp is extinguished, it cannot

be said to which direction it has gone. In Buddhist literature, the 'near shore' is usually

a metaphor for this dangerous and unsafe situation (saṁsāra), and the 'far shore' is a
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metaphor for the safety of Nibbāna, so that the Buddhist path is a means of crossing

from the near shore to the far shore.37 In the Dhammapada, there are two verses 85 and

89, the Buddha spoke using this metaphors; few among men reach the other shore; all

the others only run up and down on this shore. But those who practice according to the

well-expounded Dhamma will reach the other shore, having passed the real of death,

very difficult as it is to cross. In another discourse, other metaphor for Nibbāna is an

ocean. The steam of the Dhamma metaphor contains four components: (1) near shore

is subjective sense spheres; (2) far shore is objective sense spheres; (3) river is stream

of the Dhamma; (4) ocean is Nibbāna,38 are found in a simile which recurs many times

in the Samyutta-Nikāya, for instance in reference to the eightfold path:

Just as, monks, the river Ganges tilts, inclines and tends towards the ocean, likewise
the monk developing and frequently practicing the noble eightfold path tilts, inclines
and tends towards Nibbāna. The Stream of Dhamma that flows into the ocean of
Nibbāna is in several discourses compared to rain falling on the mountains, the water
consequently filling streams, pools and rivers on the way to the ocean.39

Unconditioned, without any origination and timeless-Dhamma of Nibbāna can

be explained by using various metaphors.

Buddhism rejected the existence of soul: Its most fundamental doctrine teaches

that no such thing exists. In its denial of any real permanent Soul or Self. This teaching

presents the utmost difficulty to many people and often provokes even violent

antagonism towards the whole religion. Yet this doctrine of No-soul or Anatta, is the

bedrock of Buddhism and all the other teachings of the Buddha are intimately connected

with it. The Anattalakkhaṇa Sutta40 always declares whether Buddhas arise in the world

or not, it always remains a fact that the constituents parts of a being are lacking in a

Soul, the Pāḷi word used for "Soul" being Atta. For non-existence ' soul ', there is no

similar object to explain it. But to prove that, analogy is definitely used in Buddhism.
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The Vīṇopama Sutta41 has its theme that the phenomenal man, the man of the

Khandhas, is not such as can be said of him, 'I', or 'mine', or 'I am'.. A king or minister

is supposed to hear for the first time the sound of the lute and be entranced with it. He

asks for the lute that is immediately brought to him. Then he looked for the sound. He

is told that the lute is able to produce sound due to its different parts and the effort of

the player. Then the king breaks up the lute into many pieces, after which he splinters

those pieces again and again, till at the end he burns everything in the fire and winnows

the ashes in a strong wind or lets them be borne down by the swift stream of a river,

and exclaims:' A miserable thing indeed is this that they call lute, these people become

extremely careless and are led astray by it'. The Buddha added:

Even so, Bhikkhus, a Bhikkhu investigates material for as far as material form gives
scope for it, investigates feeling…., investigates perception….For one who thus
investigates…whatever was there for him as 'I' or 'mine' or 'I am', that ceases to be for
him.42

The king may dismember the lute, he may separate its parts, and he may splinter

them ever more minutely, he may even burn the splinters, he will not be able to find the

sound. In the same way a man may dwell on the Khandhas, he may analyse them with

the greatest care, he will not be able to find the self in them. This analogy explains to

understand the non-existence of self or soul in the body.

According to the teaching of the Buddha, the idea of a self is just an imaginary,

false belief which has no corresponding reality, and it produces harmful thoughts of

'me' and 'mine', selfish desire, craving, attachment, hatred, ill-will, conceit, pride,

egoism, and other defilements, impurities and problems. Therefore the Buddha

discouraged His disciples from speculating about the self through analogy. Analogy is

critical in prove that existence of Nibbāna and non-existence of Atta.

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Figurative language is also used to explain a fundamental teaching of cause and

effect (Kamma and its result). The Samyutta Nikāyā states: "According to the seed that's

sown, So is the fruit you reap there from, Doer of good will gather good, Doer of evil,

evil reaps, Down is the seed and thou shalt taste The fruit thereof."43 Kamma is action,

and Vipāka, fruit or result, is its reaction. Just as every object is accompanied by a

shadow, even so every volitional activity is inevitably accompanied by its due effect44.

Kamma is like potential seed: Result could be likened to the fruit arising from the tree

– the effect or result. In the Dhammapada verse no.1, Kamma is explained in this

manner: the mind is the chief (forerunner) of all good and bad states. If one speaks or

acts with a good or bad mind, then happiness or unhappiness follows you just as the

wheel follows the hoof of the ox or like your shadow which never leaves you.45 Since

Kamma is an invisible force, one cannot see it working with physical eyes. To

understand how the actions work, the Buddha compared it to seeds: the results of

Kamma are stored in the subconscious mind in the same way as the leaves, flowers,

fruits and trunk of a tree are stored in its seed. Under favorable conditions, the fruits of

actions will be produced just as with moisture and light, the leaves and trunk of a tree

will sprout from its tiny seed. Whatever the Buddha tried to explain about regarding to

actions. Whatever bad Kamma one has done in the past cannot be purified; of that one

shall be it heir. The Buddha spoke about the effects of such bad Kamma can be diluted

in the Loṇakapalla Sutta46. A grain of salt cast into a small cup of water renders it

undrinkable, but such is not the case if it be cast into a river. He used a simile of a salt

crystal explains that the same Kamma can take an undeveloped person to Hell while

not making much of an effect on a morally and spiritually developed practitioner of

Dhamma.
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The most common similes found in Pāḷi canon are arrow, elephant, fire, horse,

and ocean. The Buddha also used the terms of crafts, trades and professions as similes

in teaching such as archer, butcher, carpenter, charioteer, cowherd, doctor, elephant

tamer, fletcher, goldsmith, horse trainer, irrigator, ivory carver, king, magician, potter,

silversmith, trader turner, and warrior. Some Suttas are named after metaphors used in

them for examples, the house on fire (Āditta Sutta), the fire sermon (Ādittapariyāya

Sutta), The guest house (Agāra Sutta), the simile of the snake (Alagagaddūpama Sutta),

tear (Assu Sutta), the eye (Cakkhu sutta), the arrow in the mind (Cetokhila sutta), The

six animals (Chappāṇakopama Sutta), the hole( Chiggaḷayuga Sutta), the minor

discourse on cowherd (Cūḷagopālaka Sutta), The stick (Daṇḍa Sutta), messenger (

Davadūta Sutta), the donkey (Gadrabha Sutta), a boil (Gaṇḍa),the cow (Gāvupamāi

sutta), the rock which devours sages( Isigilisutta), simile of saw ( Kakacūpama Sutta),

the peak of the roof ( kūṭa sutta), the quail simile (laḍukikopama Sutta), the salt crystal

(loṇakapalla), the monkey (Makkaṭa Sutta), the river (nadī Sutta), the city (nagara

Sutta), the tip of the fingernail (Nakhasikha Sutta), sheaves of reed (Nalakalāpī sutta),

the ship (Nava Sutta), simile of the deer feeder (Nivāpa Sutta), crossing over the flood

(Ogha-taraṇa Sutta), A mountain (Pabbata Sutta), the simile of the mountains

(Pabbatūpama Sutta), carpenter five-tools (Pañcakaṅga Sutta), the goad-stick (Patoda

Sutta) and so on.

Undeniably, the richest similes in world literature, comprehensively covering

all aspects of theory and practice, are those in the discourse of the Buddha. There are a

lot of books concerning similes and metaphors in the Buddhist' literature. For examples,

' Of Similes and Metaphors in Buddhist Philosophical Literature47', ' In Simple Terms

108 Dhamma Similes'48, Metaphor and Pedagogy in Early Buddhist Literature'49, '

Metaphor and Literalism in Buddhism'50, 'Smiles of the Buddha'51 , 'Buddhist

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Parables'52, 'An Analysis of Comparisons, Similes and Metaphors in the

Dhammapada'53 and so on.

The whole of the Buddha's message, delivered over a span of forty-five years,

is interspersed with similes. In the whole of the Pāḷi canon there are about a thousand

of similes. The Buddha gave similes with the intention of making unknown or

concealed things easier to understand. The things of everyday life that which one has

before one's own eyes. The things of everyday life are taken in their deeper sense, so

that usually the image chosen contains in itself an illuminative and striking revelation.

This can establish the listener faith through the penetrative vision and comparative

experience of the Buddha. Then these images are transferred from daily life to

corresponding spiritual, mental, and other-worldly states and conditions. Thus each

simile leads from the known to the unknown. This is only possible with such surprising

precision because, in the final analysis, the sense-world is just a reflection of the mind,

a simile of the psyche. Because of this, it can be noticed easily and with increasing

clarity that the whole world is nothing but a symbol of psychological forces. That is

why the similes are not just embellishments or interesting folkloristic additions or

concessions to human superficiality, but one of the principal means to show the unity

of the inner and the outer, of the world and the psyche. Viewed from this perspective,

similes turn out to be one of the core teaching elements for the understanding of the

Dhamma.
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Delivering Figurative Speech

The Buddha delivered figurative speech in some Suttas. After delivering, most

did not understand the literal meaning, and then the Buddha explained more stylized

and specialized meaning to these words. Figurative speech is a phrase with a specialized

meaning not based on the literal meaning of the words. Some Suttas are famous for this

figurative speech with its meaning, making them more creative, more expressive, and

just more interesting.

A figure of speech is a phrase or word having different meanings than its literal

meanings. It conveys meaning by identifying or comparing one thing to another, which

has connotation or meaning familiar to the audience. That is why it is helpful in creating

vivid rhetorical effect. Figurative speech is not only used to embellish the language, but

also cause a moment embellish when reading or listening. It is used equally in writing

as well as in speech. It, in fact, provides emphasis, clarity or freshness to expression.

Clarity, however, may sometimes suffer because a figure of speech introduces double

meanings such as connotative and denotative meanings. It also strengthens the creative

expression and description along with making the language more graphic, pointed and

vivid.54

In the Kesi Sutta55, the Buddha began by asking Kesi how he trains and

disciplines horses as a part of his business. Kesi replied that it depends on the horse.

The Buddha asked what he does with those horses who respond to none of these

methods of training, and Kesi replied that he kills them, so they don't bring disgrace to

his teacher's guild. The Buddha said that it's the same with training people. When Kesi

asked the Buddha what is done when someone won't respond to either gentle or stern

training, this is what he says: "If a tamable person doesn't submit either to a mild
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training or to a harsh training or to a mild & harsh training, then I kill him, Kesi. But

it's not proper for our Blessed One to take life! And yet the Blessed One just said, 'I kill

him, Kesi.' It is true, Kesi, that it's not proper for a Tathāgata to take life. But if a

tamable person doesn't submit either to a mild training or to a harsh training or to a mild

& harsh training, then the Tathāgata doesn't regard him as being worth speaking to or

admonishing. In this case, killing literally means 'not admonishing'.

Buddha's way of teaching here is excellent. He replied Kesi exactly in his own

way. It is evident from the above conversation. As evident from the above conversation,

the meaning of killing of a person is as: Buddha gives training or teaching to a person.

He teaches the person in the way which is most suitable for him. That person doesn't

follow to any type of teachings of Buddha. Buddha now doesn't consider him giving

any teachings to him. That is his Death. This is how that person is killed. But still, there

are some persons who can't grasp teachings of Buddha. They might be having some

deeply held prejudices, they might be searching criticisms of Buddha, and they might

be having a low level of intelligence which can't be purified by hearing of Dhamma and

so on. Finally, Buddha considers such persons as not worth advising and it is their death.

Sometime the Buddha spoke figurative speech at the beginning of preaching. In

the following case, the Buddha asked the Dhamma question by means of figurative

speech. Only the intelligent can answer this type of question, especially who has

practiced the Dhamma faithfully and regularly. Such person can know the literal

meaning of what the Buddha said. One day, the Buddha gave a discourse on the

impermanence of life at Āḷavī. He admonished, 'Practice meditation on death. Reflect

mindfully: Uncertain is my life, certain is my death, certainly one day I have to face

death.' The Buddha also exhorted His listeners to be always mindful and to strive to

perceive the true nature of life. One day, when the Buddha was surveying the world, he
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saw the young weaver in His vision, and knew that time was ripe for the girl to attain

Sotāpanna. So He came to the village of Āḷavī to expound the Dhamma for the second

time. When the young weaver appeared on the fringe of the audience, the Buddha put

four questions with a sense of figurative:

The Buddha: Where have you come from?

Girl: I don't know.
The Buddha: Where are you going?
Girl: I don't know.
The Buddha: Don't you know?
Girl: Yes, I know.
The Buddha: Do you know?
Girl: I don't know, Venerable Sir.56

And she could answer rightly all of them. Hearing her answers, the audience

thought that the weaver was being very disrespectful. Then, the Buddha asked her to

explain what she meant by her answers. She explained what its meaning.

Buddha said words of praise for her. Then Buddha then uttered a verse: "Blind

is this world. There are only few that can see clearly. As birds who escape from a net

only a few go to a blissful state". Here Buddha said that this world is full with blind.

That means most people are not intelligent. Most people do not possess wisdom, so this

world is blind. There are only a few that see things clearly. That means that there are

very few people who practice Vipassanā meditation and see the true nature of things.

At the end of this verse it is said that this girl became a Sotāpanna.57

The Buddha also delivered figurative speech while preaching the Dhamma,

makes it more interesting. Aṅgulimāla went from one place to another in search of his

victims. And a day came when he was just one short of a thousand mark. Tired of this

kind of life he wanted to put an end to his miseries by killing whoever he came across
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the day. Once inside the forest to meet Aṅgulimāla, the Buddha could have well stood

in wait for him, for Aṅgulimāla was well acquainted with every part of it. Once he saw

the Buddha, he prepared to attack Him. But no matter how hard he tries, the Buddha

was simply some distance ahead. Aṅgulimāla, after failing to catch up with the Buddha,

at the end, he tried and stopped. Almost in desperation, he called out to the Buddha to

stop. The Buddha replied with the figure of speech, "I have stopped, Aṅgulimāla! You

stop, too!"58

At that time, Aṅgulimāla was not predictable from the meaning of the actual

words and asks ' How is it that you stand still, and I stand not still?' He seemed confused.

He could not simply make out how the Buddha could be standing still, when all this

while he was running faster and faster to catch him. And suddenly it dawned upon him

that there must be much more to the stillness than he is able to comprehend. He asked

for further explanation. The Buddha said it means that ' To all beings, I have laid down

the rod. But you are unrestrained towards living beings'. It is distinct that figure of

speech can be rhetorical device that achieves a peaceful effect on the murderer's mind.

In this figurative speech, 'I' represents not only the Buddha but also all Arahants who

have overcome all desires and ' You ' represents all ordinary persons (puthujanas) who

are running continuously along the saṁsāra. Actually this speech alarms all worldly

persons who they do not know they are running and forget to stop. The Buddha's words

had a magical impact on Aṅgulimāla. His heart was filled with sorrow over the futility

of all his actions. Throwing away his sword, he fell on the feet of Buddha. The Buddha

took him monastery and ordained him as a monk. Aṅgulimāla led a life of simplicity

and solitude, and under the Buddha's guidance eventually attained the Enlightenment.59

In general, figures of speech attempt to bring out a listener's emotion and to

capture their attention by making language more colorful, surprising, and complex.
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Forming an integral part of language, figure of speech is found in primitive oral

literatures, as well as in polished poetry and prose and in everyday speech. Figure of

speech is also useful in teaching to grab the student intellectually by adding complexity

or ambiguity to an otherwise simple word or phrase. Perhaps without them, teaching

time would be boring. So it can be said that delivering figurative speech is one of the

most effective way to teach the Dhamma.

Using teaching aids

The Buddha, unlike other teachers, did not use only His monastery or His

auditorium for teaching. The Buddha taught His disciples mostly in the open air. The

Buddha's class-rooms were public parks, cemeteries, rock-slabs, and sandy stretches,

shade of trees, fields, pasture-land, poor hovels, the public roads and the forest. These

were places that had an unmodified environment. Therefore, His teaching aids would

be living things or non-living things near the Buddha, and sometimes theses were

created by the Buddha. Many teaching aids which make the matter more clearly

understand are seen in some discourses of the Buddha.

Aims and objects of Buddhist teaching are to realize the sign of universal

characteristics: impermanent, suffering and non-self, and to follow the eight-fold noble

path. For example, old man, sick man and dead body are negative sights which help to

find the cause of suffering. After seeing these three sights, Prince Siddhattha was

troubled in his mind and sorrowful about the sufferings that have to be endured in life.

Then He renounced the world and became the Buddha. For some persons, after seeing

the Buddha or Saṁgha, it gave them hope that they too might be released from the

suffering arising from being repeatedly reborn, and they resolved to follow the Buddha

and Saṁgha. These four sights can be regarded as major teaching aids for the realization
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of the impermanence and ultimate dissatisfaction of conditional happiness and lead to

arise the spiritual feeling of urgency (Saṁvega).

Another effective teaching aid used by the Buddha is a corpse. That can be

studied in the story of Sīrimā.60The Buddha heard that Sīrimā, the beautiful courtesan,

had died suddenly. The Buddha instructed King Kosala not to cremate the body of that

courtesan who had conquered the whole city with her bewitching beauty. He instructed

the king to keep her body at the cemetery for four days, protecting it so that animals

could not get near it. The Buddha requested the king to assemble the people of that city

there on the fourth day. The Buddha requested the king to auction Sīrimā's body which

had been valued at thousands of gold coins per hour, when she was alive. At last even

the king asked the people to take it free. No one was willing to take away that body

which, at that point, was bloated and was oozing at all orifices. That was able to know

the nature of living beings.

Then the Buddha uttered to audience about unpleasantness of the body,

impermanence of the beauty. The young monk who had desire to see realized the real

nature of the body and attained Sotapatti-fruition by the cemetery. So the Buddha chose

Sīrimā's corpse to use as a teaching aid which assisted the audience in learning. This

way, the Buddha taught the people a practical lesson about the futility of being deceived

by beauty. He devised interesting methods which enable those people to understand for

themselves that the impermanence and illusion of beauty, and it was folly to be

overwhelmed by beauty.

In the case of Queen Khemā as well, the Buddha could teach by using teaching

aid. King Bimbisāra had a wise wife who was beautiful beyond all measure, but so

proud of her life. Her name was Queen Khemā61. She refused to see the Buddha because
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the Buddha always talked disparagingly about beauty. King Bimbisāra admired the

Buddha and was chief supporter of the Master. One day the Queen went for a walk to

visit the monastery which King Bimbisāra has offered the Buddha in the Bamboo

Grove, and in the midst of was a pond covered with water lilies and a light scent of

jasmine was in the air. Then she moved towards the hall where the Buddha was

preaching. When she arrived, Lord Buddha created a celestial girl who fanned Him

while He was teaching the Dhamma. The Buddha would sometimes use His psychic

powers to subdue the pride of His listeners in a non-verbal way. Khemā gasped in

wonder at her beauty and she admired beauty, was captivated by the maiden whose

beauty for surpassed her own. As she watched, the girl grew older and disfigured. She

was shocked to see that this girl die and rot until her bones turned to dust. Then she

realized that just like the lovely image, one day she too would grow old and die. She

instantly understood the impermanence of the physical body and life, having listened

attentively to the Buddha's Dhamma, and attained Sotapatti-fruition. Then in rapid

succession she went through all the stages of Enlightenment to attain Arahatship on the

spot. The Buddha's Dhamma had transformed her life with the aid of teaching tool

worked by His psychic power. It could provide a visual stimulant to reinforce what the

Buddha taught. Therefore, the Buddha casually used a variety of teaching aids in the

preaching.

For example, in the Buddha's time, there was a monk named Cūlapanthaka62,

whose elder brother, an Arahant, tried to teach him a basic meditation on the qualities

of the Buddha, thinking it would be useful to calm his mind. Cūlapanthaka, however,

was unable to memorize the mantra he was given, since in a past life he had once made

fun of a monk who was unable to memorize the Buddha's teaching. As the result of his

mean behavior, he was unable to memorize even the brief teaching given by his brother.
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Greatly grieved, Cūlapanthaka determined to leave the Order, but as he was going out,

the Buddha met him and immediately understood the problem and its solution. Looking

back into the past, He gave Cūlapanthaka a clean cloth and told him to go stand in the

sun and rub it with his hand. Sit with your face to the East, said the Buddha, repeat the

words "rajoharaṇaṁ" and wipe your face with the cloth. As Cūlapanthaka carried out

these orders and he noticed that the cloth became dirty, thereby concentrated his mind

on the impermanence of all things. Then, the Buddha sent a ray of light and exhorted

him about the necessity of getting rid of the impurities of lust and other evils. At the

end of the admonition Cūlapanthaka attained Arahantship with the 'four paṭisambhidas',

which included knowledge of all the Piṭakas. An eminent Arahant, declared chief

among monks skilled in creating forms by mind power and in mental evolution. It gives

a message that to become a great Arahant, teaching aid is needed to discern the Four

Noble truths.

Once, a young, handsome son of a goldsmith63 was admitted into the Order by

Thera Sāriputta. The young Bhikkhu was given loathsomeness of the dead body as the

subject of meditation by Thera Sāriputta. After taking the subject of meditation, he left

for the forest and practiced meditation there; but he made very little progress. So he

returned twice to Thera Sāriputta for further instructions. Still, he made no progress. So

Thera Sāriputta took the young Bhikkhu to the Buddha who knew that the young

Bhikkhu was the son of a goldsmith, and also that he had been born in the family of

goldsmiths during his past five hundred existences. Therefore the Buddha changed the

subject of meditation for the young Bhikkhu; instead of loathsomeness, he was

instructed to meditate on pleasantness. With His supernormal power, the Buddha

created a beautiful lotus flower as big as a cart-wheel and told the young Bhikkhu to

stick it on the mound of sand just outside the monastery. The young Bhikkhu,
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concentrating on 'the big, beautiful, fragrant lotus flower', was able to get rid of the

hindrances. He was filled with delightful satisfaction (pīti), and step by step he

progressed until he reached as far as the fourth level of mental absorption (jhāna).

Seeing the flower wither and change its color, the Bhikkhu perceived the

impermanent nature of the flower and of all other things and beings. That led to the

realization of the impermanence, unsatisfactoriness and the insubstantiality of all

conditioned things. At that instant, the Buddha sent forth His radiance and appeared as

if in person to the young Bhikkhu and instructed him to get rid of craving (taṇhā). The

Buddha's ability to know the character, thought process, and spiritual potentialities of

his subjects as far superior to that of any of His great disciples such as Sāriputta. In this

case, this ability is vital for choosing proper teaching aid.

To help people liberate, the Buddha used many different tactics. When the

Buddha returned to His home city of Kapilavatthu, on the third day of His return,

although His brother Nanda had just wedded the beautiful Janapada Kalyāni, he took

ordination and joined the community of Monks. However, Nanda enjoyed no spiritual

happiness. His thoughts were constantly directed towards to Janapada Kalyāni and his

heart pined for her. Learning of this, the Buddha took Nanda on a journey to Tavatiṁsa

Heaven. On the way Nanda saw a she-monkey that had lost her ears, nose and tail in a

fire, clinging to a charred stump. When they reached the heaven abode, Nanda saw

many beautiful celestial nymphs and the Buddha asked Nanda: "Which do you consider

more beautiful? Those nymphs or Janapada Kalyāni?" Nanda replied: "Venerable Sir,

Janapada Kalyāni looks like the scalded she-monkey, compared to those nymphs." The

Buddha said: "Nanda, can you see that what you thought to be exceedingly beautiful

now pales in comparison to greater beauty?" Upon hearing this, Nanda practiced

diligently with the object of winning the celestial nymphs. However, when the other
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monks learned of Nanda's wish they ridiculed him and he eventually saw his motive as

base, and renouncing desire, attained Arahatship.64 At start, to follow the Buddha

teaching, some need motivation as lust. In teaching process, it is important to generate

student's interest. If interest is built properly, the learning process can take place

effectively. Perhaps monkey and Celestial nymphs are special teaching aids made

Nanda felt active and motivated properly to follow the Buddha's instruction.

During the time of Kassapa Buddha, there was a Bhikkhu named Kapila, who

was very learned in the Piṭakas. Because of his great learning he gained much fame and

fortune; he also became very conceited and was full of contempt for other bhikkhus.

For this evil deed, Kapila had to suffer in hell between the time of Kassapa Buddha and

Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish had a

very beautiful golden body, but his mouth had a very horrid, offensive smell. One day,

that fish was caught by some fishermen, and because it was so beautiful, they took it in

a boat to the king. The king, in turn took the fish to the Buddha. When the fish opened

its mouth, the horrid and offensive smell spread all around. That fish served as teaching

aids help to make the environment more interesting to know the background story of it

and exciting the audience to listen. To the king and the audience, the Buddha explained

his previous Kamma and then turned to the fish and asked whether it knew where it

would be going in its next existence. The fish answered that it would have to go again

to hell and it was filled with great despair.65 In this case, the golden fish served as audio-

visual aids which involve the sense of vision as well as hearing. All those present

hearing about the fish got alarmed. To them, the Buddha gave a discourse on the benefits

of combining learning with practice.

Taught by the Buddha while touring in Kosala with a large following of monks,

the sight of a blazing fire being made the occasion for the discourse. It was better for a
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man to seek shelter in, embrace and lie down upon the raging flames than to live in the

guise of a monk and accept the alms of the faithful while being guilty of evil conduct.

Therein, such blazing fire served as a teaching aid in teaching to the immoral persons.

It supported for asking question in addressing the Bhikkhus: Bhikkhus, which would

be better, to sit and lie down embracing a raging flame than to sit and lie down

embracing a damsel of high birth with a lovely soft body, pleasant to the touch?

Bhikkhus responded unwisely that it would be better to sit and lie down, embracing a

damel. The Buddha explained that for an immoral person, it would be better to sit and

lie down embracing a raging flame for it would cause suffering for one existence only

whereas embracing a damsel would lead them to lower realms. At the end of the

discourse, sixty immoral Bhikkhus who had led a pure life attained Arahantship.

Therefore, throughout the teaching, the Buddha used so many natural things.

The Buddha, while staying at Kosambī, saw a great log of wood floating down the river,

and told the monks that just as the log, if it does not ground on a bank, or sink in

midstream, or stick on a shoal, or fall into human or non-human hands, or get caught in

a whirlpool, or rot inwardly, will, without doubt, float down to the ocean; so will a

monk, without doubt, float down to the ocean (Nibbāna) if he escapes the dangers on

the way. The monks asked what the dangers are, and the Buddha explained them.66

Seeing a log floating down the river, used it as aid to preach the dangers faced in the

practice.

At one time The Blessed One was touring the country of Kosala with a large

community of bhikkhus and on the wayside, saw some fishermen catching and selling

fish. The Buddha asked the monks that have you seen or heard of fishermen making a

livelihood by catching and selling fish, become wealthy, ride on the back of elephants,

horses, or go in chariots, on account of their amassed wealth? No, venerable sir. He

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preached that those fish subjected to suffer, die with evil in their minds, as a result it

becomes impossible that they go on the back of elephants, horses or in chariots or enjoy

their amassed wealth. The Buddha taught how wrong livelihood (the selling of flesh by

fishermen, cattle slaughterers, sheep-slaughterers, pig-slaughterers, bird hunters, and

wild animal hunters) will not result in prosperity because these livelihoods generate

suffering; likewise when humans are subject to violence, it creates much bad Kamma

and results in rebirth in hell for the perpetrators of suffering. Fishermen were made as

the proper doctrine of wrong livelihood when the Buddha saw, and they provided the

direct experience to the monks.

At one time, the Buddha saw Mahā-kappina sitting cross-legged, with body

erect, and mindful. He pointed him out to the monks, telling them that he can sit thus

without shaking or weaving of his body because he has developed concentration on

breathing. The Buddha usually gave instructions how to practice mindfulness of breath.

Out-look appearance of Mahā-kappina leave message this is how the sincere practice

of mindfulness of breath leads to a vast harvest and great richness. The Buddha taught

to develop mindfulness of in-and-out breathing so as to cut off distractive thinking.

Mahā-kappina shows that at the beginning of meditation the breath is very gross and

objective, but as the meditation goes on, the breath becomes increasingly subtle and

refined. He demonstrated this is a sign of successful practice. A mind intent only on

issues related to the breath, not pulling any other objects in to interfere, until the breath

is refined, giving rise to fixed absorption and then develop the wisdom: this is Right

Concentration.67 Seeing Mahā-kappina, one can know indirectly how he has achieved

right concentration. In this case, Mahā-kappina is seemed as teaching aids in teaching

what the right concentration is. If the meditator's body is shaking or weaving, it means

he has not attained any concentration nor wisdom.

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The Buddha taught about the nature of phenomenon. So living things and non-

living things could be used as teaching aids and the Buddha also can create anything

which facilitate the learners to understand the discourses He delivered. In so many

suttas, the Buddha used teaching aids that give a very positive impact in increasing the

students' ability to understand the Dhamma. Therefore, it can be easily found that the

Dhamma was represented with a variety of unique teaching aids.

Telling the Background Story

Storytelling can be used as a method to teach ethics, values and cultural norms

and true statement. Stories function as a tool to input knowledge in education and tend

to be based on experiential learning which is most effective when it takes place in social

environments that provide authentic social cues about how knowledge is to be applied.

Therefore, the process of storytelling empowers as the teller effectively conveys ideas

and practice which are able to demonstrate the potential of human accomplishment. In

the Buddhist literatures, there are many stories related by the Buddha. The Buddha has

supernormal power of remembering past birth or existences of living beings

(Pubbenivāsānussati-ñāṇa). With this knowledge, He occasionally told their previous

births used as true stories in His teachings.

The Buddha would often teach the Dhamma through storytelling. In the Mahā

Sudassana Sutta68, apparently is referred to the laity, mentioned that the king's greatness

due to charity, self-taming, and sense-restraint. The Buddha told Ven. Ānanda that

Kusinārā is a fabulous ancient city of great significance in the time of Universal

Monarch Mahā-Sudassana. The king's glory and majesty are celebrated in the

description of his royal city of Kusāvatī, the details of his seven jewels, and his four

charismatic qualities. In this story, the Buddha gave a message that; all conditioned
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things are impermanent. Listener can learn both the best practices of King Sudassana

and impermanence of Kusinārā City.

The Cakkavatti Sutta69 opens with the Buddha teaching unprompted, exhorting

the monks to "dwell with yourself as an island", that is, to practice the four foundations

of mindfulness. This sutta also portrays the story of Universal Monarch. It gives an

insight into the early Buddhist view of kingship and governance, especially how moral

virtue is closely linked with socioeconomic conditions. It centers on the theme of how

crime arises in society, especially of the memories of ancient empires and the realities

of contemporary Indian imperialism. This however is merely the packaging for a more

serious message: that of the dangers of greed (lobha) or lust (taṇhā). So many

information are got for governance in particular. The essence of this story is the

observance of the Dhamma as the most important force for the material and moral

progress of mankind.

A further example is provided by the Kakacūpama Sutta70, which is about being

patient, especially when someone is speaking offensively or disagreeably. In this sutta,

The Buddha wants to highlight the latent nature of anger in ordinary person. To

illustrate the point, He told the story of a women, Vedehikā, who has a reputation for

being even-tempered. Her maid, Kāḷī, decided to test Vedehikā to discover if anger is

actually present in her. The maid provoked Vedehikā so relentlessly that, at last,

Vedehikā stroked her with a rolling pin, after which Kāḷī runs about displaying her

wounded head and loudly proclaiming the gentle lady's act. Yet this straightforward

lesson gains significantly from its interrelationship with the slapstick anecdote, because

of the tale of Vedehikā and the maid engage the reader in a moment of carnivalesque

liberation from the strict guidelines of formal instruction. Through this story,
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imagination is frequently deployed and how prone human beings are irrationalities,

phobias, and prejudices can be known.

The Ghaṭīkāra Sutta71, is a canonical story of a potter Ghaṭīkāra of the village

market-town Vehaliṅga and his close friend, the Brahmin youth, Jotipāla, both of whom

live in the time of the past Buddha Kassapa. The sutta has four main narrative threads

or themes: (1) the historical Buddha and the immediate past Buddha, Kassapa. (2) The

spiritual friendship between the potter Ghaṭīkāra and the Brahmin youth Jotipāla. (3)

Kikī, the king of Kāsi and Ghaṭīkāra's devotion. (4)The king Kikī of Kāsi devotion. At

the end of the sutta, the Buddha Gotama identified Himself as Jotipāla. This sutta has

an interesting narrative structure. The sutta has a total of three narrators. The first

narrator is sutta redactor, that is, Ānanda. The second narrator is Gotama Buddha, He

told to Ānanda nested story of Kassapa Buddha. There is another long nested account—

Kassapa Buddha's description of Ghaṭīkāra's virtues and attainment—told to king Kikī,

highlighted by the vocative, "the great king". This nested story is told by the third

narrator, the past Buddha Kassapa.

An understanding of the narrative structure of a sutta keeps connected with the

level of the narration and context of the teaching or account. At the same time, it should

be aware of the connecting thread that runs through all the layers of narratives. In the

case of the Ghaṭīkāra Sutta, as the title suggests, the sutta centers on the "fierce

friendship" or "tough love" between the potter Ghaṭīkāra and the Brahmin youth

Jotipāla, despite their vast difference in social class. Due to good friend, Jotipala was

converted and joined the Order. It is also about Ghaṭīkāra's spirituality—after all, he

was a non-returner, which empowers him to live as a virtual monk. Non-returner,

Ghaṭīkāra's devotion to the Buddha, virtuous conduct and nonattachment are also

interesting part of this story.

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In the Aputtaka Sutta72, the Buddha told about Aputtaka to King of Kosala,

Pasenadi, visiting the Buddha at noonday and telling him that he had just justified

having the banker's wealth removed to the royal coffers, "eight millions of gold to say

nothing of silver." And yet Aputtaka ate nothing except sour husk-gruel left over from

the previous day and wore only hempen garments. In a former birth he had given alms

to a Pacceka Buddha, Tagarasikhi, but latter he repented and thought that it is better to

give the food to slaves and workmen. He had, in the same birth, slain the only son of

his brother for the sake of his fortune. As a result of the alms he was born seven times

in the deva-words and seven times as a rich man of Sāvatthi. His repentance made him

inclined to deny himself enjoyment of sense-desires. This story is short, but gives a lot

of information about proper way to give such as individual's qualities of giving, five

conditions of true giving, including attitudes of giver. Aputtaka was lost of these

conditions to be fulfilled and the Buddha preached about results of Kamma telling

Aputtaka's past birth.

In the Maghadeva Sutta73, it is preached at the Royal mango grove at Mithilā.

The Buddha told the Venerable Ānanda about the noble tradition laid down by the

righteous King Maghadeva. When his hair began to turn white, he gave up the

household life leaving his dominions to his eldest son. This tradition was handed down

from king to son for generations and generations, over thousands and thousands of years

until the reign of King Nimi. King Nimi had a son by the name of Kaḷārajanaka who

did not go forth from home life into homelessness when the time came like his

predecessors. Kaḷārajanaka terminated the noble practice laid down by the tradition. He

thus became the last person of that tradition. The Buddha revealed that He was the King

Maghadeva of that ancient time laying down the noble tradition. This story gives the

lessons that noble tradition did not lead to calm, and to higher knowledge. It only leads
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to the realm of Brahmas. But the noble practice which He was leading now as a Buddha

certainly led to the disillusionment with the five aggregates, the abandonment of

attachments and the cessation of suffering; to calm, higher knowledge, penetrative

insight and realization of Nibbāna.

On one occasion, while the Buddha was on an alms-round at Rājagaha, He saw

a young dirty sow and smiled. When asked by the Venerable Ānanda, the Buddha

replied:

Ānanda, this young sow was a hen during the time of Kakusandha Buddha. As she was
then staying near a refectory in a monastery she used to hear the recitation of the sacred
text and the discourses on the Dhamma. When she died she was reborn as a princess.
On one occasion, while going to the latrine, the princess noticed the maggots and she
became mindful of the loathsomeness of the body, etc. When she died she was reborn
in the Brahma realm as a puthujjana brahma but later due to some evil Kamma, she
was reborn as a sow. Ānanda! Look, on account of good and evil Kamma there is no
end of the round of existences.74

It was the story of how ordinary persons have uncertain destinies of life, and

may get worse although they are afraid of being bad.

Dhammapada is popular among other doctrines, for its stories have been used

by parents to instruct and entertain their children and have been recounted by monks to

inspire and enlighten those who came to seek their guidance. There are 423 verses in

the Dhammapada, and behind each one of them is a story which bears a lesson of great

moral value whether they concern such human flaws as pride and greed, or such virtues

as compassion and generosity. It is based on real historical fact and a valuable source

of information which highlights the Buddha's wisdom and skill in teaching. It became

a source of inspiration and edification to all who seek spiritual progress.

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After Enlightenment, on different occasions, the Buddha recounted the stories

of His previous lives, to illustrate different aspects of His teaching, especially for His

fulfilled Pāramīs such as generosity, morality, renunciation, insight, energy, patience,

truthfulness, resolution, loving kindness, and equanimity. He often identified the

persons with Him in His current life with the characters in the story. There are about

550 Jātaka stories. By these stories, it can be observed that The Bodhisatta was born as

a human being, animal, bird and elephant over many lives.75 The theme that runs

through the Jātaka stories is the persistent effort to perfect those qualities which led

Him to achieve His ambition to be a Buddha. These stories give the message that these

ten perfections (Pāramīs) can also be applied by others to achieve their ambitions

respectively.

In study, all stories the Buddha told are very much alive, which can be viewed

as ethical lessons or teaching that lead finally the Eightfold Noble Paths. There are

many perspectives which can be applied by studying these stories. Such teaching

method is very supportive for moral development and to educate the value of life. It lies

in the teacher profession to educate the pupils, right from wrong. There is no one who

is not interested in the background story, so that story telling is effective teaching for

all level of intelligence and age.

Revealment

The Buddha exactly knows the diversity of beings and their various types of

behaviors, desires, emotions, attitudes, tendencies, and inclinations (Sattānaṁ

nānādhimuttikatabala). He has the miracle of discerning the state of another's mind

(Ādesanāpāṭihāriya), and He has the supernormal power of hearing such as is possessed

by human and celestial beings (Dibbasota-abhiññāṇa) and the supernormal power of

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knowing other's thoughts with its objects (Cetopariya-abhiññāṇa). It is in accordance

with these knowledge and miracle that He taught the Dhamma by revealing "how others

think and speak" so that beings may best understand His teachings.

In the Kusītārambhavatthu Sutta, the Buddha revealed how different the lazy

persons' thought and the energetic persons' thought:

The lazy person's thought is ' 'I will have to do this work. But when I have done this
work, my body will be tired. Why do I lie down?' So he lies down. The energetic
person's thought is different, 'I will have to do this work. But when I am doing this
work, it will not be easy to attend to the Buddha's message. Why don't I make an effort
beforehand for the attaining of the as-yet unattained, the reaching of the as-yet-
unreached, the realization of the as-yet-unrealized?' So he makes an effort for the
attaining of the as-yet-unattained.76

This sutta mentioned how they think as grounds for lazy and energetic. Actually

' thought ' can define what kind of person: if the thought were changed, their actions

would be different. Such revealment on different thoughts remind not to be lazy persons

but encourages to be energetic persons.

In the Sappurisa Sutta77, the Buddha taught about the nature of a good person

and a bad person. To explain their natures, the Buddha describes how they reflects

themselves and treat to others based on sort of family, earn, learning, being a Viniya

expert, and practices etc. To have knowledge of ideological difference between good

person and bad person, the Buddha taught using their reflected words ' I am one who

has renounced from a high family, but these other monks have not renounced from high

families' and so on. By this sutta, the Buddha revealed the reflections of good and bad

persons.
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In the Paṭhamasañcetanika Sutta, the Buddha showed a threefold corruption

and failure of mental action, arisen from unwholesome volition, thereby receives only

painful outcome:

First: 'Oh, may what belongs to another be mine!', second: 'May these beings be slain,
slaughtered, cut off, destroyed, or annihilated!', and third: 'There is nothing given,
nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions;
there is no this world, no other world; there is no mother, no father; there are no beings
spontaneously reborn; there are in the world no ascetics and Brahmins of right conduct
and right practice who, having realized this world and the other world for themselves
by direct knowledge, make them known to others.78

Because of these evil mental actions, after death, beings are reborn in bad

destinations. This discourse must be studied as a precaution ' thought can deliver being

to hell' and avoid thinking like that.

In the Assutavā Sutta79, the Buddha showed how the ordinary people perceive

on 'mind and matter' and how the Noble person comprehend, together with their words.

Ordinary people perceive 'thing' as ' this is mine; this I am; this is my self ', such thought

make beings wander the world annoying people, but they are clinging to perceptions

and views because their mind are still covered with the dust of defilements and delusion.

On the other hand, there are the noble persons who has attained and realized the Four

Noble Truths. The Buddha revealed how He understands and realizes about the truth:

'When this is, that is; with the arising of this, that arises. When this is not, that is not;

with the ending of this, that ends.' For the ordinary people, it is impossible to know the

comprehensive reflection of noble persons.

Also in the Alabbanīyaṭhāna Sutta, the Buddha offered a valuable revealment

how the noble person reflect on five situations which are unchangeable by anyone:
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I am not the only one for whom what is subject to old age grows old. For all beings that
come and go, that pass away and undergo rebirth, what is subject to old age grows old.
If I were to sorrow, languish, lament, weep beating my breast, and become confused
when what is subject to old age grows old, I would lose my appetite and my features
would become ugly. I would not be able to do my work, my enemies would be elated,
and my friends would become saddened.80

One day everybody will face aging, illness, death, destruction and lost. One

should accept these situations without sorrowing, after reflecting thus. In this way,

listeners can learn positive attitude from positive thinking of the noble person. Positive

thinking will make easier to manage life and reduce stress. That is why the wise person

does not shake in adversities.

In the Brahmajāla Sutta81, the Buddha addressed sixty-two wrong views which

are clung by ascetics in India. The elaboration of these beliefs is very detailed, focusing

on how the beliefs come to be and the way they are described and declared. The Buddha

explained each wrong view how it arise in ascetics' mind, how they formulate theories

to explain and how they observe each view by their words ' The self and the world are

eternal, steadfast, barren. And though these being roam and wander through the round

of existence...why so? Because I attained to such a state of mental concentration. For

this I know that the self and the world are eternal', etc. The monks wondered how

marvelous it is that the Buddha knows the various kinds of view to be found in people.

In the Pāthika Sutta82, the Buddha preached the origin of all things, on the world

dissolving and reforming after a period of time following an aeon of time and the re-

evolution of the world system. The Buddha described very vividly how the first-born

being dissatisfied with longing for other beings to join him in his place and with what

he think thus ' I am Brahmā, the Great Brahmā, the All-seeing, the Lord, the Chief. By

me are these beings created….etc."83 The Buddha knew exactly how he considers,
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contemplates, and makes decision, so the Buddha can preach the origin of the word

with their words and concepts. There are Dhamma, deep, difficult to see, difficult to

understand, peaceful and sublime, beyond the sphere of reasoning, subtle,

comprehensible only to the wise.

The mindset shapes everyday actions and the lives, and also plays a critical role

in how one cope with career's challenges. After the Enlightenment of the Buddha, He

set up a community of Saṁgha: ' Bhikkhu' and 'Bhikkhunī'. It is not just a name to call

but a career like doctor, engineer because they have specific rules, practices, and duties.

In general, they wear robes, have no fixed place to call home, beg for all of their food,

and perform their duties. They have three duties; learning, practicing and teaching the

Dhamma. To be success in their career, the Buddha usually gave the instructions. The

Buddha said that a Bhikkhu does not harm others; one who harms others is not a

Bhikkhu. It can be said that to become a Bhikkhu, one must has beneficial mindset84.

Some Suttas reveal 'beneficial mindset' especially for a Bhikkhu.

In the Candūpama Sutta, the Buddha suggested that monks should teach the

doctrine out of compassion for others, not in order to win their approval. In that

discourse, the Buddha revealed of their different intents:

Oh, may they listen to the Dhamma from me! Having listened, may they gain
confidence in the Dhamma! Being confident, may they show their confidence to me!'
and 'The Dhamma is well expounded by the Blessed One, directly visible, immediate,
inviting one to come and see, applicable, to be personally experienced by the wise. Oh,
may they listen to the Dhamma from me! Having listened, may they understand the
Dhamma! Having understood, may they practice accordingly!85

Even if external behavior and manner are the same, but sometimes their

intentions are quite different. It is very difficult to know other's intents and purposes.
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In accordance with such revealment, it can be observed the different mindsets of

Bhikkhūs, concerning the deliverance of the Dhamma.

In the Kulūpaka sutta86, the Buddha counseled bhikkhus on the thoughts to

eliminate and those to keep in mind when they go alms. Therein, He cited the mindset

of Kassapa as one who is a good example in this practice, he has the qualities requisite

to becoming a monk worthy of visiting families. The Buddha taught no to be vexed

even if they give scantily, tardily or disrespectfully. In the Kusināra sutta87, the Buddha

described the thoughts of two bhikkhus who receives a gift of a meal, one, living

carelessly, to whom the gift is of little fruit, the other, living carefully, to whom the gift

is of great fruit. The Buddha revealed 'beneficial mindset' of Bhikkhu who abides

diligently. In the Ādhipateyya Sutta88, the Buddha explained three types of authorities

(ādhipateyyāni); Attādhipateyya, lokādhipateyya and dhammādhipateyya, by revealing

the reflective thoughts of Bhikkhu. Such revealment is practical for those who renounce

the world to abandon the unwholesome, to develop the wholesome and to maintain

themselves in purity.

In the Anāgatabhaya Suttas89, the Buddha described fearsome dangers for the

Bhikkhu that will arise in the future. He showed the way to overcome these dangers

with their contemplations which the earnest, ardent, resolute monk, forest-gone, ought

to live just to attain the unattained, to realize the unrealized. In the Ūmibhaya Sutta90,

the Buddha described four fearful challenges that face the newly ordained Bhikkhu who

has gone forth in faith has to overcome anger at being instructed in proper forms of

behavior by other Bhikkhus; has to overcome desire to indulge the appetite for food,

has to overcome envy of householders enjoying the pleasures of the senses; and to

overcome lust on the sight of attractive members of the opposite sex. The Buddha
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preached how thought occur to them when facing these challenges, which leads the

abandonment of training and turns back to the household life.

Living beings have different aspects, views, attitudes, sides, identification, and

contribution, as they all come in accordance with their thought. The nature of human

mind is very difficult to know because it is very subtle as well as hidden. Success, fail,

peacefulness, motivation, depression start from thoughts. To be a good and intelligent

person, it depends on how he reflects and thinks. Therefore, there are so many

advantages from learning others' thought. Form the Buddha's teaching, beings can learn

the nature of personhood to cultivate their mental development up to be free from round

of rebirths.

Comparing and Contrasting

In academic teaching, comparison is particularly valuable because it enables

one to see significant points in new way. Powerful comparison demonstrates the

important things between differences. As the Buddha compared two things

systematically, one can discover their similarities and dissimilarities. In some

discourses, the Buddha made comparison and contrast in which one focus on the ways

of certain things or ideas usually two of them are similar to (this is the comparison) and

different from (this is the contrast) one another. Making comparison helps listener make

judgments and decisions to do righteously.

The Mahācattārīsaka Sutta91 compares and contrasts two opposite paths; a path

that leads to rebirth in woeful state and the Noble Path that leads to Nibbāna. The

Buddha made comparison between Micchādiṭṭhi and Sammādiṭṭhi, Micchāsaṅkappa

and Sammāsaṅkappa up to Micchāvimutti and Sammāvimutti. The process of

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comparison makes evaluation easy and draws attention to the forty factors of four

pathways each with ten outcomes: two types of wrong paths (one with ten types of

Micchādiṭṭhi and another with strong Micchādiṭṭhi with immoral behavior) and two

types of good paths (one after getting rid of ten types of Micchādṭṭhi and the next with

starting to comprehend Anicca, Dukkha, Anatta). It is important for one who practises

meditation, there need to know what are wrong practices. It is just like taking a medicine

to cure a disease. If one is taking the wrong medicine, it will not help and one can suffer

harmful side effects. This sutta gives a lot of information about two opposite paths

through comparison.

The Buddha usually described three root causes of unwholesome consciousness

comparing with three root causes of wholesome consciousness. One is born in this

world due to the six root causes. One is born in the woeful states due to bad actions

brought about by lobha, dosa, moha, and these three root causes that bring bad results.

One is born in the good realms because of good actions, speech and thoughts that take

place with these three root causes; alobha, adosa, amoha. As ordinary persons are

dealing with both wholesome and unwholesome consciousness, they need to know all

six roots. Understanding lobha, dosa, moha supports to discern its opposites; alobha,

adosa, amoha, and vice versa. In the same way, 'akusaladhamma' was explained with

'kusaladhamma'92, and 'accumulations of akusala was also explained with accumulation

of kusala'.93 The Buddha usually explained demeritorious actions (Akusala) comparing

with meritorious actions (Kusala).94 It is essential to know thoroughly both of them

because Kusala and Akusala are considered as the criteria of Buddhist Ethics.

Differentiating good (kusala) from evil (akusala) as criterion of a wise person who

knows they have opposite directions. Comparing and contrasting are the best

understandable method for this teaching.

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In the Cūḷapuṇṇama Sutta95, the Buddha discoursed on the qualities of the bad

man and those of the good man. the Buddha compared faults of bad man to virtues of

good man by means of their qualities, friendship, wills, advice, the way they speaks,

acts, the views they hold, and the way they give a gift. In the Sappurisa Sutta96, the

Buddha gave the monks a course leading to Nibbāna by way of contrasting the attitudes

of the good man and the bad man to each stage of the process. In the Samacitta sutta97,

the Buddha taught behavior and manner of a person of no integrity and integrity by

making comparison.

The Buddha used contrast when He describes the differences between two types

of person, opposite to each other. In the Lohicca Sutta98, He made contrast teacher who

are worthy of criticism and not worthy of criticism. In the Pamādavihārī Sutta99, the

one who dwells heedless and the one who dwells earnest. In the Kathāvatthu Sutta100,

the person who is competent to discuss and the person who is incompetent to discuss.

In the Pariyesana sutta101, quest of noble person and ignoble person. In the Sumana

Sutta102, the one who does giving and who does not do giving. In the Micchatta Sutta103,

the person who has wrong view and the person who has right view. In the

Mahaparinibbāna sutta104, the person who has morality and the person who has no

morality. In the Salla Sutta105, the instructed noble disciple and the uninstructed worldly

person.

In the Raṭhapāla Sutta106, the Buddha drew a comparison between wisdom and

wealth; better is wisdom here than any wealth. He gave the reason ' since by wisdom

one gains the final goal', it means that the final goal could not be bought by money.

Wealth cannot follow when one dies, but only the merit he did. This comparison makes

clear that wealth seems not very useful as wisdom. In the Pañcakaṅga Sutta107, the

Buddha preached many kinds of happiness by way of comparison; happiness arising

 151

from sensual pleasures, happiness arising from dwelling in the Jhānas up to the base of

neither-perception-nor-nonperception and happiness arising from cessation of

perception and feeling. He said the last one is more excellent and sublime than others.

This discourse is good evidence which demonstrates the Buddha teaching is not

pessimistic, but only leads to happiness. Dhammapada Verse no.113 says "Better a

single day of life perceiving how things rise and fall that to live a century without ever

perceiving their rise and fall." This comparison encourages one to meditate on

impermanence daily. Also in the Velāma Sutta108, the Buddha said that greater than the

giving of alms, or even the building of monasteries, is the taking of the Refuges, the

observance of good conduct, the practice of amity, and the meditating of

impermanence, by increasing order of getting merits. Comparative study points out

what is more productive for generating merit than giving.

Dhammapada verse no. 178: Far better than sovereignty over the earth, or far

better than going to the abodes of devas, or far better than ruling supreme over the entire

universe, is the attainment of Sotapatti Fruition. The Buddha compared Sotāpanna who

is the first stage of Ariyā person and Universal Monarch who is the greatest in morality,

concentration and wisdom among ordinary persons. The reason is that he has seen the

way of Nibbāna, on the other hand, he has tasted blissfulness of Nibbāna, he has certain

destiny of Arahanthood which follows within seven births, and his suffering is limited,

will never reborn in the woeful realms. Universal Monarch does not have such chances.

Ordinary persons are full of uncertainty including Universal Monarch. In this case, it

can be observed that the certainty of Lokuttara Dhamma and uncertainty of Lokiya

Dhamma. This comparison teaches that one has to cultivate Vipassanā Bhāvanā besides

doing charity, morality and Samatha Bhāvanā. The Dhammapada gives a lot of

comparative study in teaching. In Dhammapada verse No.s 61, 76, 100, 101, 102, 103,
 152

104, 106, 107, 108, 110, 111, 112, 113, 114, 115, 202, 243, 308, 314, and 332, it is seen

that comparison with more important thing by means of Dhamma.

Giving (Dāna) is one of the essential preliminary steps of Buddhist practice.

When practiced in itself, it is a basis of merit or wholesome Kamma. When coupled

with morality, concentration and insight, it leads ultimately to liberation from saṁsāra,

the cycle of repeated existence. Herein which giving is crucial? The answer is that

Dhamma-Dāna, the gift of the noble teachings, is said by the Buddha to excel all other

gifts. Those who expound his teachings — monks who preach sermons or recite from

the Tipiṭaka, teachers of meditation — frequently share the Truth, thus practicing the

highest kind of generosity. Dhammapada verse 354: the gift of the Dhamma excels all

gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all

delights, and eradication of Craving (i.e., attainment of Arahatship) overcomes all ills

(saṁsara-dukkha). This superlative comparison shows how the Buddha emphasized the

most importance of Dhamma.

In the Andhakāra Sutta, the Papāta Sutta, and the Mahāpariḷāha Sutta109, the

Buddha encouraged monks to make an exertion to understand Four Noble Truths. He

compared the darkness of Lokantara Hell, the frightfulness of Paṭibhana Peak and the

terribleness of Mahāpariḷāha Hell with ignorance of the nature of one who does not

understand as it really is: Four Noble Truths. After making this comparison, the

Buddha preached Four Noble Truths to be freed from birth, aging and death.

Since ordinary persons do not possess an inherent ability to judge the value of

something in isolation, the Buddha taught the Dhamma by comparing and contrasting

one thing to another. That teaching carries significant impacts on human being's ability

to make decisions effectively: the concept of relativity, through which people assign
 153

value to something by comparing it to something else. To follow the best one on

Dhamma, one needs to know which one is more important. Therefore, comparing and

contrasting is a powerful way of teaching for making the order of priority and prevent

wasting the precious time for unimportant things.

Repetition

By repeated instructions, the Buddha reminded His disciples to do important

practice. Through repetition, the disciples could rehear overtime and gradually becomes

familiar with new concepts. It is because the repetition can build memories in the brain

to remember quickly for next time. It forms the basis for learning, skill development,

and accomplishment. Therefore, Robert F. Bruner said: Repetition is the First Principle

of All learning110. Zig Ziglar also said: "Repetition is the mother of learning, the father

of action, which makes it the architect of accomplishment."111

The Buddha most repeated word is "Vayadhammā saṅkhārā, appamādena

sampādetha,112" which means, "All Saṅkhāras, once they have arisen, decay by their

nature. Don't be heedless or complacent. Be thoroughly mindful and completely self-

aware, and one will attain peace and liberation". When one has stabilized mind to the

point of Right Concentration, clear cognitive skill will arise. One will clearly see the

truth of Saṅkhāras on the level of Dhamma, will then gain release from all Saṅkhāras

and attain the noblest happiness as taught by the Buddha, independent of all physical

and mental objects. The Buddha repeated this word again and again because it get

involved in all aspects of His teachings. This is also the very last words of the Buddha.

He repeated that even before the attainment of Parinibbāna.

 154

There are several key words which are repeatedly taught in Buddha Dhamma.

The last message of the Buddha: "when I am gone, my teaching shall be your Master

and Guide."113 Three months before His passing away the Buddha addressed His

disciples and said: 'I have delivered sermons to you during these forty-five years. You

must learn them well and treasure them. You must practise them and teach them to

others. This will be of great use for the welfare of the living and for the welfare of those

who come after you'. The Buddha repeatedly said: "Attadīpā vihāratha attasaraṇā

anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā114" until the last moment.

It means that by oneself, the Dhamma is to be studied, and more to be practiced, and

above all to be realized; realization is its ultimate goal. It makes Buddhism clear that it

is not mere philosophy, but it is very much more comprehensive teaching.

Buddhism provides a code of practice or way of life that leads to true happiness.

The Buddha taught many things, but the basic concepts in Buddhism can be summed

up by the Four Noble Truths and the Noble Eightfold Path. Moreover, there are three

themes into which the Path is divided: Morality, concentration and wisdom. These

teachings are repeatedly seen in His teachings with different presentation according to

the listener level of intelligent because this is the only way leading to Arahantship. All

attained knowledge and most achieved the highest wisdom which can be really seen

after listening the Buddha's teachings. Repeated listening or learning is needed for those

who have no potentiality to attain Arahantship immediately after listening the Dhamma.
 155

Notes

1
The action of proving a statement or theory to be wrong or false.
(http://en.oxforddictionaries.com /definition/refutation)
2
Weragoda Sarada Maha Thero, The Greatest Man Who ever Lived: The Supreme Buddha
(Singapore: Singapore Buddhist Meditation Centre, 1998), 72.
3
S. III. 368.
4
M. I. 323.
5
A. I. 174.
6
A. I. 174.
7
M. III. 8.
8
J. II. 47.
9
Dhp. 38.
10
D. III. 66.
11
A. II. 363.
12
M. II. 35.
13
M. III. 250.
14
M. III.116.
15
M. III. 116.
16
S. III. 368.
17
Sn. 300.
18
V. IV. 444.
19
S. I. 130.
20
M. I. 187.
21
M. I.188.
22
D. I.44.
23
M. I. 326.
24
S. II.114.
25
S. I.352.
26
S. I.352; Thanissaro Bhikkhu, " the tip of the Fingernail", Access to insight, accessed 21
May, 2019, https://www.accesstoinsight.org/tipitaka/sn/sn13/sn13.00.than.html .
27
S. I. 454.
28
S. II. 120.
29
S. III. 397.
30
S. I. 388.
31
S. I. 387.
32
S. I. 454.
33
S. I, 389-390.
 156

34
"Yogana definition ", accessed 13 June, 2019,
(https://www.wisdomlib.org/definition/yogana)
35
M. I. 150.
36
Sn. 312.
37
S. II.381.
38
S. II.386.
39
S. III, 118.
40
S. II. 55.
41
S. II. 399.
42
M. II. 401.
43
S. I. 229.
44
S. I. 71.
45
Dhp. 13.
46
A. I. 250.
47
Kragh, Ulrich Timme, " Of Similes and Metaphors in Buddhist Philosophical Literature",
accessed 27 April, 2019, ( https://www.academia.edu/3256962/2010-PEER-REVIEWED-ARTICLE-
OF-Similes-and-Metaphors-in-buddhist-philosphical-Literature-Poetic-Semblance-through-Mythic-
Allusion )
48
Chah, Ajahn, " In Simple Terms 108 Dhamma Similes", accessed 27 April, 2019, (
https://www.accesstoinsight.org/lib/thai/chah/insimpleterms.html )
49
Marino, Joseph, "Metaphor and Pedagogy in Early Buddhist Literature", accessed 27 April,
2019, ( https://digital.lib.washington.edu>handle )
50
Hwang Soonil, " Metaphor and Literalism in Buddhism", accessed 27 April, 2019, (
https://www.ahandfulofleaves.org>documents )
51
Hecker, Hellmuth, " Similes of the Buddha", accessed 27 April, 2019, (
https://books.google.com.mm/books )
52
Wayman, Alex, " Buddhist Parables", accessed 27 April, 2019,
(https://books.google.com.mm/books )
53
Thich Nhat-tu, Bhikkhu, " An analysis of comlparisons, similes and metaphors in the
Dhammapada", accessed 27 April, 2019, (
http://www.buddhismtoday.com/english/buddha/teachings/023-tnt-simile.htm )
54
' literary Devices: Figure of speech' , accessed 5, May, 2019,
(https://literarydevices.net/figure-of-speech )
55
A. I. 427.
56
Dhp-a. II. 113.
57
Dhp-a,II,II-4.
58
M. II. 301.
59
M. II. 301-308.
60
Dhp-a. II, 66.
61
Dhp-a. II. 339.
 157

62
Dhp-a. I. 153.
63
Dhp-a. II. 266.
64
Dhp-a. I. 73.
65
Dhp-a. II. 327.
66
S. II. 386.
67
S. III. 274.
68
D. II. 139.
69
D. III. 48.
70
M. I. 173.
71
M. II. 236.
72
S. I. 92.
73
M. II. 262.
74
Dhp-a. II. 381.
75
Robert Chalmers, , The Jataka tales vol I to VI (Oxford: Oriel College, 1895)
76
A. III. 147.
77
M. III. 86.
78
A. III. 497.
79
S. I. 319.
80
A. II. 47.
81
D. I. 1.
82
D. III. 1.
83
D. III. 24.
84
A benefit mindset builds on a growth mindset, where we not only seek to fulfil our potential,
but choose to do it in a way that serves the wellbeing of all. ( http://www.benefitmindset.com/)
85
S. I. 401.
86
S. I. 403.
87
A. I. 277.
88
A. I. 146.
89
A. II. 88.
90
A. I. 438.
91
M. III.116.
92
S. III. 15.
93
A. II. 57.
94
A. I. 102.
95
M. III. 70.
96
M. III. 86.
97
A. I. 62.
98
D. I. 214.
99
S. II. 300.
100
A. I. 197.
 158

101
A. I. 570.
102
A. II.27.
103
A. III.428.
104
D. II.61.
105
S. II.409.
106
M. II.244.
107
S. II.423.
108
A. III.195.
109
S. III; 391, 393, 396.
110
' Repetition is first principle of learning', accessed 7, May, 2019, (
https://www.researchgate.net>publication )
111
' Repetition', accessed, 7, May, 2019, ( https://quotefancy.com/quote/ )
112
D. II; 100,128.
113
D. II. 127.
114
D. II; 85,86.
 159

Conclusion

Undeniably, the Buddha stands a foremost place among teachers, professors and

savants who have an expert mastery over all sort of educational fields. Average people

are always living with greed, hatred and delusion. Circumstances of the time of the

Buddha and present digital era are not so different. Therefore, the teaching styles and

teaching methods of the Buddha are still relevant with stylishness. It can be studied that

the Buddha efficaciously communicated through teaching to other people having

different course of life. His exemplary- behaviors and manner of speaking ought to be

imitated by all the leaders in various fields because the Buddha Himself succeeded in

teaching of the Dhamma which is very hard to be realized. Therefore, it is rightly to say

that the Buddha is a paragon of conversationalist and the archetype of a successful

teacher. The Buddha would teach in such a pragmatic way that when a disciple brings

a vessel filled with water to wash his feet, he would use that itself as the topic to teach

the disciple, leading to his attainment of Arahantship.

There is no one like the Buddha who is capable of speaking the truth by

reasonably and tackling disputes by others. No one can surpass him because he

understood the Dhamma like no one else. He can approach countless hundreds of

assemblies and instruct them with a talk about the related matter without noticing who

is speaking. The Buddha enchanted the audience telling the new concept of the

Dhamma which has never been heard before. The Buddha is an extraordinary teacher
 160

who can recommend his teaching which is the best, accomplished in every way, with

nothing less, with nothing more, but quite complete.

The Buddha said that people render homage and respectful salutation to him,

rising and doing him obeisance, and treating him with very polite behavior because he

teaches the Dhamma and they are devoted to it. As he says, so he does; as he does, so

he says. His words and actions are consistent. As he knows, so he speaks; as he speaks,

so he knows. The Buddha and Dhamma are harmonious each other. The Buddha and

Dhamma cannot be separated from each other ─ they were made for each other.

Studying of the Buddha's academic teaching, as a mean of effort to see the Dhamma, is

oceanic.

The Buddha can be denoted as the teacher in the scriptures of Theravada

Buddhism, focusing on the manner of his relation to various interlocutors. He is

perceived as an authoritative teacher who gives order to the common life, but His

authority derives by the purity of His detachment from the energies of ordinary life.

The power He exerts in his community is not only exemplary but also expressive: he

initiates the enablement of release from ignorant desire.

The Buddha's authority rests in the mere force of His presence and in path-

farer's gratitude for the help they receive in his path toward overcoming their suffering.

He is master who has a variety of means of instruction, as appropriate to monks, laity

and ordinary folk; to those with varying needs on the higher path, on the lower path, on

no path at all, and to those following another teacher.

Therefore, teaching methods of the Buddha is a setting the stage for all beings

to progress toward Nibbāna. Based on the experience of His freedom and knowledge

on the truth, He was mastery in teaching and successfully conducted for those who
 161

inspire to stop suffering of saṁsāra. This fact authenticates the Buddha as a noblest and

greatest teacher in the world.

The doctrine He preached can be applied not for only one age or for one period

of time as it is not restricted but fit for all time. As societies become more and more

progressive, Buddhism becomes eminently suitable for that kind of progressive society.

The principle of middle path is the law that ensures the protection of the world. The

Buddha admonished that a doctrine will make people happier and more joyous in this

life than in the next. In order to protect the world or to live happily or to propagate the

Buddhism, there need to teach or learn the teaching of the Buddha. The Buddha allowed

all His disciples regardless of gender or age to peach the Dhamma for the good and

happiness of the many. Propagate the Dhamma is the last wish of the Buddha, to fulfill

His wish, all Buddhists have duties to propagate the Dhamma according to His teaching

methods. To conclude, pedagogic skill conducted by the Buddha becomes an

imperative part of Buddhism.

It can be found that if the today teachers in the different fields can be imitate the

pedagogic skills of the Buddha, they can be successful in their careers and all these

skills are reliable for them at all time. Indeed, teaching methods of the Buddha can be

used both for the Dhamma and any other subjects. If every teacher today would follow

this ways of teaching seriously, all students would reap the benefit. In consequence, the

society is filled with only educated persons, living standard will be high, there is no

violence, and everyone possess the noble qualities of life. His pedagogic skill can be

applied not only for teacher but also for other careers as He communicated successfully

with different level of intelligence and social class. Mindset of the Buddha is obviously

seen in His pedagogic skill. Studying of communication skill and mindset of the
 162

Buddha will be profitable to be success in every careers. In short, this thesis is

applicable for all.

Besides pedagogic skill, the Buddha also has many other skills such as

communication skill, cognitive skill, social skill, interpersonal skill, leadership skill.

These skills are also deep and wide topics to discuss, to discover, and to analyze. For

further researchers, each content of this paper also is worthy of further research in detail,

for example cause and effect delivered by the Buddha, dos and don'ts regulation of the

Buddhism, categorization and classification in the Buddhism, the Buddha as a coach,

teaching aids in Buddhism, and figurative speech of the Buddha. The researcher hopes

that this thesis can be a source of reference for further works on other related topics in

the field of education.

 163

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