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                        <h1 id="faith-and-confidence"><a class="header" href="#faith-and-confidence">Faith and Confidence</a></h1>
<div class="opening-illustration">
<p><a href="https://buddhadhamma.github.io/includes/images/illustrations/ch-14-trade.pdf"><img src="./includes/images/illustrations/ch-14-trade.jpg" alt="image" /></a></p>
<p class="caption">
  <a href="https://buddhadhamma.github.io/includes/images/illustrations/ch-14-trade.pdf" target="_blank">
    (Open large size)
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<h2 id="introduction"><a class="header" href="#introduction">Introduction</a></h2>
<p>The meaning, role, and importance of faith (<em>saddhā</em>)<sup class="footnote-reference" id="fr-fn1-1"><a href="#fn-fn1">1</a></sup> in the
Buddhist teachings is as follows:</p>
<p>Faith here does not mean handing over complete responsibility to
something or someone without applying reasoned judgement. On the
contrary; to do that would be an expression of emotional immaturity.</p>
<p>Faith is merely one stage – and the first stage – in the development
of wisdom. Correct faith is connected to reasoned analysis: it must lead
to and be validated by wisdom. It is the opposite to handing over
complete responsibility or to a total entrusting oneself to something or
someone else without applying reasoned judgement, which is an expression
of simple emotionality (<em>āvega</em>) and leads people to stop making
inquiries. Faith based simply on emotion is a form of gullibility; it
should be amended and ultimately eliminated. Granted, the emotion
stemming from a correct kind of faith can prove useful at early stages
of Dhamma practice, but in the end it is replaced by wisdom.</p>
<p>The faith included in wisdom development is perhaps better defined as
self-confidence: a person has a strong conviction based on critical
reasoning that the aspired-to goal or ideal is both valuable and
attainable. This faith inspires a person to validate the truth which he
or she believes to be reasonably accessible.</p>
<p>To help define faith in a correct manner, all teachings in the Pali
Canon containing <em>saddhā</em> in a group of spiritual factors also contain
wisdom as an accompanying factor, and normally, faith is listed as the
first factor while wisdom is listed as the final factor (see
Note <a href="#note-factors-faith">Factors Starting With Faith</a>). Teachings emphasizing wisdom, however,
do not need to include the factor of faith (see
Note <a href="#note-factors-without-faith">Factors Not Including Faith</a>). {588}</p>
<div class="note">
<p><span class="caption">Factors Starting With Faith</span><a id="note-factors-faith"></a></p>
<blockquote>
<p>There are many examples, including:</p>
<ul>
<li>
<p>Virtues conducive to future benefits (<em>samparāyikattha</em>): faith,
moral conduct, generosity, and wisdom.</p>
</li>
<li>
<p>Virtues conducive to growth (<em>vuḍḍhi-dhamma</em>): faith, moral
conduct, learning, generosity, and wisdom.</p>
</li>
<li>
<p>Spiritual powers/faculties (<em>bala</em>/<em>indriya</em>): faith, energy,
mindfulness, concentration, and wisdom.</p>
</li>
<li>
<p>Qualities making for intrepidity (<em>vesārajjakaraṇa-dhamma</em>):
faith, moral conduct, great learning, application of energy, and
wisdom.</p>
</li>
<li>
<p>Noble treasures (<em>ariya-dhana</em>): faith, moral conduct, moral
shame, fear of wrongdoing, great learning, generosity, and wisdom.</p>
</li>
</ul>
</blockquote>
</div>
<div class="note">
<p><span class="caption">Factors Not Including Faith</span><a id="note-factors-without-faith"></a></p>
<blockquote>
<p>For example:</p>
<ul>
<li>
<p>Virtues to be established in the mind (<em>adhiṭṭhāna-dhamma</em>):
wisdom, truthfulness, generosity, and serenity.</p>
</li>
<li>
<p>Factors of enlightenment (<em>bojjhaṅga</em>): mindfulness, investigation
of truth, energy, rapture, tranquillity, concentration, and
equanimity.</p>
</li>
<li>
<p>Qualities which make for protection (<em>nāthakaraṇa-dhamma</em>): moral
conduct, great learning, association with virtuous people,
amenability to correction, willingness to give a helping hand,
love of truth, application of energy, contentment, mindfulness,
and wisdom.</p>
</li>
</ul>
</blockquote>
</div>
<p>Because wisdom governs other virtues and is an essential factor, it is
more important than faith. Even as a personal attribute, wisdom rather
than faith is the decisive factor: those individuals who are most highly
praised in Buddhism, like the chief disciple Ven. Sāriputta, are those
who possess the greatest wisdom.</p>
<p>There are two distinct benefits to faith:</p>
<ul>
<li>
<p>faith conditions rapture (<em>pīti</em>), which gives rise to tranquillity
(<em>passaddhi</em>), which in turn leads to happiness, then concentration,
and finally to wisdom; and</p>
</li>
<li>
<p>faith generates effort – the endeavour to undertake spiritual
practice and to put to the test those things believed in by faith,
in order to witness the truth for oneself, which eventually leads to
wisdom. (See
Note <a href="#note-faith-supporting">Faith as a Supporting Condition</a>)</p>
</li>
</ul>
<p>Although these two benefits stem from an emotional basis, the process
leading to their culmination must always contain an inherent aspiration
for wisdom.</p>
<p>As the purpose of true faith is to support wisdom, faith must promote
critical discernment, which leads to wisdom development. And faith
itself is well-grounded and secure only when a person has established
confidence and dispelled doubts through rational inquiry and
understanding. In Buddha-Dhamma, the quality of faith thus supports
inquiry and investigation. The methods of appealing to others to
believe, forcing others to accept a prescribed truth, or threatening
disbelievers with punishment are all incompatible with this Buddhist
principle of faith.</p>
<p>Faith and devotion to another person has drawbacks. The Buddha even
encouraged his disciples to abandon devotion to himself, because such
devotion is heavily invested with emotion and can become an obstacle to
complete and perfect liberation.</p>
<p>Faith is not classified as a factor of the Path, because it is wisdom,
guiding and validating faith, that is the necessary factor for
progressing on the Path. Furthermore, those persons with great wisdom,
for example the perfectly enlightened Buddhas and the Pacceka-Buddhas,
begin the Path at wisdom, without passing through the stage of faith.
The cultivation of wisdom need not always begin with faith – it may
also begin with wise reflection (<em>yoniso-manasikāra</em>). Therefore, the
Buddha inserted the concept of faith in the section on developing right
view; he did not distinguish faith as a separate factor.</p>
<div class="note">
<p><span class="caption">Faith as a Supporting Condition</span><a id="note-faith-supporting"></a></p>
<blockquote>
<p>Faith leading to rapture (<em>pīti</em>), see: S. II. 31; faith leading to
energy (<em>viriya</em>), see: S. V. 225. Faith helps to generate mental
strength and fearlessness, which are attributes of ’energy’
(<em>viriya</em>): see the Dhajagga Sutta (S. I. 218-20).</p>
<p>Note that faith unsupported by wisdom is a force leading to
concentration, including the extremely high levels of concentration
which are forms of mental liberation (<em>cetovimutti</em>). These states of
mind, however, are still subject to vacillation and stagnation: they
do not necessarily lead to wisdom and may even obstruct wisdom. Faith
accompanied by wisdom, on the other hand, generates concentration that
supports the further development of wisdom. In the final stage, faith
and concentration lead to liberation by wisdom (<em>paññā-vimutti</em>),
which makes for an unshakeable liberation of mind.</p>
</blockquote>
</div>
<p>Even faith that passes beyond what is called ’blind faith’ is still
considered incorrect if it does not reach the stage of inquiry and of
aiming for clear vision, because it fails to fulfil its function.
Spiritual practice stuck at this level is still defective, because it
lacks a true objective.</p>
<p>Although faith is of significant benefit, at the final stages it must
come to an end. The existence of faith indicates that the true goal has
not yet been reached, because as long as one ’believes’ in that goal, it
shows that one has not yet realized it for oneself. As long as faith
exists, it reveals that a person still depends on external things,
entrusts wisdom to external things, and has not reached perfect freedom.
{589}</p>
<p>Faith is therefore not an attribute of an arahant; on the contrary, an
arahant has the attribute of being ’faithless’ (<em>assaddha</em>), which means
that he or she has directly realized the truth and no longer needs to
believe in another person or in a rational explanation for the truth.</p>
<p>To sum up, progression on the Path is gradual, beginning with faith
(<em>saddhā</em>), developing into a seeing or understanding in line with cause
and effect (<em>diṭṭhi</em>), and finally leading to a knowledge and vision of
the truth (<em>ñāṇa-dassana</em>). At the final stage, the task of faith is
ended.</p>
<p>The importance and advantages of faith should be clearly understood. One
should neither give faith too much value nor hold it in contempt, both
of which have harmful consequences. A disparagement of faith reveals a
misunderstanding of faith’s role. A person may possess a high degree of
self-confidence, for example, but this may simply be a belief in one’s
own mental defilements and manifest as conceit and egoism.</p>
<p>In relation to moral conduct (<em>sīla</em>), faith is a vital factor. It
provides people with supportive principles that act as deterrents,
enabling them to resist temptations and provocations and to abstain from
performing bad actions.</p>
<p>Faith also provides a channel for thought. When people experience a
sense impression that does not overwhelm the mind (does not exceed the
power of the principles instilled by faith), the course of their
thinking follows the path prepared by faith; thoughts do not stray in
unwholesome directions. For people who are still subject to mental
defilements, faith thus sustains virtuous conduct.<sup class="footnote-reference" id="fr-fn2-1"><a href="#fn-fn2">2</a></sup></p>
<p>Although faith has many benefits, if it is not accompanied by wisdom
then it can be harmful and it can even hinder the development of wisdom.</p>
<p>In reference to wisdom development, it is possible to give a rough
outline of the various stages of faith (before one reaches a
consummation of wisdom), as follows:</p>
<ol>
<li>
<p>One develops views based on sound reason; one does not believe in
things simply because one has been told by others (in accord with
the Kālāma Sutta – see below).</p>
</li>
<li>
<p>One safeguards truthfulness (<em>saccānurakkha</em>); one listens to the
teachings, opinions, and doctrines of various parties with
objectivity; one does not rush into making judgements about things
that one does not yet truly know; one does not stubbornly insist
that one’s personal knowledge and opinions represent the truth.</p>
</li>
<li>
<p>When one has listened to the teachings and opinions of others, has
seen that they accord with reason, and has observed that the person
who offers these teachings is sincere, unbiased, and wise,
confidence arises. One accepts the teachings in order to continue an
examination of the truth using reasoned analysis.</p>
</li>
<li>
<p>One contemplates and examines these teachings until one is convinced
that they are true and correct; one feels deeply impressed by the
truth that one has witnessed and makes effort to further one’s
investigations in order to deepen a realization of the truth.</p>
</li>
<li>
<p>If one has doubts one hastens to inquire from others with a sincere
heart; one inquires not to shore up one’s identity but in order to
gain wisdom. Faith is consolidated by proving the truth of reasoned
arguments. In this way the purpose of faith is fulfilled. {590}</p>
</li>
</ol>
<h2 id="the-buddhas-words-on-faith"><a class="header" href="#the-buddhas-words-on-faith">The Buddha’s Words on Faith</a></h2>
<p>The Kālāma Sutta offers a principle for establishing a viewpoint founded
on reasoned analysis for all people, regardless of whether they already
hold to a particular theory, teaching, or doctrine:<sup class="footnote-reference" id="fr-fn3-1"><a href="#fn-fn3">3</a></sup></p>
<div class="sutta">
<blockquote>
<p>At one time the Buddha was wandering and arrived at the township of
Kesaputta in the Kosala country which was the residence of the Kālāma
clan. Having heard a good report of the Buddha, the Kālāmas approached
him, exchanged greetings, and told him the following:</p>
<p>There are, Lord, some ascetics and brahmins who come to Kesaputta.
They explain and elevate their own doctrines, but ridicule, disparage,
revile, and vilify the doctrines of others. But then other ascetics
and brahmins come to Kesaputta, and they too explain and elevate their
own doctrines, but ridicule, disparage, revile, and vilify the
doctrines of others. For us, Lord, there is perplexity and doubt as to
which of these ascetics and brahmins speak truth and which speak
falsehood.</p>
<p>[The Buddha replied:]</p>
<p>It is fitting for you to be perplexed, O Kālāmas, it is fitting for
you to be in doubt. Doubt has arisen in you about a perplexing matter.
Come, Kālāmas:</p>
<ul>
<li>
<p>Do not believe on the basis of holding to oral tradition<br />
(<em>anussava</em>). (See
Note <a href="#note-anussava">The Term ’Anussava’</a>)</p>
</li>
<li>
<p>Do not believe on the basis of holding to a lineage of teaching
(<em>paramparā</em>).</p>
</li>
<li>
<p>Do not believe on the basis of hearsay (<em>itikirā</em>).</p>
</li>
<li>
<p>Do not believe on the basis of referring to scriptures
(<em>piṭaka-sampadāna</em>).</p>
</li>
<li>
<p>Do not believe on the basis of logical reasoning (<em>takka</em>).</p>
</li>
<li>
<p>Do not believe on the basis of inferential reasoning (<em>naya</em>).</p>
</li>
<li>
<p>Do not believe on the basis of rational reflection
(<em>ākāra-parivitakka</em>).</p>
</li>
<li>
<p>Do not believe because a teaching accords with personal opinions
(<em>diṭṭhi-nijjhānakkhanti</em>).</p>
</li>
<li>
<p>Do not believe because of a speaker’s inspiring appearance
(<em>bhabba-rūpatā</em>).</p>
</li>
<li>
<p>Do not believe because you think: ’This ascetic is our teacher’
(<em>samaṇo no garūti</em>).</p>
</li>
</ul>
<p>But when you know for yourselves, ’These things are unwholesome, these
things are harmful, these things are censured by the wise, these
things, if undertaken and practised, lead to detriment and suffering’,
then you should abandon them…. When you know for yourselves, ’These
things are wholesome, these things are harmless, these things are
praised by the wise, these things, if undertaken and practised, lead
to wellbeing and happiness’, then you should engage in them. {591}</p>
</blockquote>
</div>
<p>In the case that people lacked an understanding of and a belief in a
particular subject matter, the Buddha did not urge them to believe.
Instead, he encouraged them to consider and judge the matter according
to the causes and effects that they were able to witness for themselves.
In reference to the subject of rebirth, for example, there is a passage
at the end of the aforementioned sutta, which states:</p>
<div class="sutta">
<blockquote>
<p>When, Kālāmas, this noble disciple has thus made his mind free of
enmity, free of ill-will, uncorrupted and pure, he has won four
assurances in this very life.</p>
<p>The first assurance he has won is this: ’If there is another world
(paraloka), and if good and bad deeds bear fruit and yield results, it
follows that with the breakup of the body, after death, I shall arise
in a good destination, in a heavenly world.’</p>
<p>The second assurance he has won is this: ’If there is no other world,
and if good and bad deeds do not bear fruit and yield results, still
right here, in this very life, I live happily, free of enmity and
ill-will.’</p>
<p>The third assurance he has won is this: ’Suppose evil befalls the
evil-doer. Then, as I do not intend evil for anyone, how can suffering
afflict me, one who does no evil deed?’</p>
<p>The fourth assurance he has won is this: ’Suppose evil does not befall
the evil-doer. Then right here I see myself purified in both
respects.’<sup class="footnote-reference" id="fr-fn4-1"><a href="#fn-fn4">4</a></sup></p>
<p><em>A. I. 188.</em></p>
</blockquote>
</div>
<div class="note">
<p><span class="caption">The Term ’Anussava’</span><a id="note-anussava"></a></p>
<blockquote>
<p>Ever since the initial writing stage of <em>Buddhadhamma</em> (before the
first edition was printed), I have felt that the phrase here ’do not
believe’ does not clearly convey the meaning of the Pali, but I have
not yet found an adequate replacement. [Trans.: the author here is
referring to the Thai phrase <em>yah yeut theu</em> (อย่ายึดถือ); this can
also mean ’do not grasp’, ’do not assume’.] I based my translation on
the version of the Thai Tipiṭaka: A Tribute to 25 Centuries of
Buddhism (published in 2500 BE), which applies the commentarial
interpretation of <em>mā</em> in this context as <em>mā gaṇhittha</em>. In later
editions of <em>Buddhadhamma</em> I continued to use the phrase <em>yah yeut
theu</em>, but added the footnote: ’the term “do not believe” here is an
interim phrase, as no adequate substitute has been found. Understand
this phrase to mean “do not make a judgement or establish an opinion
in an absolute, categorical way based on any of these factors alone”.’
In 1972, when I compiled the ’Dictionary of Buddhism’
(พจนานุกรมพุทธศาสน์ ฉบับประมวลธรรม), I settled with the translation
’do not (decisively) believe’ (<em>yah bplong jy cheua</em> –
อย่าปลงใจเชื่อ). Later editions of <em>Buddhadhamma</em> retained the
original translation, with the added footnote: ’the expression <em>yah
yeut theu</em> should be understood as corresponding to <em>yah bplong jy
cheua</em>.’ For more on this subject, see Appendix 1.</p>
</blockquote>
</div>
<p>In regard to people who did not follow a specific doctrine or religion,
the Buddha would teach with kindness and in a neutral, objective manner.
He would encourage the listener to contemplate the truth from an
independent standpoint. He would not claim ownership of these teachings
nor would he try and persuade people to show devotion to himself or to
convert to ’Buddhism’.</p>
<p>The Buddha did not refer to himself or to a supernatural power as proof
of the authenticity of his teachings, but rather he referred to the ’way
things are’ and to the facts that people are able to see for themselves
through their own wisdom. Moreover, the Buddha taught the basic
principle of practice called the principle of ’certainty’
(<em>apaṇṇakatā</em>): in regard to those matters of which general people lack
an understanding, whether this be those things referred to as
supernatural or even common phenomena which are not clearly understood,
one should choose a definite and certain course of action, rather than
get caught up in speculation.</p>
<p>A famous example of this principle is found in the Apaṇṇaka Jātaka. Two
separate caravans both needed to carry a heavy load of water in order to
cross a desert. The first caravan encountered a goblin, transformed in
the likeness of a man, who wished to deceive and devour them. Using
phoney evidence, he told the members of the caravan that just ahead they
would find an area abounding with pools and lakes. He thus told them to
throw out all of their water, rather than carry it unnecessarily. The
members of the caravan were delighted and poured out all of the water
from their jars. But they found no water up ahead, grew weak, and were
devoured by demons.</p>
<p>The members of the second caravan were similarly shown the spurious
evidence of water, but they applied the ’principle of certainty’,
reflecting: ’As long as we have not seen the truth of this matter
firsthand, we shall not simply follow this logic or conjecture. What we
know for certain is the water we are now carrying in our oxcarts. When
we meet this alleged water source ahead, we can fill up our jars.’ By
applying wisdom and relying on that which is directly discernible, this
caravan was able to reach safety.<sup class="footnote-reference" id="fr-fn5-1"><a href="#fn-fn5">5</a></sup> {592}</p>
<p>This principle of choosing a definite and certain course of action may
also be applied to Dhamma practice and in regard to subtle aspects of
the mind (<em>nāma-dhamma</em>), as described in the Apaṇṇaka Sutta:</p>
<div class="sutta">
<blockquote>
<p>At one time the Buddha arrived at the brahmin village of Sālā. Having
heard a good report of the Buddha, the brahmin householders approached
him and exchanged greetings. The Buddha asked them the following:</p>
<p>’Householders, is there any teacher agreeable to you in whom you have
acquired faith supported by reasoned discernment
(<em>ākāravatī-saddhā</em>)?’</p>
<p>’No, venerable sir.’</p>
<p>’Since, householders, you have not found an agreeable teacher, you may
undertake and practise this infallible and certain teaching
(apaṇṇaka-dhamma); for when this infallible and certain teaching is
correctly undertaken it will lead to your welfare and happiness for a
long time. And what is this infallible and certain teaching?</p>
<p>’Householders, there are some recluses and brahmins whose doctrine and
view is this: “Gifts bear no fruit, offerings bear no fruit, sacrifice
bears no fruit; no fruit or result of good and bad actions; no this
world, no other world;<sup class="footnote-reference" id="fr-fn6-1"><a href="#fn-fn6">6</a></sup> no mother, no father….” Now there are
some recluses and brahmins whose doctrine is directly opposed to that
of those recluses and brahmins, and they say thus: “Gifts, offerings,
and sacrifices bear fruit; there is fruit and result of good and bad
actions….” What do you think, householders? Don’t these recluses and
brahmins hold doctrines directly opposed to each other?’</p>
<p>’Yes, venerable sir.’</p>
<p>’Now, householders, of those recluses and brahmins whose doctrine and
view is this: “Gifts bear no fruit, offerings bear no fruit,
sacrifices bear no fruit…” it is to be expected that they will
forsake these three wholesome states, namely, good bodily conduct,
good verbal conduct, and good mental conduct, and that they will
undertake and practise these three unwholesome states, namely, bodily
misconduct, verbal misconduct, and mental misconduct. Why is that?
Because those recluses and brahmins do not see the danger,
degradation, and defilement in unwholesome states, nor do they see in
wholesome states the aspect of purity – the blessing of
renunciation….</p>
<p>’About this a wise man considers thus: “If there is no other world,
then on the dissolution of the body this person will have made himself
safe enough. But if there is another world, then on the dissolution of
the body, after death, he will reappear in a state of deprivation, in
an unhappy destination, in perdition, even in hell. Now whether or not
the word of those recluses and brahmins is true, let me assume that
there is no other world: still this person is here and now censured by
the wise as an immoral person, one of wrong view who holds the
doctrine of nihilism. But on the other hand, if there is another
world, then this person has lost on both counts: since he is censured
by the wise here and now, and since on the dissolution of the body,
after death, he will reappear in a state of deprivation, in an unhappy
destination, in perdition, even in hell….” ’</p>
<p>’Householders, there are some recluses and brahmins whose doctrine and
view is this: “There is no final cessation of being.”<sup class="footnote-reference" id="fr-fn7-1"><a href="#fn-fn7">7</a></sup> Now there
are some recluses and brahmins whose doctrine is directly opposed to
that of those recluses and brahmins, and they say thus: “There is a
final cessation of being….” {593}</p>
<p>About this a wise man considers thus: “These recluses and brahmins
hold the doctrine and view ’there is no final cessation of being’, but
that has not been seen by me. And these other recluses and brahmins
hold the doctrine and view ’there is a final cessation of being’, but
that has not been known by me. If, without knowing and seeing, I were
to take one side and declare: ’Only this is true, anything else is
wrong’, that would not be fitting for me.</p>
<p>Now as to the recluses and brahmins who hold the doctrine and view
’there is no final cessation of being’, if their word is true, then it
is certainly still possible that I might reappear [after death]
among the gods of the immaterial realms who consist of perception.<sup class="footnote-reference" id="fr-fn8-1"><a href="#fn-fn8">8</a></sup>
But as to the recluses and brahmins who hold the doctrine and view
’there is a final cessation of being’, if their word is true then it
is possible that I might here and now attain final Nibbāna.</p>
<p>However, the view of those recluses and brahmins who hold the doctrine
and view ’there is no final cessation of being’ is close to
attachment, close to bondage, close to indulgence, close to
infatuation, close to clinging; but the view of those recluses and
brahmins who hold the doctrine and view ’there is final cessation of
being’ is close to non-attachment, close to non-bondage, close to
non-indulgence, close to non-infatuation, close to non-clinging.“
After reflecting thus, he practises the way to disenchantment and
dispassion towards being, to the true cessation of being.’</p>
<p><em>M. I. 400-413.</em></p>
</blockquote>
</div>
<p>The following teaching by the Buddha reveals how knowledge still based
on faith and logic remains faulty, still prone to error, and not a true
realization of the truth:</p>
<div class="sutta">
<blockquote>
<p>There are five things, Bhāradvāja, that may turn out in two different
ways here and now:</p>
<ol>
<li>
<p>Faith (<em>saddhā</em>).</p>
</li>
<li>
<p>Approval (<em>ruci</em>).</p>
</li>
<li>
<p>Oral tradition (<em>anussava</em>; transmitted knowledge).</p>
</li>
<li>
<p>Reasoned thinking (<em>ākāra-parivitakka</em>).</p>
</li>
<li>
<p>Conformity to personal views (<em>diṭṭhi-nijjhānakkhanti</em>; this
includes the act of reflection).</p>
</li>
</ol>
<p>Now something may be fully accepted out of faith, yet it may be empty
and false; but something else may not be fully accepted out of faith,
yet it may be factual, true, and unfailing.</p>
<p>Again, something may be fully approved of and agreeable, yet it may be
empty and false; but something else may not be fully approved of and
agreeable, yet it may be factual, true, and unfailing.</p>
<p>Again, something may be passed down by tradition, yet it may be empty
and false; but something else may not be passed down by tradition, yet
it may be factual, true, and unfailing.</p>
<p>Again, something may be well thought over, yet it may be empty and
false; but something else may not resemble that which has been thought
over, yet it may be factual, true, and unfailing.</p>
<p>Again, something may be well reflected upon [as conforming to
personal views and beliefs], yet it may be empty and false; but
something else may not resemble that which has been reflected upon,
yet it may be factual, true, and unfailing. {594}</p>
<p><em>M. II. 170-71; cf.: M. II. 218.</em></p>
</blockquote>
</div>
<p>In the following sutta the Buddha goes on to reveal a way of protecting
or safeguarding the truth (<em>saccānurakkha</em>) – the means to conduct
oneself in relation to personal views and beliefs and the way to respond
to the views and beliefs of others:</p>
<div class="sutta">
<blockquote>
<p>It is not proper for a wise man who protects truth to come to the
definite conclusion: ’Only this is true, anything else is wrong.’</p>
<p>If a person has faith, he protects truth when he says: ’My faith is
thus’; but he does not yet come to the definite conclusion: ’Only this
is true, everything else is false.’ In this way, there is the
protection of truth; in this way he protects truth; in this way we
describe the protection of truth. But as yet there is no realization
of truth.</p>
<p>If a person approves of something … if he has received a
transmission of knowledge … if he applies reasoned thinking … if
he gains a reflective acceptance of a personal view, he protects truth
when he says: ’I have an agreeable view thus’ … ’I have received a
transmission thus’ … ’I have considered with reason thus’ … ’my
reflective acceptance of a view is thus’: but he does not yet come to
the definite conclusion: ’Only this is true, everything else is
false.’ In this way, there is the protection of truth; in this way he
protects truth; in this way we describe the protection of truth. But
as yet there is no realization of truth.</p>
<p><em>M. II. 171.</em></p>
</blockquote>
</div>
<p>The Buddha clarifies this proper conduct in another sutta. On one
occasion the monks were discussing other people’s praise and criticism
of the Buddhist teachings, and the Buddha explained thus:</p>
<div class="sutta">
<blockquote>
<p>’Monks, if anyone should speak in disparagement of me, of the Dhamma,
or of the Sangha, you should not be angry, resentful or upset on that
account. If you were to be angry or displeased at such disparagement,
that would only be a danger to you. If others disparage me, the
Dhamma, or the Sangha, and you are angry or displeased, can you
recognize whether what they say is right or not?’</p>
<p>’No, Lord.’</p>
<p>’If others falsely disparage me, the Dhamma, or the Sangha, then you
must explain what is incorrect, saying: “For this reason that is
incorrect, for this reason that is false, that is not our way, that is
not found among us.”</p>
<p>’Monks, if others should speak in praise of me, of the Dhamma, or of
the Sangha, you should not on that account be pleased, happy or
elated. If you were to be pleased or elated at such praise, that would
only be a danger to you. If others rightly praise me, the Dhamma, or
the Sangha, you should acknowledge what is true, saying: “For this
reason that is correct, for this reason that is right, that is our
way, that is found among us.” ’ {595}</p>
<p><em>D. I. 2.</em></p>
</blockquote>
</div>
<p>In the previous sutta on safeguarding the truth (<em>saccānurakkha</em>), the
Buddha goes on to describe the way of practice for realizing the truth
(<em>saccānubodhi</em>) and for arriving at the truth (<em>saccānupatti</em>), which
includes the arising of faith. This description explains both the
importance and the limitations of faith:</p>
<div class="sutta">
<blockquote>
<p>’But in what way, Master Gotama, is there the realization of truth? In
what way is a person known as one who has realized the truth?’</p>
<p>’Here, a monk may be living in dependence on some village or town.
Then a householder or a householder’s son goes to him and examines him
in regard to three kinds of states: in regard to states based on
greed, in regard to states based on hate, and in regard to states
based on delusion: “Are there in this venerable one any states based
on greed such that, with his mind obsessed by those states, while not
knowing he might say, ’I know’, or while not seeing he might say, ’I
see’, or he might urge others to act in a way that would lead to their
harm and suffering for a long time?”</p>
<p>’As he examines him he comes to know: “There are no such states in
this venerable one based on greed such that, with his mind obsessed by
those states, while not knowing he might say, ’I know’, or while not
seeing he might say, ’I see’, or he might urge others to act in an
unprofitable way that would lead to their harm and suffering for a
long time. Moreover, the bodily behaviour and the verbal behaviour of
this venerable one are not those of one affected by greed. And the
Dhamma that this venerable one teaches is profound, hard to see and
hard to penetrate, peaceful and sublime, unattainable by mere
reasoning, subtle, to be experienced by the wise. This Dhamma cannot
easily be taught by one affected by greed.”</p>
<p>’When he has examined him and has seen that he is purified from states
based on greed, he next examines him in regard to states based on hate
… in regard to states based on delusion….</p>
<p>’When he has examined him and has seen that he is purified from states
based on delusion, then he places faith in him. Filled with faith he
visits him and associates with him; having approached him, he gives
ear; when he gives ear, he hears the Dhamma; having heard the Dhamma,
he memorizes it and examines the meaning of the teachings he has
memorized; when he examines their meaning, he gains an acceptance of
those teachings based on his investigations; when he has gained a
reflective acceptance of those teachings, enthusiasm springs up; when
enthusiasm has sprung up, he has determination; having determination,
he scrutinizes; having scrutinized, he strives; resolutely striving,
he realizes within himself the ultimate truth and sees it by
penetrating it with wisdom. In this way, there is the realization of
truth; in this way one realizes truth; in this way we describe the
awakening to truth (saccānubodha). But as yet there is no final
arrival at truth.’</p>
<p>’But in what way is there the final arrival of truth? In what way does
one finally arrive at truth?’</p>
<p>’The final arrival of truth (saccānupatti) lies in the repetition,
development, and cultivation of those same things. In this way there
is the final arrival at truth; in this way one finally arrives at
truth.’<sup class="footnote-reference" id="fr-fn9-1"><a href="#fn-fn9">9</a></sup> {596}</p>
<p><em>M. II. 171-4.</em></p>
</blockquote>
</div>
<p>Faith is vital for initial stages of spiritual practice. It is conducive
to spiritual growth and when applied correctly it accelerates spiritual
development.</p>
<p>For this reason, a person with superior wisdom but who lacks strong
faith may attain to a spiritual goal slower than someone who has
inferior wisdom but has ardent faith.<sup class="footnote-reference" id="fr-fn10-1"><a href="#fn-fn10">10</a></sup> When faith is placed on a
righteous object, a person saves both time and labour, but when faith is
placed on something unrighteous, it misleads and hinders a person.</p>
<p>In any case, faith as taught in Buddha-Dhamma is based on reasoned
analysis and guided by wisdom, which prevents faith from being
misplaced. If faith does go astray, it can be corrected because it is
not a blind attachment; one is encouraged to continually examine the
justification and validity of faith.</p>
<p>A lack of faith is an obstacle, which can interrupt and delay spiritual
development, as confirmed by the Buddha:</p>
<div class="sutta">
<blockquote>
<p>Bhikkhus, for a monk who has not been able to remove five stakes in
the heart, has not been able to release five mental bonds, it is
impossible that he should reach complete growth in this Dhamma and
Vinaya. The five stakes in the heart a monk is not yet able to abandon
are as follows:</p>
<ol>
<li>
<p>A monk has doubts and hesitations about the Teacher; he is
indecisive and uncommitted in regard to the Teacher.</p>
</li>
<li>
<p>A monk has doubts and hesitations about the Dhamma; he is
indecisive and uncommitted in regard to the Dhamma.</p>
</li>
<li>
<p>A monk has doubts and hesitations about the Sangha; he is
indecisive and uncommitted in regard to the Sangha.</p>
</li>
<li>
<p>A monk has doubts and hesitations about the training; he is
indecisive and uncommitted in regard to the training.</p>
</li>
<li>
<p>A monk is angry and resentful with his companions in the holy
life; he feels hostile and callous towards them.</p>
</li>
</ol>
<p>The mind of a monk who is doubtful, hesitant, indecisive and
uncommitted in regard to the Teacher … the Dhamma … the Sangha …
the training … who is angry with his companions in the holy life …
is not inclined towards effort, diligent practice, persistence, and
endeavour. A monk who is not inclined towards effort … is one who
has not yet removed the stakes in the heart….<sup class="footnote-reference" id="fr-fn11-1"><a href="#fn-fn11">11</a></sup></p>
<p><em>D. III. 238; M. I. 101.</em></p>
</blockquote>
</div>
<p>A lack of faith and confidence, i.e. doubt and hesitation, are major
obstacles for the development of wisdom and spiritual progress. In this
case the required task is to dispel doubts and to establish faith.</p>
<p>The establishment of faith here, however, is not an acceptance of
something or someone, or an entrusting oneself to something or someone,
without honouring one’s own wisdom. Rather, a person should examine the
situation with wisdom in order to clearly see the causal relationships
between things; this will lead to confidence and an end of doubt.</p>
<p>In the following sutta, the Buddha describes this wise inquiry, and in
this teaching the Buddha encourages people to investigate the validity
of the Buddha himself: {597}</p>
<div class="sutta">
<blockquote>
<p>Monks, a monk who is an inquirer, not knowing how to read another’s
mind, should make an investigation of the Tathāgata in order to find
out whether or not he is fully enlightened…. A monk who is an
inquirer, not knowing how to read another’s mind, should investigate
the Tathāgata with respect to two kinds of states, states cognizable
through the eye and through the ear, thus:</p>
<p>’Are there found in the Tathāgata any defiled states cognizable
through the eye or through the ear?’ When he investigates him, he
comes to know: ’No defiled states cognizable through the eye or
through the ear are found in the Tathāgata.’</p>
<p>When he comes to know this, he investigates him further: ’Are there
found in the Tathāgata any mixed states (sometimes pure, sometimes
impure) cognizable through the eye or through the ear?’ When he
investigates him, he comes to know: ’No mixed states cognizable
through the eye or through the ear are found in the Tathāgata.’</p>
<p>When he comes to know this, he investigates him further: ’Are there
found in the Tathāgata cleansed states cognizable through the eye or
through the ear?’ When he investigates him, he comes to know:
’Cleansed states cognizable through the eye or through the ear are
found in the Tathāgata.’</p>
<p>When he comes to know this, he investigates him further: ’Has this
venerable one attained this wholesome state over a long time or did he
attain it recently?’ When he investigates him, he comes to know: ’This
venerable one has attained this wholesome state over a long time; he
did not attain it only recently.’</p>
<p>When he comes to know this, he investigates him further: ’Are there
found in this venerable one, who has acquired renown and attained
fame, dangers [connected with renown and fame]?’ Because for
[some] monks the dangers [connected with renown and fame] are not
found in them as long as they have not acquired renown and attained
fame; but when they have acquired renown and attained fame, those
dangers are found in them. When he investigates him, he comes to know:
’This venerable one has acquired renown and attained fame, but the
dangers [connected with renown and fame] are not found in him.’</p>
<p>When he comes to know this, he investigates him further thus: ’Does
this venerable refrain [from evil] without fear, not refraining from
evil by fear, and does he avoid indulging in sensual pleasures because
he is without lust through the destruction of lust?’ When he
investigates him, he comes to know: ’This venerable refrains [from
evil] without fear, not refraining from evil by fear, and he avoids
indulging in sensual pleasures because he is without lust through the
destruction of lust.’</p>
<p>Now if others should ask that monk thus: ’What are your reasons
(ākāra) and what is your evidence (anvaya) whereby you say: ’This
venerable refrains [from evil] without fear, not refraining from
evil by fear, and he avoids indulging in sensual pleasures because he
is without lust through the destruction of lust’? – answering
rightly, that monk would answer thus: ’Whether that venerable one
dwells in a group of people or alone, while some there are
well-behaved and some are ill-behaved and some there lead a community,
while some there are worried about material things and some are
unsullied by material things, still that venerable one does not
despise anyone because of that. And I have heard and learned this from
the Blessed One’s own lips: ’I refrain [from evil] without fear, not
refraining from evil by fear, and I avoid indulging in sensual
pleasures because I am without lust through the destruction of lust.’</p>
<p>The Tathāgata, monks, should be questioned further about that thus:
’Are there found in the Tathāgata or not any defiled states cognizable
through the eye or through the ear?’ The Tathāgata would answer thus:
’No defiled states cognizable through the eye or through the ear are
found in the Tathāgata.’ {598}</p>
<p>If asked, ’Are there found in the Tathāgata or not any mixed states
cognizable through the eye or through the ear?’ the Tathāgata would
answer thus: ’No mixed states cognizable through the eye or through
the ear are found in the Tathāgata.’</p>
<p>If asked, ’Are there found in the Tathāgata or not cleansed states
cognizable through the eye or through the ear?’ the Tathāgata would
answer thus: ’Cleansed states cognizable through the eye or through
the ear are found in the Tathāgata. These states are my pathway and my
domain, yet they are no cause for craving.’</p>
<p>A disciple should approach the Teacher who speaks thus in order to
hear the Dhamma. The Teacher teaches him the Dhamma with its higher
and higher levels, with its increasingly sublime levels, with its dark
and bright counterparts for comparison. As the Teacher teaches the
Dhamma to a monk in this way, through direct knowledge of a certain
teaching here in that Dhamma, the monk comes to a conclusion about the
teaching. He places confidence in the Teacher thus: ’The Blessed One
is fully enlightened, the Dhamma is well proclaimed by the Blessed
One, the Sangha is practising well.’</p>
<p>Now if others should ask that monk thus: ’What are your reasons and
what is your evidence whereby you say, “The Blessed One is fully
enlightened, the Dhamma is well proclaimed by the Blessed One, the
Sangha is practising well?” ’ – answering rightly, that monk would
answer thus: ’Here, friends, I approached the Blessed One in order to
hear the Dhamma. The Blessed One taught me the Dhamma…. As the
Blessed One taught the Dhamma to me in this way, through direct
knowledge of a certain teaching here in that Dhamma, I came to a
conclusion about the teachings. I placed confidence in the Teacher
thus: ’The Blessed one is fully enlightened, the Dhamma is well
proclaimed by the Blessed One, the Sangha is practising well.”</p>
<p>Monks, when someone’s faith has been planted, rooted, and established
in the Tathāgata through these reasons, terms, and phrases, his faith
is said to be supported by reason, rooted in vision,<sup class="footnote-reference" id="fr-fn12-1"><a href="#fn-fn12">12</a></sup> firm, and it
is unable to be shaken by any recluse or brahmin or god or Māra or
Brahma or by anyone in the world. That is how there is an
investigation of the Tathāgata’s qualities, and that is how the
Tathāgata is well investigated in accordance with the Dhamma.</p>
<p><em>Vīmaṁsaka Sutta: M. I. 317-20.</em></p>
</blockquote>
</div>
<p>Doubts and hesitations, even about the Buddha himself, are not
considered wrong or wicked; they are merely states of mind which need to
be understood and dispelled by applying wisdom. And indeed, doubts can
encourage people to increase investigation and inquiry.</p>
<p>When people announced their devotion to and faith in the Buddha, before
bestowing approval the Buddha would examine whether their faith and
confidence was based on reasoned consideration, as is evident in the
following discussion between Ven. Sāriputta and the Buddha:</p>
<div class="sutta">
<blockquote>
<p>’Lord, I have confidence in the Blessed One thus: “There has never
been, will be or is now another ascetic or brahmin who possesses
knowledge of perfect awakening superior to that of the Blessed One.” ’</p>
<p>’You have spoken valiantly,<sup class="footnote-reference" id="fr-fn13-1"><a href="#fn-fn13">13</a></sup> Sāriputta, you have roared the lion’s
roar of certainty! How is this? Were you able to perceive the minds of
all the perfectly enlightened noble Buddhas of the past, so as to say:
“These Lords were of such virtue, such was their teaching, such their
wisdom, such their attributes, such their liberation”?’ {599}</p>
<p>’No, Lord.’</p>
<p>’And were you able to perceive the minds of all the perfectly
enlightened noble Buddhas who will appear in the future … “such
their liberation”?’</p>
<p>’No, Lord.’</p>
<p>’And I who am the perfectly enlightened noble Buddha of the present:
were you able to use your mind to perceive: “The Lord is of such
virtue … such his liberation”?’</p>
<p>’No, Lord.’</p>
<p>’So, as you do not have knowledge to perceive the minds of the
perfectly enlightened noble Buddhas of the past, the future or the
present, how is it that you have spoken valiantly and roared the
lion’s roar of certainty?’</p>
<p>’Lord, although I do not have the power to read the minds of the
perfectly enlightened noble Buddhas of the past, future, and present,
yet I know the way to realize the Dhamma.<sup class="footnote-reference" id="fr-fn14-1"><a href="#fn-fn14">14</a></sup></p>
<p>’Lord, it is as if there were a royal frontier city, with mighty
bastions and a massive encircling wall with fortifications in which is
a single gate, at which is a gatekeeper, wise, skilled and clever, who
keeps out strangers and lets in those he knows. And he, constantly
patrolling and following the course of the wall, does not see any
joins or clefts in the wall, even such as a cat might creep through.
He considers that whatever larger creatures enter or leave the city
must all go through this very gate.</p>
<p>’And in the same way, Lord, I know the way to realize the Dhamma: all
those perfectly enlightened noble Buddhas of the past attained to
supreme enlightenment by abandoning the five hindrances, which defile
the mind and weaken the strength of wisdom, having firmly established
the four foundations of mindfulness in their minds, and developed the
seven factors of enlightenment according to the truth. All the
perfectly enlightened noble Buddhas of the future will do likewise,
and you, Lord, who are now the perfectly enlightened noble Buddha of
the present, have attained to supreme enlightenment by abandoning the
five hindrances … developed the seven factors of enlightenment
according to the truth.’<sup class="footnote-reference" id="fr-fn15-1"><a href="#fn-fn15">15</a></sup></p>
<p><em>D. II. 81-2; D. III. 99-101.</em></p>
</blockquote>
</div>
<p>When handled correctly as an aid for spiritual progress, devotion to a