Analytic Insight Net - FREE Online Tipiṭaka Research & Practice Universitu 
in
 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
Categories:

Archives:
Meta:
April 2011
M T W T F S S
« Mar   May »
 123
45678910
11121314151617
18192021222324
252627282930  
04/19/11
233 LESSON 20 04 2011 Abhaya Sutta To Prince Abhaya Free ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 11:25 pm

233
LESSON 20 04 2011 Abhaya Sutta To Prince Abhaya  Free ONLINE eNālandā Research
and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter
  to VOTE for BSP ELEPHANT for Social
Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org

THE
BUDDHIST

ONLINE GOOD NEWS LETTER

LESSON 233

COURSE PROGRAM


 


Abhaya Sutta: To Prince Abhaya

Translator’s Introduction

In this discourse, the Buddha shows the factors that go into
deciding what is and is not worth saying. The main factors are three: whether
or not a statement is true, whether or not it is beneficial, and whether or not
it is pleasing to others. The Buddha himself would state only those things that
are true and beneficial, and would have a sense of time for when pleasing and
unpleasing things should be said. Notice that the possibility that a statement
might be untrue yet beneficial is not even entertained.

This discourse also shows, in action, the Buddha’s teaching on
the four categories of questions and how they should be answered (see
AN 4.42). The prince asks him
two questions, and in both cases he responds first with a counter-question,
before going on to give an analytical answer to the first question and a
categorical answer to the second. Each counter-question serves a double
function: to give the prince a familiar reference point for understanding the
answer about to come, and also to give him a chance to speak of his own
intelligence and good motives. This provides him with the opportunity to save
face after being stymied in his desire to best the Buddha in argument. The Commentary
notes that the prince had placed his infant son on his lap as a cheap debater’s
trick: if the Buddha had put him in an uncomfortable spot in the debate, the
prince would have pinched his son, causing him to cry and thus effectively
bringing the debate to a halt. The Buddha, however, uses the infant’s presence
to remove any sense of a debate and also to make an effective point. Taking
Nigantha Nataputta’s image of a dangerous object stuck in the throat, he
applies it to the infant, and then goes on to make the point that, unlike the
Niganthas — who were content to leave someone with a potentially lethal object
in the throat — the Buddha’s desire is to remove such objects, out of sympathy
and compassion. In this way, he brings the prince over to his side, converting
a potential opponent into a disciple.

Thus this discourse is not only about right speech, but
also shows right speech in action.

I have heard that on one occasion the Blessed One was staying
near Rajagaha in the Bamboo Grove, the Squirrels’
Sanctuary.

Then Prince Abhaya went to Nigantha
Nataputta
and on arrival, having bowed down to him, sat to one side. As he
was sitting there, Nigantha Nataputta said to him, “Come, now, prince.
Refute the words of Gotama the contemplative, and this admirable report about
you will spread afar: ‘The words of Gotama the contemplative — so mighty, so
powerful — were refuted by Prince Abhaya!’”

“But how, venerable sir, will I refute the words of Gotama
the contemplative — so mighty, so powerful?”

“Come now, prince. Go to Gotama the contemplative and on
arrival say this: ‘Lord, would the Tathagata say words that are unendearing
& disagreeable to others?’ If Gotama the contemplative, thus asked,
answers, ‘The Tathagata would say words that are unendearing & disagreeable
to others,’ then you should say, ‘Then how is there any difference between you,
lord, and run-of-the-mill people? For even run-of-the-mill people say words
that are unendearing & disagreeable to others.’ But if Gotama the
contemplative, thus asked, answers, ‘The Tathagata would not say words that are
unendearing & disagreeable to others,’ then you should say, ‘Then how,
lord, did you say of Devadatta that “Devadatta is
headed for destitution, Devadatta is headed for hell, Devadatta will boil for
an eon, Devadatta is incurable”? For Devadatta was upset & disgruntled
at those words of yours.’ When Gotama the contemplative is asked this
two-pronged question by you, he won’t be able to swallow it down or spit it up.
Just as if a two-horned chestnut
[1] were stuck in a man’s
throat: he would not be able to swallow it down or spit it up. In the same way,
when Gotama the contemplative is asked this two-pronged question by you, he
won’t be able to swallow it down or spit it up.”

Responding, “As you say, venerable sir,” Prince Abhaya
got up from his seat, bowed down to Nigantha Nataputta, circumambulated him,
and then went to the Blessed One. On arrival, he bowed down to the Blessed One
and sat to one side. As he was sitting there, he glanced up at the sun and
thought, “Today is not the time to refute the Blessed One’s words.
Tomorrow in my own home I will overturn the Blessed One’s words.” So he said
to the Blessed One, “May the Blessed One, together with three others,
acquiesce to my offer of tomorrow’s meal.”

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One’s
acquiescence, got up from his seat, bowed down to the Blessed One,
circumambulated him, and left.

Then, after the night had passed, the Blessed One early in the
morning put on his robes and, carrying his bowl and outer robe, went to Prince
Abhaya’s home. On arrival, he sat down on a seat made ready. Prince Abhaya,
with his own hand, served & satisfied the Blessed One with fine staple
& non-staple foods. Then, when the Blessed One had eaten and had removed
his hand from his bowl, Prince Abhaya took a lower seat and sat to one side. As
he was sitting there he said to the Blessed One, “Lord, would the
Tathagata say words that are unendearing & disagreeable to others?”

“Prince, there is no categorical yes-or-no answer to
that.”

“Then right here, lord, the Niganthas are destroyed.”

“But prince, why do you say, ‘Then right here, lord, the
Niganthas are destroyed’?”

“Just yesterday, lord, I went to Nigantha Nataputta and…
he said to me…’Come now, prince. Go to Gotama the contemplative and on
arrival say this: “Lord, would the Tathagata say words that are unendearing
& disagreeable to others?”… Just as if a two-horned chestnut were
stuck in a man’s throat: he would not be able to swallow it down or spit it up.
In the same way, when Gotama the contemplative is asked this two-pronged
question by you, he won’t be able to swallow it down or spit it up.’”

Now at that time a baby boy was lying face-up on the prince’s
lap. So the Blessed One said to the prince, “What do you think, prince: If
this young boy, through your own negligence or that of the nurse, were to take
a stick or a piece of gravel into its mouth, what would you do?”

“I would take it out, lord. If I couldn’t get it out right
away, then holding its head in my left hand and crooking a finger of my right,
I would take it out, even if it meant drawing blood. Why is that? Because I
have sympathy for the young boy.”

“In the same way, prince:

[1] In the case of words that the Tathagata knows to be unfactual, untrue,
unbeneficial (or: not connected with the goal), unendearing & disagreeable
to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual,
true, unbeneficial, unendearing & disagreeable to others, he does not say
them.

[3] In the case of words that the Tathagata knows to be factual,
true, beneficial, but unendearing & disagreeable to others, he has a sense
of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be
unfactual, untrue, unbeneficial, but endearing & agreeable to others, he
does not say them.

[5] In the case of words that the Tathagata knows to be factual,
true, unbeneficial, but endearing & agreeable to others, he does not say
them.

[6] In the case of words that the Tathagata knows to be factual,
true, beneficial, and endearing & agreeable to others, he has a sense of the
proper time for saying them. Why is that? Because the Tathagata has sympathy
for living beings.”

“Lord, when wise nobles or priests, householders or
contemplatives, having formulated questions, come to the Tathagata and ask him,
does this line of reasoning appear to his awareness beforehand — ‘If those who
approach me ask this, I — thus asked — will answer in this way’ — or does the
Tathagata come up with the answer on the spot?”

“In that case, prince, I will ask you a counter-question.
Answer as you see fit. What do you think: are you skilled in the parts of a
chariot?”

“Yes, lord. I am skilled in the parts of a chariot.”

“And what do you think: When people come & ask you,
‘What is the name of this part of the chariot?’ does this line of reasoning
appear to your awareness beforehand — ‘If those who approach me ask this, I —
thus asked — will answer in this way’ — or do you come up with the answer on
the spot?”

“Lord, I am renowned for being skilled in the parts of a
chariot. All the parts of a chariot are well-known to me. I come up with the
answer on the spot.”

“In the same way, prince, when wise nobles or priests,
householders or contemplatives, having formulated questions, come to the
Tathagata and ask him, he comes up with the answer on the spot. Why is that?
Because the property of the Dhamma is thoroughly penetrated by the Tathagata.
From his thorough penetration of the property of the Dhamma, he comes up with
the answer on the spot.”
[2]

When this was said, Prince Abhaya said to the Blessed One:
Magnificent, lord! Magnificent! Just as if he were to
place upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with eyes
could see forms, in the same way has the Blessed One — through many lines of
reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the
Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay
follower who has gone to him for refuge, from this day forward, for life.”

comments (0)
232 LESSON 19 04 2011 Kalaka Sutta At Kalaka s Park FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 1:34 am

232
LESSON 19 04 2011
Kalaka Sutta At Kalaka s Park FREE
ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS
letter
  to VOTE for BSP ELEPHANT for
Social Transformation and Economic Emancipation to attain Ultimate
Bliss-Through
http://sarvajan.ambedkar.org

THE
BUDDHIST

ONLINE GOOD NEWS LETTER

LESSON 232

COURSE PROGRAM

Kalaka Sutta: At Kalaka’s Park

On one occasion the Blessed One was staying in Saketa
at Kalaka’s park. There he addressed the monks: “Monks!”

“Yes, lord,” the monks responded.

The Blessed One said: “Monks, whatever in the cosmos — with
its devas, Maras, & Brahmas, its generations with their contemplatives
& priests royalty & common people — is seen, heard, sensed, cognized,
attained, sought after, pondered by the intellect: That do I know. Whatever in
the cosmos — with its devas, Maras, & Brahmas, its generations with their
contemplatives & priests, their royalty & common people — is seen,
heard, sensed, cognized, attained, sought after, pondered by the intellect:
That I directly know. That has been realized by the Tathagata, but in the
Tathagata
[1] it has not been
established.
[2]

“If I were to say, ‘I don’t know whatever in the cosmos…
is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a
falsehood in me. If I were to say, ‘I both know and don’t know whatever in the
cosmos… is seen, heard, sensed, cognized… pondered by the intellect,’ that
would be just the same. If I were to say, ‘I neither know nor don’t know
whatever in the cosmos… is seen, heard, sensed, cognized… pondered by the
intellect,’ that would be a fault in me.

“Thus, monks, the Tathagata, when seeing what is to be
seen, doesn’t construe an [object as] seen. He doesn’t construe an unseen. He
doesn’t construe an [object] to-be-seen. He doesn’t construe a seer.

“When hearing…

“When sensing…

“When cognizing what is to be cognized, he doesn’t construe
an [object as] cognized. He doesn’t construe an uncognized. He doesn’t construe
an [object] to-be-cognized. He doesn’t construe a cognizer.

Thus, monks, the Tathagata — being the same with regard to all
phenomena that can be seen, heard, sensed, & cognized — is ‘Such.’ And I
tell you: There’s no other ‘Such’ higher or more sublime.

 

“Whatever is seen or heard or sensed

and fastened onto as true by others,

One who is Such — among the self-fettered —

wouldn’t further claim to be true or even false.

 

“Having seen well in advance that arrow

where generations are fastened & hung

— ‘I know, I see, that’s just how it is!’ —

there’s nothing of the Tathagata fastened.”

comments (0)