[Buddha-l] Website of the Arya Sanghata Sutra

[Dan Lusthaus]

Jayarava,

> It does draw that contrast. Quite right. But the first thing it says is 
> that for anyone who claims: "however a man does an action; that's how he 
> will experience it" ("yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ 
> paṭisaṃvediyati" - my translation), for the one who might say this *there 
> is no spiritual life*. So the next bit has to be read in this light!

yathā yathāyaṃ ... tathā tathā taṃ (just as like such and such ... so thus 
and thus). What is challenged is the one-to-one correspondence between deed 
and consequence, that such a deed exactly and inextricably and invariably 
results in the same consequence every time. The consequences of what would 
appear to be the same deed differ according to who is doing them. That's all 
the sutta is arguing -- with some very colorful analogies.

> I was speculating, in my hick way, about why being bhāvitakāya etc 
> (basically ethics and meditation, or spiritual practice in my jargon) 
> makes experience (paṭisamvedeti) more bearable when it comes. And I think 
> robustness in the face of the worldly winds sums it up quite well.

That sums up something, but is not the subject matter of this particular 
sutta.

>> I thought my alchoholic analogy caught that dimension well.
>
> Sort of. But what has the non-alcoholic done to be able to drink with 
> impunity?

It's not about "impunity" at all, but about proportionality of consequence.

> The analogy suggests that being well developed is akin to being a lucky 
> bleeder.

No luckier than being a big body of water rather than merely a glassful.

> One last point - surely cultivation (bhāvita) cannot be habitual, but must 
> be conscious and intentional? The use of the causative emphasises the 
> intentional aspect don't you think?

Intentions are also habits, bred by sufficient repetition of vedana to 
implant sankhara (which are embodied, latent habitual intentions, i.e., 
cetana). You only "think" it was you who decided to do such and such... you 
are your habits. That's why cultivation is necessary. To change and 
eventually break habits. Bhāvita can fairly be rendered "made habitual." PTS 
Dict defines it:

"[pp. of bhāveti] developed, made to become by means of thought, cultured, 
well-balanced."

Similarly, bhāva (e.g., in the pratitya-samutpada formula) can be understood 
as "Ongoing habitual behavior" (resultant from vedana conditioning positive 
and negative desires that seek to appropriate and maintain pleasure while 
avoiding pain). Bhāva is when that process becomes continuous, 
self-perpetuating, leading to consequent occurrences and situations in which 
the acquired habits act out (birth, death...). If that's still unclear, I 
recommend either some more suttas or B.F. Skinner for further clarification.

Dan