Blind Buddhists

In the present times with education and reading more disseminated in the world than ever before, the propagators of Buddhism should be able to understand the Way ("vada") better than ever before. The Canons of the sages ("muni") are more accessible by print and electronics than ever before. The opportunity for comprehensive understanding should not be wasted on only selected hearsay and select readings. Do they not read the 10 ascertainments in Kesaputta/Kalama Sutta? An example commentary on the Kalama Sutta from a late monk: 'Any insight practice that merely imitates others, that just follows tradition, will bring similar results.' 'Don't accept and believe something simply because of reports and news of it spreading far and wide, whether through one's village or throughout the world. Only fools are susceptible to such rumors, for they refuse to exercise their own powers of intelligence and discrimination.'

The following may illuminate misperceptions:

1) The ordained who are examples the teachings of the great sage should not be culled and and constained by the its lay people. The lay people should not threaten and withhold out of petty spite and worldly wants  In its history, most sages lived apart from the public for those reasons and to have uninterrupted access to viable circumstances. It takes a lot to sort out wisdom from the profane.

2) Vanity. Many laity of Buddhism abhor the idea of donating organs or body parts for the benefit of others. (A self less act of compassion). Yet in the Canons the message is that we are all an arrangement of various temporary parts. Do not regard a body as a unit unto itself or as a whole. Everything is impermanent. Thoughts are fleeting. Change is unavoidable. Do not cling or take for granted. This is given also in discourses, aphorisms, lectures. Yet the laity chooses to ignore this wisdom and follow vanity.

Example: What is a chariot? There is no thing found to be a chariot. It is a compilation of many parts which collectively is merely dubbed as a chariot. What is a body?....

Every thing is insubstantial (sunya), found in the Canons.

3) Equality! In the Canons, the sages broke many social barriers and caste categories. The young and old, rich and poor were to be treated as equals 2600 years ago. It was also declared that at least the ordained women should be able to attain equal status and accorded respect as any acharya or sage. Unheard of in the great majority of societies. Like democracy, it is encouraged 2600 years ago to have groups of colony monastics near and far conduct elections and that each commune should elect an elder to lead.

4) The karmic course of events. In most beliefs, they teach one should be aware of only doing good or bad and according to actions and that good or bad follow. Yet it is confusing why some good people get bad results and bad get good results. This is resolved in a little used discourse in the early Canon with conclusive explanation.

There is also a discourse in the Canon, little used, which really describes the final circumstance of expression and of  fulfilling the original purpose by the Sage in Buddhism that was imparted to another prince. Early on the prince asks the Sage if the path for realization must be arduous. The response was that early on it too was thought so but now it no longer be not so.

5) All is impermanent. In the early Canon, the Sage says the Way may be realized by those who are open to it. The Way may also be lost. It can be distorted and diluted in time. There will be circumstance of which no scintilla of the Way is present and it will be absent for a long time. When people wish to be rid of suffering then there may arise another Sage (muni) to reestablish a Way once more.