Anguttara Nikaya


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Aŋguttara Nikāya
Chakkanipata
V. Dhammika Vagga

Sutta 48

Dutiya Sandiṭṭhika Suttaṃ

To Be Seen for One's Self 2

Translated from the Pali by Michael Olds

 


 

[1][pts] I HEAR TELL:

Once upon a time The Lucky Man,
Sāvatthī-town revisiting,
Jeta Grove,
Anāthapiṇḍika's Park.

There then, a brahman approached The Lucky Man and drew near.

Having drawn near, he gave salutation.

Having given salutation,
having exchanged greetings,
he took a seat to one side.

Seated to one side then, the brahman said this to The Lucky Man:

"A 'to-be-seen-for-one's-self' Dhamma.[1]

A 'to-be-seen-for-one's-self' Dhamma.

This, good Gotama, is what they say.

In what way then, good Gotama, is there a 'to-be-seen-for-one's-self' Dhamma,
timeless[2],
inviting 'come, see!',
to be experienced individually through vision?"

"In this case brahman what is required is a counter-question
and you should make such response
as seems fit to you.

What to you think brahman?

There being lust within,
is this known:

'There is lust within me.'?

There being no lust within,
is this known:

'There is no lust within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being lust within,
this is known:
'There is lust within me,'
there being no lust within,
this is known:
'There is no lust within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

What to you think brahman?

There being hate within,
is this known:

'There is hate within me.'?

There being no hate within,
is this known:

'There is no hate within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being hate within,
this is known:
'There is hate within me,'
there being no hate within,
this is known:
'There is no hate within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

What to you think brahman?

There being confusion within,
is this known:

'There is confusion within me.'?

There being no confusion within,
is this known:

'There is no confusion within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being confusion within,
this is known:
'There is confusion within me,'
there being no confusion within,
this is known:
'There is no confusion within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

 


 

What to you think brahman?

There being confusion with regard to body within,
is this known:

'There is confusion with regard to body within me.'?

There being no confusion with regard to body within,
is this known:

'There is no confusion with regard to body within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being confusion with regard to body within,
this is known:
'There is confusion with regard to body within me,'
there being no confusion with regard to body within,
this is known:
'There is no confusion with regard to body within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

What to you think brahman?

There being confusion with regard to speech within,
is this known:

'There is confusion with regard to speech within me.'?

There being no confusion with regard to speech within,
is this known:

'There is no confusion with regard to speech within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being confusion with regard to speech within,
this is known:
'There is confusion with regard to speech within me,'
there being no confusion with regard to speech within,
this is known:
'There is no confusion with regard to speech within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

What to you think brahman?

There being mental-confusion within,
is this known:

'There is mental-confusion within me.'?

There being no mental-confusion within,
is this known:

'There is no mental-confusion within me.'?"

"Even so, good Gotama."

"Whenever brahman
there being mental-confusion within,
this is known:
'There is mental-confusion within me,'
there being no mental-confusion within,
this is known:
'There is no mental-confusion within me,'
then in this way brahman
is there a 'to-be-seen-for-one's-self' Dhamma,
timeless,
inviting 'come, see!',
to be experienced individually through vision.

Wonderful, Master Gotama!

Wonderful, Master Gotama!

It is, Master Gotama, as though the turned-down were over-turned;
the lost were told the way,
an oil-lamp were brought into the darkness
so that those with eyes in their heads could see shapes.

Thus thusly Master Gotama has shown Dhamma with not simply one exposition.

I go to The Lucky Man for refuge
and to the Dhamma
and to the Order of Beggars.

Having been given life this day,
remember me as a follower
who has taken refuge in the Venerable Gotama.

 


[1] Sandiṭṭhiko dhammo. own-seen thing. It could be 'with-seen,' or 'co-seen,' or 'con-seen,' or 'once-seen' but none of those makes sense. Hare: 'Dhamma for this life'; Bhk. Bodhi: 'The directly visible Dhamma'. The sense is clear from the way it is explained: when one knows about one's self that such and such a thing is present or absent in one, then one has Sandiṭṭhiko dhammo. Since this is a question not about seeing things in general, 'Dhamma' here means 'Teaching', or 'Form', as in the 'Tao' or natural good form, for Buddhists, understanding and behavior according to kamma. Since this is a question coming from an outsdier, the meaning for him is this latter, 'form', 'proper form' but Gotama stears him into seeing it in the Buddhist sense of such form as leads to liberation from pain.

[2] Akālika. non-time-stuff. Not bound by time. Here meaning that the knowledge is directly perceived it is not a matter of a conclusion, or a result to be experienced at a later time. But further, in the way it is here taught by Gotama, it is an instruction that does not apply simply to, say, the culture of Gotama in his Time, but is applicable to all beings from whatever cultures, at all times, in all states of consciousness. As an instruction, it does require an understanding that lust is not a good thing, which is not something that is all that clear to people here today [USA Saturday, October 04, 2014 9:16 AM], but the description of a 'to-be-seen-for-one's-self' Dhamma does require vision and anyone with any self-awareness can recognize that the popular expression 'lust is good', is being made by a mind aware that it is voicing what it does not believe, what is not-Dhamma.

 


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