The War on Error - Bhikkhu Pesala

All of us start from a point of not knowing, not understanding, and imperfect views. That is the nature of the human condition. If we were not deluded, we would not have taken rebirth in this world. The basic assumption for a Buddhist is that the Buddha knew something that we do not. To be a Buddhist, therefore, means that one must follow “The Way of Analysis,” or “The Way of Inquiry (Vibhajjavāda).” The Buddha’s teaching is not a religion, or a belief system, but a way of life and a practical method to develop the mind so that we can remove our ignorance, clarify our understanding, and gain right view. The Pāḷi term for right view — sammā diṭṭhi — has a broader meaning than simply “right” as opposed to “wrong.” A Sammāsambuddha is a “Fully Awakened Buddha” so “sammā diṭṭhi” means a view that is perfectly correct, fully in accordance with reality. While we are in the process of studying and practising the Buddha’s teaching, our view is gradually straightened out and refined to remove any imperfections until, on attaining the Noble Path and realising nibbāna, it becomes the perfectly correct view that is fully in accordance with the way things are.

The most reliable source we have for the Buddha’s teachings are the Pāḷi texts. Translations are not the original teachings, but interpretations by those who have some knowledge of Pāḷi. Some translations are more trustworthy than others, but if we really want to know what the Buddha taught then we have to go beyond intellectual knowledge, and practice his teachings to gain direct knowledge.

Nevertheless, before we can practise properly we do need to know what the Buddha taught, so there is much to be done by way of study, discussion, and systematic reflection. The famous Maṅgala Sutta lists thirty-eight auspicious signs of a prosperous future for one who fulfils them. Included in these thirty-eight are: 1) Not to associate with fools (asevanā ca bālānaṃ), 2) To associate with the wise (paṇḍitanañca sevanā), 7) Great learning (bāhuscaccañca), and 8) Skill in work (sippañca), 26) Hearing the Dhamma at the right time (kālena dhammasavanaṃ), and 30) Opportune discussion of the Dhamma (kālena dhammasākacchā), all of which are about acquiring knowledge.

The empty-headed are just a bit too quick to quote the case of “Empty-headed” Poṭṭhila, who was very learned in the scriptures, but still unenlightened. This elder quickly realised the Dhamma when he practised properly. I wonder how many of those who criticise academic learning have practised meditation seriously and gained insight? Study, practice, then realisation is the natural order of things.

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