(11) 1. Āsāduppajahavaggo
| |
119. ‘‘Dvemā , bhikkhave, āsā duppajahā. Katamā dve? Lābhāsā ca jīvitāsā ca. Imā kho, bhikkhave, dve āsā duppajahā’’ti.
| 119."Monks, these two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These two people are hard to find in the world."
|
120. ‘‘Dveme , bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve ? Yo ca pubbakārī, yo ca kataññū katavedī. Ime kho, bhikkhave, dve puggalā dullabhā lokasmi’’nti.
| |
121. ‘‘Dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Titto ca tappetā ca. Ime kho, bhikkhave, dve puggalā dullabhā lokasmi’’nti.
| |
122. ‘‘Dveme, bhikkhave, puggalā duttappayā. Katame dve? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti. Ime kho, bhikkhave, dve puggalā duttappayā’’ti.
| |
123. ‘‘Dveme, bhikkhave, puggalā sutappayā. Katame dve? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti. Ime kho, bhikkhave, dve puggalā sutappayā’’ti.
| |
124. ‘‘Dveme, bhikkhave, paccayā rāgassa uppādāya. Katame dve? Subhanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā’’ti.
| |
125. ‘‘Dveme , bhikkhave, paccayā dosassa uppādāya. Katame dve? Paṭighanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā dosassa uppādāyā’’ti.
| |
126. ‘‘Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā’’ti.
| 126."Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another[1] and inappropriate attention. These are the two conditions for the arising of wrong view."
|
127. ‘‘Dveme , bhikkhave, paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā’’ti.
| 127."Monks, there are these two conditions for the arising of right view. Which two? The voice of another and appropriate attention. These are the two conditions for the arising of right view."
|
128. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Lahukā ca āpatti, garukā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.
| |
129. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.
| |
130. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Sāvasesā ca āpatti, anavasesā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.
| |
Āsāduppajahavaggo paṭhamo.
| |
1. Woodward, in the PTS translation, renders parato ghoso as "a voice from another world," and in a footnote interprets it as "clairaudience from another (world)." To summarize his reasoning: If ordinary speech were meant, the word vaacaa or vaacii would have been used instead of ghoso; and if another person were meant, aññassa or aññatarassa would have been used instead of parato. Finally, he notes that this passage appears also in MN 43 following a statement of "abnormal powers," which apparently is meant to show that, in context, this statement must refer to the type of psychic knowledge that derives from abnormal powers.
There are several problems with this interpretation, the first being that it leaves no room for an event happening many times in the Canon: people gaining right view simply on hearing the words of another person. One scholar has tried to get around this objection, saying that the voice from another world must refer to the voice of the Buddha or to one of the noble disciples who gained Awakening on hearing the Buddha's own voice. The implication here is that only the words of these two classes of people can inspire right view. This position, however, is disproved by the fact that in Mv.I.23.5 Ven. Sariputta, who at that point has not yet met the Buddha, is able to inspire the arising of the Dhamma eye in Ven. Moggallana. This passage appears in the long origin story leading up to the rules dealing with ordination, and proves an important point in validating the tradition of ordination: that a person who has not met the Buddha can still inspire right view and even Awakening in the mind of another. So the Canon itself disproves both of these otherworldly interpretations of this statement.
As for Woodward's linguistic arguments: It is hard for a non-native speaker of a dead language to know the reasoning in the mind of a native speaker in that language, but it might have been the case that the Buddha avoided the word aññassa for "other" because it could have easily been confused for another meaning of aññassa, "pertaining to the knowledge of an arahant." As for vaacii and aññatarassa, neither of them fits the context. Vaacii is a stem-form used in compounds, and aññatarassa means "of a certain person." This leaves vaacaa, "statement" as a possible alternative, but perhaps the Buddha chose ghoso to leave room for the possibility that there are times when one can bring another to his/her senses simply by clearing one's throat.
Finally, concerning the passage from MN 43: This sutta is a long series of questions and answers that abruptly switch from topic to topic, so it's hard to say that the sutta provides a clear sense of context for any of its statements. That said, however, it's not even the case that this passage follows on a statement about abnormal powers. It actually follows on two questions about discernment, which in turn follow on a discussion of the formless jhanas — apparently the "abnormal powers" mentioned by Woodward — and as AN IX.36 and MN 140 show, it's possible to develop discernment based on these attainments without psychic powers.