Please refer the way >> Ven Buddhaghosa has given his poor commentary on the Jata Sutta:
Antojaṭā bahijaṭā
jaṭāya jaṭitā pajā ( There is a tangle inside and there is a tangle outside. The progeny is doubly entangled.)
taṁ taṁ gotama pucchāmi
ko imaṁ vijaṭaye jaṭaṁ ( I question you Gotama, about that. Who will disentangle this tangle?)
The answer given by the Buddha in the first verse amounts to this:
Sīle patiṭṭhāya naro sapañño
cittaṁ paññañca bhāvayaṁ (The wise man having established himself on virtue, developing concentration and wisdom – (‘citta’ signifies concentration)
Out of these four verses, perhaps many of you are familiar with the first two, because the commentator, Venerable Buddhaghosa has made them the basic topic for his treatise Visuddhimagga. But it seems the last verse is the most abstruse. In our last sermon we explained how ‘form’ gets a verbal impression through recognition given by ‘name’ and how ‘name’ gets a resistance impression by the impact offered by ‘form’. We mentioned in our last sermon that ‘contact’ is a combination of these two.
In short, ‘name’ and ‘form’ are intertwined like a tangle by their respective characteristics. As far as we can see, this is the tangle within (antojaṭā). The Buddha has pointed out in detail that ‘name and form’ and consciousness are mutually interrelated. This is the tangle without (bahijaṭā).
Although we explain it this way Venerable Buddhaghosa gives quite a different interpretation of the two terms in his commentary to the Jaṭā Sutta. He takes jaṭā to mean ‘craving’ (taṇhā). According to him ‘antojaṭā’ (tangle within) is craving for one’s own requisites and ‘bahijaṭā’ (tangle without) is craving for others’ requisites. Alternatively, he suggests as a second interpretation, craving for one’s own body is the tangle within and craving for another’s body is the tangle without. He goes on to advance a third interpretation also. According to it, the six internal sense-spheres is the tangle within and the six external sense-spheres is the tangle without. This is how Venerable Buddhaghosa explains the two cryptic terms.
Venerable Buddhaghosa takes ‘nāma’ to be a collective term for the four immaterial aggregates; feeling, perception,
preparations and consciousness (vedanā, saññā, saṅkhārā, viññṇaṁ). But last time I got you all to count your fingers and be sure of the Buddha word that ‘nāma’ stands for the five constituents: feeling, perception, intention, contact and attention. Consciousness has no place in the definition of ‘nāma’. But just see. All those who go by the commentarial tradition assert that ‘nāma’ means the four immaterial aggregates. It is all wrong. Having defined ‘nāma’ that way, the commentator takes up ‘saññā’ for comment…..Extracted from : Sermon 4 – (Pahan Kanuwa Sermon – No. 186) – Bhikkhu Katukurunde Ñāṇananda page 85 – 88
Ref: 1. 3. 3. (23) Jaṭā Sutta –– A Tangle, – Sutta Pitaka , Samyutta Nikāya , Division I –– Sagātha, Book 1 –– Devatā Saṃyutta, Chapter 3 –– Satti
Recent Comments