Early Buddhist Theory of Knowledge c13.149

c13.149

(689) The Buddha's rejoinder to the brahmin rebuke that his 'lion's roar' was to be heard only in empty houses was that 'the recluse Gotama does utter his lion's roar and does so in public assemblies' (sīhanādañ ca samano Gotamo nadati parisāsu ca nadati, D. I.175). This statement too may have an element of truth, especially when we find positive claims that the Buddha 'participated in hundreds of assemblies' (anekasatam parisam upasaṅkamitā, M I.72), in which perhaps he was more interested in preaching his own doctrines and defending them against criticism than in criticizing the theories of others. But the failure in general to mention the reasons against doctrines which are opposed may also be due to the style of the Pāli Suttas which often fail to give the reasons put forward in defence of a certain theory, as much as the reasons against. For example, we find the following theory, which is opposed, mentioned in the Cūladhammasamādāna Sutta It is said that 'there are some recluses and brahmins who are of the view and put forward the theory that there is no harm in sensual pleasures' (santi . . . eke samaṇa-brāhmaṇā evamvāclīno evamdiṭṭhino· natthi kāmesu doso ti, M. I.305). Now from a few statements in the Nettippakaraṇa we gather that this theory was held on rational grounds by people who considered it 'wrong to refrain from sensual pleasures, holding that sensual pleasures should be enjoyed and multiplied' (bhuñjitabbā kāmā . . . bahulīkātabbā kāmā ti kāmehi veramaṇī tesam adhammo, 52). Their reasoning was as follows: yo kāme paṭisevati, so lokam vaḍḍhayati; yo lokam vaḍḍhayati, so bahum puññaṃ pasavati, 110.