The Middle Length Discourses of the Buddha
Page 93
(2) Some assert thus: ‘The self and the world are not eternal: only this is true, anything else is wrong.’951
(3) Some assert thus: ‘The self and the world are both eternal and not eternal: only this is true, anything else is wrong.’952
(4) Some assert thus: ‘The self and the world are neither eternal nor not eternal: only this is true, anything else is wrong.’953
(5) Some assert thus: ‘The self and the world are finite: only this is true, anything else is wrong.’954
(6) Some assert thus: ‘The self and the world are infinite: only this is true, anything else is wrong.’
(7) Some assert thus: ‘The self and the world are both finite and infinite: only this is true, anything else is wrong.’
(8) Some assert thus: ‘The self and the world are neither finite nor infinite: only this is true, anything else is wrong.’
(9) Some assert thus: ‘The self and the world are percipient of unity: only this is true, anything else is wrong.’955
(10) Some assert thus: ‘The self and the world are percipient of diversity: only this is true, anything else is wrong.’
(11) Some assert thus: ‘The self and the world are percipient of the limited: only this is true, anything else is wrong.’
(12) Some assert thus: ‘The self and the world are percipient of the immeasurable: only this is true, anything else is wrong.’
(13) Some assert thus: ‘The self and the world [experience] exclusively pleasure: only this is true, anything else is wrong.’
(14) Some assert thus: ‘The self and the world [experience] exclusively pain: only this is true, anything else is wrong.’ [234]
(15) Some assert thus: ‘The self and the world [experience] both pleasure and pain: only this is true, anything else is wrong.’
(16) Some assert thus: ‘The self and the world [experience] neither pleasure nor pain: only this is true, anything else is wrong.’
15. (1) “Therein, bhikkhus, as to those recluses and brahmins who hold such a doctrine and view as this: ‘The self and the world are eternal: only this is true, anything else is wrong,’ that apart from faith, apart from approval, apart from oral tradition, apart from reasoned cogitation, apart from reflective acceptance of a view, they will have any pure and clear personal knowledge of this—that is impossible.956 Since they have no pure and clear personal knowledge, even the mere fragmentary knowledge that those good recluses and brahmins clarify [about their view] is declared to be clinging on their part.957 That is conditioned and gross, but there is cessation of formations. Having known‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.
16. (2–16) “Therein, bhikkhus, as to those recluses and brahmins who hold such a doctrine and view as this: ‘The self and the world are not eternal…both eternal and not eternal…neither eternal nor not eternal…finite…infinite…both finite and infinite…neither finite nor infinite…percipient of unity…percipient of diversity...percipient of the limited...percipient of the immeasurable…[experience] exclusively pleasure…[experience] exclusively pain...[experience] both pleasure and pain…[experience] neither pleasure nor pain: only this is true, anything else is wrong,’ that apart from faith, apart from approval, apart from oral tradition, apart from reasoned cogitation, apart from reflective acceptance of a view, they will have any pure and clear personal knowledge of this—that is impossible. [235] Since they have no pure and clear personal knowledge, even the mere fragmentary knowledge that those good recluses and brahmins clarify [about their view] is declared to be clinging on their part. That is conditioned and gross, but there is cessation of formations. Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.958
(NIBB̄NA HERE AND NOW)959
17. (V) “Here, bhikkhus,960 some recluse or brahmin, with the relinquishing of views about the past and the future and through complete lack of resolve upon the fetters of sensual pleasure, enters upon and abides in the rapture of seclusion.961 He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in the rapture of seclusion.’ That rapture of seclusion ceases in him. With the cessation of the rapture of seclusion, grief arises, and with the cessation of grief, the rapture of seclusion arises.962 Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of the rapture of seclusion, grief arises, and with the cessation of grief, the rapture of seclusion arises.
18. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future…and with the cessation of grief, the rapture of seclusion arises. That is conditioned and gross, but there is cessation of formations.’ Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.
19. “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion, enters upon and abides in unworldly pleasure.963 He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in unworldly pleasure.’ That unworldly pleasure ceases in him. With the cessation of unworldly pleasure, the rapture of seclusion arises, and with the cessation of the rapture of seclusion, unworldly pleasure arises. [236] Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of unworldly pleasure, the rapture of seclusion arises and with the cessation of the rapture of seclusion, unworldly pleasure arises.
20. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future…and with the cessation of the rapture of seclusion, unworldly pleasure arises. That is conditioned and gross, but there is cessation of formations.’ Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.
21. “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion and unworldly pleasure, enters upon and abides in neither-painful-nor-pleasant feeling.964 He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in neither-painful-nor-pleasant feeling. ’ That neither-painful-nor-pleasant feeling ceases in him. With the cessation of neither-painful-nor-pleasant feeling, unworldly pleasure arises, and with the cessation of unworldly pleasure, neither-painful-nor-pleasant feeling arises. Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of neither-painful-nor-pleasant feeling, unworldly pleasure arises, and with the cessation of unworldly pleasure, neither-painful-nor-pleasant feeling arises.
22. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future...[237]...and with the cessation of unworldly pleasure, neither-painful-nor-pleasant feeling arises. That is conditioned and gross, but there is cessation of formations. ’ Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.
23. “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion, unworldly pleasure, and neither-painful-nor-pleasant feeling, regards himself thus: ‘I am at peace, I have attained Nibbāna, I am without clinging.’965
24. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future…regards himself thus: “I am at peace, I have attained Nibbāna, I am without clinging.” Certainly this venerable one asserts the way directed to Nibba
̄na. Yet this good recluse or brahmin still clings, clinging either to a view about the past or to a view about the future or to a fetter of sensual pleasure or to the rapture of seclusion or to unworldly pleasure or to neither-painful-nor-pleasant feeling. And when this venerable one regards himself thus: “I am at peace, I have attained Nibbāna, I am without clinging,” that too is declared to be clinging on the part of this good recluse or brahmin.966 That is conditioned and gross, but there is cessation of formations.’ Having understood ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.
25. “Bhikkhus, this supreme state of sublime peace has been discovered by the Tathāgata, that is, liberation through not clinging, 967 by understanding as they actually are the origination, the disappearance, the gratification, the danger, and the escape in the case of the six bases of contact. Bhikkhus, that is the supreme state of sublime peace discovered by the Tathāgata, [238], that is, liberation through not clinging, by understanding as they actually are the origination, the disappearance, the gratification, the danger, and the escape in the case of the six bases of contact.”968
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Kinti Sutta
What Do You Think About Me?
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Kusinārā, in the Grove of Offerings. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “What do you think about me, bhikkhus? That the recluse Gotama teaches the Dhamma for the sake of robes? Or that the recluse Gotama teaches the Dhamma for the sake of almsfood? Or that the recluse Gotama teaches the Dhamma for the sake of a resting place? Or that the recluse Gotama teaches the Dhamma for the sake of some better state of being?”969
“We do not think thus about the Blessed One: ‘The recluse Gotama teaches the Dhamma for the sake of robes, or for the sake of almsfood, or for the sake of a resting place, or for the sake of some better state of being.’”
“So, bhikkhus, you do not think thus about me: ‘The recluse Gotama teaches the Dhamma for the sake of robes…or for the sake of some better state of being.’ Then what do you think about me?”
“Venerable sir, we think thus about the Blessed One: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’”
“So, bhikkhus, you think thus about me: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’
3. “So, bhikkhus, these things that I have taught you after directly knowing them—that is, the four foundations of mindfulness, the four right kinds of striving, the four bases for spiritual power, the five faculties, the five powers, the seven [239] enlightenment factors, the Noble Eightfold Path—in these things you should all train in concord, with mutual appreciation, without disputing.
4. “While you are training in concord, with mutual appreciation, without disputing, two bhikkhus might make different assertions about the higher Dhamma.970
5. “Now if you should think thus: ‘These venerable ones differ about both the meaning and the phrasing,’971 then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’ Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’ So what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded.
6. “Now if you should think thus: ‘These venerable ones differ about the meaning but agree about the phrasing,’ then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’ Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’ [240] So what has been wrongly grasped should be borne in mind as wrongly grasped and what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, and bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
7. “Now if you think thus: ‘These venerable ones agree about the meaning but differ about the phrasing,’ then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’972 Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’ So what has been rightly grasped should be borne in mind as rightly grasped and what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been rightly grasped as rightly grasped, and bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded.
8. “Now if you should think thus: ‘These venerable ones agree about both the meaning and the phrasing,’ then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not fall into a dispute.’ Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not [241] fall into a dispute.’ So what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
9. “While you are training in concord, with mutual appreciation, without disputing, some bhikkhu might commit an offence or a transgression.973
10. “Now, bhikkhus, you should not hurry to reprove him; rather, the person should be examined thus: ‘I shall not be troubled and the other person will not be hurt; for the other person is not given to anger and resentment, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome. ’ If such occurs to you, bhikkhus, it is proper to speak.
11. “Then it may occur to you, bhikkhus: ‘I shall not be troubled, but the other person will be hurt, for the other person is given to anger
and resentment. However, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome. It is a mere trifle that the other person will be hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome. ’ If such occurs to you, bhikkhus, it is proper to speak.
12. “Then it may occur to you, bhikkhus: ‘I shall be troubled, but the other person will not be hurt; for the other person is not given to anger and resentment, though he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome. It is a mere trifle that I shall be troubled, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
13. “Then it may occur to you, bhikkhus: ‘I shall be troubled and the other person will be hurt; [242] for the other person is given to anger and resentment, and he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome. It is a mere trifle that I shall be troubled and the other person hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.