Philosophy 438 Indian Buddhist Philosophy Buddhist Views of the ...

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34 CHAPTER 3. MIDDLE-LENGTH SAYINGS “I would take it out, venerable sir. If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.” “In the same way, prince: 1 In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing and disagreeable to others, he does not say them. 2 In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing and disagreeable to others, he does not say them. 3 In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing and disagreeable to others, he has a sense of the proper time for saying them. 4 In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them. 5 In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them. 6 In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.” “Venerable sir, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand—’If those who approach me ask this, I—thus asked —will answer in this way’—or does the Tathagata come up with the answer on the spot?” “In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?” “Yes, venerable sir. I am skilled in the parts of a chariot.” “And what do you think: When people come and ask you, ’What is the name of this part of the chariot?’ does this line of reasoning appear to your awareness beforehand—’If those who approach me ask this, I—thus asked—will answer in this way’—or do you come up with the answer on the spot?” “Venerable sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot.”
3.3. TO VACCHAGOTTA ON FIRE 35 “In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.” When this was said, Prince Abhaya said to the Blessed One: “Magnificent, venerable sir! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has—through many lines of reasoning —made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” 3.3 Majjhima Nikāya 72 Aggi-Vacchagotta Sutta To Vacchagotta on Fire I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s park. Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat down to one side. As he was sitting there he asked the Blessed One: ”How is it, Master Gotama, does Master Gotama hold the view: ‘The cosmos is eternal: only this is true, anything otherwise is worthless’?” “. . . no. . . .” “Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?” “. . . no. . . .” “Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?” “. . . no. . . .” “Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?” “. . . no. . . .” “Then does Master Gotama hold the view: ‘The soul and the body are the same: only this is true, anything otherwise is worthless’?” “. . . no. . . .” “Then does Master Gotama hold the view: ‘The soul is one thing and the body another: only this is true, anything otherwise is worthless’?” “. . . no. . . .”
Page 1: Philosophy 438 Indian Buddhist Phil
Page 4 and 5: ii CONTENTS III The Mind Like Fire
Page 6 and 7: 2 CONTENTS Weekly schedule of lectu
Page 8 and 9: 4 CONTENTS
Page 11 and 12: Chapter 1 Samyutta-nikāya The Conn
Page 13 and 14: 1.2. THE LEASH 9 1.2 Samyutta Nikā
Page 15 and 16: 1.4. A BEING 11 “A monk who has a
Page 17 and 18: 1.5. TO KOTTHITA 13 “No, my frien
Page 19 and 20: 1.6. ON SELF, NO SELF, AND NOT-SELF
Page 21 and 22: Chapter 2 Aṅguttara-nikāya The G
Page 23 and 24: 2.2. PENETRATIVE 19 body—agreeabl
Page 25 and 26: 2.2. PENETRATIVE 21 “Now when a n
Page 27 and 28: 2.3. TO GIRIMANANDA 23 pain?’ I t
Page 29 and 30: 2.3. TO GIRIMANANDA 25 fabrications
Page 31 and 32: Chapter 3 Majjhima-nikāya The Midd
Page 33 and 34: 3.1. ALL THE FERMENTATIONS 29 ferme
Page 35 and 36: 3.2. ON RIGHT SPEECH 31 fulness as
Page 37: 3.2. ON RIGHT SPEECH 33 this two-pr
Page 41 and 42: 3.3. TO VACCHAGOTTA ON FIRE 37 “
Page 43 and 44: 3.4. THE SIX SEXTETS 39 the tongue-
Page 45 and 46: 3.4. THE SIX SEXTETS 41 able. . . .
Page 47 and 48: 3.4. THE SIX SEXTETS 43 such a thin
Page 49 and 50: Chapter 4 Dīgha Nikȳa The Long Di
Page 51 and 52: 4.1. THE GREAT CAUSES DISCOURSE 47
Page 63: Part II Practical writings by moder
Page 66 and 67: 62 CHAPTER 5. MEDITATING ON NO-SELF
Page 74 and 75: 70 CHAPTER 6. NO-SELF OR NOT-SELF?
Page 76 and 77: 72 CHAPTER 6. NO-SELF OR NOT-SELF?
Page 79 and 80: 75 The Mind Like Fire Unbound: An I
Page 81 and 82: Preface To study ancient texts is l
Page 83 and 84: Part One: The Abstract “Released.
Page 85 and 86: in particular. Once it no longer vi
Page 87 and 88: Part Two: The Essay Introduction
Page 89 and 90:
85 Ended the old, there is no new t
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87 the subtle, the very-hard-to-see
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89 him. In the version told in RV 1
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91 does not blaze. Its brilliance g
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93 Ud VIII.10 ‘But, Venerable Got
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95 Sariputta: Do you regard the Tat
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97 There is the case, Sandha, where
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99 This is where the ordinary meani
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101 friend’. Now, how is the mean
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103 Here Ven. Udayin compares the n
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105 On the level of ordinary sensor
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107 ‘Just as a fire, Vaccha, burn
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109 If a monk abandons passion for
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111 S XXII.121 Thus passion and des
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113 endearing, fostering desire, en
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115 said to her husband, ‘These r
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117 If he does not relish them, wel
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119 husked rice,’ in the same way
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121 Views are the second mode of cl
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123 as a result of sensual pleasure
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125 so. I don’t think in that way
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127 The construings the Buddha reli
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129 M 118 The standard description
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131 ness in the fourth level of jha
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133 events and is one of the ways i
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135 Feeling is not yours. . . . Per
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137 the extent of the objects of de
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139 body as in the self, or the sel
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141 the ridges and hollows, the riv
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143 Then Vacchagotta the wanderer g
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145 is passing away, only stress is
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147 S LVI.11 Just as if there were
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149 —‘I know, I see, that’s j
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151 producing knowledge—leads to
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153 cerns that he is breathing out
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155 Knowing and seeing the eye as i
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157 A III.88 As the text makes clea
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159 death. . . sorrow, lamentation,
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161 While those who have cut off do
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163 With ignorance as condition, th
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165 MahaKaccayana: ‘Concerning th
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167 it. Sensing a feeling of pain.
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169 there were to come a powerful w
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171 the innate burdensomeness of ev
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