Know yourself to avoid unnecessary problems

by S.M. Wijayaratne
Kurunegala Daily News Corr.

The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.

If we are to understand successfully the teachings of the Buddha, we must first look into the life story of Siddhartha Gothama before his Enlightenment. We must also understand the personality of the Buddha, his attitude towards mankind, society and the whole world in general. To comprehend the teachings we must know the Teacher.


An incident from the early days of the Buddha’s mission is very relevant here. Not long after the first sermon at Baranas, the Buddha came to Uruvela where in a wonderland grove, he met the thirty Bhaddavaggiya friends. They were looking for a woman who had run away with the belongings of one of them. The Fully Awakened One inquired of them as to what they were looking for, and they replied: “Sir, we are looking for a young lady,” and told Him what had happened.

The Buddha replied: “What do you think of these young men? Which is better for you, to look for a woman or you should seek the self (atta)” I do not think that argument or quibbling is necessary about grammatical number of the word attanam’. The Buddha would have meant: “Why search for a young woman? Seek each yourself.”

In order to seek ourselves out, we must go inwards and not to be crazy about going outwards. We have to seek first what is within, and then we will be fit to know what is outside us, and beyond us.

The Buddha wanted his followers to know themselves first. If we know ourselves, much of our troubles will be over. The self must be sought, protected and well-placed before one begins charity towards others, or before one instructs others. The Buddha says, “One should not neglect one’s own good even for the sake of much benefit to others. He should perceive his welfare and be zealous for his benefit” (Dhammapada XII, 10). To an ordinary human being, there is nothing dearer than the self.

“The wise man should first establish himself in what is right, and then admonish others. Then he will not give occasion for reproach,” (Dhammapada). No one can neglect himself and work for the benefit of others.

Charity must begin with oneself, but not stop there. It must go beyond. This is not selfishness. One should not be careless of himself, and neglect his own spiritual interest. Even in worldly matters, how can a person who neglects his own good, work for the benefit of others? Such a person will ultimately only be a burden to society. The Buddha’s noble words directly address us to be independent and we should not be followers of a blind faith.

The Buddha says, “Do not simply believe whatever you are told, or whatever has been handed down from past generations, or what is common opinion, or whatever the scriptures say. But when you yourselves directly know, “These principles are unwholesome, blameworthy, condemned by the wise; when adopted and carried out the they lead to harm and suffering,” then you should abandon them.

And when you yourselves directly know, “These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,” then you should accept and practise them.”

The highest authority is one’s own experience of truth. Nothing should be accepted on faith alone; we have to examine to see whether it is logical, practical and beneficial. If we are to benefit from the truth, we have to experience it directly. Only then can we know that it is really true.

The Buddha always emphasized that - He taught only what he had experienced by direct knowledge, and He encourage others to develop such knowledge themselves, to become their own authorities: “Each of you, make yourself an island, make yourself your refuge; there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge,” the Buddha advised His followers mercifully.

The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.

What He had experienced, He explained as clearly as possible so that others might have guidelines with which to work towards their own realization of truth. The Buddha said, “The teaching I have presented does not have separate outward and inward versions. Nothing has been kept hidden in the fist of the teacher.” He had no esoteric doctrine for a chosen few. On the contrary, He wished to make the Law of Nature known as plainly and as widely as possible, so that as many people as possible might benefit from it. Let’s strive to see the Greatest Buddha through the Noble Dhamma He preached for almost forty-five years by living as an extraordinary human being on this earth.