Buddhism is free from compulsion and coercion and does not demand of the follower blind faith. At the very outset the skeptic will be pleased to hear of its call for investigation. Buddhism from beginning to end is open to all those who have eyes to see and minds to understand. The Buddha never endeavored to wring out of his followers blind and submissive faith in him and his teaching. He tutors his disciples in the ways of discrimination and intelligent inquiry. To the inquiring Kalamas the Buddha answered: "Right is it to doubt, right is it to question what is doubtful and what is not clear. In a doubtful matter wavering does arise."
We find this dialogue between the Master and his disciples:
[The Buddha:] "If, now knowing this and perceiving this, would you say: 'We honor our Master and through respect for him we respect what he teaches?'"
"Nay, Lord."
"That which you affirm, O disciples, is it not only that which you yourselves have recognized, seen and grasped?"
"Yes, Lord."
—
MN 38
And in conformity with this thoroughly correct attitude of true inquiry the philosophers of later times observed: "As the wise test the purity of gold by burning, cutting and examining it by means of a piece of touchstone, so should you accept my words after examining them and not merely out of regard and reverence for me." (Jñanasara-Samuccaya) Thus blind belief is condemned in the analytic teaching (
vibhajjavada) of the Buddha. The truth of the dhamma can be grasped only through calm concentrative thought and insight (
samatha and
vipassana) and never through blind faith. One who goes in quest of truth is never satisfied with surface knowledge. He wants to delve deep and see what is beneath. That is the sort of search encouraged in Buddhism. That type of search yields right understanding.
We read in the texts the following story: On one occasion Upali, a fervent follower of Nigantha Nathaputta, the Jain, visited the Buddha, thoughtfully listened to the dhamma, gained
saddha (confidence based on knowledge) and forthwith manifested his readiness to become a follower of the Master. Nevertheless the Master said: "Of a truth, Upali, make thorough investigation," and thus discouraged him.
This clearly shows that the Buddha was not keen on converting people to his way of thinking, and to his fold. He did not interfere with another man's freedom of thought; for freedom of thought is the birthright of every individual. It is wrong to force someone out of the way of life which accords with his outlook and character, spiritual inclinations and tendencies; compulsion in every form is bad. It is coercion of the blackest kind to make a man gulp down beliefs for which he has no relish. Such forced feeding cannot be good for anybody, anywhere.
