Jain Journal 1997 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 19

THE DOCTRINES OF GOSĀLA MANKHALIPUTTA
A.F. RUDOLF HOERNLE translated from the Pali of the Sumaññaphala-Sutta-Vannanā in the Sumangala-Viläsini, Buddhaghosa's commentary on the Digha Nikāya, II, 20.
In Makkhali's system the term a necessary (pachchayo) is simply a synonym of 'cause'. He rejects both tenets, that the evil actually done in deed, word and thought is a necessary consequence of depravity (sankilesa-pachchayam), and that the good actually done in deed, word and thought is the necessary consequence of rectitude (visuddhipachchayam).
The term self-action (atta-kāro) has its ordinary meaning. He also rejects the tenet that the creatures here on earth (ime satta) can attain deva-hood or Māra-hood or Brahmahood or the knowledge of a sävaka (ie., disciple of a Buddha or Jina) or the knowledge of a pachcheka (ie., one who has attained saving knowledge, but does not communicate it to others) or the condition of an Omniscient (Buddha) through acts done by themselves.
In the second place, he rejects the tenet that, setting aside a 'Great Being' (mahāsatta, ie., a bodhisattva), the rest of mankind attain human happiness and all other conditions, including arhat-ship, through acts done by others, that is, through the instructions and exhortations of others. By this denial that fool (ie., Gosāla) may be said to give a blow to the authority of a Jina. By the expression there is no such thing as manly action (n'atthi purisa-kāro) he rejects the tenet that any creature can attain the above-named kinds of conditions by such actions as men are capable of. By the expression there is no such thing as power (n'atthi balam) he rejects the tenet that, trusting in any power of his own, any creature can, by exerting himself, attain to those conditions. By the expression there is no such thing as vigour (n'atthi viriyam) and similar ones, he rejects all synonymous phrases
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The translation is made from the Pali Text Society's edition, pp. 160-165. I regret that the text of the Digha Nikāya itself was not also available to me for translation. The portions printed in italics give Gosäla's tenets; those in brackets are added for the sake of clearness. Lit., has depravity as its necessary cause.
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