Sanjaya Belatthiputta
| The views of six samaṇa in the Pāli Canon (based on the Buddhist text Sāmaññaphala Sutta1) | |
| Śramaṇa | view (diṭṭhi)1 |
| Pūraṇa Kassapa |
Amoralism: denies any reward or punishment for either good or bad deeds. |
| Makkhali Gosāla (Ājīvika) |
Fatalism: we are powerless; suffering is pre-destined. |
| Ajita Kesakambalī (Cārvāka) |
Materialism: live happily; with death, all is annihilated. |
| Pakudha Kaccāyana |
Sassatavada (Eternalism): Matter, pleasure, pain and the soul are eternal and do not interact. |
| Nigaṇṭha Nātaputta (Jainism) |
Restraint: be endowed with, cleansed by and suffused with the avoidance of all evil.2 |
| Sañjaya Belaṭṭhiputta (Ajñana) |
Agnosticism: "I don't think so. I don't think in that way or otherwise. I don't think not or not not." Suspension of judgement. |
| Notes: | 1. DN 2 (Thanissaro, 1997; Walshe, 1995, pp. 91-109). 2. DN-a (Ñāṇamoli & Bodhi, 1995, pp. 1258-59, n. 585). |
Sanjaya Belatthiputta (Sañjaya Belaṭṭhiputta; literally, "Sanjaya of the Belattha clan") was an Indian ascetic teacher who lived around the 6th or 5th century BCE, contemporaneous with Mahavira and the Buddha, and was a proponent of the sceptical ajñana school of thought.
Teacher
Sanjaya was the first teacher of the future Buddha's future two great disciples, Maha-Moggallana and Sariputta. These two future arahants ultimately left Sanjaya's tutelage as it did not address their unresolved desire to end ultimate suffering.[1]
Thought
Hecker (1994) contextualizes Sanjaya's thought as "a kind of dialectical existentialism" in juxtaposition to the popular materialist views of the day (for instance, typified by the ascetic teacher Ajita Kesakambalī.)[2] For example, in the Samannaphala Sutta (DN 2), Sanjaya is recorded as saying:
- 'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not. If you asked me if there isn't another world... both is and isn't... neither is nor isn't... if there are beings who transmigrate... if there aren't... both are and aren't... neither are nor aren't... if the Tathagata exists after death... doesn't... both... neither exists nor exists after death, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.'[3]
Commentary
In the Pali literature, Sanjaya's teachings have been characterized as "evasive"[4] or "agnostic".[5] In the Brahmajala Sutta (DN 1), Sanjaya's views are deemed to be amaravikkhepavad, "a theory of eel-wrigglers."[6]
In Jaina literature, Sanjaya is identified as a Jaina sage (Skt., muni). It is believed that he was influenced by Jaina doctrine although Jaina philosophers were critical of Sanjaya.[5]
See also
Notes
- ↑ Hecker (1994).
- ↑ Hecker (1994). Particularly regarding Sañjaya Belaṭṭhaputta, see Chapter 2, "The Years of Wandering and Spiritual Search."
- ↑ Thanissaro (1997).
- ↑ Thanissaro (1997)
- 1 2 Bhaskar (1972).
- ↑ Cited in Bhaskar (1972).
Sources
- Bhaskar, Bhagchandra Jain (1972). Jainism in Buddhist Literature. Alok Prakashan: Nagpur. Available on-line at http://jainfriends.tripod.com/books/jiblcontents.html.
- Hecker, Hellmuth (1994). Maha-Moggallana (BPS Wheel 263). Available on-line at http://www.accesstoinsight.org/lib/authors/hecker/wheel263.html.
- Ñāṇamoli, Bhikkhu (trans.) and Bodhi, Bhikkhu (ed.) (2001). The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 0-86171-072-X.
- Thanissaro Bhikkhu (trans.) (1997). Samaññaphala Sutta: The Fruits of the Contemplative Life (DN 2). Available on-line at http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html.
- Walshe, Maurice O'Connell (trans.) (1995). The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Somerville: Wisdom Publications. ISBN 0-86171-103-3.