Studies in the Origins of Buddhism c8.52

c8.52

DN. 9.—Composite.—DN. 9 is a lengthy patchwork showing at least two clear strata. The first belongs to the stage of the Sāmaññaphalasutta. The second adds to it three “arūpa-vimokkhas”. (The treatment of this very topic of “Aṇupubbanirodha” is still more elaborate in AN.). It appears that this section was added on to an already existing sutta, for that will also explain the addition of para 22, which goes beyond the stage of thought reflected in the sāmaññaphala°, and that in this way: the first version of the sutta contained reference to the Olārika° and Manomaya Attās only—as is the case in the Sāmaññaphala°. With the inclusion and growth of the prestige of the “arūpavimokkhas” (the two very highest of which Buddha is reported to have turned down as useless during his “quest”) in the Buddhist fold, the conception of the “arūpisaññāmaya Attā” also became important. The later redactor, who was familiar with it, finding it missing in the older sutta interpolated it and furnished the answer of the corresponding query by a mechanical adaptation of the answer in the previous two paras. The sutta according to all expectations should end in para 31 (Nāg. ed.) where not only is the sermon ended but the chief addressee is also satisfied. It is continued, however, partly as a zealot's reaction to the disrespect shown to Buddha by the Paribbājakas in the preceding para and partly as an attempt to meet their objections better—Buddha had only said that he did not answer certain problems because they were irrelevant to spiritual perfection. That, however, is no satisfactory answer to one who wants to know just those very problems. The answer now added is that they are indeterminate (Anekamsika), although indeterminacy is established by no better means than an appeal to the previous answer:—a proof of the lack of much originality in the redactor. It is not impossible that Buddha himself had given this answer at a different place, whence it has been adapted here.