This sutta found in the Aṅguttara Nikāya book of the two's number 22, although short and direct, has an implication for both personal practice and our personal responsibility as an ambassador of the Dhamma-vinaya.
“dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“Mendicants, these two [types of persons] defame the Tathāgata.
katame dve?
(The mendicants asked) What are the two [types of persons]?
Here there are two types of persons being noted as about to be listed, however, we can see that it appears to be in fact four types rather than two. The reason for this is that there is a differentiation between internal and external manifestations found within the canon.
This internal and external differentiation is also found between the sense and sense bases (eye & forms...). And these are arguably the tools of gaining direct knowledge and vision. So this distinction between internal and external manifestations in both not surprising, and pointing toward two similar yet distinct phenomena which are then able to be dealt with in different ways.
This internal and external differentiation is also found between the sense and sense bases (eye & forms...). And these are arguably the tools of gaining direct knowledge and vision. So this distinction between internal and external manifestations in both not surprising, and pointing toward two similar yet distinct phenomena which are then able to be dealt with in different ways.
duṭṭho vā dosantaro,
The malicious, or the inwardly angry,
This pair only has negative implications for oneself and others, and possibly due to the faculty of discernment being too strong, and the faculty of Samadhi being too weak.
The reason this pair defames the Tathāgata is because they do not aim in the direction Dhamma points, namely, practicing for dis-passion and inward contentment as found in AN 8.53 A Discourse to Gotami (Samkhitta Sutta). and because they are unable to see the dhamma clearly they may misrepresent the truth by explaining it incorrectly, and in an inappropriate manner.
The Remedy
As these fall under the ill-will category of hindrances and the root defilement of hatred the Ahara Sutta (SN46.51) has some useful information regarding these. This text talks of how the hindrances (in general) rise and fall, and specifically comments that ill-will is developed from having a resistance to things, while the development of the sublime attitudes diminishes and stops this hindrance. The practice of mettā, in-particular, counteracts ill-will, as-well as reflecting on the ownership of Kamma and having suitable conversations with admiral friends. The Faculty of faith, as-well as the steps towards awakening of rapture and equanimity are also useful to develop and maintain in relation to counteracting this means of dispraising the Tathāgata.
The reason this pair defames the Tathāgata is because they do not aim in the direction Dhamma points, namely, practicing for dis-passion and inward contentment as found in AN 8.53 A Discourse to Gotami (Samkhitta Sutta). and because they are unable to see the dhamma clearly they may misrepresent the truth by explaining it incorrectly, and in an inappropriate manner.
The Remedy
As these fall under the ill-will category of hindrances and the root defilement of hatred the Ahara Sutta (SN46.51) has some useful information regarding these. This text talks of how the hindrances (in general) rise and fall, and specifically comments that ill-will is developed from having a resistance to things, while the development of the sublime attitudes diminishes and stops this hindrance. The practice of mettā, in-particular, counteracts ill-will, as-well as reflecting on the ownership of Kamma and having suitable conversations with admiral friends. The Faculty of faith, as-well as the steps towards awakening of rapture and equanimity are also useful to develop and maintain in relation to counteracting this means of dispraising the Tathāgata.
saddho vā duggahitena.
and, the one with (blind) faith or the one who holds things incorrectly.
This pair may correspond to the two types of followers who are as yet to of attain the fruit of stream entry, namely the Faith-follower's (saddhānusārī), and the Truth-follower's (dhammānusārī) respectively. The notable problem with this link between the followers and what the problem is here is that the practitioner could not be called properly a faith or dhamma follower.because of the imbalance.
When faith is out of balance and too strong, a over willingness to accept things may happen, which although may appear beneficial it's aim is off-coarse. So when explaining the Dhamma to others any inaccuracies they have accepted may disuade others away from the path of practice which leads away from Dukkha, and when they realise their faith was misplaced this could dishearten them away from the path themselves.
The Remedy
The remedy here is to speak (and listen) to an Admirable Friend about practice, and the development of discernment to be able to see where there is difficulty in an area of Dhamma-vinaya.
Maybe there is holding something to tightly, loosely, or only in the mind, so there are dissonances between body, speech, and mind.
When faith is out of balance and too strong, a over willingness to accept things may happen, which although may appear beneficial it's aim is off-coarse. So when explaining the Dhamma to others any inaccuracies they have accepted may disuade others away from the path of practice which leads away from Dukkha, and when they realise their faith was misplaced this could dishearten them away from the path themselves.
The Remedy
The remedy here is to speak (and listen) to an Admirable Friend about practice, and the development of discernment to be able to see where there is difficulty in an area of Dhamma-vinaya.
Maybe there is holding something to tightly, loosely, or only in the mind, so there are dissonances between body, speech, and mind.
In Conclusion
These two types of persons whom defame the Tathāgata, do so not by defaming the Buddha directly but rather by misrepresenting the Dhamma in some way. The Buddha, is arguabbly nothing more than the embodiement of Dhamma as can be understood through such verses as that describe those who see the Dhamma are able to see the Buddha (SN22.87) and the Buddha lacking any dissonance between what he thinks, says and does (Iti112).
These two types of persons whom defame the Tathāgata, do so not by defaming the Buddha directly but rather by misrepresenting the Dhamma in some way. The Buddha, is arguabbly nothing more than the embodiement of Dhamma as can be understood through such verses as that describe those who see the Dhamma are able to see the Buddha (SN22.87) and the Buddha lacking any dissonance between what he thinks, says and does (Iti112).
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