Today's talk is rather special. Time and time again, I
have noticed that, regardless of how the subject is explained,
there are a great many aspects of the more profound teaching
that the majority of people don't understand at all. People
bear things explained many times over and still don't understand.
Why is this? If we look into it, we discover the reason.
Most of us are familiar only with everyday language, the
language spoken by the ordinary person, ordinary worldly
language. We fail to realize the existence of another quite
different and very special language: the language of religion,
the language of Dhamma.
The language of Dhamma is something altogether difficrent
from the language of everyday. This point must be borne well
in mind. Everyday language and Dhamma language are two
distinct and different modes of speaking. Everyday language
is worldly language, the language of people who do not know
Dhannaa. Dhamma language is the language spoken by people
who have gained a deep Insight into the Truth, into Dhamma.
Having perceived Dhamma, they speak in terms appropriate
to their experience, and so Dhamma language comes into being.
This special mode of speaking is what we call Dhamma language.
It is a language quite distinct from ordinary everyday language.
So there are two languages Dhamma language and
everyday language. Everyday language is based on physical
things and on experiences accessible to the ordinary person.
Being based on the physical rather than the spiritual, it serves
only for discussion of physical, worldly matters and situations.
It serves only for the tangible things perceived under ordinary
everyday circumstances. By contrast, Dhamma language has
to do with the mental world, with the intangible, non-physical
world. In order to be able to speak and understand this Dhamma
language, one must have gained insight into the mental world.
Consequently, only people who have seen Dhamma, the
Truth, speak the Dhamma language, the language of the
nonmaterial mental world which is above the physical.
Let us put this another way. We distinguish ordinary
physical language from metaphysical language. The field of
metaphysics is utterly different from that of physics and
consequently there is a special metaphysical language. So in
addition to the ordinary language of the physical, there is a
language that transcends the physical. The physical language
is the worldly, conventional language used under ordinary
circumstances and based on physical things. The metaphysical
language is based on mental things.. It has to be learned, studied,
and understood. It is based not on the physical world but on
the mental. I hope you can now see the distinction between
everyday language and Dhamma language.
The point now is that if we know only everyday language,
we are in no position to understand true Dhamma when we
hear it. If we don't know the language of Dhamma, then we
can't understand Dhamma, the supramundane Truth that can
truly liberate us from unsatisfactoriness and misery (dukkha).
The reason we don't understand Dhamma is that we know
only everyday language and are not familiar with Dhamma
language.
It is essential always to interpret the Buddha's teaching
in terms of Dhamma language as well as in terms of everyday
language. Both meanings must be considered. Please take
careful note of the following passages:
Appamatto ubho afthe adhiganhati pandito,This is a general principle to be applied when studying Dhamma, whether at a high or low level. It is also applicable in ordinary spoken language. The passages cited contain the unambiguous expression "ubho atthe," that is "both meanings" or "both modes of speaking." A discerning person must consider both meanings or modes of speaking and not just one of them alone. Anyone who, for instance, considers only the ordinary everyday meaning and ignores the other meaning, the meaning in terms of Dhamma language, cannot be called a wise or discerning person. As the Buddha said, a discerning person is one who is able to take into consideration both modes of speaking. It behoves us, then, to be careful and to study diligently in order to acquire this ability to take into account both possible interpretations, the one in terms of everyday language and the other in terms of Dhamma language.
Ditthe dhamma ca yo attho, yo ca'ttho samparayiko.
Atthabhisamayadhiro pan dito ti pavuccati.The wise and heedful persors is familiar with both modes
of speaking: the meaning seen by ordinary people and
the meaning which they can't understand. One who is
fluent in the various modes of speaking is a wise person.
BUDDHA
The first example is the word "Buddha." As you know,
the word "Buddha" in everyday language refers to the historical
Enlightened Being, Gotama Buddha. It refers to a physical
man of flesh and bone who was born in India over two thousand
years ago, died, and was cremated. This is the meaning
of the word "Buddha" in everyday language.
Considered in terms of Dhamma language, however,
the word "Buddha" refers to the Truth which the historical
Buddha realized and taught, namely the Dhamma itself. The
Buddha said:
One who sees the Dhamma sees the Tathagata.*Now, the Dhamma is something intangible. It is not something physical, certainly not flesh and bones. Yet the Buddha said it is one and the same as the Enlightened One. "One who sus the panorama sees the Tathagam.` Anyone who fails to see the Dhamma cannot be said to have seen the Enlightened One. So in Dhamma language, the Buddha is one and the same as that Truth by virtue of which he became the Buddha, and anyone who sees that Truth can be said to have seen the true Buddha. To see just his physical body would not be to see the Buddha at all and would bring no real benefit.
*(a word the Buddha often used to refer to himself) .
One who sees the Tathagata sees the Dharnma.
One who sees not the Dhamma, though grasping at the robe of the Tathagata,
cannot be said to have seen the Tathagata.
DHAMMA
The second word to consider is "Dhamma" (Dharma
in Sanskrit). At the childish level of everyday language, this
word is understood as referring to the actual books that contain
the scriptures, the "Dhamma" in the bookcase. Or it may be
understood as referring to the spoken word used in expounding
the Teaching. This is the meaning of the word "Dhamma" in
everyday language, the language of deluded people who have
not yet seen the true Dhamma.
In terms of Dhamma language, the Dhamma is one and
the same as the Enlightened One. "One who sees the Dhamma
sees the Tathagata. One who sees the Tathagata sees the
Dhamma." This is the real Dhamma. In the original Pali
language, the word "Dhamma" was used to refer to all of
the intricate and involved things that go to make up what we
call Nature. Time will not permit us to discuss this point in
detail here, so we shall mention just the main points. The
word "Dhamma" embraces:
1. Nature itself;This is the wide range of meaning covered by the word "Dhmma." It does not refer simply to books, palm-leaf manuscripts, or the voices of preachers. The word "Dhamma," as used in Dhamma language, refers to non-material things. Dhamma is all-embracing; it is profound; it includes all things, some difficult to understand and some not so difficult.
2. The Law of Nature;
3. The duty of each human being to act in accordance with the Law of Nature;
4. The benefits to be derived from this acting in accordance with the Law of Nature.
SANGHA
Now we shall consider the word "Sangha." In everyday
language, the word "Sangha" refers to the community of
monks who wear the yellow robe and wander from place
to place. This is the Sangha as it is understood in everyday
language, the language of the unenlightened person who
has not yet seen the Truth. In Dhamma language, the word
"Sangha" refers once again to the Truth, to the Dhamma
itself. It refers to the high qualities, of whatever kind and
degree, that exist in the mind of the monk, the man of virtue.
There are certain high mental qualities that make a man a
monk. The totality of these high qualities existing in the mind
of the monk is what is called the Sangha.
The Sangha of everyday language is the assembly of
monks themselves. The Sangha of Dhamma language are
those high qualities in the minds of the monks. The Sangha
proper consists of these four levels: the strearn-enterer (sotapanna),
the once-returner (sakadagami), the non-returner
(anagami), and the fully perfected being (arahant, worthy one,
undefiled by any egoism). These terms, too, refer to mental
rather than physical qualities, because the physical frames of
these people are in no way different from those of anyone
else. Where they do differ is in mental or spiritual qualities.
This is what makes a person a stream-enterer, once returner,
non-returner, or arahant. This is how the word "Sangha" is
to be understood in Dhamma language.
RELIGION
Now we come to the word "religion" (sasana). In
everyday language, the language of the undiscerning person,
the word "religion" refers simply to temples, monastery
buildings, pagodas, saffron robes, and so on. If there are
pagodas and temples all over the place, people say, "Ah! The
religion is thriving!' This is what "religion" means in everyday
language.
In Dhamma language, the word "religion" refers to the
genuine Dhamma which can truly serve people as a refuge or
point of support. The Dhamma which actually can be for
people a basis of support, which really can bring about the
end of dukkha (suffering, misery, unsatisfactoriness), this
Dhamma is the religion. This is the meaning of "religion" as
that term is used in Dhamma language. "The religion is thriving"
means that this very special something which has the power
to put an end to dukkha is spreading and expanding among
people. To say that the religion is thriving does not by any
means imply progress in terms of yellow robes. The religion
in everyday language is temples, monastery buildings, pagodas,
yellow robes, and so on; the religion in Dhamma language is
the truth which genuinely serves humanity as a refuge.
Those who take the word "religion" to mean "the
Teaching" are nearer the mark than those who take it as
standing for temples and so on. To consider progress in religion
study and instruction as true religious progress is correct up
to a point. But it is not good enough. To understand the
religion as simply the Teaching is still to understand it only in
terms of everyday language.
In terms of Dhamma language, the religion is "the Sublime
or Excellent Way of Lifie" (brahmacariya), that is to
say, life lived in accordance with Dhamma. It is this exalted
way of living which is "glorious in its beginning, middle, and
end." By Sublime Way of Life the Buddha meant the way of
practice that can really extinguish dukkha (suffering). The
glory of its beginning is study and learning; the glory of its
middle is the practice; the glory of its end is the real reward
that comes from the practice. This is the Sublime Way of
Life, the religion of Dhamma language. Taken as everyday
language, "religion" means at best the teaching; taken as
Ignoring language, it means the Sublime Way of Life, glorious
in its beginning, middle, and end. The two meanings are very
different.
WORK
Looking now more closely at things, we shall examine a
word that relates to our day-to-day life-the word "work."
In everyday language, the word "work" refers to earning a
living. It is something we can't avoid. We have to work in
order to eat, to fill the belly, and to satisfy sensual desires.
This unavoidable chore of earning a living is what is meant
by the word "work" taken as everyday language. Taken as
Dhamma language, "work" refers to mind training -kammatthana,
that is, the practice of Dhamma. The actual practice
of Dhamma is the Work.
Ordinary people, these who have not seen Dhamma,
work out of necessity in order to provide themselves with
food and the things they desire. But for the genuine aspirant,
the person who has caught a glimpse of Dhamma, work
consists in putting the Dhamma into practice. This kind of
work has to be done sincerely, earnestly, and diligently, with
perseverance and discernment. Many kinds of high qualities
must be present if it is to be completed successfully.
The work of everyday language can be considered at a
higher level. Though our work may be of a worldly nature, if
we do it the right way, then ultimately that work will teach
us. It will bring us to an understanding of the true nature of
the mental life; it will enable us to recognize impermanence,
unsatisfactoriness, and non-selfhood (aniccam, dukkham,
anatta); it will bring us to the truth, without our making any
conscious effort in that direction. So in Dhamma language,
"work" refers to the practice that leads to the truth found
right in one's own mind. Even the job of keeping the body fit
and clean is a kind of Dhamma practice, insofar as it has to
be done with a good, discerning, industrious mind.
In summary, "work" in everyday language means earning
a living out of necessity; "work" in Dhamma language means
putting the Dhamna into practice. The word "kammatthana"
(mind training) means work, good solid Dhamma practice.
This is the meaning of "work" in Dhamma language.
SUBLIME LIFE
Let us say something more about the Sublime Way of Life. In the everyday language of the average person who knows nothing of Dhamma, the words "Sublime Life" (brahmacariya) mean no more than abstention from improper sexual activity. But in Dhamma language, Sublime Way of Life refers to any kind of purposeful giving up of mental defilement (kilesa) and to any form of spiritual practice which is adhered to rigorously. Regardless of what kind of practice we undertake, if we stick to it earnestly, strictly, and without backsliding, then we are living this most exalted way of life. Sublime doesn't mean simply abstaining from fornication and adultery, This is how everyday language and Dhamma language differ.
NIBBANA
Now we make a big jump to the word "nibbana" (
nirvana in Sanskrit). In the everyday language of the ordinary person,
nibbana is a place or a city. This is because preachers often
speak of "Nibbana, the city of immortality" or "this wonder-city
of Nibbana." People hearing this misunderstand it. They
take it to mean that nibbana is an actual city or place. What
is more, they even believe that it is a place abounding in all
sorts of good things, a place where one's every wish is fulfilled
and everything one wants is immediately available. They want
to get to nibbana because it is the place where all wishes are
granted. This is nibbana in the everyday language of foolish
people who know nothing of Dhamma. Yet this kind of talk
can be heard all over the place, even in most temples.
In Dhamma language, the word "nibbana" refers to the
complete and absolute extinction of every kind of defilement
and, misery. Any time there is freedom from kilesa
(Defiltments of mind, broadly emotimissal into theod, hatred, and
delusion) and
dukkha, there is nibbana. If defilements have bean eradicated
completely, it is permanent nibbana; the total extinguishing
and cooling of the fire of kilesa and dukkha. This is nibbana
in Dhamma language. In everyday language, nibbana is a dream-city;
in Dhamma language, nibbana is the complete and utter
extinction of dukkha right here and now. Think about it. In
which of these two ways is nibbana understood by most people,
in particular by the old folk who come to listen to sermons in
temples?
PATH AND FRUIT
Pressing on now, we come to the expression "path and
fruit" (magga-phala). The expression "path and fruit" is so
popular it has became hackneyed. Even ordinary people doing
any old thing may refer to "path and fruit." As soon as
something turns out according to plan they say, "It's path
and fruit!" Even the most worldly of worldlings in the most
worldly of situations will say, "It's path and fruit!" meaning
that things have turned out as hoped. This is how the term
"path and fruit" is used in everyday language.
But in Dhamma language, "path and fruit" refers to the
destruction of dukkha and the defilements which give rise to
it. To do this in the right manner, step by step, in accordance
with the true nature of things, is the meaning of "path and
fruit" in Dhamma language. People arc much given to using
the expression "path and fruit" in everyday speech. To distinguish
this everyday usage from the special usage of Dhamna
language, we have to be very careful.