1.
Thus have I heard. On one occasion
the Blessed One was living at Vesali in the grove outside the city to the west.
2. Now on that occasion
Sunakkhatta, son of the Licchavis, had recently left this Dhamma and
Discipline.[1] He was making this statement before the Vesali assembly:
"The recluse Gotama does not have any superhuman states, any distinction in
knowledge and vision worthy of the noble ones.[2] The recluse Gotama teaches a
Dhamma (merely) hammered out by reasoning, following his own line of inquiry as
it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he
practices it to the complete destruction of suffering."[3]
3. Then, when it was
morning, the Venerable Shariputra dressed, and taking his bowl and outer robe,
went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis,
making this statement before the Vesali assembly. When he had wandered for alms
in Vesali and had returned from his alms round, after his meal he went to the
Blessed One, and after paying homage to him, he sat down at one side and told
the Blessed One what Sunakkhatta was saying.
4. (The Blessed One
said:) "Shariputra, the misguided man Sunakkhatta is angry, and his words
are spoken out of anger. Thinking to discredit the Tathágata, he actually
praises him; for it is a praise of the Tathágata to say of him: 'When he teaches
the Dhamma to anyone, it leads him when he practices it to the complete
destruction of suffering.'
5. "Shariputra,
this misguided man Sunakkhatta will never infer of me according to Dhamma: 'That
Blessed One is accomplished, fully enlightened, perfect in true knowledge and
conduct, sublime, knower of worlds, incomparable leader of persons to be tamed,
teacher of gods and humans, enlightened, blessed.’ [4]
6. "And he will
never infer of me according to Dhamma: 'That Blessed One enjoys the various
kinds of supernormal power: having been one, he becomes many; having been many,
he becomes one; he appears and vanishes; he goes unhindered through a wall,
through an enclosure, through a mountain, as though through space; he dives in
and out of the earth as though it were water; he walks on water without sinking
as though it were earth; seated cross-legged, he travels in space like a bird;
with his hand he touches and strokes the moon and sun so powerful and mighty; he
wields bodily mastery even as far as the Brahma-world.'
7. "And he will
never infer of me according to Dhamma: 'With the divine ear element, which is
purified and surpasses the human, that Blessed One hears both kinds of sounds,
the heavenly and the human, those that are far as well as near.'
8. "And he will
never infer of me according to Dhamma: 'That Blessed One encompasses with his
own mind the minds of other beings, other persons. He understands a mind
affected by lust as affected by lust and a mind unaffected by lust as unaffected
by lust; he understands a mind affected by hate as affected by hate and a mind
unaffected by hate as unaffected by hate; he understands a mind affected by
delusion as affected by delusion and a mind unaffected by delusion as unaffected
by delusion; he understands a contracted mind as contracted and a distracted
mind as distracted; he understands an exalted mind as exalted and an un-exalted
mind as un-exalted; he understands a surpassed mind as surpassed and an
unsurpassed mind as unsurpassed; he understands a concentrated mind as
concentrated and an un-concentrated mind as un-concentrated; he understands a
liberated mind as liberated and an un-liberated mind as un-liberated.'
9. "Shariputra,
the Tathágata has these ten Tathágatas powers, possessing which he claims the
herd-leader's place, roars his lion's roar in the assemblies, and sets rolling
the Wheel of Brahma.[5] What are the ten?
10. (1) "Here, the Tathágata understands as it actually is the possible as possible and the
impossible as impossible.[6] And that is a Tathágatas power that the Tathágata
has, by virtue of which he claims the herd-leader's place, roars his lion's roar
in the assemblies, and sets rolling the Wheel of Brahma.
11. (2) "Again,
the Tathágata understands as it actually is the results of actions undertaken,
past, future and present, with possibilities and with causes. That too is a Tathágatas
power...[7]
12. (3) "Again,
the Tathágata understands as it actually is the ways leading to all
destinations. That too is a Tathágatas power...[8]
13. (4) "Again,
the Tathágata understands as it actually is the world with its many and
different elements. That too is a Tathágatas power...[9]
14. (5) "Again,
the Tathágata understands as it actually is how beings have different
inclinations. That too is a Tathágatas power...[10]
15. (6) "Again,
the Tathágata understands as it actually is the disposition of the faculties of
other beings, other persons. That too is a Tathágatas power...[11]
16. (7) "Again,
the Tathágata understands as it actually is the defilement, the cleansing and
the emergence in regard to the Jhanas, liberations, concentrations and
attainments. That too is a Tathágata's power...[12]
17. (8) "Again,
the Tathágata recollects his manifold past lives, that is, one birth, two
births, three births, four births, five births, ten births, twenty births,
thirty births, forty births, fifty births, a hundred births, a thousand births,
a hundred thousand births, many eons of world-contraction, many eons of
world-expansion, many eons of world-contraction and expansion: 'There I was so
named, of such a clan, with such an appearance, such was my nutriment, such my
experience of pleasure and pain, such my life-term; and passing away from there,
I reappeared elsewhere; and there too I was so named, of such a clan, with such
an appearance, such was my nutriment, such my experience of pleasure and pain,
such my life-term; and passing away from there, I reappeared here.' Thus with
their aspects and particulars he recollects his manifold past lives. That too is
a Tathágata's power...
18. (9) "Again,
with the divine eye, which is purified and surpasses the human, the Tathágata sees beings passing away and reappearing, inferior and superior, fair and ugly,
fortunate and unfortunate, and he understands how beings pass on according to
their actions thus: 'These worthy beings who were ill-conducted in body, speech
and mind, revilers of noble ones, wrong in their views, giving effect to wrong
view in their actions, on the dissolution of the body, after death, have
reappeared in a state of deprivation, in a bad destination, in perdition, even
in hell; but these worthy beings who were well-conducted in body, speech and
mind, not revilers of noble ones, right in their views, giving effect to right
view in their actions, on the dissolution of the body, after death, have
reappeared in a good destination, even in the heavenly world.' Thus with the
divine eye, which is purified and surpasses the human, he sees beings passing
away and reappearing, inferior and superior, fair and ugly, fortunate and
unfortunate, and he understands how beings pass on according to their actions.
That too is a Tathágata's power...
19. (10) "Again,
by realizing it for himself with direct knowledge, the Tathágata here and now
enters upon and abides in the deliverance of mind and deliverance by wisdom that
are taintless with the destruction of the taints. That too is a Tathágata's power that a
Tathágata has, by virtue of which he claims the herd-leader's
place, roars his lion's roar in the assemblies, and sets rolling the Wheel of
Brahma.
20. "The Tathágata has these ten Tathágata's powers, possessing which he claims the herd-leader's
place, roars his lion's roar in the assemblies, and sets rolling the Wheel of
Brahma.
21. "Shariputra,
when I know and see thus, should anyone say of me: 'The recluse Gotama does not
have any superhuman states, any distinction in knowledge and vision worthy of
the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by
reasoning, following his own line of inquiry as it occurs to him' -- unless he
abandons that assertion and that state of mind and relinquishes that view, then
as (surely as if he had been) carried off and put there he will wind up in
hell.[13] Just as a Bhikkhu possessed of virtue, concentration and wisdom would
here and now enjoy final knowledge, so it will happen in this case, I say, that
unless he abandons that assertion and that state of mind and relinquishes that
view, then as (surely as if he had been) carried off and put there he will wind
up in hell.
22. "Shariputra,
the Tathágata has these four kinds of intrepidity, possessing which he claims
the herd-leader's place, roars his lion's roar in the assemblies, and sets
rolling the Wheel of Brahma. What are the four?
23. "Here, I see
no ground on which any recluse or Brahmin or god or Mara or Brahma or anyone at
all in the world could, in accordance with the Dhamma, accuse me thus: 'While
you claim full enlightenment, you are not fully enlightened in regard to certain
things.' And seeing no ground for
that, I abide in safety, fearlessness, and intrepidity.
24. "I see no
ground on which any recluse...or anyone at all could accuse me thus: 'While you
claim to have destroyed the taints, these taints are undestroyed by you.’
And seeing no ground for that, I abide in safety, fearlessness, and
intrepidity.
25. "I see no
ground on which any recluse...or anyone at all could accuse me thus: 'Those
things called obstructions by you are not able to obstruct one who engages in
them.’ And seeing no ground for
that, I abide in safety, fearlessness, and intrepidity.
26. "I see no
ground on which any recluse...or anyone at all could accuse me thus: 'When you
teach the Dhamma to someone, it does not lead him when he practices it to the
complete destruction of suffering.’ And
seeing no ground for that, I abide in safety, fearlessness, and intrepidity.
27. "A Tathágata has these four kinds of intrepidity, possessing which he claims the
herd-leader's place, roars his lion's roar in the assemblies, and sets rolling
the Wheel of Brahma.[14]
28. "Shariputra,
when I know and see thus, should anyone say of me...he will wind up in hell.
29. "Shariputra,
there are these eight assemblies. What are the eight?
An assembly of nobles, an assembly of Brahmins, an assembly of
householders, an assembly of recluses, an assembly of gods of the heaven of the
Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an
assembly of Mara's retinue, an assembly of Brahmas. Possessing these four kinds
of intrepidity, the Tathágata approaches and enters these eight assemblies.
30. "I recall
having approached many hundred assemblies of nobles...many hundred assemblies of
Brahmins...many hundred assemblies of householders...many hundred assemblies of
recluses...many hundred assemblies of gods of the heaven of the Four Great
Kings...many hundred assemblies of gods of the heaven of the Thirty-three...many
hundred assemblies of Mara's retinue...many hundred assemblies of Brahmas. And
formerly I had sat with them there and talked with them and held conversations
with them, yet I see no ground for thinking that fear or timidity might come
upon me there. And seeing no ground for that, I abide in safety, fearlessness,
and intrepidity.
31. "Shariputra,
when I know and see thus, should anyone say of me...he will wind up in hell.
32. "Shariputra,
there are these four kinds of generation. What are the four? Egg-born
generation, womb-born generation, moisture-born generation and spontaneous
generation.
33. "What is
egg-born generation? There are these beings born by breaking out of the shell of
an egg; this is called egg-born generation.
What is womb-born generation? There are these beings born by breaking out
from the caul; this is called womb-born generation. What is moisture-born
generation? There are these beings
born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in
a sewer; this is called moisture-born generation. What is spontaneous
generation? There are gods and
denizens of hell and certain human beings and some beings in the lower worlds;
this is called spontaneous generation. These are the four kinds of generation.
34. "Shariputra,
when I know and see thus, should anyone say of me...he will wind up in hell.
35. "Shariputra,
there are these five destinations. What
are the five? Hell, the animal
realm, the realm of ghosts, human beings and gods.[15]
36. (1) "I
understand hell, and the path and way leading to hell. And I also understand how
one who has entered this path will, on the dissolution of the body, after death,
reappear in a state of deprivation, in an unhappy destination, in perdition, in
hell.
(2) "I understand
the animal realm, and the path and way leading to the animal realm. And I also
understand how one who has entered this path will, on the dissolution of the
body, after death, reappear in the animal realm.
(3) "I understand
the realm of ghosts, and the path and way leading to the realm of ghosts. And I
also understand how one who has entered this path will, on the dissolution of
the body, after death, reappear in the realm of ghosts.
(4) "I understand
human beings, and the path and way leading to the human world. And I also
understand how one who has entered this path will, on the dissolution of the
body, after death, reappear among human beings.
(5) "I understand
the gods, and the path and way leading to the world of the gods. And I also
understand how one who has entered this path will, on the dissolution of the
body, after death, reappear in a happy destination, in the heavenly world.
(6) "I understand
Nirvana and the path and way leading to Nirvana.
And I also understand how one who has entered this path will, by
realizing it for himself with direct knowledge, here and now enter upon and
abide in the deliverance of mind and deliverance by wisdom that are taintless
with the destruction of the taints.
37. (1) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that on the dissolution of
the body, after death, he will reappear in a state of deprivation, in an unhappy
destination, in perdition, in hell.' And then later on, with the divine eye,
which is purified and surpasses the human, I see that on the dissolution of the
body, after death, he has reappeared in a state of deprivation, in an unhappy
destination, in perdition, in hell, and is experiencing extremely painful,
racking, piercing feelings. Suppose there were a charcoal pit deeper than a
man's height full of glowing coals without flame or smoke; and then a man
scorched and exhausted by hot weather, weary, parched and thirsty, came by a
path going in one way only and directed to that same charcoal pit. Then a man
with good sight on seeing him would say: 'This person so behaves, so conducts
himself, has taken such a path, that he will come to this same charcoal pit';
and then later on he sees that he has fallen into that charcoal pit and is
experiencing extremely painful, racking, piercing feelings. So too, by
encompassing mind with mind...piercing feelings.
38. (2) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that on the dissolution of
the body, after death, he will reappear in the animal realm.' And then later on,
with the divine eye, which is purified and surpasses the human, I see that on
the dissolution of the body, after death, he has reappeared in the animal realm
and is experiencing painful, racking, piercing feelings. Suppose there were a
cesspit deeper than a man's height full of filth; and then a man scorched and
exhausted by hot weather, weary, parched and thirsty, came by a path going in
one way only and directed to that same cesspit. Then a man with good sight on
seeing him would say: 'This person so behaves...that he will come to this same
cesspit'; and then later on he sees that he has fallen into that cesspit and is
experiencing painful, racking, piercing feelings. So too, by encompassing mind
with mind...piercing feelings.
39. (3) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that on the dissolution of
the body, after death, he will reappear in the realm of ghosts.' And then later
on...I see that...he has reappeared in the realm of ghosts and is experiencing
much painful feeling. Suppose there were a tree growing on uneven ground with
scanty foliage casting a dappled shade; and then a man scorched and exhausted by
hot weather, weary, parched and thirsty, came by a path going in one way only
and directed to that same tree. Then a man with good sight on seeing him would
say: 'This person so behaves...that he will come to this same tree'; and then
later on he sees that he is sitting or lying in the shade of that tree
experiencing much painful feeling. So too, by encompassing mind with mind...much
painful feeling.
40. (4) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that on the dissolution of
the body, after death, he will reappear among human beings.’ And then later on...I see that...he has reappeared among
human beings and is experiencing much pleasant feeling. Suppose there were a
tree growing on even ground with thick foliage casting a deep shade; and then a
man scorched and exhausted by hot weather, weary, parched and thirsty, came by a
path going in one way only and directed to that same tree. Then a man with good
sight on seeing him would say: 'This person so behaves...that he will come to
this same tree'; and then later on he sees that he is sitting or lying in the
shade of that tree experiencing much pleasant feeling. So too, by encompassing
mind with mind...much pleasant feeling.
41. (5) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that on the dissolution of
the body, after death, he will reappear in a happy destination, in the heavenly
world.' And then later on...I see that...he has reappeared in a happy
destination, in the heavenly world and is experiencing extremely pleasant
feelings. Suppose there were a mansion, and it had an upper chamber plastered
within and without, shut off, secured by bars, with shuttered windows, and in it
there was a couch spread with rugs, blankets and sheets, with a deerskin
coverlet, with a canopy as well as crimson pillows for both (head and feet); and
then a man scorched and exhausted by hot weather, weary, parched and thirsty,
came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: 'This
person so behaves...that he will come to this same mansion'; and later on he
sees that he is sitting or lying in that upper chamber in that mansion
experiencing extremely pleasant feelings. So too, by encompassing mind with
mind...extremely pleasant feelings.
42. (6) "By
encompassing mind with mind I understand a certain person thus: 'This person so
behaves, so conducts himself, has taken such a path that by realizing it for
himself with direct knowledge, he here and now will enter upon and abide in the
deliverance of mind and deliverance by wisdom that are taintless with the
destruction of the taints.’ And
then later on I see that by realizing it for himself with direct knowledge, he
here and now enters upon and abides in the deliverance of mind and deliverance
by wisdom that are taintless with the destruction of the taints, and is
experiencing extremely pleasant feelings.[16] Suppose there were a pond with
clean, agreeable, cool water, transparent, with smooth banks, delightful, and
nearby a dense wood; and then a man scorched and exhausted by hot weather,
weary, parched and thirsty, came by a path going in one way only and directed
towards that same pond. Then a man with good sight on seeing him would say:
'This person so behaves...that he will come to this same pond'; and then later
on he sees that he has plunged into the pond, bathed, drunk and relieved all his
distress, fatigue and fever and has come out again and is sitting or lying in
the wood experiencing extremely pleasant feelings. So too, by encompassing mind
with mind...extremely pleasant feelings. These are the five destinations.
43. "Shariputra,
when I know and see thus, should anyone say of me: 'The recluse Gotama does not
have any superhuman states, any distinction in knowledge and vision worthy of
the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by
reasoning, following his own line of inquiry as it occurs to him' -- unless he
abandons that assertion and that state of mind and relinquishes that view, then
as (surely as if he had been) carried off and put there he will wind up in hell.
Just as a Bhikkhu possessed of virtue, concentration and wisdom would here and
now enjoy final knowledge, so it will happen in this case, I say, that unless he
abandons that assertion and that state of mind and relinquishes that view, then
as (surely as if he had been) carried off and put there he will wind up in hell.
44. "Shariputra, I
recall having lived a holy life possessing four factors. I have practiced
asceticism -- the extreme of asceticism; I have practiced coarseness -- the
extreme of coarseness; I have practiced scrupulousness -- the extreme of
scrupulousness; I have practiced seclusion -- the extreme of seclusion.[17]
45. "Such was my
asceticism, Shariputra, that I went naked, rejecting conventions, licking my
hands, not coming when asked, not stopping when asked; I did not accept food
brought or food specially made or an invitation to a meal; I received nothing
from a pot, from a bowl, across a threshold, across a stick, across a pestle,
from two eating together, from a pregnant woman, from a woman giving suck, from
a woman lying with a man, from where food was advertised to be distributed, from
where a dog was waiting, from where flies were buzzing; I accepted no fish or
meat, I drank no liquor, wine or fermented brew. I kept to one house, to one
morsel; I kept to two houses, to two morsels; I kept to seven houses, to seven
morsels. I lived on one saucer a
day, on two saucers a day...on seven saucers a day; I took food once a day, once
every two days...once every seven days, and so on up to once every fortnight; I
dwelt pursuing the practice of taking food at stated intervals. I was an eater
of greens or millet or wild rice or hide-parings or moss or rice bran or
rice-scum or sesamum flour or grass or cow dung. I lived on forest roots and
fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth,
in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of
antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in
head-hair wool, in animal wool, in owls' wings. I was one who pulled out hair
and beard, pursuing the practice of pulling out hair and beard. I was one who
stood continuously, rejecting seats. I was one who squatted continuously,
devoted to maintaining the squatting position. I was one who used a mattress of
spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of
bathing in water three times daily including the evening. Thus in such a variety
of ways I dwelt pursuing the practice of tormenting and mortifying the body.
Such was my asceticism.
46. "Such was my
coarseness, Shariputra, that just as the bole of a tinduka tree, accumulating
over the years, cakes and flakes off, so too, dust and dirt, accumulating over
the years, caked off my body and flaked off. It never occurred to me: 'Oh, let
me rub this dust and dirt off with my hand, or let another rub this dust and
dirt off with his hand' -- it never occurred to me thus. Such was my coarseness.
47. "Such was my
scrupulousness, Shariputra, that I was always mindful in stepping forwards and
stepping backwards. I was full of pity even for (the beings in) a drop of water
thus: 'Let me not hurt the tiny creatures in the crevices of the ground.' Such
was my scrupulousness.
48. "Such was my
seclusion, Shariputra, that I would plunge into some forest and dwell there. And
when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a
woodsman, I would flee from grove to grove, from thicket to thicket, from hollow
to hollow, from hillock to hillock. Why was that? So that they should not see me
or I see them. Just as a forest-bred deer, on seeing human beings, flees from
grove to grove, from thicket to thicket, from hollow to hollow, from hillock to
hillock, so too, when I saw a cowherd or a shepherd...Such was my seclusion.
49. "I would go on
all fours to the cow-pens when the cattle had gone out and the cowherd had left
them, and I would feed on the dung of the young suckling calves. As long as my
own excrement and urine lasted, I fed on my own excrement and urine. Such was my
great distortion in feeding.
50. "I would
plunge into some awe-inspiring grove and dwell there -- a grove so awe-inspiring
that normally it would make a man's hair stand up if he were not free from lust.
When those cold wintry nights came during the 'eight-days interval of frost,' I
would dwell by night in the open and by day in the grove.[18] In the last month
of the hot season I would dwell by day in the open and by night in the grove.
And there came to me spontaneously this stanza never heard before:
Chilled
by night and scorched by day,
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The sage yet pursues his quest.
51.
"I would make my bed in a charnel ground with the bones of the dead for a
pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at
me, and poked sticks into my ears. Yet I do not recall that I ever aroused an
evil mind (of hate) against them. Such was my abiding in equanimity.
52. "Shariputra,
there are certain recluses and Brahmins whose doctrine and view is this:
'Purification comes about through food.'[19] They say: 'Let us live on
kola-fruits,' and they eat kola-fruits, they eat kola-fruit powder, they drink
kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I
recall having eaten a single kola-fruit a day. Shariputra, you may think that
the kola-fruit was bigger at that time, yet you should not regard it so: the
kola-fruit was then at most the same size as now. Through feeding on a single
kola-fruit a day, my body reached a state of extreme emaciation. Because of
eating so little my limbs became like the jointed segments of vine stems or
bamboo stems. Because of eating so little my backside became like a camel's
hoof. Because of eating so little the projections on my spine stood forth like
corded beads. Because of eating so little my ribs jutted out as gaunt as the
crazy rafters of an old roofless barn. Because of eating so little the gleam of
my eyes sank far down in their sockets, looking like a gleam of water which has
sunk far down in a deep well. Because of eating so little my scalp shriveled and
withered as a green bitter gourd shrivels and withers in the wind and sun.
Because of eating so little my belly skin adhered to my backbone; thus if I
touched my belly skin I encountered my backbone, and if I touched my backbone I
encountered my belly skin. Because of eating so little, if I tried to ease my
body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from
my body as I rubbed.
53-55.
"Shariputra, there are certain recluses and Brahmins whose doctrine and
view is this: 'Purification comes about through food.' They say: 'Let us live on
beans'...'Let us live on sesamum'...'Let us live on rice,' and they eat rice,
they eat rice powder, they drink rice water, and they make various kinds of rice
concoctions. Now I recall having eaten a single rice grain a day. Shariputra,
you may think that the rice grain was bigger at that time, yet you should not
regard it so: the rice grain was then at most the same size as now. Through
feeding on a single rice grain a day, my body reached a state of extreme
emaciation. Because of eating so little...the hair, rotted at its roots, fell
from my body as I rubbed.
56. "Yet,
Shariputra, by such conduct, by such practice, by such performance of
austerities, I did not attain any superhuman states, any distinction in
knowledge and vision worthy of the noble ones. Why was that? Because I did not
attain that noble wisdom which when attained is noble and emancipating and leads
the one who practices in accordance with it to the complete destruction of
suffering.
57. "Shariputra,
there are certain recluses and Brahmins whose doctrine and view is this:
'Purification comes about through the round of rebirths.' But it is impossible
to find a realm in the round that I have not already passed through in this long
journey, except for the gods of the Pure Abodes; and had I passed through the
round as a god in the Pure Abodes, I would never have returned to this
world.[20]
58. "There are
certain recluses and Brahmins whose doctrine and view is this: 'Purification
comes about through (some particular kind of) rebirth.' But it is impossible to
find a kind of rebirth that I have not been reborn in already in this long
journey, except for the gods of the Pure Abodes...
59. "There are
certain recluses and Brahmins whose doctrine and view is this: 'Purification
comes about through (some particular) abode.' But it is impossible to find a
kind of abode that I have not already dwelt in...except for the gods of the Pure
Abodes...
60. "There are
certain recluses and Brahmins whose doctrine and view is this: 'Purification
comes about through sacrifice.' But it is impossible to find a kind of sacrifice
that has not already been offered up by me in this long journey, when I was
either a head-anointed noble king or a well-to-do-Brahmin.
61. "There are
certain recluses and Brahmins whose doctrine and view is this: 'Purification
comes about through fire-worship.' But it is impossible to find a kind of fire
that has not already been worshipped by me in this long journey, when I was
either a head-anointed noble king or a well-to-do Brahmin.
62. "Shariputra,
there are certain recluses and Brahmins whose doctrine and view is this: 'As
long as this good man is still young, a black-haired young man endowed with the
blessing of youth, in the prime of life, so long is he perfect in his lucid
wisdom. But when this good man is old, aged, burdened with years, advanced in
life, and come to the last stage, being eighty, ninety or a hundred years old,
then the lucidity of his wisdom is lost.' But it should not be regarded so. I am
now old, aged, burdened with years, advanced in life, and come to the last
stage: my years have turned eighty. Now suppose that I had four disciples with a
hundred years' lifespan, perfect in mindfulness, retentiveness, memory and
lucidity of wisdom.[21] Just as a skilled archer, trained, practiced and tested,
could easily shoot a light arrow across the shadow of a palm tree, suppose that
they were even to that extent perfect in mindfulness, retentiveness, memory and
lucidity of wisdom. Suppose that they continuously asked me about the four
foundations of mindfulness and that I answered them when asked and that they
remembered each answer of mine and never asked a subsidiary question or paused
except to eat, drink, consume food, taste, urinate, defecate and rest in order
to remove sleepiness and tiredness. Still the Tathágata's exposition of the
Dhamma, his explanations of factors of the Dhamma, and his replies to questions
would not yet come to an end, but meanwhile those four disciples of mine with
their hundred years' lifespan would have died at the end of those hundred years.
Shariputra, even if you have to carry me about on a bed, still there will be no
change in the lucidity of the Tathágata's wisdom.
63. "Rightly
speaking, were it to be said of anyone: 'A being not subject to delusion has
appeared in the world for the welfare and happiness of many, out of compassion
for the world, for the good, welfare and happiness of gods and humans,' it is of
me indeed that rightly speaking this should be said."
64. Now on that
occasion the Venerable Nagasamala was standing behind the Blessed One fanning
him.[22] Then he said to the Blessed One: "It is wonderful, venerable sir,
it is marvelous! As I listened to this discourse on the Dhamma, the hairs of my
body stood up. Venerable sir, what is the name of this discourse on the
Dhamma?"
"As to that,
Nagasamala, you may remember this discourse on the Dhamma as 'The Hair-raising
Discourse.’ "[23]
That is what the
Blessed One said. The Venerable Nagasamala was satisfied and delighted in the
Blessed One's words.
1.
The story of Sunakkhatta's defection is found in the Patika Sutra (DN 24). He
became dissatisfied with the Buddha and left the Order because the Buddha would
not perform miracles for him or explain to him the beginning of things. He also
showed great admiration for those who engaged in self-mortification, and
probably resented the Buddha for emphasizing a "middle way" that
condemned such extreme austerities as unprofitable.
2.
Superhuman states (uttari manussadhamma) are states, virtues or
attainments higher than the ordinary human virtues comprised in the ten
wholesome courses of action; they include the Jhanas, direct knowledge’s (abhiñña),
the paths and the fruits. "Distinction in knowledge and vision worthy of
the noble ones" (alamariyañana-dassanavisesa), an expression
frequently occurring in the sutras, signifies all higher degrees of meditative
knowledge characteristic of the noble individual. In the present context,
according to Comy., it means specifically the supra mundane path, which
Sunakkhatta is thus denying of the Buddha.
3.
The thrust of his criticism is that the Buddha teaches a doctrine that he has
merely worked out in thought rather than one he has realized through
transcendental wisdom. Apparently, Sunakkhatta believes that being led to the
complete destruction of suffering is, as a goal, inferior to the acquisition of
miraculous powers.
4.
All the sections to follow are intended as a rebuttal of Sunakkhatta's charge
against the Buddha. Sections 6-8 cover the first three of the six direct
knowledge’s, the last three appearing as the last of the ten powers of the Tathágata. The latter, according to Comy., are to be understood as powers of
knowledge (ñanabala) that are acquired by all Buddhas as the outcome of
their accumulations of merit. The Vibhanga of the Abhidhamma Pitaka provides an
elaborate analysis of them, the gist of which will be discussed in subsequent
notes.
5.
Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most
excellent wheel, the Wheel of the Dhamma (dhammacakka). This has two
aspects: the knowledge of penetration (pativedhañana) and the knowledge
of teaching (desanañana). The knowledge of penetration, by which the
Buddha penetrates the truth of the Dhamma, is produced from wisdom and leads to
the attainment of the noble fruit for himself; the knowledge of teaching, by
which the Buddha is qualified to expound the Dhamma perfectly to others, is
produced from compassion and leads others to the attainment of the noble fruit.
6.
Comy. glosses thana as cause or ground (karana) and explains:
"Such and such Dhammas are causes (hetu), conditions (paccaya),
for the arising of such and such dhammas: that is thana. Such and such Dhammas
are not causes, not conditions, for the arising of such and such Dhammas: that is atthana. Knowing that, he understands thana as thana
and atthana as atthana (i.e. causal occasion as causal occasion,
and non-causal occasion as non-causal occasion)." Comy. also refers to the
different explanation in the Vibhanga, apparently regarding both explanations as
acceptable.
Vbh. Section 809
explains this knowledge with reference to MN 115 as the Buddha's knowledge of
what is possible and what is impossible, e.g. it is impossible that a person
possessed of right view should regard any formations as permanent or as
pleasurable, or anything whatever as self, while it is possible that a worldling
will regard things in such an erroneous way. It is impossible for a person
possessed of right view to commit the five heinous crimes (matricide, parricide,
the murder of an Arhat, the wounding of a Buddha, causing a schism in the
Sangha), while it is possible for a worldling to commit such crimes, etc. etc.
7. Vbh. Section 810: "Herein, the Tathágata comprehends that there are some
evil actions performed which do not mature because they are prevented from
maturing by a fortunate rebirth, a fortunate body, a fortunate time, a fortunate
effort, while there are some evil actions performed which mature because of an
unfortunate rebirth, etc. There are some good actions which do not mature
because of an unfortunate rebirth, etc., while there are some good actions which
mature because of a fortunate rebirth, etc." (condensed).
8. Vbh. Section 811: "Herein, the Tathágata comprehends thus: 'This is the
path, this is the practice leading to hell, to the animal realm, to the plane of
ghosts, to the human realm, to the realm of the gods, to deliverance.' "
This knowledge will be elaborated upon below in Sections 35-42.
9. Vbh. Section 812: "The Tathágata comprehends the different aggregates, the
different sense bases, the different elements; he comprehends the different
worlds that have many elements, different elements."
10. Vbh. Section 813: "The Tathágata understands that beings are of inferior
inclinations and superior inclinations, and that they gravitate towards those
who share their own inclinations" (condensed).
11. Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more
concisely as the Tathágata's knowledge of the superiority and inferiority of
beings' faculties of faith, energy, mindfulness, concentration and wisdom.
12. Vbh. Section 828: "The defilement (sankilesa) is a state partaking
of deterioration; cleansing (vodana) is a state partaking of distinction;
emergence (vutthana) is both cleansing and the rising out of an
attainment. The eight liberations (vimokkha) are enumerated, e.g. at DN
15/ii,70-71, and comprise three liberations pertaining to the realm of material
form, the four immaterial attainments, and the cessation of perception and
feeling. The nine attainments (samapatti) are the four jhanas, the four
immaterial attainments, and cessation.
13.
The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here
follows the gloss of Comy.: "He will be put in hell as if carried off and
put there by the wardens of hell." Although such a fate may sound
excessively severe merely for verbal denigration, it should be remembered that
he is maligning a Fully Enlightened Buddha with a mind of hatred, and his
intention in so doing is to discourage others from entering upon the path that
could lead them to complete liberation from suffering.
14.
The four kinds of intrepidity (vesarajja: also rendered "grounds of
self-confidence") may be divided into two pairs. The first pair relates
mainly to the internal qualities of the Buddha, his achievement of personal
perfection, while the second pair has an outward orientation, being concerned
primarily with his qualifications as a teacher. The first intrepidity confirms
his attainment of supreme enlightenment and the removal of all obscuration
regarding the range of what may be known; it points to the Buddha's acquisition
of omniscience (sabbaññutañana). The second underlines his complete
purity through the destruction of all defilements; it points to his achievement
of the fruit of Arahantship. The third means that the Buddha's understanding of
obstructions to the goal is unimpeachable, while the fourth confirms the
efficacy of the Dhamma in accomplishing its intended purpose, namely, leading
the practitioner to complete release from suffering.
15.
In later Buddhist tradition the asuras, titans or "anti-gods,"
are added as a separate realm to make the "six destinations" familiar
from the Tibetan Wheel of Life.
16.
Comy.: Even though the description is the same as that of the bliss of the
heavenly world, the meaning is different. For the bliss of the heavenly world is
not really extremely pleasant because the fevers of lust, etc. are still present
there. But the bliss of Nirvana is extremely pleasant in every way through the
subsiding of all fevers.
17.
Comy. explains that at this juncture the Buddha related this account of his past
ascetic practices because Sunakkhatta was a great admirer of extreme asceticism
(as is clear from the Patika Sutra) and the Buddha wanted to make it known that
there was no one who could equal him in the practice of austerities. Sections
44-56 apparently deal with the Bodhisattva’s striving during the six years'
period of austerities in his last existence, while Sections 57-61 refer back to
his previous existences as a seeker of enlightenment.
18.
The "eight-days' interval of frost" is a regular cold spell which
occurs in South Asia in late December or early January.
19.
That is, they hold the view that beings are purified by reducing their intake of
food.
20.
Rebirth into the Pure Abodes (suddhavasa) is possible only for
non-returners.
21.
The Pali for the four terms is: sati, gati, dhiti, paññaveyyattiya.
Comy. explains sati as the ability to grasp in mind a hundred or a
thousand phrases as they are being spoken; gati, the ability to bind them
and retain them in the mind; dhiti, the ability to recite back what has
been grasped and retained; and paññaveyyattiya, the ability to discern
the meaning and logic of those phrases.
22.
The Venerable Nagasamala had been a personal attendant of the Buddha during the
first twenty years of his ministry.
23.
Lomahamsanapariyaya. The sutta is referred to by that name at Milindapañha,
p. 398, and in the commentary to the Digha Nikáya.