The Discourse about the Belief Systems

(Titthàyatanasuttaü Aïg 3:61)

Translated by ânandajoti Bhikkhu

(January 2008/2551)

The Three Belief Systems

There are these three belief systems, monks, and though questioned, queried, and discussed by wise men, (because they) have come down from others, they persist in inaction. Which three?

There are some ascetics and brahmins, monks, who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past.

There are some ascetics and brahmins, monks, who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God.

There are some ascetics and brahmins, monks, who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition.

Those who Believe in what was Done in the Past

Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past, having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past?, and if they agree with me when questioned thus, (saying) yes, I say to them:

Then, venerables, (people) will be killers of living creatures because of what was done in the past,

they will be takers of what is not given because of what was done in the past,

they will be unchaste because of what was done in the past,

they will be speakers of what is false because of what was done in the past,

they will be utterers of divisive words because of what was done in the past,

they will be utterers of harsh words because of what was done in the past,

they will be frivolous talkers because of what was done in the past,

they will be avaracious because of what was done in the past,

they will be malevolent because of what was done in the past,

they will hold to wrong views because of what was done in the past.

But, monks, for he who holds what was done in the past as the essential thing, there is no desire nor effort (thinking): ßthis should be done, or this should not be doneû, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my first reasonable reproach.

Those who Believe in the Power of God

Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God, having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God?, and if they agree with me when questioned thus, (saying) yes, I say to them:

Then, venerables, (people) will be killers of living creatures due to the power of God,

they will be takers of what is not given due to the power of God,

they will be unchaste due to the power of God,

they will be speakers of what is false due to the power of God,

they will be utterers of divisive words due to the power of God,

they will be utterers of harsh words due to the power of God,

they will be frivolous talkers due to the power of God,

they will be avaracious due to the power of God,

they will be malevolent due to the power of God,

they will hold to wrong views due to the power of God.

But, monks, for he who holds the power of God as the essential thing, there is no desire nor effort (thinking): ßthis should be done, or this should not be doneû, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my second reasonable reproach.

Those who Believe there is No Cause or Condition

Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:

Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition,û having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition?, and if they agree with me when questioned thus, (saying) ßyesû, I say to them:

Then, venerables, (people) will be killers of living creatures with no cause or condition,

they will be takers of what is not given with no cause or condition,

they will be unchaste with no cause or condition,

they will be speakers of what is false with no cause or condition,

they will be utterers of divisive words with no cause or condition,

they will be utterers of harsh words with no cause or condition,

they will be frivolous talkers with no cause or condition,

they will be avaracious with no cause or condition,

they will be malevolent with no cause or condition,

they will hold to wrong views with no cause or condition.

But, monks, for he who holds no cause or condition as the essential thing, there is no desire nor effort (thinking): this should be done, or this should not be done, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my third reasonable reproach.

These are the three belief systems, monks, and though questioned, queried, and discussed by wise men, (because they) have come down from others, they persist in inaction.

The Buddha’s Teaching

But this is the Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. What is the Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins?

These are the six elements is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.

These are the six spheres of contact is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.

These are the eighteen investigations of mind is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.

These are the four noble truthsû is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.

The Six Elements

 `These are the six elements’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?

There are these six elements, monks: the earth element, the water element, the fire element, the wind element, the space element, the consciousness element.

`These are the six elements’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.

The Six Spheres of Contact

`These are the six spheres of contact’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?

There are these six spheres of contact, monks: the eye sphere of contact, the ear sphere of contact, the nose sphere of contact, the tongue sphere of contact, the body sphere of contact, the mind sphere of contact.

`These are the six spheres of contact’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.

The Eighteen Investigations of Mind

`These are the eighteen investigations of mind’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?

Having seen a form with the eye he investigates whether it is to be classified as a pleasant form, he investigates whether it is to be classified as a unpleasant form, he investigates whether it is to be classified as a neutral form. 

Having heard a sound with the ear he investigates whether it is to be classified as a pleasant sound, he investigates whether it is to be classified as a unpleasant sound, he investigates whether it is to be classified as a neutral sound.

Having smelt a smell with the nose he investigates whether it is to be classified as a pleasant smell, he investigates whether it is to be classified as a unpleasant smell, he investigates whether it is to be classified as a neutral smell.

Having tasted a taste with the tongue he investigates whether it is to be classified as a pleasant taste, he investigates whether it is to be classified as a unpleasant taste, he investigates whether it is to be classified as a neutral taste.

Having touched a tangible with the body he investigates whether it is to be classified as a pleasant tangible, he investigates whether it is to be classified as a unpleasant tangible , he investigates whether it is to be classified as a neutral tangible.

Having cognised a mental object with the mind he investigates whether it is to be classified as a pleasant mental object, he investigates whether it is to be classified as a unpleasant mental object, he investigates whether it is to be classified as a neutral mental object.

`These are the eighteen investigations of mind’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.

The Four Noble Truths

`These are the four noble truths’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?

Having attachment to the six elements, monks, there is entry into the womb, with the appearance (in the womb) there is mind and body, because of mind and body: the six sense spheres, because of the six sense spheres: contact, because of contact: feeling, now to one who has feeling, monks, I declare `this is suffering’, I declare `this is the arising of suffering’, I declare `this is the cessation of suffering’, I declare `this is the path leading to the cessation of suffering’.

Now what, monks, is the noble truth of suffering?

Birth is suffering

also old age is suffering

also death is suffering

also grief, lamentation, pain, sorrow, and despair, is suffering

also not to obtain what one longs for is suffering

in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.

This I say, monks, is the noble truth of suffering.

Now what, monks, is the noble truth of the arising of suffering?

Because of ignorance there are (volitional) processes,

because of (volitional) processes: consciousness,

because of consciousness: mind and body,

because of mind and body: the six sense spheres,

because of the six sense spheres: contact,

because of contact: feeling,

because of feeling: craving,

because of craving: attachment,

because of attachment: continuation,

because of continuation: birth,

because of birth: old age, death,

grief, lamentation, pain, sorrow, and despair (all) arise,

and so there is an origination of this whole mass of suffering.

This I say, monks, is the noble truth of the arising of suffering.

Now what, monks, is the noble truth of the cessation of suffering?

From the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes,

from the cessation of (volitional) processes, the cessation of consciousness, 

from the cessation of consciousness, the cessation of mind and body, 

from the cessation of mind and body, the cessation of the six sense spheres, 

from the cessation of the six sense spheres, the cessation of contact, 

from the cessation of contact, the cessation of feeling, 

from the cessation of feeling, the cessation of craving, 

from the cessation of craving, the cessation of attachment, 

from the cessation of attachment, the cessation of continuation, 

from the cessation of continuation, the cessation of birth, 

from the cessation of birth, old age, death,

grief, lamentation, pain, sorrow, and despair (all) cease,

and so there is a cessation of this whole mass of suffering.

This I say, monks, is the noble truth of the cessation of suffering.

Now what, monks, is the noble truth of the path leading to the cessation of suffering?

It is this noble path with eight factors, as follows:

right view

right thought

right speech

right action

right livelihood

right endeavour

right mindfulness

right concentration.

This I say, monks, is the noble truth of path leading to the cessation of suffering.

`These are the four noble truths’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.

So what does cause these great natural disasters? Ven. K. Sri Dhammananda explained in this talk which was given shortly after the event.

Kuala bordering the Indian ocean in December 2004 has in many ways demonstrated the raw power of nature. Many people have questioned the reasons for such a disaster, whether it was a sign of “God’s displeasure” to punish humankind for all the wrong doings wrought on earth.

Before we go and make assumptions that some external power was the cause of such mass destruction, we must learn to understand the true nature of existence, especially of human existence.

The word “man” is derived from the sanskrit word “manussa” which means “human beings”. The word “manussa” has its origin in “mana” or mind. Of all the different spheres of existence, human beings are the only ones which have the opportunity to become a Buddha. They have this opportunity because human beings possess the intelligence and wisdom to question their existence, how and why they are born in this world and about the meaning of life itself.

It is through the use of such intelligence that humans can develop insight knowledge about the nature of life, of what constitutes human life and the nature of being itself. Through such investigation, the Buddha teaches us that all living beings and the universe exist as a combination of elements and energy.

These elements of earth, wind, water and heat are governed by natural, universal cosmic laws which go through a perpetual cycle of birth, growth, decay and disappearance. This universe of animate and inanimate objects exists on a basis of conditioning and the occurrence of mental and physical events that are governed by natural laws (dhamma niyama).

The Buddha spoke of five natural laws, one of which is the Law of Energy (utu niyama). Energy, in its two forms of heat and cold, causes many changes within the body and the environment. It is always in a state of flux, of continuous change and is always seeking a balance. It is the law that govern changes in a body, such as old age and illness, or in an ecological context, with respect to such things as climates, seasons and earth movements.

The Buddha has explained very clearly that the operation of this law is not only limited to this physical world, but also throughout the universe. It affects every existing planetary system and all forms of cosmic metaphysics, whether material or immaterial. All these elements are subjected to change, encountering imbalance from time to time.

Even so life, human life, and the earth are guided by natural laws. They decay, disappear and born over and over again, dictated by a never ending cosmic cycle. Disaster takes place from time to time because basic elements like water, earth, wind and fire are always in a constant flux, and needs to find a balance. That is why the Buddha said that a human life is dukkha, because he/she is also subject to such a flux. Regardless of status or species, because of this universal flux, every creature or being experiences dukkha.

While Buddhism teaches us that we are the architects of our own fate and that as human beings we can eventually control our kammic force, Buddhists do not believe that everything is due to kamma. They do not ignore the role played by other forces of nature. As can be seen, kamma constitutes but one aspect of natural law. The simplistic supposition that all life experiences are due to kamma is therefore incorrect.

Understanding these different underlying elements in the physical and psychical spheres helps us to gain a clearer understanding of how a single event may have resulted from more than one cause and how different determinants may synchronously be involved in conditioning certain phenomena or experiences. Usually, when more than one principle is at work, the more predominant one will prevail.

For example, extreme temperature (utu niyama) may influence the conditions of the mind (citta niyama) and cause one to feel ill at ease. Or strong will power (citta niyama) may temporarily override the effects of negative environments (utu niyama) and the results of kamma (kamma niyama). In the case of natural disasters, kammic energies become inactive due to the overwhelming forces of earth and water movements, such as earthquakes and tsunamis. The cataclysmic result of the Asian tsunami disaster is a powerful demonstration of the law of kamma surrendering to natural laws (utu niyama).

The devastating waves that took hundreds of thousands of lives operated without regard to the merit of the victims. Those with good and bad kamma suffered equally. No one, and nothing, can escape from such energy that assumes impermanency as a constant. The foundation of Buddhism is based upon the acceptance of this universal truth. To have an intimate understanding of such knowledge will enable one to accept with equanimity of what cannot be changed, and therefore allows one to channel their positive energy to more productive, spiritual use.

It is essential for human beings to cultivate compassion and maintain kindness as a means to learn to live with such a flux. Peaceful living does not mean to conquer nature. It entails one having a deep understanding and appreciation of its forces. And this is precisely the reason why it is a fallacy to blame external powers (such as God) for the massive calamity caused by the devastating tsunami. There is no one to blame, and nothing to blame on.

There is no need to rationalize God’s action because the tsunami disaster clearly demonstrated the impermanence of the earth’s elements. It has starkly opened our eyes to nature’s conditionality, their momentaryness and their egolessness. It is this very reason that we need to learn not to develop craving in our worldly matters. Such attachment to our physical self and environment will inevitably lead us to more suffering as future rebirth may subject us to experience the unpredictable forces of such natural laws. We can even use this as a lesson for salvation, and that is to strive to be reborn in a “suitable locality” (patirupadesavaso, from Mangala Sutta, Discourse of Blessings), free from suffering caused by such natural laws.

The disaster is also a timely reminder for us to re-examine how we live, and for us to re-evaluate our relationship with nature. The law of Dependant Origination (paticca samuppada) accounts for the occurrence of the mind and body in a bond of mutual interraction and dependence. What we think, say or do have an impact far beyond our immediate bodily existence. If we poison the ground, the effect will come back to haunt us via polluted waters. If we take the stance of always wanting to conquer nature, thinking that our intelligence is superior, then we must be ready to face the consequences of its wrath.

The disaster is a reminder for us to rejoin in the age old truth of moderation. This is true in these days and times when over-development has caused great ecological imbalance. Studies have shown that if the coral reefs off the shores of Sri Lanka were still intact, it would have played a role as a buffer to reduce the impact of the waves hitting the shores. Along the coast of India, the existence of mangrove swamps has clearly demonstrated that nature’s creation can help to prevent a greater calamity.

Living in moderation in today’s society does not mean to surrender to poverty. It means to have the ability and awareness to live in harmony with the natural surrounding. It means not to destroy nature and create artificial environments in order to pander to our senses. Living in moderation means to encourage one another to be kind and compassionate, so that human values transcend that of material wants.

While the world grieves for the victims, let us cultivate a sense of compassion and transfer merits to the departed ones. We can do this in a number of ways. One, we gain merit when we give ourselves to relief effort, so we can provide direct assistance to those who are suffering. Secondly; we radiate mental positive energy to the departed ones so that they may have a better rebirth. Thirdly, let us also radiate thoughts of loving-kindness to relief workers who are at this moment doing their best to support the victims.

May we all learn to be awakened and be more sensitive to the workings of ourselves and nature so that we can live in harmony among ourselves, with nature and the universe.A

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