356 LESSON 25 08 2011 Ditthi
Sutta Views FREE ONLINE eNālandā Research and Practice
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AN 10.93
PTS: A v 185
Ditthi Sutta: Views
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Anathapindika the householder
left Savatthi in the middle of the day to see the Blessed One, but the thought
then occurred to him, “Now is not the right time to see the Blessed One,
for he is in seclusion. And it is not the right time to see the monks who are
developing their minds [in meditation], for they are in seclusion. What if I
were to visit the park of the wanderers of other persuasions?” So he
headed to the park of the wanderers of other persuasions.
Now on that occasion the wanderers of other persuasions had come
together in a gathering and were sitting, discussing many kinds of bestial
topics,[1]
making a great noise and racket. They saw Anathapindika the householder coming
from afar, and on seeing him, hushed one another: “Be quiet, good sirs.
Don’t make any noise. Here comes Anathapindika the householder, a disciple of
Gotama the contemplative. He is one of those disciples of Gotama the contemplative,
clad in white, who lives in Savatthi. These people are fond of quietude and
speak in praise of quietude. Maybe, if he perceives our group as quiet, he will
consider it worth his while to come our way.” So the wanderers fell
silent.
Then Anathapindika the householder went to where the wanderers
of other persuasions were staying. On arrival he greeted them courteously.
After an exchange of friendly greetings & courtesies, he sat to one side.
As he was sitting there, the wanderers said to him, “Tell us, householder,
what views Gotama the contemplative has.”
“Venerable sirs, I don’t know entirely what views the
Blessed One has.”
“Well, well. So you don’t know entirely what views Gotama
the contemplative has. Then tell us what views the monks have.”
“I don’t even know entirely what views the monks
have.”
“So you don’t know entirely what views Gotama the
contemplative has or even that the monks have. Then tell us what views you
have.”
“It wouldn’t be difficult for me to expound to you what
views I have. But please let the venerable ones expound each in line with his
position, and then it won’t be difficult for me to expound to you what views I
have.”
When this had been said, one of the wanderers said to
Anathapindika the householder, “The cosmos is eternal. Only this is
true; anything otherwise is worthless. This is the sort of view I have.”
Another wanderer said to Anathapindika, “The cosmos is
not eternal. Only this is true; anything otherwise is worthless. This is
the sort of view I have.”
Another wanderer said, “The cosmos is finite… The
cosmos is infinite… The soul & the body are the same… The soul is one
thing and the body another… After death a Tathagata exists… After death a
Tathagata does not exist… After death a Tathagata both does & does not
exist… After death a Tathagata neither does nor does not exist. Only this
is true; anything otherwise is worthless. This is the sort of view I
have.”
When this had been said, Anathapindika the householder said to
the wanderers, “As for the venerable one who says, ‘The cosmos is
eternal. Only this is true; anything otherwise is worthless. This is the
sort of view I have,’ his view arises from his own inappropriate attention or
in dependence on the words of another. Now this view has been brought into being,
is fabricated, willed, dependently originated. Whatever has been brought into
being, is fabricated, willed, dependently originated, that is inconstant.
Whatever is inconstant is stress. This venerable one thus adheres to that very
stress, submits himself to that very stress.” (Similarly for the other
positions.)
When this had been said, the wanderers said to Anathapindika the
householder, “We have each & every one expounded to you in line with
our own positions. Now tell us what views you have.”
“Whatever has been brought into being, is fabricated,
willed, dependently originated, that is inconstant. Whatever is inconstant is
stress. Whatever is stress is not me, is not what I am, is not my self. This is
the sort of view I have.”
“So, householder, whatever has been brought into being, is
fabricated, willed, dependently originated, that is inconstant. Whatever is
inconstant is stress. You thus adhere to that very stress, submit yourself to
that very stress.”
“Venerable sirs, whatever has been brought into being, is
fabricated, willed, dependently originated, that is inconstant. Whatever is
inconstant is stress. Whatever is stress is not me, is not what I am, is not my
self. Having seen this well with right discernment as it actually is present, I
also discern the higher escape from it as it actually is present.”
When this had been said, the wanderers fell silent, abashed,
sitting with their shoulders drooping, their heads down, brooding, at a loss
for words. Anathapindika the householder, perceiving that the wanderers were
silent, abashed… at a loss for words, got up & went to where the Blessed
One was staying. On arrival, having bowed down to the Blessed One, he sat to
one side. As he was seated there, he told the Blessed One the entirety of his
conversation with the wanderers.
[The Blessed One said:] “Well done, householder. Well done.
That is how you should periodically refute those foolish men with the
Dhamma.” Then he instructed, urged, roused, and encouraged Anathapindika
the householder with a talk on Dhamma. When Anathapindika the householder had
been instructed, urged, roused and encouraged by the Blessed One with a talk on
Dhamma, he got up from his seat and, having bowed down to the Blessed One,
left, keeping the Blessed One on his right side. Not long afterward, the
Blessed One addressed the monks: “Monks, even a monk who has long
penetrated the Dhamma in this Doctrine and Discipline would do well to refute
the wanderers of other persuasions with the Dhamma periodically in just the way
Anathapindika the householder has done.”
Discourse on Loving-kindness (Karaniya Metta
Sutta [1])
While the Buddha was staying
at Savatthi, a band of monks, having
received subjects of
meditation from the master, proceeded to a forest
to spend the rainy season (vassana). The tree deities inhabiting this
forest were worried by their
arrival, as they had to descend from tree
abodes and dwell on the
ground. They hoped, however, the monks
would leave soon; but finding
that the monks would stay the vassana
period of three months,
harassed them in diverse ways, during the
night with the intention of
scaring them away.
Living under such conditions
being impossible, the monks went to the
Master and informed him of
their difficulties. Thereon the Buddha
instructed them in the Metta
sutta and advised their return equipped
with this sutta for their
protection.
The monks went back to the
forest, and practicing the instruction
conveyed, permeated the whole
atmosphere with their radiant
thoughts of metta or
loving-kindness. The deities so affected by this
power of love, henceforth
allowed them to meditate in peace.
The discourse gets divided
into two parts. The first detailing the
standard of moral conduct
required by one who wishes to attain Purity
and Peace, and the second the
method of practice of metta. [2]
1. “He who is skilled in
(working out his own) well being,
and who wishes to attain that
state of Calm (Nibbana)
should act thus: he should be
dexterous, upright,
exceedingly upright,
obedient, gentle, and humble.
2. “Contented, easily
supportable, with but few
responsibilities, of simple
livelihood, controlled in the
senses, prudent, courteous,
and not hanker after association
with families.
96
3. “Let him not perform the
slightest wrong for which wise
men may rebuke him. (Let him
think:) ‘May all beings be
happy and safe. May they have
happy minds.’
4.& 5. “Whatever living
beings there may be — feeble or
strong (or the seekers and
the attained) long, stout, or of
medium size, short, small,
large, those seen or those
unseen, those dwelling far or
near, those who are born as
well as those yet to be born
– may all beings have happy
minds.
6. “Let him not deceive
another nor despise anyone
anywhere. In anger or ill
will let him not wish another ill.
7. “Just as a mother would
protect her only child with her
life even so let one
cultivate a boundless love towards all
beings.
8. “Let him radiate boundless
love towards the entire world
– above, below, and across
– unhindered, without ill will,
without enmity.
9. “Standing, walking,
sitting or reclining, as long as he is
awake, let him develop this
mindfulness. This, they say, is
‘Noble Living’ here.
10. “Not falling into wrong
views — being virtuous,
endowed with insight, lust in
the senses discarded — verily
never again will he return to conceive in a womb.”
355 LESSON 24 08 2011
Kokanuda Sutta To Kokanuda FREE
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AN 10.96
PTS: A v 196
Kokanuda Sutta: To
Kokanuda
(On Viewpoints)
translated from the Pali
by
Thanissaro Bhikkhu
On one occasion Ven. Ananda was staying near Rajagaha, at Tapoda monastery. Then, as
night was ending, he got up & went to the Tapoda Hot Springs to bathe his
limbs. Having bathed his limbs and having gotten out of the springs, he stood
wearing only his lower robe, drying his limbs. Kokanuda
the wanderer, as night was ending, also got up & went to the Tapoda Hot
Springs to bathe his limbs. He saw Ven. Ananda from afar, and on seeing him
said to him, “Who are you, my friend?”
“I am a monk, my friend.”
“Which kind of monk?”
“A son-of-the-Sakyan contemplative.”
“I would like to ask you about a certain point, if you
would give me leave to pose a question.”
“Go ahead and ask. Having heard [your question], I’ll
inform you.”
“How is it, my friend: ‘The cosmos is eternal. Only
this is true; anything otherwise is worthless.’ Is this the sort of view you
have?”
“No, my friend, I don’t have that sort of view.”
“Very well, then: ‘The cosmos is not eternal. Only
this is true; anything otherwise is worthless.’ Is this the sort of view you
have?”
“No, my friend, I don’t have that sort of view.”
“Very well, then: ‘The cosmos is finite… The cosmos is
infinite… The soul & the body are the same… The soul is one thing and
the body another… After death a Tathagata exists… After death a Tathagata
does not exist… After death a Tathagata both does & does not exist…
After death a Tathagata neither does nor does not exist. Only this is true;
anything otherwise is worthless.’ Is this the sort of view you have?”
“No, my friend, I don’t have that sort of view.”
“Then in that case, do you not know or see?”
“No, my friend. It’s not the case that I don’t know, I
don’t see. I do know. I do see.”
“But on being asked, ‘How is it, my friend: “The
cosmos is eternal. Only this is true; anything otherwise is
worthless.” Is this the sort of view you have?’ you inform me, ‘No, my
friend, I don’t have that sort of view.’ On being asked, ‘Very well then: “The
cosmos is not eternal… The cosmos is finite… The cosmos is infinite… The
soul & the body are the same… The soul is one thing and the body
another… After death a Tathagata exists… After death a Tathagata does not
exist… After death a Tathagata both does & does not exist… After death
a Tathagata neither does nor does not exist. Only this is true; anything
otherwise is worthless.” Is this the sort of view you have?’ you inform
me, ‘No, my friend, I don’t have that sort of view.’ But on being asked, ‘Then
in that case, do you not know, I don’t see?’ you inform me, ‘No, my friend. It’s
not the case that I don’t know or see. I do know. I do see.’ Now, how is the
meaning of this statement to be understood?”
“‘The cosmos is eternal. Only this is true;
anything otherwise is worthless,’ is a viewpoint. ‘The cosmos is not
eternal… The cosmos is finite… The cosmos is infinite… The soul & the
body are the same… The soul is one thing and the body another… After death
a Tathagata exists… After death a Tathagata does not exist… After death a
Tathagata both does & does not exist… After death a Tathagata neither
does nor does not exist. Only this is true; anything otherwise is
worthless,’ is a viewpoint. The extent to which there are viewpoints,
view-stances, the taking up of views, obsessions of views, the cause of views,
& the uprooting of views: that’s what I know. That’s what I see. Knowing
that, I say ‘I know.’ Seeing that, I say ‘I see.’ Why should I say ‘I don’t
know, I don’t see’? I do know. I do see.”
“What is your name, my friend? What do your fellows in the
chaste life call you?”
“My name is Ananda, my friend, and that’s what my fellows
in the chaste life call me.”
“What? Have I been talking with the great teacher without
realizing that it was Ven. Ananda? Had I recognized that it was Ven. Ananda, I
would not have cross-examined him so much. May Ven. Ananda please forgive
me.”
The Jewel Discourse (Ratana Sutta [1])
The occasion for this
discourse, in brief, according to the commentary,
is as follows: The city of
Vesali was afflicted by a famine, causing
death, especially to the poor
folk. Due to the presence of decaying
corpses the evil spirits
began to haunt the city; this was followed by a
pestilence. Plagued by these
three fears of famine, non-human beings
and pestilence, the citizens
sought the help of the Buddha who was
then living at Rajagaha.
Followed by a large number of
monks including the Venerable
Ananda, his attendant
disciple, the Buddha came to the city of Vesali.
With the arrival of the
Master, there were torrential rains which swept
away the putrefying corpses.
The atmosphere became purified, the
city was clean.
Thereupon the Buddha
delivered this Jewel Discourse (Ratana sutta
[2]) to the Venerable Ananda,
and gave him instructions as to how he
should tour the city with the
Licchavi citizens reciting the discourse as
a mark of protection to the
people of Vesali. The Venerable Ananda
followed the instructions,
and sprinkled the sanctified water from the
Buddha’s own alms bowl. As a
consequence the evil spirits were
exorcised, the pestilence
subsided. Thereafter the Venerable Ananda
returned with the citizens of
Vesali to the Public hall where the
Buddha and his disciples had
assembled awaiting his arrival. There
the Buddha recited the same
Jewel Discourse to the gathering: [3]
1. “Whatever beings
(non-humans) are assembled here,
terrestrial or celestial, may
they all have peace of mind,
and may they listen
attentively to these words:
2. “O beings, listen closely.
May you all radiate lovingkindness
to those human beings who, by
day and night,
bring offerings to you (offer
merit to you). Wherefore,
protect them with diligence.
3. “Whatever treasure there
be either here or in the world
beyond, whatever precious
jewel there be in the heavenly
worlds, there is nought
comparable to the Tathagata (the
perfect One). This precious
jewel is the Buddha.[4] By this
(asseveration of the) truth
may there be happiness.
4. “That Cessation, that
Detachment, that Deathlessness
(Nibbana) supreme, the calm
and collected Sakyan Sage
(the Buddha) had realized.
There is nought comparable to
this (Nibbana) Dhamma. This
precious jewel is the
Dhamma.[5] By this
(asseveration of the) truth may there
be happiness.
5. “The Supreme Buddha
extolled a path of purity (the
Noble Eightfold Path) calling
it the path which unfailingly
brings concentration. There
is nought comparable to this
concentration. This precious
jewel is the Dhamma. By this
(asseveration of the) truth
may there be happiness.
6. “The eight persons
extolled by virtuous men constitute
four pairs. They are the
disciples of the Buddha and are
worthy of offerings. Gifts
given to them yield rich results.
This precious jewel is the
Sangha.[6] By this (asseveration
of the) truth may there be
happiness.
7. “With a steadfast mind,
and applying themselves well in
the dispensation of the
Buddha Gotama, free from
(defilements), they have
attained to that which should be
attained (arahantship)
encountering the Deathless. They
enjoy the Peace of Nibbana
freely obtained.[7] This
precious jewel is the Sangha.
By this (asseveration of the)
truth may there be happiness.
8. “As a post deep-planted in
the earth stands unshaken by
the winds from the four
quarters, so, too, I declare is the
righteous man who comprehends
with wisdom the Noble
Truths. This precious jewel
is the Sangha. By this
(asseveration of the) truth
may there be happiness.
9. “Those who realized the
Noble Truths well taught by
him who is profound in wisdom
(the Buddha), even though
they may be exceedingly
heedless, they will not take an
eighth existence (in the
realm of sense spheres).[8] This
precious jewel is the Sangha.
By this (asseveration of the)
truth may there be happiness.
10. “With his gaining of
insight he abandons three states of
mind, namely self-illusion,
doubt, and indulgence in
meaningless rites and
rituals, should there be any. He is
also fully freed from the
four states of woe, and therefore,
incapable of committing the
six major wrongdoings.[9]
This precious jewel is the
Sangha. By this (asseveration of
the) truth may there be
happiness.
93
11. “Any evil action he may
still do by deed, word or
thought, he is incapable of
concealing it; since it has been
proclaimed that such
concealing is impossible for one who
has seen the Path (of
Nibbana).[10] This precious jewel is
the Sangha. By this
(asseveration of the) truth may there be
happiness.
12. “As the woodland groves
though in the early heat of
the summer month are crowned
with blossoming flowers
even so is the sublime Dhamma
leading to the (calm) of
Nibbana which is taught (by
the Buddha) for the highest
good. This precious jewel is
the Buddha. By this
(asseveration of the) truth
may there be happiness.
13. “The Peerless Excellent
one (the Buddha) the Knower
(of Nibbana), the Giver (of
Nibbana), the Bringer (of the
Noble Path), taught the
excellent Dhamma. This precious
jewel is the Buddha. By this
(asseveration of the) truth may
there be happiness.
14. “Their past (kamma) is
spent, their new (kamma) no
more arises, their mind to
future becoming is unattached.
Their germ (of
rebirth-consciousness) has died, they have
no more desire for re-living.
Those wise men fade out (of
existence) as the flame of
this lamp (which has just faded
away). This precious jewel is
the Sangha. By this
(asseveration of the) truth
may there be happiness.
15. “Whatever beings
(non-human) are assembled here,
terrestrial or celestial,
come let us salute the Buddha, the
Tathagata (the perfect One),
honored by gods and men.
May there be happiness.[11]
16. “Whatever beings are
assembled here terrestrial or
celestial, come let us salute
the perfect Dhamma, honored
by gods and men. May there be
happiness.
17. “Whatever beings are
assembled here terrestrial or
celestial, come let us salute
the perfect Sangha, honored by
gods and men. May there be
happiness.”
Notes
1. Khp. No.
6; Sn. 39
2. Ratana means
precious jewel. Here the term is applied to the
Buddha, Dhamma, and Sangha.
3. KhpA. 161.
4. Literally, in the Buddha is
this precious jewel.
5. Literally, in the Dhamma is
this precious jewel.
6. Literally, in the Sangha is
this precious jewel.
7. Obtained without payment; ‘avyayena’, KhpA. I., 185.
8. The reason why it is stated
that there will be no eighth existence for
a person who has attained the
stage of sotapatti or
the first stage of
sanctity is that such a being
can live at the most for only a period of
seven existences in the realm
of sense spheres.
9. Abhithanani; i.
matricide, ii. patricide, iii. the murder of Arahants
(the Consummate Ones), iv.
the shedding of the Buddha’s blood, v.
causing schism in the Sangha,
and vi. pernicious false beliefs (niyata
micca ditthi).
10. He is a sotapanna, stream-enterer, one who has attained the first
stage of sanctity. Also see
Notes at the end of the book.
11. The last three stanzas were
recited by Sakka, the
chief of Devas
(gods), KhpA. 195.
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