A Manual of the Excellent Man

Select a linkContentsEditor's ForewordPreface to the First EditionVenerable Ledi Sayadaw's ReplyThe PerfectionsSignificance of the Five AggregatesThe Element of DeliveranceTwo Types of Ordinary PersonFour NobleTruthsThe Five MarasTaking RefugeFour Types of BuddhistEssentials to be UnderstoodGreat Opportunities

Chapter Eight

The eighth question deals with the fundamentals that govern the case of a non-Buddhist who becomes a Buddhist. What beliefs must one abandon to follow the Buddha’s teaching?

The Four Types of Buddhists

One is called a Buddhist if one has the right view about one’s volitional actions being one’s own real possession that one cannot disown. More specifically, this understanding covers the following ten matters:

1. That giving alms is wholesome kamma.
2. That making offerings is wholesome kamma.
3. That giving even trifling gifts and presents is wholesome kamma.
4. That there are definite and appropriate results from wholesome and unwholesome actions.
5. That there is wholesome kamma in looking after one’s mother, and unwholesome kamma in treating her badly.
6. That there is wholesome kamma in looking after one’s father, and unwholesome kamma in treating him badly.
7. That there is this human world.
8. That there are also other worlds such as the hell realms and the celestial worlds of devas and brahmās.
9. That there are beings born spontaneously.
10. That there are recluses and brahmins in the world with genuine attainments through right practice, who, having realized through direct knowledge the truth regarding this world and the other worlds, make it known to others.

These ten matters are clearly understood by all wise men as within the scope of their mundane knowledge. Such right view, commonly attainable (even without encountering the Buddha or his teaching), is the basic attainment in one who calls himself a Buddhist.

In the world, any wrong view can be dispelled by a knowledge of dependent origination. One is liable to fall into a false view only due to lack of this knowledge. It is vital that Buddhists understand dependent origination and the significance of the factors contained in the discourse on it. One who understands dependent origination may be called a Buddhist of the medium attainments. One who has gained insight into the seven aspects of the five aggregates is a Buddhist of the higher attainments, since this right view is based on insight.

One is a true Buddhist however, only when one has realized the Four Noble Truths. Such a Noble One is a “stream-winner.” Why is only a stream-winner called a true Buddhist? It is because taking refuge in the Buddha becomes inseparable from consciousness. In other words, there is no danger of a stream-winner falling into wrong views. Compare this superior attainment with the attainments of the higher or the medium classes, whose absolute confidence in the Three Gems is assured only for the present existence. As for one with only the basic attainment, their faith in the Buddha’s teaching cannot be called stable because they might change to another religion tomorrow, if the right circumstances arise.

A stream-winner may be born into a non-Buddhist family but will not be led into professing another religion even on pain of instant death. He or she would rather be burnt alive than forsake his or her firm confidence in the Buddha’s teaching. This confidence never falters, but grows until he or she attains nibbāna. That firmness of conviction is referred to by the Buddha as follows:

“Bhikkhus, there is no possibility for one who has attained right view to indicate another teacher as his or her teacher.”

There is another passage that describes a Buddhist:

“One is a satisfactory Buddhist, if one becomes indignant at being called an adherent of another religion, and is pleased to be called a Buddhist.”

In other words, one is pleased to hear the Buddha’s teaching extolled and displeased to hear another religion commended.

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