We didn’t have time after our discussion of the Dhammacakkappavattana Sutta to cover the eight-factored Path. Bhikkhu Bodhi has written an excellent short book on the Path, which is available in its entirety at Access to Insight. In the following post, I’ve composed a precís of the book, pulling what I consider the most helpful sections from the original. Any comments that I’ve added are within square brackets and italicized.

From Bhikkhu Bodhi’s Introduction:

One of the most significant changes that was accelerating in Northern India through the course of the Buddha’s life is the development of trade and the rise of an increasingly powerful merchant class. That development increased the net wealth of the region, and the increasing wealth meant more taxes for the reigning kings, which enabled them to consolidate power, raise armies, and, eventually, subordinate the representative republics that had been, up until then, the dominant form of government in the region. With disciplined armies under effective central control, the kings were also able to bring a measure of law and order to the roads and trade routes of the region, which had always been dangerous routes to follow - if the tigers didn’t get you, the highwaymen would. And safer trade routes, in turn, led to further increases in trade, more rich merchants, and even more taxes for the king.

The Buddha’s teaching to the Kalamas has to be one of the most popular suttas in the Pali Canon. A Google search turns up more than 35,000 hits (most of which seem to be re-postings of Soma Thera’s translation). There are two excellent translations at Access to Insight, one by Soma Thera, and one by Thanissaro Bhikkhu. In addition, there is a fine essay by Bhikkhu Bodhi, cautioning us against reading the sutta as a simple-minded justification of subjectivism or relativism. And finally, there is an excellent brief introduction to the Soma Thera translation of the Kalama Sutta on the BuddhaNet website.

The Kalamas lived in a town called Kesaputta, which was, apparently, on the edge of a large and rather dangerous forest, through which a major road passed. Travellers on that road would frequently stop at Kesaputta until enough of them had gathered to traverse the forest in relative safety. In this way, Kesaputta was similar to the oasis towns of Arabian peninsula, where caravans assembled to make the dangerous crossing of the desert.

Given its location, Kesaputta received more than its share of visits from the various ascetics, sages, and dharma teachers who wandered through Northern India at the time of the Buddha, and the Kalamas had more opportunity than residents of other towns to hear the gossip of the day and get some feel for the reputation of the teachers who came their way. When the Buddha came, they were waiting for him, and they hit him with a tough question—tough then, and tough now. All these teachers come through here, they told him, and each one has his own particular point of view; and each one claims that he’s the only one with the truth, and all of the others are full of baloney (or whatever passed for baloney in 400BCE India). How do we know, they asked the Buddha, which of these teachers we should follow?

In this course, we will, each week, read and discuss one discourse from the Pali Canon, the oldest and most probably authentic collection of the Buddha’s teachings. (Several of the classes, rather than concentrating on a single discourse, will discuss passages selected from two or three related discourses.) Each reading will either be introduced or immediately followed by a brief explanation of the role of the teaching in the development of Buddhist doctrine, and we will look at what we can learn from the teaching about the Buddha’s life, the nature of his times and of the culture in which he taught, and the nature of the Buddha himself, the man Siddhatta Gotama—his style, his personality, his position in the society of his times.

The purpose of the course is not to teach everything there is to know about Buddhism, or even about those teachings that have been passed down to us in the Pali Canon, but rather, for those who find the Buddha’s message interesting and the Buddha’s path in some way relevant to the problems of their lives and of our times, to give those people a foundation from which they can continue their investigation independently.

The course is structured by the different audiences to which the Buddha spoke through his long teaching career. Each different audience brings its own expectations and its particular viewpoint to its audience with the Buddha, and we will see how skillfully the Buddha understands those expectations and viewpoints and uses his compassionate understanding to present his distinctive path in a form that’s most easily understood and accepted by each different audience. The readings that we will use will also offer us an opportunity, through the eight weeks of the course, to follow the Buddha’s life, from birth to death.

We will make heavy use of the Internet in finding readings relevant to each class’s content; sometime early in the week prior to each class after the first one, I’ll publish a set of annotated links to translations of the discourses we will be discussing in the next class, along with links to other readings or resources that might help our understanding of the topics dealt with in those discourses. If you don’t have an Internet connection, or if you’re not comfortable using the Internet in this way, it might be a good idea to make arrangements with a friend to print the relevant texts for you to read offline. Note that it is not necessary to do the Internet readings to get some significant benefit from the class; we will read highlights from the recommended texts in each class, and, for the most part, the discussion will focus on the ideas and doctrines in the sections we will read in that way.

The Buddha’s Teachings

• Class 1: Teaching to those seeking answers

  We’ll look at one of the most famous Suttas in the canon, in which the Buddha addresses the residents of a village visited by a succession of teachers, all of whom teach conflicting doctrines and each of whom claims that his doctrine is the only true one. The Buddha shows the householders of Kesaputta that they really don’t need those teachers and that they can’t rely on any of the different authorities that various teachers claim; the answers they seek are in their own sense of what constitutes good behavior, and if they pursue the ways they know to be good ways, ways that are approved by people they know and respect for their own wisdom and goodness , they will find a life filled with contentment and joy.

• Class 2: Teaching to a householder

  The Buddha lived in a time when cities were growing, a new merchant class was developing, and trade was flourishing; in the Dighajanu Sutta, he gives a wealthy householder guidance on a Dhamma that will preserve and increase his worldly success, and then demonstrates that such a Dhamma is part and parcel of the more comprehensive path that leads to happiness and a good life in the future.

• Class 3: Teachings to the Brahmins

  We will use passages from two of the Buddha’s discourses to look at how the Buddha took the Brahminic culture into which he was born and ethicized the teachings of that culture, re-defining brahminic purity, not as an attribute that adheres to one born into a particular caste, but as an attribute that anyone can develop through purity of thought and deed. In the Sonadanada Sutta, the Buddha questions a prominent Brahmin elder and teacher on what it means to be a Brahmin; in the Sigalovada Sutta, the Buddha reminds a Brahmin youth that his ritual worship of the cardinal directions is useless unless he establishes that worship on the foundation of a life lived ethically and honorably; he then goes on to redefine the meaning of Sigala’s actions themselves, so that the youth’s ritual worship of the six directions work to remind him of and reaffirm his commitment to the mutually equivalent obligations of parent and child, husband and wife, teacher and student, master and servant, etc.

• Class 4: The first teaching to the five monks

  We will look at the events that precipitated Siddhatta Gotama’s decision to leave his privileged home and enter the live of a renunciant, and at some of the events that transpired over the next five years. For most of that time, he was accompanied in his wanderings by five Brahmins from his home community, who had themselves entered the homeless life and had accepted Siddhatta as their teacher. Those were the group of five to which Siddhatta Gotama, having achieved his awakening and become the Buddha, delivered the first two discourses. In this first teaching, the Buddha establishes the four truths that will form the foundation for all of the other teachings he will deliver: the truth of suffering, the truth that suffering has a cause, the truth that suffering can be brought to an end, and the truth of the eightfold path that will lead to an end to suffering.

• Class 5: The second teaching to the five monks

  In his second discourse, still to the same group of five, the Buddha establishes the understanding that is essential to respond skilfully to the processes he outlined in his first discourse, i.e. that any conception of a permanent and lasting self prevents full understanding of the four ennobling truths and blocks one from the path that leads to the realization of those truths and the freedom they can deliver.

• Class 6: Teachings to the sangha

  At the conclusion of the second teaching, all five monks had attained stream-entry—the first step toward enlightenment. They were the first members of the Buddha’s sangha, the assembly of followers who heard his teachings and carried those throughout Northern India. Over the next forty years, the sangha continued to grow, and an elaborate set of rules were formulated to ensure the peaceful governance of the assembly and to guide the monks in the celebate, renunciant life they’d chosen. In this class, we will read selections from the discourse in which the Buddha outlines the way the monks should practice so as to live mindfully aware of what they were doing and where the holy life was leading them.

• Class 7: Teachings to kings and princes

  Throughout his teaching career, the Buddha received patronage from and delivered his teachings to the most powerful kings of his time. The time itself was one in which those kings were gaining power, centralizing control of their kingdoms, and taking over the small republican federations like the Buddha’s own birth state of Sakya. Toward the end of his life, the two kings to whom he had been closest, King Pasenadi of Kosala, and King Bimbisara of Magadha, had both died through treachery, and their thrones had been assumed by the sons who had connived in their deaths. We will look at some of the teachings that the Buddha delivered through his life, and especially toward the end, to those kings and to their sons, and we will try to get a sense for the Buddha’s understanding of what role there is in the affairs of the world for someone who has accepted the Dhamma as a life practice.

• Class 8: The final teachings

  One of the longest Suttas in the Pali Canon is the Mahaparinibbana Sutta, detailing the last months and days of the Buddha; as he and Ananda wandered through Northern India, two old men, weary and frail, they encountered various people along the way, all of whom had questions for the Buddha. The teachings recorded in this Sutta have a certain elegaic tone; the Buddha resumes themes that he had developed earlier, making certain that those themes are understood with the proper emphasis and in the proper context, and, to some small extent, he measures the success he’s had with the challenge that he accepted 45 years earlier, to teach the Dhamma that was so subtle, so profound, so difficult to understand. We will look at a few passages from the Mahaparinibbana Sutta, with special reference to passages that seem resonant with other teachings we have looked at in the previous classes. And we will try to come to a final assessment of the meaning of the Buddha’s Dhamma and his life, and the relevance of that to our troubled times.

I’ve over-committed myself for the fall, teaching two courses at the University of Cincinnati’s Osher Lifelong Learning Center, and leading a Dharma Study Group at St. John’s Unitarian Church. I’ll be using this site to coordinate all of those activities.

All three programs are pretty full, which says a great deal about the intensity of interest in Buddhism in these troubled times.

Here’s more info on each program, along with a link to the syllabus/overview page for the program.

• OLLI Course: The Teachings of the Buddha. From the OLLI catalog course description: “In this course, we will examine eight of the most significant and widely known of the Buddha’s discourses.  In our discussion of each discourse, we will look at the events in the Buddha’s life that provide the context for the discourse, and we will see how the ideas discussed in the discourse relate to the historical development of Buddhism and how those ideas remain relevant to the task of maintaining sanity and equanimity in a confused and turbulent world.  The course will be presented as a general introduction to the Buddha’s life and thought.”
• OLLI Course: Important Topics in Mainstream Buddhism. From the OLLI catalog course description: “We will discuss some fundamental concepts of Buddhism, including Dharma, the Law that governs the natural world as well as the results of our ethical decisions; Karma, ethically significant action; Buddhist cosmology and the Buddhist understanding of how events unfold from preceding conditions; Nirvana, the characteristic condition of an enlightened mind; and the Eightfold Path to enlightenment.  We will also look into the history of Buddhism and how different traditions understand the fundamental ideas.  Finally, we’ll look at how Buddhism came to the West and the shape it’s taken here.”
• Dharma Study Class. “The Dharma Study group will take as its study text “In the Buddha’s Words”, an anthology by the Brooklyn-born monk Bhikkhu Bodhi. The texts in the anthology provide an excellent introduction to the Pali Canon, the oldest and most probably authentic source of the Buddha’s teachings. The class will be organized as a discussion group; each week, we will read one chapter of our text and, after a brief introduction to provide historical perspective, we will look at how the teachings we’ve read fit into Buddhist doctrine and what we can learn from them about how to live happily and with a measure of equanimity in a world marked by impermanence and widespread suffering.”