396 LESSON 06 10 2011
Dutthatthaka Sutta Corrupted
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Foundational Debate II
PTS: Sn 780-787
translated from the Pali
There are some who
dispute corrupted at heart, and those who dispute their hearts set on truth,
but a sage doesn’t enter a dispute that’s arisen, which is why he is nowhere
constrained. Now, how would one led on by desire, entrenched in his likes,
forming his own conclusions, overcome his own views? He’d dispute in line with
the way that he knows. Whoever boasts to others, unasked, of his practices,
precepts, is, say the skilled, ignoble by nature — he who speaks of himself of
his own accord. But a monk at peace, fully unbound in himself, who doesn’t
boast of his precepts — “That’s how I am” — he, say the
skilled, is noble by nature — he with no vanity with regard to the world. One
whose doctrines aren’t clean — fabricated, formed, given preference when he
sees it to his own advantage — relies on a peace dependent on what can be
shaken. Because entrenchments
in views aren’t easily overcome when considering what’s grasped among
doctrines, that’s why a person embraces or rejects a doctrine — in light of
these very entrenchments. Now, one who is cleansed
has no preconceived view about states of becoming or not- anywhere in the
world. Having abandoned conceit
& illusion, by what means would he go?
He isn’t involved. For one who’s involved gets into disputes over doctrines,
but how — in connection with what —
would you argue with one uninvolved? He has nothing embraced or rejected,
has sloughed off every view right here — every one.
a rendering of the Pali term, nivesana, which can also be rendered as
abode, situation, home, or establishment.
Cleansed through discernment.
explains a variety of ways of understanding the word “conceit,” the
most comprehensive being a list of nine kinds of conceit: viewing people better
than oneself as worse than oneself, on a par with oneself, or better than
oneself; viewing people on a par with oneself as worse than oneself, on a par
with oneself, or better than oneself; viewing people worse than oneself as
worse than oneself, on a par with oneself, or better than oneself. In other
words, the truth of the view is not the issue here; the issue is the tendency
to compare oneself with others.
“By what means would he go” to any destination in any state of
connection with what: a rendering of the instrumental case that attempts to
cover several of its meanings, in particular “by what means” and
“in terms of what.” For a discussion of the use of the instrumental
case in the Atthaka Vagga, see
reading follows the Thai, Sri Lankan, and PTS editions: atta,m niratta,m.
The Burmese edition reads, attaa nirattaa: “He has no self, nor
what’s opposed to self.” As K. R. Norman points out in the notes to his
translation of this verse, the first reading is probably the correct one, as it
relates to the poem’s earlier reference to the unawakened person embracing or
rejecting a doctrine. The fact that an awakened person is free from both
embracing and rejecting is a recurring theme in this vagga and the next; the
confusion in the various recensions as to whether similar lines should read atta,m/niratta,m
or attaa/nirattaa is a recurring theme as well. (See
note 1 to Sn 4.9.
DOB 554 Foundational Debate II
- 1 credit
Delivery Mode: Residential
This course continues a methodical
training in elementary debate skills on the basis of
Foundational Debate I class. We
will learn how to challenge the second mode of a
reasoning, as well as the debate
strategies of the challenger and the defender and how
to bring a debate to completion.
Thus we will cover all the basic skills needed for
engaging in a formal debate.
Regarding the content, we will continue debating the
classification of objects in terms
of entity and the methods that lead to the cognition of
objects and subjects, as well as
primary minds and mental events.
Prerequisite: DOB 553