สำนักราชบัณฑิตยสภา

The Journal of the Royal Institute of Thailand Volume III - 2011 Somseen Chanawangsa 7 8 Ven. Dr. Walpola Sri Rahula. 1959 [2008]. What the Buddha Taught. Oxford: Oneworld Publications, p. 2. 9 From Vimam ⁄ saka Sutta. For the full text of this discourse, see Bhikkhu N~ an⁄ amoli and Bhikkhu Bodhi (trans.). 1995. The Middle Length Discourses of the Buddha. Kandy, Sri Lanka: The Buddhist Publication Society, pp. 415›418. 10 From Upali Sutta. For the full text of this discourse, see Bhikkhu N ~ an⁄ amoli and Bhikkhu Bodhi (trans.). 1995. The Middle Length Discourses of the Buddha. Kandy, Sri Lanka: The Buddhist Publication Society, pp. 477›492. their own doctrines and disparage, debunk, revile and vilify the doctrines of others. As it turned out, the advice thus given could readily be put to use by his audience when he went on to preach his own doctrine, so that they could decide for themselves whether to accept his teaching or not. What is at issue here is that the Kalamas, through their own intellect, could exercise their freedom of thought. The late Ven. Walpola Rahula offered the following explanation: 8 The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary because, according to the Buddha, manûs emancipation depends on his own realization of Truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behaviour. Even amid his own disciples, the Buddha at one time advised them to make a thorough investigationfithrough the eye and the earfiof his bodily and verbal behaviour, to find out for themselves whether or not he should be accepted as their fully enlightened teacher, so that they might be convinced beyond any doubt about the validity of his dispensation. 9 The Buddha was known for his tolerance towards other religions. A case in point was Upaliûs conversion. When this prominent supporter of the Jains asked the Buddha to accept him as a lay follower, the Buddha told Upalifiowing to the latterûs well-known status in societyfito think twice. Upon Upaliûs confirmation, he went on to advise that he and his family should continue their support to the Jains as before. 10 On the other hand, the Buddha also taught his disciples how to react to criticism and praise by followers of other religions. When others should criticize the Buddha, the Doctrine, or the Monastic Order, they ought not to be angry, resentful or upset on that account; otherwise they would not recognize whether what others say is right or not. Instead, they must explain what is incorrect as being incorrect. When others praise the Buddha, the Doctrine or the Monastic 1-15_mac9 4/26/12, 8:09 PM 7