Four Kinds of Indecisive Evasion
(Amaravikkhepa Ditthi)
61. Bhikkhus, there are
certain samanas and brahmanas who by means of indecisive speech evade questions
put to them on any matter; they evade answering them, (behaving elusively like
amara fish1 ) and speak in ambiguous terms, because of four reasons.
The First Amaravikkhepa
Ditthi
62. In this world, bhikkhus, a certain samana
or brahmana does not understand correctly what is merit2 or what is
demerit3.
He thinks thus:
"I do not understand correctly what is
merit or what is demerit. If I were to say what is merit, without really
understanding it as being merit, or what is demerit, without really under
standing it as being demerit, I may be stating a falsehood. This false
statement of mine would cause me distress. Such distress might be harmful to
me." (The thought that I have told a lie will cause me distress. Such
distress will be a very serious obstacle in my path to higher rebirths and
achievement of maggas and phalas.)
He who thus fears and detests making a false
statement declines to say what is merit or what is demerit. If he were asked to
answer the question (as to what is merit or what is demerit), he would reply:
"I don't take it this way; neither do I take it that way; and I don't take
it the other way; neither do I take it not this way, not that way, not the
other way; and, also, I don't take it that it is otherwise."
Bhikkhus! This is the first possibility. It
is based on this reason that some samanas and brahmanas who are elusive evade
questions put to them on any matter and speak in ambiguous terms. (12+1=13)
1. amara fish: a
kind or slippery fish which cannot be caught because of its skill in diving
into and jumping out of water.
2. Merit means Dana
(Charity), Sila (Self-Control to refrain from doing and speaking
what is evil), Bhavana (samatha and vipassana). Samatha is the means for
attaining rupa jhanas and arupa jhanas; rupa jhanas can cause those who have
them to be reborn as corporeal brahmas; arupa jhanas can cause those who have
them to be reborn as incorporeal brahmas. Vipassana is the means for attaining
maggas and phalas that will give one who has them freedom from dukkha.
3. Demerit is a synonym for
akusala kammapatha.
Ten Akusala Kammapathas
Akusala Kammapatha means the
path to evil or demerit. There are ten such paths:
(a) killing,
(b) stealing,
(c) using improper means to
satisfy one's sensual desires, e.g., committing adultery, taking intoxicants,
(d) telling lies,
(e) setting one against
another,
(f) using rough and abusive
words,
(g) indulging in unbeneficial
speech,
(h) belief in false theories,
(i) ill will,
(j) covetousness.
Causes of Akusala Kammapathas
There are three causes. They
are lobha, dosa, moha (greed, anger, ignorance).
Causes of Kusala Kammapathas
There are three causes. They
are alobha, adosa, amoha (absence of greed, anger and ignorance).
The Second Amaravikkhepa
Ditthi
63. What is the second reason that causes
respected samanas and brahmanas to be elusive, to evade questions put to them
on any matter and to speak in ambiguous terms?
In this world, bhikkhus, a certain samana or
brahmana does not understand correctly what is merit or what is demerit.
He thinks thus
"I do not understand correctly what is
merit or what is demerit. If I were to say what is merit, without really
understanding it as being merit, or what is demerit, without really under
standing it as being demerit, my answer might cause satisfaction and pleasure,
or dissatisfaction and displeasure, to arise in me. These feelings of
satisfaction, pleasure, dissatisfaction or displeasure would cling to me. This
clinging would cause me distress. Such distress might be harmful to me."
(If some learned persons approve of my answer, I shall think highly of myself.
This thought will arouse in me either satisfaction or pleasure. If some learned
persons disapprove of my answer, I shall think poorly of myself. This thought
will arouse in me either dissatisfaction or displeasure with myself. These
feelings of satisfaction and pleasure or dissatisfaction and displeasure will
cling to me. This clinging will cause me distress. Such distress will be a very
serious obstacle in my path to higher rebirths and achievement of maggas and
phalas.) He who thus fears and detests making a wrong statement declines to say
what is merit or what is demerit. If he were asked to answer the question (as
to what is merit or what is demerit), he would reply: "I don't take it
this way; neither do I take it that way; and I don't take it the other way;
neither do I take it not this way, not that way, not the other way; and, also,
I don't take it that it is otherwise."
Bhikkhus! This is the second possibility, it
is based on this reason that some samanas and brahmanas who are elusive evade
questions put to them on any matter and speak in ambiguous terms. (12+2=l4)
The Third Amaravikkhepa
Ditthi
64. What is the third reason that causes
respected samanas and brahmanas to be elusive, to evade questions put to them
on any matter and to speak in ambiguous terms?
In this world, bhikkhus, a certain samana or
brahmana does not understand correctly what is merit or what is demerit.
He thinks thus:
"I do not understand correctly what is
merit or what is demerit. If I were to say what is merit, without really
understanding it as being merit, or what is demerit, without really
understanding it as being demerit, those samanas and brahmanas who are learned,
subtle, well-versed in other creeds, skilled in saying things straight to the
point (like a skilful archer able to split she tail han of an animal) and who
are given to smashing all other views by their knowledge, might question (my
views), ask reasons for them, and pass strictures on them. If they should thus
question me, ask for reasons and pass strictures on my views, I might not be
able to give them an adequate reply. In that case it would cause me distress.
Such distress might be harmful to me." (Such distress would be a very
serious obstacle in my path to higher rebirths and achievement of maggas and
phalas.)
He who thus fears and detests such
questioning declines to say what is merit or what is demerit. If he were asked
to answer the question (as to what is merit, or what is demerit), he would
reply: "I don't take it this way; neither do I take it that way; and I
don't take it the other way; neither do I take it not this way, not that way,
not the other way; and, also, I don't take it that it is otherwise."
Bhikkhus! This is the third possibility. It
is based on this reason that some samanas and brahmanas who are elusive evade
questions put to them on any matter and speak in ambiguous terms. (12+3=15)
The Fourth Amaravikkhepa
Ditthi
Note: (1)
Thirty-One Bhumis
According to Buddhism, there
are thirty-one bhumis. A bhumi means an abode, where beings live. Bhumi is
sometimes translated as "plane of existence", or
"realm".
(a) Twenty brahma (Higher
Celestial) bhumis:
Arupa brahmas (brahmas with
mind and no body) live in four arupa brahma bhumis. Rupa brahmas (with mind and
body) live in fifteen rupa brahma bhumis. Asannasatta brahmas (rupa brahmas
with body and no mind) live in the asannasatta brahma bhumi. Brahmas are
superior to devas.
(b) Six deva (Celestial)
bhumis:
Devas live in the six deva
bhumis.
(c) One manussa (human)
bhumi:
Human beings live in this
manussa bhumi.
(d) Four apaya (nether)
bhumis:
Niraya (beings in realms of
continuous suffering), tiracchana (animals), peta (miserable and ever hungry
beings), asurakayas (miserable and frightened beings) live in these four
bhumis.
(ii) Four types of Birth
According to Buddhism, there
are four types of birth. They are (a) andaja (oviparous), (b) jalabuja
(viviparous), (c) sam sedaja (moisture-sprung), (d) opapatika (fully-fledged
birth).
(iii) Opapatika
In the case of brahmas,
devas, asurakayas, petas and nirayas, as soon as patisandhi mind (first mind of
the new life) takes place, they — unlike humans and animals, —
attain full maturity. They appear as fully-fledged beings. This kind of birth
is called opapatika birth. Unlike jalabujas, opapatikas do not leave behind
dead bodies when they die. Simultaneously with their death their bodies
disappear.
The birth of beings in these
thirty-one bhumis takes place in accordance with their kammas. Kamma is the
abbreviated term for deeds, words and thoughts, which one has done, spoken and
conceived.
(iv) Bad Kammas
Killing, stealing, satisfying
one's sensual desire by improper means— committing adultery and taking
intoxicants are improper means, — telling lies, setting one against
another, using rough and abusive words indulging in unbeneficial talk,
covetousness, anger, having faith in wrong beliefs — these are bad
kammas. They can cause one to have rebirths in the four apaya bhumis.
(v) Good Kammas
Charity and self-control to
refrain from doing and saying what is evil. These are good kammas. They can
cause one to have rebirths in deva bhumis.
(vi) Better Kammas
Four rupa jhanas (refined
mental states of concentration) which one will gain as a result of practising
samatha bhavana. They are better kammas. They can cause rebirths in rupa brahma
bhumis.
(vii) Best Kammas
Four maggas and phalas which
one will gain as a result of practising vipassana bhavana. They will enable one
to perceive Nibbana. These four maggas will uproot seven anusayas, which are
the causes of endless rebirths. Extinction of rebirths will cause one to gain
freedom from dukkha.
65. What is the fourth reason that causes
respected samanas and brahmanas to be elusive, to evade questions put to them
on any matter and to speak in ambiguous terms?
In this world, bhikkhus, a certain samana or
brahmana is lacking in wisdom and is very bewildered. He evades questions put
to him on any matter and speaks in ambiguous terms (in the following manner) as
he is lacking in wisdom and is very bewildered.
"If I were asked, 'Is there another
world?' and if I took it that there is, I should answer, 'There is another
world'. But I would not say this way, nor that way, nor the other way; neither
would I say not this way, not that way, not, the other way; nor would I say
otherwise.
If I were asked
whether there is not another world .....
whether there is, and also is not, another world.....
whether there neither is, nor is not, another world.....
whether there is opapatika birth of beings.....
whether there is no opapaitika birth of beings.....
whether there is, and also there is not, opapatika birth of being's.....
whether it is not that there is, and also there is not, opapatika birth of
beings.....
whether a good or a bad kamma produces results.....
whether a good or a bad kamma produces no results.....
whether it is that a good or a bad kamma produces results, and also does not
produce results.....
whether it is not that a good or a bad kamma produces results, and also does
not produce results.....
whether there is life after death1..... whether there is no life
after death.....
whether there is life as well as no life after death.....
whether it is not that there is life as well as no life after death, and if I
took it that it is not that there is life as well as no life after death, I
should answer : 'It is not that there is life as well as no life after death.'
But I would not say this way, nor that way, nor the other way; neither would I
say not this way, not that way, not the other way; nor would I say
otherwise."
Bhikkhus! This is the fourth possibility. It
is based on this reason that some samanas and brahmanas who are elusive evade
questions put them on any matter and speak in ambiguous terms. (12 + 4=6)
66. Bhikkhus! These are the four reasons that
cause those samanas and brahmanas to be elusive, to evade questions put to them
on any matter and to speak ambiguously.
Bhikkhus! "When any of the samanas and
brahmanas who are elusive evade questions put to them on any matter, all of
them do so either for these four, or any one of the four, reasons and not for
any other reason. The Tathagata knows... (as in paras 59 and 60)... Anyone
wishing to praise correctly the true virtues of the Tathagata should do so in
terms of these dhammas.
1. Literally,
whether a sentient being exists after death...
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