28. Sāriputtasaṃyutta
The Venerable Sāriputta was the Buddha’s foremost disciple with respect to wisdom, but here he is depicted as an adept in meditation as well. The first nine suttas of the saṃyutta are composed from a stereotyped formula in which Sāriputta explains how he enters and emerges from the nine meditative attainments without giving rise to ego-affirming thoughts. Each time his reply is applauded by Ānanda. In the tenth sutta Sāriputta replies to some provocative questions from a female wanderer and his answers win her approval.
29. Nāgasaṃyutta
30. Supaṇṇasaṃyutta
31. Gandhabbasaṃyutta
32. Valāhakasaṃyutta
These four saṃyuttas can be discussed together, as they all deal with certain classes of sentient beings that, from a modern perspective, would be considered mythological. In each the Buddha enumerates the different species into which the class can be divided and the courses of kamma that lead to rebirth into that particular mode of existence. By counting separately each type of gift given by the aspirant for rebirth into those destinies, and connecting them with the subdivisions among the beings, a large number of very short suttas are generated.
The nāgas are dragons, serpent-like beings, powerful and mysterious, believed to reside in the Himalayas, beneath the earth, and in the depths of the ocean. They are often thought to have access to hidden treasures and the ability to grant favours to their human benefactors. They also appear on earth and can assume human form, though only temporarily. The Vinaya Piṭaka even relates the story of a nāga who obtained ordination as a bhikkhu but was forced to relinquish his monastic status; as a result, every candidate for ordination must affirm, before the Saṅgha, that he is a human being (and not a nāga in disguise; see Vin I 86-87). The supaṇṇas, identical with the garuḍas, are their arch-enemies: fierce birds of prey that pounce on unwary nāgas, carry them away, and devour them. The gandhabbas are more benign: though sometimes depicted as celestial musicians, here they are obviously plant deities. They are identified as the spirits of fragrant plants because gandha means fragrance. The identity of the valāhakas or cloud-dwelling devas is evident from the explanation given in the texts.
These beings do not fit neatly into the scheme of cosmology outlined in the Introduction to Part I. The nāgas and gandhabbas are said to be ruled over by two of the Four Great Kings presiding over the heaven of that name, though as depicted here they can hardly be described as dwelling in heavenly worlds themselves. Rather, all these beings seem to belong to an intermediate zone between the human world and the lowest heaven, twilight creatures described with striking uniformity in the mythologies of many different cultures.
33. Vacchagottasaṃyutta
Vacchagotta was a wanderer who often approached the Buddha to ask questions, almost always of a philosophical hue. Finally convinced, he became a bhikkhu and attained arahantship (see MN Nos. 71-73).
This saṃyutta shows him during his phase as an inquirer. The saṃyutta has fifty-five chapters, undivided into vaggas, created by a process of permutation. In the first five suttas, in response to Vaccha’s questions, the Buddha explains why the ten speculative views arise in the world, namely, from not knowing the five aggregates. Each sutta deals with a separate aggregate, treated by way of the four-truth pattern; hence five suttas. The remaining fifty suttas are created by taking ten synonyms for not knowing—e. g., not seeing, etc.—and relating them individually to the five aggregates in exactly the same way.
34. Jhānasaṃyutta
This saṃyutta is concerned with the types of skills required for success in attaining concentration (samādhi). Despite the title, it does not deal explicitly with the jhānas as states of meditation but with the process of meditation. A proper Jhānasaṃyutta, concerned with the jhānas, is found in Part V. Perhaps at one point this chapter was called the Jhāyanasaṃyutta, which seems more appropriate. The saṃyutta explores, in pairwise combinations, ten meditative skills. Each pair is related to four types of meditators: one who possesses one skill but not the other, one who has neither, and one who has both. In each case the last in the tetrad is extolled as the best. In this way fifty-five suttas are generated covering all possible permutations.
[1] PART III: The Book of the Aggregates (Khandhavagga)
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One
Chapter I
22 Khandhasaṃyutta Connected Discourses on the Aggregates
Division I THE ROOT FIFTY
I. NAKULAPITĀ
1 (1) Nakulapitā
Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, the Deer Park. Then the householder Nakulapitā approached the Blessed One, paid homage to him, sat down to one side, and said to him:1
“I am old, venerable sir, aged, burdened with years, advanced in life, come to the last stage, afflicted in body, often ill. I rarely get to see the Blessed One and the bhikkhus worthy of esteem.2 Let the Blessed One exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time.”
“So it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered.3 If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than foolishness? Therefore, householder, you should train yourself thus: ‘Even though I am afflicted in body, my mind will be unafflicted.’ Thus should you train yourself.”
Then the householder Nakulapitā, having delighted and rejoiced in the Blessed One’s statement, [2] rose from his seat and, having paid homage to the Blessed One, keeping him on his right, he approached the Venerable Sāriputta. Having paid homage to the Venerable Sāriputta, he sat down to one side, and the Venerable Sāriputta then said to him:
“Householder, your faculties are serene, your facial complexion is pure and bright. Did you get to hear a Dhamma talk today in the presence of the Blessed One?”
“Why not, venerable sir? Just now I was anointed by the Blessed One with the ambrosia of a Dhamma talk.”
“With what kind of ambrosia of a Dhamma talk did the Blessed One anoint you, householder?”
“Here, venerable sir, I approached the Blessed One….
(The householder Nakulapitā repeats his entire conversation with the Buddha.)
“It was with the ambrosia of such a Dhamma talk, venerable sir, that the Blessed One anointed me.”
“Didn’t it occur to you, householder, to question the Blessed One further as to how one is afflicted in body and afflicted in mind, and how one is afflicted in body but not afflicted in mind?” [3]
“We would come from far away, venerable sir, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”
“Then listen and attend closely, householder, I will speak.”
“Yes, venerable sir,” the householder Nakulapitā replied. The Venerable Sāriputta said this:
“How, householder, is one afflicted in body and afflicted in mind? Here, householder, the uninstructed worldling,4 who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He lives obsessed by the notions: ‘I am form, form is mine.’5 As he lives obsessed by these notions, that form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.
“He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He lives obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives obsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there arise in him sorrow, lamentation, pain, displeasure, and despair.
“He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He lives obsessed by the notions: ‘I am perception, perception is mine.’ As he lives obsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there arise in him sorrow, lamentation, pain, displeasure, and despair.
“He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He lives obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives obsessed by these notions, those volitional formations of his change and alter. [4] With the change and alteration of volitional formations, there arise in him sorrow, lamentation, pain, displeasure, and despair.
“He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He lives obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives obsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.
“It is in such a way, householder, that one is afflicted in body and afflicted in mind.6
“And how, householder, is one afflicted in body but not afflicted in mind? Here, householder, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form.7 He does not live obsessed by the notions: ‘I am form, form is mine.’ As he lives unobsessed by these notions, that form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.
“He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He does not live obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives unobsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.
“He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception. He does not live obsessed by the notions: ‘I am perception, perception is mine.’ As he lives unobsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there do not arise in him sorrow, lamentation, pain, displeasure, and despair. [5]
“He does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He does not live obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives unobsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.
“He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He does not live obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives unobsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.
“It is in such a way, householder, that one is afflicted in body but not afflicted in mind.”8
This is what the Venerable Sāriputta said. Elated, the householder Nakulapitā delighted in the Venerable Sāriputta’s statement.
2 (2) At Devadaha
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. Then a number of westward-bound bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, we wish to go to the western province in order to take up residence there.”9
“Have you taken leave of Sāriputta, bhikkhus?”
“No, venerable sir.”
“Then take leave of Sāriputta, bhikkhus. Sāriputta is wise, he is one who helps his brothers in the holy life.”10 [6]
“Yes, venerable sir,” those bhikkhus replied. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One in a cassia bush.11 Then those bhikkhus, having delighted and rejoiced in the Blessed One’s statement, rose from their seats and paid homage to the Blessed One. Then, keeping him on their right, they approached the Venerable Sāriputta. They exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, they sat down to one side and said to him:
“Friend Sāriputta, we wish to go to the western province in order to take up residence there. We have taken leave of the Teacher.”
“Friends, there are wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad12—for wise people, friends, are inquisitive: ‘What does your teacher say, what does he teach?’ I hope that you venerable ones have learned the teachings well, grasped them well, attended to them well, reflected on them well, and penetrated them well with wisdom, so that when you answer you will state what has been said by the Blessed One and will not misrepresent him with what is contrary to fact; so that you will explain in accordance with the Dhamma, and no reasonable consequence of your assertion would give ground for criticism.”13
“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”
“Then listen and attend closely, friends, I will speak.”
“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this: [7]
“There are, friends, wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad—for wise people, friends, are inquisitive: ‘What does your teacher say, what does he teach?’ Being asked thus, friends, you should answer: ‘Our teacher, friends, teaches the removal of desire and lust.’
“When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘In regard to what does your teacher teach the removal of desire and lust?’ Being asked thus, friends, you should answer: ‘Our teacher, friends, teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness. ’
“When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘Having seen what danger does your teacher teach the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness?’ Being asked thus, friends, you should answer thus: ‘If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to form,14 then with the change and alteration of form there arise in one sorrow, lamentation, pain, displeasure, and despair. If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to feeling … perception … volitional formations … consciousness, then with the change and alteration of consciousness there arise in one sorrow, lamentation, pain, displeasure, and despair. Having seen this danger, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness. ’ [8]
“When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘Having see
n what benefit does your teacher teach the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness?’ Being asked thus, friends, you should answer thus: ‘If, friends, one is devoid of lust, desire, affection, thirst, passion, and craving in regard to form, then with the change and alteration of form sorrow, lamentation, pain, displeasure, and despair do not arise in one. If one is devoid of lust, desire, affection, thirst, passion, and craving in regard to feeling … perception … volitional formations … consciousness, then with the change and alteration of consciousness sorrow, lamentation, pain, displeasure, and despair do not arise in one. Having seen this benefit, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness.’
“If, friends,15 one who enters and dwells amidst unwholesome states could dwell happily in this very life, without vexation, despair, and fever, and if, with the breakup of the body, after death, he could expect a good destination, then the Blessed One would not praise the abandoning of unwholesome states. But because one who enters and dwells amidst unwholesome states dwells in suffering in this very life, with vexation, despair, and fever, and because he can expect a bad destination with the breakup of the body, after death, the Blessed One praises the abandoning of unwholesome states.
The Connected Discourses of the Buddha Page 92
