Dīgha Nikāya

The Longs Basket

Sutta 33

Saṅgīti Suttantaṃ

The Compilation

Ones and Twos

Translated from the Pāḷi
by
Michael M. Olds

Once Upon a Time,^[ed1] Lucky Man,
roaming around Malla-country
with some 500 bhikkhus,
arrived at Pava the capital of the Mallas
where he revisited Cunda the smith.

At this time a new meeting hall had just been built and
had not yet been formally used, and
the Mallas of Pava thought that it would be an auspicious thing
if it were to have first been used by the Lucky Man,
so they invited him to do so,
and he consented.

Then the Malas prepared the hall
by spreading it with carpets and
seats and
water for washing the feet, and
when the hall had been properly prepared
they informed the Lucky Man,
who prepared his bowl and robes and,
with that large company of bhikkhus,
went to the newly built and prepared
meeting hall.

Then, after washing his feet,
Bhaggavā sat down next to the center pole,
facing East.

The Bhikkhus arranged themselves
with their backs to the western wall,
facing east,
behind Lucky Man.

The Mallas of Pava sat down
with their backs to the Eastern wall,
facing West,
Lucky Man and
the bhikkhus.

Then Lucky Man
instructed and inspired
the Mallas of Pava with Dhamma talk, and
when the night was far gone,
he indicated to them
that they should take leave.

After that,
noticing that the company of Bhikkhus
was especially alert,
he arranged his robes,
assumed the lion posture,
and instructed Sāriputta
to discourse on Dhamma
especially for the bhikkhus.

And this is the talk,
so we are told,
given at that time by Sāriputta:

"The Nigantha, Nathason, friends
has recently deceased, and
since his death
the Niganthas have fallen apart and
live quarreling amongst each other,
using a variety of wounding words and
wrangling phrases such as:

"You don't understand this Dhamma,
I do."

"How could someone like you
know about this Dhamma?"

"You hold wrong view;
it is I who have right view."

"I am speaking to the point,
you are not."

"You are putting last
what ought to come first, and
first what ought to come last."

"What you've been expounding so long,
is completely disproved."

"Your challenge has been met."

"You are proved to be wrong."

"Straighten up your act."

"Get out of this one if you can."

The ruckus is such
that even the lay followers
are fed up.

And what is the reason for this?

It is because
the Dhamma of the Niganthas
was Poorly Taught,
being Taught by one
who was not
a Fully Enlightened One.

And now that Nathason has gone,
the group is without cohesion and
has no leadership.

But here, friends,
Dhamma has been well taught
by one who is supremely enlightened, and
about this Dhamma
we should all speak in agreement
that the Dhamma will last
for many a long day.

To that end, friends,
I will set forth
this compilation of Dhammas
taught by the Bhaggavā
about which
we should all speak in agreement:

Ones

There are, friends,
one-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.

In this situation,
let us all gather together as one,
undivided,
so that this best of lives
will stay on track and
stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of
gods and man.

What are these ones?

[1.01][pts][wlsh] What is the One Dhamma?

All beings live on
on food.^[1]

[1.02][pts][wlsh] All beings live on
by own-making.^[2]

These then, friends, are those one-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.

Twos

There are, friends,
two-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.

What are these twos?

[2.01][pts][wlsh] Name and
form.

[2.02][pts][wlsh] Blindness and
thirst for living.

[2.03][pts][wlsh] Theories about becoming,
theories about non-becoming.

[2.04][pts][wlsh] No sense of shame and
no fear of blame.

[2.05][pts][wlsh] Sense of shame and
fear of blame.

[2.06][pts][wlsh] Rough going and
bad company.^[3]

[2.07][pts][wlsh] Smooth going and
good company.

[2.08][pts][wlsh] Skill in the rules
regarding offenses and
skill in rehabilitation
from offenses.

[2.09][pts][wlsh] Skill in attaining and
skill at emerging
from attainment.^[4]

[2.10][pts][wlsh] Skill in knowledge of the elements^[5]; and
skill in applying the mind to them.

[2.11][pts][wlsh] Skill in knowledge of the spheres;^[6] and
skill in downbound confounded rebounding conjuration.

[2.12][pts][wlsh] Skill in knowledge of
what supports and
what does not support.

[2.13][pts][wlsh] Straight forwardness and
diffidence.^[7]

[2.14][pts][wlsh] Patience and
gentleness.

[2.15][pts][wlsh] Friendliness and
a kindly reception.

[2.16][pts][wlsh] Non-injury and
being unsoiled.

[2.17][pts][wlsh] Forgetfulness and
lack of self-knowledge.

[2.18][pts][wlsh] remembrance and
self-knowledge.^[8]

[2.19][pts][wlsh] Lack of authority^[9] over and
guarding of the sense doors and
immoderate eating.

[2.20][pts][wlsh] Authority over and
guarding of the sense doors and
moderate eating.

[2.21][pts][wlsh] The power (balañ) of examining details^[10] and
the power of development.

[2.22][pts][wlsh] The power of mind and
the power of focus.^[11]

[2.23][pts][wlsh] Calm and
insight.

[2.24][pts][wlsh] The sign of calm and
the sign of exertion.^[12]

[2.25][pts][wlsh] Exertion and
equanimity.

[2.26][pts][wlsh] Complete^[13] Ethical culture and
complete view.

[2.27][pts][wlsh] Incomplete^[14] Ethical culture and
incomplete view.

[2.28][pts][wlsh] Purified^[15] Ethical culture and
purified view.

[2.29][pts][wlsh] The purity of one's view and
the purity of the path taken
in accordance with that view.^[16]

[2.30][pts][wlsh] Anxiety and
the urgency of the stand taken
to get back on track
by the experiencer thereof.^[17]

[2.31][pts][wlsh] Not taking one's stand
on skillful Dhamma, and
non-turning away and
making exertion.^[18]

[2.32][pts][wlsh] Vision and
freedom.

[2.33][pts][wlsh] Knowledge of destruction,
knowledge of non-reproduction.^[19]

These then, friends,
are those two-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.

^[ed1] The introductory story is slightly abridged. For the full story see the Rhys Davids version.

^[1] Āhāra. See The First Lesson and The Four Foods

"What is one?

All beings live on
on food.

"There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth." — The Novice's Questions, Thanissaro bhikkhu trans.

^[2] Saṅkhāra. Walshe notes that this second "one" is not found in all versions of this sutta. See also: Glossology: Saṅkhāra
and The Pāḷi Line, The 10th Question: Saṅkhāra

^[3] see: Bad Company. AN.1.126 and following AN.1.70 and following.

^[4] Most often translated and described as attaining and emerging from jhāna, but it is not so specified here, and I would understand that to mean that the concept had broader application ... say for the special state of being able to fly through the air which would be more complex than just attaining the jhāna that allowed such an attainment to be possible ... or for any special state even including that of being focused on the needs of one to whom one was teaching Dhamma, where initially one would "enter" the mind set of the student in order to comprehend where to begin, but where the final step should always end in detachment.

^[5] Dhātu. Rhys Davids notes, and Walshe translates "The eighteen elements" (eye, ear, nose, tongue, body, mind, visible objects, sounds, scents, tastes, touches, ideas, visual consciousness, auditory consciousness, consciousness of smells, consciousness of tastes, consciousness of touch, consciousness of thought). But this is not indicated in the text, so I would keep in mind the other classes of elements (the four or six great elements, etc).

^[6] Āyatana. Again Rhys Davids and Walshe assume the reference is to the sense-spheres, but this is not dictated by the text. Walshe does not footnote and Rhys Davids does not see a connection.

How this would work is certainly most easily seen through the sense spheres, because paṭicca samuppāda works (and must be brought to a halt) within each of the six sense spheres: The Eye comes into contact with a visual object and sensation arises, downbound sensation rebounds bound up in wanting or wanting to get away ... and so forth for each of the senses. But with a little work it could be made to apply in the other categories of spheres: downbound to the practice of cultivating friendly vibrations rebounds bound up in the Brahmā realm ... and so forth.

^[7] Ajjavañ ca lajjavañ ca. The usual meaning for lajjava given in PED is shame, lajin is one who feels shame or who possesses hiri and ottappa (sense of shame and fear of blame). Walshe hears this as modesty, Rhys Davids as shamefacedness

^[8] (Notes to #s 17 and 18 muṭṭhasaccañ ca asampajaññañ ca and sati ca sampajaññañ ca. Walshe has lack of mindfulness and of clear awareness, and footnotes: "RD's 'absence of mind' may just do for this, but 'want of intelligence' is quite wrong for asampajanna, which is quite simply failure to comply with the injunction at DN.22.4 (which he notes there: sampajana-kara hoti: "Is acting in a clearly conscious way — Horner) So we get four translators views in one.

PED says Muttha is the past participle of musati, to betray, beguile, bewilder, dazzle, and defines the word as forgetfulness. Then it goes on to say that the compound muttha-sacca is the combination of muttha + sati + ya. Forgetfulness + Mind + Whatsoever.
PED gives Sampajanna as attention, consideration, discrimination, comprehension.

See: Glossology: sati
In my version of Ones ( AN 1.68) I have "not thinking things over" for asampajanna, and I am tempted to stubbornly cling to this interpretation and translate these pairs by: "Forgetting the truth (or the real, or true) and not thinking things over." and "recollection and thinking things over."

^[9] Indriyesu gutta Rhys Davids, Walshe and others just translate 'guarded', which to my eyes is covered by gutta and ignores: PED: Vedic indriya adj. only in meaning "belonging to Indra"; nt. strength, might, but in specific Pāḷi sense "belonging to the ruler", i.e. governing, ruling, nt. governing, ruling or controlling principle. A. on term: Indriya is one of the most comprehensive and important categories of Buddhist psychological philosophy and ethics, meaning "controlling principle, directive force, elan ... (a) with reference to sense-perceptibility "faculty, function", often wrongly interpreted as "organ"; (b) w. ref. to objective aspects of form and matter "kind, characteristic, determinating principle, sign, mark" (cp. woman-hood, hood, kind, form); (c) w. ref. to moods of sensation and (d) to moral powers or motives controlling action, "principle, controlling" force; (e) with reference to cognition and insight "category" -gutta: one who restrains and watches his senses. So I say some sense of this word needs to be incorporated here, rule, authority, controlling and guarding, etc.

^[10] Paṭisaṅkhāna-balañ: [pati + saṅkha] paṭi = idea of rebound, bounce; saṅkha= PED: 1. enumeration, calculation, estimating; 2. number; 3. denomination, definition, word, name; (saṅkhaṇ gacchati to be styled, called or defined; to be put into words; saṅkhaṇ na upeti cannot be called by a name, does not count, cannot be defined). Rhys Davids has "judging"; Walshe has reflection. The idea is that without being able to see and comprehend the meaning of and interrelationship between the details, an advanced picture is not possible, and the reverse, that it is by understanding the details that a thing is made into a building-block for advancement of understanding.

If one is having difficulties with an issue and one cannot state the problem in words (enumerate the details), the probability of resolution is not very high.

^[11] Sati-balañ: see: sati) and samādhi).

^[12] In #24: samatha-nimittañ ca paggaha-nimittañ ca W: The sign of calm and grasping the sign; RD: The causes (or signs) of calm and mental grasp.

PED: Paggaṇhāti: 1. to stretch forth, hold out or up, take up; ger. paggayha: taking up, raising up, stretching forth ... Often in phrase baha paggayha kandati to wail or lament with outstretched arms (a special pose of mourning); 2. to take up, take care of, favor, support, befriend; 3. to put to, exert, strain, apply vigorously.
Paggah: 1. exertion, energy; 2. favor, kindness, patronage
and in #25 paggaho ca avikkhepo ca W: Exertion and non-distraction, RD: mental grasp and balance. PED: avikkhepa: calmness, balance, equanimity

^[13] Sampadā. Sam = Com(plete) + pada = path, PED has attainment, success, accomplishment; I take it to mean having, for one's self (com) walked the path to its end-pletion, one 'has' complete- (encompassing, flawless, faultless, total) whatever, see also and contrast with vipatti in next note.

^[14] Vipatti. Vi = un, patti: PED: Obtaining, acquiring, getting, entering into, state of, 2. attainment, acquisition, 3. gaining, gain, profit, advantage.

^[15] Visuddhi.

^[16] Diṭṭhi-visuddhi kho pana yathā diṭṭhissa ca padhānaṃ. purified view indeed but according to his view and path.

^[17] Saṇvego ca saṇvejaniyesu ṭhānesu saṇviggassa ca yoniso padhānaṃ samvega. PED: agitation, fear, anxiety, thrill, religious emotion (caused by contemplation of the miseries of this world) (eight objects inducing (this) emotion: birth, old age, illness, death, misery in the apayas, and the misery caused by saṃsara in past, future and present stages); Walshe uses "urgency" noting that it is Nanamoli's translation. "No more fool'n roun." "Time to get down to business ... get serious."

^[18] Asantuṭṭhitā (ms. spells this a-santutthitā) ca kusalesu dhammesu appaṭivāṇitā ca padhānasmiṃ (not taking one's stand on, or discontent with) (skillful) (Dhamma) (non-turning-away) and, and then (making exertion)

PED: Asantuṭṭhita (fr. asantuṭṭha = a + santussati) dis-satisfaction appaṭivaaṇitaa: not being hindered, non-obstruction, free effort
Walshe has: Not being content with wholesome acts and not shrinking from exertion.
Rhys Davids: Discontent in meritorious acts and perseverance in exertion.
I have accepted unquestioned this translation in "Resolve:" where what I have done is taken this idea and used my personal experience to interpret:

"I have realized two things:
Not to be content when things are going well, and
not to give up when it is a struggle."

where the context is clear, given the next stanza:

And how does one not give up when it is a struggle?

By resolving:

"Let my skin and
flesh and
blood
dry up
while I wither to the bone
if only I can hang on long enough
to win what may be won
by the strength of a man
by the energy of a man
by the effort of a man."

Alternatively, I do not recall where "not being content with good conditions" or "not being content when things are going well" was defined in context.

See: Resolve.

But here, under the microscope, I do not see a justification for "acts" in kusalesu dhammesu, and if "wholesome" or "meritorious" is the correct translation here for kusalesu, then "skillful" elsewhere is slightly incorrect (and given my understanding of the full extent of the meaning of this term, where it is the ability to make quick decisions concerning one's course or direction, I do not think this is the case) for it does not fit at all here.

PED under kusala1 (adj) clever, skilful, expert; good, right, meritorious ... Esp. appl. in moral sense (= puñña), wheras a-kusala is practically equivalent to pāpa (bad). With kamma = a meritorious action. All good qualities (dhammā) which constitute right and meritorious conduct are comprised in the phrase "kusala-dhammā".

Using "skillful Dhamma's" here, and leaving the latter half as is, we would need to translate:

"Non-satisfaction with skillful things and not giving up in exertion."

To make this acceptable in the Pāḷi, "skillful things" would have to be restricted to those included in Sīla abbata-parāmāso (good works, ethical culture); they could not include the Dhamma ...
or there is the radically different translation I have given above ... making this a pair of opposites.

^[19] Kkhaye ñāṇaṃ anuppāde ñāṇaṃ withering (waste, destruction, consumption, decay, ruin, loss ... mostly in applied meaning with reference to the extinction of passions and such elements as condition, life, and rebirth) knowing following-after-step knowing.

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