356 LESSON 25 08 2011 Ditthi
Sutta Views FREE ONLINE eNΔlandΔ Research and Practice
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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. βHe 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. βContented, easily
supportable, with but few
responsibilities, of simple
livelihood, controlled in the
senses, prudent, courteous,
and not hanker after association
with families.
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3. βLet him not perform the
slightest wrong for which wise
men may rebuke him. (Let him
think:) βMay all beings be
happy and safe. May they have
happy minds.β
4.& 5. βWhatever 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. βLet him not deceive
another nor despise anyone
anywhere. In anger or ill
will let him not wish another ill.
7. βJust as a mother would
protect her only child with her
life even so let one
cultivate a boundless love towards all
beings.
8. βLet him radiate boundless
love towards the entire world
– above, below, and across
– unhindered, without ill will,
without enmity.
9. βStanding, walking,
sitting or reclining, as long as he is
awake, let him develop this
mindfulness. This, they say, is
βNoble Livingβ here.
10. βNot 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.β