International Buddhist College

Thailand

Course name: Pāli Nikāya and Chinese Āgama

Instructor: Dr. Fa Qing

Topic’s name:
A general discussion about the Phusatisuttaṃ
Submitted by: Shawon Barua (BA. 3rd year)
ID No: 1911031

Date: 22nd March 2021

Contents
Introduction................................................................................................................................................3
Phusatisuttaṃ.............................................................................................................................................3
Karmic Theory.........................................................................................................................................5
Blaming...................................................................................................................................................6
Connected discourses.................................................................................................................................6
Conclusion...................................................................................................................................................8
Bibliography................................................................................................................................................9
Introduction

In 45 years, from attaining enlightenment to attaining Mahāparinibbāna the Buddha

preached the Dhamma in a different place and different aspect. According to the Buddhist
scripture, Venerable Mahā Kassapa decided that the right Dhamma and Vinaya should be
recorded before the adhamma and avinaya become strong because of the degrading manner from
Subhadda. The First Buddhist Council was performed with the consent of five hundred monks,
where the Dhamma and Vinaya were recorded. Here, ‘Dhamma’ is referring to the Sutta piṭaka
and ‘Vinaya’ refers to Vinaya Piṭaka. Saṃyutta Nikāya is the third volume among five volumes
of Sutta Piṭaka. The literal meaning of the word “Saṃyutta” is ‘Yoked or connected’ and the
word “Nikāya” means ‘Volume’. So, in a general sense, Saṃyutta Nikāya is referring to a
connected discourse or volume with the other discourses of the Buddha. “The total number of
suttas is unclear. The editor of the Pali Text Society edition of the text made it 2889, Bodhi in his
translation has 2904, while the commentaries give 7762.” 1 All the Suttas are divided into five
groups (Vagga) – Sagatha Vagga, Nidana Vagga, Khandha Vagga, Salayatana Vagga, Maha
Vagga. Each Vagga is also divided into 56 Samyuttas (chapters). Devatāsaṁyutta is one of the
chapters of Sagatha-Vagga that refers to the conversation of the Buddha and the deva (deity or
god). Sometimes the Devas came to the Buddha (Satthā devamanussānaṃ) to asking not only for
the questions but also request or challenge.

Phusatisuttaṃ

Phusatisuttaṃ is the number of 22 suttas among 81 sutta in Devatāsaṁyutta that is about

the blaming to the pure person. According to the pali dictionary, the meaning of “Phusati” is
“touches” and “suttaṃ” refers to a portion of the Buddhist scriptures. The main point of this
sutta is about the result of blaming the pure person. In Buddhism, the Pure-person refers to a
liberated person (arahant). But according to this Phusatisuttaṃ, can be referred to the ordinary

1
Web. Saṃyutta Nikāya, Dated on October 18th ,2021.
<https://en.wikipedia.org/wiki/Sa%E1%B9%83yutta_Nik%C4%81ya>
people as well. There is a different translation of Phusatisuttaṃ by the different scholars and
most of them emphasize according to the Karmic theory.

At once, the blessed one was dwelling in Sāvatthi, Anāthapiṇḍika’s monastery in a forest that
named as Jeta grove. At that time the Buddha preached the Phusatisuttaṃ to addressing to the
Devas.

‘‘Nāphusantaṃ phusati ca, phusantañca tato phuse;

Tasmā phusantaṃ phusati, appaduṭṭhapadosina’’nti.

‘‘Yo appaduṭṭhassa narassa dussati,

Suddhassa posassa anaṅgaṇassa;
Tameva bālaṃ pacceti pāpaṃ,
Sukhumo rajo paṭivātaṃva khitto’’ti.” 2

According to the translation of Bhikkhu Bodhi, the first part is mentioned about the Kamma
(action). and the second part is mentioned a beautiful example for blaming the innocent person
that refers to the result of the blaming for a pure person.

53 “It does not touch one who does not touch,

But then will touch the one who touches.
Therefore it touches the one who touches,
The one who wrongs an innocent man.”41
54 “If one wrongs an innocent man,
A pure person without blemish,
The evil falls back on the fool himself
Like fine dust thrown against the wind.”3

According to the translation: for those who act, the result will reflect on the person. For those
who don’t act, the result will not reflect on the person. So the blame for the pure person is kind
of ineffective but the consequences will suffer by the person who blames falsely.

2
Phusatisuttṁ, SN 1
3
Bhikkhu Bodhi. Translation: The connected Discourses of the Buddha: a new translation of the Saṃyutta Nikāya.
(Wisdom Publication, 2000, e-book.) p. 51.
Karmic Theory
Consistency with the Phusatisuttaṃ, the Buddha focused on the intention (Cetanā)
because Kamma has been thoroughly analyzed in detail in Buddhism. Without intention, if we do
some action that will not be considered as the Kamma or action in Buddhism so the consequence
also will not reflect as well. In a general sense, the intention arises for the mind’s clinging. In
this same way, the Buddha mentioned the origination of the Kamma as an example in
Chachakkasuttṃ in Majjhima Nikāya,

“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. tiṇṇaṃ saṅgati phasso. phassapaccayā

vedanā.

In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is
contact. With contact as condition, feeling.”4

In our body have six sense spheres, there are eye, ear, nose, tongue, body, and mind.
When the object comes in contact with any of them, six sense spheres then our consciousness
arises that is known as Pasada. By these three things: object, six sense spheres, and
consciousness, our feeling arises, because of our feeling craving created in our mind as well. In
this, all processes a kind of energy created in our mind that reveals as action. The action can be
good or bad. As well as the consequence reflect as the Kamma has done by us.

On another point, all kinds of consciousness have arisen from our ignorance. As true as
that is, we don’t see it for our ignorance. By seeing without ignorance we can see everything is
empty, then then the feeling also will not arise that refers everything is equal, that is shown the
path of Purity. “Ignorance (avijja) or not knowing the things as they truly are is the chief cause
of Kamma. Dependent on ignorance arises activities (avijja samkara) states the Buddha in the
Paticca Samuppada.”5 So, as far we understand the root of Kamma moreover the Buddha
mentioned the result of Kamma as well in Majjhima Nikaya, “All living beings have Kamma as

4
Web: Phassa. Dated on October 18th 2021.
<https://pathpress.wordpress.com/2017/04/10/phassa/?
fbclid=IwAR25FfTYuG3kfsXXDT5lzr1Jum98GsBSi_XQKBuWgaCBxcvh-GujWd6UXAg>

5
NARADA MAHA THERA, THE BUDDHIST DOCTRINE OF KAMMA AND REBIRTH. (MalaysIa: SBVMS PUBLICATION,
1997), P. 19.
 6
their own” which refers everyone has to get the result (Kamma-vipāka-ñāṇa) of their own
Kamma. So, at this point also get the similarity that blaming the pure person is ineffective and
the consequence will reflect on who blamed.

Blaming
Blame means reproaching someone or we can say, harassing someone with criticism.
Simply, blaming means to declare someone responsible for the fault. Nowadays, blaming is a
really big problem because now we condemn or blame others without knowing the right things.
In Buddha’s life, Buddha was also blamed so many times. As an example, we can see in
Jayamangala Atta Gatha (Stanzas of Victory) that A woman named Cinca was claimed that she
was pregnant by the Buddha in front of the people while she tied some wood and cloth in this
belly. The Buddha was quiet and calm. That blaming was proved as false by the fact that the
woods and clothes in her belly went down in front of everyone.

Connected discourses
As we know that Saṃyutta Nikāya is a connected discourse. So, the Phusatisuttaṃ is also
connected with the Dhammapada. Dhammapada verse number 125 mentioned the story of Koka,
the huntsman that is directly connected with the Phusatisuttaṃ. The story mentioned, at once a
monk was wandering for his alms food in the morning while the huntsman Koka was waiting for
hunting a long time with his dogs. When he (Koka) saw that the monk easily get food but he was
waiting but couldn’t hunt, he became angry and unleashed his dog on the monk. Then the monks
run and climbed into a tree. Suddenly the robs of the monk flew in the wind and wrapped around
him (Koka). The dogs thought that that was the monks and killed him. The monks became so
worried and felt guilty for his death. later, the monk went to the Buddha and asked about that.
The blessed one said to the monks that were not his guilty and preached the verse,

6
NARADA, THE BUDDHA AND HIS TEACHING. (Kuala Lampur, Malaysia: Publication of the Buddhist Missionary
Society,1998). p. 333.
 “Yo appadutthassa narassa1 dussati
suddhassa posassa1 ananganassa
tameva balam pacceti papam
sukhumo rajo pativatamva khitto.”

“If one wrongs a person who should not be wronged, one who is pure and is free from moral
defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the
wind.”7

In this verse also the Buddha mentioned the same concept of Phusatisuttaṃ that if anyone wants
to do a bad action to the pure person that will not effective. Moreover, the consequence of the
bad action will reflect on those who want to do bad like dust thrown against the wind.

According to the Bhikkhu Bodhi’s commentary on the Phusatisuttaṃ is more clear and in
details,

“The verse poses a riddle which hinges on two connotations of phusati, “to touch”: (i) to
acquire a particular kamma, here the grave kamma of wronging an innocent person; and (ii) to
reap
the result of that kamma when it comes to maturity.8

Conclusion
Simply, we can understand the Phusatisuttaṃ, that buddha mentioned not to blame the
pure person. Although many translators translated the sutta differently but the meaning or moral
is the same. If we notice very carefully that whatever we have done, the result will come

7
Web: Kokasunakhaluddaka Vatthu. Dated on October 20th 2021
<https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=125>

8
Bhikkhu Bodhi. Translation: The connected Discourses of the Buddha: a new translation of the Saṃyutta Nikāya.
(Wisdom Publication, 2000, e-book.) p. 197.
definitely to us not others. So, if we blame someone with the intention who is an innocent
person, the consequence will not go to that innocent person, it will reflect on us.

Bibliography
Primary References:

1. Phusatisuttṁ, Saṃyutta Nikāya.

Secondary References:

2. Bhikkhu Bodhi. Translation: The connected Discourses of the Buddha: a new translation
of the Saṃyutta Nikāya. Wisdom Publication, 2000, e-book.
3. THERA MAHA NARADA, THE BUDDHIST DOCTRINE OF KAMMA AND
REBIRTH. Malaysia: SBVMS PUBLICATION, 1997.

4. NARADA, THE BUDDHA AND HIS TEACHING. Kuala Lumpur, Malaysia:

Publication of the Buddhist Missionary Society,1998.

5. Dr. Fa Qing, Class note: Pāli Nikāya and Chinese Āgama. International Buddhist
College, Thailand,2021.

Web Reference:

6. Saṃyutta Nikaya. 18th October 2021. https://en.wikipedia.org/wiki/Sa

%E1%B9%83yutta_Nik%C4%81ya

7. Phassa. 18th October 2021

https://pathpress.wordpress.com/2017/04/10/phassa/?
fbclid=IwAR25FfTYuG3kfsXXDT5lzr1Jum98GsBSi_XQKBuWgaCBxcvh-
GujWd6UXAg

8. Kokasunakhaluddaka Vatthu. 20th October 2021.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=125