The Dhamma is our Raft

Lessons from the Similes of the Raft and the Snake-catcher

"Bhikkhus, I shall show you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping." (Majjhima Nikaya, Sutta 22)

What is the use of a raft? It is used for crossing over an expanse of water. The Buddha Dhamma is the means for us to use to cross over sufferings, the keys to the door of peace and happiness. The Buddha in the Snake-simile Sutta (Alagaddu-upamasutta) in MN 22 illustrate precisely what people, who don't truly understand the teachings of religions, have been doing throughout the history of religion.

All teachings are a means to an end, not the end; but tragically many of us have mistakenly taken the finger pointing at the moon to be the moon! We must be clear about the Dhamma and about the goals of our walk. The way we live cannot be legislated by divine commandments or taught through enforced learning. It needs to grow from the inside, maturing when we reflect in solitude on our strengths, omissions and misjudgements – if we resolve to improve ourselves.

The simile of snake-catcher is indispensable in illustrating the danger of the wrong grasp of a religion. If a man who does not know how to catch a poisonous snake were to hold the snake either by its body or by its tail, he will get bitten and consequently suffer injury or death. The message in these two similes, when understood, helps us to be confident in ourselves, facilitates better understanding of what religion is for us, what misguided faith can lead to, and how to deal with spiritual salesmanship wholesomely.

The wrong grasp of religion can lead man to justify his greed, hatred, and foolishness in the name of his religion, causing more pain and suffering—as does the wrong grasp of the snake. The Buddha made it absolutely clear that the whole purpose of the Dhamma is to help us lessen and ultimately end suffering, if MORE suffering is created as a result of religion, something is seriously wrong.

Confidence is in the Dhamma, NOT in the person sharing the Dhamma

People sometimes not only cling to religions but naively obey or follow any man or woman who, being a persuasive speaker, may promote distorted views or justify unethical practices in the name of religion. We often read of self proclaimed "Buddhas" and "Bodhisattas" in advertisements in the newspapers, of "holy wars" and "saving the condemned". When one understands the Dhamma well, such will neither upset or excite.

If a man clings to the raft or to anything for the matter, he first will NOT succeed in crossing the ocean as letting go is essential to ultimate success; finally all attachments are let go off. Even the concept of a Buddha or anything or anyone helping us to "cross" must be laid aside for the final ascend to the peak of Enlightenment.

The expression "killing the Buddha" comes from a Zen teaching, the context of which is important to understand:

After years on his cushion, a monk had what he believes is a breakthrough: a vision of the Buddha! Reporting the experience to his teacher, he is informed that what has happened is nothing special, but in fact a vision damaging to his pursuit. And then his teacher gives him dismaying advice: If you see the Buddha again in your meditation, "kill him".

Why the seemingly rude and disrespectful expression "kill the Buddha"?

Because the Buddha the monk thinks that he sees is not the Buddha, but an expression of his longing. If this craving for the Buddha's help or intervention is not killed, it will only stand in the way.

The Buddha had attained PariNibbana 2600 years ago, it is not possible to see him and furthermore, we do NOT even know how he looks like! Hence any image of him seen in meditation is but created by our mind based on our beliefs, culture and prevailing iconography.

The Buddha's dying advise to us is to "Be a lamp unto yourselves."

Be our own light, our own saviour. Kill off every image of an external saviour, the Buddha or any other being. We must be confident of our ability to improve ourselves.

There is only liberation from samsara with insight wisdom, and Not in persons.

In his great compassion the Buddha is the teacher who leaves us his footprints pointing the way... if only we follow his walk.

This is a profound teaching of immense value. We must KILL the DEPENDENCY attitude.

This is a profound lesson to us who respect the Buddha so much that there is a possibility that 'our' Buddha may become the last barrier. At the last moment even this attachment to the master has to be left behind.

And it is very difficult.

Somewhere deep in our subconscious mind we still harbour visions of the Buddha somehow scooping us away. Hence the statement 'to kill' is to KILL OFF THIS DEPENDENCY, THIS ATTACHMENT TO HIM or anyone else AS OUR PERSONAL SAVIOUR so that we will now be truly an island to ourselves with only the Dhamma as our guide and way, so that we are now totally alone to strive ahead, with not even the imagined shadow of another being to save us.

"Monks," said the Buddha, "you should let go even (good) teaching, how much more false ones."

Good teaching benefits us only if we use it, just like the raft. No teaching, however good it is, can help us if we simply cling to it. Clinging even to good teaching can cause pain and suffering. How much more painful it could be when we cling to bad things! The man who uses a raft to cross over the body of water has to be wise. Therefore he will not cling to this body-mind complex or anything else at all. If he does, he cannot attain enlightenment.

True Buddhism is in the life that we live, not in the creed that we profess.