25 Sources

Introduction

226 All religions have a collection of sacred texts, a book or books which they believe to be authoritative and on which they base their belief. It is claimed that these texts are revelations (anussava), that is, that they are the words of the respective religion's god or gods and thus infallible and of absolute authority. The Buddha tells us that religions based upon revealed texts are inadequate (anassasikan), and there are several good reasons for this.

227 The first problem with revelation is that numerous different religions all claim that their sacred text is the word of God, and yet all the texts contain different teachings and ideas. Obviously they cannot all be genuine revelation and we simply have no way of knowing which one is and which ones are not.

The second problem with revelation is that it tends to lead to bibliolatry - excessive reverence and attention being given to a book. Those whose beliefs are based on supposed revealed text seem to spend much time quibbling over words and phrases, and as any text is open to different interpretation, they are often involved in squabbles over what is and what is not the correct interpretation.

Revealed religions tend to lead to too much attention being given to a book, and a consequent neglect of earnest self-examination and real spiritual growth.

The third thing that must make us doubt the claims of religions based upon revelation is well stated by Ananda. He say:

Some teacher is a traditionalist who holds to the truth of revelation, upon and teaches a doctrine based upon revelation, upon what has been handed down upon the authority of the scriptures.

Now such a teacher might have well-remembered it (the revelation) or ill-remembered it, and as such it might be true or it might be false. An intelligent person reflects on this, and having done so, he sees that such a religion is inadequate and he loses interest and leaves it.

Even if a god had revealed a message to a prophet,there is no way of knowing if the prophet heard the message properly and understood it correctly. And even if he did, the revealed teaching may not have been accurately recorded and handed down.

Facts shows that the sacred texts of many religions have different versions and have parts that have been added or removed, which must cast doubts on their authenticity.

228 Buddhism faces none of these problems because no claim is made that its sacred text are infallible divine revelation. On the contrary, there are talks given by a human being, the Buddha, and recorded by human beings. To be saved, the theist has to believe everything in the sacred text, whereas the Buddhist has to understand himself or herself, and sacred texts are of value to the degree that they help do this.

As the Buddha says in his famous discourse to the Kalamas:

Do not go by the authority of the scriptures (pitaka sampada)... but when you yourself know :

"These things are good, these things are blameless, these things are praised by the wise, and when practised and followed, lead to good and happiness," then follow them and abide by them.

To the theist, the most important thing is who is supposed to have spoken the sacred text, but to the Buddhist the most important thing is what is said, and whether it is accurate and useful. When we read the discourse of the Buddha, we should allow them to suggest ideas to us, we should reflect upon those ideas and understand them in the light of our own experience.

229 This being so, Buddhists do not have to claim the exclusive and absolute truth of their own sacred text and look upon all other scriptures as dangerous alternatives. He or she can happily acknowledge the spiritual value of other sacred literature and even draw upon their insights - because the Buddhists' main concern should not be to defend and uphold a dogma but to know the truth.

However, the advice and guidance that the Buddha's discourses impart and wisdom they contain should be given very high regard. Often before the Buddha delivered a discourse, he would say to those who had gathered to hear him:

Listen carefully, pay attention and I will speak.

And we likewise should be attentive and receptive when we read the discourses today. The Buddha urged all his disciples to be familiar with his teachings. He says:

This is how you should train yourself: Those discourses taught by the Lord - deep, profound, transcendental - from time to time, we will spend our day learning them." This is how you should train yourself.

230 In the early days of Buddhism, as there were no books, the Buddha's discourses were chanted until they were locked in the memory. In order to do this, one had to sit close to someone who knew them and listen carefully and often. Thus a person who knew many discourses by heart was said to have 'heard much' (bahusuta).

The modern equivalent to this would be `well-read'. Now that the discourses of the Buddha are widely available in printed form, learning them by heart is simply not necessary.

However, it is still useful to know a few important passages or verses by heart so that the wisdom they contain or the guidance they offer can be drawn upon at any time. Of course we sometimes meet people who can quote reams of scriptures, and yet whose behaviour seems to be so much at odds with what they quote.

The Buddha gently warns us that theoretical knowledge and knowing the scriptures by heart is valueless if it is not backed up by genuine attempts to change, grow and realize. He says:

If one recites the sacred texts much,
But does not act accordingly,
That heedless person is like the cowherd
Who counts the cows of others.
He does not partake in the blessings of the holy life.

A map drawn up by a person who has already been to a place we wish to go is of inestimable value. And a wise person would use such a map even if others merely talked about it without even embarking for the destination.

Likewise, even if others are content with merely knowing the Buddhist texts without applying them, this would not prevent us from studying them carefully as we walk the Path. As Aryasura says:

The sacred texts are the light which dispels the darkness of delusions; the wealth that thieves cannot steal; the weapon to strike the enemy whose name is craving; the best counsellor and advisor as to a person's course of conduct; a steadfast friend in time of distress; a painless medicine for the disease of suffering; a mighty army strong enough to defeat the army of evil; the highest treasure of glory and happiness.