Pramāṇa · Search · About · API

Early Monastic Buddhism v2.c34.s5: VI. Can the Atthamakas have Saddhindriya?

Early Monastic Buddhism v2.c34.s5

Language
English

VI. Can the Atthamakas have Saddhindriya?

v2.c34.s5.1

Vasumitra does not mention this view among the doctrines of the Mahāsanghikas but it is stated in the *Kvu.* that according to the Andhakas, *atthamakassa puggalassa natthi saddhindriyan ti* (III. 6), i.e., the *atthamakas* may develop *saddhā*, *viriya*, etc. but do not acquire *saddhindriya*, *viriyindriya* etc., a distinction which the Theravādins are not prepared to admit. The Andhakas mean that *saddhindriya* or *viriyindriya*, etc. is a faculty forming a part of the mind while *saddhā* or *viriya* etc. is only a passing phase of the mind.

v2.c34.s5.2

VII. *Are there worldly samyagdr̥ṣṭi and samyak-śraddhendriya?*

v2.c34.s5.3

Along with the above we may discuss the allied topic worded thus in Vasumitra’s treatise,—

v2.c34.s5.4

(1) There is neither laukikasamyagdr̥ṣṭi (worldly right view) nor laukikaśraddhendriya (worldly faculty of faith).

v2.c34.s5.5

The corresponding passages of the *Kvu.* are,—

v2.c34.s5.6

(1) *Natthi puthujjanassa ñāṇan ti?* (XX, 2);¹ and

v2.c34.s5.7

¹ Attributed to the Hetuvādas only.

v2.c34.s5.8

(ii) *Natthi lokiyaṃ saddhindriyan ti?* (XIX, 8).²

v2.c34.s5.9

² Attributed in the Cy. to the Hetuvādas and Mahīśāsakas and they mean all the five indriyas, saddhā, viriya, sati, samādhi and paññā.

v2.c34.s5.10

The argument of the Theravādins is that a layman may have *paññā* and *saddhā* of a kind which may be different from those of an adept, but *paññā* and *saddhā* that he possesses do develop into *paññindriya* and *saddhindriya*. It may be that the layman’s *paññā* or *ñāṇam* is confined to *dāna*, *sīla*, *cāga*, etc., i.e. *lokiya* affairs and does not extend to the comprehension of *lokuttara* subjects like truths, *maggas* and *phalas*, hence according to the Theravādins there may be *lokiya paññindriya* and *saddhindriya*.

v2.c34.s5.11

VIII. *Is utterance of dukkha possible in meditation; and Does it help perception of the truths?*

v2.c34.s5.12

The two statements of Vasumitra (i) “The path is realized by utterances” and (ii) “Even in the state of *samāhita* one can utter words” to which corresponds “*samāpannassa atthi vacībhedo ti*” of the *Kathāvatthu* are explained by Buddhaghosa thus: According to the Śaila schools an adept while in the first *jhāna* (meditation) and on the point of attainment of the Sotāpattimagga in some cases gives out an exclamation like “aho dukkhan ti.”¹ This, the adherents of the Śaila schools account for by saying that in the first jhāna, there is *vitakkavicāra*, and because of *vitakkavicāra* there is *vacīsaṃkhāra*² i.e., discursive and discriminating thoughts cause vocal activity, hence there is the possibility of a meditator in the first jhāna uttering the word ‘dukkha’. The Theravādins contend that as all physical activities of a meditator are set at complete rest, his giving out of an exclamation is an impossibility.³

v2.c34.s5.13

¹ Cf. *Vinaya*, I, p. 15, in Yasapabbajjā, Upaddutaṃ vata bho upassatthaṃ vata bho.

v2.c34.s5.14

² Cf. *Kvu.*, IX, 9: Opinion of the Pubbaseliyas: Sabbaso vitakkayato vicārayato vitakkavipphāro saddo ti? The Cy. on it is: Yasmā vitakkavicārā vacīsaṃkhārā ’ti vuttā tasmā sabbaso vitakkayato vicārayato antamaso manodhātuppavattikale pi vitakkavipphāro saddo yevā ti. Cf. *Majjhima*, I, p. 301.

v2.c34.s5.15

³ Cf. *Kvu.*, XVIII, 8: Samāpanno saddaṃ suṇāti ti. As it has been said by Buddha that sound is a hindrance to the first jhāna and that one rises from the first jhāna by an external sound, the Pubbaseliyas inferred therefrom that one in meditation hears sound.

v2.c34.s5.16

Along with the above we should take into consideration the other three doctrines of the Mahāsaṅghikas presented thus in Vasumitra’s treatise,—

v2.c34.s5.17

(i) The words of suffering can help (the process of realization of the path);

v2.c34.s5.18

(ii) Suffering leads a man to the path;

v2.c34.s5.19

(iii) Suffering also is (a kind of) food (*āhāra*); and

v2.c34.s5.20

(iv) Through *prajñā* suffering is destroyed and final beatitude is obtained.

v2.c34.s5.21

The corresponding expressions in the *Kathāvatthu* are as follows:—

v2.c34.s5.22

(i) “*Idaṃ dukkhan ti*” *vācaṃ bhāsato* “*idaṃ dukkhan ti*” *ñāṇaṃ pavattatī ti*? (XI. 4).

v2.c34.s5.23

(ii) *Dukkhāhāro maggaṅgaṃ maggapariyāpannan ti?* (II. 6).

v2.c34.s5.24

Both these statements repeat in a slightly different form what has been stated by Vasumitra. The Andhakas and the Sailas hold that when a meditator realises within his innermost heart that the world is full of suffering and is not worth living, an exclamation like “aho vata dukkham”¹ spurts out of his mouth and then and there his insight (ñāṇa) penetrates into the first truth “idaṃ dukkhan ti” and as a result, he attains (pariyāpuṇāti) the Sotāpattimagga. So “dukkha” may be called an “āhāra” in respect of the realisation of the path as also an “aṅga” (limb) of the Sotāpattimagga.

v2.c34.s5.25

¹ See fn. 1 above.

v2.c34.s5.26

The fourth doctrine mentioned above is, as Masuda explains, that *dukkha* can be removed not by means of the observance of moral precepts (śīlas) and practice of meditation (samādhi) but by the knowledge of the truth, causal law, and *anatta* of the things of the world. It is the basic teaching of Theravāda, hence no reference is made to it in the *Kvu*.

Linked texts (3)