Dighanikaya 1.1_48

1.1_48

Buddhassa avaṇṇaṃ bhāsatīti avaṇṇavirahitassa aparimāṇavaṇṇasamannāgatassāpi buddhassa bhagavato – ‘‘yaṃ loke jātivuḍḍhesu kattabbaṃ abhivādanādisāmīcikammaṃ ‘sāmaggiraso’ti vuccati, taṃ samaṇassa gotamassa natthi tasmā arasarūpo samaṇo gotamo, nibbhogo, akiriyavādo, ucchedavādo, jegucchī, venayiko, tapassī, apagabbho. Natthi samaṇassa gotamassa uttarimanussadhammo alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti, vīmaṃsānucaritaṃ, sayaṃpaṭibhānaṃ. Samaṇo gotamo na sabbaññū, na lokavidū, na anuttaro, na aggapuggalo’’ti. Evaṃ taṃ taṃ akāraṇameva kāraṇanti vatvā tathā tathā avaṇṇaṃ dosaṃ nindaṃ bhāsati.

“Spoke dispraise of the Buddha” (buddhassa avaṇṇaṃ bhāsati): of the Buddha, the Blessed One, though he is devoid of dispraise and endowed with immeasurable praise, [Suppiya spoke dispraise thus:] “The service such as paying homage, which should be done in the world toward elders by birth, is called ‘the essence of harmony’; the ascetic Gotama does not have that, therefore the ascetic Gotama is tasteless, lacking enjoyment, a teacher of non-action, an annihilationist, squeamish, an eradicationist, an ascetic, aborted. There is no superhuman state, no distinction of knowledge and vision worthy of the noble ones in the ascetic Gotama. The ascetic Gotama teaches a Dhamma beaten out by logic, following inquiry, self-evident. The ascetic Gotama is not omniscient, not a knower of the world, not unsurpassed, not the supreme individual.” Stating in this way this or that non-reason as a reason, he spoke dispraise, fault, and blame in various ways.