Issue

7th Issue (March, 2008)

An Examination on George Grimm’s ‘The Doctrine of the Buddha: The Religion of Reason and Meditation’

By Wong Weng Hon

Introduction

 The ‘Doctrine of the Buddha: The Religion of Reason and Meditation’ was the wisdom product of German Bhikkhu George Grimm (1868-1945) in German language. Fourteen impressions of this celebrated text were produced during his time. Bhikkhu Sīlācāra translated the German version into English Language. Bhikkhu George Grimm was a genuine Buddhist practioner whose Dhamma Eye was not obscured with dust. His lucid and discerning Saddhamma or Truth exposition through this master piece of Buddhist literature mirrors that he had penetrated into the Truth. He unveiled it to us.

 Bhikkhu George Grimm put forwards  the statement ‘ The Buddha does not demand belief (blind faith), but promises knowledge’.That promise is certainly not an empty promissory note. What the Buddha promulgates and expounds can be empirically perceived and verified by any diligent,earnest and determined Buddhist practioner. Direct empirical experience through self-discovery of human innate Treasure will testify its validity and Truth. Gotama Buddha, being a logical positivist, rejects categorically blind faith without direct empirical experience and verification.

 Before one reads or examines the Buddhist canonical texts of the Theravāda tradition (Suttapiṭaka), I fervently invite you to make an intensively investigative study and serious contemplation on this master piece of his Buddhist literature. It is truly unveiling, penetrative and inspiring experience for any genuine Buddhist cultivator or practioner to apprehend the early discourses of Gotama Buddha. It could be an immensely rewarding spiritual experience for discerning readers. It is akin to metaphor of person staying too long in a dark cave. The Dhamma discernment is just like kindling the initial spark of light in a dark cave for him searching for an exit. 

In actual fact, I personally opine that George Grimm’s ‘The Doctrine of the Buddha: The Religion of Ther̄avāda Buddhism is lucid enough to discern the ultimate Truth unveiled by the Buddha. It makes a diligent, ardent, resolute practioner a seer of Nibbāna and an end-maker of suffering even though momentarily (momentary enlightenment). The momentary taste of Nibbāna is a corner-stone for subsequent development and cultivation to tread successfully on the entire Nobel Eight Path. Treading upon the right path will eventually consummate the entire Buddhist Noble Eight-fold Path. The Wisdom of Insight thus developed will annihilate the superimposed Self or Ego. Self or ego  is an illusion. The annihilation of Self or Ego eradicate false mental conceptualization or imagination. Devoid of mental fabrications, the grasping upon the Five Aggregates cease. George Grimm describes the Five Aggregates as the soulless or selfless machine of suffering. The root of suffering is personalization of the Five Aggregates. The illusive Self or Ego must be vaporized to impersonalize the Five Aggregates. Impersonalization purifies one’s mind in order to obtain mental release or emancipation (ceto-vimutti).

George Grimm logically and lucidly elucidates in detail what is preached in brief by Gotama Buddha. In this sense, George Grimm is a modern commentator after the prominent Indian Pāli commentator, Buddhaghosa. Buddhaghosa is the author of ‘Vissudhimagga’ (Path of Purity) which is a general commentary or compendium to the Suttapiṭaka of the Theravāda tradition. Excellent exegesis or commentary on Buddhist canonical texts (Tipiṭ̣aka) aids comprehension and discernment of the abstruse authentic Word of Gotama Buddha. Exegetical literature accelerates the process of development, cultivation and discernment or gnosis.

Two Doctrinal Points

It is worth and rewarding to examine mindfully and scrutinize two Buddhist doctrinal concepts elucidated by George Grimm. The two fundamental doctrinal points are ‘Saṅkhāra’ and ‘Taṇhā’. ‘Saṅkhāra’ is volition or disposition. It produces an action to subject one to moral law of accountability (Dhamma-vipāka-dhamma). Taṇhā’ is ‘Craving’ or ‘Selfish Desire’ directed by the illusive and unreal notion of Self or Ego’. Both Saṅkhāra and Taṇhā are rooted in ignorance (avijjā). Ignorance results in the superimposition of illusive Self or Ego (ahaṃkāra). When Self or Ego is superimposed, the ultimate Truth of Reality of the multiplicity of the empirical world can not be discerned intuitively.

Both ‘Saṅkhāra’ and ‘Taṇhā’ are the productive forces resulting in human vexation or suffering (dukkha). No one in the world desires suffering and everyone desires happiness. Buddhism, like any other esoteric religions, preaches liberation or salvation. Liberation or salvation is the permanent cessation of suffering gaining the eternality.

 Major world esoteric religions expound dissimilar soteriological strategies. However, they are oriented towards the identical goal of annihilation of Self or Ego. Annihilation of Self or Ego is liberation or salvation. Therefore, Buddhist philosophy is highly pragmatic and pertinent to human life. In fact, all adherents of esoteric religions seek happiness and avoid suffering. Buddhism is no distinction. Both Buddhism and all major world esoteric religions concur that the absolute, eternal Truth is one but not two ( Ekaṃ saccaṃ na dutiyaṃ̣). The sole Truth of salvation or liberation is: Human beings suffer because of personal fabrication of Self or Ego which does not exist in the first place. Multiplicity or diversity is illusion. Insubstantiality, Unity or Non-duality is the only eternal Truth to be discerned by genuine religious practioners or believers.

Concept of Saṅkhārā

George Grimm apologizes or defends the Word of the Buddha thus: Perception of  the Five Aggregates (Pan̄cakkhandas) as the ownership of Self (Attā) or Ego (Ahaṃkāra) is mental fabrication of wrong view. Such wrong view leads to false mental construction which is Saṅkhāra. The notion of Self or Ego results in the grasping (upādāna) upon the Five Aggregates (Pañcakkhandhā) as This is I; This is Mine; This belongs to me. Whenever there is grasping, Kammic Formation or construction (Saṅkhāra) is stirred. Consequently, the worlding is activated to generate attachment and aversion. Attachment and aversion are rooted in Greed, Hatred and Delusion, the three agitating poisons of life. It is pertinent when George Grimm defines Saṅkhāra as kammic Production’ or ‘Construction’. Kammic production or construction is directed by the superimposed Self or Ego. Production or construction pertain to the accumulation of kammas, wholesome and unwholesome. The collective kammas of all sentient beings construct the three worlds of Desire, Form and Formless. The notion of three worlds is the Buddhist concept universe. The Cessation of kammc formation due to the annihilation of Self or Ego transcends the three worlds. This transcendence is full emancipation (vimutti) from the incessant cycle of birth and death or rebirth.

 The mind of an ordinary workers is ignorant of the Truth of Insubstantiality or Non-self (Anattā). Anattā is the Emptiness of Self or Ego within or outside the Five Aggregates. All esoteric religions teach us to annihilate the fabricated Self or Ego in order to reveal  the highest good of Man (innate divinity or Buddhahood)).

The  highest good of Man is dissimilarly designated in dissimilar religions. It is known as Brahman, Kṛṣṇa consciousness or Nirvāṇa in Vedānta or Hinduism, Tao in Taoism, Ming Te in Confucianism, Anattā or Nibbāna in Theravāda Buddhism, Śūnyatā, Nirvāṇa or Buddha-nature in Mahāyāna Buddhism, Dzogchen in Tibetan Buddhism, Holy Spirit or Christ in Christianity, Fanā in Sufism and Baqā in Islam. These different designations are used to represent the one and only Truth of eternality. Eternality is ineffable or inexpressible. That can be expressed is not the eternal Truth. The soteriological goal is absolutely identical in seeking the eternal Truth of Unity, Non-duality or Insubstantiality. Unity, Non-duality and Insubstantiality are synonymous. When one’s notion of ‘I’ or ‘Mine’ vanishes, one sees the eternal Truth.

The God-realization state of enlightenment of monotheism is known as non-duality between the Lover and the Beloved. The Self-realization state of enlightenment of Buddhism is the Non-duality between the Perceiver and the Perceived. The state of non-duality of these two major religious systems of Buddhism and Monotheism refers to the identical state of Non-duality or Union with the Divine. The state of Non-duality or Union is resulted from the annihilation of Self or Ego. Obliteration of supersimposed Self or Ego is the universal principle of salvation or emancipation. At this state of highest discernment or spirituality, all creations or phenomena are perceived to be illusory and unreal and only the Brahman, Buddha or God, connoting eternal Truth, is real. What differ among apparently dissimilar major esoteric religions are diverge methods of teachings orientated towards the self-actualization of the one and only Truth – Whoever knows oneself, knows the Truth. Self-knowledge through human mind is the sole path to salvation or emancipation for all esoteric religions.

George Grimm’s book ‘ The Doctrine of the Buddha-The Religion of Reason and Meditation’ is a master piece of Theravādin Buddhism literature. He makes us perceive that True Self is Non-self or Insubstantiality (Anattā); False self is Self or Ego. Likewise, All esoteric religions function in an identical orientation. If human beings could develop such a right cognition and worldview of Anattā, the alliance of civilization is a possible dream. All esoteric religions preach the salvation Truth of Anattā in their own ways to suit the devotees or adherents. Anattā obliterates Self or Ego (Attā). If there is a paradigm shift from Self (Attā) to Non-self (Anattā), the clash of civilizations can be shifted into an alliance of civilizations.

 George Grimm utilizes the various metaphors to explicate the notion of mental constructions (Saṅkhāras). Figuratively, the ordinary human mind is the like the contractor of workers. The other five sense organs or faculties, namely eyes, ears, nose and body, are like the construction workers. Metaphorically too, the ordinary human mind is like the chief commander. The other five sense organs or faculties are like the executors of the commands of the chief commander. Owing to the stirring and activation of Kammic Fomration (Saṅkhārā), the human personality is the creator of the three worlds of Desire, Form and Formless. Please have no doubt about this concept of Buddhist universe (Macrocosm). All the realms or planes of existence can be experienced by tranquility meditation (samatha-bhāvanā). The human mind is the micro-reality of the universe (macrocosm). The discernment of the microcosm leads to the insightful understanding of macrocosm.

George Grimm emphasizes that the notion of Self (Attā) constructs the three Worlds and that Wisdom of discerning Non-self or Insubstantiality (Anattā) deconstruct them. In other words, the superimposition of illusive and unreal Attā (Self) or Ego Ahaṃkāra) constructs the multiplicity of the empirical world. Intuitive discernment of Anattā annihilates erroneous vision of the multiplicity- myriad beings of the cosmos. Of course, only the illusion of multiplicity is annihilated. The multiplicity remains apparently in our conventional world as conventional truth constructed by the false mind of the ordinary worldings. Living human beings can not live without the pragmatic utility or application of multiplicity, such as language and concepts which represent the myriad beings of multiplicity. A Middle Path must be struck. Therefore, the mind of the ignorant one is enormously extensive as its Kammic Formation (Saṅkhārā) create the multi-coloured multiplicity. Hence, the human colourful personalities are the architects of the myriad things of the cosmos through their minds. Mind is the forerunner of everything. Volitional mental activities are the Kammic Formations Saṅkhārā (productions or constructions) of the cosmos. Kammas are the mother of all beings contained in the cosmos. All Kammic Formations (Saṅkhārā) are rooted in the grasping upon the Five Aggregates. Grasping is clinging upon each aggregate as This is I; This is Mine; This belongs to me. Such notion of personal ownership contradicts or opposes the Truth of Anattā which rejects personal proprietorship. In fact, all esoteric monotheistic religions reject the proprietorship of anything in order to see God. Everything belongs to God and nothing belongs to the human beings. This monotheistic assertion corresponds with the assertion of Anattā, the Absolute Truth championed by Theravāda tradition to defend the Word of Gotama Buddha.

 Interestingly, this identity of Truth mirrors the universality of esoteric religions. in tune with Buddha’s promulgation of Insubstantiality (Anattā). Being ignorant of Anattā, the ordinary worldlings perform the activities of the six senses directed by Self or Ego. All actions directed by Self or Ego are actually Kammic Formations (Saṅkhārā) or productions or creations. The cycle of birth and birth (saṃsāra) is, in fact, a series of productions and reproductions of Kammic Formations (Saṅkhāras). The cause or root of Kammic Formationsis ignorance of the Truth of Insubstantiality (Anattā). Anattā is actually synonymous with the universal Unity of all phenomena or individualities which do exist as discrete entities in unity with all other phenomena. The intrinsic interdependence and interconnectedness between all phenomena constitutes the universal Unity of the infinite cosmos. The universal Unity of the infinite cosmos is conglomerated by the Natural Law of Dependent Co-arising (Paṭiccasamuppāda). The metaphor of borderless Ocean and Waves explicates this Truth of Unity: The phenomenal world is like the Waves and the eternal Truth of Unity is akin to the borderless Ocean. The waves represent the kammic activities stirred by illusive Self or Ego. When the wind (Self or Ego) ceases completely, the Ocean becomes completely still. The completely calm borderless Ocean represents Buddha or God (Brahman or Allah). The most celebrated Islamic Sufi, Ibn ‘Arabī crystallizes his doctrine of Ocean of Unity (Wahdat al-Wujud) thus: All is One and One is God (Faṣūṣ al-Ḥikam,I p.103)

 It is within the human power and free will to appease the Kammic Formations) Saṅkhārā. It can be effected through the Self-Realization of the ultimate Truth of Insubstantiality, Non-duality or Unity. This Truth is the one and only Truth in the cosmos sought by all esoteric religions.

The perfect knowledge of Insubstantiality engenders the Wisdom (paññā) of insight (vipassanā). The Hua-yen Buddhism of Mahāyāna tradition prefers to expound Anattā and Paṭiccasamuppạ̄da in terms of Emptiness (Śūnyatā). Hua Yen School is also adept at expounding Dependent Co-arising in terms of the infinite interwoven network of interdependent phenomena (Dharmadhātu-pratītyasamutpāda). The doctrine of Dharma Realm of Unity (Universal Unity of the infinite universe) is also expounded by Hua Yen School on the same fundamental doctrine.

All major esoteric religions teach the universal unity of infinite universe in which all phenomena or myriad beings are not separate from God. The discernment of this universal Truth of Unity helps promote or foster the universal brotherhood of humanity. This again aids to eradicate the false notion of discrimination in terms of creed, races, colours, cultures ad so forth. Only proper teaching of religions can help promote or foster the alliance of civilizations. The clash of civilizations mirrors the failure of improper religious education. Political and diplomatic efforts motivated by Self or Ego can not help avert the clash of civilizations. The Wisdom of genuine esoteric religions and that of Theosophy can avert the clash of civilizations.

We ought to be indebted that the late George Grimm’s exegesis makes the Word of the Buddha more lucid and more comprehensible to us. From him, we can learn authentic Word of the Buddha by which the Ultimate Truth of Insubstantiality or Unity can be apprehended more lucidly and penetratively or insightfully. Fortunately, George Grimm had left a legacy of his work to guide us on the authentic Word of the Buddha. Unfortunately, the Buddhist Saṅgha, scholars, practitioners and Buddhist students have not undertaken a serious study of this work of late George Grimm. Equally unfortunately, the monotheists have not taken serious view of the doctrine of the Ocean of Unity of Islamic Sufi Ibn ‘Arabī. The source of the clash of civilizations between the west and Muslims, between the Hindus and Muslims in India, between Tamil tigers and Sri Lankans in Sri Lanka, between the Muslims and Muslims in Iraq, Pakistan and Afghanistan and between Muslims and Buddhists in Southern Thailand, between brothers and brothers in Kenya and in many other seeming apparently peaceful countries throughout the world. The fires are in the heaps of husks. Only Theosophy can resolves these human chaos or crisis of collisions of civilizations in our currently imperiled world.

George Grimm in fact apologizes and expounds the authentic Word of the Buddha when he affirms thus:

        In fact, all opinions, ideas, concepts, and views are Saṅkhārā.

It is purely because of this Truth that Gotama Buddha admonishes us to cease theorizing and relinquish all views fabricated by Self or Ego. All these substantial views are created by the false notion of Self or Ego. The Buddhist fundamental doctrine of Anattā connotes the emptiness of Self (Attā) or Ego (Ahaṃkāra). It is by nature that the human personality is empty of Self or Ego. Owing to the slumber of Ignorance, ordinary worldlings superimpose or fabricates the illusive Self or Ego onto the human personality. Superimposition of Self or Ego causes suffering. This is the root of human anguish.

Concept of Taṇhā

Another central tenet of Gotama Buddha is the doctrinal point of ‘Taṇhā’ (Craving). Craving is also directed by Self or Ego. Therefore, Craving causes suffering. In fact, any human emotion or passion directed by Self or Ego, generates suffering. Self or Ego is characterized by greed (lobha), hatred (dosa) and delusion (moha). If one’s character is rooted and motivated by greed, hatred or delusion or their various combinations, we injure ourselves, others and both ourselves and others. These three poisons of greed, hatred and delusion are roots of the manifestation of Craving. Craving is a negative, selfish desire which is intrinsically malevolent. Gotama Buddha does not preach that all desires are to be eradicated in order to terminate suffering. It is because not all desires are destructive.

Buddhism promotes selfless desire which concurs with the wisdom or Truth of Anattā. George Grimm defines selfless desire as the will of willessness. The will of willessness is non-action of all actions. Non-action is willessness in which the Saṅkhārā are not stirred but appeased. Willess action is human will not commanded by the illusive Self or Ego. Human will can not be denied as an important part of productive human life. What is abandoned is merely the illusive Self or Ego which directs the will. Will, undirected by Self or Ego, is called all Non-action of all actions. All actions refer to all mundane activities in daily life. The non-action of all actions connotes that all activities of the six senses are committed without stirring the Kammic Formations (Saṅkkhārā), that is, without kammas. The Kammic Formations (Saṅkhārā) are fully appeased. Succinctly put, all actions of non-action through the body, speech and mind are committed with the support of the wisdom of Insubstantiality (Anattā). Buddhist exposition of desireless or wishless liberation (appaṇihita-vimutti) refers to the emancipation or deliverance because of the execution of the Non-action of all actions. The Non-action of all actions connotes that all actions are purified by the annihilation of Self or Ego. It does not means indolence or passivity. This Non-action corresponds to emptiness or signless liberation (animitta-vmutti). Emptiness refers to intuitive discernment of voidness of Self or Ego. Signlessness refers to the fact that all phenomena are signless, markless or characteristicless because of the universal Truth of Insubstantiality. In other words, all phenomena do not exist as independent, self-contained or discrete entities. In short, all phenomena are empty of permanent intrinsic natures. All phenomena are dependently co-arisen. They are all interconnected and interrelated to co-exist in Unity. There is no whatsoever permanent, immutable noumenon behind any phenomenon. In fact, no immutable sign, mark or characteristic is evident because all phenomena, conglomerated into a universal Unity, are dynamic and mutable. The human personality itself is dynamic and continually mutable.

The wisdom of Insubstantiality (Anattā) is characterized by the commission of all actions without attachment and aversion. Non-attachment and non-aversion are actions of Equanimity (Upekkhā) without the command or direction of illusive Self or Ego. All activities of boundless lovingkindness (mettā), compassion (karuṇā) and appreciative joy (muditā) are performed with the support of Equanimity rooted in the wisdom of Substantiality (Anattā). Anyone, who is capable of exercising the will of willessness, is said to have purified the consciousness (viññāṇa). The consciousness is released as a result of mental purification (visuddhi) which is synonymous with the annihilation of Self or Ego. Annihilation of Self or Ego is effected through the wisdom of Anattā. Such a delivered person is said to have realized the perfect liberation from selfish will or desire. All internal and external stimuli impacting a Delivered one will slide off from him or her without leaving any trace. It is akin to the metaphor of bird’s flight without leaving any trace or track in the sky. It is also akin to the metaphor of wind blowing strongly against the bamboo trees without leaving any sound behind.

The exercise of the will of willessness is the perfect emancipation from Kammic Formations (Saṅkhārā). The Delivered one is in the world but beyond the world. It is likened to the metaphor of a lotus flower emerging from sullied muddy water without being sullied by the environmental taints. The Delivered One has consummated the spiritual journey of ‘Not having been, come to appear and having been, again disappear. The Self or Ego originally does not exist. Ignorance creates the illusive presence of Self or Ego. Development of Wisdom through mental cultivation (bhāvanā) destroys it. The Delivered One is redeemed to the original state of Insubstantiality (Anattā). Buddhist training is to annihilate Self (Attā) superimposed by a ignorant worldling by the development of Wisdom of Insight (Vipassanā). Wisdom redeems the original state of Insubstantiality (Anattā). Insubstantiality is the intrinsic or original nature of every human being. Stirring of Kammic Formations (Saṅkhārā) constitutes the exoteric or external life of the undelivered Buddhists. Subsequently through the appeasement of Kammic Formations (Saṅkhārā), the Wise or Delivered One returns esoterically or inwardly to the centre of the heart – innate the pure or infinite consciousness of all sentient beings.

Kammic Formations (Saṅkhārā) is powered by selfish will; appeasement of Kammic Formations (Saṅkhārā) is powered by the will of willessness. An ordinary worldling stays in the mundane world because of the will of attachment and aversion driven by superimposition of Self or Ego. A Delivered One stays in the mundane world because of Equanimity supported by Right View (Sammā dițțhi) of Insubtantiality (Anattā)- Emptiness of Self or Ego.

Conclusion

The will of an ordinary person is rooted in egoism or the notion of I or Mine. Gotama Buddha instructs us to eliminate all human wills connected with I or Mine. Such wrong view (micchā dițțhi) will give rise to greed, hatred and delusion. The three poisons construct the fallibilities of Man. The Wise or Delivered one has wills but his or her wills is not tainted with I or Mine. His wills are purified. It is the will of holiness, that is, the will of willessness which is freedom from greed, hatred and delusion. Such non-action of all actions constructs a person of maximal excellence. The Perfect Man manifests the infallibilities of a human being. Infallibilities of human species are the intrinsic psycho-ethical assets of the innate supremacy of Man.

Editor’s Note:

Do not underestimate the fundamental Doctrine of Insubstantiality (Anattā). It is the universally principle by which illusive Self or Ego is annihilated. It is also the eternal principle by which human character formation is rectified or perfected. Most importantly, it is the universally principle of salvation or emancipation for all esoteric religions including Buddhism of course.