BUDDHA-DHAMMA FOR STUDENTS is the result of two talks given by Ajahn Buddhadāsa in January 1966 to students at Thammasat University, Bangkok. Then and in the years since, many young Thais have been returning to Buddhism in search of answers and possibilities not provided by their modern (Western-style) education.
In the face of rapid social change, at times bordering on chaos, they seek a non-violent approach to the issues and injustices of the times.
Their interest is praised and yet recognized as needing guidance. Applying a confused or incorrect version of Buddhism to social confusion and conflict will not do any good.
Thus Ajahn Buddhadāsa always has tried to set both young and old straight as to what Buddhism really teaches.
He does so by going back to the original principles pointed out by the Lord Buddha, explaining these simply and directly, and showing that their relevance is timeless. Truth is relevant and applicable in ancient India, contemporary Siam, and even the overly developed West.
These talks originally were titled “Lak Dhamma Samrab Nak Seuksa (Dhamma Principles For Students.)” A look at the words in this title will clarify the purpose of this book.
First, we must understand what is meant by “seuksa” (borrowed from Sanskrit) and “sikkhā” (its Pali counterpart).
Thais have used seuksa to translate the English terms “study” and “education,” but modern usage is impovershed in comparison to the original meaning. Seuksa goes further than merely accumulating knowledge and professional skills, as we get nowadays.
It means to learn things which are truly relevant to life and then thoroughly train oneself in and according to that knowledge.
It is a “study” which leads ever more deeply into the heart, as we find when sikkhā is analyzed into the elements sa (by, for, and in oneself) and ikkha(to see)— “to see oneself by oneself,”
Nak means “one who does, one who is skilled at or expert in” a particular activity. A nak-seuksa is a “student”, but not by virtue of enrolling in a school, putting on a uniform, or carrying books. A true student must seuksa in all meanings, aspects, and levels of the word until being expert at seuksa.
There are no institutions, schedules, or curricula which can contain the genuine student. Being a student is a fundamental duty of all human beings for as long as they breathe.
Lak means “principle, standard, post, bulwark, stake.” A lak is something we can grab onto-wisely-for stability and safety.
Wise students begin their investigations with fundamentals and make sure to be firmly grounded in them before going further.
In fact, the real basics are often enough. Identifying the principles which can stake us to the core of our subject is a start.
Careful reflection on them leads to understanding. But only by incorporating them into our lives through practice do they become a trustworthy bulwark.
Dhamma * defies translation. It is the core of all spiritual endeavor and all life, even the most mundane. It can mean “thing,” “teachings,” and “the supreme, absolute Truth.” Here, for a practical start, we can emphasize four vital meanings of the word “Dhamma.” “Nature” all things, including humanity and all we do, and the natures of those things “Law” the natural law underlying and governing all those things
* Buddha-Dhamma means “the Buddha’s Dhamma” or the “Dhamma taught by the Buddha, the Awakened One.”
“Duty” — the way of living required of each human being, and all other beings, with every breath and at every opportunity, by the law of nature “Fruit” — the result of duty done correctly according to natural law
These are the ground in which students of the truth of life must stake their principles. And it is the reality to which all study should lead.
Samrab means “for.” Dhamma Principles are not floating around in some metaphysical or philosophical twilight zone. They have a clear purpose and practical value. They are for the inspiration and enrichment of students.
They are for those people who are curious about life, who want to understand what we are doing here and where we should be going, who are sick of selfishness and misery. They are not, however, to be taken as articles of faith to be believed, memorized, and recited for emotional satisfaction within an illusion of security.
They are for study, investigation, experiment, as a means to one’s own realization of the truth which is the meaning of human life.
This book covers a variety of topics which are generally obscured or ignored, although they make up the essence of what Buddhism has to offer.
When issues such as suffering and emptiness are pushed back into a dim, intangible ambiguity by the scholarly dis- cussions which are all too common in modern Buddhism, Ajahn
Buddhadāsa strives to help us see them in our own breathing and living. Where the academics, both Eastern and Western, see theories and philosophies, he sees the tools to live life in truth and peace.
His vision and teaching are clear and succinct: we hope that our attempts to translate them into English do him and his teachers the Lord Buddha, Dhamma, life, and suffering justice.
Here are questions which all Dhamma cultivators have asked ourselves at one time or another. Others in turn will ask these questions of us.
So it is convenient to have lucid, concise responses handy when we need them. Even better when they are backed up by quotations from the Buddha himself. Best of all when the approach is down-to-earth, leaving aside the mysticism and mythology with which we so often pleasantly distract ourselves.
Keeping the investigation in both this book and our own lives practical, factual, and straight-forward eliminates the misunderstanding, misinterpretation, and misinformation which generally plague religion.
Confronting these truths simply and in daily life will reveal their profundity and liberate us from suffering and the ignorance that causes it.
This little book has been reprinted a few times since Ariyananda Bhikkhu (Rod Bucknell) first translated it. This edition, however, has been revised, first by myself and later with help from Rod.
We have corrected minor errors and printing irregularities, and have tried to improve readability, but have not made any major changes.
Many of our visitors at Suan Mokkh have helped with suggestions and proof-reading during the preparation of this edition.
Unfortunately, their names are too numerous to mention. Lastly, Phra Dusa- dee Metaṃkuro, Chao Assava, and their friends in The Dhamma Study & Practice Group have overseen business and publication duties.
Their kindness and dedication in publishing many valuable Dhamma books, with more on the way, deserves acknowledgement, appreciation, and support.
May the efforts of the many Dhamma comrades which have gone into this book benefit not only their own wisdom and coolness, but that of friends the world over.
May this book be read carefully and repeatedly so that the profound truths presented within it will take root in our hearts.
May we all study and live in harmony with these truths, thereby quenching all traces of misunderstanding, selfishness,
