...

A Critical Study
of
-
THE LIFE AND WORKS OF SARIPUTTA THERA . .

A Thesis presen·ted and approved

for the Degree of Doctor of Philosophy
in the Faculty of Arts
of the Magadha University
1971

By
Bhikshu THICH HUYEN-VI (Le-Van-Huyen), M.A., Ph. D.
Lecturer in Chinese
Nava Nalanda Mahavihara,
Nalanda, Patna, Bihar, India.

• Published by the Publication Department ,

Van-Hanh University

SAIGON
I 9 7 2
•

•
•
 Foreword

A good deat of research on the life and teachings of Lord Buddha

has already been done. But comparatively little has been done on the life
and works of His disciples. Of course nothing much is kru:rwn about
most of the·m, except that they joined the Sangha and after due endea-
vours attained the various stages of sainthood. However, fortunately for
u s, the tradition has preserved the life accounts of the most important
among them. This is specially true of Asiti mahasavakas or eighty great
disciples who were well known for their spiritual attainments and achieve-
?nents. Among them, by virtue of merit, Stiriputta was accorded the
first place, and he became Aggamahasavaka or the chief disciple of the
Master.

In fact~ Sariputta was only next to the Master in his attaitnnents and
achievements. In the words of the Master himsel.f it was Sariputta who
turned the '"'·heel of Law after Him (DhammacakkaT[I anuppavatteti) .
It is on record that on severat occasions the Buddha advised His other
disciples · to follow the noble example of Sdriputta in spiritual discipline.
Sariputta played the most important part in conducting the affairs of the
Sangha and promoting the welfare of Saddharma.

So dominating was the personality of Sariputta VJ.S-a-vis the Sangha

and the Buddha-sasana that on his parinibbana it left a big vacuum.
There are several significant statements on the point ascribed to the
Master. When the Buddha attended the first assembly of the Sangha
after the parinibbana of Sariputta, deep silence prevailed for sometime
and then breaking it He rema'T'ked that without Sariputta the Sangha
appeared to be rather desolate. On another occasion, also immediately
after .Sdriputta's parinibbana, while addressing another ll$Sentb1y of His
disciples at Ukkticela, the Lord referred to the absence of His chief
disciple. On this occasion He compared the Sangha to a big and beautiful
spreading tree and Sdriputta to its biggest branch. Now that branch
which enhanced its beauty was no more and the big tree was looking
out of shape. These touching remarks bear a·m ple testimony to the high
esteem that Sariputta stood in the eye of the Master.
.
Accounts of the life of tile great saint are found scattered in various
Nikayas and their commentaries. But so far no systematic work was
available on the sub;ect matter. This· need has been fulfilled in the present
work bv Ven. Bhikshu Thich Huuen-Vi.
 In this work the author has covered all the hnportant aspects of the
life of Sariputta- life front birth to parinibbana, ach.ie1Je1nents and qua-
lities, spiritual evolution, and works and discourses.
The present work is 1nainly based of materials available in the Pali
literature - both canonical and exegetical. The autlw1· has also drawn
upon the Chi·nese accounts which are based on SarvastiYadin and Mahayana
traditions. \Vhile there is agreement on the main points, there are sonte
differences on minor points. It appears that the various traditions bor-
rowed their materials jro1n a common souTce and worked out the details
according to thei1· interest. It may be noted here in passing that since the
accounts that have come down to us in other traditions a1·e rather scanty.,
one has to depend on the Pali tradition to present anything like a full
picture of the life and mission of the great saint.
While dealing with the contents of the discou1·ses of Sariputta, the
author has made a comparative study of them as found in the Pali and
Chinese versions, the latter being the translations of the Agamas. He
has tried his best to make the work as comp1·ehensive as possible. His
knowledge of Pali and Chinese has stood him in good stead in this work.
The life of a saint can never be a colou:rfut one and therefore of
gcnerat interest. It is the life of the man of the wo1·ld whose interests
are legion and who plays many roles that could be colourful. His is . a
life of ntultiplicity (papaiica) full of attractive features and hence it
could create distractions and thrilling sensations for the average man
of the world. On the contraTy the saint has to lead .a disciplined and
dedicated life away from the complications and distractions of the world.
He has to attain the mental unification and integration by following
t.he spiritual path. It is one of simplification, purification and penetration.
By following this path he has to go beyond the sense sphere and attain
that in·ner stillness where the mystery of life is revealed and the ulti-
mate Truth is realized. This is true, mutatis mutandis, even of a man
given to unravelling the mysteries of the phenomenal world. A scientist
too has to lead a dedicated life. He has to forego many good things of
the world u:hich the average man may enjoy. He has to find his delight
in his discoveries which are also thrilling but of a higher nature. If he
is lacking in this spirit his work would suffer to the same extent.
The life of a saint is valuable for the light it sheds on the spiritual
path. This is true of Arahanta Sariputta also. His life was a noble example
of sila or virtue, samadhi or concentration and paiiiia or intuitive wisdom.
These divine qualities found their fulfilment in his life. ..
For most people spiritual life is associated with the attainment of
su.pernor.m al powers- leading to the performance of miracles. 1~ is true
that they are a by-product of the higher life and are often attributed
to great saints. But they have never been upheld _a$ ·a sure criterion of
spiritual attainments. In fact too much interest in them, could even be ·a
 hindrance on the spiritual path. For the sam.e reason, Lord Buddha, as
laid down in the Vinaya rule No. 58, made it an offence for His disciples
to perform miracles. Life of Sariputta stands as an illuminating vindica-
tion of this ntatter. Although 11e had attained, like other great Arahantas,
alL the supernonnal powers, yet, as recorded in the Theragatha, he did
not take any interest: in the practice and performance of miracles (iddhi).
Then again, this advice to A nuruddha Thera is illust1·ative of this poi11t.
Anuruddha was the fo1·emost among those disciples of the Tathagata who
we1·e proficient in the perjor·mance of miracles. With all the supernormal
powers Anuruddha, in the beginning, was not able to attain the spiritual
stages. He did not know the fact that in those who are still in the mun-
dane plane (lokiya-bhiuni) ego works in a very subtle form in relation
to the psychic powe1·s. When he failed in his endeavours, he went to
Stlriputta for guidance. The former told the latter that in spite of his
psychic powe1·s he was not able to attain the spiritual stages. Sariputta
at once pointed out to him where the rub was. He tolcl him that it was
the vanity of psychic powers which created hi11drance for him., and then
advised him to direct his ·m ind towards the state of i-mmortality. By
acting in the light of his instructions Anuruddha was able to attain the
highest state of sainthood (arahatta) before long.
It is true that Lord Buddha and some of his enlightened disciples
1nade use of the psychic powers occasionally, and: that only to direct the
minds of certai1l individuals towards the spiritual path. But then in the
case of those who are still in the mundane plane, they can do more
harm.. than good. Devadatta's is a glaring example. After attaining some
psychic powers he became so crazy for name, fame and gain that lle lost
all good sense. His ambition dragged him down to the lowest deptl~ . of
degradation. Sariputtci's life illustrates the futility of psychic powers
in the attainment of spiritual emancipation.
With all his m.aterial prosperity man is not happy today. The reason
is that he has lost sight of the higher values of life. ~1an can attain peace
and happiness only by regaining the Tight perspective of life. It is a
good sign that in certain quarters they have begun to revaluate the values
of life. In this the life and teachings of great saints like Sariputta can
guide them. in the right direction. They serve like beacon lights in a
world lost in spiritual darkness. The present work can serve this purpose.
Having the knowledge of Pali and Chinese Ven. Bhikshu Thich
Huyen-Vi is well equipped to serve the cause of Saddharma in a wider
sense. While congratulating him on his present work, I wish him further
success in this line.

Ven. Dr. U. Dhammaratana M.A.~ D. Phil.,

Professor of Pdli and Buddhist-Pllilosophy.
Nava Nalanda Mahavihara,
Patna~ Bihar. India.
8-9-1971.
 •

•
 Preface
It is with great honou1· and pleasttre that Van Hanh Publi'C ation
Department llas brought about the publication of Venerable Thich Huyen
Vi's thesis on: «A critical study of The Life· and Works of Sariputta
The1·a :..

The work is commendable in itself, in that, it deals with Sariputta.

Thera, one of the most prominent disciples of the Buddha, the foremost
in wisdmn. Not only wisdom is the ultimate aspiration for aU those who
want to follow the steps of the Buddha, it is inscribed in the motto of
Van Hanh University itself: "Duy Tu~ Th~ Nghiep 41. JL
~ "f.»·
And if we ca1·e to analyse the difference in between Kamma
•
or action and
Panna or wisdom., the world of desi1·e (Kamcivacara) is dominated by
Ka1nma, while in the Lokuttara or transcendental world, Paiiiid replaces
Kamma. So we have here a meeting ground in wisdom which is best
represented by Sariputta Thera himself.

Furthe1· more Venerable Thich Huyen Vi is well known to us for a

long time. We still remember the time, about 1964, when we welcomed
him for the first time at N alanda wh.ere he came for sutdy, with a · scanty
lcnowledge of English and with no knowledge at all in Pali. But we had
full confidence in him.. as he had left a tPain of good work done at home
in Vietnam, both as excellent preacher and as devotional worker in
various Dhamma activities. He did not beiie in our expectation, and the
present thesis.. 4 years of hard work after his M.A. bears living testimony
to his excellent woTk~ in »latter of research and study.

In Vietnam, such kind of Tesearch work is rather rare, if not inexis-

tent. Either a Buddhist selects a sutta and devotes his own. life, for
study and pTactice and feels quite satisfied with it. He has no ti1ne or no
tTaining to bother himself with other innumerable discourses dealing with
the same topics. Or he conside1·s study or book a kind of palibodha or im.-
pediment to his spiritual training, and that too should be discarded. We
think that this excellent work done bu Venerable Thich Huyen Vi is a
kind of eye-opener to many short-sighted people and we hope that our
publication tzt least ftdfi.tls this moderate aim.

As the author is still at Nalandd, ·while the printing is done in Viet-

Nam, some mistakes are bound to occur_, when consultation of any kind
 is virtually impossible. The author does not follow strictly the alphabeticctl
order (either English or Pali) in his indexes, fo?' what ·reason unknow to 11s.
So we prefer to respect his arrangements. As for diatrical marks for Pali
and Sanskrit tenns, both languages are stilt not in use in the printing
press of Saigon. So please forgive any lapses that occu1·. Th.e Chinese
terms are not a problem in Vietnam. At least we hope so.

The cost of the publication is covered by many donors who are

·mostly V e11erable Thich Huyen Vi's disciples. So a list of them is printed
at the end of the book in recognition of thei1' contribution.

Venerable Th.ich Minh Chau

Rector
Van Hanh University
Saigon January 1972.
 Abbreviations

A. - Ailguttara Nikaya (Nalanda Ed.)

A.A. - Anguttara Nikaya Anhakatha (Bunnese Chatthasail-
••

gayana Eel)
A.K. - Abhidharmako~a

Ap. Apadana (Khuddaka Nikaya, Nalanda Ed.)

Ap.A . - Apadana At~hakatha (Chanhasangayana Ed.)

A s. - Anhasalit)i (ChaHhasangayana Ed.)

Bu. - Buddhava!psa (Nillanda Ed.)
Bu.A. - Buddhavarpsa Anhakatha (Chatfhasangayana Ed.)

C.D.A. - The Chinese Dirghagama

C.E.A. - - Ekottarikagama ( fit - I'; ~ )
C .M.A. - - Madhyamagama ( + r; ~)
C.S.A. ·- - Samyuktagama ( 4 fir ~ )
Cull. Cullavagga (Nalanda Ed.) .

D. - Digha Nikaya (Nalanda Ed.)

D.A. Digha Nikaya Anhakatha (Chanhasatigayana Ed.) ·

D.C.B.T. - Dictionary of Chinese Buddhist Terms (Soothill)

D.P.P.N. - Dictionary of Pilli Proper Names (Malalasekera)

Dh. - Dhammapada

Dh.A. - Dhammapada Anhakatha (Chatthasangayana Ed.)

H .T.D . The History of the Ten Chief Disciples of Lord Buddha

•
(in Chinese)·

Ja. - Jidaka (Nalanda Ed.)

Ja.A. - Jataka Atthakatha (Chanhasanglyana Ed.)

Khu. - Khuddaka Nikaya (Nalanda Ed.)

•.
M. - Majjhima Nikaya (Nalanda Ed.)

M .A. - Majjhima Nikaya Anhakatha (Chanhasangayana Ed. )

M.Nid. - Maha-Niddesa (Nalanda Ed.)
Mg. Mahavagga (Nalanda Ed.)
MiL - Milindapaiiha
Mv. - Mahavastu (English translation)
P. - Puggala- paiiiiatti (Nillanda Ed.)
Pa. - Patisambhidamagga (Nalanda Ed.)
s. - Saqtyutta Nikaya (Nalanda Ed.)
S .A. - Satpyutta Nikaya Atthakatha (Chatthasangayana Ed. )
Sn. Suttanipata (Khuddaka Nikaya, Nalanda Ed.)
Sn.A. - Suttanipata Atthakatha (Chatthasangayana Ed.)
Thag. - Theragatha <Khuddaka Nikaya. Nalanda Ed.)
Thag.A. - Theragatha Atthakatha (Cha~~hasangayana Ed.)
Thi.A. - Therigatha Atthakatha (Chanhasangayana Ed.)
Ud. - Udana (Khuddaka Nikaya, Nalandil Ed.)
Ud.A. - Udana Anhakatha (Chatthasatigayana Ed.)
 Contents
Page
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . - . . . . . . . . . . . . . . . . . . . .
~ 1

-1. CHAPTER ONE Life of Sariputta . . . . . . . . . . . . . . . . . . . . . . . . . . . -11

Section 1 Family Members . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
- 2 Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
- 3 R~nunciation . .. . ... . ..... .. .. ... . . .. ..... . .. . 17
4 Spiritual Attainments . . . . . . . . . . . . . . . . . . . . . . . . 27

·- 5 ~ssion . . . . ... . ...... . . . . . . . . ..... ..... . . ... ..... . 49

- 6 Parinibbilna . . ...... .. . .... . . . .. .. . . .. . . . . . . . . .. . . 63
•

II. CHAPTER TWO Achievements and Qualities of Sariputta

Section 1 Wisdom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
- 2 Devotion to the Master .. . .. .. . ... ... . .. . . .. . . 79
- 3 Place in the Sangha . . . .... . . .. . ..... . .. .. . . . . 86
- 4 Close Associates . . . . . . . . . . . . . . . . . . . . .. . .. . . . . . 98
- 5 Influence on Family Members . . .. ... .. . . . . .. . 114
- 6 Influence on Others . . .... . . . . . . . . . . .... . . ... . 122
- 7 Discipies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

III. CHAPTER THREE Spiritual Evolution of Sariputta

Section 1 Three-fold Bodhi :
(a) Sarnrnasarnbodhi . . . .. .. .. . . . . . .. . . . . . . . . . . 141
(b ) Paccekabodhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167
(c) Savakabodhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
- 2 Bodhi of the Chief Disciple . . . . ... . . ... .. . . . . 174
3 L e gends on the Spiritual Evolution. . . . . . . . . . . . 176

IV. CHAPTER FOUR Works and Discourses of Sil.riputta

Section 1 Abhidhamma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
- 2 Patisambhidamagga . . . . . . . . . . . . . . . . . . . . . . . . . . . 203
 - 3 Niddesa .. . . " . . . . . . . . . . . . . . . . . . . . . . .. . .. . .. .. .. .. ... 208
- 4 Discourses of Sariputta :
(a) Dighanikaya ............................. . 213
(b) Majjhimanikaya .. . .... .. . .... . .. . .. .. _ .. . 21 6
(c) Samyuttanikaya .. . . . . . . - . . . . . .. . . .. . . .. . . . .. . . . 223
{d) Anguttaranikaya . . .. . . . . . . . . . . . . . . . . . . . . . . . 235
- 5 Classification of the Suttas according to their
topics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24:2

CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Appendixes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260
Indej{ of some Doctrinal Terms . . . . . . . . . . . . . . . . . . . . . . . . . 305
Inde x of Chinese Terms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 319
 INTRODUCTION
----~ -

Sariputta Thera was the c·hief disciple of Lord Buddha. His perso-
nalit~ w~s second only to that of the * aster. _T~is is also true of his
contnbutlon made to the success of the great sp1ntual movement started
by the Master. No comprehensive work on his life and work is available.
However, there are relevant accounts scattered in the canonical and ex- •
cgeticalliterature of both the Southern and Northern Schools of Buddhism.
So here an attempt has been made to present a full picture of the life
and work of the Great Saint mainly based on the Southern tradition of
Theravada or Pali Buddhism. Wherever necessary, references have been
made to the Northern tradition also. The work has been divided into
four chapters :
I. The first chapter is on his life. It deals with the following topics:
family members, education, renunciation, spiritual attainment, mission
and Parinibbana.
According to all traditions Sariputta was born in a Brahmin family
at Nalaka in the neighbourhood of Nillanda. The Pili tradition refers
to his father only as a rich Jnan. No other personal information has been
mentioned in it. The Sarvastivada tradition refers to him as a great
logician. All the accounts are silent about the influence of Silriputta on
his father. Evidently he remained a follower of his ancestral faith up to
the end of his life. But it is clear from the accounts that he did not stand
in the way of Sariputta choosing a way of life of his own.
We have got more infonnation about the mother of Sariputta. The
Pali tradition refers to her physical and moral accomplishments only,
whereas the Sarvastivada tradition refers to her intellectual accomplish-
ment also. According to the latter, like her husband, she too was well
versed in logic. Then again, she was also a strong votary of her ancestral
taith. So in the beginning her reaction to the renunciation of Sariputta
was most unfavourable. It was only at the last moment, just before his
Parinibbana, that Sariputta was able to change her mind and lead her
on the Noble Path.
The educational career of Sariputta was a brilliant one. Theravada
tradition refers to it in general terms 'vhen it says that Sariputta was
well versed in all the branches of learning. The Northern tradition is a
little specific on this point. There is reason to believe that he was sent to
a Gurukula, where there were five hundred fellow-students including
 -2 -

1\·loggalh'.ma. Among them S~riputla and Moggallana secured the first a nd

second position respectively. Accorcting to the Northern tradition his
educational career came to an end at 1he age of twenty when he renounced
the \,\Torld in the company of his friend l\tloggallana.
From all the accounts it is clear that Sariputta was born \.vith a
spiritual temperament. The educational and religious atmosphere of the
country were instn1mental in awakening it early in his life. When he
went to attend the annual fair at Rajagaha, in the company of MoggalHtna,
he might have done so in search of spiritual food. But then there '\Vas
nothing to satisfy his spiritual hunger. So he took the momentous decision
with IvioggalHma to renounce the world and go in quest of Truth. Accord-
ingly they left home and became Paribbajakas.
Rajagaha, the capital of :rvJagadha, was an important cultural centre
in the country. Several religious teachers with their disciples used to
live there. Saf}jaya \.Vas one of them. Sariputta with his friend joined
the religious Order of Sanjaya. They studied and practised his doctrine
and discipline. But that also did not give them satisfaction. So they kept
on making further enquiries.
Now Lord Buddha had appeared on the scene. After his En1ighten-
ment at Buddhagaya, he had preached the first Sermon to his former
five companions at the Deer Park near Varanasi. He also spent the rainy
season there. During this period he had sixty Arahanta disciples. After
the rainy season he sent them out to the world for the propagation of
his new message.
Assaji was one of the first five disciples of the Master. In course of
his Carika he had come to Rajagaha. One day he was out for his ~s
round. Sariputta, who was in search of a teacher who could enligrff.e. n
him, happened to see Assaji. He was very much impressed by his serehe
and noble demeanour. So finding an opportunity he made enquiries from
the latter and requested him to teach the doctrine of the Buddha. Assaji
taught him the essence of the Buddha-Dhamm~ . On listening to it the
spiritual eye of Sariputta was opened and he attained the first stage of
supramundane attainment. After expressing his gratitude to Assaji,
Sariputta conveyed the happy news to his friend Moggallana. Together
they went to Lord Buddha for further guidance on the spiritual path.
The Master formally admitted them into the Sangha.
The spiritual attainments of Sariputta could be explained in a two-
fold way with r eference to the super-normal and supramundane states.
The super-normal states are known as jhanas. They are two-fold accord-
ing to the rupa-bh,J.mi or fine-material and the arupa-bhumi or imma-
terial plane. There are four jhanas of the rupa-bhumi and four of the
artipa-bhiuni. There is also a super-state of trance called Nirodha-
.samapatti which is attained by Anagamins and Arahantas. These nine
states represent the whole gamut of the super-normal states. Sariputta
 :

- 3 - r~

attained all of them. This fact has been referred to by Lord B uddha in
the Anupada Sutta. According to Sariputta-Samyutta, once in course o f
a discussion with .Ananda, Ananda himself referred to it. Then again,
it has been mentioned that he also passed through all the jhilnas and
Nirodha-samapatti just before his Parinibbima. All this bears ample
testimony to his attainment of the super- nonnal states.

As regards the supra-mundane states, they are four in number. It

has already been mentioned that Sariputta attained the first spiritual state
•
. of Sotapatti just after listening to the discourse given by Assaji. After
joining the Sangha he continued his spir itual practices further in the
light of the instructions given by Lord Buddha and attained the remain_
ing three states also. We have no records to show as to when and where
he attained the second and the third states of the Sakadagarnin and
Anagamin. However, there is a reference to the attainment of Arahantsh:ip,
the last state.
The attainment of the four kinds of Patisambhida or analytical
knowledge related to the highest state of sainthood has also been referred
to by Lord Buddha and the Thera himself. It indicates the culmination
of spiritual wisdom and sainthood.
After the attainment of Arahantship, as it was the practice with all
the saints, from time to t ime Sariputta used to s it in meditation and
enjoy the bliss of ema ncipation. His proficiency in spiritual matters is
borne out by the practice of the seven Bojj han gas or factors of Enlighten-
ment as mentioned in the Vatthu Sutta of the Bojjhanga-Sa~p.yutta.
As regards the mission of Sariputta, it has been clearly referred to
in the clarion call that Lord Buddha gave to his first enlightened disciples
at Jsipatana. For eight months of the year, with the exception of the
four rainy months, the l\1:aster a nd his disciples travelled up and down
the country for the propagation of the sublime message for the good and
welfare of the many.
Sariputta attained Arahantship only a fortnight after his ordination.
From that moment up to the time of Parinibbana he dedicated himself
to the noble mission of leading others on the path of righteousness.
In his mission for the good and welfare of the many, Sariputta '\Vas
only second to the l\'laster. This is borne out by the words of the Buddha
hilnself. Once the Lord remarked that he need not go to that direction
where Sariputta had been. Then again, on another occasion he said that
it w as Sariputta who turned the Wheel of the Law (Dhamma-Cakka)
after him.
Sariputta preached the Dhamma to all sections of people. Among
them were his own disciples, fe llow brethren, relatives, friends, kings,
nobles, common people, follower s of other faiths and Devas. Some of
the discourses given by Sariputta Thera have been preserved in the
 -4

Tipifaka In importance they are second to those of the Master alone.

Thev cover almost all the important aspects of the Dhamn1a. The great
contribution of Sariputta was the systematization of the teachings of the
Master. His mission ended with the conversion of the mother just before
his Parinibbana.
According to the traditional accounts Sariputta lived and worked
up to the age of eighty-five. Like the Master his enlightened disciples
also had a fore-knowledge of their Parinibbana. When the time for
his Parinibbana had come, one day Sariputta went to Lord Buddha,
e:-..-pressed his devotion and gratitude to him, and took leave of him. Then
he had his last meeting with his fellow-brethren. That over, he left for
Naiaka, his native village accompanied by five hundred of his disciples
including Cunda. There, after giving the last instructions to his mother
he entered into Parinibbima in that very room where he was born. After
the cremation of his body, Cunda took a portion of the relics to Lord
Buddha at Savatthi. The Master received them and holding them in his
hands referred to the noble qualities of Sariputta. On his advice they
were enshrined in a Cetiya.
II. The second chapter is on the achievements and qualities of Sari-
putta. It deals with the following topics : wisdom, devotion to the Master,
place in the Sangha, relation with the close associates, influence on family
members, influence on others and disciples.
Sariputta was the wisest among the disciples of the Buddha. The
Master used to confer ranks on his disciples in recognition of their special
attainments and achievements. Accordingly the highest rank for wisdom
was conferred on Sariputta. In several discourses Lord Buddha speaks very
highly of his wisdom. The Pavarat:ta Sutta is a case in point. For the
same reason Sariputta was only second to the Master in the exposition
of the Dhamma. Therefore he also came to be known as Dhamma-sena-
pati or the Marshal of the Dhamma.
His fellow-brethren inclucling Moggallana, A.nanda, Maha-Kassapa,
Vangisa and others paid eloquent tributes to him on this account. When
AnatbapiiJ"-ika Devaputta came to pay homage to the Thera, he too
referred to his wisdom. Up to the present day Sariputta is venerated
and remembered for his great wisdom.
Sariputta had full devotion to his Master. The Sampasadaniya Sutta
bears ample testimony to the ~a.'lle. These words of devotion have again
been repeated in the Mahaparinibbana Sutta more or less in the same
form. His devotion was not based on blind faith . Lord Buddha was the
enlightened Teacher and Sariputta was the ~nlightened disciple. So his
devotion was based on wisdom. As mentioned in the Ind riya-SalllYUtta
when Sariputta expressed his faith (saddha) in the Dhamrna he clearly
~id that he did not do so because of his respect for his Teacher, but in
the light of his own conviction .

•
 -5-

Just before leaving for Mahaparinibbima, Sariputta went to Lord

Buddha and paid his last homage to him. It was a touching scene. The
words that Sariputta spoke on the occasion bear the impression of his
deep devotion to tile Enlightened One.
Lord Buddha was the supreme Head o·f the Sangha and Sariputta
held the second position. In organizational mat ters of the Sangha both
Sariputta and Moggallana played an important part. When Devadatta
misled son1e monks, they were deputed to bring them back to th~ Sangha.
Again when Devadatta committed Sangha-bheda, they were entr usted
with the task of proclaiming the Palcasaniyakamma ; and again whe n
the monks of Kitagiri violated the discipline. they were entrusted with
the task of the restoration of the same. In relation to the Sangha the
Master compared Sariputta to a mother and Mo·g galHtna to a wet-nurse.
Among the two, Sariputta, being the chief disciple, occupied a more
important position. Whenever visiting monks came to Lord Buddha, he
advised them to see Sariputta before leaving. Sariputta used to g ive
them instructions on matters of Dhamma and Vinaya. He did not have
a domineering attitude towards his fellow-brethren. His was the attitude
of a KalyaQa-mitta, a nob1e friend of higher attainments trying to help
those of lesser attainments ; the welfare of the Sangha was uppermost
in his mind. He wanted that every meinber should at least be a Sotapanna.

The members of the Sai1gha were his close associates. Among them
his association with son1e of the As'iti-Mahasavakas was closer than that
with the others. His friendship with Moggallana was most intimate from
beginning to end. Together they renounced the world, joined the Sangha,
led the Holy Life, and after the attainment of Arahatta propagated the
Dhamma and looked after the affairs of the Sangha. Their intimacy was
not on the spiritual plane alone but also on the physical plane. It is on
record that when Sariputta fell ill, Moggallana attended on him twice.

Friendship between Sariputta and Ananda carne next. When Sari-

putta used to receive some special offerings he would keep them for
Ananda and the latter would do the same. It is said that once A.nanda
received a robe and kept it for ten days for Sariputta with the permission
of the Master. They also had their pupils in common. One gave them
initiation as novices and the other admitted them into the higher order.
Sariputta was always helpful to his associates. When he found that
Anuruddha was having difficulties in making further progress on the
spiritual path; Sariputta gave him necessary instructions and the latter
was able to attain perfection in the Ho1y Life.

On certain occasions he held special religious discourses for the benefit

of his close associates. He also used to hold discussions with other · pro_
minent members of the Sangha on important matters of Dhamma and
Vinaya.
 -6 -

In what high regard Sariputta was held by his fell.ow bret_hren ~s

evident from the feelings expressed by them on the occasion of his Pari-
nibbana.
As regards his influence on family members we have alread~ · referred
to his influence on his parents. Sariputta was the eldest child of his parents.
He had three brothers and three sisters. They followed the noble example
of their elder brother and joined the Sangha one after another. Their
children too followed suit in due course. There are reasons to believe
that the noble life of Sariputta influenced a good number of his relatives
both close and distant. However, only few names of them have c01ne
down to us.
It has already been mentioned that Sariputta was only second to
the Master in turning the \Vheel of the Dhamma. Accordingly his in-
fluence on people in general was only next to that of the Master. Like
all good teachers, Sariputta adopted various methods in teaching the
Dhamma to persons of dif(erent temperaments. To those \Vho were already
familiar with the Dhamma and were ever ready to listen to it, he gave
expositions on doctrinal topics. When AnathaphiQi a was on his death-
bed, it was Sariputta who went and preached the Dhamma to him. Ana-
thapiJJc;lika was so much impressed that he remarked that he had not
listened to such a profound doctrine even from the Master. When Dha-
na:iijani, a Brahmin of Rajagaha, became a terror even to the king of
the country, it was Sariputta who tamed him and led him on the path of
righteousness. Sometimes he would enter into religious discussions with
the followers of other faiths and take the opportunity to explain the
Buddha's point of view on a certain topic. This is borne out by suttas like
the Aiiiiatitthiya Sutta of the Sarpyutta-Nikaya. Sometin1es when the
members of other faiths tried to show off their knowledge with pride,
Sariputta would humble them in debate and then preach the Dhamma
to them. Thus in many ways he preached the Dhamma to individuals
and groups, and his impact on them was only second to that of the Master.
•
Although as an Arahanta he had equal compassion for all, he had
a special duty and responsibility towards his disciples. According to the
tradition, the Thera had as many as five hundred disciples. A complete
list of these disciples has not come down to us. With the exception of
a few, others have been referred to collectively. It is said that Sariputta
trained his disciples specially in Abhidhamma. He to"ak care to see that
they attained at least the first state of supra-mundane attainment.
III. The third chapter is on spiritual evolution. There are three kinds
of Bodhi or Enlightenment: Samma-sambodhi or the Enlightenment of a
Perfect Buddha, Pacceka-bodhi, the Enlightenment of a 'Silent' Buddha
and Savaka-bodhi or the Enlightenment of a Noble Disciple.
One who aspires after Bodbi is known as a Bodhisatta. Accordingly
there are three kinds of Bodhisattas. In each case there are also types
 7

according to the predominance of the three faculties of 'Panna' or in-

tellect, c: Saddha • or devotion, and 41 Viriya • or energy. In the intellectual
Bodhisattas the element of devotion is less and that ~f energy more, in
the devotional ones the element of energy is less and that of intellect
more, and in the energetic ones the element of intellect is less and that
of devotion more. It is said that an intellectual Bodhisatta attains Enligh-
tenment within a short time, a devotional one takes a comparatively
longer, and an energetic one takes the longest time.
The career of a Bodhisatta begins with the first resolu tion (mano-
panidhf:m a) he makes to become a Buddha for the good and welfare of
all living beings. When in course of his journey through Sarpsat'a he
happens to meet a Samma-sambuddha and makes an announcement of his
resolution before him. This is known as Abhiniharakarana •
For the fulfil-
rnent o! Abhiniharakarana •
eight conditions ar~ necessary which are as
follows: the aspirant making a resolution should be (1) a human being,
(2) a male, {3) mature enough to become an Arahant in that very life,
(4) a 'Tapassa' or anchorite at the time of making the resolution, (5) he
should make his resolution in the presence of a Buddha, (6) shou1d be
in possession of such attainments as jhana, (7) be ready to sacrifice every-
thing, even his life if necessary and (8) his resolution should be absolutely
firm. The Buddha before whom the resolution is made looks into the
future and if satisfied, makes the announcement of the fulfilment of
the Bodhisatta's aspiration. This prophecy of the Buddha is knov.'Tl as
'Vyakaral)a' and is also made by all subsequent Euddhas whom the Bod-
hisatta may meet during his career. After malting the resolution he
takes to the practice of the ten 'paramis' or the transcendent virtues
which are also known as Buddha-karaka-dhamma. They are the perfec-
tion of Liberality (Da:na-parami), Morality (Sila-parami), Renunciation
(Nekkhamma- parami), Wisdom (Paiiiia-parami), Patience (Khanti-
parami), Truthfulness (Sacca- par ami), Resolution ( Adi nhana- parami ),
and Equanimity (Upekkha- pat'ami). On their fulfilment he attains Bodhi
·or Enlightenment.
Among the aspirants after Samma-sambodhi some practise « parami »
for at least four « A sank heyya » and one hundred thousand aeons (kappas),
others take a longer period, and still others take the longest period. The
first is applicable to Paiiiiadhika-Bodhisattas 'vho excel in intellect, the
second to Saddhadhika-Bodhisattas who excel in devotion, and the third
to Viriyadhika-Bodhisattas who excel in energy. Thus the duration of the
career of a Bodhisatta varies in so far as the fulfilment of « parami >" is
concerned.
As regards Pacceka-Bodhi, it is that state in which Nibbana is realized
without ever hearing from others the doctrine of a Buddha, and such a
person is called a Pacceka-Buddha. It means an 'individual' Buddha or
~ 'Silent' Buddha. He is so called because, unlike a Samma-sambuddha,
,!lS he is not in possession of the faculty of explaining the doctrine to
 -8-

others and leading them on the path to Nibbana. It is the Enlightenment

of a highly evolved pe1·son independently achieved.
It has bef:.'n said that in the case of a Samma-sambuddha, only one
can appear in the world at a time. But this is not the case with Pacceka-
Euddhas. Many of them may appear at one and the same time. In one
case as many as .five hundred Pacceka-Buddhas have been referred to
as appearing simultaneously in this world, and Mahapadurna has been
referred to as their Head. A long list of Pacceka-Buddhas d\velling on
:M ount Isigili is given in the lsigili Sutta. In the Theravada tradition
references to Pacceka-Buddhas are only a few. The Khaggavisana Sutta
of the Sutta-Nipata is regarded as the .most important sutta from the
pcint of view of the Pacceka- Buddha ideal.
It is said that Pacceka-Buddhas have to practise the PaTamis at
least for two thousand Asatikheyya-kappas. This minimum period is
~pplicable to those Pacceka-Buddhas who belong to the intellectual class,
others who belong to the devotional class are required to practise them
for a longer period, and still others who belong to the energetic class
are required to practise them for the longest period.
Again unlike the case of a Bodhisatta aspiring after Sam.ma-sambodhi,
an aspirant after Pacceka-Bodhi does not make his 'Abhinihara' or resol-
ution before a Buddha. Hence the question of a prophecy, 'VyakaraQa',
being made by a Buddha does not arise either. It is said that he makes
the resolution alone in a solitary place. For the same reason it is known
as 'Suiifiappanidhi' or resolution made in seclusion. Then he takes to
the practice of the Paramis or perfections. The conditions of their ful-
filment are the same as those for a would-be Samma-sambuddha. Savaka-
Bodhi is the Enlightenment of the disciples. This term is specially used
for those disciples of a Buddha, who attain the eight stages of the Holy
Life represented by the four maggas or paths and the four phalas or
fruitions. The culmination of this Bodhi is known as Arahatta.
The. aspirants after Savaka-Bod.hi are also of three types according
to the predorninance of the three faculties of Panna, Saddha and Viriya.
In these cases the minimum period required to practise the paramis is
a whole 'Asailkheyya' and one hundred thousand years. This minimum
period is applicable to those Bodhisattas who belong to the intellectual
class, those who belong to the devotional class require a longer period,
and those who belong to the energetic class require the maximum period.
As regards the 'Abhinihara' of a Savaka-Bodhisatta, unlike that of
n Pacceka-Buddha and Samma-sambuddha, he makes his resolution be-
fore a Samma-sambuddha, and the latter looks into the future and makes
an announcemen.t, « :'yakaral)a >>, regarding the fulfi.lment of the aspiration.
Then he takes 1n nght earnest to the practice of the 'Paramis' whose
conditions of fulfilment are the same as those mentioned abo~e with
regard to Elamma-sambuddhas and Pacceka-Buddhas.
 9-

The disciples of a Budaha could be divided into three categories as

Savakas, Mahasavakas, and Aggamabasavakas. The term Savaka is used
in a general sense for those disciples who have attained the four
supra-mundane paths and fruitions. Mahasavaka is a term used to signify
the principal disciples of a Buddha. They are so called in consideration of
their special attainments and achievements. Go1ama Buddha is said to
have had eighty such disciples, such as Ananda, Maha-Kassapa, Anurud-
dha, Maha-Kaccayana and others. Aggamahasavako.s are the two chief
disciples among the Mahasavakas. Sariputta and Moggallana were the
Aggamahasavakas of Gotama Buddha.

Here we are concerned with Sariputta, the first of the two chief dis-
ciples. He is said to have made his first resolution to attain Aggamahasava-
kabodhi before Anomadassi Buddha. The Apadima narrates this beautiful
story. In course of his journey through Saf!lsara he fulfilled the Paramis
and attained Enlightenment in the Dispensation (Sasana) of Gotama
Buddha. Except for the stories given in the Apadana, no separate col-
lection of his birth-stories is available. Some of them have been mention-
ed in the Jatakas, the birth-stories of the Lord Buddha himself. In this
study they have been taken into consideration.
IV. The fourth chapter is on works and discourses
~ .
of Sariputta. It
has already been 1uentioned above that in his spiritual achievements
Sariputta Thera was only second to the Master. On several occasions
Lord Buddha himself paid tribute to his wisdom. In the words of the
Tathagata it was Sariputta who turned the '\Vheel of Righteousness after
him.

After the Master, Sariputta played the n1ost important part in syste-
matizing the Dhamma so that it could last for a long time for the good
and welfare of living beings. This is quite clear from the works anrl
discourses that have been attributed to him.

In the Pall canonical literature three principal works have been

attributed to Sariputta Thera - the Abhidhamma, Patisambhidamagga
and Niddesa. According to the tradition Lord Buddha first preached the
Abhidhamma to Matudevaputta and later on, on the banks of Anotatta
Lake, related it to Sariputta who, in turn, taught it to his disciples.
According to the same tradition in most cases Lord Buddha only gave
the Matikas or the doctrinal topics, and the details were worked out
later on. This means that the «roots,. of Abhidhamma were adumbrated
by the Buddha and the doctrines were formulated and systematized by
Sariputta Thera.
As Tegards the Patisambhidamagga and Niddesa, which have also
been attributed to the Thera, they are included in the Khuddaka-Nikaya.
Both the works are of expository nature, and they bear the imprint of
the analytical knowledge of Sariputta.
 -10 -
Many are the discourses attributed to Sariputta Thera. They have
been included in all the four principal Nikayas: Digha-Nikaya, Majjhima-
Nikaya, Sarpyutta- Nikaya and Anguttara-Nikaya, In this study, in the
first place abstracts of these discourses have been given Nikaya-wi.se,
and in the second place they have been arranged topic-\vise.
All the original sources in Pali referred to or quoted in this thesis
have been taken from the Tipifaka, Nalanda-D2vanagar1-Pali-Series,
as far as the canouicr.al scriptures arc concerned. As for the correspond-
ing commentaries AHhakatha, the Bunnese Chanha-Sangayana Edition
has been used throughout. 'l.'he Sources from the Chinese Tipitaka have
been gleaned from r. Ta Jih Pen chiao ting TA-TS' ANG-CHING ;- ( *._
a *'it ~T -A. ii., ~§.. ), as found in the Nalanda Library. As for all othe·r
post-canonical sources please see the bibliography. Technical terms and
p1oper names have, for clarity;s, being given in their Pali version, when-
ever reference has been made to the Theravada tradition f their Sanskt~it
ver~ion indicates Mahayana or Sarvastivada sources (mainly in Chinese).

Regarding quotations from the original sources in Pall, Sanskrit and

Chinese, English translations, as far as available, have been consulted. As
for most of the Chinese sources, the English translations have not yet
been made.
Whenever the English renderings were found satisfactory, they have
been given as they stand. This is specially applicable to the rendering
of Phli verses into English poetry. Most of the translations quoted in this
dissertation had to be modified witr..in the scope of this work to avoid
repetition. At. tintes a passage from the classical sources had to be
« boiled down :). In such a case the English rendering also had to be altered
out of stylistic considerations. Occasionally when single words in an Eng-
lish translation drawn upon here appeared antiquated or, as mostly in the
case of technical terms, inaccuratly or wrongly interpreted, a better rend-
ering has been attempted. Whenever in a quoted passage changes or
amendations have bee-n made the sources are given in the foot-notes along
with the remarks «adapted ~ or «adapted from~ (e.g.) Sn. II, 17 ; adapted
from : Kindred Sayings, Vol. II, p. 59 ...
In case an English Translation was not available or was found all
together unsatisfactory, a new rendering has been tried. In the latter
cases only the original sources have been referred to in the foot-notes.
In the matter of Chinese pronunciation, I have followed « A Complete
Chinese-English Dictionary ~ ( :·.~ .;P.- -A 1ff. _')4. ) by O.Z. Tsang.

•
.1\fitlanda, 25-12-1970.
 0 0

CHAPTER ON£
·-
LIFE OF SARIPUTTA

It has often been scud that it is not the founder himself, but one ot
U~e follo\vers of his cult who brings into definite form the policy of
religious activities and monastic movements in the first phase of their
. existence. The definite form of the organization of the Franciscan Order
owed more to Elias of Cortona than to Saint Francis himself, that of the
Jesuit Order more to Laynez than to Saint Ignatius of Loyola. As Saint
Paul is related to Jesus, Abu Bekr to Ivlohammed, Xenocrates to Plato.
Stalin to Lenin, so i.s Sariputta related to the Buddha t. But no connected
and comprehensive account of the life and works of S~uiputta is available.
though he was regarded as second only to the Sakyamuni Buddha in so
far as the depth and range of understanding and the abiJity to teach the
Doctrine of Deliverance were concerned. However, there are relevant
accounts scattered in the canonical and exegetical literature of both the
Southern and Northern schools of Buddhism, \\rhich, if gleaned and mould-
ed into shape, will be sufficient to enable one to produce a tangible work
on Sariputta. In the following pages we are making an attempt to piece
together these scattered accounts and present a work of this .nature.
There was a Brahmanical village known as Nalaka or Nalagama 2
where Sariputta saw the light of the day 3. He was named after his mother

(I) See : «Buddhism, its Essence and Development>> by Edward

Conze, p. go.
(2) According to Pali records ( S.A. III, 24 7 ), th~ native village of
S~n·iputta was situated not far from Rajagaha ; they do not, howevet·, refer
to the exact distance. According to the Mahavastu (Mv. III, 56, English
translation), it was situated at~ distance of half a (< Yojana » which roughly
comes to three miles. This is supported by the Chinese accounts.
According to them the Venerable Sariputra ( She-li-Fu : ~ ·=N (f )
was born in Magadha (Ma-chieh-To : 111 .j~ 1~t ) which was regatded as
South India at that time, about three lis ( jL : th~ Chinese mile) far
ft·om Rajagrha (Wang-she-Ch'eng : ~ i'" ~1}t ) · It means approximatively
eight English miles. There stooJ a village nam~d K'a-lo-pei-nu-K'a
( ~ ~ if 'f ~ ), surrounded by bamboo thickets, beautiful mountains
and clear waters. That calm and peaceful spot wa~ the place where the
Venerable Sariputra was born. ( + *.. ~ -r f~ p. r ).
There is reason to believt that Nalaka was situated not far from
Rajagaha and close to the township of Nalanda. In the neighbourhood of
the ruins of Nalanda University there is a village called Saricakka. The
people of the locality believe it to have been the native village of Sariputta.
(3) S. IV, 138.
 -12-

Sari or Rupasari. In the Apadana I, he has been called Sarisambhava.

In Buddhist Sanskrit texts the name of Sariputta occurs as Siui.putra,
Sarisuta and Saradvatiputra. They are but Sanskrit versions of the Pall
term Sarioutta
- 2.

He was also .known as Upatissa (Upati~ya or Ti~ya in Sanskrit). The

Commentators hold the view that Upatissa was the name of his village,
and because Sariputta was the eldest son of the chief Brahmin family
in that village, he was also called Upatissa. Once referring to himself Sari-
putta is reported to have said, «Friends! my name is Upatissa, and my
fellow-brethren also know me as Sariputta 3 ». It is evident from this that
Upatissa was the popular name of Sariputta, but later on in the tradition
the latter became more popular than the former. It is clear from this
account that both Sariputta and his native village had two names each 4.

Section 1 - FAMILY MEMBERS

Father - Vatiganta 5, a Brahmin by caste, was the father of Sari-

putta s. The Pali accounts do not refer to his social position or material
prosperity in detail. They simply mention that he was a rich man. However

(I) Ap. II, 127·

(2) It was customary in those days to nan1e the sons after their mo-
ther or fath~r. While Sariputta was named after his mothzr, one of his
brothers was named Vailgantaputta after his father. Several other well-
known memb~rs of the Buddhist Sangha~ too, were known after their pa-
rents. Thus Puul)a was also known as Mantaniputta, Ananda as Vedehi-
putta and Tissa, who presided over the Third Buddhist Council, as
Moggali-putta.
(3) Upatisso ti kho me avuso namarp, Sariputto ti ca pana marp sa-
brahmacari jananti' ti. M. I, ! 99·
(4) It is not unusual for a person or a place to be known by two
names, one traditional and the other popular. I have a fri~nd from the
district of Shahabad in South Bihar. His own village is known by two
names, Dh~rama Nagara and Chinegaon My own village in South Vietnam
is also known by two names - Pbtr&c-Khanh and Tam-TtrQ'ng. The former
is the ancient name of the place. The latter, which came into currency
later on, me-ans (< f hree t>lephants >>· The story goes that once there were
thr~e elephants living in the village, and it came to be known as Tam-
TtrQ'ng after them. I hav4! got three names- Le-Van-Huyen, Le-NgQc-Th~
and Thich Huyen- Vi. One is my pet name used in childhood, the second
is the family name, and the third I received on joining the monastic Order.
(5) Chinese accounts refer to his name as Ti-She ( 4.t. t-- ) and
Tis~ya in Sanskrit.
(6) Db. A. I, 33 ; Sn. A. II, 6 5 ; Ud. A. 242.
 13-

in the Mahavastu we get the details of his wealth in the following words,
«Half a yojana from R2jagrha there was a village named Nalandagramaka,
\Vhich was flourishing, rich and prosperous. In it there dwelt a Brahman,
\vho was the owner of great halls and was opulent, rich and wealthy, poss-
essing an abundance of varied property, money, treasuries. granaries, 'g old.
silver, means of luxury, elephants, horses, bulls, cows and goats, female
and male slaves, and servants 1 ,. .
Neither the Pall nor the Sanskrit accounts mention anything about
his learning. It is only the Chinese acccunts that provide a clue in this
respect when they r efer to the fact that he was a famous logician 2. On
thP. basis of these accounts we can come to the conclusion that Vanganta
was a cultured Brahmin rich in both material and intellectual wealth.
Vailganta might have been a faithful follower of his traditional relig:on
up to the end of his life. It appears that he did not come under the
h1.fluence of Sariputta, unlike his other family members. All the versions,
southern and northern. are silent on this point.
•
These accounts have nothing to say about his death also. It seems
that he died much earlier than his wife. On the occasion of the marriage
of her youngest son, it was Sari who made all preparations. Then again
• when Sariputta visited his native village, it was she who received him. If
the father had been alive, he would have played the principal role on
both the occasions. While \Ve cannot be definite on the date of his
death, we can say this much that he might have passed away before the
marriage of his youngest son. .
Motl1e1· - His mother was a Brahmin lady called Sari 3, Rupasari
or Suru pasari 4. She was the mother of several children. All the accounts
agree on the point that she was a very handsome lady. Her very name
signifies it. Sari or Sarika is an Indian bird, popularly known as 1\ilaina.
It is well known for its beautiful eyes. According to the Chinese accounts,
she was named after this bird because she possessed beautiful eyes like
those of a Sarika, which also looked very bright and intelligent s.
The Pa.li accounts do not refer to her intellectual accomplishments.
But according to the Chinese accounts she was a learned lady. She is
said to have been endowed with extraordinary intelligence. It is said
that afte r the conception of Sariputta her intelligence was enhanced ; she
had a younger brother who was very proficient in logic. One day he
entered into a discussion with her on some philosophical matter, and
he was defeated. He realized that it was the presence of a great being

{I) Mv. I English translation, Ill, s6-s7·

(2) See Appendix No I.
(3) Chinese accounts refer to her name as She-Li ( *" -J.•J )·
(4) Thi A . I68-x6g ; Ap. I, 121.
(5) D.C.B.T., p. 278.
 '
-14 -

in the womb of his sister which led to his defeat. So he had to go in

search of teachers in order to improve his knowledge 1.
This episode has been introduced indirectly to glorify the wisdom
t1f Sariputta. However~ it points to th~ fact that both Sari and her younger
brother were persons of learning.
From the Pali accounts it is clear that Sari was a staunch follower
of the ancestral faith. Though Sariputta paid several visits to her, he
was not able to change her mind. In fact, she had developed a dislike
for the Buddhist Sangha because of the renunciation of her children.
In the first place she was unhappy at the renunciation of Sariputta, her
eldest son. Later on when she found he11 other children also following
his example, she came· to have a kind of antipathy towards them. At
last she had only her you~gest son named Revata left with her. It was
her desire at least to keep him at home. With this end in view, she had
him married at the age of seven. But the poor lady was not able to retain
even him. for he too joined the Buddhist Order against the wish of his
mother 2, This incident exasperated her feeling against the whole Com-
munity of Buddhist monks. It is said that when the monks came
to her door she gave alms to them as a matter of practice. But on such
occasions she could not help giving vent to her feelings. The Dhammapada
Commentary narrates an incident to this end as follows - It is said that
once, when Sariputta was in his village of Nalaka with five hundred
monks, he went to the house of his mother for alms. She provided him
a seat and served him with food. But s he did not contain her anger and
sc.id, « Oh, you eater of others'leavings ( ucchinhakhadaka) ! When you
fail to get leavings of sour. rice-gruel, you go from house to house among
strangers, licking the leavings off the backs of ladies ! And so it was for
this that you gave up eighty crores of wealth and became a monk ! You
have ruined me ! Now go on and eat ! , Furthermore, \Vhen she was
serving the monks w ith food, she uttered, or So! you are the men who
have made my son your page boy! Go on, eat nO\\'! ,., Thus she went
on railing against them , but the Venerable Sariputta did not speak a word
even. He took his food and repaired to the monastery silently.
{I) When Sariputta's moth~r became pregnant, het' intelligence was
greater than that of other women, because it was « Sariput~a >• who had en-
tered her womb. Her youn~er brother's name was Kou-hsi- Lo ( ~~ #iJf; iji. )
who was very good at log1c. But when he started debating with her, he
was d~feated . Being ashamed of his defeat, he left for another place. As
he guessed that in the womb of his sister there was a great being of pro-
found wisdom, he thought, "If I do not try my best to train myself so
as to acquire more knowledge, I shall be defeated by my nephew, and
peopl<! will blame me". Therefore he tried hard to devdop his knowhdge by
studying under famous teacher.s for mapy years. People then began to call
him Chang-chao-fan- Chih ( ..f<. ~ :ft. ,t: ) which means (( Dirghanakha
Brahmas:ta >> (H. T.D., p .2 ).
(2) See Appendix No. 2.
 .. ·-

-15 -

It is said that among the five hundred monks who visited the house
of the mother of the Venerable Sariputta was Rahula. He narrated to
Lord Buddha the entire incident. All the monks who heard this news
were quite astonished at the wonderful forbearance of Sariputta. In the
rnirlst of that great assembly of monks the Master spoke very highly of
Sariputta in the following words :
" He that is free fron1 anger,
\Vho performs his duties faithfully,
He that guards the Precepts and is free from lust ;
He that has subdued himself,
He that wears his last body,
He it is I call a Brahmin 1 •.
It was only during his last visit to Nalaka, just before his Mahapari-
nibbana, that Sariputta was successful in convincing and leading his
mother on the path of Saddhamma. It is said that she attained the first
stage of supra-mundane attainment called Sotapatti 2_ Accorcling to the
Chinese accounts at the time of the Mahaparinibb~ma of Sariputta his
mother was more than one hundred years old 3. Therefore though no
date of her death has been mentioned, we could easily take it for granted
that she must have died after reaching a grand old age.
Othe1· 11~~1nbers of his fa·mily -
Sariputta had three younger brotJ1ers
and three sisters. Cunda, Upasena and Revata (Later on called Khadira-
vaniya) ·were the names of his brothers. Ca.la, Upacala and Sirupacala
'vere the names of his sisters 4. All the three sisters ·w ere married, and
they had three sons - Calo, Upacalo and Sisupacalo named after them-
selves. The Pali accounts also mention the names of two other nephews
of Sariputta - Uparevata and Jambukhadaka s_ All of them followed
in the footste-ps of Sariputta and joined the Buddhist Sangha one after
another.
The Dhammapada Commentary refers to an uncle of Sariputta. His
name is not mentioned. It is said that he used to hold false views. Once

(I) Akkodhanarp vatavantarp, silavantarp anussadarp, DantaQl antima-

sariram, tamaharp brumi brahmar;tarp, Dh. v. 400.
(2) Details on page 6g.
(3) Chinese sources mention that Rupasari was more than a hundred
years old at the time of Sariputra's · death, and the latter was mo:re than
eighty when he died (H. T. D. ·P-33)· But we do not come across any re-
ference to the age of the pa:ents of Sariputta either in the Pali or in
the available Buddhist Sanskrit literature.
(4) According to the Mahavastu Sariputra had six brothers ; he was
the seventh and the youngest. The work does not refer to his sisters (Mv.
Ill,57)· As regards the Chinese accounts, they are completely silent on
this point.
(5) S.A.n1,249 ;D.A.II,141; s.AIII,I27·
 -16 -

SD.riputta took him to Lord Buddha, and the latter instructed him on
Dharnma t.
According to the Chinese accounts Koghila was the name of his
uncle. As he had long nails the people also used to call him Dighana~ha 2.
It may be noted here that it was this uncle who was defeated by his
mother in a debate 3.

Section 2 - EDUCATION
SaripuUa was brought up according to the Brahmanical ·tradition
then prevalent in the society. There is reason to believe that ·when he
came of age he was sent to a Brahmin teacher for his education. The
Phli accounts do not give the details of his education. In general terms
they mention that when he grew up he was educated and acquired mastery
of all the sciences ·! .
The Mahavastu has something more to say on this point. According
to the text Sariputra was sent to a Gurukula or the house of a Brahmin
teacher for the study of the Vedas. This teacher had five hundred students
under him. Sariputra and his friend Maudgalyayana were the most brill-
iant among them s. Due to this fact, it appears, they \Vere able to comp-
lete ·their studies much earlier than others.

(I) As for the uncle of Sariputta, ir ha5 been mentioned in the com-
mentary to the Dhammapada that he upheld wrong views before he was
taken by Sadputta to Lord Buddha and ordained a Bhikkhu. Eut we do
not find any mention of his name in the Dhammapada Commentary or any
other Pali work. It may be noted here that his name alone is missing The
names of other members of his family have come down to us and have
been referred to in the second chapter. Only this much is known that
Saripuua's uncle was a Brahmin by birth as was the case with other
members of his family. On listening to the instructions of Lord Buddha
he got rid of his wrong vi~ws.
( 2 ) Ac-:ording to Pali sources Dighanakha was also the name of one
of rhe nephews of Sariputta M I. 49 7 ; Thag A II, 402 ; Dh A,I,61.
( 3 ) It may be noted here that the name of the maternal uncle of
Sarip\jtra has been mentioned in verse eleven of the seventeenth chapter
of the Buddhacarita (Fo sho Hing tsan King: f1f J)Jf 1t ~lt ~ ,a poetic
narrative of th.:! life of Sakyamuni by Asvagho~a : Ma-.Minh, tr. by Dhar-
marak~a : T'an Wu Ch'an .J.· A ta , A. D. 414-421) as Dirghanakha
( J< ~ ) and is said to have been ord~ined by the Buddha. Though
the Buddhacadta does not say whether Dughanakha was conducted or not
by Sariputra to Lord Buddha, it is most probable that the uncle of Sa-
riputra rehrred to in Pali literature is identical with the Dirghanakha of
the Sanskrit and Chinese Buddhist literature.
( 4) Dh. A . I, 56.
(5) Mv. III, 57
 -17-

The Chinese accounts give an episode whose purport is to show the

precocious nature of his intelligence. It is said that when Sariputra was
only eight years old he had learnt by heart all the sacred books. At that
time, in Magadha there were two millionaires, the older being called
Chieh-Li ( 11 -4'1 ) and the younger A-Ch'ieh-Lo ( for -{1;'17 • ). Once they
held a conference and invited kings, ministers, and scholars to participate
in it in order to hold deliberation on important matters of the country.
Sariputra, who was only eight years old, was selected to preside over
the meeting. He took the chair without any fear, knowing well that
there was none equal to him in scholarship. The elderly scholars who
were present did not like his chairing. So they asked their pupils to
{'Ut questions to him. Sariputra, like a lion, gave apposite replies to them,
and at the end delivered a lecture pregnant with profound scholarship.
T.his incident sprang a surprise on all who were presen~ As a result
he won the respect of all. One of the kings present on the occasion gave
him a valuable present. Thus even in his boyhood Sariputra became
well-known for his scholarship. He came to be respected by the people
for his wisdom and noble behaviour. It is quite clear that this episode
has been introduced in order to show his wisdom even as a boy 1.

Section 3 - RENUNCIATION
When we study the life-stories of the great teachers of the world, -
it becomes clear that while an in-born spiritual temperament was guid-
ing then1 in a certain direction, it was some momentous event that led
them to take the final step of renouncing the world and going in search
of truth. Without going far, here we may take into consideration the
life-story of Lord Buddha himself. Even as a boy the spiritual urge was
working in the young Siddhattha. So he was given to contemplation on
the problem of suffering. According to tradition while his mind ·was set
on this problem, he happened to see the four great visions of an old
man, a sick person, a corpse and a serene her:mit, one after another.
The first three visions brought before him the nature of , suffering that
man is subject to, and the last suggested a way to be followed for the
ending of suffering. Thus following the example of the last vision Gotama
is said to have made his great renunciation and gone in search of deliv-
erance.
In the case of Sariputta also, some spiritual crisis led to his renun-
ciation. Tradition has it that Sariputta was urged by his past spiritual
experiences to renounce home and adopt the homeless life of an ascetic.
But it cannot be gainsaid in this connection that the religious atmosphere
prevalent in the time of Sariputta exerCised a great influence on him.
It appears that even while at home, Sariputta used to take keen interest
in the higher life. How and why Sariputta gave up home has been nar-
rated in the following story.

(I) See Appendix No. 1.

•
 -18-

At the time of Sariputta it had become a tradition among the people

to organize every year a great festival on the top of a mountain near
Rajagaha. People used to take great delight in it and celebrate it with
pomp and grandeur. This festival is well known in Pali literature as
GiraggasamajJil 1 or the Hilltop-festival. It was really a spectacular an-
nual event ; the descriptions as given in the Pali and Sanskrit accounts
remind us of the modern Melas or fairs usually held at places which are
regarded as holy spots by the people. They serve a twofold purpose, relig-
ious and social.
It is recorded that Sariputta and his friend Moggallana had a follow-
ing of five hundred Brahmin youths each, who followed them wherever
they went for sport or recreation, Sariputta with five hundred palanquins
and Moggallana with five hundred horse-carriages. It is said that one
day, on the occasion of the celebration of the Hilltop-festival, Upatissa
(as Sariputta '\vas called before he joined the Buddhist Order) in the
company of his friend Kolita (as Moggallana was called before he joined
the Buddhist Order) went to Rajagaha to witness the celebrations and
have spiritual food. Seats were nicely arranged for both t.h e youths.
During the shows there were occasions arousing their laughter and they
laughed ; there were also occasions arousing excitement and they be-
came excited. They made extra payment for extra shows. Thus they
enjoyed the spectacular events of the festival continuously for two days.
But on the following day there was a sudden change in their attitude
towards the sho,,. on account of their spiritual awakening. They no longer
laughed on the occasions of laughter, nor did they become excited on the
occasions of excitement ; they were disinclined to give any extra fees
for extra shows as they had done on the previous day I.
There was nothing to satisfy the spiritual hunger either of Sariputta
or of Moggallana. Sariputta no longer saw any significance in the celeb-
·- ---·- - - -
(I} The Buddhavarpsa Commentary, p. r53, mentions it as an annual
festival held all over Jambudipa, dating back to the time of Dipankara
Buddha. See also J. III, 538 (D.P. P. N.) ; Cf. Rajagahe ca anusarpvaccha-
rarp giraggasamajjo nama ahosi. Dh. A. I, 56 ; Cf. Mv. III, 57- 58, where
the festival is d'!scribed as being « Samasamarp >>· The Sanskrit form of
the name is Girivaggusamagama.
(I) The Commentary to the Dhammapada puts it in the following
words : «Now there is a festival celebrated every year in Rajagaha which
goes by the name of Mountain-top festival. A couch for the two youths
was set up in one place, and the two youths sat together and witnessed
the passing show. When th~re was occasion to laugh, they laughed ; when
there was occasion to weep, they wept ; when it was time to give alms,
they gave alms. In this way they witnessed
•
the festivities for several days .
But one day, when they had grown wiser, there was no laugh when they
might have laughed, as on preceding days, there were no tears when they
might hav~ wept, and when their alms were sought, they gave no alms»·
Db. A. I, 56-57 ·
 - 19

rations of the festival. The thought occurred to him that the people wit-
nessing the celebrations would die before they would have reached a
hundred years. So the best course he thought was to renounce the world
and seek the path of deliverance. This thought was working strongly in
the mind of Sariputta as he was sitting in the company of his friend
Moggallima. J.\lloggalli:m a looked at Sariputta and found him not as happy
and joyous as on the previous days. He asked Sariputta for the reason
of his disenchantment, anci the latter replied that it was worthless to look
at the performances going on -in the festival as they were completely
devoid of any benefit. He disclosed that he wanted to seek the path of
deliverance.
l\1oggallana too was not feeling happy for he, too, was under the ·
influence of similar thoughts. So Sariputta asked Moggallana for the
reason of the latter's dissatisfaction and the r eply he received was about
the same. When the two friends found that their thoughts were similar,
they took the momentous decision to renounce the world and go in quest
of Truth. Accordingly they left home and became paribbajakas t.
At that time, R ajagaha, the capital of Magadha, was one of the im-
portant cultural centres in the country. Several religious t eachers v.rith
their disciples used to live there. Sanjaya 2, an a scetic of the sect of the
wanderers (Paribbajakas), was one of them. He had a large following
of disciples. Sariputta with his friend took a decision to join the religious
order of Safijaya. Accordingly they along with one thousand Bralunin
youths r eceived initiation in the Order of Safijaya. As a result, the reput-

(I) The Pali accounts do not ;ef~r to the age of Sariputta and Mo-
ggallana )when they renounced the world. But according to Chinese ac.-
counts both of them were of twenty years (20) then. See Appendix No. 3·
{2) He has been identified with Saiijaya-Belanhiputta, one of the
six famous heretical tea.;hers of Gotama's days, whose doctrines are given
in D . I, so. See also· Mrs. Rhys Davids' « Sakya » ,p. 123. Saiijaya and his
doctrine have been ref~rred to as follm.\·s :- The Wanderer Sa:iijaya was
one of the six heretical teachers of Buddha's days. His full name was
Saiijaya- Eelaghiputta. In Sanskrit texts he is known as Saiijayi-Vairati-
putra and Saiijayi-VairaHipurra. He was an rajiianavadin, that is,an agnos-
tic or sceptic. He was never prepared to give reply to questions related
to ultimate problems. His teaching consisted in the evasion of probl~ms
and the suspension of judgement. His doctrines seem to bear similarity
with those of Amaravikkhepikas (Eelwrigglers), and so he is criticised as
an Amad&vikkhepika, but not as an Akiriyavadin. It may be noted here
that most p:ropably Safijaya susp~nded his ju.dgements only with reference
to thos~ qu·e stions whose replies were a matter of speculation . It might
be that he wanted to impress upon his disciples the fact that the final
reply to th~se questions was beyond the ken of speculation, and so he
desired to divert the attention of his followers from such inqu'iries not
pregnated with any fruit and chann~lis~ it towards the preservation of
mental equanimity. See D.P. P. N. II, I ooo.
 -20-

.ation of Saiijaya spread far and wide -bringing him abundant support.
Sariputta and Moggallana studied the doctrine and discipline of Safijaya.
They acquired mastery over his doctrine within a short period. They
further entreated Safijaya to let them know whether anything more of . ..
his doctrine was lett to be learnt by them. Saiijaya replied that there
was nothing more.
The doctrine and discipline of Safijaya did not give them satisfaction.
So they thought it futile to continue under him any more as they were
now not hopeful of getting what they expected. But they did not rest
on their oars, as they had gone forth from home to seek final deliverance.
They decided to wander through villages, towns and cities of India in
search of a teacher who could show them the way of deliverance. Thence
fonvard they met a good nwnber of ascetics and Brahmins in different
places. But none of them could give apposite answers to their questions.
On the contrary they found that they could do better than them. Having
thus travelled through the length and breadth of India they caine back
to their old place at Rajagaha ; here they decided to part company and ,
go in different directions in search of a teacher. Before doing so, they
agreed between themselv es that he who would attain to the Deathless State
first would inform the other 1.
At that time Lord Buddha had appeared on the scene. After enlight-
enment under the Bodhi tree at Budq hagaya, he had preached the First
Sennon to his five disciples at the deer Park near V~u·al)asi. They were
Koi)Qaiiiia, Bhaddiya. Vappa, Mahanama and Assaji. They attained Ara-
hantship and became the first disciples o£ the Enlightened One. Lord
Buddha also spent the rainy season there. During this period he had sixty
Arahanta~disciples. After the rainy season he sent them all out to the
wor ld for ~he propagation of his new message, and he himself proceeded
towards Gaya, ,.Qn the way he delivered the Fire Sennon at Gaya Peak. It
was ~here that he was reminded of his promise made to king Bimbisara 2
that~ he would go to Rajagaha again after the attainment of his goal.
So the Blessed One undertook the journey by stages f r om Gaya with
an intention to fulfil his promise, and reached Rajagaha some time .. ...
' _.... .
~
after Sariputta and Moggallana had made that agreement. bn meeting
Lord Buddha, king Bimbisara offered him the Bamboo Grove Monastery
(Veluvana) for his residence. The Master accepted it and continued to -
stay there.
The Elder Assaji 3 was among the sixty Arahantas (saints) whom
the Buddha had sent out the world to announce to the people the virtues
- -- --
(I) Dh. A. !,57·
(2) King of Magadha and patron. of the Buddha. He ascended the
throne at the age of fifteen and reigned in Rajagaha for fifty- two years.
D.P. P. N. 1I,285 .
(3) Mahavastu :efers to him as Upasena. But Chinese accounts agree
with the Pili trad ition. .;.

-
 -21-

of the Triple Gem (B~ddha, Dhamma and Sairgha). He belonged to the

group of five ascetics (paiicavaggiya-bhikkhu) who were once the com-
•
panions of Lord Buddha before his enlightenment and his first disciples
afterwards. In course of his sojourn in different places he had come to
lli:tjagaha. One morning he set out with his begging-bowl for alms in the
city of Rajagaha. On the way every action of his was well mannered.
His walking, turning back, looking, bending (his arms) and stretching
them out was serene. His eyes ·were cast down. He was dignified in deport-
ment 1. Sariputta, who was in search of a r~ligious teacher who could
e:nlighten him, happened to see him. He was very much impressed by
his serene and noble demeanour. He thought that never before he had
the occasion to see such a monk. He took him (Assaji) for definite to be
either one of those who had attained Sainthood or were on the way to
sainthood. He then thought of approaching and asking hin1 in detail about
his teacher and his teachings. But he contained himself for the time
being taking into consideration that the elder was going for alms through
the street, and so it was not the proper time to ask him anything. He
decided to follow the elder after the manner of those who need something
till a suitable occasion came for his queries 2. The Elder Assaji collected
his alms from door to door, and when he had enough food he turned
back to go to a place where he could take his meal. Sariputta got an
opportunity to e~tablish contact with the elder. He spread for him his
own ascetic's seat that he was carrying with him and proffered it to the
elder. Seated on it. the Elder Assaji finished his meal and was served
with water by Sariputta from his own water-container. Thus Sariputta
performed the duties of a pupil towards Assaji. The meal having been
finished Sariputta exchanged courteous greetings with the elder and ex-
pressed his admiration in the following words: «Calm and serene.
brother, are your organs of sense ; clean and clear ]s the hue of your
skin. For whose sake, brother, did you retire from the world? And who
is your teacher? And whose doctrine do you profess? • 3 The reply Sari-
putta received from Assaji runs as follo,~.rs : ~ There is, 0 friend, the Great
Recluse, the son of the Sakyas, who has gone forth from the Sakya clan.
Under that Blessed One, I have gone forth. That Blessed One is ~y Teacher
and it is his Dhamma that I profess 4.
Having learnt about Lord Buddha, Sariputta was keen to know about
the doctrine taught by him. So he reque!'ted Assaji to tell him about it.
Then the Elder Assaji thought thus, <' These wandering ascetics are oppos·
ed to the Buddha's dispensation. I shall show him how profound this dis-

(I) Mg. p. 38-g.

(2) According to Mv. Sariputra at first ~ight spoke to the monk,
Upasena in this case, and the latter went for alms later on. Mv. III,62.
(3) Dh . A . !,58.
(4) Atthavuso,
•
mahasamal).o sakyaputto sak.yakula pabbajito, tahaQt
Bhagavanlal'Jl uddissa pabbajito, so ca me Bhagava sattha, tassa cahaf!l
I
Bhagavato dhammaq1 rocemi'ti. Mg. p. 39·
 .... - _...

22-

pensation is :. . So he said, « I am but new to the training, friend. It is not

,.
long since I went forth from home, and I came but recently to this teach·
ing and discipline. I cnnnot explain the Dhamma in detail to you ~ 1. But
Sariputta ·was v ery keen on it. He kept on requesting Assaji to tell much
or little according to his ability, and he in his turn would try to fathom
the meaning in a hundred ways or a thousand ways. He said :
c Say little or m.uch ; tell n1e the substance only ;
I have the need of the substance only;
Why utter lnany words ? ~ 2.
In respor;se, the Elder Assaji taught him the essence of the doctrine
of the Buddha as given in the following w·ell known gatha :
.
t Of all the things that proceed from the cause,
Of these the cause the Blessed One has explained.
And also how· these cease to be,
This too the tnighty monk has told :. 3.
It gives the essence of Buddhisn1 in terms of paticcasamuppada or the
· Law of Dependent Origination of things and the fo ur Noble Truths or
c cattari ariyasaccani .. 4. Later on this gatha became the credo of Bud-
dhism.
The spiritual eye of Sariputta opened on listening to the discourse
given by Assaji. On hearing the first two lines Sariputta became established

( 1) A harp kho avuso navo acirapabbajito, adhunagato emarp dhamma_

vinaYatJl, na tavaharp salt.khissami vittharena dhammarp deseturp'ti. Dh. A.
1,58; Cf. Mg p. 39·
(2) Appaq1 va bahum va bhasassu, attharp yeva me bruhi. Atthen'eva
me attho, kim kahasi vyaiijanarp bahutp'ti. Mg. p. 39·
(3) Ye dhamma hetuppabhava, tesatp heturp tathagata aha, Tesarp ca
yo nirodho, evarp vadi mahasamai)o'ti. Mg. p. 39 ; Cf. Dh. A. 1,59· This
gatha later on became the best- known and most widely spread stanza of
Buddhism It serves for all time to come as a reminder of Sariputta's first
coming into contact with the Dhamma It also serves as a respectable me-
morial to Assaji,the Great Arahant-teacher of Sariputta. This stanza was
utt!t'ed when the theory of Dependent Origination was not as prominent -·
as it is today in the Realm of philosophical thought Naturally it must have
created a revolution in the minds of the early Buddhists.
According to the Chinese accounts in addition to the above teaching
Assaji also explained to him the impermanent nature of the world in the
following words : All composite things are .impermanent. They are subject
to rise and dissolution. Their final cessation brings about peace. Cf. Anicca
vata sankhlra, uppadavayadhammino ; uppajjittva nirujjhanti ; tesarp vu-
pasamo sukho. See Appendix No. 4• ..
(4) Suffering, cause of suffering, cessation of suffering and the path
leading to the cessation of suffering..,
..
 •

-23- ,

in the path of Stream-entry (sotapatti-maggaJ t . As soon as the last and

final two lines were uttered he became firmly established in the fruit of
Stream-entry (sohipatti-phala). He then thought to himself - c now I see
clearly, whatsoever is subject to origination is also subject to cessation.
If this be the doctrine, I have entered on the path to Nibbana which here-
tofore had remained hidden from me ». And he told the elder not to
expound the Dhamma any more, as whatever the elder had already said
was sufficient to give him a clue to deliverance. On being asked regarding
the d\velling place of the Master, the elder replied that it was the Bamboo
Grove Monastery where he was staying. Sariputta expressed his gratitude
to the elder and decided to meet the Enlig htened One then and there. But
he was reminded of his friend Moggallana. He thought it his first duty
to convey this happy news to him. So he requested the elder to go ahead,
as he along with his friend would follow him to see the Enlightened One.
He then took leave of t.he elder after paying him due respects, and went
straight to the park where ihe wandering ascetics were staying.
Moggallima saw Sariputta coming towards him. He discerned a mark-
ed change in the latter 's countenance. In no time he came to the conclusion
that Sariputta must have found the Deathless State. But then he thought
it better to have it confirmed by Sariputta himself. With this end in view,
he asked Sariputta whether or not the latter had attained the Deathless
State . Sariputta replied in the a ffirmative , and narrated to him the entire
story of his meeting with Elde r Assaji 2 . He recited to Moggallana the
stanza he had heard. As soon as the recitation of the verse was over,
Moggallana was firmly establishe d in the Path of Stream-entry. The two
youths wer e elated with joy on the success of their quest. Moggallana then
wanted to know from his friend r e garding the dwelling place of the 1\t[aster
and was informed that he was living at the Bamboo Grove Monastery,
as their teacher, the Elder Assaji, had said. He expressed his desire to go
soon to the Master in the company of his friend S ariputta. But Sariputta
\vas one '.Vho had high regards for his teacher and great affection for his
friends. Therefore he a sked his friend to go first to their teacher Safijaya,
and inform hirr.. that they had found the Deathless State. Such action
would serve a twofold purpose. Firstly, if Safijaya could understand the
Dhamma, he \vould in no time penetrate the Truth. Secondly, if he could
not underst~nd it, he would go with them with full confidence to see the
Master, and ha·v ing heard the teaching of the Buddha he \Vould attain
- - --- ·-
(I) One who has entered the << Stream of the Holy Life»· This is
brought about by destroying the first three « saq1jojanas », i. e. « sakkaya-
diHhi >> or belief in an ego-entity, « vicikiccha » or scepticis m and « sila-
bbataparamasa » or belief in the efficacy of rites and rituals.
(2) Idaham, avuso, addasarn assaji111 bhikkhurp dtjagahc pi!).Qaya ca-
rantarp pasadikena abhikkantena ... p ... idyapathasampannarp. Disvana me
etadahosi : akalo kho imarp bhikkhurp pucchitu111 .•. p ... Mg. p. 40 ; Cf. Dh
A. I, 59·
 -24-

to the penetration of the Path and Fruition. So both the friends went to
Saiijaya and conveyed to him the happy news that a Buddha had appeared
in the world whose teachings were well-proclaimed, and who in right con-
duct was living in the community of monks in the Bamboo Grove Mona-
stery. They requested ·him to go with them and see the Great Teacher.
This proposa~ sprang a great surprise on Safijaya. After a prolonged dis-
cussion, he refused outright to go ·w ith them saying, «You may go, but
I cannot (gacchatha tumhe, nahan1 sakkhissinni'ti) ». On being asked for
the reason of his not going with them, Safijaya replied in the following
words : «In the past I have gone about as a teacher of the multitude. For
me to become a pupil again wouJd be as if a big water tank were to turn
into a pitcher. I shall not be able to live the life of a pupil» t. On hearing
this the two friends persistently entreated him not to think so but to go
with them. But they did not find any change in the attitude of Saftjaya.
Their request fell flat on him.
When it was found by the two friends that their quondam teacher
was firm in his decision, they thought it all futile to insist on him any
more. They left the place with the remark that their former teacher would
realize his mistake later on, and together they went to see Lord Buddha
for further guidance on the spiritual path. As soon as they left the park
where wandering ascetics were living, there was a great split among
the pupils of Safijaya, and his monastery turned almost empty. It is record-
ed that when Safijaya found his monastery empty, he felt extremely sorry
-
and vomited hot blood. It is further recorded that five hundred of the
pupils of Saiijaya had left with Sariputta and MoggalHma. But two hund-
red and fifty of them went back aga,in to Safijaya. The two friends are
reported to have arrived at the Bamboo Grove Monastery in the comp-
any of their own following (each of the two having five hundred). whilst
two hundred and fifty disciples remained with Sa:fijaya 2.
At that time, the Enlightened One, sitting among the four groups 3
of the congregation, was preaching the Dhamma. He saw from afar Sari-

(t) Aharp mahajanassa acariyo hutva vicarirp vicarantassa me anteva-

sikanaso d1tiya udaiicanabhavappatti viya hoti. Na sakkhissamaharp ante-
vasikavasarp vasiturp'ti. Db. A. I,6o.
(2} According to the Mahayana tradition, Sariputra and Maudgalya-
yana followed by two hundred wandering ascetics, went to Ver.:t uvana Vi-
hara (Chu-lin-ching-She : tt 4f.. fir -~ ) the place where the Buddha
was staying, hoping to be accepted into the Buddhist Order (H. T.D.p.5)·
On seeing them drawing near, the Buddha became very glad. He knew
w'!ll that Sariputra and Maudgalyayana had realized the truth and hence
they deserved the position of chief disciples (Ta- ti-Tzu ; 'k ~ -=j- )·
Sariputra and Maudgalyayana were happy to receive ordination from the
Buddha, as they found in him a real Master whom they had been search-
ing for since long.
(3) Catuparisa : bhikkhu, bhikkhuni, upasaka and upasil<a .

•
 - 25 - -

putta and Moggallima coming towards him. He addressed the monks o f

the assembly in the following words: «Monks, here come two friends,
Kolita and Upatissa 1. They will become my pair of diciples, my ch ief
and noble pair ~ 2.
Sariputta and Moggallana approached the Enlightened One and sat
down at one side after offering him their profound reverence. They were
waiting for an opportune moment to make their request to the Buddha.
As soon as they got an opportunity, they spoke to the Enlightened One
and expressed their willingness to join the Order and obtain the Higher
Ordination under him :J. Thereupon the Exalted One said : c Come, monks!
well proclaimed is the Dhamma. Lead the Holy Life to the end that aU
suffering may be utterly done away v.-ith • 4. No sooner had the Blessed
One uttered these '\\''Ords, than the two friends were presented with bowls
and robes sigrufying their admission ; immediately they looked as if elders
of a hundred years' standing.
Thereafter the Exalted One began to preach the Dhamma taking into
consideration the individual temperaments 5 of those who had assembled
there to listen to him. All of them, save the two chief disciples, Sariputta
and Moggallana, attained to Arahantship. They had not yet fulfilled the
necessary conditions fm: attaining Arahantship by way of p:ractising
n1editation.
So they had to practise meditation. Now Maha-Moggallana repaired
to live at the vi llage of Kallavala in the kingdom of Magadha, where he
fell into sloth and torpor on the seventh day after his ordination while
he \Vas practising meditation. But he dispelled sloth and torpor on being
aroused by the Exalted One 6, and applied himself to the meditation of
.
{I) It may be noted here that before their admission to the Buddhist
Order Sariputta and Moggallana were known as Upatissa and Kolita res-
pectively. According to the tradition they were so named after their native
villages. After joining the Order the names Sariputta and Moggallana
gained popular currency.
. (2) Ete bhikkhave dve sahayaka agacchanti Kolito Upatis so ca, etaiJl
me savakayugarp bhavissati aggarp bhaddayarp ti. Mg. p. 4 I ; Cf. Dh. A. I, 6o.
(3} Mg. P · 4 t.
(4) Etha bhikkhavo, svakkhato dhammo, caratha brahmacariy:up samma-
dukkhassa antakiriyayati. Dh. A. I, 6o.
(5) Buddhaghosacariya refers to six « cariya » or individual tempe-
raments as based on the following mental leanings : Raga (attachment),
dosa (hate), moha (delusion), saddha (faith), buddhi(i ntelligence) and
vitakka (speculation). Visuddhimagga, chapter III, p. I 02. According to
the Vaibha$ikas «there are as many as eighty thousand individu~l types.
The Master has preached the Dhamma under so many doctrinal topics
in order to suit them»· Abhidharrnakosa. Chapter I, Karika 26.
(6) A.III,2t8.
 -26-

elements ( dhatukamnt<Hfhan3) expounded to him by the lVIaster. As a

result he completed the meditations leading to the Three Higher Paths
and attained the goal o.f the Perfection of knowledge of Chief-Disciples.
Siuiputta spent with the ~.Jaster the fortnight that followed after his
ordination, and was living at a cave known as the Boar's Shelter (Si.tkara-
khata-lena) which was situated neat· Rajagaha. He depended entirely on
Rajagaha for his almsfood. A fortnight after his ordination the Exalted
One gave a discourse on the con1prehension of feeling to the wandering
ascetic Dighanakha t, the nephew of Sariputta. While the Exalted One
was giving that discourse, Smputta was fanning him standing behind.
He applied his mind to the discourse and like sharing the food prepared
for another he reached the apex of knowledge related to the perfection
of the Chief Disciple. On that occasion Sariputta attained to Arahantship 2
together with the four kinds of analytical knowledge (Patisambhida-
iiai).a) 3, When the sermon given by the Exalted One was over, Dighanakb ~:
the nephew of Sariputta, ·was firmly established in the fruition of Stream-
Entry (sotapatti-phala). Here a question ari5es as to why Sariputta, though
possessed of great wisdom, did attain to the goal of perfection of knowledge
of Chief Disciples later than :Maha-Moggallana '? The answer is that his
attainment being greater, it took a longer time as for preparation.
Sariputta's case was just like that of a king. A king wishing to set out
on a journey is required to make elaborate preparations, as for example,
to get ready the elephants and the chariot~, and so on and so forth. On
the other har.d, when poor people set out on a journey, they take to
the road at once without many preparations.
The same day, when the sun was going to set, the Exalted One called
a meeting of his disciples and conferred on the two Elders the rank of
Chief Disciples. Lord Buddha is said to have announced it in the follow-
ing words: « Monks, chjef among my followers who have won great wisdom
is Sariputta and chief among my followers who have achieved super-
natural powers is 1V1aha-l\1oggallana 4. This announcement was not so fav-
•

(I) M. II, 193·

(2) In Theragatha, he Tefers to this event in the following verses :
Aiiiiassa bhagava buddha, dhamma111 desesi cakkhurna.
Dhamme desiyamanimhi, sotamodesimatthiko.
Tatp me amogharp savanarp, vimottomhi anasavo.
Neva pubbenivasaya, na pi dibbassa cakkhuno.
Cetopariyaya iddhiya, cutiya upapattiya.
Sotadhatuvisuddhiya, paiJidhi me na vijjati.
Thag. v. 995-6.
(3) A. II, 170.
(4) -Etadaggaf!l bhikkhave mama :savakanarp mahapaiifianarp yadidarp
Sariputto.
Etadaggarp bhikkhave mama savakanaq1 iddhimantanarp yadidarp Maha-
MoggalHtna. A. I, 23.
 0

-27-

ourably received by some monks. They were heard saying among them-
selves that the Exalted One ~houJd have conferred the rank ot Chief
Disciples at least on those who got their ordination first, namely, on the
¢ paficavaggiya bhikkhu "• the group of the first five disciples. If not on

them, then either on anyone of the two hundred and fifty monks under
the leadership of Yasa, of the thirty followers of Bhaddavaggiya, or on
the three Kassapa brothers. But ignoring all these great elders, the Blessed
One bestowed that rank on those whose turn of ordination came last of all.
Having come to know the topic of the talk of the monks, the Blessed One
told in clear terms that he never gave preference to any particular monk,
but conferred on each what he aspired after. In support of the same the
Master further said that Kondafifia in a past life gave alms for nine
times during the period of a single harvest and aspired after being the
very first to penetrate into the hlghest state of Arahantship instead of
Chief Discipleship, and so he got his due. Similarly long long ago at the
time of the Buddha-Anomadassi, Sariputta and Moggallana, born as Sarada,
the Brahmin youth, and Siriva44haka, the landowner respectively, had
aspired for Chief Discipleship. And so they got what they aspired for.
Therefore the question of giving preference did not arise.

Section 4 - SPIRITUAL ATTAINMENTS

Buddhism sets forth a unique doctrine in the light of a clear~cut

philosophy of man and his universe. It shows the right way to the final
goal of man, and the freedmn from bondage. It is indisputably a profound
system of spiritual attainments, ·w hich has to be explained with reference
to the path of « sila, sam.a<.lhi and panna ». This path is twofold, namely,
« lokiya ::> or mundane and « lokuttara > or supra-mundane. One leads to
the psychic attainments and the other to spiritual attainments.
Sariputta realized the truth of this matter by treading this twofold
path. In this connection it has to be noted that Smputta had already
fulfilled the necessary conditions of his spiritual life in course of so many
births as a candidate for the highest Savaka-bodhl. This will be explained
in detail in the third chapter. Here we are concerned ·w ith the noble
path of higher attainments. In other words, it is the supra-mundane path
of « ariya-sila >"> or noble virtue, « ariya~samadhi > or noble concentration
and « ariya-paiina ~ or noble wisdon1 that we have to deal with here.
We have already referred to the fact that after receiving the upasam-
pada-ordination at the Bamboo Grove Monastery (Veluvana-vihara) from
the Buddha, Sariputta continued to stay close to the Master at Sukarakhata
Cave 1 near the city of Rajagaha. He spent there a fortnight following

(I) Sariputtatthero pi pabbajitadivasato agghamasarp atikkamitv~

satthara saddhirh
•
tameva rajagahatil upanissaya siikarakhata-let:~e viharanto .
Dh.A.J,6I.
 -28-

hls ordination and practised sila or morality, samadhi or concentation

and pa:iii1a or wisdom, the three preparatory stages for the attainment of
Arahantship, and finally attained Arahantship. The fact of Saliputta's ful-
filment of the three stages of the noble path is borne out by the words
of Lord Buddha in the Anupadasutta of the Majjhima Nikaya. But before
we take into consideration the sutta under reference, it will not be out
of place to devote some space to the treatment of the three stages of the
noble path.

In almost all religions, the first requisite on the path of the followers
is to observe moral discipline sila, that is, to have control over physical,
vocal and mental actions. According to Buddhism sila is the first stage
of the path of righteousness. Generally, the silas admit of a threefold
division based on the physical, vocal and mental actions I. Several suttas
of the Suttapitaka treat sila from different points of view, and it is not
possible here for want o! space to enumerate them all. By way of example
reference can be made to the very first sutta of the Digha-Nikaya where
sila has been classified under three heads, namely, « cwa ~ or minor,
« majjhima, or medium and 4: maha > or major sila. In the first chapter
of the Visuddhimagga, Buddhaghosacariya has given a detailed explan-
ation of sila. There is a goo~ number of moral precepts prescribed for
the .monks and the nuns, which have been codified in· the Bhikkhu-
pa~imokkha and Bhikkhuni-patimokka respectively. There are ten pre-
cepts prescribed for the samaiJeras or novices. Then again there are five
precepts (paiica-silani) for the lay devotees (upasakas and upasikas)
in general. They have the choice also to observe eight precepts (aHha-
silani) and ten precepts (dasa-silani) according to their convenience.

While the precepts laid down for the disciples of various categories
have their importance at different Jevels, the eight precepts known as
ajivatthamaka-sila (eight-fold virtue with pure livelihood as the eighth)
represent the essence of sila Among them three are connected with bodily
actions - abstaining b·om killing, stealing, and adultery ; four are con-
nected with verbal actions- abstaining from lying, back-biting, speaking
harsh words and gossipping; and the last is right livelihood connected
with both body and speech. For the same reason sila includes three
(< atiga >> . or factors of the Noble Eightfold Path - « sammavaca • or
right speech, ¢ ~ammakammanta ,. or right action and « sammaajiva ))
or right livelihood 2 (ya ca avuso visakha sammavaca yo ca sammakam-
rnanto yo ca sammaajiyo, ime dhamma silakhandhe sailgahita). Thus
practically speaking these three terms comprehend the entire code of
moral disciDline 3.

(I) Buddhist Meditation in Theory and Practice, P·77·

(2) M I, 371.
(3) For detailed treatment of sila, see Visuddhimagga, chapter 1.
 - 29
The second stage of the path of righteousness is mental discipline.
It is generally known as samadhi or concentration. The primary purpose
of mental discipline is to have full control over the mind. It is not easy
. to attain complete control over the mind, as is evident from the reference!
made to this point in a number of verses in the Dham.mpada and also
in many passages in the Nikaya5. Here it has to be noted that the mind
is perturbed and sullied by what are known as c kilesa ,. or defilements.
The mental peace and purification can be attained only by liberating the
mind from these defilements. This cannot be achieved all at once. In the
first place they have to be controlled through samadhi or .concentration
and in the second place, they have to be eliminated through pa.iiiia or
wisdom. Hence the importance of samadhi as the second stage of the path.
It may be noted in this connection that in Buddhism mental discipline
based on samadhi does not mean simple concentration. It has deeper im-
plications including the highest absorption. It becomes quite clear when
We take into consideration the three terms, namely, C sammavayama :t OT
right effort, « samn1asati. or right mindfulness and c sammasamadhi • or
right concentration. These are the three constin,tents of the Noble Eightfold
Path leading to Nibbana, and they have been placed under the samadhik-
khandha (Yo ca sammavayamo ya ca sanunasati yo ca samma-samadhi,
ime dhamma samadhikkhandhe sangahita) 1. « Sammavayama ~ or right
effort is of four kinds, namely, the effort to check the arising of unri.sen
evil thoughts, the effort to remove the existing evil thoughts, the effort
to arouse the unrisen good thoughts, and the effort to develop the
existing good thoughts. The first refers to the destruction of
«raga I> or attachment, « dosa ~ or aversion, and « moha,. or delusion, the
roots of evil, along with other accompanying defilements such as envy,
jealousy and so on. The second is to engage in tranquillity-and insight
meditation. The third is the effort to realize the eight types of trance
(attha-samapatti) 2 and the four supra-mundane states. c Sammasati • or
right mindfulness is the state of calling to mind the happenings within
the body and mind including feelings, and comprehending the real worth
of the things of the world, at the same time overcoming covetousness
(abhijjha) and avoiding mental depression (domanassa). c Sammasama-
dhi :It includes various kinds of meditation as referred to in the Buddhist
texts a.
Next to the mental discipline comes the intellectual discipline (panna).
It may be noted here that as for physical and mental clicipline ( sila and
samadhi), Buddhism worked out a scheme of its own to be implemented
by its followers. There was, however! nothing ne·w in this scheme, as it

(I) M.I, 371.

(2) These are the four trances of the « riipa-plane » (or five accor-
ding to the Abhidhamma) and the four of the « ariipa-plane »·
(3) Visuddhimagga, « Kammanhananiddeso )).
 -30

was based on the various n1oral and meditational practices then in vogue
in India. So there wtrs nothing particularly Buddhistic in them. It is in
the third discipline~ that is, paiiiia that Buddhism proffered its own solut-
ion to the greatest riddle of the universe and wanted its followers to under-
stand its new view-point. The Visuddhimagga clearly refers to the fact
that « sila-visuddhi )) or moral purification and « cittavisuddhi » or mental
purification constitute the two roots of Buddhism, whereas «ditthivisuddhi>,
••
or the right vie\v of the nature of · 1·eality including the remaining four
·r visuddhi » constitute the trunk of the « Buddhasasana » 1.

The term pafiii.a has been explained in so many \Vays. In one sense
pafifia or wisdom n1eans the capacity to have full comprehension of the
four « ariya-sacca ~ or noble truths, and in another sense.. it means that
state of mind, attaining which one can easily realize the fact that the'
« khandha :& or the constituents of a being, « ayatana > or sense organs
and their objects, « dhatu > or elements, and so on are « anatta > or sub-
stanceless. Super-knowledge or understanding in many ways is paiiiia
(pajal')anaanhena-pafliia). Panna or wisdom is the last stage of the path of
righteousness attaining which the spiritual pilgrim is able to destroy defil-
ements and gradually attain the stages of supramundane realization cul-
minating in Arahantship. It has been rightly said : « Morality, concent-
ration. understanding and the peerless freedom - these verities ·w ere
realized by the Great Gotama (the Buddha) 2.
Pafifia consists of <<Sammasatilrappa» or right asph-ation and « samma-
diHhi »or right view. These are the remaining two constituents of the
Noble Eightfold Path. The term (( sammasank;lppa )> or right aspiration
is represented by thoughts of renunciation (nekkhamma), loving-kindness
(avyapada) and non-violence ( avihims~l). « Samrnaditthi >) or right view
is the true understanding of the real nature of the phenomenal world
and the ultimate Truth. This view points to the fact that the five «khan-
dhas ~ or aggregates constituting the world are completely devoid of
any substance (anatta), subject to decay (anicca), and hence instead of
being a source of happiness, they are really causes of suffering (dukkha).
This view regarding the world of conditioned, impersonal events or pro-
cesses can only be attained after a long course of physical and mental
discipline.
It may be noted in this connection that sila . samadhi and pafifia con-
stitute Buddhism as a whole. They are also known as « tayo khandha »
or .the three groups, and as <t. tividha sikkha > or the threefold training.
Now to come to Sariputta, after joining the Sangha he took to the
Noble Path. As a result, through conr.entration he went beyond the sense

· (1) Ibid. : Chapter I 4, P· 309.

•
(2) Silaf!l samadhi paiiiia ca vimutti ca anuttara--anubuddha srne
dhamma gotamena yasassina. A-II, 3 ; Cf.D II, 95·
 . -- ..

31-

plane ; through knowledge he transcended all becoming. In the Anu pada

Sutta of the Majjhirna-Nikaya, Lord Buddha himself refers to the ful-
filment of the three stages of the Noble Path by Sariputta in the follow-
ing words : c If anyone could ever speak rightly of a ma't t lt.a t· he has
attained to m.astery and perfection in noble virtue, in noble concentration,
in noble wisdom and in noble freedom, it is of . Saripu!ta that anyone
could thus rightly speak • 1_

According to the tradition, what is known as 4' upacarasa1nadhi • or

access concentration is enough for the attainment of the spiritual stages.
What is known as « appana :) or full absorption indicates the attainment
of « jhana » proper. Tradition does not speak of Sariputta as having attain~
ed jhimas before joining the Buddhist Order. We have already seen that
earlier he had been a disciple of Safijaya. In the doctrine and discipline
of Sa:fijaya there was no place fo!· jhimas. So we are to understand that
when Siuiputta attained the first stage of the spiritual life, he had deve-
loped samadhi or concentration only up to the upacara-stage. It follows
from this that the Thera attained the jhanas only after entering the
Buddhist Order.
It may be noted here that there are four jhanas of the c rupavacara~
bhumi 2 or fine lnaterial plane and four of the « arupavacarabhiuni • or
immaterial plane. The term « jhana • is from the root .y- jhe, to think.
Acariya Buddhaghosa explains it as: - ox Arammanarp upanijhimato
paccanikajhapanato va jhanam », that is. « jhana :. is so called because
it investigates an object or because it performs the function of burning
the adverse conditions called 4: nivaral)a ~ or hindrances. Therefore the
purpose of jhi:ma is to focus the mind completely on the object of medit..
ation.
Now regarding the jhanas pertaining to the fine material plane, the
spiritual pilgrim, who has fulfilled sila and is aspiring after the higher
life, takes to the practice of « sa.madhi bhavana ~ or concentration. With
this end in view he selects out of forty « kammaHhana :) or objects of

(I) Samma vadamano vadeyya- 'vasippatto paramippatto ariyasmirjl

silasmirjl, vasippatto paramippatto ariyasmiQ1 samadhismirp, vasippatto
paramippatto ariyaya paiiiiaya, vasippatto paramippatto ariyaya vimuttiya'ti;
Sariputtameve tam samma vadamano vadeyya ... M III, 92.
(2) According to Abhidhamma, there are five« rupavacarajhana )). These
five factors, namely, « vitakka >> or initial application, « vidra '>> or conti_
nued application, « piti » or bliss, « sukha >> or happiness and «. ekaggata »
or concentration are found present in the ·first jhana. The first factor is
dropped in the second jhana, the first two are left out in the third, the
first three in the fourth, and even sukha or happiness in left out and
replaced in turn by « upe~<kha >) or equanimity in the fifth jhana. « Eka- .
ggata )) or concentration is all along present in each of the five stages
of ;hana.
 -32 -

meditation 1 one which is most suited to his temperament. The selected

object is called « parikammanin1itta ~ or preliminary object. Now he
earnestly concentrates on it, and a time comes when he is found completely
absorbed in it. The result is that all wandering thoughts get ipso facto
excluded from the mind. mtimately the meditator attains a stage when
he is in a position to call up a distinct mental image of the object ev en
after closing his eyes. He concentrates continually on this visualized
image (uggaha-nimitta) till it develops into a conceptualized image or
after-image (patibhaga-nimitta). It may be noted in this connection that
there is a marked difference between the visualized image and the con-
ceptualized one. In the former the defects of the device are manifested
whereas in the latter they are absent. The conceptualized image is as
clear as a cr well-burnished conch-shell::.. It is possessed of neither colour
nor form. «It is just a mode of appearance, and is hom of perception~­
The spiritual pilgrim goes on concentrating on the conceptualized image
and as a result corr.es into the possession of what is known as the proxi-
mate concentration (upacara-sarnadhi) . At this stage his mind becomes calm
due to the absence of the five cr nivaran~ •
,. or hindrances 2 . The spiritual
pilgrim keeps on practising with the after-image and in due course of time
comes into the possession of appana-samadhi culminating in the attain-.
ment of the first jhana which is endowed with five mental factors:
« vitakka > or initial application, « vicara > or continued application, « piti »
or bliss, « sukha > or happiness and <l ekaggata l> or concentration. These
five mental factors function in opposition to the five nivaratJas or hind-
rances.
The characteristic trait of vitakka or the initial application is to lift
the mind on to the object. So it carries out the suppression of sloth and
torpor which keep the mind inactive. Vicara or the continued applicat-
ion keeps the mind engaged in the object". Its main duty is to suppress
doubt due to which the mind flits from one object to another. The mind
is thrilled as regards the object under the influence of piti or the element
of joy or happiness. So the element of joy or happiness inhibits the
hindrance known as ill-will which creates unhappiness. The special
trait of sukha or ease is to make the mind calm and composed. Its primary
function is to inhibit restlessness and remorse which disturb the mind
Vitakka is that factor which plays a pivotal role in directing the conco-

(I) The ten « kasiJJas »,the ten « asubhas », the ten « anussatis », the
four (( brahmaviharas » , the four (( aruppas », the (( eka-saiiiia », and the
(( eka-vavatthana
• •
»·
(2) These hindrances are: « kamacchanda » or sensual desire, « pa~i­
gha » or hatred, « thina-middha >> or sloch and torpor, « uddhacca-kukucca »
or restlessness and remorse and « vicikiccha » or doubt. The nivaraQas are
so called since they ar.e obstacles to spiritual development. Actually
speaking, they are seven in number. But then they are treated as five on
account of similarity in the working of restlessness and remorse in one
case, and of sloth and torpor in the other.
 -33

due to acts of omission and commission. The main function of ekaggata

or concentration is to focus the mind on the object for a considerable
span of time. Therefore it suppresses desire for sense pleasures which
agitate the mind, and keep it in a state of distraction. When all these fiv~
factors function unitedly as the first jbima, a thought-process of a differ-
ent order comes into b eing. With the attainment of jhana what are known
as the five ethical faculties 1 (pafica-indriyani) also gain strength and
keep the mind steady and stable.
After the attainment of the first jhana, the spiritual piJgrim p r actises
it again and again and gains proficiency in it. But then he does not remain
satisfied with it. In course of observation he understands that the fir st
two jhana-factors - vitakka and vicara --- are rather gross in natur e.
So with a view to transcend them and attain a higher state, he again
concentrates on the after-image.
As a result he reaches the second jhana which is possessed of only
three factors, that is piti, sukha and ekaggata. In this way the spiritual
pilgrim goes on making progress till he reaches the fourth and the final
jhima pertaining to the fine-material plane.
After attaining the fourth jhana, the spiritual pilgrim is able to
acquire what are known as paiica_abhiiina or five kinds of supernormal
knowledge - iddhividha-iiar;la or knowledge leading to the performance
of various kinds of miracles. « dibbasota-iiana. •
or the supernormal
knowledge of «the. divine ear,., c cetopariya-iiatJa • or the supernormal
knowledge of « reading thoughts of others,. , ~ pubbenivasanussati-iial)a ,)
or the supernormal knowledge of « recollecting previous existences • and
« catupapata-iiaJ).a ~ or the knowledge of c the passing away and reap-
pearance of beings "'.
The five factors, namely, initial application, continued application,
bliss (or thrill), happiness and concentration, are present together in
appana- consciousness of the first jhana. The first two factors, namely,
vitakka and vicara are transcended in the second jhana, the first three
are left out in the third. What happens in the fourth jhana is that h ap-
piness is replaced by equanimity or « upekkha :.. This is the highest stage
of rilpavacara-jhima. At this stage only two factors, namely, upekk.ha and
ekaggata remain.
As the jhanas are detennined in terms of the five factors, they may
be dealt with here in some detail. The general meaning of vitakka is think-
ing or reflecting. But here this ternl has been used in a special sense.
Vitakka in that factor which plays a pivotal role in directing the conco-
mitant properties towards the object (Arammar:taiP vitakketi sampayutta~

( 1) They are as follows: - saddha, faith or confidence in the teacher

and the teaching ; sati or mindfulness regarding the real nature and worth
of things ; viriya or energy, samadhi or focussing the mind on the object,
and paiiiia or wisdom.
 -34-

dhammc abhiniropeti ti '\itakko). It w·o rks in the manner of a person very

close to a king who (the person) conducts a villager to the palace. Ethically
speaking, it is neutral in itself. But when it is connected with either
« kusala:. or « akusala ~ states of mind, it takes either a moral or immoral
fornt. An elevated form of it is discernible in the first trance. A still more
elevated form of it is found in ¢ magga-citta ~ or path-consciousness in
the form of sammasailkappa or right resolve. The literal sense of vicara
is to roam about or to move or wander. It is usually used in the sense of
investigation. But with reference to jhana it has been used in the sense
of continued application of the mind tq the object. Its function is to in-
hibit temporarily vicikiccha or doubt. A close examination of the object
is the nature of vicara. In jhana vitakka and vicara are correlated. One
works in the manner of the flying 'of a bee towards a ·flower and the
other functions like the buzzing of the same bee around the flower.
Piti is derived from the root y --- pi meaning to please or to delight.
It may be noted here that piti is not a kind of feeling as sukha is. Between
piti and sukha, piti is the forerunner. In other words, piti precedes
sukha. This mental factor too is found in normal and immoral states of
mind as is the case with vitakka and vicara. It perfonns the function of
creating interest in the object by inhibiting « vyapada • or aversion.
Sukha signifies happiness. It is an all-pervading pleasurable feeling,
running counter to restlessness and remorse (uddhacca and kukucca). Its
special characteristic is to «relish ::r> the object. It is compared to a king
who relishes a delicious dish. There is a marked difference bet\veen piti
and sukha. Piti gives rise to interest in the object (thrill), whereas sukha
makes one able to relish the object. Furthermore. piti is like the sight
of water to a thirsty man and sukha is like drinking the water.
Upekkha has great psychological and ethical value. The upekkha of
jhima-states differs from ordinary upekkha connected with indifferent
states of mind which may be called « indifference due to ignorance ». It
is developed by a strong will-power. It is an elevated, subtle and peaceful
state of mind. It is very prominent in the fourth jhana.
The term ekaggata means one- pointedness or concentration. This
factor is found invariably present in all the jhanas. It is this mental factor
which is found in ¢ magga-citta:. or path consciousness in the form of
sammasamadhl or right concentration.
Now we come to the jhanas pertaining to the immaterial plane. These
jhanas, like the rupavacara-jhanas, are also four in number. They are
developed by practising meditation on immaterial objects. The first type
of these jhanas is achieved by practising meditation on the concept of
the infinity of space. The second stage of this jh~ma is obtained by medi-
tating on the state of infinite consciousness. The third is achieved by
practising meditation on the concept of nothingness. In other words, the
spiritual pilgrim takes for his object the first jhana-thought of this class
to obtain the third jhana-thought and thinks that there is nothing what-
 ·~--- ,.

35

soever (natthi-kiiici). Then follows the fourth jhana of this plane . At

this stage the third trance-thought becomes the object of the spi ritual
pilgrim. The third trance-thought is so refined and subtle that it is defi-
nitely very difficult to say whether there is a thought or not. Thus we
see that the fourth trance-thought of the immaterial plane is obtained
by practising meditation on the sublimity of the thought on nothingness.
It may be noted in this connection that the four jhanas of the fine-
•
material plane differ from one another according to the mental factors,
as each of the succeeding jhanas, except the first jhana, eliminates the
relevant mental factors in their consecutive order. But the case is quite
different with the jh~mas of the immaterial plane. The jhanas of this
plane differ from one another in that each of them has a different object of
meditation. That is to say in the fonner there is c angasamatikkamana .,
or the gradual elimination of factors though the object of meditation
remains the same. On the contrary in the latter there is hlambana-samati.k-
kamana :. or giving up of the object of meditation one by one. All the
four jh~mas of this category have two common factors, namely, upekkha
and ekaggata. Taking into consideration this fact they have sometimes
been classified with the fourth jhima of the fine-material plane for con -
venience of treatment.
The procedure of meditation related to immaterial jhanas is as follows:
In the trances of the fine-material plane the spiritual pilgrim performs
the task of rendering his thoughts more and more refined and subtle by
overcoming the grosser factors. But a point is reached in the process of
his meditation where he finds that it is difficult to proceed ahead on the
lines followed so far. Therefore he changes the course of meditation by
changing the jh~ma-object. Now he starts practising meditation by con-
centrating his mind on the pa~ibhaga' nimitta or the conceptualized image.
As he proceeds on in his meditation, a faint light of the shape of a fly
energes from the kasiJ;ta-object. Then the spiritual pilgrim exercises his
will-power on that faint light and develops it till it covers the whole
space. Now the spiritual pilgrim perceives infinite space and nothing else
(ananta-akasa). Then he becomes aware of the fact that space is a n1ere
concept. By concentrating on it he developes infinite consciousness (ananta .
viiiiia~a). It strikes him that it too is not real. So he concentrates on mere
absence (akificana). Furthermore, he meditates on the sublimity of that
thought and obtains the fourth trance of the immaterial plane. This is
so refined and subtle that it cannot be characterised as this or that (neva-
sa ii ii a- nasa iiiia).
Finally, there is a super-state of trance attained by « anagamins ,'
or the «never-returners~ and « arahants:. or the perfect saints. This sta te
is technically known as « nirodhasamapatti >. As said above, an anagam i n
or an arahant who has already developed the fine material and im.ma-
terial jhanas can arrest by will-power the ordinary flow of consciousness
even for seven days continuously. When one attains this state aU activities
related to body and mind stop with the exception of heat and the life-
 36-

principle. The marked difference between a corpse and one who is in

this state is that the former is lifeless whereas the latter is possessed of
life. It is stated that the body of such a person cannot be ha1·med. In thi::;
state even perception (safiiia) and feeling ( vedana) attain their cessation.
For the same reason it has also been named « saiiiiavedayita-nirodhasa-
mapatti :..
It may be noted in this connection that just before the attainment
of the state of « nirodha-samapatti ~ the spiritual pilgrim experiences for
two moments the fourth immaterial jhana, that is, the state- of neithet· per-
ception nor non-perception (nevas2iiiU.-nasaiiiiayatana). Then the
flow of consciousness stops until the spiritual pilgrim comes out therefrom
as already deter1nined by him. Usually he continues in this state for
about seven days. He remains in this ecstasy without any motion. It is
stated that a Pacceka Buddha's body was set fire to while he was in this
state. But he remained unaffected thereby. When the spiritual pilgrirn
comes out of the state of nirodha-samapatti the first thought-moment that
comes into being is related to an anagiuni's fruit-consciousness in the
case of an arahant. Soon after this, the stream of consciousness sinks in.!o
« bhavanga >>·
These nine states dealt with above represent the whole gamut of
supernorntal states. Sariputta attained all these states. This is referred
to by Lord Buddha in the Anupada Sutta of the Majjhima-Nikaya. The
relevant passages of the sutta are quoted here. Referring to the jhanic
attainments of Sariputta, Lord Buddha says, « 0 monks, Sariputta is fat·
away from the enjoyment of senses, far away from unskilled states of
consciouness, enters on and remains in the first meditation which is
associated with the initial application and continued application, is born of
aloofness, and is extremely delightful and full of joy. And those element5
which are found in the first meditation such as initial thought, continued
thought, extreme delight and joy and concentration of mind, impingement,
feeling, perceptio~ will, thought, desire, determination, energy, mindful-
ness, equanimity, attention, are put up by him without any interruption. It
is well in his knowledge that these things arise or continue or disappear.
He understands well the coming into being of things in him which are
not in him and the passing away of the things which are already in him.
He does not feel attracted by these things, nor does he feel repulsed. He
being free and released independently dwells (in the first meditation)
without any fatuation Vvith a mind which is not confined.
c 0, monks, Sariputta has already allayed the initial and continued
thought. With a mind introspectively made tranquil and fixed on one
point he enters on and remains in the second meditation which is dissociat-
ed with initial thought and continued thought, is born of one-pointedness
of mind and is extremely delightful and full of joy.
c 0, monks, Siui.putta with clear consciousness mindfUlly dwells ·with
equanimity on account of the disappearance of rapture and has the ex-
 -37-

perience within himself of that joy about which the ariyans speak : c He
who is mindful and has equanimity lives joyfully~. and enters on and
remains in the third meditation.
« 0, monks, by making himself free from joy and agony, and by the
sinking down of his former pleasures and sorrows, Sariputta enters on
and remains in the fourth meclitation which is completely free from joy
and agony, and is •::ompletely purified by equanimity and mindfulness ~ t.
The above passages refer to the fact that Sariputta had mastered the
four jhanas of the fine material plane. But he was a spiritual pilgrim. He
went on making spiritual progress knowing no rest. After attaining per-
fection in all the f·~ur stages of rupa-jhanas, he set himself to the uphill
task of achieving the four stages of the immaterial plane as well, one
after another. This is borne out by the words of Lord Buddha. In the
same discourse, the Buddha says : « 0 monks, Sariputta, by going quite
beyond perceptions of material forms, by the sinking down of perceptions
of sensory reactions, without giving attention to perceptions of variety,
thinking: «space is endless:.· enters on and remains in the plane of in-
finite space.
« 0 monks, Saripu.tta, by going quite beyond the plane of limitless
space, thinks that <'<consciousness is without end», and enters on and
remains in the plane of limitless consciousness.
« 0 monks, Sariputta, by going quite beyond the plane of limitl~ss
consciousness, thinks that « there is nothingness :. and enters on and remains
in the plane of nothingness.

« 0 monks, Sariputta, by going quite beyond the plane of nothingness,

enters on and remains in the plane of neither-perception-nor-non-per-
ception~ 2.

With reference to the attainment of nirodha-samapatti or the state

of the cessation of perception and feeling by Sariputta the following words
of Lord Buddha bear clear testimony to it. The Buddha says: « 0 monks,
Sariputta, by going quite beyond the plane of neither-perception-nor-non-
perception, enters on and remains in the cessation of perception a.nd feel-
ing. 3.
-- - - - - -
(I) Idha, bhikkhave, sariputto vivicceva kamehi vivicca akusalehi
dhammehi savitakkarp savicararp vivekajarp pitisukharp pa~hamaq1 jhanarp
upasampajja viharati. .. p... M. III, 88, ff.
(2) Puna ca pararp, bhikkhave, sariputto sabbaso riipasaiiiianam sa-
matikkamma pa~ighasaiiiianarp atthangama nanattasa.ii.iianarp amanasika-
ra ((3nanto ak3SO»ti . . . p . . . M. III, go.
(3) Puna ca param, bhikkhave, sariputta sabbaso nevasaiifianasaiiii.a-
yatanarp samatikkamma saiinavedayitanirodharp upasampajja viharati.
M. III,gi.
 -38-

The foregoing points clearly refer to the fact that Sariputta had got
perfection in the nine attainments of rr.eclitation, namely, the fow· rupa-
Jhanas, the four arupa-jh~mas and nirodha-samapatti. This fact is supported
by the words of the Venerable Sariputta himself. According to the Sari-
putu-Sarpyutta, while speaking to .Ananda Sariputta referred to the
fact that he had mastered the nine meditational attainments. He ~aid to
.Ananda that in all the stages _of jh~ma he was con1pletely free from any
self-reference. His words on this point are as follows : « No sucn, thoughts
had occurred to ·m.e as «I am attaining the jhana ; I have attained it; I
am. emeTgi·ng from it • • t.
On another occasion Sariputta related to Ananda how he attained to
such developed concentration of mind that with reference to the earth-
element he was without the perception of earth, and similarly with refer-
ence to the remaining three elements. Likewise, with regard to the four
immaterial jhanas, he was without perception of them. It does not mean
that he ,:r..~as completely ·w ithout perception of any other kind. He had
perception, his only ~perception~ being that « nibbana is cessation oE
coming to be (bhaYa-nirodha) -~.
It may be noted here that Sariputta passed through all the eight jhanas
and nirodha-samapatti just before his parinibbana. According to the Cunda
Sutta, Saript.:.tta, at the time of his Parinibbana, asked Cunda· to assemble
the bhikkhus present on the occasion. The only purpose behind this call-
ing of the assembly of bhlkkhus was . to request them to pardon him if
at all he had committed any wrong in their company during the course
of forty-five years oi his association with them. This done, the Venerable
Sariputta adjusted his v.·ide robe around him, covered his .f ace and lay
down on his right side. Then, just in the same n1anner as the Buddha was
to do at the time of his Iviahaparinibb~ma, he entered into the nine suc-
cessive supernormal states in forward and reverse order, and starting
again with the first jhima he led his meditation up to the fourth jhana 2.
The Venerable S ariputta had developed the practice of d\•.relling in
voidness (suii.iiata-vihara) at the time of meditation. This is one of the
reasons why his attitude towards jhanic attainments was quite detached.
According to the PiJJgapata-parisuddhi Sutta of the Majjhima-Nikaya
once Lord Buddha marked a glow on the countenance of Sariputta and
wanted to know that particular state of mind which had caused that glow
on his countenance. In reply Sariputta said that he frequently practised

(I) Tassa mayharp na evatp hoti - ahatp jhanarp sama-pajjami ti va

aham jh~marp samapanno ti va aharp jhana vunhito ti va ti. S. II, 450 ;
for details vide Sarit=utta-Saf!lyutta, S . II, 450-3.
(2) Sattha viya nava anupubbasamapattiyo anulomapatilornato sama-
pajjitva puna pa~hamajjhanarp aditp katva yava catutthajjhana samapajji,
tato vunhaya anantaraql ·y eva mahapathavirp unnadento anupadisesaya
nibb~madhatuya parinibbayi. s. A. III, 251-2.
 -39 -

dwelling in voidness . (suiiiiata-vihara). Thereupon Lord Buddha r-emarked

that this was the dwelling place of great men, and went on to give a
detailed description of it 1.

The Udana refers to the fact that on three occasions the Buddha saw
Sariputta seated in deep meditation outside the monastery and -m ade
utterances "!.( udana) in praise of a firin and calm mind 2. We may visualize
Sariputta seated in deep meditation under a bower such as that referred
to in ·the Devadaha Sutta 3, It is reported that once Lord Buddha was
living at Devadaha, a market town of the Sakya country... At that time
Sariputta w~~ sitting under an Elagala bush which was not far from the
Blessed One. Referring to this passage the commentary says that there
was a bower under an Elagala bush at Devadaha. This bush grows where
there is a ceaseless supply of flowing water. People had constructed a
bower with four posts over which they let the bush grow, fanning a roof.
They also prepared a seat under it. During the daytime the place was
quite cool as a fresh breeze blew from the water side. The Buddha might
have seen Sitriputta seated in deep meditation in some such rustic shelter
as the bower at Devedaha on those three occasions when he spoke in
praise of the tranquillity and detachment of his disciple.
As mentioned above, Sariputta had attained all the supernm mal states
of jhana and samapatti. But then it appears that he did not take interest
in acquiring « abhifiiia » or supernormal powers. This is evident from the
words of Sariputta himself as recorded in the Theragatha. According to
it the Thera did not take interest in acquiring the knowledge of previous
births, or attaining the «celestial eye J>, or the knowledge of reading
the thoughts of others, or the knowledge of performing miracles, or the
faculty of perceiving the birth and death of other beings, or acquiring the
--- - - -
(I) M. III, 398 ; C. S. A. ( K~ .::::. )_, 47·
(2) (a) Yatha pi pabbato selo,
acalo suppatighito,
evarp mohakkhaya bhikkhu,
pabbato va na vedhati'ti. U d. p. 93·
(b) Adhicetaso appamattato,
munino monapathesu sikkhato,
soka na bhavanti tadino,
upasantassa sada satimato'ti Ud. p. I 12.

(c) UddhaJTl addho sabbadhi vippamutto,

ayarphamasmiti ananupassi.
Evarp vimutto udatari oghatp,
atil)tlapubbarp apunabbhavaya'ti. Ud. p. t55·
(3) S. II, 245,
 40

c celestial ear • 1. But then the Iddhividha-katha of the Patisambhida-

•
magga clearly refers to the fact that Sariputta was capable of attain-
ing to an intensive degree of jhanic concentration known as c sama-
dhi-vipphara-iddhi :- or the power oi intervention by concentration. This
power is said to have the capacity of intervening in certain normal phy-
siological processes or other natural events. This becomes clear from an
anecdote mentioned in the Visuddhimagga: Sariputta was living with
the Elder :Moggallana at Pigeons'Grotto (Kapotakandara). On a moonlit
night Sariputta was sitting in deep meditation in the open air with his
head just shaved. While he ·was in that position he was given a severe
blo\v on his head by an evil spirit (yakkha). Though the blow was very
severe, the Thera did not feel it as he ·was absorbed in meditation.
According to the Udana, the Elder Moggallima happened to see the in-
cident and so he went to S~uiputta to enquire about it. He asked his friend
whether he was feeling comfortable. In reply the latter said that he
was feeling quite comfortable, save a little pain in his head. On hearing
it the Elder-1\'Ioggallana sho·w ered praise on the greatness of the psychic
power of Sariputta. He told him that a little while ago a certain yakkha
gave a mighty blo,•.; on his head. It was such a severe blow as could easily
fell an elephant seven or seven and a half cubits high or could easily split
a mountain peak. But Saliputta even after receiving such a severe blow
on his head was ieeling quite comfortable, except a little pain in his
head. It was really wonderful. Having heard the Elder Maha-Moggallana
speaking highly in his praise, Sariputta reciprocated by paying high
tributes to the greatness of the psychic powers of the former. Sariputta
said that Maha-MoggalHma was possessed of such great psychic powers
that he could see the demon, whereas he himself had not seen so much
as a mudsprite 2.
Again there are four stages of supra-mundane attainment, namely,
the stage of the Stream-Winner (sotapanna), that of the Once-returner
(sakadagarni), that oi the Non-returner (anagami) and of that the
perfect saint (araha) ; unlike the supernormal states of jhana which are
mundane in nature, these four stages of attainment belong to the supra-
mundane -olane.

( 1) Neva pubbenivasaya, na pi dibbassa cakkhuno.

Cetopariyaya iddhiya, cutiya upapattiya.
Sotadhatuvisuddhiya, par:tidhi me na vijjati.
Thag. p. 367.
(2) The Minor Anthologies of the Pali Canon (Udana), p. 47 ; The
Path of Purification, p. 416 ; C. E. A. ( -l- .;:. ), p. 38. According to
the EkottarH agama when Sariputra was hit on the head by a demon he
was sitting in deep meditation on the Vulture Peak (Grdhraku~a). The
incident was noticed by Lord Buddha. Later on the Master praised him
for his invincible state of samadhi. There no reference has been made to
Maudgalyayana. Vide P, 38.
 -41-

By attaining the supernormal states of rupa-jhitn.a and arupa-jhima ,

the spiritual pilgrim is able to control the « kilesa ~ or defilements. Toereb>·
he attains c samatha • or tranquillity. The mental defu ements remain Jn
a passive state. There is the possibility of their becoming active whenever
an occasion arises due to non-vigilance. That is to say, the spiritual pilgrim
is still held in the clutches of the ten fetters ( dasa-sarpyojanani) 1. 1t is
only by totally destroying them that he can attain full liberation that is
Nibb~ma. So he takes to the development of c vipassana:. or insight-medi-
tation. He makes a start in this direction with a thorough investigation
of his own self. With his concentrated and critical mind he makes a
thorough sea1·ch of his «self :P and finds that it is nothing but a mere
frame-work of mind and matter. Of these two constituents (mind and
matter), the former is represented by so many states arising on account
of the senses coming into contact with sense stimuli, and the latter by
forces and qualities which display themselves in the form of so many
phenomena. In this way he is able to have a correct view of the innate
nature of his self. Then he proceeds further and makes an attempt to
find out the cause of his so-called <t self>. He comes to the realization that
everything pertaining to this world including his own personality depends
on certain causes and conditions. That is to say, the whole phenomenal
world depends on the 1aw of causality. Furthermore, he also realizes that
the present existence is the result of past ignorance, longing, lust, action
and the physical food of the present life. It is these five conditions de-
pending on which this personality has come into existence. And just as
the past activities have given 1ise to the present, so the present will give
rise to the future. Meditating on this line he overcomes all doubts re-
garding the past, present and future ( kankhavitaraJ).avisuddhi )· Subse-
quently he understands the three characteristics (tilakkhaJ).ani ) of all com-
posite states. He realized that all conditioned things are ephemeral (anicca ~.
subject to suffering (dukkha), and devoid of a c self~ or an immortal
soul (anatta). In whatever direction he turns his eyes he sees nothing
but these three characteristics in all phenomena. He apprehends clearly
that life is in a state of constant flux like the stream of a river (nadisoto-
viya), not remaining the same for two consecutive moments. Nowhere
does he find any delight. It occurs to him that every type of worldly
pleasure ultimately ends in pain. Thus he goes on practising meditation,
and in that process his mind gains more and more tranquillity. It is at
this stage that he sees to his utter surprise that a light (obhasa) is emer-
ging before his mental eye. This gives him boundless joy, and he ex-
periences a unique type of happiness which he had never experienced

(1) These ten fetters are as follows : (I) Sakkayadinhi or self-illu-

sion ; (2) Vicikiccha or doubts ; (3) Silabbataparamasa or adherence to
wrongful rites and ceremonies ; (4) Kamaraga or sense-desire ; (5) Pa~igha
or ill-will ; (6) Rupadga or lust after life in rupa-existence ; (7) Aruparaga
o-r lust after life in arupa-existence ; (8) Mana or conceit ; (9) Uddhacca
or restlessness ; (I o) Avijja or ignorance.
 -42

before. He longs fo1· this state of mind, since he feels that he has attained
sainthood chiefly due to the emergence of the light. But it is only a
misconception which, as he has to realize, stands as a hindrance in the
way of developing insight, precluding him from really attaining sainthood.
So he applies himself to the task of making ceaseless efforts to disc-
riminate between the right and the wrong path (maggamagga-iiaoadas-
sana-visuddhi). He scores a success in his attempt and is now in a position
to perceive the right path. Hence-forward he practises meditation on the
rise and fall of the conditioned states (udayavyaya-naoa). The first of
these two characteristics (udaya) has a tendency to leave a sense of per-
manence on the mind of the spiritual pilgrim. Since change is more
clearly visible than coming into being, he diverts his mind towards ,,iew-
ing mentally the decomposition of the things ( bhariga-iiaoa). He then
perceives that the two constituents, mind and n"latter, of which his per-
sonality is made, are constantly changing. This gives him the idea that
all phenomena that are in a state of constant flux are the source of fear
(bhaya-iial).a). The whole world then appears to him like a place full of
immense misery and permanent sorrow. This leads him to meditate on
the misery and insubstantiality (adinavaiiiu;.la) of the fearful world. He
feels disgusted v.Tith it (nibbida-.iial).a) and wishes to get rid o( it (lnufic.t-
tukamayata-iiar;ta). \\Tith this end in view, he reflects again on the three
characteristics (patisailkha-fiaiJ.a). 'I.'he result is that he develops a neutral
feeling for ail worldly things subject to dependent origination. At this
stage he has neither attachment nor aversion for any worldly object
(upekkha-iiat;~a) · After he has reached this point of mental discipline, he
takes up for his meditation one of the three characteristics, that is most
appealing to him. He intently goes on developing insight into it and a
day comes in this process when, to his unspeakable joy, he realizes
Nibbana, his final goa1, for the first time in his life. The nine kinds of
insight described above are collectively called «purity of vision» in know-
ledge of progress (patipada-fiai)adassana-visuddhi).

It may be noted in this connection that each of the four stages of

supra ~mundane attainment is twofold, the path-stage and the fruition-
stage. The fonner is immediately followed by the latter. The spiritual
pilgrim \vho realizes Nibbana for the first time is called a Sotapanna or
one who has entered the stream leading to Nibb~ma. He is so called because
he has attained the first stage of the path designated « sotapatti ~. After
attaining this stage he does not remain a worldling (puthujjana). He is
now an ariya or a «noble one~. At this stage the spiritual pilgrim com-
pletely destroys the first three of the ten fetters : << sakkayajiHhi, vici-
kiccha and « silabbatapad.masa »· As he is still subject to seven fetters,
he may be reborn for seven times at the most. It is at this stage that
the spiritual pilgrim gets a distant glimpse of Nibbana. Then he pro-
ceeds further on this path and works for the destruction of the remain-
ing seven fetters, one by one.
 -43-

The ariyan pilgrim becomes a Once-returner (sakadagami) by weak-

ening the fo1Jowing two fetters - c: kamaraga, and <~ pafigha ;,. Thus
he attains the second stage of the path. Such a person is reborn only
once again in the sense-plane. By reaching this stage the spiritual pilgrim
gains a closer view of Nibbana in compalison to the first stage,
The third stage of the path is that of the Non-returner ( anagami ).
The ariyan pilgrim attains this stage by completely destroying the two
fetters - kam~n·aga and pa~igha which were weakened at the path-stage
of the Once- returner. The spiritual pilgrim who has already attained the
path-stage of the Non- returner will not return to the sense-plane after
his death. He wi1l be reborn in <t ::;uddhavasa ~ or the pure abodes meant
for t!1C anagami. ·
Then the earnest pilgrim who has received a tremendous impetus
from the stupendous success due to hls ceaseless efforts makes the last and
final advance. By destroying the remaining five fetters, i .e. ruparaga,
aruparaga, mana, uddhacca and avijja, he attains Arahantship, the final
stage of sainthood. Thus he becomes a fully liberated one and will never
again be reborn in saq'lsara. At hts death he ,._.·ill attain the unconditioned
state of Nibbima (anupadhisesa-nibb~ma) .

As referred to above, the fruition-stages of these four stages of supra-

mundane attainment follow instantly upon the path-stages. We have seen
above that the a5piration of the spiritual pilgrim is to remove the ietters,
and so thanks to his unflagging efforts all the ten fetters are completely
destroyed at the path-stages of the supra-mundane plane. But then, in
a sense, a kind of relaxation sets in on account of the fetters that had
been in existence: Immediately after the fruition-stage the spiritual
pilgrin1 becomes aware of his supreme liberation and he experiences per-
f ect bliss.

'Ve have seen above how Sariputta attained the first stage of sota-
patti after listening to the discourse delivered by Assaji. In this connec-
tion we have to take for granted the prior fulfilment of slla and samadhi
to the same extent. This means that both Sariputta and lVloggallana
received ordination at the hands of Lord Buddha after attaining the
first stage of supra-mundane realization.
After joining the Buddhist Order, Sariputta continued his spiritual
practices in the light of the instructions given by the Master and attained
the remaining three stages also. \Ve have no records to show as to
when and where he attained the second and the third stages. However
there are references to his attainment of Arahantship or the stage of
sainthood a fo.rtnight after his ordination. For instance, we have a refer-
ence in the Theragatha ascribed to Sariputta himself. He says : « The
Master was teaching the Dltamma to another (and not to me). Bu.t then
I listened eagerly to the preaching of the Dhamma for my own benefit :
 - 44 -

nly liste1ting to the 1)1'eaching of the Dhanuna was not fruitless, for I
became free from all cankers and ultimately attained deliverance ... 1.

It may be noted in this connection that the Blessed One was teaching
the Dhamma to Dighanakha, a nephew of Sariputta as reported in the
Dighanakha Sutta 2. Dighanakha is addressed as Aggivessana in this
sutta ; it is recorded that Siuiputta was fanning the Master at that time
·w hile standing behind and listening intently to the preaching. At the end
of the discourse Dighanabha became a sotapanna, whereas Sariputta
became an « arahanta :t or perfect saint, as his mind was completely liber-
ated from all cankers. Thus 've see that the fact of Si.uiputta's attainment
of the first and the fourth stages of c magga and phala-.iia~a )) has been
mention in the texts. But \Ve do not find any reference to his attainment
of the second and the third stages in any of the texts extant. But then
it has to be taken for granted that he had already attained these two
stages in due course. The fact is implied in his attainment of the fourth
and the final stage, because the attainment of a succeeding stage is not
possible unless the preceding one is attained.
Sariputta had also attained the four types of « patisambhida-.iia~a >>
m· analytical knowledge. The Thera's own statement accounts for this
fact. In the Vibhatti Sutta of the Anguttara Nikaya he says: «Friends,
it was a fortnight after my joining the Buddhist Order that I comprehend-
ed completely, in all their details, the analytical knowledge of meaning
(attha), that of the law (dhamma), that of language (nirutti) and that
of perspicuity ( patibhana ) . I give expositions of them in numerous ways,
teach them, establish and reveal them, expound and make them clear.
If anybody has any rioubt or uncertainty (regarding the Dhamma), he
may enquire from me and I shall give an exposition of the matter. The
Master is pre~ent (before us) who has full personal knowledge of our
attainments. 3. This fact is further supported by the statement of Lord
Buddha himself when he says in the Anupada Sutta : «Monks, quite com-
petent is Sariputta. He is possessed of great wisdom, of piercing wisdom.
- -- ----·-
(I) A.iiiiassa bhagava buddha, dhammarp desesi cakkhuma.
Dhamme desiyamanamhi, sotamodhesimatthiko.
Tarp me amoghaq1 savanarp, vimuttomhi anas~vo. Thag. p.367 ;
Cf.Dh.A. Thag.A.II,402 ; Ap.I, 1 5ff ;
I, 73ff ; A.A.!, 126.
(2) M.II, 193 ; D.A. III, 65 ; Dh A.I, 61.
(3) Addha masupasampannena me,avuso, atthapatisambhida sacchikata
odhiso byaiijanano j tamaharp anekapariyayena acikkhami desemi paiiiiapemi
paHhapemi vivarami vibhajami uttanikaromi ; yassa kho panassa kankha va
vimati va, so marp paiihena ; ahaq1 veyyakara-IJ.ena sammukhi-bhuto no
sattha yo no dhammanarp sukusalo.
A.II, I 70·
 ....
··~~

- 45 -
For a fortnight, he had uninterrupted insight into things • 1. The com-
mentary to the Dhammapada also lends countenance to this fact 2).
The attainment of the four << pafisambhida )> by Sariputta clearly
refers to the fact that he had reached the culmination of spiritual wisdom
and sainthood. Fro:.n this reference it is also clear that he attained the
highest stage of sainthood a fortnight after he joined the Buddhist Order.
After t.he attainment of the highest stage, Arahantship, as it was the
practice with all the saints, Siuiputta used to sit in deep meditation from
time to time and enjoy the bliss of emancipation. This has been referred
to by Lord Buddha many times 3 .
The Venerable Sariputta's proficiency in spiritual matters is borne out
by the practice of the seven « bojjbanga >> or the Seven Factors of En-
lightenment. These are : sati or mindfulness, dhammavicaya 4 or invest-
igation of « dhammas », -viriya or energy, piti or bliss, passaddhi or tran-
quillity, samadhi or concentration, and upekkha or equanimity. These
seven factors of enlightenment ( satta-bojjhailga) are so called because
they directly lead to enlightenment (bodhaya saJ11vattanti) s.
How these seven bhojjhailga are to be developed and what is the
fruit of their development has cl ~arly been explair.ed by the Buddha in
the Sila Sutta of the Sambojj hailga Sarpyutta. The relevant passages
run as follows : Sati-sambojj hanga - c Whenever, 0 monks, a bhikkhu
living thus in seclusion remembers and reproduces to his mind the teach-
ing of the Dhamma, it is then that the enlightenment factor of mind-
fulness is established in that bhikkhu. When a bhikkhu cultivates the
enlightenment factor of mindfulness. then that bhikkhu's cultivation of
it attains perfection. Living mindful thus he considers with insight and
makes investigation into the teaching of the Dhamma and makes a close
scrutiny of it~.
Dhammavicava-samboiihatiga - «Whenever, 0 monks, a bhikkhu
living thus mindful considers with insight and makes investigation and

(I) PatJQito, bhikkhave, s~dputto i rnahapaiifio, bhikkhave, sariputto i

puthupaiiiio, bhikkhave, sariputto ; hasapaiiiio, bhikkhave, sariputto ;
javanapaiiiio, bhikkhave, sariputto ; tikkhapaiiiio, bhikkhave, sariputto ;
nibbedhikapaiiiio, bhikkhave, sariputto ; sariputto, bhikkhave, ag4harnasa1Jl
anupadadhammavipassanarp vipassati.
M III, 88.
(2) Dh.A.I, 58 ; Cf.M.A.IV, 56ff, also see M.A.III, 146 ; D.A.III, 64.
(3) Vide footnote No. 2 on p . 39·
(4) It may be noted that the term << dhamma » here refers to the
mental and physical phenomena (dhamma) brought before the mind in
their true nature through the practice of mindfulness.
(5) Bodhaya samvattanti'ti kho, bhikkhu, tasma « bojjhariga » ti
vuccanti. S.II, 68.
 - 46-

close enquiry into the teaching of the Dhamma, it is then that the en-
lightenment factor of reality-investigation is established in that bhikkhu.
When a bhikkhu cultivates the enlightenment factor of reality-invest-
igation, then that bhikkhu's cultivation of it attains perfection. As he
considers with insight and makes investigation and close enquiry into
the teaching of the Dhamma, then is established in him unshaken energy ~ .

Viriya-sambojjhanga - «Whenever, 0 monks, unshaken energy is

established in a bhikkhu who is considering with insight and is making
investigation and close enquiry into the teaching of the Dhamma, it is then
that the enlightenment factor of energy is established in that bhik.khu.
When he <'Ultivates the enlightenment factor of energy, then his cultiv-
ation of it attains perfection. In him who has energy established, arises
rapture which is free from carnal taint~.

Piti-sambojjiha.riga - «Whenever, 0 monks, rapture free from carnal

taint arises in a bhikkhu who has energy established, it is then that the
enlightenment factor of rapture is established in that bhikkhu. When he
cultivates the enlightenment factor of rapture, then his cultivation of it
attains perfection. ln him who is rapturous, body and mind are tran-
quillized 1>.

Passaddhi-sambojjhanga - ¢Whenever, 0 monks, a bhikkhu who

is rapturous and has body and mind tranquillized, it is then that the en-
lightenment factor of tra nquillity is established in that bhikkhu. When he
cultivates the enlightenment factor of tranquillity, then the cultivation
of it attains perfection. Blissful is he who is possessed of a tranquillized
body. Of him that is blissful the mind i~ concentrated».
Samadhi-sambojjhanga - r «Whenever, 0 monks, a bhikkhu whose
mind is concentrated and who is possessed of a tranqui1lized body, it is
then that the enlightenment factor of concentration is established in that
bhikkhu. When he cultivates the enlightenment factor of concentratioll,
then his cultivation of it attains perfection. His mind b~ing thus concen-
trated he looks on his mind with perfect equanimity"·
Upekkha-sambojjhanga - «Whenever, 0 monks, a bhikkhu looks
with perfect equanimity on his mind and is thus concentrated, it is then
that the enlightenment factor of equanimity is established in that bhikkhu.
When he cultivates the enlightenment factor of equanimity, then the cult-
ivation of it attains perfection" I .
By cultivating these seven factors of enlightenment with earnestness
one is sure to get seven fruits and seven advantages. What are these seven
fruits and seven advantages ? They are as follow :

- ~ .._ . 4- · - -- . - · ·- ~ .

{I) S V, 64ff; Cf. Commentary to the Satipanh~ma Sutta (The Way

of Mindfulness by Bhikkhu Soma, p. t 34 ff.
 47-

(1)One attains realization of Arahantship (aiiiiarp) in this very life

before one~s death.

(2) If one does not attain realization of Arahantship in this very lif e
before one's death. then surely at the time of death.
(3) U one does not attain realization of Arahantship in this very life
before one's death, nor at the time of one's death, then by the destruction
of the five fetters of the lower sort one attains finnl release midway (in
one's next existence}.

(4) If one does not attain realization of Arahantship in this very life
before one's death, nor at the time of one•s· death, then by the destruction
of the five fetters of the lower sort, one attains final release a bit late
(in one's next existence).
(5} If one does not attain realization of Arahantship in this very
life before one's death, nor at the time of death, nor midway by the des·
truction of the five fetters of t.he lower sort, then by the destruction of
the five fetters of the lower sort one attains final release without much
trouble.
(6) If one does not attain realization of Arahantship in this very life
before one's death nor... 1 ·without much trouble, then by the destruction
of the five fetters of the lower sort one attains final release with some
trouble.
(7) If one does not attain realization of Arahantship in this very life
nor... 2 with some trouble, then by the destruction of the five fetters of
the lower sort one goes up-stream, bound for the highest gods.

The Ve11erable Sariputta had attained perfection in all the seven

bojjhangas. This is clear from the account given in the Vatthu Sutta 3:
Once the Venerable Sariputta was living in the Jetavana Monastery at
Savatthi. One day he addr~ssed the fellow-monks on the subject of
bojj hailgas in the light of his own experience. He referred to all the
bojjhatigas discussed above. Then he told them that in whatever
factor of wisdorr• he wanted to abide during the early or the middle or
the last part of • the day, he could do so at his own will, that at the time
of doing so he be fully aware of the fact that he is abiding in such and
such a factor. In case he failed, he could easily know the cause of his
failure. In this respect he compared his position to that of a noble-man
(raja) having a wardrobe of a vatiety of dresses. Such a noble-man could
change his dress during any part of the day according to his own will. In

(I) The same as in No. 5·

(2) The same as in No. 6.
(3) s. v, 67.
 -48-

the same way Sariputta could abide in any of the boj j harigas whenever
he desired. The point to be noted here is the proficiency of Sariputta in
employing the seven factors o! enlightenment.
From the above account it is clear that the Venerable Sariputta had
reached the apex of spiritual attainments worthy of the chief disciple of
a Sam.ma-sarnbuddha or an All-Enlightened One. The following tributes
paid by Lord Buddha to the Thera on several occasions also bear testim-
ony to the same fact: «If anyone could ever speak rightty of a ·m an that
he has attained to 1nastery and perfection in noble virtue, in noble con-
centration, in noble wisdom and in noble freedcnn, it is of Sariputta that
anyone could thus 1"ightly speak 1.

«If anyone could ever speak rightLy of a m.an that he is the own son
of the Blessed One, born of his mouth, bo1-n of the Dhamma, formed of
the Dhamma, an heir to the Dhamma, not an hei.r to material things, it
is of Sariputta that anyone could thus rightly speak 2.

« Sariputta, 0monks, rightly turns the incomparable wheel of the

Dha1nma, even as the Tathagata had set it rolling,. 3.

The Chinese Agamas and other relevant texts also refer to Sari-
putra's spiritual attainments, including Arahantship. The Mahayana works
refer to him in the light of their own tradition. Thus, according to them,
he made further progress on the spiritual path by attaining what are
known as ~ Diamond-meditation::. (vajrasamadhi : Chin-K'an-san-Mei :
-t- PJ1 ;:. ~ ), r( king of meditation , (rajasamadhi : Wang-san-Mei : .£
E.. v..f_ ) etc. According to the Sc;ddharmapur_1Qarika Sutra, in consideration
of the high spiritual attainments of Sariputra, Lord Buddha made a
prediction that the former would attain the full enlightenment (Samyak-
sambodhi: San-mao-san-bo-Ti: E.. ~ .:;:_ * ~l ) in due course 4.

(I) Yarp kho tarp, bhikkhave, samma vadamano vadeyya - 'vasip-

patto paramippatto ariyasmiQl silasmirp, vasippatto paramippatto ari-
yasmirp samadhismirp, vasippatto paramippatto ariyaya paiiijaya, vasippatto
paramippatto ariyaya vimuttiya'ti, sariputtameva tam samma vadamano
vadeyya - 'vasippatto paramippatto ariyasmitp silasmiQl, vasippatto
paramippatto ariyasmirp samadhismirp, vasippatto paramippatto ariyaya
paiiiia, vasippatto paramippatto ariyaya vimuttiya'ti. M. III, 92.
(2) Yar.p kho tarp, bhikkhave, samma vadamano vadeyya- 'bhaga-
vato putto oraso mukhato jato dhammajo dhammanimmito dhammadayado
no amisadayado'ti, sariputtameve tatp samma vadamano vadeyya - 'bhaga-
vato putto oraso mukhato jato dhammajo ........ (Ibid.).
{3) Sariputto, bhikkhave, tathagatena anuttararp dhammacakka111
pavattitatp sammadeva an uppavatteti 'ti.
M. III, 92·
(4) See Appendix No. 5·
 49-

Section 5 - MISSION
In the foregoing section we have given ah account of the spiritual
attainments of the Venerable Siuiputta as mentioned in the Theravada
and Mahayana traditions. Next we shall app]y ourselves to the task of
giving an account of the mission of the Thera.

The mission of the Buddha and his disciples is clearly refeiTed to in

the clarion call that the former gave to his first sixty diciples. The clarion
call of the Buddha is recorded in the ~lahavagga, which runs as follows:
« Go ye~ 0 bhikkhus, and wander forth for the good of the miury, for the
welfare of the many, in compassion for the world, for the good, for the
gain, for the welfare of gods and men. Do not go two (of you) by the same
way. 0 bhikkhus, preach the Dhamma which is salutary in the begin-
ning, in the ntiddle and at the end. Expound the spirit and the letter of
the life of holiness, perfect mzd pure~ 1
After fulfil1ing the necessary conditions of spiritual life the Venerable
Sariputta followed in the footsteps of the Master for the propagation of
the Dhamma. It has already been referred to above that Siuiputta attained
Arahantship only a fortnight after his ordination. From that moment up
to the time of his Parinibbana, he dedicated himself to the great and
noble mission of leading others on the path of righteousness. For eight
months of the year, with the exception of the four rainy months, the
Venerable Sariputta travelled up and down the country propagating the
sublime message for the good and ·w elfare of the many as his Master and
other disciples did. The Venerable Sariputta. as was the case with other
early disciples, fulfilled the great mission both in letter and spirit after
the realization of truth.
Now a question arises as to why the Buddha and his disciples did not
perform the mission of propagating the Dhamma by travelling far and
wide during the rainy season ? The reason is not far to seek. It may be
noted in this connection that. in the beginning the monks were on preach-
ing tour throughout the year. Seeing this, people in general passed remarks
that the Buddhist monks travelled even during the rainy season when
the mendicants of other faiths and even birds had their rains' retreat.
Because of undertaking tour during the rainy season, the monks were
critized as doing harm to crops and other vegetation. People complained
that they wer.e also injuring .r one·facultied life ~ and destroying small
creatures by trampling on them. Some of the monks heard such remarks
and informed the Buddha. Thereupon the ~!faster allowed his disciples to
- - -(I}--Caratha,
-- bhikkbave, clrikarp bahujana-hitaya bahujanasu-
khAya lokAnukampaya atthAya hitaya sukhAya devamanussanarp. Ma ekena
dve agamittha. Desetha, bhikkhave, dhammallt adikalyaJJ.arp majjhekalyaQal!l
pariyosanakaJyaQarp sattharp sabyaiijanam kevalaparipUQIJ3Ql parjsuddhaqt
brahmacariyafJl pakasetha. Mg. p. 23 ; S. I, 105.
 -50-

observe a «rains' retreat» ; that is how « vassavasa ~ or the observance

of the rains'retreat came into existence.
The Venerable Siuiputta renounl:ed home and adopted the homeless
life when he found the world full of suffering. He did so not only for his
ov.TJl benefit but for the benefit of others as well. His great vow was «to
seek enlightenment and then to help all beings ~. The best course he adopt-
ed for the fulfilment of this vow was to follow the noble example of the
Master in teaching the Dhamma leading to Nibbana. But this task was
not easy, as the Dhamma 'vas profound and the people in general were
involved in worldly affairs. But then he went ahead with his mission of
bringing many to the «path of righteousness •, keeping in view the
Buddha's words that the cr: seed of enlightenment~ is within all beings,
and sooner or later all are destined to attain liberation.
In his mission for the good and welfare of the many Sariputta was
second to Master alone. This is borne out by the ·words of the Bu.ddha
himself. Once the Lord said in the assembly of monks: c 0 bhikkhus, I
do not see anyone wllo can keep rolling the Supreme Wheel of the Dhamma
kept rolling by the Exalted One . as does Sariputta, 0 bhikkhus, rightly
keeps rolling the Supreme Wheel of the Dhamma as rolled by the Exalted
One» 1.

Among the disciples of the Buddha, Sariputta was foremost in wisdom.

In this respect the highest rank was conferred upon him by the Master
in an assembly of monks and nuns 2.
The greatest exhibition of Sariputta's wisdom followed when the
Buddha descended frmn Tavatirpsa at the gates of Satikassa· On this
occasion the Buddha put many questions to the great assembly of monks.
There was none but Sariputta who could answer them. Of course, some
of the questions were beyond
•
the range of any but a Buddha a. So it was •
the case with Sariputta too. For instance, only a Buddha could know the
thoughts and inclinations of other people. Furthermore, only a Buddha
could find suitable objects for meditation for everybody without error
and know about others' past births without limitation.
On many an occasion, the Buddha would merely suggest a topic, and
Sariputta would give a detailed sermon on it by elaborating the topic; ui.ti-
mately the Buddha would give his approval of what was preached in detail
by the chlef disciple. Sariputta was considered by the Buddha so efficient

(I) Nabarp bhikkhave aiiiiarp ekapuggalam pi samanupassami yo evaQJ.

tathagaten:~ anuttaraiJl dhammacakkarp pavattitarp sammadeva anuppavatteti
yathayidarp bhikkhave sariputto. Sariputto bhik.khave tathagatena anuttararp
dhammacakkat]l pavattitarp sammadeva anuppavatteti~ti. A. I, 23; Cf.
s. I, 9 I.
I

(2) A.I, 23·

(3} Db. A . II, 147- 148 ; Cf. Sn. A. II, 2 86. 3.M.I, 20 ; Vol. Ill
I 09, I 19, 334•

•
 -51-

in the preaching of the Dhamma that once the latter remarked that he
need not go in that direction where Sariputta had been. Accordingly the
Lord had full confidence in Sariputta in matters of preaching the Dhamma.
Once referring to Sariputta, the Master said : « Wise art than. SiLriputta ,
comprehensive and manifold thy wisdom, joyous and swift, sharp and
fastidious. Even as the eldest son of a « cakkavatti-kin.g .. turns the Wheel
as his father hath turned it, so does thou rightly turn the ~ \Vheel Supreme
of the Dhamma :10, even as I have turned it,. I. Because of these merits
and virtues Sariputta came to be known as < Dhammasenapati :. or the
General of Dhamma just as Ananda
•
was known as t< Dhammahar)c:;U
garika » or Treasurer of Dhamrna.
'
The whole Anupada Sutta deals with Sariputta. In the discourse, Sari-
putta is presented as the perfect disciple, who has achieved complete mast-
ery and perfection in noble virtue, concentration, perfection, and noble
deliverance 2.
In the Mahagosinga Sutta Sariputta declares that that monk be best
who has gained mastery over his mind and is not mastered by it. Referring
to this statement of Sariputf:a, the Buddha remarked that the former was
alluding to that which corresponds to his own nature.
When it is said that the Buddha spoke very highly of his chief disciple,
it does not mean that the Buddha did not correct him whenever there
was an occasion to do so. Once Sariputta came to visit the Master along
with his disciples. Some oi the novices made a lot of noise. The Buddha
sent them away immediately along with their teacher 3 (Sariputta). Then
again Lord Buddha admonished Sariputta for not taking proper care of
Rahula who was obliged to spend one whole night in the Buddha's privy
due to lack of proper accomodation. But such occasions were only a few.
In the Saccavibhanga Sutta Sariputta is compared to a mother, while
Moggallana to a child's wet-nurse. Sariputta is spoken of as imparting
training leading to the first stage of supra-mundane attainment. He is
commended by the Buddha in the Pit)gapataparisuddhi Sutta for the
aloofness of his life and is instructed by him in the value of reflection.
There are several other examples worth mentioning in this context where
the Buddha is found instructing and examining Sariputta on various topics,
as for example, on « bhutam >> or what has come to be, on the five in-
driyas and on sainthood 4. Furthermore, the Buddha is found giving in-
struction to Sariputta on the cultivation of tranquillity 5 ; on the destruc-
tion of c I» and «mine 6 ; the reasons working behing the failure and
success in enterprises 7; the four ways for the acquisition of personality

( 1) Pal).<:{ ito tvarp, s3riputta, mahapaiino ·tvarp .... sammadeva anup-

pavattesi ti. S. I, I 9 I ; Cf. M. III, 89-92.
(2) M. III, 88. 3· M. II, 141.
(4) S. II, 41 i IV, 191, 195, 202, 295·
(5) A. I, 62. (6) A. I, 123. (7) A. II, 85.

•
 52-

or attabhiwa' 1 ; the methods of exhortation 2 ; the attainment of joy that

comes through aloofness a; the noble training for the layman 4; six things
that are possessed of the power of bringing about a monk's spiritual pro-
gress 5 ; further on seven similar things 6 ; the seven conditions leading
to the commendation of a monk 7 ; the things and persons worthy of reve-
rence a; the eight qualities of monk free from cankers 9; on the nine
persons who, although they pass away with a remainder of attachment
leading to rebirth, are yet free from being born in hell, among animals
and petas 10 ; and on the ten powers of a monk \vho has completely des-
troyed the cankers 11.
Sariputta used n1any ways to lead the people on the path of Dhamn1a.
He was like an expert doctor. A good doctor diagnoses the diseases of the
patients and prescribes medicines accordingly. In the same way Sariputta
also preached the Dhamma to different individuals taking into consider-
ation their various disposiuons. He bestowed the «ambrosia of Dhamma l>
(dhammamatam) to all, rich and poor, high and low, without any discri-
mination.
Sariputta's great distinction in matters of preaching the Dhamma
remained fresh even in the n1emory of later generations of Buddhists.
This fact becomes apparent when \\'e take into consideration the statement
of king Milinda. made in Milindapafiha, which is said to have been
written about five hundred years after the Mahaparinibbana of the Buddha
In course of Ius discussion king Milinda puts a good number of questions
to Nagasena. All his questions are replied by the Thera in a very logical
convincing way, and, the king is satisfied. Being full of admiration he pays
the highest tribute to Nagasena when he compares him to Siu·iputta.
He said: cIt is good, excellent, Venerable Nagasena! Questions referable
to the Buddha's scope have been replied by you. In this Dispensation of
the Buddha there is no one as you as for answering questions except the
Venerable Sariputta, the c General of the doctrine :a 12 ••
This grand distinction is still «living~- upheld by the prized teachings
of the chief disciples (Sariputta} and preserved in a few of the oldest books
on Buddhism besides the words of the Master.
Sariputta n·avelled up and down the country to propagate the Buddha-
Dhamma. In course of his journeys and by delivering innumerable dis-
- - ·- - - ~--

(I) A. II. I 68. (2) A. II, 444· (3) A. II, 453·

(4) A. II, 456. (5) A. III, 127. (6) A. III, I 76.
(7) A. III, 179· (8) A. III, 245· (9) A. III, 326.
(I 0) A. I v' 2 5. ( I I ) A. IV, 2 4 0.
(I2) Sadhu sadhu bhante nagasena, buddhavisayo paiiho taya vissajji-
to j imasmirp buddhasasane dhammasenapatirp sariputtarp thapetva aiiiio
taya sadiso panhavissajjane natthi. Milindapaiiho, p. 4 I I , University of
Bombay, 1940.
 -53-

courses, he became an expert in teaching the Dhamma in a convincing

manner. Some of the discourses given by him have been preserved in the
Tipitaka. In importance they are second to those of the Master only. They
cover almost all important aspects of the Dhamma. A few important ones
may be referred to here.
We may first take into consideration the Samrn.3ditthi • •
Sutta of the
Majjhima Nikaya. It is an exposition on «right understanding>, a mas-
terpiece on the theme. The exhaustive commentary on the sutta rightly
remarks that in the whole range of the five great Nikayas there is no
discourse surpassing the Exposition of Right Understanding. It is in this
discourse that the Four Noble Truths are found mentioned thirty-two
times, and exactly the s&me is the case with the state of sainthood. It is
in the same discourse that we find an original unfoldment ·of the Law of
Dependent Origination with slight but very instructive variations. Each
and every factor pertaining to the Law of Dependent Origination is dealt
with as are a1so the additional sections, to illustrate the Right Understand-
ing of the Four Noble Truths. In this way the ¢Truths> are expounded
both extensively and intensively. Because of its great importance the sutta
has been widely used for the purpose of imparting instructions right from
the date of its preaching down to the present day.
Next comes the Mahahatthipadopama Sutta or the Greater Discourse
on the Simile of the Elephant's Footprint. Sariputta is said to have deliv-
ered this sutta when the Buddha was residing at Jetavana Monastery. This
discourse is regarded as a masterpiece in so far as the methodical treat-
ment is concerned. It is stated in the very beginning of the discourse that
the Four Noble Truths consist of everything that is wholesome (kusa!a).
Thereafter it takes up the Truth of Suffering which admits of identific-
ation with the Five Aggregc:stes making up a « personality>. Out of these,
the aggregate of corporeality is sorted out for making a detailed invest-
igation. It is said to comprise the four Great Elements of which each is
said to be internal and externaL ThE-n follows a detailed account of the
bodily parts and functions pertaining to the internal element ; none of
the internal and external elements belongs to a self or constitutes a self.
This insight ultimately leads to disgust and detachment with regard to
the elements. The discourse then proceeds to demonstrate the imperma-
nence of the powerful external elements \vhen they are under the spell of
great upheavals of nature. In this context it is emphasized that this small
body which is nothing but the product of craving, can never be considered
in terms of c I,. or c mine~> , or c I AM·· When a bhikkhu, it is stated, .
possessed of this form and deep-rooted insight is faced \Vith abuse, blame
and hostility on the part of others, he is in a position to make an analysis of
the situation quite soberly and detached, thus remaining master of it.
He understands that the painful feeling that has taken rise in him is the
product of ear-contact, which in itself is nothing but a conditioned pheno-
menon. And he understands that all the component parts of the situation
are ephemeral. This is equally true of contact, feeling, perception, for-
 54-

mations and consciousness. At this stage of the discourse we find that the
remaining four Aggregates, the mental constituents of personality, are
introduced in an organic context along with the already referr ed to
factor of contact. The discourse then goes on to say : c Then his mind,
just by taking only the Elements, as its object, becomes elated, gladden-
ed. firm and intent :a ; and even if he is beaten and injured he will think:
c This body is of such a nature that it is liable to such injuries •. There-
upon he will bring to his memory the Master's simile of the saw ~nd
will make determination to follo\v the Buddha's admonition to suffer all
types of injury with patience, whatever may happen to him.
But, the discourse continues, if when thus recollecting the Triple
Gem (the Buddha, the Dbamma and the Sangha) the equanimity or
the bhikkhu does not endure, he will be stirred by a sense of urgency
and feel ashamed that despite remen1bering the Triple Gem, he could
not remain constant. On the other hand, if his endurance continues, he
will have the experience of happiness. « Even to this extent much has
b~en achieved by that bhikkhu •, the sutta goes on to say.

In this discourse we find identical treatment of all the four Elements.

The last and fi~al section begins with a comparison of the body and its
component parts with a house, which is made up of its various consti-
tuents. Then follows an unfoldment of the conditioned arising of the
sixfold perceptual consciousness. ln making mention of the five sense-
organs and sense-objects as the primary conditior..s for the arising of
five types of sense-consciousness, the Derived Corporeality is here intro-
duced by means of an important part of it; thus is completed the treat-
ment of the corporeal Aggregate. <<With the state of consciousness having
thus arisen, all the five aggregates are given, and in that way their con-
junction can be understood, as well as their dependent origination~. It
is in this connection that we find Sariputta quoting the l\1aster: «He
who understands Dependent Origination understands the Dhamma ; and
he who unde1·stands the Dhatnma understands Depe'ndent Origination • 1
Desire, inclination and attachment with reference to the Five Aggregates
bring about the origin o! suffering. In other words, the origin of suffer-
ing depends on desire, inclination and attachment connected with the Five
Aggre~ates. And with regard to i.he bhikkhu who has fully comprehended
this it is stated: c Even to this extent, m\,!ch has been achieved by that
monk •. And thus the unfoldment of the discourse is brought to its end
with the Four Noble Truths. This discourse can easily be compared to a
piece of music which is sweet but intricate and which ends with a solemn
and majestic chord.
Now we shall pass on to another discourse of Sariputta. It is the Sama-
citta Sutta or the Discourse on Tranquil Mind of the Ailguttara Nikaya.

( r) Yo paticcasamuppadatfl passati so dhammarp pa!,sati,

Yo dhammarp passati so pa~iccasamuppadarp passati. M. I, 24 I.
 - 55 -

It is said that this discourse was listened to by the Devas or gods pos-
sessed of a tranquil mind. It deals with the first three c aryas ., namely,
the sotapanna or the stream-winner. the sakadagami c>r the once-returner,
and anagami or the never... returner. The main purpose of this discourse
is to make clear the question of ~heir residum, in the five sense spheres
or in the five material and non-material spheres, which is dependent on
their method of practice and on the fetters of existence still in them.
Though the discourse is very short, it had a great impact on the big as-
sembly of Devas who, as the tradition has it, got together to listen to it.
It is stated that a good number of the Devas assembled on the occasion
attained sainthood, and countless were those who became stream-enterers.
Thus it exercised a far reaching effect on beings of the higher worlds. For
the same reason it ·had an outstanding reputation during centuries that
followed.
It is recorded in the Mahavarpsa. 1, the great chronicle of Ceylon,
that this very discourse was preached by Arahanta Mahinda on the day
he arrived in Ceylon, and on this occasion, too, a large number of the
Devas heard it and attained penetration of the Dhamma. The high esteem
in which this sermon is held and the great impact attributed to it, may
be assigned
. to the fact that it renders help to those on the path to define
their position as to the type of rebirths still to be expected by them. Devas
who have attained the higher planes of existence sometimes tend to think
.of their heavenly position as final; the Venerable S~uiputta's discourse
provided them with a criterion by which they could judge their true
position. Over and above this, this discourse proffered valuable orientation
to those worldlings who were still outside the paths for the direction of
their efforts.
Now let us take into consideration two suttas, namely, the Sangiti
Sutta or the Recital and the Dasuttara Sutta or «Up to Ten», which are
also ascribed to the Venerable Smputta. These two discourses fonn the
last and final hvo texts of the Digha- Nikaya or the collection of Long
Discourses. They deal with doctrinal terms, in which a good number of
topics is classed under different heads which fall into groups of from
one to ten members. The cause for arranging the compilation only up to
ten may have been that there are only a small number of groups of doc-
trinal terms having their range beyond ten members, and these might have
been well known and easily remembered.
The Sailgiti Sutta is said to have been preached in the presence of
the Buddha, and when the preaching was over, Lord Buddha approved
of it. In the Sailgiti Sutta the doctrinal terms are placed in order of the
numerical groups of one to ten, whereas in the Dasuttara Sutta each one
of the ten groups is subdivided into ten, which serves the purpose of
bringing forth the practical significance of these groups. As for instance:

{I) Mahavarpsa, chapter XIV, p. 34·

 56-
•

«One thing (1) is of great importance, (2) should be developed, (3) should
be fully known, (4) should be abandoned, (5) implies decline, (6) implies
progress. (7) is hard to penetrate, (8) should be made to arise, (9) should
be directly known. (10) should be realized. What is the one thing of great
importance? Heedfulness in salutary things».
The Sangiti Sutta is said to have been preached at the time of the
death of Niga~~ha Nataputta. In fact it 'vas his death which occasioned
the preaching of this sutta. It refers to the dissensions, schisms and doc-
trinal disagreements that took place among the J ains soon after the demise
of their leader, Nigarjtha Nataputta, otherwise known as Mahavira.
This event was taken as alarming example by the Venerable Siuiputta,
and so he in his discourse laid emphasis on the point that this sa·n giti
Sutta should be recited by all in harmony and '\Vlthout dissension, so that
the Holy Life may continue for long for the happiness and welfare of
gods and men. The c01nmentators are of opinion that the Sangiti Sutta
is especially meant for conveying the «flavour of concord::. (samaggi-
rasa) in the teaching which is given strength by doctrinal proficiency
(desana-kusalata).
The main purpose with which the Dasuttara Sutta is preached is
referred to by the Venerable Sariputta in the introductory verses. Therein
he says : ¢ I shall preach the Dasuttara Sutta - a teaching leading to
attain Nibbana or deliverance and bringing the end of suffering, the free-
dom from all bondage 2- 1.
After making a Clitical study of the two Suttas one could come to
the conclusion that they perfo1 1n the function of an index to selected
teachings. They may have stood those monks in good stead who were quite
unable to get by heart a great many texts. These di_scourses, easily memo-
rizable and assimilatable as they are, must have rendered valuable help to
such monks in pres~nting many aspects of the teaching in abridged form.
Both of these discourses are clear indications of the Venerable Sariputta's
concern for the preservation of the doctrine intact, and its communication
in all its details. It was for the fulfilment of that purpose that he presen-
ted c study aids • like these two discourses and other discourses too,
along with works like the Niddesa.
· There are other discourses and a few works attributed to the Vene.-
rable Sariputta. We shall apply ourselves to the task of giving a detailed
treatment of his discourses and works in the fourth chapter of the thesis.
A great contribution of Sariputta was the systematization of the teach-
ings of the Master. It has been observed that a great teacher delivers the
original message and one or several of his immediate disciples give it its
systematic fonn. This was true of Siuiputta in relation to the teachings

(I) DasuttaraQl pavakkhami dhammarp nibbanapattiya, dukkhass'anta-

kiriyaya sabbagantha-pamocanaq1.
 -57

of his Master. By way of evidence we can take into consideration · the

Niddesa and the Pafisambhidamagga.
The Niddesa is a commentarial work included in the canonical lite-
rature. It forms a part of the Khuddaka Nikaya, and it is divided into two
parts - the Culla Niddesa and the Maha-Niddesa. The Culla Niddesa com-
ments on the Khaggavisima Sutta and the sixteen suttas of the Parayana-
vagga of the Sutta-Nipata, whereas the Mahii-Niddesa comments on the
sixteen suttas of the Anhaka-vagga,of the Sutta-Nipata. It is quite signifi-
cant to note that the Culla-Niddesa gives no comn1ents on the fifty-six
introductory stanzas (vatthugatha) which work as preface of the Parayana-
vagga as at present found in the Sutta-Nipata. This lends countenance
to the view that at the time the Culla-Niddesa was committed to writing,
the Parayana-vagga was a separate anthology, and that the Khaggavisana
Sutta did not belong to any particular group. Similar is the case with the
Maha-Niddesa and the Atthaka-vagga.
The A~thaka-vagga and the Parayana-vagga fonn the last two books
of the Sutta-Nipata. It leads one to draw the conclusion that they belong
to the oldest parts not only of the So.tta-Nipata but of the whole Sutta-
Pi~aka. They were held in high esteem even in the earliest days by the
Sangha and the Buddhist laity. This is supported by the fact that the
Udfma refers to a recital of the AHhaka-vagga by So~a Thera, and
the A.ilguttara-Nikaya makes a refe1·ence to a recital of the Parayana-
vagga by a · female lay disciple, Nandamata by name. At least on five
occasions we find the Buddha giving expositions of verses included in
these two parts of the Sutta-Nipata. These two collections of verses also
contain a good number of archaic words and terse aphoristic sayings. This
lends support to the fact that in very early times a commentary on them
was compiled, which later on was included in the canonical literature.

Tradition has it that the Venerable Sariputta composed this com-

mentary, and it seems convincing. It is quite in keeping with the character
of the Venerable Sariputta's concern with the methodical instruction of
monks that the Niddesa consists of not only word-expositions, clarifications
of the context and supporting quotations from the Buddha-word, but also
materials apparently meant for linguistic instruction such as making
additions of numerous synonyms of the word already explained. Prof.
E.J. Thomas rightly remarks on this subject as follows, ¢ ... the most cha-
racteristic feature of the Niddesa... consists of a list of synonyms of the
words commented on. Such lists are not used to explain the meaning of
a word in a particular context. They are repeated in the same form whe-
rever the word occurs and were evidently intended to be learned in the
same way as the modern Kos·as' (dictionaries) ... Much of this is also
found in the Abhidhamma books, but in the Niddesa it is used as general
matter applied to passages for which it was not immediately intended...
This shows a system for learning the vocabulary of the canon, and for
explaining archaic forms, but no further grammatical teaching occurs
 -58

apart from the description of certain terms as particles... In the Niddesa

we thus have direct evidence of a general system of instruction applied
to a definite work, consisting of interpretation, doctrinal teaching and the
verbal expositions of the beginnings of gramn•ar. The Abhidhamma books
and related works like the Pa~isambhida-magga give other traces of
its existence. It appears to be this system ·w hich is expressly referred to
in the Niddesa (I, 234) and other places as the four kinds of analysis
( patisambhida) : the analysis of meaning (attha), of conditions (dhamma).
of grammatical analysis (nirutti), and clearness of insight ( patibhana ).
The Nirutti of the Niddesa is of the kind that ~ve should expect to exist
when Piili was the Jiving language. All the grammatical analysis that was
required was a knowledge of those words in the scriptures that had become
obsolete, and the explanation of unusual grammatical forms by means
of current expressions... We can see from its different forrns and readings
that it underwent changes and received additions, and in the case of a
work used continually for instruction this would be inevitable~ 1.
The Venerable Sariputta says that he achieved the four kinds of ana-
lytical knowledge (Patisambbida) a fortnight after he ~vas ordained into
the Buddhist Order, that is, on attaining Arahantship. This point and the
large application of Nirutti-patisambhida or grammatical analysis in the
Niddesa renders it quite probable that he was the actual author of the
work.
Now turning to. the Paf.,isambhida-magga. This book appears to be
a manual of higher Buddhist studies. Its scope is as broad as that of th ::
mind of its famous author, the Venerable Sariputta. At the outset this
book introduces treatises on seventy-two kinds of knowledge ( iiaiJa) and
on the kinds of wrong speculative view (diHhi). Both of these bespeak
the methodical and penetrative mind of the author. There is a good number
of doctrinal terms used for the first time in the treatises on knowledge
and also in other chapters of the work. These tenus are such as are :founJ
only in Pa~isambhida-magga and no where else in the \Vhole range o(
canonical and non-canonical literature. This work also conf.ains expls.nation
of such terms and teachings as are referred to only in brief in other and
older parts of the Sutta-Pi~aka. Over and above this, material related
to meditation of great practical value is also found in this work. For in-
stance, mindfulness of breathing, Metta-Bhavana and many other medi-
tational practices have been dealt ~vith in detail. Moreover, this work
contains a passage possessed of hymnic nature on the Great Compassion
of the Exalted One. This passage is exquisitely beautiful, and bears
testimony to ~he fact that this work deals with a variety of subject matter.
.
Mahanama Thera of Ceylon composed an exhaustive commentary to
this work, known as the Saddhammappakasini. In the commentary the
writer has confidently tried to establish the fact that the author of the

(I) Buddhist Education in Pali and Sanskrit Schools by E.J. Thomas ;

in Buddhistic Studies, Ed. by B.C. Law (Calcutta I93I), p. 223.
 59 ....._

Patisambhida-magga was none else but the Venerable Sariputta. The

introductory verses of the commentary are in his praise. Mention of the
Venerable Silriputta is made twice in the Patisambhida- magga itself.
Once he is mentioned as one who is possessed of samiuihi-vipphara-iddhl
(in the idhlvidhakatha). He is mentioned again in the sowa- paiiiii
niddesa of Maha-paiiiia-katha. Wherein it is stated : ~ Those whose wis-
dom is equal to that of Sariputta, they partake to some extent Df the
Buddha-knowledge , 1.
Now we tum our attention to the. contributions of outstanding value
made by the Venerable Sariputta to Dhamma. The Tradition has it (as
recorded in the A Uhasalini that the Master preached the Abhidharnma
in the Tavatirpsa Heaven to his mother, Maya Devi, who is said to have
been reborn there as a Deva. Continuously for three months the Buddha
preached the Abhidhamma to the Devas. While doing so he used to return
daily to the earth for his meals; and while here he is said to have taught
to the Venerable Sariputta the «method~ (naya) of that part of the Abhi-
dhamma he had ah·eady preached in the TavatiQ1sa Heaven. On this
point, the Aghasalini says, «Thus the ghing of the method was to the
chief disciple, ·w ho was endowed ·with analytical knowledge, as though
the Buddha stood on the edge of the shore and pointed out the ocean
with his open hand. To the elder (Sariputta) the doctrine taught by the
• Blessed One in hundreds and thousands of methods became very clear • 2 .
The Venerable Sariputta is said to have taught the Abhidhamma after
learning it from the Buddha to his five hundred disciples. Furthermore.
the Atthasalini
.. . goes on to place on record, «the textual order of the
Abhidharnma originated with Sariputta; the numerical series in the Great
Book ·(Paghana) was also detetmined by him. In this way the elder,
with a view to preserving the unique doctrine, laid down the numerical
series to make it easy to learn, remember, study and teach the Law • 3.
At this stage the author of the Atthasalini anticipates an objection
from Vitandavadins
. . regarding the authenticity of the Abhidhamma. So
he raises the question and answers it in the following manner: Had the

(t) Evameva ye pi te sariputtasama paiiiiaya te pi buddhafu\Q.assa

padese parivattanti. Khu. V, 457·
{2) Evarp sammasambuddhe nayarp dente patisambhidapattassa agga-
savakassa velante thattva hattharp pasaretva dassitasamuddasadisarp nayada-
narp hoti. Therassa pi nayasatena nayasahassena nayasatasahassena bhagavata
desitadhammo upanhati yeva.
Anhasalini, p, z 7·
(3) Abhidhamme vacanamaggo nama sariputtattherappabhavo. ·M aha-
pakarar:te gaJ')anavaro pi thereneva ~hapito. Thero hi imina niharena dham-
mantararp amakkhetva va sukharp gahetutjl dhareturp pariyapuQ.itum vaceturp
ca pahoti 'ti ga~anavaratp thapesi.
Anhasalini, p. I 8.
 -60-

Abhidhamma been taught by the Exalted One, there would have been a
prefatory remark in the beginning of it as is the case with"t many thou-
sands of suttas, wherein is found a preface generally running .as, « one day
the Blessed One was ~taying in Rajagaha and so on and so forth? But
this question is pushed to the wall when \Ve take into consideration the
Jataka, the Sutta-Nipata, the Dhammapada, and so on, wherein we do
not come across any prefatory remark as suggested by the sectarian, but
even then there is no denying the fact that they were spoken by the
Buddha. Thus it is finally established that the Abhidhamma was first taught
to Siuiputta by the . Buddha and the elder taught it in turn to his five
hundred disciples. .....o\nd in this way the Abhidhamma ·came into being.
The A~~hasalini the commentary to the Dhammasailgani, written
by Buddhaghosacariya also attributes to the Venerable Sariputta the un-
dernoted valuable contributions to the canonical Abhidhamma. He is said
to be the author of the forty-two couples (dyads ; duka) of the Suttanta
Matika. ,
As regards the analytical method of the Abhidhamma, it is quite
evident even in the suttas or discourses delivered by Sariputta Thera.
In the Anupada Sutta the Master himself speaks of the elder's analysis
of meditative consciousness into its main mental factors, which the Vene-
rable Sariputta undertook from his own experience, after getting up from
each of the meditative achievements in succession. This analysis may well
be regarded as either a precursor or an abridgement of the detailed ana-
lysis of jhfma-consciousness found mentioned in the Dhammasanga.r;:ti.
The Buddha said as follows with reference to the elder's mastery of the
doctrine, and its unfoldment : « the quintessence of the Doctrine (dham-
madhatu) has been so well understood by Sariputta, 0 bhikkhus, that
if I were to put questions to him therein for one day in various words
and phrases, Sariputta would answer in like manner for one day in diffe-
rent words and phrases. And if I were to put him questions for one night,
or a day and a night, or for two days and nights even up to seven days
and nights, Sariputta would explain the matter for the same duration of
time, in different words and phrases > 1.
On another occasion the Exalted One compared Siuiputta to the
son of a universal monarch as under: ¢If he is invested with five qualities,
0 bhikkhus, the eldest son of a world-ruling rvronarch rightly keeps rolling
the Wheel of Sovereignty that had been kept rolling by his father. And
that Wheel of Sovereignty cannot be upset by any hostile human being.
What are the five qualities? the Elder Son of a World-ruling Monarch
understands what produces good, understands the La\v, understands the
right measure, understands the right time and understands world (parisa)
with which he has to deal. In the like manner, 0 bhikkhus, is Sariputta
invested with five qualities and rightly keeps rolling the Supreme "\Vheel
~ -------

c1 > s .n, 4 s.
 -61-

of the Doctrine, even as I have kept it rolling. And this Wheel cannot be
upset by ascetics, or priests, by deities or Brahma, nor by anybody else
in the world. What are those five qualities ? Sariputta. 0 bhikkhus, knows
what is beneficial, knows the teaching, knows the right measure, knows
the right time and knows the assembly (he has to address)~ t.
Besides the Master himself, other Theras also spoke in praise of the
Venerable Sariputta. The Elder Vangisa in his eulogy in the Theragatha
speaks in praise of Sariputta who ¢teaches in briei and also speaks in
detail~ 2, The Great Elder Maha-Kassapa 3 and Maha-Moggallana 4, also
speak in praise of Sariputta which is recorded in the same work And
the Venerable Maha-M:oggaUi.ma paid the following tribute to his friend
(Sariputta) at the conclusion of the latter's discourse on no-blemishes
(AnangaQa Sutta) : «To bhikkhus (possessed of virtue and earnestness>
who have listened to the teaching of the Venerable Sf:uiputta it will be
like food and drink to their ears and mind. How nicely does he lift up
his fellow-brethren from what is unwholesome, and establish them in
what is wholesome ! ~ s.
The Master explained in the following words the relationship between
the two chief disciples (Sariputta and Moggallana) in so far as the teach-
ing of the Dhamma was concerned : « Join, 0 bhikkhus, with Sariputta
and Moggallana, and keep company \\-·ith them! They are wise monks and
helpers
•
of their fellow bhik.khus. Sariputta bears comparison with a mother
who gives birth to a child, and Moggallfma is like a nurse to what
has been brought forth. Sariputta imparts training (to his pupils) in the
Fruition of stream-entry and Moggallana gives training to them for the
attainment of the Highest Goal. Sariputta is quite capable to explain the
F'our Noble Truths in detail, to teach them and make them intelligible,
to proclaim, reveal and expound them, and make them clear,. 6. And
again in the Anguttara Nikaya ·we find the Buddha speaking in praise
of Sariputta and Moggallana in the following words, «a bhik.khu of faith,
0 monks, should entertain in his mind this tight aspiration: « Oh, may
I become such as Sariputta and Moggallana ,, for Sariputta and Moggallana
are the mode and standard for my monk-disciples ,. 7.
Dr. Edward Conze ri~htly remarks, « It has often been observed that
it is not the founder himself, but one of his followers who shapes the
policy of religious and monastic movements in the first generation of

(I) A.I, 23 ; S.I, Igi.

(2) Khu. II, 394 (Verses I240-2)·
(3) Ibid. 374-5 (Verses I085-89)
(4) Ibid: 386-8 (Verses x z67 ; 1185-6 ; x I9t).
(5) M.I, 42.
(6) M.III, 333-4.
(7) A. II, I 74-5·
 -62-

their existence. The specific shape of the organisation of,., the Fransican
Order owed more to Elias of Cortona than to Saint Francis himself, that
of the Jesuit Order to Laynez than to Saint Ignatius of r..oyola. As Saint
Paul stands to Jesus, as Abu Bekr to Mohammed, as Xenocr~tes to Platot
as Stalin to Lenin, so does Sariputta stands to the Buddha.
cIt is easy to see why a comparatively subordinate follower should
exert a more decisive influence than the founder himself. The founder
would be, of course, the living source of the life-giving inspiration which
initiates the nlovement, but a great deal of his teachings and insight would
be beyond the range of more ordinary people. With less genius the suc-
cessor produces a kind of portable edition of the Gospel which accords
more with the needs of the average man and his capacity for comprehen-
sion. Robin's remark covers all the cases refelTed to above when he says
about Xenocrates, Plato·s successor, that h e «enclosed P lato's living
thought in the rigid frame-work of the bookish doctrine, mechanized in
response to the daily nee ds of teachings •. It is true that Sariputra died six
months before the Buddha, and therefore could not take over the organi-
zation after his death. The influence Sariputra exerted ·w as due to the
shape which he gave to the teaching, and ·w hich determined not only the
training of the monks for a long time, but also decided which aspects of
the Buddha's doctrine should be emphasized, and which should be relega-
ted into the background.
cAs a matter of fact, Sariputra•s version and understanding theof
Buddha's doctrine dominateci the Buddhist community for about fifteen
to twenty generations. He dominated it in the sense that one section of
the community adopted his interpretation, and that another section for-
med their opinion in conscious and direct opposition to it.
•
~...His was a predominantly analytical intellect. He liked to arrange
knowledge so that it could be easily learned and remembered, studied and
taught, and there is a certain soberness and dryness about him.
c To the Theravadins and Sarvastivadins, Siniputra appeared as a
kind of second founder of the religion. Just as the Buddha is the king
of Dharma, so Sariputra is its Field-Marshal. He excelled a ll other prin-
ciples in «wisdom;, and learning. c If we except the saviour of the world,
no one possess even one-sixteenth part of Sariputra's wisdom~- We must
bear in mind that the word • wisdom • here is taken in a quite special
sense, as a kind of methodical contemplation based on the rules of the
Abhidharma ~ I .
Siuiputta preached the Dharnma to all sections of people. Among
them are his own disciples, fellow-brethren, relations, kings,_ nobles, com-
• mon people, followers of other faiths, and Devas. The Mission of Sari-
putta ended with the conversion of his mother just before his Parinibbana.

(I) Buddhism, its Essence and Development by Edward Conze. p.go-x.

 -63

It is said that Smputta repaired to his own village, Niilaka, for his .final
passing away. Reaching there he had his abode in the same room where
he was born (Jatovaraka). Before attaining Parinibbhilna there, he was
able to lead his mother on the noble path (ariya-magga). That was the
final act of his great mission on this earth.
The Venerable Sariputta's grand reputation as a teacher of the
Dhamma survived him for a long time to come. It worked as a tradition
among the later Buddhists. We have already referred to this fact in our
foregoing discussion while making mention of the last passages of the
Milinda-panha which is believed to have been committed to writing ~me
five hundred years later. That great reputation is s till in existence today,
~upheld by the cherished teachings of the g r ea t ~ ; sci ple, preserved and
enshrined in some of the oldest books of Buo a his m alongside the words
of the Master>.
The references made to Sariputta in the Chinese Buddhist texts are
more or les.~ the same. In the Chinese versions of the Agamas the same
discourses have been ascribed to him as are found in the Nikayas. v·l hile
there are some slight differences in details, their contents remain the
same t.
« The History of the Tf:n Chief Disciples of Lord Buddha .. refers to
the fact that it was Sariputta who introduced Buddhism in North India
for the first time. This has been mentioned in the story of the construction
of Jetavana Monastery at Sravasti 2•
.The Mahayana Buddhism (in Chinese) refers to this aspect of the life
of Sariputta in the light of its own tradition 3.

Section
-
6 - PARINIBBANA

We have already dealt with the mission of the Venerable S8riputta

in the previous section. Now we shall apply ourselves to the task of giving
an account of his Parinibbana or the final passing away.
Sariputta had fulfilled his mission on earth. The day of his Pa1inibb~ma
was approching. It is recorded in the canonical literature that the
Buddha, just a few months before his Mahaparinibbana, spent the rainy
season at a village named Beluva 4 near Vesali. At the end of the Rains'
retreat (vassavasa) he returned to Jetavana Monastery at Savatthi. The
Venerable Saripqtta was already there. On the arrival of the Master, he

(I) Refer to Appendix No. 6.

(2) Refer to Appendix No. 7·
(3} Refer to Appendix No. 8.
(4) D. II, 79·
 -64-

went and paid homage to hlm and entered his own quarters. There his
own disciples carne to see him and after paying their respects left the
place. Then the elder swept the place and spread his seat. After ·w ashing
his hands and feet he sat down cross-legged and entered the fruition
state of an Arahanta (phalasamapatti). He got up from the meclitation
according to his predetennination, and the thougt occured to him whe-
ther it is the Enlightened Ones or the Chief Disciples that enter Pari-
nibb~ma first. As a result he came to know that it is the Chief Disciples
who do so. Thereupon he took into consideration his own life-force
( ayusarikhara) and found that its remainder would sustain him only for
a week that was to follow.
It may be not in this connection that like Lord Buddha, his enlightened
disciples also knew the time of their final passing away. In anticipation
of the same they could fulfil their duties and also give up ayusailkhara
(life force) in advance t. Thus it is mentioned clearly in the Mahapari-
nibbana Sutta 2 that after sending .Ananda away from him at the Capala
Shrine the Buddha remained alone. Then Mara, the Evil One, approached
him immediately, and requested him to enter into Parinibbana. But the
Exalted One, on that occasion, replied: «I shall not pass away, 0 Evil
One, until the brethren and sisters of the Order, and until the lay disci-
ples of either sex shall have become true hearers, wise and well trained,
ready and learned, carrying the doctrines in their memory, masters of
the lesser corollaries that follow from the larger doctrine, correct in life,
walking according to the precepts until they, having thus themselves
learned the doctrine, shall be able to tell others of it, preach it, make it
known, establish it, open it, minutely explain it and make it clear -
until they, when others start vain doctrine easy to be refuted by the
truth, shall be able in refuting it, to spread the wonder working truth
abroad ... until this pure religion of mine shall have become successful,
prosperous, v..ide-spread, and popular to full extent - until, in a word,
it shall have been wen-proclaimed among men~.
When the All- Enlightened One had fulfilled his mission on earth,
and was ready to enter Parinibbana, he announced before at Capala Cetiya
in Vaishali to Mara, ¢ 0 Evil One, feel at ease ! The death of the Tatha-
gata will take place before long. At the end of three months from this
time the Tathagata will pass away:. 3.
Similarly the Venerable Sariputta, the «Marshal of the Dhamma ~ :
he performed his (( ayusailkh~ravossajjana )) or the giving up of life-

{I) D. II, 84 ; Cf. M. I, 365 ; S. II, 221 ; Ja. IV, 215 ; A. III, 399 ;
Khu. I, I 40.
{2) D . II, 82-4.
(3) Appossukko tvatp, papima, nohi na cirarp tathagatassa parinib-
banarp bbavissati. Ito tinnarp masanarp accayena tath.ag~to parinibbayis-
sati'ti. D. II, 84.
 -65-

force, when he found that his mission was fulfilled. One week before he
clearly fore-saw that his Parinibbana would take place in due cour se of
time. By that time he had fulfilled all his duties save one, that is, the
conversion of his own mother, to the path of the Dhamma.
When Sariputta came to know that his death would take place after
a week, he thought of a suitable place for it. In this connection he remem-
bered how some of his fellow brethren like Rahula and Koz:t4aiiiia pas-
sed away. While thinking so, the condition of his mother came to his mind.
He thought that in spite of being the mother of seven Arahants. she did
not have faith in the Triple Gem (the Buddha, the Dhamma and the
Sangha). But then he perceived that the necessary spiritual conditions
for her conversion were given and that he could lead her on to the Noble
Path (ariya-magga).

So he made his final decision to go to Ncllanda to fulfil the last duty

towards his mother before entering Parinibbima there 1.
Having made this decision he thought to seek permission from the
Master on the very day before depart.uring for N alaka, his native village.
He then asked Cunda, his attendant, to inform his group of five hundred
disciples to make preparations to go to Nalaka with him. The Elder Cunda
did accordingly. The monks, after making preparation. took their bowl
and robes and appeared before the Elder Sariputta.
Sariputta on his part tidied his living quarters and left them in good
o1·der. Then standing at the gate he threw a last glance at the place. He
was sure that he was not come to this place again in future. It was quite
in keeping 'vith the occasion, as he was taking leave before his final pas-
sing away at his native village.
Next he went to bid farewell to Lord Buddha along with his five
hundred monks. Approaching the Master, he paid his homage and en-
treated him to grant him permission for his Parinibbana, as he had already
gh·en up the life-force. The words which the Venerable Sariputta spoke
to the Blessed One on the occasion are as follows: « 0 Lord of the world
and greatest saint. I shall be free from sarpsara soon. There shall be
no more coming and going. This is the last occasion that I worship you.
The remaining span of nty life is short. It is only seven days from now
•
that I shall lay down this body which is like a burden. 0 Lord, grant

{I) Here the tradition comments on the decision. Had Sariputta not
made this decision, then people would say that though he had helped so
many in the attainment of their deliverance, he remained indifferent
towards his own mother. Moreover he perceived that she would attain
the spiritual path only after listening to his instructions.
 -66-

me permission. At last the time of Parinibbima for me has approached.

I have now given up the desire to live any more> 1.

In this connection the commentary has recorded that had the Exalted
One replied that Sariputta may have his final passing away, the sectarians
would have said that he spoke in praise of death; and, on the other hand,
had he replied that the elder should not have his final passing _away, they
would have said that he consented in favour of the continuance of the
round of existence. Therefore the Exalted One did not speak in either
way, but asked Silriputta about the place where the latter wanted to
enter Parinibbana. Regarding this the Elder Silriputta replied that his
Parinibbana 'vould take place in the same room \Vhere he was born in
the village of Nalaka in Magadha. The Exalted One then asked his chief
disciple to do what the latter thought fit, adding that Sariputta's elder
and younger brethren in the Sangha would have no more occasion to
see a monk like him. Therefore he wanted Siuiputta to give them his
last instruction.
The Venerable Sariputta did as advised by the Blessed One. On this
occasion of giving his last discourse on the Dharnma he exhibited all the
profundity of his knowledge and wisdom. While delivering his farewell
sermon he rose to the loftiest heights of ultimate truth and came down
to the lowest level of conventionalism. He did this repeatedly, in this
way explaining the doctrine directly and in symbols. At the conclusion
of his discourse he paid homage at the feet of the Master. Holding the
legs of the Blessed One, Sariputta said : ~ So that I might worshlp these
feet I had fulfilled the Perfections ( parami) throughout an aeon and a
hundred thousand kalpas. My aspiration has found fulfilment. From now
on there \vill be no more contact or meeting; severed now is that inti-
mate connection. The city of Nibbana, that unageing, undying, peaceful,
blissful, cool, and secure abode, which has been entered by many hund-
reds of thousands of Buddhas - I too shall enter now. If any deed or
word of mine did not please you, 0 Lord, may the Blessed One forgive
me ! It is now time for me to go ~ 1.
On hearing Sariputta, the Exalted One gave the same reply he had
given once before, as there was nothing either in deeds or words leading

(t) Chinno dani bhavissami lokanatho mahamuni,

Samanagamanarp natthi pac-cbima vadana ayarp.
Jivitarp appakarp mayharp ito satthahamaccaye,
Nikkhipeyyamaharp deharp bharavoropanarp yatha.
Anujanatu me bhante bbagava anujanatu sugato,
Parinibbanakalo me ossattho ayusankharo'ti.
D. A. II, 140 i Cf. S. A. III, 247·
( 1) Bhante imesarp padanarp vandanatthaya . . . p ••• sace me kiiici
kayikarp va vacikatp va na rocetha, khamatha tarp bhagava gamana kalo
mayharp 'li- S .. A. III, 248.
 67-

to the reproach of Sariputta. For Sariputta was c learned, of great; of

bright wisdom, of broad, quick, of keen and penetrative wisdom,._ This
time also the Master spoke the same words of praise. There was nothing,
not even a single ·w ord or deed of Sariputta which could have displeased
the Buddha. He wanted Sariputta to do what the latter thought most
suited to the occasion. It is clear from the above lines that it was not on
account of the Buddha's being displeased ·with hls chief disciple in any
way that he seemed to admonish him on those few occasions which have
already been referred to. But it was due to the fact that the Master was
referring to another approach to a situation, another method of handling
a problem.
Here the tradition introduces a supernatural element to dramatize the
last meeting between Lord Buddha and his chief disciple. As soon as the
Master had given his consent and Sariputta had got up from offering
his homage at the feet of the Lord, the c great Earth cried out and shook
to its entire boundaries extending up to the world-ocean with a single
great quivering~- It was as if the Great Earth wanted to say that, though
it was sustaining the hurden of the great encircling mountain ranges with
Mount Meru, the enclosing mountain-walls (cakkavala) and the Himavant,
it was not in a position to sustain on that day such a great accumulation
of virtue. Then followed the wrecking of the heavens by a powerful
thunder accompanied by the appearance of a huge cloud and falling of
rain. Then the Buddha thought to grant the « Dhamma senapati ~ per-
mission to depart. Having risen from the c seat of the Dhamma • he repai-
red to his cell and stood there. Thrice the Venerable Sariputta walked
round the cell, always keeping it to his right side. and offered respects
at four places. At the time of circumambulating the cell he thought to
himself that an aeon and a hundred thousand kalpas before he had pros-
trated at the feet of the Buddha Anomadassi and aspired to see the
Buddha. He was assured that that aspiration had now been fulfilled in
that he had lived with the Buddha, Sakyamuni. At the first meeting with
the Master, it was Sariputta's first sight of him; and no\v as the chief
disciple was going to enter his «Final Extinction:., it was his last sight
of him, and there would be none in future. Saluting with raised and
folded hands he left the place, going backwards till the Exalted One was
no longer visible. And this time too, the Great Earth not bearing this
scene shook up to its watery boundaries.
Then the Exalted One told the monks who had gathered round him
to see off their elder brother. Having got the permission of the Blessed
One, the four assemblies of devotees (bhikkhus, bhikkhunis, upasakas
and upasikas) went out of· the .Jeta Grove, leaving the Exalted One alone.
On hearing of the departure of the Venerable Sariputta, the citizens of
SAvatthi too, went out of the capital with incense and flowers in their
hands; and with their hair wet (as a mark of mourning) they followed
Sariputta with heavy hearts. This demonstrated the great love, affection
and respect the devotees of the four assemblies had for the Venerable
 - 68-

Sariputta. He was beloved and venerated by everyone. He then told the

gathering that the road he was treading that day could not be avoided
by anyone. So he asked the people following him to go back. Addressing
the bbikkhus he advised them that they should also return and look after
the !\1aster.
He then set out for Nhlaka, his native village, accompanied by his
five hundred disciples. But he found that some of the people were still
following him saying that on many an occasion the Venerable went on
tour and came back, but that this journey were without a return. To them
the Venerable Sariputta said that such was the destiny of all conditioned
things, and requested them also to return.
During the course of his JOurney the Venerable Sariputta gave the
people the opportunity of meeting him for a short \Vhile. In this ·way many
people had the advantage of his last sight for a week. He reached his native
village one evening, there was a banyan tree at the gate of the village.
He stopped under it. It was at this time that Uparevata, a nephew of the
elder, who had gone outside the village, happened to see him. He dre·w
near the elder, offered his respects and stood on one side. The Venerable
Sariputta then asked him whether his grandmother (the mother of the
elder) was at home. Uparevata replied in the affirmative. Sariputta asked
him to go and convey to her the news of his arrival. He further said that
if she wanted to know the purpose of his coming, she should be told that
he would stay in the village only for one day. In this connection the
Thera told his nephew to ask her to prepare the very room ·where he
was born for his accommodation and another place for the five hundred
monks who were his disciples.
Here it has to be noted that Sariputta did not disclose that he had
come to enter Parinibbana there. Why? In the first place it would have
given a shock to his old mother who was then more than a hundred
years of age. In the second place in that frame of mind it would not have
been possible for her to understand the Dhamma.
Uparevata went home and conveyed to his grandmother the news
of his uncle's arrival. On being asked about the place the Venerable Siu:i-
putta was staying, Uparevata replied that he was staying under the bany-
an tree near the village gate. He further told her that the uncle had come
with his five hundred monk disciples. When she asked him about the
purpose of her son's coming, he repeated the very words spoken by the
elder. She thought that he might have returned to become a layman and
felt very happy. S() she made all preparations to welcome him and his
followers and sent word to him. Sariputta then, accompanied by his monks,
took up his abode in his birth-chamber (Jatovaraka) and asked the
disciples to repair to their quarters. As soon as they had left th~ place,
the elder was afflicted by a grave illness, that is, dysentery, and he felt
severe pain. The Brahmin lady. unaware of this and sulking because she
found him still a monk, remained in her room.
 -69-

Here again the text introduces some supernatural elements to dra-

matize the event of the conversion of the elder's mother. It is said that
the Four Regent Gods, Sakka and Maha-Brahma came to know that the
~ Dhammasencipati • was lying on his death- bed in his birth-chamber at
Nalaka. They decided to go there and have the last sight of him. Reach-
ing there they paid homage to the elder and remained standing on one
side. On being asked by Sariputta they disclosed their identity and ex-
pressed their desire to wait upon him during the period of his illness.
But the Venerable Sariputta politely declined their offer as Cunda was
waiting upon him and asked them to leave.

Rupasari, the Brahmin Lady saw them coming, paying homage to

her son and· then leaving. She became inquisitive and wished to know;
who those radiant appatitions were. So she went to the door of Sariputta's
chamber and inquired about the condition of the elder. She was
conducted by Cunda to the birth chamber, and having come to
know from her son who they were, she asked Sariputta if he were
actually greater than those deities. Sariputta replied in the affirmative.
On hearing this reply the Brahmin lady wondered that if such was the
case with her son, what must be then the majestic power of his Master
and Lord ! While she was thus reflecting, her entire body was suffused
with the fivefold rapture (piti). Finding this the most opportune moment
to preach the Dhamma to her~ the elder asked her as to what she was
thinking of? She said that she was reflecting on the fact that if her son
was possessed of such virtue, what must be the virtue of his Master and
Lord! The Venerable Sariputta replied that at the time of the birth of
his Master, his Great Renunciation, attainment of Enlightenment and
at his first turning of the Supreme Wheel of the Doctrine - on all these
occasions the ten thousand world systems quivered and trembled. There
was none who could be compared to him in virtue, concentration, wisdom,
deliverance and the knowledge and the vision of deliverance. He referred
to the greatness of the Master in terms of the well-known formula -
Iti pi so bhagava ... such indeed is that Blessed One... and then he preached
to her the sublime Dhamma. At the conclusion of the discourse, she was
firmly established in the fruition of Stream-entry (sotapatti-phala).
Realizing that he had paid his debt to his mother, Rupasari, he asked
Cunda to assemble the monks. It was dawn. On their arrival he sat
up with the help of Cunda and addressing the monks he said that
if at all he had wronged them in any way during the period of forty-five
years in their company, they should pardon him. On receiving their reply
that he had been entirely blameless throughout, he gathered his wide
robe around him, wiped his lips with it and lay down. Then passing
through various trances, just as the Master was to do at the time of his
Maha-parinibbana, he passed away at day-break. It was the fullmoon
day of the month of Kattika, which, according to the solar calendar, falls
between October and November.
 -70-

The mother of the Venerable Sariputta went to the latter's chamber

to know his condition. She found that he had already passed away. She
was cut to the quick. She fell at the feet of her son \Vho had attained
the highest stage of sainthood.
The sun having risen she sent for goldsmiths. She opened her treasury,
handed over gold to them, and ordered them to make preparations for
the funeral ceremony. In the heart of the village a pavilion was set up,
and in the centre of the pavilion a huge, gabled structure was erected. It
was surrounded by a parapet wall embellished \vith golden' arches and
columns. Then the funeral ceremony was started ·w hich continued for
seven days. During this period the devotees came and paid their homage.
The funeral pyre was prepared with various kinds of fragrant woods. The
body of the Venerable Sariputta was placed on it and the pyre \vas kindled
with bundles of Usira roots. Great religious discourses were delivered for
the benefit of the people. Then the Elder Anuruddha extinguished the
flames of the pyre with scented water. The Elder Cunda collected the
relics and kept them in a filter cloth. He thought that it was his duty to
convey the news of the Parinibbana of his elder brother to the Fully
Enlightened One. So he took the filter cloth containing the relics, the alms
bowl and robe of the Venerable Sariputta and left for Savatthi.
On reaching the Jetavana Monastery, Cunda first of all went to
Ananda Thera. Paying his homage he conveyed the ne\vs of the Pari-
nibbana of the Venerable Sariputta and handed over the bowl, robes and
the relics of the elder. Having heard this news, the Venerable Ananda
was overcome by sorrow. He then desired Cunda to accompany him im-
mediately to the Blessed One to communicate this news. Both of them
went to the Master, and it was .Ananda Thera who informed him about
the demise of the chief-disciple. Before the Blessed One A.nanda ex-
pressed his feelings and paid tributes to the Venerable Sariputta 1.
Lord Buddha took the relics in his hands and spoke in praise of
Sariputta by referring to his countless noble qualities 2. Having extolled
the virtues of the elder, the Enlightened One desired that the relics be
enshrined in a « cetiya :.. Then he requested the Elder Ananda to make
preparations to go to Rajagaha.
The Parinibbana of Maha-Moggallani 3 took place only a fortnight
after the final passing away of Sariputta. We find Lord Buddha paying

(t)S. IV, 138-g; see also the commentary to the Cunda Sutta and to
verse No. 1037 of Thag. (Khu. II, 370).
(2) S. IV, 139 i S. A. III, 254-7.
(3) Tattha gatakale mahamoggallanatthero parinibbayi. Bhagava tas-
sa dhatuyo gahetva cetiyaf11 karapetva ... D. A. II, 144 ; Cf. s. A. III,
257 ; Ja. A. I, 41 5· Both Sariputta and Moggallana were older than the
Buddha. It is stated as-anupapanne yeva hi buddhe. Dh. A. I, 56.
 -71-

glowing tributes to both his chief disciples, Siuiputta and Moggallana,

at Ukkacela 1 when he reached there from Rajagaha in course of his
journey.

The attitude of Sariputta towards death has been well reflected in the
following « gatha • uttered by him: «Not fain am I to die nor yet to live.
I shall lay down this mortal frame anon with mind alert, with conscious-
ness cont1·olled (1002). With thought of death I dally not, yet delight
in living. I await the hour like any hireling who hath done his task ,
(1003) 2. These two verses clearly indicate that the Venerable Silriputta
had a feeling of equanimity (upekkhabhi.wa) with regard to death or
living. He was not anxious either to die or to live. He was prepared to
lay down his body with mindfulness whenever it was time to do so. He
was awaiting the hour of death in the manner of a hired servant who
has already done his work, waiting to receive the wages. Sariputta attai-
ned the fulfilment of life.

Now to come to the Chinese records, they, on the whole, agree with
the Theravada tradition with the exception of a few points here and there.
Among them the Sarvastivada texts present these accounts in similar
tenns as those of the Theravada school, whereas the Mahayana texts
present them in the light of their own tradition. Here reference may be
made to some of these differences.

According to the Theravada tradition, when Sariputta Thera set out

for Nalaka for his Parinibbhana, he was accompanied by five hundred dis- •
ciples including Cunda. On the other hand according to the Chinese
records, he ·w as accompanied by Cunda alone on his last journey 3.

According to the Chinese records, upon arriving at his native village,

Sariputra is said to have n1ade an announcement about his Parinibbima
to his mother and other relatives. The Theravada tradition is silent on
this point. .According to it, it was Cunda who infonned Sariputta's mother
about his Parinibbana when it had already taken place 4.

Then again according to the Chinese records when the news of the
imminent Parinibbana of Sariputra spread in the locality, among others
king Ajatasatru of Magadha along with his ministers visited him. On
that occasion the sthavira is said to have given a sermon for the edification
of his devotees who had assembled. According to the Theravada tradition,
just before his Parinibbima Sariputta Thera is said to have assembled his

(I) See Ukkacela Sutta and its commentary. S. A. III, 257·

(2) Psalms of the Brethren, p. 346.
• (3) Refer to Appendix No. 9 .
(4) Refer to Appendix No. 10.
 -72-

five hundred disciples who had accompanied him to N illaka and given
his last instructions to them 1 •
.
According to Theravada tradition at the time of the Parinibbana of
Sfuiputta, Lord Buddha was residing at Savatthi. Therefore at the end
of the funeral ceremony Cunda took the elder's robes, bowl and the 1·elics
to Savattbi. According to the Chinese records Lord Buddha was residing
at Ver;J.Uvana in Rijagrha at that time, and Cunda took the personal
belongings and relics of the Sthavira there 2.

(I) Refer to Appendix No. I r.

(2) Refer to Appendix No. 12.
 CHAPTER TWO

Achievements and Qualities

Section 1 - WISDOM

Even as a boy Sariputta gave evidence of his extraordinary intelligence.

As he grew up his knowledge also developed. We have already seen how
Sfuiputta at the age of twenty, burning with a thirst for higher knowledge.
left home in the company of his bosom friend Moggallana, and went in
the country. But not being successful in their search, they at last returned
to Rajagaha. It was here that Sariputta got the opportunity of meeting
the Venerable Assaji, one of the first five disciples of Lord Buddha. On
his request Assaji explained the doctrine of Lord Buddha, in short, as
embodied in that well-known gatha. With his sharp intellect Sariputta
was able to penetrate into the true nature of things in the light of this
teaching. In other words, as the tradition has it, he was able to under-
stand the Dhamma taught by Assaji in a thousandfold way. Later on
seeing the All Enlightened One, Sariputta received further light on the
Noble Path and in course of a fortnight he was able to attain the full
sainthood of Arahantship.

Now due recognition had to be given to Si:uiputta for his high attain-
ments for the benefit of others. So Lord Buddha appointed him as his
chief disciples.

Here it has to be noted that there were many senior members in the
Order including the first five disciples (paficavaggiya bhikkhu). So in
certain quarters there was the misgiving of favouritism being shown to
Sariputta who happened to be a junior member of the Order. In order to
remove any such misgiving Lord Buddha explained to his disciples that
Siuiputta had earned that position by virtue of his merits.
brethren.
Among the disciples of the Buddha there were some who sw-passed
even Sariputta in certain other respects. For instance there was Moggal-
lana who surpassed Sariputta in matters of psychic powers. But so far
as wisdom was concerned Sariputta stood the highest an1ong his fellow-

On many an occasion Lord Buddha paid tributes to the wisdom of

Sariputta. Here reference may be made to a fe'\v of them.
 -74-

Once in the assembly of bhikkhus Lord Buddha referred to the wisdom

of Sariputta in the following words:... « Wise_, monks_, is Sciriptttta, his
wisdom is great.. vast is his unde1·standing_, bright his knowledge ; Sari-
putta is quick-witted, possessed of a sharp and penetrating intellect : con-
templating uninterruptedly (just) for a fort-night he penetrates into the
(highest) 1 c gnosis ,. ~.
On another occasion while speaking to his beloved disciple .Ananda
the Buddha referred to Sariputta with these wot·ds :... ¢Wise is Sciriputta,
Ananda, profound is his wisdom as, indeed_, (it must be) of him who can
analyze and explain the four qualifications for Stream-winning in ten
ways • 2.
It was not only to others that Lord Buddha spoke highly of the
wisdom of Sariputta, but, as recorded in the Pavara~a Sutta, he spoke
to Sariputta himself in these words :... « There is notl'\ing, Sa1·iputta, for
which I could blame you in deed or in. word. You are matu1·e, your wisdom
is great. Wise are you Sdriputttt, your wisdom is great, vast is your under-
standing, bright is you-r knowledge ; Sariputta, you are quick-witted, poss-
essed of a sha-rp and penetrating intellect : just as the eldest son of a uni-
versal monarch rightly holds sway over (his dominions) as his father did,
thus, Sariputta.. you as well rightly expound the Supreme Teaching as
I have started preachin.g it • 3. In this connection Lord Buddha described
Siuiputta as the « .lVIarshal of Dhamma ~ or « Dhammasenapati ~.
The foUowing Apadima passage, referring to Siuiputta, has also been
ascribed to the Buddha: ... «thanks to his extraordinary power (of insight-
knowledge) Sariputta, the sage, has realized self-control in the highest
sense among those who, free from the in-fluxes (asava), have conquered
and purified 4 themselves ».
It was not only the Master who paid tribute to Sariputta, but the
fellow-brethren as well. Ananda was one of his close associates. Once in

(I) Vide footnote No. 2 on p. 45·

(2) Pa~QitO; ananda, sariputto i mahapa.iino, ananda, sariputto ;
yatra hi narp cattari sotapattiyangani dasahakarehi vibhajissati'ti. S.
IV, 328.
(3) Na khvaharp te, sariputta, kiiici garahami kayikarp va vacasika111
va. Pa~Qito tva$, sariputta ; mahapaiiiio tvarp, sariputta ; puthupaiiiio
tvarjl, sariputta i hasapaiiiio tvarp, sariputta ; javanapaiiiio tvarp, sariputta;
tikkhapaiiiio tvarp, sariputta ; nibbedhikapaiiiio tvarp, sariputta i seyya-
thapi, sariputta, raiiiio cakkavattissa jeuhaputto pitara pavattitarp. cakkarp
sammadeva anuppavatteti ; evamave kho tvaQl sariputta, maya anuttararp
dhammacakkaQl pavattitarp sammadeva anuppavattesi'ti. S. I, 19 I ; Cf.
Pss. of the Brethren, V. 826-7 ; Sn. V. 556-7 ; C. S. A. ( ht 1!9 ), p. 63.
(4) Khi~asavehi vimalehi, dantehi uttame dame, sariputto mahapaiiiio,
iddhiya upasailkami. (V. 50), Ap. I I, 302.
 75

course of a conversation with Lord Buddha, .Ananda referred to Sitri-

putta with these words :... c Wise, Lord, is the Vene'Tabte Sariputta, his
wisdom is great, vast is his understanding, bright hi$ knowledge ; Sari-
putta is quick-witted, possessed of a sharp and penetrating intellect: con ...
templating uninten-uptedly (just) for a fortnight he penetrates into the
(ltighest) c gnosis •. Modest, Lord, is the Venerable Sariputta, and con-
tented, ever indined to seclusion and detachment, indefatigable; he is
the preacher - but also capable of listening (to others), a critic and out·-
spoken disciplinarian. Who would not approve of the Venerable Sariputta
but the childish, corrupt, the bewildered or those of perverted mind ? • I.
Va~gisa,one of the prominent members of the Sangha, was a born
poet. Once he sang about the many accomplishments of the son of Sari
as a teacher and preacher: c The son of Sari, greatly wise, teaches the
bhikkhus in the Norm. He teaches first in outline b1ief, and then expounds
in full detail. And like the myna-bird's sweet song, his exposition poureth
forth. And while he teaches, they who hear his honeyed speech, in tones
they love of voice enchanting, musical, with ravished ears, transported
hearts, delighted list his every word • 2 •
•
Maha-Moggallima, the second chief disciple of Lord Buddha and the
intimate friend of Sariputta from the very childhood, did not lag behind
others in his appreciation of the high attainments of the latter. Once he
gave expression to his appreciation in these words : c Yonder behold
where Sariputta goes, so robly fair ! Emancipated he by contemplation
1·apt, and purity, and all his inner self is well composed.) Exe·m.pt from
moral scathe, all fetters broke, in • higher Vedas • (knowledge) versed
slayer of Death, worthy that men should bring him offerings ; incompa-
rable field for great rewa1·d • 3.
•

It was not only the Master and his di~ciples who paid tribute to the
wisdom and other higher attainments of Sariputta. Even the deities had
great admiration for his noble qualities and paid homage to him. Once
one Susima Devaputta accompanied by many oth~r « devaputtas :» appeared
before Lord Buddha and eulogized Sariputta in these words: c Sariputta ..
wise is h.e ; so we reckon, one and all : our Sciriputta gentle, meek and
mild, of few desires, selfmastered, and a seer, who hath the Master's
praises rightly earned • 4.

(I) Pai).Qito, bhante, ayasma sariputto i mahapaniio, bhante, ayasma

sariputto i puthupaiiiio, bhante, ayasma sariputto ; hasapaiiiio, bhante,
ayasma sariputto ..• p ... kassa hi natp, bhante, abalassa adunhassa amiilhassa
avipallatthacittassa ayasma sariputto na rucceyya'ti ? s. I, 6I-2 ; Cf.
M. III, 25 ff ; Cf. A. I, 45 ; S. V, 376 ff.
(2) Khu. II, 294 ; Psalms~of the Brethren,Pp. 402''(V. I 23 I-3)·
(3) Ibid. , 388 ; Psalrns..,of the Brethren,-p. 388 (V: x 176-7).
(4) PaQ.4ito ti samaiiiU.to, s~riputto akodhano, appiccho sarato danto,
sattbuva~Q.abhato isi'ti. S. I, 64 ; the Book of the Kindt'ed Saying, I, 8g.
 -76-

Lord Buddha appreciated the devaputta's eulogy and in support of

the same gave expression to these words: «Wise is he! so· we reckon one
a.11d all :our Sariputta, gentle, meek and mild, of few desires, self-ntastered,
and a seer awaiti11g the hour for wage that he hath. em·ned .. 1,

On another occasion AnathapiJ;l.Qika, who had been a pious devotee

of Lord Buddha and his disciples in his previous birth, appeared before
Lord Buddha and sang in praise of the wisdom and other virtues of Sari-
putta Thera with these words 2 : <t This is the kindly J eta Grove of the
august frateniity of seers. Here sojourneth the Sovereign of the Norm,
and hence ariseth rapture in my breast. Good-wilt and learning, mind
by method trained, the highest conduct on good morals based: - This
maketh mortals pure, not rank nor wealt~l. Hence, his own good discen1ing,
let the wise thoroughly examine how to train the m.ind. Thus and therein
shall he find purity. Even as Sariputta was sup1·eme in insight, morals,
and self-mastery. so may the Brother who hath won the goal rank even
with the highest of them. all • 3.
In the first chapter we have already referred to the attainment of
supemonnal and spiritual states by Sartputta as based on . his wisdom .
Among them attainment of spiritual states has a special relation to the
development of what are knoVv'll as the seven factors of wisdom (satta
bojjhang~l). In the main, it is the development of these factors that leads
to enlightenment. As such these are the noble qualities with reference
to which the spiritual attainments of a person have to be ascertained.
As regards Sariputta he had attained perfection in the cultivation of
tne seven factors of spiritual wisdom. He had acquired such proficiency
in them that he could attain them one af~er another wherever and when-
ever he liked. He could do it with such facility as a nobleman could remove
one dress and put on another. Once Sariputta explained his transcendental
experience in this regard to his fellow-brethren in the following passage :
On a certain occasion the Venerable Sdriputta was staying near
c
Sdvatthi, at Jetav ana, in. AndthapiTJ.tJ.ika's Park. There he addressed a
group of monks, enumerating the seven factors leading to enlightenment,
viz: recollection, investigation of the Dhamma, unflagging effort, joy,

(I) Pat:tc;lito ti samafiiiato, sariputto akodhano, appiccho sara to dan to,

k3larp kankhati sudanto'ti. (Ibid.).
(2) H.ere, it may be noted that it was Sariputta Thera who gave the
death-bed sermon to Anathapi~c;lika.
See : M. III, 346 ; S. IV, 324-5.
(3) Idarp hi tarp jetavanarp, isisanghanisevitarp, avuttharp dham-
marajena, pitisaiijananarp mama. . .. p ...
Sariputto va paiiiiaya, silena upasamena ca, yo pi parangato bhikkhu,
edvaparamo siya'ti. S. I, 53 ; the Book of the Kindred Sayings, I. 79-So ;
Cf. K. s. II, Is,.
 -77-

tranquillity, concentration, equanimity ... whichever factor lt?adin.g to en-

lightenmlnt I wish to experience during the early part of the day ... in t he
middle of the day ... in the evening... that I experience. Whichever factor it
be in such, case, I fully know that it is boundless in me, that it is well
bei1rg brought about; or that it is fully developed.

Again I fully know in the case any factor cannot be developed im-
«
mediately that it is owing to this or that cause.

~ It is just like the wardrobe of a raja or great nobleman ... Whichever

suit he desires to wear in the forenoon ... at noon ... in the evening... that
he puts on... • t.

\Ve have given above some of the references to the wisdom of SAri-
putta that the tradition has preserved for us. Here we may take into con-
sideration the significance of the term paiiiia (wisdom).
Paiiiia has got a deep and wide meaning referring to both mundane
and supra-mundane knowledge. In the Dhammasangal)i a comprehensive
definition has been attempted in explanatory and figurative terms taking
into consideration its various aspects. It runs as follows :
«Searching the truth, discennnent_, discrimination., differentiation,
e1·uditio11, proficiency, subtlety, criticism, reflection, analysis, breadth,
sagacity, leading on, insight, intelligence, incitement, wisdom as faculty
and as powe1·~ wisdom as a sword, as a height, as light, as glory, as
spl~ndour, as a precious stone; the absence of dullness, searching the
Truth, right views, • that sea1·ching the tntth which is a factor in the
Great A wakening •, a Path-Component, « contai11ed in the Path •, c this
is the wisdon~ that there then is • • 2. V/hile referring to the \visdom of
Sariputta we have to take into consideration this definition.

In this connection we have to bear one point in mind. Though Sari-

putta was foremost in wisdom so far as the disciples were concerned,
he did not attain the highest reaches that the Master had attained. There-
fore the Patisambhidamagga refers to the wisdom of S8riputta vis-a-vis
that of Lord Buddha in the following passage:

¢ As all kinds of fish and tortoise including even the whale, n1ove
about in the Great Ocean ; so likewise the world with its gods, with its
.1\-fara and Brahntci-deities, all the Brah·m.ans and recluses including a.U
celestiats and nten, disport themselves in the ocean of the Enlightened
One's knowledge. As all the birds including the Garula even, progeny
of the Vetana, soar, in the (wast) region of the sky, even so those who are

•
(I) S. IV, 66 Cf. M. I, 2I5·
(2) Dhammasaa1gal)i, translated by C. A. F. Rhys Davids, p. 86.
 -78-

like Sdti.putta Thera in insight roam in the vast expanse of Lord Buddha's
lotowledge .. 1•

Lord Buddha was the embodiment of «Maha-pa.iiiia», Great Wisdom,

and « Maha-karu~a », Great Compassion. Through enlightenment he
attained supreme deliverance (anuttara vimutti). After his final eman-
cipation he did not remain enjoying the bliss of his attainment. There
was an in·esistible urge within him to enlighten and deliver the fellow-
beings from suffering. Thus urged by great compassion be set out to
give the message of deliverance to the world. Here it may be mentioned
that enlightenment and universal love are but two sides of the same fact.
Therefore an enlightened person cannot but take delight in the service
of the world.
This was true Sariputta Thera also. After attaining the highest state
of sainthood and gaining self-illumination, he took to the propagation of
the sublime n1essage of the Master for the good and welfare of the many.
In this he was second only to the Master. Once Lord Buddha himself
referred to this fact in the following words :
c Monks, I do not know of any other single person who so perfectly
keeps on preaching the supreme Dhamma revealed by the Tathagata, as
Sariputta does. It is Sdriputta, monks, who perfectly keeps on expounding
it~ 2~ Thus the deep wisdom of Sariputta expressed itself in deep com-
•
passton.
It is clear from the Etadagga-vaggo of the Ailguttara-Nikaya that
Lord Buddha recognized the high attainments of his disciples by confer-
ring relevant ranks on them. Accordingly one day, in a full assembly of
•
his disciples, he conferred the highest rank in wisdom on Sariputta and
declared: c Monks, Sariputta is the foremost among the wisest of my
disciples ,. ( Etadaggarp, bhikkhave, mama savakanam maha-pafiiianarp
yadidarp sariputto) 3,
We have already referred to the fact that while Lord Buddha delivered
the original message, Siuiputta Thera contributed a lot to give it a syste-
matic form. Taking this aspect of the matter into consideration certain
scholars have gone to the extent of calling Theravada the « Old Wisdom
School~ after Sariputta. Dr. Edward Conze refers to this fact in the follow-

(t) ... Vatha ye kecipakkhino, antamaso garularp venateyyam upadaya,

akasassa padese parivattanti ; evameva ye pi te s3riputtasama paiiih\ya te pi
buddhaiia~assa padese parivattanti. Pa. , p. 457·
(2) Naharp. bhikkhave, aiiiiarp ekapuggalarp pi samanupassami yo
evarp tathagatena anuttararjl dhammacakkarp pavattitaql sammadeva anup-
pavatteti yathayidarp, bhikkhave, sariputto. Sariputto, bhikkhave, tatha-
gatena anuttararp ~- dhammacakkarp pavattitatp sammadeva anuppavatteti'ti.
A. 1, 23·
(3) Ibid.
 79-

ing words : c. Before I set out the main tenets of the school which derivea
from Sariputta, I must say a few words in explanation of the tenn. Old
Wisdom School~ by which I refer to it throughout this book. It is called
wisdom school because c wisdom ,. is in the Scriptures of Sariputta's school
held to be the highest of the five cardinal virtues, which are Faith, Vigour,
Mindfulness, Concentration and Wisdom. Among these the development of
wisdom alone can assure final salvation. Sariputta's school is called old
as distinct from the New-Wisdom School which developed in reaction to
it after about 100 B.C. • 1.
As regards the l\tlahayana Sutras, they have also recognized the
superior wisdom of Sariputra as the chief disciple of Lord Buddha. The
only difference is that they have tried to present his role and position in
keeping with their doctrines, As for references to illustrate this point 2,
see the appendix No. 13.

Section 2 - DEVOTION TO THE MASTER

By following the instructions of Lord Buddha, Sariputta Thera attained
the full sainthood of Arahantship and, in consideration of his special attain-
ments and achievements, he was appointed Chief Disciple. Quite naturally
he had full devotion to the Master. Before dealing with this point in detail,
·w e may take into consideration some events of his early life in this respect.
Even as a young student Siuiputta gave evidence of the many sterling
qualities of head and heart. Gratitude was one of the traits of his noble
character. We have already seen that after renouncing the world Sari-
putta and Moggallana joined the religious order of Safijaya at Riljagaha.
When they were not satisfied with his doctrine and discipline they left in
search of something better.
On his first meeting with the Venerable Assaji, S3.riputta learnt about
Lord Buddha and his sublime message. He lost no time in informing
Moggallima about it. The latter became so happy that he suggested to the
former to go to Lord Buddha straight away. But then Sariputta told him
that they should convey this good news to their former teacher, Safijaya,
for his benefit.
Sariputta did accordingly. Saiijaya, however, was himself a teacher
of considerable renown and perhaps also advanced in age. It is likely that
out of reasons of prestige he thought it unwise or unprofitable to follow
the example of Sariputta and Moggallana. So far as Sariputta was con-
cerned he fulfilled his duty towards his previous teacher out of gratitude
for whatever he had received from him.

(t) Buddhism, its Essence and Development, by Dr. Edward Conze,

p. 93·
(2) Refer to Appendix No. 13.
 -80-

We have already observed that As!;aji was the first to introduce the
Dhamma to Sariputta. In fact he led Sariputta on the noble path up to
the first stage of the Stream-winner (sotapanna), who thereby was able
to have the first glimpse of the final goal of Nibbana. For this Sariputta
remained ever grateful to his first teacher in the Buddha-Dhamma.
"Friend, let us inform our teacher, the wandering ascetic Saf,jaya, that
we have attained the Deathless •, Sariputta is given as saying, «thus will
his mind be awakened, and he will comprehend. But should lte fail to-
comprehend, he wilt at any rate believe what we say to be true ; and as
soon as has listened to the preaching of the Buddha, he will attain the
Path and the F1"Uit • 1.

It is said that whenever Sariputta happened to reside in the same

vihara with Lord Buddha and Assaji Thera, after paying homage to the
former he would pay homage to the latter also. This was his daily practice.
In this connection the tradition refers to him in these words : « ••.he con-
tinued to show respect for the Elder Assaji, from whom he had received
his introduction to the teaching of Lord Buddha ... ». We are told in the
commentary to the Nava Sutta (Sutta-Nipata), and also in the commentary
to verse 392 of the Dhammapada that, whenever the Venerable Sariputta
lived in the same monastery as the Elder Assaji, he went to pay obeisance
to him immediately after having done so to the Blessed One. This he did
out of reverence, thinking: «This Venerable One was my first teacher. It
was through him that I came to know the Buddha's Dispensation~ 2.
These passages and also the folJowing show that Siuiputta never forgot
any of hls teachers. Whenever Assaji lived in another vihara, Sariputta,
it is said, when going to sleep used to lie down with his head in that
direction where Assaji was; he also used to bow down in that direction
in the traditional form with the five limbs joined together (paiica-pati-
nhitena).Once some monks happened to see Sariputta paying homage in
this manner. They thought that the elder was still observing the old Brah-
manical practice of worshipping the directions and reported it to the
Buddha. On that occasion after having questioned Sariputta the Master
removed the misunderstanding of those disciples by explaining to them
what Sariputta actually did, and also commended his action.
When the above incident was reported to the Teacher he caused
the elder to be summoned before him and asked him, c Sariputta, is the
report true that you are going about doing reverence to the cardinal
points?. - c Reverend Sir, you know me, and you know of yourself

{t) Samma amhehi adhigatarp amatarp amhakarp acariyassa saiija-

yaparibbajakassapi kathessama ; bujjhamano pativijjhissati. Appafivijjhanto
amhakarp saddahitva satthu santikarp gamissati. Buddhanarp desanarp
sutva maggaphalapativedharp karissati'ti. Db. A. I, 59 ; Buddhist Legends,
Dh. Commentary, Part I, p. 201-2.
{2) The Life of Sariputta, p. I 7-8.
 ·- 81-

whether or not I ctm going about doing reverence to the cardinal points •.
Then, said the Teacher. monks, Sariputta is not doing reverence to the
cardinal points. The fact is that he first heard the Law from the lips of
the Elder Assaji and that from the day when he attained the Fruit of
Stream-entry, he has been reverencing his own teacher: for a monk
indeed should reverence the teacher through wh01n he has learned the
Law with the same degree of reverence with which a Brahman reve-
rences the sacred fire • 1.
It was after this clarification that the Master preached to the monks
assembled the Nava Sutta which starts with the words:
«As gods their homage pay
to Indra, pay thou thine
to him who teaches thee.
well-pleased thereby, thy saee
will make the Doctrine plain :z, 2 •
.
Now to come to Lord Buddha, the relation between him and Sariputta
was that between the enlightened teacher and the enlightened disciple.
So the devotion of Sariputta to his Master was of a spiritual nature. In
fact, to Sariputta Lord Buddha was the embodiment of Truth, and so was
the Order of Saint (Sangha). Therefore once when the question of devo-
tion arose in his mind, it was the Triple Gem headed by the Lord that
came to his mind by way of answer. This has been presented in the
Sakkacca Sutta: c Now there arose in the mind of the Venerable Sdri-
putta, as he sat alone in seclusion, this reflection : «If a monk would
abandon what is karm.ically unwholesome, if he would cultivate the whole-
some, whom should he respect, whom should he revere and on whom
should he rely ? ~.
c Then this though.t arose in the Venerable Sdriputta : c Let a monk
respect, 1·evere and 1·ely on the Teacher, ...on the Dhamma, ...on the Order,
o1t spiritual training... collectedness... and striving for the highest. If he
would abandon... let him respect, 1·evere and rely on goodwill, if he would
abandon what is karmicalty unwholesome and cultivate the wholesome 11,
c Such attitude of respect (for the Master and for spiritual training
on the whole), it then occurred to the Venerable Sdriputta, has been clear-
ed up in me and purified. What if I were to go and tell the Blessed One
of it? Then it will be all the more certain (recognized) that it is purified
in me. It is just as though somebody might c01ne upon a golden ring of
pure and sterling quality ... what if I were to go and show it to the gold-
smiths? Passed by them, I can be aU the more assured that my ring of
( x) Adapted from : Buddhist Legends, Part III, p. 2 82.
( 2 ) Yasma hi dhammarp puriso vijaiiiia, indarp. va narp. devata pu-
jayeyya ; so pujito tasmirp. pasannacitto bahussuto patukaroti dhammarp.
Khu. I, 3 I 4 ; Life of Sariputta, p. I 8.
 -82-

gold really is of sterling quality ... • l. Thus, it becomes manifest that

Sariputta always respected and was devoted to his Master. The relation-
ship between Lord Buddha and Sariputta was based on compassion on
the one hand and devotion on the other.

On many an occasion Sariputta expressed his great devotion to t he

1\faster. Once he went to Lord Buddha and while referring to his sublime
teachings he called him the greatest teacher of all times. Thereupon Lord
Buddha, appreciating his devotion though, told Sariputta that there had
been Enlightened Ones (Samma-sambuddha) like himself in the past, and
that"there will also be such Enlightened Ones in the future. This conver-
sation between the Buddha and his chief disciple is a classical piece which
may be quoted here at length :

cAt one time The ExaLted One was staying nem· Nalanda at Pava1ika's
Mango Grove. Now the Venerable . Sariputta ca·m e to the place where
the Exalted One was, and having saluted him respectfully took his seat
at one side and said: c Lord! such faith have I in the Master that, me-
thinks, there has never been, nor wilt there be, nor is there now any
other recluse o-r. brahman, who is greater and wiser than the Master regar-
ding the higher wisdom •.
c Grand and bold are your words, Sariputta ! These words of your
are, indeed, a veritable lion's roar. Consequent on this you must have
known all the Masters who in the long ages of the past have been Arahants,
Awakened Ones, comprehending their minds with your mind, know-
ledgeable regarding their conduct, their teachings, wisdom, their mode of
life, and the emancipation which they -realized •· - « Not so, Master •.
c Again it follows that you must have come to know already atl the
Masters who in the long ages of the future will be Arahants, Awakened
Ones, comprehending their minds with yours, aware of what their con-
duct... teachings ... wisdom... mode of life and... emancipation will be
like •. - «Not so, Master •·
c But at least then, Sariputta, you know that now I am the Arahant,
an Awakened One, comprehending my mind with yours, with full insight
into the Blessed One's conduct, his wisdom ... •. - ¢ Not so, Master •.
c Welt, Sitriputta, what about your knowledge then concerning
A rahants, A wakened Ones, past, future or present ? Why then are your
toords so grand and bold? Why then this grandiloquent lion's roar? •

cMaster ! I am ignorant regarding the minds of past, future and

present Arahants, Awakened Ones. I only know the lineage of the
Dhamma •.

(I) A. Ill, 245-6.

 -83

c Once, Master. I happened to come and Listen to the Exalted One

expounding the Dhamma. And the Exalted One taught me each point
ever more excellent than the last, subtty employing comparisons (illus-
trating) as to what is c light • and what is c da.rk •. Now while- the Blessed
One was revealing to me the Dhamma in this way, 1 gained insight into
it, bringing to perfection one particular aspect of the Dhamma.. · among
(so many) others, i.e. confidence in the Master: Supremely awaken-ed is
the Blessed One; well taught by him is the Dha.mma, well conducted is
the Order • 1 ! !

Then Sariputta went on presenting aspects of the Dhamma which

he had learnt from the Master, such as : the c: kusala or righteous
doctrines ; the doctrine concerning experiences gained through the sense-
faculties ; concerning coming out from the womb, i.e. birth ; concerning
reading the thoughts of others. designation of human types, endeavour-
spiritual effort, stages or gradations of spiritual advancement ;- concer-
ning conduct in speech and discipline in general; concerning the know-
ledge of the release or emancipation of other persons; concerning eterna-
lism, the remembrance of past lives, the knowledge of the passing away
and birth of beings, concerning miraculous attainments etc...

In this way, Sariputta gave expression of his faith before the Exalted
One who fully approved of Sariputta's words spolten out of c wise, -
not blind - faith, for Lord Duddha was the Enlightened Teacher and
Sariputta was the Enlightened Disciple 2 .

That Sariputta's «wise faith:. or confidence was in perfect hannony

with and matched his intellectual powers and wisdom-faculty has been
made quite clear in course of a conversation that took place between him
and the Buddha. One day Lord Buddha asked Sa.riputta whether he belie-
ved that the cultivation of the five «faculties» (see below) leads to the
realization of Nibbana. In reply Sariputta told the Master that for him
this was not a matter of belief but a matter of conviction based on self-
experience. The important passages of the conversation may be given
here. Addressing Sariputta the Lord asked: «Do you believe, Sariputta,
that the faculty of fait1t, if cultivated and made much of, leads on to the
Deathless, has the Deathless for its goal, the Deathless for its ending ? Do
you believe, Sdriputta, that the faculty of sustained spiritual effort, if
cultivated and made much of, leads on to the Deathless... that the faculty
of recollection... of concentration... Do you bel.ieve, Sariputta~ that the
faculty of wisdom, if cultivated and made much of, l-ead on to the Deathless..
has the Deathless for its goal., the Deathless for i-ts ending ,. ?

(I) D. III, 77-8 i C. D. A. ( -l- ..JL ),

p. 62-3.
(2) These passages expressing the devotion of Sariputta to Lord
Buddha have been mentioned in the Mahaparinibbana Sutta more or
less in the same form. Cf. D. II, 66- 7.
 -84-

c In this respect I do not just take it on trust out of faith for the
Blessed One, that the faculty of faith, if cultivated and made much of...
that the faculty of wisdom, if cultivated and made ·m uch of, leads on to ,
the Deathless~ has the Deathless for its goal, the Deathless for. its ending ...

c They, Master, who have not realized, seen, understood, made sure
of, or attained anything through insight, may take it on faith, (believing)
in others that the faculty of faith ... of wisdom, if cultivated and made
much of.. leads on to the Deathless.

c They, however, who have realized, seen, understood, ·m ade sure of,
they who have attained to something through insight, are free from doubt,
free from wavering ... regarding the faculties and wh~t is achieved through
them. By dint of the realization ... an<:£ attainment of wisdom, Master, I am
free from such doubts and wavering ... •

c Well said ! Welt said, Sariputta ! Indeed, they who have not reali-
zed, seen, understood, who have not made sure of~ not attained anything
through insight, may take it on faith... But indeed, Sariputta, who have
realized ... such are indeed free from doubt, free from wavering, regarding
the faculties... • 1.

When Sariputta expressed his faith in the Dhamma, he clearly said

that he did not do so out of respect for the teacher, but in the light of
his own experience. In course of another conversation that took place
between the Master and Sariputta, the latter made it quite clear that faith
and devotion could be finn only when they are based on conviction and
self-experience. One day addressing Sariputta Lord Buddha asked: «Tell
me, Sariputta~ could an Ariyan disciple who is utterly devoted to, who
ha.s perfect faith in the Tathdgata, have any doubt or wavering as to
the Tathagata or his teachings • ?

c Master, an Ariyan disciple who is utterLy devoted to the Tathagata,

who has perfect faith in him, could have no dottibt, no wavering as to the
Tathagata or his teachings. Regarding such a faithful disciple, Master, this
may be expected : he will dwell resolute in his spiritual effort, ever stri-
ving to abandon what is kannically unwholesome and doing his best to
acquire what is wholesome: he will be jir1n and persevere untiringly,
not c throwing off,. the responsibility for his noble unde1·standing. His
application, Master, is the faculty of spiritual effort ... » 2.

Just before entering into Parinibbana, Sariputta went to Lord Buddha

and paid his last homage to him. It was a touching scene. The words that
Sariputta spoke on the occasion bear the impression of his deep devotion
to the Enlightened One. They are scintillating with a human touch.
Falling at hls feet Sariputta said c 0 Master! may the Lord permit, may

(I) S. IV, 191-2.

(2) s. IV, I95-6.
 85-

the Buddha consent: the time of my final passing away has come, I have
abandoned the life force, 0 Greatest Master! Nobleman of the world,
/Tom life I shall be emancipated soon.· Coming and going will be no more ;
this is the last time that I adore you. Short is the life-span tha·t is now
left to me; one week from now, 1 shall give up this body, putti119 the
load down. 0 Master ! grant it, give allowance, Lord; at last f07' my
Parinibbdna the time has come., I have given up now the will to liveD 1.
Then Sariputta Thera respectfully paid homage to Lord Buddha; he em-
braced the Buddha's legs and said: c So that I might wo-rship these feet
I have completed the cultivation of virtue throughout an indefinite time
of a hundred thousand kalpas. My heart's wish has been fulfilled. Hereafter
there will be no occasion of meeting any more ; this is the last. If any
action or speech did not please the Master, may you kindly forgive me • !
Immediately after the Buddha had given his permission Sariputta rose
from his seat and it was as if the « Great Earth :. wished to say : « Though
I bear these girdling mountain ranges with Mount Meru, the encircling
mountain-walls and the Himavant, I cannot sustain on this day so
vast an accumulation of virtue • ! 2 (Sinerucak.kavalahimavanta-
paribhaQQapabbate dharayamana pi ajja imarp guQarasirp dhareturp
na sakkomi' ti). Three times Sariputta circumambulated the Master's cell;
keeping to it with his right, and this thought was in his mind: c A long
ti1ne, a hundred thousand kalpas back it was, when I worshipped at the
feet of A notnadassi Buddha and hoped to meet you. This hope has surely
been realized and I have n1.et you. At the first assembly I cast my first
glance at you ; now it is 1ny ending, and there will be no more meeting
in the future • 3. With raised hands joined in salutation he went backwards
untill the Enlightened One was out of sight.
Siuiputta also used to remind other bhikkhus not to be negligent in
their devotion to the Iv.Iaster. When he had returned from his last meeting
with the Buddha he requested the bhikkhus who had accompanied him:
«You may turn back now, do not neglect our Master~. To his mother,
Cari's son said: .4: At that time of m.y Master's birth, at his Great Renun-
ciation, on his attai11ing Enlightenment and at his First Turning the Wheel
of the Dhamma, on all these occasions the ten-thousand world-systems
reeled and shook. None is there who is cotnparable to him in. modesty, in
knowledge, wisdom and in the realization of final emancipation. 4. Then
he explained to her in detail the words of paying homage : « He is the
Lord, the Exalted One, free from bondage, fully e1tlightened, the possessor
of knowledge and power· who has gone the right path, who has penetrated

(I) See Footnote No. I on page 66.

(2) Seep. 67.
(3) Ibid.
(4) Seep. 6g-70·
 -86-

the tnte nature of the world, the guide and insh·uctor of m.ankind, the
Greatest Teacher of gods and men.. the Buddha • 1.
Now to come to the Mahayana tradition, it does not fail to refer to
Sariputta's devotion to the Master. There are several Mahayana sutras 2
_which speak of his deep-felt « Sraddba »,as for relevant quotations see
appendix No. 14.
•
Section 3 - PLACE IN THE SANGHA
Mention has been made already that the Buddha appointed Sariputta
and Moggallana as his two chief disciples. Thus while the Master
was the supreme head of the Sangha, the two chief-disciples became the
first and the second in command. Their important place in the Sangha
could be understood with reference to the fulfilment of the mission of
propagating the Dhamma and the administration of Sangha affairs.
It has already been observed that during eight months of the year
the Master and the disciples were on the move for the propagation of the
sublime message of love, peace and enlightenment. On his preaching tours
(carika) the Buddha was often accompanied by a large number of disciples.
A good number of monks accompanied Sariputta and Moggallana also. It
must have been an inspiring sight to see the two chief disciples who in
connection with their noble mission moved up and down the country in
the company of many noble fellow-monks. We may get a glimpse of such
a scene in the Nanda-mata Sutta : « Once the Venerable Sariputta and the
Venerable Moggallana accompanied by a group of 1nonks were on tou1·
near South Hill; and it was then one night that Nanda's mother, a lay-
disciple of V elukanda, rose before dawn and sang the « way to th.e
Beyond •···
c: When the night was over, Nanda's mother had plenty of ha1·d etnd
soft food prepared in her house. And the monks headed by Sariputta and
Moggallana, arrived at VeZukancla, having not yet had any morning-
meal. Nanda's mother called a person and said: • Please go to the bhik-
khus' shelter and announce : it is time, reverend sirs ; a 1neal is ready for
you in the house of Nanda's mother •.
c Dressing early, taking bowl and robe, the monks, led by Sari·p u.tta
and Moggallana, came to the house of Nanda's mother and sat down on
the seats arranged there. It was the lay-disciple, Nanda's mother herself,
who served them with much hard and soft food and satisfied them ...
c Then the Venerable Sariputta instructed Nanda's mother on Dham-
ma, arousing, inspiring and gladdening her ; then having risen from his
- ·- - - - -
(I) Iti' pi so bhagava araharp, samma sambuddho, vijjacara!)asam-
panno, sugato lokavidii, anuttaro purisadamma sarathi, sattha devanta-
nussanarp, buddho, bhagava' ti.S.I, 22 I.
(2) Refer to Appendix No. 14. •
 87-

seat, he departed • t.We read the above story and know that .Sariputta
and Moggallana always wer e the leaders of the bbik.khus.

The eminent position of Siuiputta and Moggallana in the Sangha

was quite evident. On severol occasions the Master himself referred to
it and advised his other disciples to follow their example. Once Lord
Buddha compared Sarlputta to a mother and Moggallana to a nurse vis-
a-vis the Sangha. As reported in the Saccavibhariga Sutt~ the Master
addressed the other disciples thus: c Monks, follow Sariputta and lrfoggal-
lima, associate with them ; for they are wise monks who are helpers to all
those who lead the holy life. Monks, Sariputta is like a mother to you.
Moggallana is like your nurse~ 2. Regarding the turning of the Wheel of
the Dhamma, i.e. the preaching of the Doctrine, on the part of Sariputta;
the Buddha remarked before an assembly of bhikkhus: c ...Sariputta,
monks, trains (mte) to attain the fnt.it of Stream-entry, Moggallana leads
(one) on to the highest goal. Sariputta is able to proclaim, to expound and
lay down, able to establish, open up, analyze and make plain the four
A riyan Truths in fuU » ••• 3.

Being the two chief disciples of the Master, Sariputta and Moggallana
had to play the most important part in the administration of the Sangha.
Both in the Vinaya and Suttantas there are records which refer to their
role in this respect. Some of them may be given here to illustrate the
point. In this connection we may first take into consideration the part
played by the chief disciples in resolving the crisis created by Devadatta.
Devadatta was closely related to the Buddha. He joined the Sangha
along with several other Sakyan princes with the aim of leading the Holy
Life. In a short time he was able to attain supernormal powers. By exer-
cising them he became very popular. Ali a result he succumbed to the temp-
tation of name and ·fame. In course of time he became so ambitious that
he began to entertain the thought of becoming the head of the Sangha
as Lord Buddha had grown old. So one day when the latter was giving
instructions to an assembly of disciples including a king, Devadatta went
and made certain suggestions such as... c the Lord is at the close of his life ...
let the Lord be content to abide at ease... let him entrust me with the
Sangha ... >>, thus aiming at usurping the leadership of the Order. The
Buddha saw through his evil intentions and told him that he would not

{I) A. III, 20 I-2. '

(2) Sevetha; bhikhave, sariputtamoggallane ; bhajatha bhikkhave, sari-
puttamoggallane, pa(lQita bhikkh{i anuggabaldt sabrahniacarinarp, seyyathapi,
bhikkhave janeta, evatp sariputto ; seyyathapi jatassa apadeta, evarp mo-
ggallano. M III, 333-4; C.M A. ( *A), 41-2; see Appendix No: :15.
(3) M. III, 334 ; This implies Sariputta's position as ' Dhammase-
napati' Captain or General of the Dhamma, next to the Buddha and
fully competent to turn the Wheel of the Dhamma.
 -88-

hand over the leadership of the Sangha even to such noble disciples as
Sariputta and Moggallana, not to speak of a person of mean motives like
Devadatta.
Devadatta was very much upset. He envied Sariputta and Moggal-
lana and felt malice towards the Buddha. With such emotions he left the
p)ace determined to satisfy his evil ambitions by any means.
... «Thereafter the Lord addressed the monks, saying: « WeU then,
m.onks, let the order carry out a (format) c Act of Information • against
Devadatta at Rajagaha to the effect that whereas Devadatta's nature was
formerly of one kind, now it is of another kind ; and that whatever
Devadatta should do by gesture and hy voice, in that neithe1· the Awakened
One nor the Dhamma nor the Order should be seen, but in that only
Devadatta should be seen •···
c Then the Lord addressed the Venerable Sa1'iputta, saying : « Well
then, do you, Sariputta, infonn against Devadatta at Rajagaha • - c Fo,·-
merly, Lord, I spoke in praise of Devadatta. at Rajagaha saying: « Godhi,s
son is of great psychic power ; Godhi's son is of great majesty ». How can
I, Lord, info·rm against Devadatta. at Rajagaha? • - Was not the truth
spoken by you, Sariputta, when you spoke in praise of Devadatta at
Rajagaha saying : c Godhi's son is of... great majesty ? • - « Yes, Lord • -
c Even so, Sciriputta, when you infonn against Devadatta at Rajagaha it
will be just as true •. c Very well, Lord~, the Venerable Sariputta ans-
wered the Lord in assent.
cThen the Lord addressed the monks, saying: c Well then, monks, let
the Order agree fm· Sariputta to inform against Devadatta at Rajagaha
saying : « Formerly Devadatta's natu1·e was of such a kind, now it is of
another kind .... •
cThe Venerable Sciriputta, (thus) agreed upon, having entered Ritja-
gaha together with several monks, infonned against Devadatta at Rajagaha
to the effect that: c Formerly Devadatta's nature was of one kind, now
it is of another kind •····
c Those people who were of little faith, not believing, who were of
poor intelligence, spoke thus: c These recluses, sons of the Sakyans are
jealous, they are jealous, they are jealous of Devadatta's gain and honours •.
But those people who had faith and were believing, who were wise and
intelligent, spoke· thus: c This can be no ordinary matte1· in that the Lord
has Devadatta infomed against at Rdjagaha • 1 •• Having been entrusted

('~)
Cullavagga, 'pakasaniyakammarp ', p. 288-9 ; the Book of the
Discipline, Vol. V,P. 264- 5 ; H.T.D.p. x6-7.
 89-

with carrying out the disciplinary action called « paki.saniya-btnma , ,

it was in this way that Sariputta made the necessary public declaration
regarding the evil conduct of Devadatta.

Even when that disciplinary action had been taken, Devadatta did
not desist from his misconduct. Dominated by hunger for power he weht
to the extent of making an attempt on the life of the Buddha. When he
failed in all his evil designs, he· tried to create a split in the Sangha. At
last he was successful in influencing some five hundred young monks of
Vesali who were not well-versed in the Dhamrna. He left with them for
Gayasisa. When the matter was brought to the notice of Lord Buddha,
he asked Siuiputta and Moggallana to have compassion on them. The two
chief disciples then left for Gayasisa and with their noble advice succeeded
in winning over all the five hundred young monks misled by Devadatta.

This event has been referred to in the following account : c Now

at that time as many as five hundred monks, Vajjis of Vesali, were newly
ordained and not properly trained ; and these, thinking : c this is the
rule, this is discipline, the Teacher's instruction>, took voting tickets.
Then Devadatta, having split the Order, set out for Gayasisa taking as
many as the five hundred monks with him...

« On that occasion Lord Buddha said to Sariputta and Moggallana :

«Have you no com-passion for these n ewly ordained monks? you better
go and rescue them before they fall into trouble and distress ~ ...
«Then the Venerable Sariputta exhorted and instructed the monks
on Dhammas using psychic power and the Venerable Moggallima also
exhorted and instructed them on Dhamma using psychic power. Then as
the monks were being instructed by the Venerable Sariputta... and Moggal-
lima with Dhamma-talk, a clear, comple tely undistorted insight into the
Dhamma arose in them : ~t whatever is bound to uprise all that must needs
come to an end~. Then the Venerable Sariputta addressed the monks,
saying: c \Ve are going, your reverences, to the Lord, Whoever approves
of the Lord's dhamma, let him come along •. Then Sariputta and Moggal-
lana, taking those five hundred monks 'vith them approached the Bamboo
Grove ... :. 1. ,
Thus Sariputta and Moggallana were able to avert one of the greatest
dangers that threatened the unity of the Sangha during the very life
time of the Master.
We may also refer to another episode connected with the enforcement
of discipline among son1e members of the Sangha by Sariputta and
Moggallima.
-- - (t)
----Cullavagga, 'Sanghabhedakatha' p. 300-1 ; adapted from the Book
of the Discipline, Vol. V, p. 279-So. ·
 -90-
•

A group of bhikkhus residing at Ki~3giri and led by Assaji and

Punabbasu had not been behaving well for some time. The matter '\Vas
reported to Lord Buddha who then deputed Siuiputta and MoggalHma
to take disciplinary action against them by enforcing « pabbajaniya-
kamma ~ or excommunication~ This event has been referred to in the
following words: -x When Sariputta and Moggallana assisted each other
•
to replace order in the Sangha, there was a group of monks led by Assaji
and Punabbasu, staying at Kiragiri, who were misbehaving. Lord Buddha
heard of this and called Silriputta and Moggallima and requested them :
«Do you go, Sciriputta and Moggalldna, and having gone to Ki!dgiri,
carry out a (formal) act of banishment from Ki!agiri against those m.onks
who are followers of Assaji and Punabbasu ; these are those wh.o share
your cell • 1.

In the Pall record then Sariputta and Moggallana are given as asking:
«cHow, Lord, can we carryJ out a (f01 mal) act of banishment j'rom Kitagiri
against those monks who are followers of Assaji and Punabbasu? These
1nonks are fierce and rough •.

c cWeH Vhen, Sdriputta and Moggallana, go together with 1nany

·monks .....

¢Now Sariputta and Moggallana at the head of an order of monks,

having arrived at Kitagiri carried out a (formal) act of banishment from
Kit3,giri against the monks who were followers of Assaji and Punabbasu,
by which the monks who were foJlowers of Assaji and Punabbasu should
not stay at Kj!agiri. VYl1en the (formal) act of banishment had been
carried out by the order, these (rough-monks) did not conduct themselves
properly, neither were they subdued, nor did they mend their way; they
did not ask those monks (who carried out the formal act) for forgiveness;
they (on the contrary) abused, reviled and offended them by following a
wrong course through desire, aversion and delusion and also through fear;
.finally they went away and left the order. Those who were modest monks
descried and criticized (the bhikkhus of Ki~agiri). saying: «How can the
monks who are followers of Assaji and Punabbasu, against whom a (foMn.al)
act of banishment has been carried out by the order, ?tot conduct the?n-
selves properly, not be subdued, not mend their way? li\1 hy do they not
ask for forgiveness from the monks (who have carried out the fo?"Tnat
act)? Why do they abuse and revile them? Why do they, following a
wrong course through desire ... aversion, delusion and fear, go away and
leave the Order? 2 •·

(I) Gacchatha tumhe, sariputta, ki~3girirn gantva assajipunabbasuka-

nam• bhikkhunarp ki~agirisma pabbajaniyakammarn karotha ; tumhakarp etc
saddhiviharino' ti. Cullavagga, p. 2 4 ; the Boo!~ of the Discipline, Vol.
V, p. I7· ff.
(2} Cullavagga, p. 29-30 ; adapled from the Book of the Discipline,
Vol. V, p. 20-1.
 - 91 -
The above accounts show that among the principal disciples of the
Buddha both Sariputta and Moggallilna were mainly responsible for main-
taining discip1ine in the Sangha.
Here it has to be borne in mind that of the two ·chief disciples Sari-
putts surpassed Moggallana in higher spiritual attainments. Therefore the
former held a more prominent position than the latter. On several occa-
sions the Buddha himself referred to the unique position of SAriputta in •

the Sangha; once referring to him, the Master said: c Monks, I do not
know of any other single person who so perfectly keeps on preaching the
Supreme Dhamma revealed by the Tathagata as Sariputta does ; it is
Sariputta, monks, who perfectly keeps on expounding the Supreme
Dhamma... • 1.
•
On another occasion the Buddha compared himself to a universal
monarch and Siuiputta to his eldest son. Thus in the Anupada Sutta Lord
Buddha addressed the monks and remarked :
«If with good reason anyone could say of a man : c He is the Lord's
own son, born of his mouth, born of and formed by Dhamm.a, an heir to
Dhamma, not an heir to material things • - he could say so of Sari-
putta - monks, Sariputta keeps on preaching the supreme Dhamma
revealed by the Tathagata • 2. Thus ·w e learn from the above excerpt
that Sariputta's duties in the Sangha were of great importance.
It is also on report that ·when some visiting monks came to take leave
of the Buddha, the latter asked them to see Siuiputta before departing.
Accordingly they went to pay their respects to Sariputta. who then in-
structed them so as to understand the teachings of the Master well and
be guarded against any misinterpretation. This event is referred to in
the canon as follows :
«At that time a number of mon~s intent on travel1ing west came to
the Exalted One, saluted and addressed him thus: c Master, we wish to
go to some western province to take up residence there • - c: Have you,
b11ikkhus, taken leave from the Venerable Sariputta? .- - c No, Master,
tve have not:., - «Then. bhikkhus, do take leave from Sariputta; Wise
is Sariputta; - he is the patron of those· monks ·who lead the Holy Life
along with him •.···
~When asked· for leave, Sciriputta instructed them thus: c Friends,
there are those who will put questions before a monk wandering through
various provinces. Prudent men from among the nobility, brah1nins, house-
holders and wanderers, those, friends~ of an inquiring mind will surely

(I) See footnote No. 2 on p. 78.

(2) .•. Bhagavato putto oraso mukhato jato dhammajo dhammani-
mmito dhammadayado no amisadayado' ti. Sar.iputto, bhikkhave, tathagatena
anuttararp dhammacakkaQl pavattitarp sammadeva anuppavatteti' ti. M.
III, 92.
 - 92-

ask - What does the teache1· of yotn· reverences declare, what is his
c
doctrine?~ Now it may be, friends, that you have learned, grasped,
thought over and understood very well all that you have been taught, so
that in answering, you ·m ight be able to repeat the teaching of the Buddha,
not misrepresenting him. »:..
c We would (even) come from far away, friend, to hear the Venerable
Sariputta himself explain the meaning of this saying. Well to1· us if it
would please the Venerable Sariputta to explain its meaning • 1.
We know it from the history of the Vinaya that for twenty years no
rules and regulations were laid down for the maintenance of discipline
in the Sangha. The reason was that the members of the original Sangha.
conducted themselves so well that there was no need of a special code of
discipline for them. It is said that the least advanced member of the then
Sangha was a Sotapanna.
Once Sariputta learnt from the Buddha that the dispensation (sasana)
of some of the past Buddhas did not last long because they did not lay
down rules of conduct for the members of their Sangha. Sluiputta took
the cue from that remark and requested the Buddha to lay down rules
and regulations for the Order. He was, however, told that the occasion had
not yet come for it, and that the Tathagata would do so in due course of
time. This conversation between the Master and his chief disciple has been
recorded in these words :
cIt is the right time, Lord, it is the Tight time, oh.! Perfect atOne~
which the Lord shquld make known the course of training of disciples
and should appoint the Patimokkha,
•
in order that this Holy Life led by
the brotherhood may persist and last long •.
c Wait, Sariputta. The Tathagata will know the Tight time for that.
The teacher does not make known, Sariputta, the course of training for
disciples, or prescribe the Pa#mokkha until some conditions causing the
in-fluxes appear in the Order. As soon, Siz.Tiputta, as such conditions appear,
then the teacher makes known the course of training of disciples, he
prescribes the Pa#mokkha in order to ward those conditions off... Some
conditions, Sdriputta, causing the in-fluxes do not so much as appear in
the Order until the Order has attained great learning. And as soon, Sari-
putta, as the Order has attained great learning, then some conditions
causing the in-fluxes appear in the Order. Hence the teacher makes known
the course of training for disciples and appoints the Pci~imokkha in order
to ward those conditions off. Sciriputta, the Order of monks is well-
grounded in morality, and not in danger, pure and taking its stand on
- -- - - -
(I) •.. Diirato pi kho mayarp, avuso, agaccheyyama ayasmato sariputt-
assa santike etassa bhasitassa atthamaiiiiaturp, sadhu vatayasmantarp yeva
sariputtarp patibhatu etassa bhasatissa attho' ti. S. II, p. 245--6 ; C.S.A.
( ,tl ;::. ), p. 27. See Appendix No. 16.
 93-

what is essential_, Sariptttta, the most backward of these five hundred

ntonks is one who has centered the stream •, not liable to be reborn in
any state of woe, assured, bound for enlightenment. t. This account shows
how anxious Sariputta was regarding the stability of the ~ sasana • and
the \Velfare of the Sangha.
Whenever there was an ot"casion Sariputta took the opportunity to
advise his fellow-brethren in matters of both Vinaya and Dhamma. He
took care to see that the members of the Order behaved properly even
in small matters. Once a bhikkhu named Gulissani, who was living in
a forest hennita.ge, came to visit other members of the brotherhood. Sari-
putta observed that he, while living in the community, was lacking in
etiquette. So he advised him to be respectful towards other members
of the Order whenever he was with them. This incident is referred to
in the Gulissani Sutta as follows :
«At that time a monk named Gulissimi, who had been living in the
jungle, and was uncouth in his habits, had arrived in the midst of the Order
on some business or other. The Venerable Sariputta then addressed the
monks concerning the monk Gulissani thus : c Friends. a monk who has
led the forest-life and comes back to and is staying with the Order,
should be deferential and respectful towards his fellow-brethren leading
the Holy Life ; otherwise there will be those who speak about him and
say : « What good has it done this venerable to be a forest-dweller who,
a hermit though, does' as he pleases, but is not deferential and respectful
towards his fellow-brethren leading the holy life?» Therefore a ·monk
who is a forest-dweller, who has come back to and is staying with the
Order, should be deferential and respectful towards his fellow-
brethren • 2 •••
The Sangha was a community of monks dedicated to lead the Holy Life.
Even among them there was the possibility of lapses taking place here
and there. Now it was the duty of one member to point out the faults and
mistakes of another for cor1·ection. This had to be done with great care
without giving rise to any misunderstanding. One day Sariputta spoke
to the fellow- brethren about this point and explained to them how one
had to proceed with all good intention. In this connection he pointed
out what factors have to be borne in mind : « Brethren, let him who finds
it necessary to exhort another, first be conscientious in five ways ; then
he may exhort another. In w}lat five ways? • I will speak timely, not
unti1nely; I will speak about what has happened, not what has not; I
will speak with gentleness, not with harshness; I will epeak about the
Goal, not about what is not the Goal; l will speak with a mind of amity
-·- -----
(r) Parajikapali, Bhikkhu-Vibhariga, I, p. r:a-3 ; adapted from the
Book of the Discipline, 1. p. 18-g.
(2) •.• KiQl panimassayasmato araiiiiikassa ekassaraiiiie seriviharena,
yo ayamayasma sabrahmacarisu agaravo hoti appatisso' ti. ... M. II, I 56 ff.
 •
-94-

and n.ot of ill-will • 1. Then Sariputta went on expatiating upon these five
points.
On another occasion Siuiputta told the fellow-brethren that taking
delight in worldly affairs and leading an indolent life would keep them
away from the highest goal of life and lead to unhappy results after
death ; on the contrary taking delight in Dhamma and living a life of
diligence would lead to a life of contentment, spiritual happiness and
the realization of Nibbana: «The more, Brethren, a monk fashions his
life in a certain way, the more he fashion.s it to a luckless death and a
luckless aftermath. How, Brethren, does this com.e about?

c Consider, Brethren, the case of a monk who takes delight in world-

"iy activities, greatly pleased with and getting engrossed in worldliness -
a monk who is fond of talking, sleeping, of companionship and all sorts
of vain fancies- delighted with and getting en.g1·ossed in eacll; Brethren,
the more he so fashions his life; the more he fashions it to a luckless death,
and a luckless aftermath ; and of this monk it may be said : « entranced
he is with « his bundle of life » ; he has not got rid of « his bundle • for
the utter ending of III... » - the more, Brethren, on the other hand, a
monk fashions his life in a certain way, the more he fashions it to a lucky
death and a lucky aftermath. How does this come about? Consider the
case of a monk who takes no delight in worldly activities,... not fond of
talking, sleeping... the more he so fashions his life, the more he fashions
it to a lucky death and a lucky aftermath. Of him it may be said :
<t Entranced.,. is he tvith Nibbcina, he has got rid of « his bundle» for the

utter ending of III ...

~Fancy-ensnared, fawn-like too fancy-fond,

Ne'er wins he blest Nibbima·s boundless peace.
But fancy-tid, intent on freedom's way,
He vins to .b lest Nibbana's boundless peace .. 2.
Sometimes when Lord Buddha gave a discourse to his disciples on
an important topic, Sariputta would take the opportunity of elaborating. it,
stressing the essential points. For instance once the Master addressed the
disciples and advised them to be the inheritors of his spiritual wealth
(dhamma-dayada) and not the inherito1·s of material possessions (amisa-
dayada). When the Master had retired Sariputta told the brotherhood
that if they wished to be the inheritors of the Master's spiritual wealth

(I) .•. Codakena, avuso, bhikkhuna pararp codetudamena paiica

dhamme ajjhattaq1 upanhapetva paro codetabbo ..• kalena vakkhami, no
akalena ; bhutena vakkhami, no abhutena ; sanhena vakkhami no pharusena;
atthasarihitena no anatthasailhitena ; mettacitto vakkhami, no dosantaro •..
A. II, 443 ; C. S. A ( ~ ;::. ), p. 3 ; See Appendix No. 17.
(2) A. III, I 5- 6 ; as for the verse see : Gradual Sayings, III,
p. 210- 21 I.
 . -· - ..

-95

they should tread the Noble Eightfold Path, abandon all evils and cultivatg
virtues, as given in the Dhammadayada Sutta : c To what extent, BrethTen,
while the Teacher is staying in seclusion# do disciples not follow his ex-
ample of detachment? And to what extent, while the Teacher is stayin.g
ilt seclusion, do they follow his example ? • 1. He went on pointing out the
harm of the s~xteen mental defilements and concluded that it is by dint of
treading the Noble Eightfold Path that all the in-fluxes can be brought
to an end.
It has already been mentioned that Sariputta took great care in main-
taining discipline among the members of the Order. In this connection it
may be noted that he was not only meticulous regarding the deportment
of other members of the Sangha, but first he himsel! observed the rules
of discipline very strictly as is evident from the following incident:
Once Sariputta and Moggallana were living in seclusion. One day
Sariputta was taken seriously ill. While attending upon his friend, Maha-
Moggallana came to know what kind of medicinal food was required by
Siuiputta? so that he might try to find such medicine on his alms round
for the patient. Through the miraculous interference of a deity and by
no means through any sort of hinting (which was against Vinaya-practice
except at the time of being afflicted with a disease) on the part of either
of the two friends, the villagers providing the alms food for the elders
were inforn1ed what kind of « pi1_1gipata » had to be offered for the
patient. The following illustrates Silriputta's exceptional qualities with
regard to «fewness of wishes» and «Supreme living in effacement even
at the risk of life ..... c The Elder Maha-Moggallana ·came in the morning
and said, c Stay here, friend, till I come back from the alm~round •- Then
he went into the vi1lage. Those poeple met him. They took his bowl, filled
it with the stipulated kind of rice gruel, and gave it back to him. The
elder turned to go, but they said, c Eat, venerable sir7 we shall give you
more •. When the elder had eaten, they gave him another bowlful. The
elder left. Bringing the alms food to the Venerable Siuiputta, he said,
c Here, friend Sari.putta, please have it. When Sariputta saw it, he thought,
c The gruel is very nice. How was it obtained? ... And per.c eivi"ng how
it had been obtained, he said, c Friend, the alms' food cannot be taken • .
· c Instead of thinking, «He does not eat alms' food brought by me:.,
Moggallana at once took the bowl by the rim and turned it over on one
side. As the rice gruel fell on the gt"ound Siuiputta's affliction vanished.
From then on an incident like this did not occur again during forty-five
years.
c Then Sariputta said to the Venerable Maha-Moggallana : c Friend,
even if one's bowels came out and trailed on the gTound, it is not fitting
to eat gruel got by verbal intimation •, and he uttered this exclamation:
.
(I) Kittavata nu kbo, avuso, satthu pavivittassa viharato savaka
vivekarp nanusikkbanti, kittavata ca pana satthu pavivittassa viharato
savaka vivekamanusiltkhanti' ti. M. I, 20.
 -96 -

« « 1\.ly livelihood might well be blamed

If I were to consent to eat
The honey and the gruel obtained
By influence of verbal hint.s.
And even if my bowels came out
And trailed outside, and even though
My life be jeopardized,
I will not blot my livelihood.
For I will satisfy my heart
By shunning all wrong kinds of seaTch ;
And never will I undertake,
The search the Buddhas have condemned -» 1 -».
Siui.putta had attained the perfect sainthood of Arahantship. One of
the noble traits of his character was that he was ready to accept whenever
a mistake of his own was pointed out to him. This is brought home in the
case where Siui.putta thankfully acknowledged a mistake pointed out by
a novice of seven years of age:« Now one day, through the Thera's absence
of mind, the lap of his robe hung down. And a novice said: «Your vene-
rable, it should be draped around you~. Then Sariputta, nodding, said
c Good, you have done well to say so~. And going a little way, he draped
his robe round him. And showing that for such as him that was a fault,
he said: c The man of blameless life~ who ever seeks for what is pure,
doth deem some trifling fault, that is no heavier than the tip of any hair,
tveighty as (burden of the gravid) cloud • 2.

There is a reference to this incident in the Milindapafiha, ,..,here these

verses are ascribed to Sariputta: «Gone forth this very day, seven years
since his birth. If he should teach me, I accept with bent head. Having
seen him, ardent zeal to him and regard I give. Respectfully may I set him
again and again in the teacher's place • 3.

(I) .. . Vaciviiiiiattivipphara uppannarp madhupayasarp,

sace bhutto bhaveyyaharp sajivo garahito mama.
yadi pi ne antagunarp nikkhamitva bahi care,
neva bhindeyyaql ajivaql cajamano pi ;ivitaq1. (Mil. 3 70)
aradhemi sakaqt cittarp, vivajjemi anesanarn,
naharp buddhapatikughaqt kahami ca anesanarp.
V. Silaniddesa of Buddhaghosacadya, edited by Dharmananda Ko-
sambi, p. 27-8 ; adapted from the « Path of Purification » , p. 42.
(2) Ananga~assa posassa, niccarp sucigavesino, valaggamattarn papas-
sa, abbhamattarp va khayati. Thag. (v. Iooo), p, 367 ; Psalms of the
Brethren (Verse xooi) p. 346.
(3) Tadahu pabbajito santo jatiya sattavissako,
so pi maQl anusaseyya sampaficchami matthake.
tibbarp chandarp ca pemarp ca tasmi111 disva upatthape,
thapeyya <<· cariyanhane, sakkacca narp punappunam », ti. Milin-
dapaiiho, published by the University of Bombay, p. 390 ; adap-
ted from Milinda's Questions, Vol· II, p . 275·
 -97-

Thus With the help of the Vinaya-regulations and by his own noble
example Smputta took pains to lead his fe11ow-brethren in the Holy Life
on the tight path.
In course of this account we have seen how the Buddha had full faith
in his two chief disciples. They fulfilled wit.h devotion the mission of pro-
pagating the message of the Master and of looking after the weUare of the
Sangha. In fact, they brought great lustre to the Order. After their Pari-
nibb~ma the Buddha felt their absence very much.

Once the Enlightened One was sitting in the midst of his disciples
in the open air. Deep silence prevailed. On that occasion Lord Buddha
made a touching reference to Sariputta and Moggallana in the following
words:
c Truly, monks, this congregation seems empty, now that Sariputta
and Moggallana have passed away free from the passions, now empty it
seems as to that quarter in which Sariputta and .1\foggallana (used to)
dwell (when alive).
Monks, whosoever in past times had been Arahants, fully Enlightened
c
Ones- each one of those Exalted Ones had such a noble pair of disciples
as were Sariputta and Mogallana to me. Monks, whosoever in future times
will be Arahants, fully Enlightened Ones, each of them witl have such a
noble pair of disciples as were Sariputta and Moggallclna to me • t.
Now to turn to Mahayima Buddhism, whenever a position has been
assigned to the disciples (sravaka) Sariputra figures prominently. Thus
according to the 0-mi-t'o-Ching 2 ( M" Ji f-t 11. ), c Once Lord Buddha
stayed at Sravasti (She-wei-Ch'eng: ~ .iff ~~) in the Jeta Grove (Chi-
Yuan ! 1t\ [{)) together with a large company of bhilt~us (Pi-Chiu : .J:t.. Ji: ),
with twelve hundred and fifty bhik~us (ch'ien erh pai wu shih jen chii :
-t .:::.7f .:£.. -t .A.. w._. ), all of them endowed with five kinds of know-
ledge, elders, great disciples and Arhats (A- lo-Han: M" ~ ~~ ), such as,
$ariputra the Elder, Mahamaudgalyayana, Mahakasyapa, Mahaka-
tyayana, Mahakauthila, Revata, Suddhipanthakat Nanda, .Ananda, Rahu~a.
Gavarppati, Bharadvaja, Kalodayin, Vakkala and Aniruddha ... • 3 .

(t) S. IV, 140.

(2) Buddha-bha$ita-amitayus Sutra in Sanskrit.
(3) The Sanskrit version : . . . tad-yatha sthaviret)a ca ~ariputre1,1a,
mahamaudgalyayar;tena ca, maha-kasyapena ca, maha-kapphiQena ca, maha-
katyaya9ena ca, maha-kau~thilena ca, Revatena ca, suddhipanthakena ca 1
nandena ca, anandena ca, rahulena ca, gavampatina ca, bharadvajena ca,
vakkulena ca, aniruddhena ca .. .... .. (Buddha-bha~ita-amitayus Sutra).
The Chinese version : . . . .k, :t- *"-4•1 $ , Jf "t-f ~ :Jrt ;!. , JJf. *f ~
it , )!f. 1tf ~ ~ ~ , J!l. -a.r ~~ ~ • 1 .;\~ $ .J , n] -:f•J ='-- f,o£ {/}a , .a
Ft 1 fir li1 ft I "Jii "(~ "JI1 ~ it ~ -i1t 1 t jJi ~ JtJi • ~ I sl!_ t8 f't
f.
A I JlJ $] bJ ~ I]~ I tf. 4'7 J. , f; -l • f"t . . . ( 1Ji. r-r
1li ft 1.1. ) •
 -98 -

Though in this assembly there were many other eminen t disciples

and even Bodhisattvas, Lord Buddha took Sariputra alone into confidence
and explained the deeper aspects of the Dharma to him. So even the
Mahayima tradition did not forget:"to refer to Satiputra's position in the
Sangha as attributed to him by the Phli tradition.
The records in the Chinese Agamas agree more or less· ·w ith those
of the PMi Nikayas. There are slight differences here and there which
have been pointed out in the footnotes
•
to the relevant suttas and passages 1 .
A few relevant passages only available in the Chinese Agamas have
been appended, throwing some more light on the position of Sariputra
in the Order and on his relationship and way of communicating with others
with the c: society~ he had to live in 2.
-. .
Section 4 - CLOSE ASSOCIATES
Now we have to take into consideration the relation between Sariputta
and his close associates. It goes without saying that the members of the
bhikkhu-sailgha were Siui.putta's close associates. Among them his as-
sociation with some of the « asiti-mahasavaka )) or the eighty principal
disciples was closer than with others.
Siuiputta's friendship with Moggallana was most intimate from begin-
ning to end. Together they renounced the world, joined the Sangha,
led the Holy Life and after the attainment of Arahantship propagated
the Dhamma and looked after the affairs of the Sangha.
In the commentary on the Dhammapada it is mentioned that «as they
grew up, both boys attained the highest proficiency in all the arts and
sciences. Whenever the youth Upatissa went to the river or the garden
to play, five hundred golden litters accompanied him; five hundred
chariots dra\\r~ by thoroughbreds accompanied the youth Kolita. Each of
them had a retinue of five hundred playmates • 3.

( r) Acco1'ding to the account given in the « Hist01'Y of the Ten Chief

Disciples of the Buddha >>, it was ten years after joining the Sangha that
Devadatta came under the influence of evil desires. Then again when he
approached the Buddha requesting him to appoint him (Devadatta), as the
head of the Sangha, Ananda was present who blamed Devadatta for his
misbehaviour and expressed regret at his impoliteness. According to the
same source Devadatta was able to lure away so many young monks be-
cause of the material 2ains he received from Ajat~atru. See Appendix
No· 18.
(2) See Appendix No. 19.
(3) Te ubho pi vuC;tC;thimanvaya sabbasippanarp paraq:t agamat'J'lsu.
UpatissantaJ:tavassa kilanatthaya nadirp va uyyanatrl va gamanakale paiica
SUV3I;J.~asivikasatani parivarani honti. KolitamaJ:}aVassa paiica ajaiiiiayuttara-
thasatani. Dve pi jana pafica ma~avakasatapariva1'a honti. Db. A. I, 56.
 99-
. ,.
It was after witnessing the hiU-top festival at Rajagaha that the two
friends decided to renounce the world and join the religious order of
Saiijaya. As the commentary reports, «both dismissed (their retinue of)
five hundred companions with the wofcls, c you go and take the litters and
• chariots with you, we shall (renounce the world) and c go forth ~ under
his (SafijC!ya's) spiritual guidance, « and then in one litter and chariot
respectively they travelled (till they reached their destination where)
they c went forth • guided by Saiijaya... • t. Before long, however, they
became dissatisfied with their preceptor's teachings and wandered about
in search of truth.

At last after listening to the doctrine of the Buddha preached by

Assaji Thera, the two friends became Stream-winners. They resolved to •
visit the Blessed One at Veluvana after an unsuccessful attempt to per-
suade Saiijaya to accompany them ; yet two hundred and fifty out of :five
hundred disciples of Sanjaya followed them.
.
When they were drawing near from a distance, Lord Buddha recog-
nized them and prophesied: «These two friends, Kolita and Upatissa, are
coming. This pair of disciples will be my chief, my noble pair. In the
sphere of insight-knowledge they will, having come to the Bamboo Grove,
attain final enlancipation in which th.e destruction of all attachment is
realized • 2.

After having admitted them into the order, Lord Buddha proclaimed
them as his chief disciples and then recited the Patimokkha. The com-
mentary on the Dhammapada refers to this as follows : « On that day
when the shadows lengthened already the Master had his disciples as-
sembled and assigned the place of c chief disciples 1> to the two Theras
( « seniors ~ as regards their qualifications) ; then he recited the PatL
mokkha ~ 3.

After a very short time both Sariputta and Moggallaria attained Ara-
hantship and then started propagating the doctrine and looking after the
affairs of the .Sangha.

( x) Te « tassa santik~ pabbajissama » ti paiicama1_1avaka satani, « sivi-

kayo ca rathe ca gahetva gacchatha » ti uyyojetva ekaya siviklya ekena
rathena gantva saiijayass• santike pabbajiQ1su. Db. A, I, 57·
(2) Ete dve sahayaka agacchanti kolito upatisso ca,
etam
•
me savakayugatp bhavissati aggaQl bhaddayugaQl ti.
gambhire iial).asaye anuttare upadhisatikhaye,
vimutte appatte veJuvanarp atha ne sattha byakasi. Mg. p. 41 .
(3) Tarp divasafiiieva pana sattha vacJcJhamanakaccbayaya vefuvane
savakasannipatatp katva dvinnarp theranalJl aggasavakanhanarp datva pati-
mokkhaQl uddisi. Dh. A. I, 6x.
 -100-

In the Saccavibhanga Sutta the Blessed One commends them to his

other disciples thus : c Associate with Sariputta and M oggallana ; they
are wise bhikkhu$~ helpers to their fellow-brethren • t.

As the commentary on the Buddhavarhsa puts it, « Satiputta used

to train his followers up to the first stage of « Stream-entry , whereas
Moggallana led them up to the highest stage of sainthood. Again Sari-
putta on the one hand used to instruct them in the Four Noble Truths,
whereas Moggallana used to teach them how to attain the supernormal-
powers •.
When Rahula, the son of the Buddha, was ordained, S3..riputta was
appointed his preceptor and Moggallima his teacher. Not only in this
but in all other cases they discharged their duties of looking after the
welfare of the Sangha very well.
After having c gone forth. and having undergone all spiritual trai-
ning, Sariputta and Moggallana used to meet from time to time and ex-
change views on their experiences. We find them holding discussions on
matters of doctrine and discipline.
It is reported that once Sariputta went. to Moggallana and after ex-
changing greetings addressed him thus : c Your reverence, there are these
four modes of progress. What four? The mode of progress that is painful
with sluggish intuition, that which is painful with swift intuition, that
which is pleasant with sluggish intuition, and the mode of progress that
is plea$ant and accompanied with swift intuition. These are the four. Now,
your reverence, by way of which of these four modes of progress was
your heart released from the c dsava • without grasping?

c Sariputta, your reverence, there are (as you say) these four modes of
progress... Now of these four the one I followed was the mode of progress
that is painful, but with swift intuition. By way of this mode of progress
was my heart released from the c asava • without grasping • 2... In ~uch
manner they discussed the doctrine for themselves as well as for the
benefit of all human beings.
The tradition refers to two occasions on which Moggallana provided
his closest friend with medicine. Once at Savatthi Sariputta was taken
ill with fever. Moggallima went to see him and enquired as to what kind
of treatment on previous occasions brought relief and cured him. Sari-
putta told him that he had a medicine prepared with lotus fibres and
stalks. It is said that then and there, through his supernonnal powers,

(I) See p. 145. footnote No. 2.

(2) ... Katama catasso ? dukkha pafipada dandhabhiiiiia ; dukkha
pafipada khippabhiiina ; sukha pafipada dandhabhiiina ; sukha pafipada
khippabhiiina .•. . . A. II, r63 ; Chadual Sayings, Vol. II, p. 159-6o.
 - 101

Moggallana betook himself to the banks of the Mandakini lotus tank and
brought the necessary ingredients for the medicine 1.
On another occasion the two sa1nts were leading a s'o litary li!e in
a forest hermitage. One day Sariputta suffered from a severe stomach ache.
Previously he had been a victim of this trouble several times. So Moggal-
lana asked Sariputta how he got relief on those occasions. Sariputta told
him that some kind of porridge prepared with milk-rice gave relief. The
next day Moggallana managed to obtain the medicinal food from the
house of a devotee. But then ii was against the « spirit of the Vinaya-
discipline l!-. So Sariputta declined to have it. It is said that he was able
to overcome the severe pain by his will-power 2.
Sariputta and MoggalUma had appreciation for each other's high attain-
ments and achievements. Once Sariputta paid high tributes to Moggallan-a
for his spiritual and supernormal attainments in the following verses :
c See how they stand, those thronging deities of mystic potency and glo-
rious, ten times a thousand, Brahma's ministers, acclaiming MoggaUilna
reverently: - (1178) .,. Hail thou, humanity's aristocrat! Glory to thee,
thou highest among men ! Perished for thee are the intoxicants,. and thou,
0 Lord, most vorthy art of gifts ! ( 1179). In honour held by men and
gods alike, uprisen as the conqueror of death, as lotus from the water
takes no smear, so th.ou in changing world dost ·not adhere (1180) He who
e'en in a moment by a thousand ways can take purview of all the world,
as were he Brahma's very self. Yea, here,s a brother versed in power of
magic who doth see what time doth suit (for gods and men) to die and
come to be. (1181) 3.
Mogallana's tributes to Sariputta as for his attainments in the three-
fold higher training are even more eloquent. The former refers to the
latter in the following gathas: «Yonder behold where Sanputta goes so
nobly fair! Emancipated he by contemplation rapt, and purity, and all
his inner self is well composed (1176). Exempt from moral scathe, all

(I) Mg. p. 232.

(2) See p. g6, footnote No. I.
(3) Ete sambahula deva; iddhimanto yasassino,
dasa devasahassani, sabbe brahrnapurohita.
Moggallanarp namassanta, tinhanti paiijalikata. (V. xI 87)
Namo te purisajaiiiia, namo te purisutlama,
Yassa te asavakhtt;ta, dakkhir).eyyasi marisa . (V. I I 88)
Pujito naradevena, uppanno maraJ.labhibhu,
Pur;t<:iarikarp va toyena, sankharen upalippati. (V. I I 89)
Yassa muhuttena sahassadha loko, sailvidito sabrahmakappo vasi,
Iddhigut;1e cutupapate kale, passati devata sa bhikkhu. (V. 1 xQo)
Khu. 11,388; Psalms of the Brethren, p. 389.
 -102 -

fetters broke, in higher Vedas versed, slayer of Death, worthy that men
should bring him offerings; incomparable field for great reward (1177) • 1.
The friendship between Sariputta and Ananda was also very deep.
It was based on · a special relationship : Sariputta was the « Dhammase-
napati::. or the Field Marshal of the Dhamma and .Anand a was « Dham-
mabha~c1agai'ika )) or the Treasurer of the Dhamma :.. One was responsible
for the systematization of the Teaching and the other for its preservation.

Sariputta was the chief disciple and Ananda the personal attendant
(upanhaka) of the Master. So often they had to consult each other on
matters of Dhamma and Vinaya.

S3.riputta, being the foremost disciple o.f Lord Buddha, it was his
first duty to attend upon the Master. But then .Ananda took this duty
upon himself and enabled Siuiputta to devote more time to the propagation
of the Master's doctrine. Among others these are· some reasons for their
special relationship. Of the two friends · Sariputta had attained the highest
state of saint-hood (luahantship) and Ananda only the first state of
Stream-entry (SoUtpatti) ; therefore their reactions to events were not
the same.

Once Sariputta told a gathering of fellow-brethren that no change

taking place in the phenomenal world could upset him. Ananda who
was present! asked if even a change in the Master would not upset him ;
but then he wished that the Lord might live for a long time for the good
and welfare of the many. This dialogue has been preserved i n the Upatissa
Sutta:

<Is there now anything in the whole world, wherein a changeing,

a becoming otherwise would give rise in me to grief, lamenting, suffering,
sorrow and despair? and methought : "<No, there is no such thing~-

q; Then the Venerable Ananda said this to the Venerable Sariputta:

- c But as for the Master, friend Sariputta-would not a changeing, a
becoming otherwise in him give rise in you to grief, lamenting, suffering,
SOrrO'W and despair ? •

<r.Not even a changeing, a becoming otherwise in him, friend Ananda.

Nevertheless I should (feel) thus: - .s: 0 may not the Migh.ty One, may
not the Master so gifted, so wonderful be taken from us! Verity, if the
Exalted One may abide yet a long while with us, out of compassion for
the world, it would be for the weal, the happiness of the many, for the
good , the weal , the happiness of gods and men~ !

c-Surely for a long time have notions of c I-. and q; mine. and in-
sidious conceits been rooted out from the Venerable Sciriputta ! On that

( r) See footnote No. 3 on p. 75·

 - 103· ._
.
account is it· that for the Venerable Sciriputta a changeing, a becom.ing
otherwi.s.e even in the Master would not give rise to grief, lcunenting»
suffering, sorrow· anci despair . 1 ~ .

The conversa~ions that took place between the two great disciples
on Dhamma bear ample testimony to their two personalities in tenns
of attainments and achievements. A few of them may be taken into
consideration here.

Once the thought aro~e in the mind of A.nalida as to why only 59me
beings can attain Parinibbana in this very life. He put thi-s question before
. Sariputta, who explained to him that it is due to differences in percep_.
tion. In this connection he also pointed out to .Ananda that there are
four possibilities according to differences in perception.

Addressing Sariputta, .Ananda said: c Pray, friend Smputta what iB

the reason, what is the cause that certain beings in. this world are not
fully set free in this very life :a ? 2
« In this matter, friend Ananda beings do not understand how
according to suchness this very perception (may) be conducive to relin-
. quishing, how it (can) lead to stability, to distinction, progress and pene-
tration. This. friend, is the reason, why certain beings in this world are
not fully set free in this very life 1> •
.
On another occasion Ananda asked Siuiputta whether it be possible
to remain in Samadhi without being aware of the four great elements
etc. Siuiputta answered in the affirmative referring to the meditative
experience of c nirodha ~ or cessation, which he described in the light
of his own experience. The Samadhi Sutta refers to it in the following
words:
c Your reverence, 1nay it be that a monk's winning of concentration
may be of such a sort that in earth, he is unaware of eaTth, in water,
unawa?"e of wa-ter, in fire, unaware of fire, in air, unaware of it ; in the
Tea.lm of unbounded space, unaware of it., in the realm · of infinite intel-
lection, in the · realm of nothingness, in the Tealm of neitheT-perception-
nor-non.:.perception, unaware of it; that in this world, lte is unaware
of this· world ; in the world beyond, unaware of the world beyond ; that
whatsoever is seen, heard, sensed,. cognized, attained, sought after, thought
over by mind of all that he is unaware, and yet is co?lseious ? •

(I) •. • Atthi nu kho tan1 kiiici lokasmirp yassa me vipari~amaiiiia­

thabhava uppajjeyyutp sokaparidevadukkha- domanassupayasa• ti? •..
s. 11,22·8 -g; adapted from Kindred Sayings, Part I I, p. 185-6.
(2) Ko nu kho, avuso sariputta, hetu ko paccayo, yena midhekacce
satta dinheva. dhamme na parinibbayanti' ti •.• A. x x, x78ff.
 -104-
•

cIt may be so, Ananda. A 1nonk's winning of concentration may be

of such a sort that in earth he is unaware of earth... of all that he may
be unaware, and yet be conscious • 1.
As long as Sariputta was alive, Ananda remained a Sotapanna. As
if to ascertain this fact one day Sariputta asked A.nanda to explain the
characteristics of a Sotapanna according to the definition of Lord Buddha.
Ananda explained to him that these characteristics consist of unshakable
faith in the Triple Gem and the unfailing observance of virtue leading
to the fulfilment of the noble life. Thus in the Ananda Sutta, Sariputta
is given as asking: «Friend Ananda by abandoning what things, by
winning possession of what things, are poeple of this world proclaimed
by the Exalted One as Stream-winners, as not doomed to the Downfall.
as assured, as bound for enlightenment ~ ?
«Friend, it is by abandoning four things, it is by winning possession
of four things. that poeple of this world are thus proclaimed by the Exalt-
ed One. What are the four things ?
« One has no such disloyalty to the Buddha as that possessed by the
uneducated many folk who, when body breaks up, after death are reborn
in hell, in the \Voeful Lot, the Downfall, in Purgatory: but he has such
unwavering loyalty to the Buddha as is possessed by the educated .Ariyan
disciple, who, when the body breaks up, after death is reborn in the
Happy Lot. in the Heaven World,. 2. When his question had been ans-
wered Sariputta went on expatiating upon the same topic.
Also the following example gives evidence that Sariputta was always
helpful to his associates. When he found that Anuruddha was having dif-
ficulty in making further progress on the spiritual path, he gave hin1
necessary instructions in the light of which Anuruddha was able to attain
perfection in the Holy Life.
One day, Anuruddha came to see Sariputta. While discussing with
him the path of spiritual training, Anuruddha remarked : (( Here in this
world, friend Sariputta, with the deva-sight, purified and surpassing
that of men, I can see the thousandfold world-system. Strenuous and un-
shaken is my energy. Mindfulness is set up in me untroubled. My body
is calm, not perturbed. My mind is collected, one-pointed. Yet for all
that my heart is not released from the « asava • without grasping>.

p) Avuso sariputto, bhikkhuno tatharupo samadhipa~ilabho yatha

neva pa~haviyarp pathavisaiiiii assa, na apasmirp aposaiiiii assa, na tejas-
mirp tejosafini assa, na vayasmiql vayosaii.ili assa ... saiiiii ca pana assa •
ti ? •.. A . IV, 105 ; Gradual Sayings, Vol. V, p. 203.
(2) Katinarp kho, avuso ananda, dhammanam pahana katinar:p. dham-
manarp samannagamanahetu evamayarp paja bhagavata byakata sotcipanna
avinipatadhamma niyat.a sambodhiparayal)a ' ti ....... Buddhe aveccappa-
sadena samannagato sutava ariyasavako kayassa bheda parai'Jl maraz:ta su-
gatirp saggarp lokaJ11 upapajjati tatharupassa buddhe aveccappasado hoti.
A. IV, 308-9 ; KindTed Sayings, Part V, p. 3 I 6.
 - 105 --

c Well, Anurttddha, as to your statement about seeing the thousandfold

world-system, that is just your conceit. As to your statement about being
strenuous and unshaken and so forth, - that is just arrogance. As to
your statement about your heart not being released from the c asava . ,
that is just worrying_ It would indeed be well for the Venerable A nuruddha
if he were to abandon these three conditions, if he were not to think
about them, but were to focus his mind on the deathless-elements~ t_
Anuruddha was wise enough so as not to resent Sariputta's outspoken
criticism ; on the contrary, he took those really helpful words to heart and
practised ardently until, before long, he realized the highest goal of the
Holy Life, Arahantship.
At one time Sariputta, Moggallima and Anuruddha were dwelling
at Saketa in the Cactus Grove. Sariputta asked Anuruddha again and
again : c c A learner ,. is spoken of ; to what extent 11ow is one c a lear-
ner ,. ? • - c To the extent that one has begum to train oneself with regard
to the realm of the fourfold application of recollection. What kinds of
application? Here, friend a monk contemplates the body in the body,
the «feeling.,. with each occurrence of feel.ing, the states of mind as they
arise (from moment to moment) the c dhammas • in the « dhammas.;
he contemplates ardently, fully conscious and recollected to overcome in
this very life all likes and dislikes • 2_
When staying at Vesali in the Grove of Ambaphli, Sariputta said
to Anuruddha: «Serene, friend Anuruddha, is your mien! Very clear
and shining is your complexion ! In what way of living does the Venerable
Anuruddha now generaUy spend his time?,.
« Friend, my mind is well grounded in the fourfold application of
recollection. That is how I generally spettd my time. What are the f01Lr? ...
being ardent, self-possessed and mindful, by overcoming in this world
aU likes and dislikes •.

When Anuruddha had spoken about « uninten-upted contemplation>,

the uninterrupted application of recollection, thus indirectly referring to
his attainment of Arahantship, Sariputta was immensely pleased: cIt is
good for us, friend, very good, indeed, that face to face with the Venerable
.4nuruddha we have heard him utter his lordly utterance! 3 ~ -

(I) ldhaJtarp, clVUSO sariputta, dibbena cakkhuna Visuddhena atikkanta-

manussakena sahassarp lokarp olokemi ... sadhu vatayasma anuruddho ime
tayo dhamme pahaya, ime tayo d ham me amanasikaritva amataya dhatuya
cittarp upasarpharatu ' ti.
A. I, 262-3 ; Gradual Sayings, Vol. I, p. 260-I.
( 2) S . IV, 1 5o- I •

(3) s. v, 257-8·
 -106-

On certain occasions Sariputta gave special religious discourses for

the benefit of his close friends. The discourse he gave to a group of his
follo·w -brethren in the Holy Life in the Gosinga Forest is a case in point.
Lord Buddha was dwelling in a grove of Sala trees in the Gosinga
Forest, together with some of his famous disciples such as Sariputta, Maha ·
Moggallana, Maha-Kassapa, Anuruddha, Revata, Ananda and others. One
evening the elders Moggallana, Kassapa. Anuruddha, Revata and A.nanda
went to Sariputta to listen to the Doctrine. Sariputta ·welcomed them and
said turning towards .Ananda « Delightful, Reverend Ananda is the
Gosiriza sal-wood, it is a clear ntoonlit night, th.e stU-trees are in tun
blossom, methinks devalike scents are being wafted a1·ound. By what
type of monk, Reverend Ananda would the Gosiriga sal-wood be
illumined. 1?

The same question was put before each of the Theras one by one and
each of them... replied according to his understanding of the Dhamma. At
the end Sariputta gave his own reply, which was as follows: «Whatever
attainment of abiding a bhikkhu who has power over his m.ind wishes to
abide in in the morning, ... at midday,... in the evening, in that attain-
ment of abiding he abides... in the evening ~ 2. Then Sariputta employed
a simile : « As a king or a king's chief minister might have a chest for
clothes filled with di:tfe,·ently dyed clothes, so that no matte,- ·wh.ich pair of
clothes filled he wished to put on in the morning, ... at midday, ... in the eve-
ning, he could put on that selj-same pair of clothes... in the evening 3. Simi-
larly with regard to a bhikkhu who has power over his mind, who does
not follow the impact of emotions; in whateve1· attain1nent he would
like to dwell in the morning, at noon, or in the evening, he can do so
at will at those times. By a monk of such a type, Reverend Moggalldna,
would the Gosiriga S(H-wood be iHmnined • 4,

When the great disciples had given their respective opinion as to

what an ideal bhikkhu should be like. Saliputta proposed to go and see
the Buddha so that he. the Master, might judge all that had been said and
make his final statement for the benefit of all. Having listened to and
appreciated each reply the Buddha added his own.- Again the greatness
of Sariputta is indicated here : In spite of his profound knowledge and
wisdom he was humble. Far removed ·with all his intellectual brilliance
from any temptation to overawe others, he knew how to listen to them

( 1) M. I, 264 ; The Middle Length Sayings, Vol. I, p. 264 ; C. M .

A. ( .£. ~ ).
p. 34 ; See Appendix No. 20. (A).
(2) M. I., 266; adapted from th~ Middle Length Sayings, Vol. I,
p. 267 ; C. M. A. ( ~ ..-4:.- ), p. 36.
(3) Ibid.
(4) Evarupena kho, avuso moggallana, bhikkhuna gosingasalavanarp
sobheyya' ti. .M I, 267 ; adapted from the Middle Length Sayings,
Vol. I, p. 267 ; C. M. A. ( .i- ~ ), p. 36.
 - 107
while encouraging them to express themselves. The same trait of his
character may be gleaned from the following :
Ananda was the constant companion of the Lord. One of his impor-
tant functions was to learn the doctrines preached by the Master to various
people at various· places. This required a sharp intellect as well as a
good memory. One day Ananda as if to · acquire more knowledge of the
subject-matter, enquired from Sariputta regarding the best method one
should .follow in learning and remembering the manifold aspects of the
Dhamma. Sariputta knew that Ananda was well versed in the technique
and thus he told him that he, A.nanda was the right person to answer
the question himself. Thereupon A,nanda gave an explanation in the
light of his own experience, and Sariputta whole-heartedly complimented
him... «How far, Reverend Sdriputta, does a monk come speedily to•
•

know aptness in the karmicaUy ... wholesome

.
(kusala) . so that his grasp
of what is « kusala lt is a good grasp, so that he grasps much and
forgets not wltat he has grasped? • 1. Sariputta said that he knew·
that .Ananda is very learned and therefore should throw light on the
matter himself. Then Ananda said : ~ Take the case, Reverend Sari-
putta, of a monk who is apt at meanings, apt at Dhamma, at letters, lan-
guage and orderly sequence - thus far Reverend Sariputta, a monk
comes speedily to know aptness in the karmically wholesome and such. a
grasp of his is a good grasp; he grasps much and foTgets not 'l(Jhat he
has grasped····
«It is marvellous} it is wonderful, how well this 11as beeft put by the
Venerable Ananda! surely, the Venerable Ananda is possessed of these
five things: He is apt at meanings, at Dhamma, at letters, at language and
at orderly sequence • .2.
Another conversation between the two eminent disciples makes it
plain that .Ananda was preparing himself to compile the teachings of the
Master in due course of time. It was his duty to consult the Dhammasena-
pati on the best methods of learning and teaching the Dhamma. So again
on another occasion A·nanda went to Sariputta and requested him to shed
light on the point. The latter,. however, made the «expert~ explain; and
thus Artanda explained the method of learning and teaching the Dhamma
with reference to its nine sections (navaitgami), as recorded in the follow-
ing:
cHow, Reverend Sariputta, 1nay a monk lean1 new doctrine and h.otv
may doctrines learnt remain unconfused, how may old doctri11es, to which

(I) _Kittavata nu kho, avuso sariputta, bhikkhu khippanisanti ca

honti, kusalesu dhammesu suggahitaggabi ca bahum ca gat:lhati, gahitatp
cassa nappamussati' ti ? A. II, 447 ; adapted from Gradual Sayings, VoL.
III, p. 147-8.
(2) A. II, 448 ; adapted from Gradual Sayings, Vol. III, p. 148.
 - 108

he was fm merly mentally attuned, remain in use and how may he get to
know something not known.? - c The Venerable Ananda is very learned,
let the Venerable One throw ligh.t on these points ....
•.. c Conside1·, Reverend Sdriputta, a 1nonk who masters Dhamma: the
sayings, psalms, catechisms, songs, solem.nities, speeches, birth stories,
marvels and runes - as learnt, as m.astered, he teaches others Dhamma
in detail ; as learnt, as mastered, he makes others say it in detail ; as·
learnt, as mastered, he makes others repeat it in detail; as learnt,
as mastered, he ever reflects, ever ponders over it in his heart,
mindfully he pores on it. Wheresoever abide elders, learned in traditional
lore, c Dhamma-minders •, c discipline-1ninders ~. epito1nists, there h.e
spends the rains' ret1·eat; and visiting the1n from time to time, questions
and inquires of them - «this talk, sir, what, verily, is its aim? • -
and their reverences disclose the undisclosed, make, as it were, a cause-
way where there is none, drive away doubt concerning many perplexing
things ,. t.
As members of the Holy Order Sariputta and .Ananda were fellow-
brethren. The fonner, however, surpassed the latter in his attainments.
Naturally Ananda had high regards for Sariputta. Once he gave expre~­
sion to his feelings before the Buddha. When the Master had asked
Ananda: c Do you also, Ananda, approve of Sariputta?,. - He replied:
«Nay, but who, Lord, that is not childish, corrupt, stupid or of perverted
mind would not approve of the Venerable Sariputta?
cWise, Lord, is the Venerable Sariputta! His wisdom is g1·eat, vast
is his understanding, bright his knowledge; Sariputta is quick-witted,
possessed of a sha1·p and penetrating intellect. Small in his desires, Lord,
how contented he is, loving seclusion and detachment, ever persevering !
A preacher (insistent), accepting advice, a critic, a scourge of evil is the
Venerable Sariputta .. 2.
{I) Kittavau nu kho, avuso sariputta bhikkhu assutarp ceva dham-
marp suQati, suta cassa dhamma na sammosarp gacchanti, ye ca-;sa dham-
ma pubbe cetasa samphuHhapubba, te ca samudacaranti, aviiiiiatarp ca
vijanati' ti ? ... te tassa ayasmato avivatarp ceva vivaranti, anuttanikatarp
ca uttanikaronti, anekavihitesu ca kaitkha~haniyesu dhammesu kankharp
pativinoden ti.
A. III, 74 ; adapted from Gradual Sayings, Vol. III, p. 257.
(2) Kassa hi nama, bhante, ab2.lassa adunhassa amuJhassa avipallat-
thacittassa ayasma sariputto na rucceyya ... javanapaiiiio, bhante, ayasma
sariputto ... appiccho, bhante, ayasma sariputto j santunho, bhante, ayasma
sariputto ; pavivitto, bhante, ayasma sariputto j asansanho, bhante, ayas-
ma sariputto ; araddhaviriyo, bhante, ayasma s~uiputto. Vatta, bhante,
ayasma sariputto i vacanakkhamo, bhante, ayasma sariputto ; codako,
bhante,ayasma sariputto ; papagarahi, bhante, ayasma sariputto.
S. I, 6 I -2 ; adapted from Kindred Sayings, Part I, p. 87-8 ;
C. S. A. ( ,ft. \?9 ), p. 88 ; see Appendix No. 20, (B).
 - 109 -

Sariputta and Ananda were on such int.iJnate terms with each

other that they used to have common disciples. The deep friendship
between the two became manifest even with regard to their c paceaya • •
i.e. requisites. It is said that whenever Sariputta received some special
offering he would keep it for Ananda, and the latter would do the same
for Sariputta. Once Ananda was presented by a brahmin with a costly
robe. He wisheq to offer it to Sariputta, but as the latter was away at
that time, he obtained the permission of the Master to keep it for him
till his return I. The Mahavagga records this incident as follows: cAt
that time an extra robe accrued to the Venerable Ananda; and he wanted
to give this robe to the Venerable Sariputta ; but the latter was staying
at Saketa. Then it occurred to the Venerable Ananda : cIt is laid down
by the Lord that an extra robe should not be worn. Now this extra robe
has accrued to me, and I want to gh·e it to the Venerable Sariputta, but
he is absent, staying at Saketa. Now what line of conduct should be
followed by me ? > Then the Venerable Ananda took this matter to the
Lord, who inquired, «how much time will it take, .Ananda, before Siui-
putta will come (here)> - « Lord, on the ninth or tenth day>, he replied.
Then the Lord, on this occasion, having given reasoned ta~ addressed
the monks, saying : c I allow you, mori.ks, to wear an extra robe for at
most ten days • 2 ::r-. •

We find Sariputta having discussions on important topics of the Dham-

ma with other prominent members of the Order, e.g. with Maha- Konhika,
who was once dwelling with the i ormer at Isipatana near Benares. Maha-
Kotthika asked : «Friend Sariputta, are old age-and-death self-caused
or caused by another person, or by both, or by neither (i.e. the four
philosophical positions) - or do these conditions arise by chance? • -
«None of these, friend Kotthika is applicable to old-age-and-death ; but
old-age-and-death are conditioned by birth • ... 3
Then Maha- KoHhika inquired more into birth, becoming, into gras-
ping, desire, feeling, contact, sense, into perception, materiality and men-
tality, and so on. Sariputta answered-each question, one by one, which
made Kotthika clearly understand the point. Then Maha-Kotthika ex-
pressed his appreciation : c Wonderful, friend Sariputta, marvellous, friend

( r) Samantapasadika, II, 219-20 ; Cf. M. A . II, x 52-3.

{2) ... Bhagavata sikkhapadatp paiiiiattatp « na atire~acivararp dhare-
tabbam•
» ... kathatp nu kho maya pa~ipajjitabbarp ti ... Mg. p.305 ; adap-
ted from the Book of the Discipline, VoL. IV, p. 411-2 .
•
(3) Kirp nu kho, avuso sariputto, sayankata~ jaramaraQarp, parailkatarp.
jararnaraQarp, sagailkatatp ca parailkatarp ca JaramaraQaiP udahu asa-
yailkararp aparankararp adiccasamuppannarp jaramaraQatp 'ti ...
S.II, g6.
 -110-

Sariputta! how well this has been explained by the Venerable; with
reference to thirty-six bases. We are grateful to him. for the same. 1.
On another occasion Sariputta started a discussion on Dhamma
with Savigba and Maha_KoHhita regarding the three spiritual types:
« saddha-vimutta >, « kaynsakkhi » and « diHhippatta ))· The subject
of discussion was as to which· of the three kinds of attainment should be
given preference to. Since no unanimous conclusion could be reached on
the matter, it was put before the Buddha for a decision. Sariputta started
the discussion thus: «Reverend Sivigha, there are these three persons
to be found in the world. What three? One who has testified to the truth
with his body, one who has won the right view, and one emancipated
through faith. These are the three... Now which of these three seems
to you most excellent and choice ? •.

« Sivittha
• •
said: ~Of these three I prefer the attainment of the one
emancipated through faith. Why so? Because in this one the faculty of
faith is most developed ... ~
c Then Sariputta asked Maha-Kotthita the same question, and the
lat:ter replied~ c To me the one \Vho has testified to the truth with his
body seems most excellent and choice, because in this one the faculty of
concentration is most developed... »

c In return Sariputta was asked the same question by -Maha-

K.o~fhita and the fonner replied: «Reverend Konhita, of these three
persons he who has won the right view seems to me the excellent and
chofce, because in this one the faculty of insight is most developed».

All the three, having expressed different opinions, agreed to go to

c
the Exalted One for a decision 2 "·
When approached the Buddha told them that it was not easy to decide
the matter in favour of any one of them. And he explained how all the
three could lead to the goal 3.

Once Maha-Kotthita
••
went to see Sariputta and with a view to know
above the purpose of leading the Holy Life put this question to him:
«How is it, Reverend Sariputta; does one live the Holy Life under the
Exalted One in the hope, to experience in the future just the same as one

(I) Acchariyarp, avuso sariputto! abbhutarp, avuso sariputto! yava-

subhlsitarp cidarp ayasmata sariputtena. Idarp ca pana mayarp ayasmato
sariputtassa bhasitarp imehi chattirpsaya vatthiihi anumodama ...
S.II, 98 ; adapted from Kindred Sayings, Part II, p. 81.
(2) A.I, I o8-g ; adapted from Gradual Sayings, Vol. I. p. I 02.
(3) Na khvettha, sariputta, sukaratp ekansena byakaturp. Ayarp imesarp
ti~arp puggah\narp abhikkantataro ca par)itataro ca'ti.
A.I, I I o.
 0 0

- lll

is expedencing here n~wo . 1. Saripotta replied that the Holy Life "'is
lived .to inquir~ into, understand ami realize that which leads ·to the
«highest~. in order to gain self~mastery, insight-knowledge, gnosis and
realization of the ultimate Trutn :..
Maha-Kotthita asked whether the ultimate Trut~ which is beyond
the sphere of all sense-perception, could be explained in. terms of any
one of the four philosophical positions ( catu,koti ), (three such positions
are only mentioned in the text, the fourth, however, is implied):... c Your
reverence, does anything at all exist after the passionless ending without
remainder, of the six spheres of contact? - c That cannot be said, y.our
reverence ~ - c Then, nothing will exist after the ending... of the six
spheres of contact~. - . c That .cannot be said either~ - c Then there
both is and is not anything that exists after the passionless ending without
. - .
rema1nder of the SIX spheres of contact » -
. . - - .
c Say not that, your reve-
rence. • ... Sariputta made it plain that the ultimate Truth is indescribable,
and as such none of the « four points ~ is applicable to it :... c So iong
as there is going to the six spheres of .
contact,
.
for just so long is there
a going. to difficulty. But. by the passionless ending .
without remainder
of the six spheres of contact there is calming down of difficulty ~ 2.
Once when Samiddhi c&ne to see Sariputta, both had a discussion
on important points of the Dhamma. Sariputta asked Samiddhi to explain
how
. .
wholesome thoughts, when cultivated. would lead to the attainment
of « the deathless ~ step by step. Sanliddhi explained the process of
spiritual training, and Sariputta \vas quite satisfied with hi! exposition.
Sariputta asked Samiddhi thus: c What, Samiddhi, is the basis of
purposive thoughts ? ~ - c mentality and materiality~ - c What gives
them their variety ?. • - c the element • - c What gives rise to them ? •
~ · c Contact .. - c Wherein have they common ground ? .. __:, c In feeling ..
- c When are they at their best ? ~ - «In a state of concentration ~ -
« What is their master state ? :) - « Mindfulness ~ - c What ·is their still
higher state ? • - « Wisdom ,. - c What is their very essence ? » - c The
giving of liberation:) - c Wherein are they finally merged·?:) - «In
the Deathless ~-
•
« Vecy good, Samiddhi! Well have you answered the questions put
to you ; but be not vain on · that account ! 3 •. ·
.
On . another occasion Sariputta addressed an assembly of fellow-
brethren and told· them that, · according to the teaching of the Mast~r.
whenever there is an increase in desire, avel'sion and delusion and the
•

(I) Kim nu kbo, avuso s~riputta, yarp kammarp ditthadhammaveda-

niyarp1 tarp me kammarp samparayavedaniyarp hotu'ti, etassa atthaya
°

bhagavati brahmacariyarp vussati'ti. A.IV, 27.

(2) A.II. t7I • .
(3) A.'IV, 3 t ; adapted from Gradual Sayings Vol. IV, pp. 256-7·.
 -112-

mind is·not directed towards profound matters, there would be a decrease

in wholesome states (kusala) of mind ; with a decrease in desire, aversion
and delusion on the contrary and with the mind directed towards pro-
found matters. there would be a rise in wholesome states (kusala) 1.
Sfuiputta took delight not only in giving sermons to others but also
in listening to and then expressing his appreciation for the discourses
delivered by his fellow-brethren.
Once he got the opportunity of listening to the Rathavinita Sutta,
preached by PuQQa, the son of MantaQi on the seven stages of purity
(satta-visuddhi). At the end of the sermon he paid compliments to the
Thera (PUQQa) in the following words: cIt is wonderful, your reverence,
marvellous it is, h:ow the very deep questions were explained step by step
by an instructed disciple who knows the Teacher's instruction properly,
namely by the Venerable PuT)Tja Mantiu.ai's son. It is profitable for the
fellow-brethren in the Holy Life, it is well gotten for them that they have
a chance to see and consult with the Venerab1e PUQQa. Even if the fellow-
brethren in the Holy Life which carrying the Venerable PuTjrra Man-
ta T)i' s son, on a ron of cloth on their heads, should get a chance to see
and consult with him, this would be profitable and well gotten for us
that we have a chance to see, and consult with the Venerable Punna • •
Mantani's •
son. :a 2 .
Once some of the eminent ~sciples of the Buddha were walking to
and fro in the company of Sariputta and were having a discussion on
Dhamma. Lord Buddha who was also taking a walk not far from them,
saw the inspiring sight and addressing a group of bhikkhus around him,
referred to the attainments and qualities of his chief disciples thus :
c: Do you see Sariputta, monks, walking to and fro with many brethren? •
- c Yes, Lord> -cAll of those brethren are of great wisdom~- - c Do
you see Moggalli:ma so walking ? • - « Even so, Lord. :a - c All of those
brethren are of great will-potency,._ - c Do you see, brethren, Kassap~
so walking ? :~~ - c We do, Lord ,. - c All of those brethren keep the
stricter ob~ervances "· - c Do you see Anuruddha, walking to and fro ? ~
- c Yes, Lord,._ - cAll of those brethren have the deva-sight ;:,, -
«Do you see Pur:tr;ta, MantaQi's son, monks, so walking;:,? - c Certainly,
Lord>. - cAll of those brethren are of righteous converse"· - c Do you
see Upali, taking a walk? :a - c Even so, Lord •. - cAll of those
brethren have mastered the Vinaya » . - c Do you see Ananda, brethren, so
walking?,.- c: Yes, Lord.,.- cAll of those brethren have learnt much>.

(I) Yo hi koci, avuso, bhikkhu vabhikkhuQi va cattaro dhamme

attlni samanupassati, ninhamettha gantabbarp. Paribayami kusalehi dham-
mehi, parihanametarp vuttarp bhagavat3. A.II, I 52 ; adapted from Gradual
Sayings, Vol. II, p. I 47.
(2) M. I, 198-9 ; adapted from the Middle Length Sayings, Vol.
I, P· I93·
 -113-

- «Do you see Devadatta, brethren, so walking to and fro with many
brethren?> - c Even so, Lord>. - ¢ All of those brethren have evil
wants> 1.

In what high regard Sariputta was held by his close associates is

evident from the feelings expressed by them on the occasion of his Pari-
nibbana. When Ananda heard the news from Cunda that Sariputta. had
passed away, he immediately went to Lord Buddha and expressed his
feelings thus: ¢Master, the Venerable Sfu-iputta has passed away. Indeed,
Lord, hearing this news my body is as if drugged. I am out of my bea-
rings. The teachings are not clear to me having heard the words c the
Venerable Sariputta has passed away~ 2 :~> .

Maha-Kassapa also gave expression to his sentiments in the follo-

wing words : c See how they stand, those thronging deities of mystic poten-
cy and glorious, ten times a thousand, all of Brahma's heaven (1082),
around our valiant « Captain of the Norm, great son of Sari, calm and
rapt in thought, acclaiming him with clasped hands upraised (1083). Hail
thou, humanity's aristocrat! glory to thee, 0 thou supre mest man! Lo!
past our thinking are thy ranging thoughts; (1084) 0 wondrous are th'En-
lightened of the world! their intuition, how profoundly deep, beyond
the powers to ·w hich we testify, though we be ski1led as archer splitting
hair ! ,. 3.

Maha-Moggallana's words on the occasion have also been recorded

in the Theragatha : 4: 0! then was terror, then was mighty dread, then
stiffened hair and quivered creeping nerve, when he, endowed v.rith every
crowning grace, the Venerable Sariputta passed away (1158). 0 transient
are our life's experiences! their nature <1: tis to rise and pass away. They
happen in our ken, the y cease to be. 0 well for us when they are sunk to
rest » (1159) 4.

As to the Chinese accounts concerning this section, <~:Close Asso-

ciates::., They are recorded in the « History of the Ten Chief Disciples
of Lord Buddha, 5. •

( 1) S. II, I 32 - 3 ; adapted from Kindred Sayings, Vol. II, P· 1 o8-g.

(2) .Ayasma, bhante, sariputto parinibbuto ; api ca me, bhante,

madhurakajato viya kayo, disa pi me na pakkhayanti, dhamma pi marp
nappa~ibhanti (( ayasma sariputto parinibbutto, ti sutva' ) h s. IV, I38-9·
(3) Khu. II, 374-5 ; Psalms of the Brethren, Kassapa the Great, pp.
366-7.
(4) Ibid. 386 ; Psalms of the Brethren, Moggallana the Great, pp.
384-5·
(5) See Appendix No. 2 I.
 -114-

Section 5 - INfLUENCE ON FAMILY MEMBERS

When we go through the life-stories of great men it becomes clear

what tremendous influence they had on their relatives, who became their
followers and supported the institutions, movements and missions started
by them.

The life of the Buddha is an illustrious example. When he made the

great renunciation (mahabhinikkamana) in search of Truth, his closest
relatives, King Suddhodana and Princess Yasodhara were greatly shocked.
Later on ·w hen the king received the good news of the Enlightenment of
his son, he became very happy and sent several messengers to invite him to
Kapilavatthu. After listening to the Dhamma preached by the Enlightened
One all those messengers along with their retinues joined the Sangha and
remained with the Master. At last Kaludayi, a play-mate of Prince Sid-
dhattha, was sent on this mission. He too followed the example of his
predecessors in joining the Order. But then he delivered the message of
King Suddhodana to Lord Buddha and requested him to visit Kapilavatthu
for the benefit of his relatives. Lord Buddha accepted the invitation and
visited Kapilavatthu with a large number of his di~ciples. A park, called
Nigodhiu<ima, was arranged for the stay of the Master and the disciples
accompanying him. It became the headquarters of the Buddha _in the
country of the Sakyas.
On his first visit to Kapilavatthu the Buddha delivered several ser-
mons and many members of the Sakyan clan became his followers. As
a result of listening to these sermons King Suddhodana attained the
supra-mundane «paths and fruits » (lokuttara-magga-phalani) up to that
of the Non-returner t · ( Anagami ). Later on when he was on his death-bed
the Buddha visited him and delivered a sennon. Tradition has it that
after listening to it the King attained Arahantship and entered Pari-
nibbana 2.
After the death of King Suddhodana, Mahapajapati Gotami, the
foster mother of the Enlightened One, requested him to be permitted
to join the Order. Several times the Master declined to entertain her
request. At last when Ananda had pleaded the cause of women, Lord
Buddha permitted her to join the Order on accepting eight conditions.
In fact, Mahapajapati Gotami may be regarded as the founder of the
Bhikkhu~i- Sangha It is said that she joined the Order along with five
hundred female members of the Sakyan clan. She treaded the noble path
under the guidance of the Blessed One and attained the goal of the
Holy Life (Arahantship). Later on, as recorded in Etadaggapali, in a full

(I) Saccapariyosane raja anagamiphale patiHhahi· Ja. A. IV, 55 ;

Cf· Db . A. I, 75·
(2) Thig. A, I45·
 -115-

assembly o1 his disciples Lor d Buddha recognized her as the eldest mem-
ber in the bhikkhu~ti-Sangha t.
Later on Yasodhara and many other female members of the Sikyan
clan joined the bhikkhuQi-Sailgha under Mahapajapati Gotami. They
lived the Holv Life and in due course of time attained Arahantship. It
can be gathered fror.c1 their life accounts that they also engaged them-
selves in propagating the message of the Master among common people
in general and women in particular.
When the Exalted One visited Kapilava.tthu for the first time after his
Enlightenment. Rahula was seven years of age. At the instance of his
mother, Yasodhara, he went after Lord Buddha asking for his inheritance.
He followed him up to the monastery. There the Enlightened One asked
Sariputta to initiate him into the Order. Thus Rahula was given the
spiritual heritage of the Buddha.
Then there was Nanda, the first cousi~ who was influenced by the
Buddha to join the Order and lead the Holy Life. His life story has be·
come a classical piece because of the episode of the « janapodl-kalyat:~i »,
the beauty-queen of the country, to whom he was engaged.
Next A.nanda joined the Buddhist order in the company of several
other Sakyan princes, such as Bhaddiya, Anuruddha, Bhagu, Kimbila
and Devadatta. In addition to being the personnal attendant of the Buddha
he ·was destined to play a very important role in the Buddhist brother-
hood.
All the members of the Sakyan clan must have felt highly honoured
and blessed by the enlightenment of the Buddha. From all accounts it
is clear that the latter also had full confidence in them. So they were
given the privilege of joining the Sangha without undergoing the pro-
bation that was binding on those who had followed other faiths before.
After this reference to Lord Buddha and his relatives, we may now
take into con~ideration the influence of Sariputta on his family members.
As we have already seen, Sariputta was born into a cultured brahmin
family of Magadha. His father was Variganta 2 and his mother Sari 3.
He had three younger brothers, Cunda, Upasena, and Revata; and three
sisters, Cala, Upacala and Sisiipacala. Thanks to Sariputta's influence,
all of them followed his noble example. According to every account Sari-
putta was the eldest and the most brilliant son of the family, so that
it was quite natural that his noble life should influence the other members
of his family.

( x) Etadaggaqt, bhikkhave, mama savikanarp bhikkhur:tinaq\ rattaiiiiunatp

yadidarp mahapajapatigotami. A. I, 2 5 ~
(2) See footnote on page 12, No. 6.
(3) See footnote on page I 3, No. 4·
 -116-

Regarding his father, he was well versed in the Vedas and other
brahmanical lore. Once Sariputta visited Lord Buddha, taking with him
a young man, the son of one of hls father's friends. That young man
joined the Sangha under Silriputta 1. 'Vhen this news reached Vanganta,
he was very happy. According to the Dhammapada Commentary, Vari-
ganta had a very poor friend named Mahasena, from whom Sariputta
was kind enough to accept a small offering and upon whom he bestowed
his blessing. Again Vaitganta was very happy to learn about this. Fron1
these accounts it is evident that his father appreciated the new way
of life ~iuiputta was leading. However, there is no record to show that
the .father became a follower of the Buddha.

As regards Sariputta's mother, all sources leave no doubt that she

followed the old fa111ily tradition in matters of faith. She was sorry for
her son's renunciation. Like all mothers she wanted him to lead a happy
and prosperous \vorldly life. So in the beginning she was not at all able
to appreciate the life of Sariputta. It was on his last visit to Nalaka, his
native village, that he was able to lead her on the noble path ( ariyamagga)
to the first stage . of supra-mundane state (sotapatti). On that occasion
Sari's son gave expression to his satisfaction at having paid his debt to
his mother for bringing him up: «Dinnarp dani me matu rupasariya brilh-
mat:.tiya posavanikamulam ettakena vanissati -Now I have paid my debt
to my brother, the Brahmin lady Rupasari for bringing me up; this
much will do ::".
Rupasari was the mother of seven children, all of whom pecame
Arahants - Sariputta. Upasena, Mahacunda, Revata, K.hadiravaniya,
Cala, Upacala and Sisupacala Before proceeding further we may refer
to them in short.
Maha-Cunda, - one of his younger brothers, came under the in-
fluence of Sariputta, joined the Sangha and attained Arahantship after
having made great efforts. It is recorded that he attained sainthood while
yet a novice and that he waited on the Blessed One, Sariputta and on
other wirtuous monks. It was Maha-Cunda who accompanied Sariputta
to Nalaka on his last visit. After Sariputta's passing away, Maha-Cunda
carried his reJics to Lord Buddha who spoke in praise of his chief dis-
ciples. Maha-Cunda was also known as Cunda-Sama!Juddesa and Cula
Cunda.
c Cunda. - Apparently the sources refers to two Theras by the
name of Cunda, the better known being Maha-Cunda and the other Cula-
Cunda. The rather legendary accounts however referring to them are
confused to some extent so that it is not possible to differentiate clearly
one from the other. 1\IIention is also made of a Cunda-SamaJ).uddesa,
whom the commentaries identify with Maha-Cunda. Maha-Cunda, for

( 1) As alluded to in the ninth sutta of the Cullavagga, Sn.

• -
.
'

- 117-

instance, figures in the Theragathil Commentary as the younger brother of

Sariputta, under whom he joined the Order and won Arahantship after
strenuous effort. The Apadinlil verses quoted in the Theragathil Commen-
tary are, as in the Apadana itself, ascribed to a monk named Ekappatta-
dayaka. They, however, make no mention whatever of his relationship to
Sariputta. On the other hand, there a1·e to be found elsewhere in the Apa-
dana certain verses ascribed to a Cunda Thera, which definitely state that
he was the son of the brahmin Vaitganta and that his mother was Sari.
But in those verses he is called CU.la-Cunda. It is furt.)ler stated that in
his last existence he became an Arahant while yet a samar)era and that
he waited upon the Buddha, his own brother and other virtuous monks.
This account goes on to say that after Sariputta~s death, Cunda carried
his brother's relics in a bowl and presented them to the Buddha, who
then eulogized Sariputta. This would identify Cwa-Cunda with Cunda-
Samar;tuddesa ,,·ho, according to the Sarpyutta Nikaya, attended on
Sariputta during his last illness and, after his death, brought the Buddha
residing at Jetavana Sariputta's bowl, outer robe and his relics wrapped
in his water-strainer. Therefore, if Buddhaghosa is correct in identifying
Cunda-Samanuddesa
•
with Maha-Cunda, then all three Cundas are one
and the same person.
« Cunda-Samar::tuddesa was, for some time, the personal attendant
oi the Buddha, and when the Exalted One prepared to perform the Twin-
Miracle, he offered to perform a miracle himself so as to save the Buddha
trouble and exertion. Cunda's teacher was Ananda and it was to Ananda
that he first brought the news of Sariputta's death.
« Evident1y Maha-Cunda was a disciple of great eminence, for he
is mentioned by the Buddha in company with the two chief disciples,
with Maha-Kassapa, Maha-Koghita, Maha-Kacdma and other prominent
elders.
«The Pitakas
•
contain several discourses given to the monks by
Maha-Cunda while residing at Sahajati among the Cetis, probably after
the Buddha's demise. Cunda (or Cundaka as he is called in this context)
was with the Buddha on his last journey to Kusinara and spread a bed
for him in a mango grove near the River Kakuttha. Cunda is mentioned
as having accompanied Siuiputta when the latter went to see Channa at
« Kalandakanivapa. in Rajagaha, just before Channa's suicide. Once
when the Buddha lay ill in the Kalandakanivapa, Cunda visited him and
they talked about the bojjhailgas. There and then the Buddha's sickness
vanished :. 1.
Upasena was also a younger brother of S ariputta 2. When he had
come of age, he studied the three Vedas. He too came under the influence

(t) D. P. P. N ., Vol. I, pp. 877 ff.

(2} Ud. A. p. 242.
 •

-118-

of Silriputta and later on having heard the Blessed One preach the
Phamma, joined the Sangha. He observed the << dhutailga-rules » and
attained Arahantship in due course. He was well-known for his eloquence
and accordingly had a large following. He attained Parinibbima at Sappa-
sot;~ Qika-pabhara. ·
« Buddhaghosa says that Upasena was famed as a very skilful preacher
( pathavighunhadhammakathika ), and many followed him just because
of his eloquence. He invited the Buddha when the latter had enjoined on
himself a period of solitude for a fortnight ; the monks had agreed that
anyone wbo went to see the Buddha would be guilty of a « pacittiya-
offence ~. but the Buddha wishing to talk to him, asked one of Upasena·s
followers if he liked rag~robes. «No, Sir, but I wear them out of regard
for my teacher~. was the reply.
c In the Theragatha are found several verses ascribed to Upasena
as having been uttered by him in answer to a question by his « saddhivi-
hiuika ~ • .regarding what was to be done during the dissensions of the
Kosambi . monks. The Milinda-paiiha contains several other verses attri-
buted· to Upasi:ma similar in their trend of ideas and admonitions. The
Udana states that once ·w hen he was taking rest, he reviewed the happiness
he enjoyed and the glories of the life he led under the guidance of the
Buddha. The Master, noticing this, proclaimed his approval.
«One day, while Upasena was sitting in the shadow of the Sappa-
sor,u#ka-pabhara. mending his outer robe, two young snakes were sport-
ing in the tendrils overhanging the cave. One fell on his shoulder and
bit him, and the venom spread rapidly throughout his body ; he called
Sariputta and other monks who were near and requested that he might
be taken outside on a couch to die there. This was done, and his body
c was scattered there and then like a handful of chaff •.

c Upasena is given, together with Yasa Kakal).c;lakaputta, as an example

o! one who observed the Vinaya precepts thoroughly, without imposing
any new rules or agreements ::t 1.
Revata, also called Khadiravaniya, was the youngest brother of the
Buddha's chief disciple. He too came under Sariputta's influence. It is
said that on the very day his marriage was fixed he fled from home to
join the Sangha Sariputta had forseen the incident and instructed his
fellow-brethren to admit him into the Order whenever he came. Having
joined the Order Revata obtained a topic of meditation ( kammanhana)
from his teacher and set out for Savatthi to see Lord Buddha and his
elder brother. On the way the rains started. So he took up his rains 2
retreat in a Khadira forest. During this retreat he practised meditation
and attained Arahantship. Later on Lord Buddha, accompanied by Siui-
putta and many other monks, visited him there.

{I) Dp P. P. N., Vol. I, pp. 404 ff.

(2) Dh. A. 1, 398.
 -119-

After some time, Revata returned to his native village and then took
along with him his three nephews, sons of his three sisters, Cilia, Upacala
and Sisupadla. Sariputta knew of this and went to meet Revata On
hearing that his brother was coming, Revata admonished his nephews
to be specially heedful ; Sariputta then expressed his pleasure at their
behaviour 1. During his old age Revata was in the habit of seeing the
Blessed One and Sariputta2 from time to time, after he had returned to
his residence in the K.hadira forest.
The story of Revata runs as ·follows ; « It is said when Siriputta
heard of Revata's ordination, he wished to visit his brother, but was
persuaded by the Buddha to wait. Revata after having waited for his
elder brother in vain obtained from his teachers a subject of meditation
to work upon and then alone set out to see the Buddha. On the way he
had to stop at Khadiravana (acacia-forest) because it was time for the
rains'retreat ; and it was during this retreat that after earnest application
he won Arahantship.
« At the end of the rains the Buddha, accompanied by Sariputta and
Ananda with five hundred other monks, started out to visit Revata.
There were two routes leading to the Khadiravana, of which the shorter
one was thirty leagues long, straight, but infested with evil spirits. This
one the Buddha chose because Sivali Thera '\vas in the company of monks.
and the Buddha knew that the deities of the forest would provide the
bhikkhus with all they needed because of Sivali's presence. When Revata
knew that the Buddha was approaching, he created by his magic power
splendid dwelling for him and his monks. The Buddha spent two months
in the forest and then returned to the Pubbarama Monastery in Savatthi
There he found that Visakha had heard contradictory accounts of the
dwellings erected by Revata for the mouks who had accompanied the
Buddha. He dispelled Vjsakha's doubts and spoke of Revata's magic powers.
« Aftersometime Revata went to his native village and took along
with him his three nephews, sons of his three sisters, Ca.J.a, Upaca.J.a, and
Sisupacala. Sariputta heard of this and went to see his brother. Ravata,
knowing that he was coming, exhorted his nephews to be particularly
heedful, and Sariputta expressed his pleasure in their behaviour.
<~:
The Thag. A. mentions another incident which took place during
Revata's old age. He was in the habit of visiting the Buddha and Siuiputta
from time to time after having taken up residence at Khadiravana. Once,
during a visit to Savatthi, he stayed in a forest near the city. The police,
on the track of some thieves, came upon him, and finding him near the

(I) Thag. A. I, 138; his admonitory verse is given at Thag. v. 43 ;

two verses uttered by Sariputta in praise of Revata are given at Thag. v.
991-2.
(2) Thag. A. II, 239·
•
120 -

booty which the thieves had dropped on their flight, arrested him and
brought him before the king. When the king questioned hiln, the elder
uttered a series of verses, demonstrating the impossibility of his com-
mitting such an act he was accused of, and also by way of teaching the
king the Dhanuna. It is said that with the conclusion of the stanzas he
sat cross-legged in the sky until his body had burnt itself away.
c Revata was fond ·of solitude and on one occasion a lay·disciple
named Atula~ hearing that he was in Savatthi, went with · five hundred
persons to hear him preach. But Revata said that he delighted in solitude
and refused to address them; so Atula went away complaining.
c Revata's . delight in solitude was sometimes misunderstood. For in-
stance, the elder Sammufijani went around continually sweeping, and
seeing Revata sitting cross-legged, thought him an idler. Revata read his
thoughts and admonished him 1.
Sariputta had three sisters, Chla, Upadua and Sisupacala all of
whom had a son named after themselves. They left the world and entered
the Order on hearing of Sariputta's renunciation. In due course they
attained. Arahantship 2. Their exemplary conduct was praised by Sari-
putta, who met them Vv·hen be went to see his youngest brother who was
sick.- This . is mentioned in the Commentary to the Theragatha, verse 42.
Chla, Upacala and Sisupacala are said to have been approached by Mara
with taunting and tempting questions, to which they gave very adequate
answers, thus sending Mirra away discomfited. These are mentioned in the
Thet-igatha and bhikkbu!}i-Sarpyutta 3.
Now passing on to Uparevata 4, nephew of Sariputta, it is menitoned
that when Sariputta came back to his village Nalaka on his final visit,
before entering Parinibbana there, Uparevata saw Sariputta outside the
village sitting under a banyan tree. It was he who went and infor1ned his
grandmother (Rupasari) about the arrival of Sariputta and his disciples
and asked her to provide lodging for them. At the instance of Sariputta he
is said to have gone to the Blessed One residing at Veluvana and got him-
self admitted into the Order. Thus Uparevata came under the influence
of Silriputta just before the latter's Parinibbana.
Cillo, son of Cala and nephew of Sariputta, was ordained by Khadira-
vaniya-Revata 5r.. First he was living at the Kufagarasala. Later on he
left the place when the Licchavis caused disturbance by their frequent
visits to the Blessed One 6. He is mentioned as one of the eminent elders.

(I) D. P. P. N., VoL II, pp. 752 ff.

(2) Thig. A. r6g. 171, 174; Dh. A. I, 396.
(3) D. P. P. N. , Vol. I, p. 863 ; p. 388 ; Vol. II, p. 1 I 64.
(4) D. A. II, I 41 ; S. A. III, 249·
(5) Thag. v. 42 ; Thag. A. I, I 37·
(6) A. v, I33·
 .
- 121 ---
Upachlo, too, son of Upacilla and nephew of Sanputta and Khadira-
voniya Revata, was ordained by the later 1. He is referred to in the An-
guttara-Nikaya in a list of well-known disciples, c Cali~. Upaca.Iii, Kakkafa_,
Kalimbha, Nikafa and Ka~issaha and other notable bhikkhus ~ 2 ••• They
lived in the Kuragarasala at Vesali, but then the Licchavis went there
all too frequently to pay homage to the Blessed One, they left for the
Gosingasalavana in search of quietude.
Sisupacalo, the son of Sisupacala, was the third nephew of Sariputh..
According to the Dhammapada commentary, true to the Brahmanical
tradition he used to perform animal sacrifices. One day Siuiputta went
to see him and asked what good deeds he performed. By way of reply
Sisupacllo told him that he sacrificed one animal every month. The
Thera asked him why he did so. The nephew explained that according
to the instructions of his teacher it is the path leading to the world of
Brahma. Then his uncle told him that neither he nor his teacher knew
the path to the world of Brahma, and therefore took him to the Buddha
requesting the Master to instruct the misguided nephew so as to find
the right path to the world of Brahma. The Blessed One gave him
instructions and concluded by saying : c Brahman, even if you should·
thus tend the sacrificial fire for a hundred years (the merit of) your
perforntance would not amount to the merit resulting from paying respect
to a disciple of mine even for a single moment ,. 3 .
As a result of the sennon given by the Buddha, Sisupacalo gave
up the path of sacrifice and took to the way of righteousness. According
to the commentary on the Theragatha, later on at the instance of Silri-
putta, Khadiravaniya Revata admitted him into the Order, and in due
course he became one of the saints.
Finally we shall pass on to the influence of Sariputta on his uncle.
It is mentioned in the commentary to the Dhammapada that Sariputta•s
uncle upheld false vie\VS. Once Sariputta w ent to him and enquired
as to what kind of good deeds he performed. Replied the uncle that
month after month he gave alms to the value of a thousand pieces of
gold to the Naked Ascetics and that thereby he expected to gain the
world of Brahma as taught by his teachers. Thereupon Sariputta declared :
<.: Neither you nor your teachers have an idea of the path to the world of

(I) Thag. v. 43 ; Thag. A. I, I37·

(2) A.yasmata ca catena, ayasmata ca upacalena . ayasmata ca kukkute-
r:ta, ayasmata ca kalimbhena, ayasmata ca nikatet;la, ayasmata ca katissahe-
na ; aiiiiehi ca abhiniiatehi abhiiitiatehi therehi savakehi saddhim·
A. IV, 206.
(3) Brahmal)a vassasatarppi evatp aggiQl paricararptassa tava aggipari-
cariya mama savakassa tarp khal)amattarppi pujaqt na papui).ati ' ti.
Dh. A. I, 42 I.

,
 -122-

Brahma. The Master alone knows the way thereto. Come with me, and I
will request him to teach you the way to the world of Brahma ~ 1. Then
Siuiputta took his uncle to the Exalted One. Having introduced him, he
requested the Master to explain the path leading to the world of Brahma.
The .Blessed One gave the uncle an inst>iring discourse on Dhamma, who
as a result became a follower of the teaching. Later on he also joined the
Order and attained Arahantship.
From this short account we can form an idea of the great influence
that Sariputta had . on his relations.
There might have been other relatives who followed Sariputta's
noble example, whose names have not come down to us.

Section 6 -INFLUENCE ON OTHERS

In the foregoing section, we have discussed Sariputta's influence on

family members. Here we are going to discuss his influence on others.
Ancient India was noted for philosophers and religious teachers who
held various views with regard to life and its goal. They propagated
their systems in their own way. It was the practice of the Buddha and
his great disciples to wander from village to village, from town to town
and from province to province for eight months of the year, except du-
ring the three months of the rainy season, in order to propagate the Sad-
dhamma, the Noble Doctrine.
· This was in keeping with the injunction that Lord Buddha gave to
his first five disciples at Varanasi : «Walk, monks, on tour for the blessing
of the manyfold, for the happiness of the manyfold, out of compassion
for the world, for the welfare, the blessing, the happiness of devas and
men. Let not two (of you) go by one (way). Monks, teach the Dhamma
which is perfect in the beginning, perfect in the middle and perfect in
the end. Explain it according to the letter and its meaning, the Brahma.-
faring, completely fulfilled and wholly pure • 2.
From the day of his attaining Arahantship up to the time of enter-
ing into Parinibbana Sariputta engaged himself in propagating the sublime
message of the Master. Whenever he went out preaching, the Dhamma
flourished. Among those whom he addressed were his fellow-brethren,
members of other faiths, the people in general, particular groups and
individuals. Multifarious were the methods he employed in bringing home
the teachings of the Blessed One. They assumed the form of discussions.
sermons and dialogues.
- .- - -·--
(I) Neva tvaQl brahmalokassa maggarp janasi neva te acariya. Satthava
eko janati, ehi brahmalokassa te maggarp kathapessami'ti. Dh. A. I, 420.
(2) See footnote on page 49, No. I.
 123 -
.
We have already observed how ·sariputta instructed his fellow-
brethren and gave them his expositions of the Dharnma. Here we may
take into consideration how he preached the doctrine to others. We may
begin with the explanation of Nibbana that he gave to Jambukhadaka
(the « roseapple-eater :. ).

Jambukhadaka was a « paribbajaka ~. i.e. a wandering ascetic, who

•
was intent on realizing Nibbillla. Once when Sariputta was at Nit1aka,
his native village in Magaclha, Jambukhadaka took the opportunity of
visiting him. After the exchange of greetings he requested Sariputta to
explain what is meant by Nibbima. The Thera declared that Nibbana
is that transcendental state in which all passion (raga), aversion (dosa)
and delusion (moha) have completely been eradicated.
.
Then the ascetic inquired about the path that leads to the realization
of Nibbana. The Thera explained to him the Noble Eightfold Path in
terms of right view, right intentions, right speech, right conduct, right
livelihood, right effort, right mindfulness and right concentration.
Being fully satisfied with Sariputta's explanation, Jambukhadaka
expressed : c A goodly path~ friend, a goodly approach to the realization
of this Nibbana and a proper occasion for eaTnestness too, friend! a 1.
Sometimes Sariputta would enter into religious discussions with the
followers of other faiths and take the opportunity of presenting the Bud-
dha's point of view on a certain topic or topics. Here we may cite one
instance. Once Sariputta was residing at Rajagaha. One morning, having
set out on his alms-round. he soon noted that it was too early to go on
« pir;t.c;lapata >> So he entered a near by park where wandering ascetics
used to put up, and in course of a discussion with the recluses present.
he explained to them the point of view of Lord Buddha, regarding the
doctrine of kamma. This has been reported in the Aiiiiatitthiya-Sutta
in the following words: ~ ... After exchanging greetings with the wander-
ing ascetics and compliments of friendship and courtesy the Venerable
Sariputta sat down at one side. Then those wanderers addressed him
thus: -
There aTe. ftiend Sciriputta, certain 1·eclu~es and brahmins, believers
c
in kamma, who declare that ill is self-wronght : certain others who
declare that ilt i& wrought by others (than oneself) ; certain others
declaTe that ill is wrought by both, and certain others that ill is WTought
by neither, but happens by chance.
But th.e recluse Gotama-wha.t does he declare, what does he an-
c
nounce? And how, if we were answering, should we be Tepeating th.e
. ---- -- - - ---
( r) Bhaddako,avuso, maggo bbaddako patipada etassa nibbanassa
sacchikiriyaya. Alarp ca panavuso sariputta, appamadaya'ti. S . III, 223 ;
Kindred Sayings, Part IV, p. I 7 I .
 - 124-

1'iews of the recluse Gotama, and should not tre mis1·epresenting him by
what is not correct, but should be answering by a doctrine in confonnity
tvith his doctrine, and (one whereby) 110 one who is of his doctrine, a
follower of his views, would render hhnsel.f open to blame ?
c- F1-iends, the Exalted One has said that iLt comes to pass through
a cause. Because of what? Because of contact. He who would so speak
would be repeating the views of the Exalted One~ and would not be
misrepresenting him by what is not correct, but would be answering by
a doctrine in conformity with his doctrine ...

_cIn the case of those recluses and brahmins, friends, who believing
i1L kamma declare that ill has been wrought by oneself, this ill was
caused by contact. In the case of those who declare that ill has been.
wrought by someone else~ this ill too was caused by contact. In the case
o! those who declare that ill has been wrought by both, oneself and
by a different person, this ill, too, was caused by contact. In the case
also of those who declare that ill has been wrought by neither, but has
happened by chance, this iU too was caused by contact.

<Through none of these four views of those who believe in kamma

is it possible to show that those 'l'ecluses and brahmins experience feeling
without contact • 1.
Sfuiputta, like Lord Buddha, could also tame wicked persons. The
life-story of Dh~mai1jani is a case in point. Harrying the whole country
he had become a menace even t o the king. Once Sariputta contacted him
and gave instructions on the path of the Dhamma. He told Dhanai)jani
that he alone would have to suffer for his evil deeds and nobody else could
atone for him. After listening to the instructions given by the elder,
DhanaiiHmi gave up his evil ways, although later on, however, he rever-
ted to them; but on his death-bed, he remembered the words of Sari-
putta. So he sent a message to the Thera who took pity on the brahmin
about to die and went to his residence. There Sariputta gave an inspir-
ing sermon, thereby being able to change Dhanafijani's mentality. It is
said that the latter underwent such a transformation in his mind that
after his death he was born in Brahmaloka. Later on Lord Buddha told
Sariputta that he could have led him even up to a supra-mundane state.
This interesting account has been given in the Dhanafijani Sutta :
... One bhikkhu infonns Sariputta... «Under the king's patronage,
your reverence, the brahman Dhanafijani plunders brahman householders ;
and under the patronage of the brahman householders he plunders the
king. His pious wife whom he had married from a family that has faith
in the Dhamma has died, and he has taken another wife who is indifferent
to religion and comes from a family that has no faith in the Dhamma.

(I) S. II, 30-r ; adapted from Kindred Sayings, Part II, pp. 27-8.
 - 125 -

¢This indeed is bad news, your reverence, to hear that the brahrnar1
Dhimafijani is negligent. Perhaps sometime, somewhere we might m eet
the brahman Dhanai1jimi, then ther e might be some conversation ... :~-.

Then after having reached Rajagaha, Sariputta met Dhanafi.jani when

returning from his alms collecting. The brahmin followed the Thera t o
the Bamboo Grove, where c the Venerable Sariputta spoke to him as
he was sitting down at a respectful distance thus: " I hope that you are
being diligent, Dhanaiijani? •.

«How could I be diligent, good Sariputta, when there are my parents

to support, my wife and children, my slaves, my servants and my work-
people, when there are services to perform for my friends and my
acquaintances, services for my kith and kin, services to perfonn for my
guests, rites to perform for my ancestors, for the devatiis, duties to
perfonn for my king - and this my body, too, must be satisfied and
looked after.
¢ How do you think about this Dhanai1j~mi ? Suppose someone were
irreligious and unscrupulous on account of his parents; because of his
evil way of life the guardians of hell might drag him off to Niraya Hell
Would he gain anything by saying: «I had to be irreligious and un·
scrupulous on account of my parents - do not let the guardians of
hell (drag) me off to Niraya Hell ? • Or could his parents atone for him
by saying: « It \vas because of us that he was irreligious and unscrup·
ulous - do not let the guardians of bell (drag) him off to Niraya Hell • ? •.
«No, good Sariputta, the guardians of hell would hurl him wailing
into Niraya Hell~ ... Thanks to the meeting with Sariputta, Dhanafi.jimi.
mended his ways, but only for the time being due to his own weakness
of character and the influence of his second irreligious wife. But when
death drew near, the brahmin remembered Sariputta' words and sent for
him ; out of compassion the Thera saw Dhanafijani immediately: c What
do you think, Dhanafijani? which is better: the devas that have power
over the creations of others or the Brahma world ? ~-
«Did the revered Sariputta say « Brahma·world ~?
«Then it occurred to the Venerable Sariputta: «These brahmans
are very intent on the Brahma- world. Suppose I were to show the brah-
man Dhanafijani the w.ay to companionship with Brahma? • - c Dha-
nafijani, I will show you the way to companionship \vith Brahma. Listen
to it carefully, I will speak -..
«Very well, Sir~ . the brahman Dhanafijani assented; then the
Venerable Sariputta spoke thus: «Which, Dh~maiijani, is the way to
companionship with Brahrna ? As to this, Dhanaii]ani, a monk dwells,
having suffused the first direction with a mind of friendliness, likewise
the second, the third, the fourth ; just so above, below and across ; he
 -126-

dwells having suffused the whole world everywhere, in every way, with
a mind of friendliness that is far-reaching, widespread, immeasurable,
·without enmity, without malevolence. This, Dhanafijani, is a way to
companionship ·with Brahma. And again, Dhanafijaru, the monk dwells,
... having suffused the first direction with a mind of compassion ... sympa-
thetic joy... equanimity... that is far-reaching, wide-spread, immeasurable,
without enmity, without malevolence. This, Dhanafijani, is a way to com-
panionship with Brahma >.
«Well then, revered Silriputta, in my name salute the Lord's feet
v..ith your head, and say: «Lord, the brahman Dhanafijani is ill, in pain,
grievously afflicted ; he salutes the Lord's feet with his head ~-
c Then, although there was something further to be done, the Vene-
rable Sariputta established the brahman Dhanafijani (only) in the less,
in the Brahrna-world and, rising from his seat, he departed. Soon after
the Venerable Sariputta had gone, the brahman Dhanafijani passed away
and was reborn 1n the Brahma-World.
« At that time the Lord addressed the monks saying : « Monks,
although there was something further to be done, Sariputta has establish-
ed the brahman Dhimafijaru (only) in the less, in the Brahma-world ~-
«Thereafter the Venerable Sariputta approched the Master, greeted
him, sat down at a respectful distance and then spoke to the Lord thus:
«Blessed One, the brahman Dhanafijani is ill, in pain, grievously afflicted:
he salutes the Lord's feet with his head •.
<But why did you depart, Sariputta, although there was something
further to be done, having established the brahman Dhanafijani (only)
in the less, in the Brahrna world?~
« It occurred to me, Lord : « These brahmans are very intent on the
Brahma-world. Suppose I were to show the brahman Dhanafijani the
way to companionship with Brahma »? :).
Sariputta. the brahman DhanaiUani has just died and was reborn
«'

in the Brahma-world » 1,
Occasionally when the members of other faiths tried to show off
their erudition, Sariputta would humble them in debate and then preach
the Dhamma to them. The story of Ku.Q4alakesi illustrates this point.
Bhadda Kundalakesi
• •
was born at Rajagaha in the family of the
kin~s treasurer 2. After some painful experiences of life Bhadda- Ku~(la-
lakesi developed an aversion for a manied life and decided : « I will go
- -- - --
( t) M. I 1, 449-50 ; adapted from the Middle Length Sayings,
Vol. II, pp. 372-3 ; C.M.A. ( .1- ft.. ), p. 34 ff.
(2) See Psalms of the Sisters, XLVI, p. 63.
 - 127

hence and renounce the world. I. Therefore she entered the Order of
Ni~.ar:1thas 2 • They asked her to what degree she intended renunciation?
She replied that any extreme degree would do. Accordingly as
initiation-rite they tore out her hair instead of shaving her head. When
her hair grew again in close curls they called her «Curly Hair~- With
great interest she applied herself to studies of the Jaina doctrine. But
dissatisfied with what she found Bhadda-Kur:t<:falakesi left the Nigar:t~has
again. Whenever on her wanderings she found that there none were
equal to debate with her, she would make a heap of sand at the gate
of some town or village, in which she would set up the branch of a rose-
apple tree, and tell children to watch over it. She used to say : «Whoever
is able to join issue with me in debate, let him trample on this bough • 3.
If after one week the bough was still there, she would take it and go away.
Just when Bhaddha Kur:1<:falakesi had set up her bough at the gate
of Savatthi, Lord Buddha arrived and stayed at the Jeta Grove near by,
preaching the Dhamma. When Sariputta, « Captain of the Dhamma • 4,
was about to enter the city, he saw her bough and asked the children
for what purpose it had been stuck up there. Having been told about the
bough's significance, he had it trampled upon by the children. After
Bhadda Kut;iQalakei's meal in the city she came and saw that somebody
was going to challenge her. When she heard of Sariputta, she thought:
«An unsupported debate is not effective" (apakkhiko vado na sobhati) .
and went back to Savatthi where she walked from place to place and
announced: «Would you like to see a debate between the Sakyan recluses
and myself ? Thus, with a great following, she went up to the « Captain
)>

of the Dhamma,. 5, who was seated beneath a tree, and, after a friendly
greeting, asked him: <~Was it by your orders that my roseapphe bough
\vas trampled on? :r- - « Yes, by my orders :s>. - «That being so, let us
have a debate together~- - « Bhadda-Kur:tQalakesi, let us:.. - « 'Vhich
shall put questions, which shall answer ? :. - « Questions may be put
to me ; do ask anything you can think of~. So they advanced, Smputta
replying to everything till she, unable to think of other questions, became
silent. Then Sariputta spoke: «You have asked a lot; I also will ask, but
only this question» (taya bahutp pucchitam, mayarp pi tam ekam pan-
ham pucchama'ti). - «Ask it, Lord:&. - cOne-what is that?:. Bhadda-
Kundalakesi
• •
unable to make head or tail of this, was as one gone into

{I) Itova gantva ekatit pabbajjarp pabbajissami'ti. Thi. A.p. 104.

(2) See Psalms of the Sisters, XLII, p. 65.
(3) Yo mama vadarp aropeturp sakkoti, so imarp sakharp maddatu'ti.
Thi. A. P· I 04·
(4) The title reserved for Sariputta Thera.
(5) Passeyyatha samaQehi sakyaputtiyehi saddhirp mayharjt vadarp 'ti
ugghosetva mabajanaparivuta aiiiiatarasmirp rukkhamiile nisinnaq1 Dham-
masenapatirp upasankamitva patisanthararp katva ... Thi. A. p. I 05.
 128-

the dark, and confessed : « Lord, I do not understand, (na janami bhante'
ti). Then Sariputta taught her a lesson : You do not understand even
that much. Ho'v could you understand anything else?~ Then he revealed
to her the doctrine. She fell at his feet saying : « Lord, I take refuge in
you • . c Bhadda ,. , the Thera said, « you must not take refuge in me :
go for refuge to the Blessed One, supreme among gods and men •
(mamarp tvarp bhadde saralJaQl gaccba, sadevake, loke aggapuggalarp
bbagavantameva sara1Jarp gaccha). To this, she agreed ( « evam karissami
bbante'ti •) and on that evening she went to the Buddha at the time of
his preaching the doctrine ; she paid homage and stood at one side.
Discerning the maturity of her knowledge Lord Buddha said: c Though
a poem consist of a thousand verses, if these be lacking in sense,
better a single verse (gatha) full of meaning, on ·w hose hearing one is
at peace, I. When Lord Buddha had thus spoken, Bhadda- Kur;1c;talakesi
attained Arahantship together with a thorough grasp of the letter and
meaning (of all the doctrine). At that time she entered the Order as an
Arahant, Lord Buddha himself acknowledging her.
When Aoathapit;tQ.ika was on his death-bed, it was Sariputta who went
and preached the Dhamma to him. Anathapi1J4ika was so much moved
that be shed tears and said that he had not listened to such a profound
doctrine even from the Master. This has been given in the Anathapil:,t-
dikovada
•
Sutta as follows:
«That man sent by AnathapiJ:u;tika spoke thus to the Venerable Sari-
putta : «Revered sir, the householder AnathapiiJ4ika is grievously ill ;
he salutes the Venerable Sariputta's feet with his head and sends this
message: «Indeed it would be good, revered sir, if the Venerable Sari-
putta, out of compassion: would approach the dwelling of the householder
Anathapit:.u;lika . '>>
c The Venerable Sariputta consented by remaining silent... and then
went accompanied by the Venerable Ananda to see Anathapi1Jc;\ika ..• «I
hope that you, householder, are getting better and that you are keeping
going ; I hope the painful feelings are lessening, not increasing, that a
lessening in them is apparent, not an increase >.
«I am not getting better, revered Sariputta, I am not keeping going;
my painful feelings are increasing, not lessening ; an increase in them is
apparent, not a lessening. Revered Sariputta, as a strong m~n might
cleave one's head with a sharp-edged sword, even so, revered Sariputta,
do exceedingly loud winds rend my head. Again Sariputta, as a strong
man might clamp a turban on one's head with a tight leather strap, even
so, revered Sariputta, do I have an intolerable headache; or revered

( 1) Sahassamapi ce gatha anatthapadasanhita,

eka111 gathapadarp seyyo yatp sutva upasammati.
Db. v. IOI.
 -129-

Sariputta, as a skilled cattle-butcher or his apprentice might cut through

the stomach with a sharp butcher's knife, even so, revered Siuiputta,
do very strong winds cut through my stomach; just as two strong men,
having taken hold of a weaker man by his limbs, might set fire to him1
might make him sizzle up over a charcoal pit, even so, there is a fierce
heat in my body. I am not better, revered Sariputta, I am not keeping
going; my painful feelings are increasing····
«Now do, householder, (try to) be collected thus: (you must think),
« I will not grasp after vision and so will have no consciousness depend-
ent on vision ,..,.. This is how you must train yourself, householder. Do,
householder, be collected thus, « I will not grasp after hearing ... smelling...
tasting. . . body. . . mind. . . material - shapes. . . sounds. . . smells . . w

tastes. . . touches. . . mental objects and so will have no consciousness

dependent on. . . mental objects ~- This is how you must train yourself,
householder.
« Do, householder, be collected thus, c I will not grasp after visual
consciousness and so will have no consciousness dependent on visual
consciousness :s.. This is how you must train yourself, householder. Do.
be collected thus : « I will ·not grasp after auditory. . . olfactory. . . gust-
atory ... bodily ... mental consciousness and so will ha'\re no conscious-
ness dependent on. . . mental consciousness ~. This is how you must train
yourself...
« Wherefore you, householder, must train yourself thus : (you must
··think), «As I will not grasp after that which is here seen, heard, sensed,
cognized, sought after, pondered over with the mind, I will have no cons-
ciousness dependent on it:.. This is how you must train yourself, house-
holder».
« When this had been said, the householder AnAthapiJ:u;tika cried out
and shed tears ... ~1

(I) M. III, 345-6 ; adapted from the Middle Length Sayings, Vol.
III, pp. 309-1 o ; C.S.A. ( ...t\. t!9 ), p. II. Here it may bi noted that
the Chinese version of this siitra as found in Saq1yuktAgama agrees with the
Pali version as far as introduction, contents and conclusion are concerned.
In addition die Chinese version has a tale-piece. According to it Ana-
thapiQ.Qika offered a meal both to SAriputra and Ananda. After the meal,
when the pious Jll.erchant had taken a lower seat, the Thera preached
the Dharma. ·T he householder was so much impressed by the sermon
that he shed tears while expressing his appreciation. In the concluding
part of the S'u tra, just as the Pali has it, the preaching of the Dharma
and appreciation of the same have been referred to, though there was no
necessity to repeat it. Then again according to both the versions Anatha-
. · pir.t4ika was bed-ridden. Consequently his entertaining · the Theras and
taking a seat would be out of the question. Therefore this piece is
in-consistent and · redundant, apparently an interpolation by later compilers.
 -130-

We have already referred to the fact that in wisdom, attainments

and achievements Sariputta was only next to the Master. It was he who
turned the 'Vheel of the Dhamma after Master ( « dhammacakkam• anu-
vatteti •). Once addressing Sariputta himself, Lord Buddha. said : « Sari-
putta, wise are you ... comprehensive and manifold is your wisdom, joyous
and swift is your wisdom, sharp and fastidious ; even as the eldest son
of a king whose is the Wheel of Conquest rightly turns the Wheel as
his father has done, so, Sariputta, dost you rightly turn the Wheel Supreme
of the No1m, even as I have turned it~ 1.
On another occasion addressing his other disciples Lord Buddha
referred to "' Siuiputta as follows : «Monks, if anyone speaking rightly
., :c ould say of a mall: «He is the Lord!s own son, «born of his mouth,,
born of Dhamma, formed by Dhamma, an heir to Dhamma, not an heir to
n1aterial things» - speaking rightly he could say so of Sariputta: «He
is the Lord~s own son ... :. Ivionks, Sariputta «rolls on rightly the incompa-
rable Wheel of the Dhamma, set rolling by the Tathagata:. (Sariputto,
bhikkhave, tathagatena anuttaraip · dhammacakkaq~ pavattita sam-
madeva anuppavatteti' ti) 2. According to this authoritative acknowledge-
ment there is no wonder that Sariputta's influence over others was only
next to that of the Buddha.
Now to turn to the Chinese sources, the accounts given in the Agamas
concerning this aspect of the life of Sfniputta agree with those of the
Nikayas except for a Iew n1inor differences here and there. They have
been referred to in the footnotes to the relevant suttas and passages.
As regards other works including the l\1ahayima literature, there
is not much new information bearing on the subject. Here we may refer
to c the History of the Ten Chief Disciples of Lord Buddha». According
to it the first two years after his enlightenment the Blessed One spent in
Magadha with his headquarters at Rijagrha (Wang-she-Ch'eng: .J_
Dharmaduta activities in the north (Kosala) started later on with the
~* ).
donation of Jetavanariuna. It is said that ·w hen AnathapiJJdada (Ta-chii-
hsii-Ta: -k, li JJ{ i l ) starded the construction work of the Jetavana
Monastery he required a member of the Sangha to supervise the work.
So he went to Rajagrha to ask the Buddha for his advice. The latter
entrusted Sariputra with the supervision work. Then at Sravasti in
addition to fulfilling this task Sariputra engaged hlmse1f in the propa..
gation of the Dhanna. Though the people of Kosala held many erroneous

(I) S. I, 191 ; Cf.Psalms of the Brethren, vs. 827-8 ; Woven

Cadences vs. 556-7 ; Cf. A. I ,23, where Lord Buddha is given as
saying : « Monks, I know not of any other single person who so perfectly
keeps rolling the Wheel Supreme of Dharnma se(rolling by the Tathagata
as doth Sariputta. Sariputta, monks, is the one .who perfectly keeps its
rolling.>>
{2) M, III, 92, vasippatto, I paramippatto sariputto.
 - 131 -

views, Sariputra with his accomplishments was able to dispel their wrong.
ideas and establish the Dharma. As a result of his Dharmaduta - efforts
many people became followers of the new doctrine 1.

Section 1 - DISCIPLES

Having given thought to the influence Sa.riputta had on the mem-

bers of the Bhikkhu-Sailgha, his own relations and others, it has become
clear that as an Arahanta he had equal compassion for all, and yet he
had a special duty and responsibility for his disciples. Therefore it goes
without saying that he must have had the greatest influence on them. -

It is evident from the available accounts that Sariputta had many

disciples, and at times they used to accompany him on his preaching-tour.
At several places their exact number has been mentioned as five hundred.
Here we mav refer to two well-known instances.

It is said that after preaching Abhidhamma to his mother in Tava-

tilpsa Heaven, Lord Buddha used to take his meal on the bank of Lake
Anotatta and then impart to Sariputta what he had preached in heaven.
Sariputta, in turn, taught it to his five hundred disciples 2.

Again it has been recorded that just before his Parinibbfma, Sm-
putta went to Lord Buddha, who was then residing at Savatthi and took
- his leave. Thereafter he called Cunda, who served as his personal atten-
dant (upanhaka) and asked him to inform his five hundred disciples
to get ready to go to Nalaka, his native village. After reaching Na.Iaka
he is reported to have asked his nephew Revata, to inform his mother
to provide lodging for five hundred monks 3. According to these traditional
accounts Sariputta had five hundred disciples; no list, however, of these
disciples has come down to us.

In this connection it may be noted that when Sanputta and M·o ggal·
lana left Safijaya to join the Sangha of the Buddha, two hundred and
fifty disciples of the latter also followed them. Some are of opinion that
they too might have become the members of the order of five hundred
disciples of Sariputta. In the absence of evidence nothing definite can

(I) H. T. D., p, 6-7 ( -f" -}... ~ .q-.

(2) Sariputtatthero pi satthara desitarp
f* )·
dhammam aharitva attano
saddhiviharikanarp paiicannarp bhikkhusatanatll desesi. Atthasalini, p. I 7 ;
Cf. AHhasalini by P. V. Bapat, Introduction p. XV.
· (3) A.vuso Cunda amhakarp paiicasataya bhikkhuparisaya saiiiiarp. dehi
~hathavuso, pattacivarani, dhammasenapati nalakagamarp gantukamo'ti
g. A. III, 247·
 -132-

· be said on this point, and we have to be satisfied with the life-stories

of a few of the disciples handed down by tradition. Here reference may
be made to some of them.
(1) << Pa{l{iita - one of the four novices 1 invited by the brahmin
whose house later came to be known as the « Paficachiddageha =>. '\Vhen
Kassapa had become a Sammasambuddha, Pal)c;iita was known as Maha-
duggata. At the time o.f his last birth his mother ·w as the daughter of a
rich merchant of Savatthi. During her pregnancy she had a longing to
give one hundred Jnonks. headed by Sariputta, the choicest portions of
red fish, to don yellow robes, to sit in the outer circle of the monks'
seats, and to partake of the food left over by the monks. This longing
was satisfied, and seven times she held similar festivities. When the
child ·w as born he was called Pal)c;iita because, from the day of his con-
ception, various people of the household who had been stupid or deaf
or dumb recovered their sense-faculties. When seven years old, he was
filled with the desire to become a monk, and was ordained by Sariputta,
a constant visitor to the house. For seven days his parents held a festival
in honour of his ordination. On the eighth day he went, with Sariputta,
to the village for alnlS ; on the way, certain things which the novice
saw - a ditch, arrow-makers, carpenters - made him wish to strive
for Arahantsh.ip immediately. Thereupon, with the leave of Sariputta,
he returned to the monastery requesting the elder to bring him some
red fish on his return from the alms-round. In the monastery, Sakka
stilled all noises and held back the sun and the moo~ lest Pandita • •

should be clisturbed. The Buddha, seeing this. detained Sariputta back on

his way to the monastery, and engaged him in conversation until Pat:HJita
. .
should have succeeded in his effort. After a \:vhlle, Pandita became an
Arahant and the \Vhole world rejoiced l> 2. f

(2) -: Mahagavaccha Thera - He was the son of Samiddhi, a brahmin

of Na.Iaka in 1\Iagadha. Mahagavaccha admired Sariputta greatly, and
on learning that he had joined the Order, he followed Sariputta's example,
becoming an Arahant in due course lo 3.
(3) Rcidha-The·ta - He was a brahmin of Rajagaha who, being
c
neglected by his children in his old age, sought ordination. The monks
refused his request on the ground of his age, so he sought the Buddha
who, seeing his ~ upanissaya ;p (sufficient qualifications for Arahantship)
asked Sariputta to admit him. Soon after Radha won Arahantship. He
stayed near the Buddha, and, by reason of his skill, the Buddha declared
him foremost among those who could inspire others patibha!)akey-
y3karp). He thereby earned the name of Patibhaniya Thera. The Thera-
gatha contains two verses spoken by him in praise of concentration
·- ------
( t) Dh. A. I, 366-370.
(2) Adapted from D. P. P. N., Vol. II, p. 120-1
(3) Adapted from D. P. P. N., Vol. 11, p. 488.
 -133-

of the mind. The Radha Sarpyut~a contains a large number of suttas

preached by the Buddha in answer to Radha's questions on various
topics. It is said that when the Buddha saw Radha he left the inclination
to talk on matters · dealing with subtle topics, illustrating them with
various similes • 1.
( 4) c Losaka-Tissa l'he1·a - He was the son of a fisherman of Kosala.
In his district there lived one thousand families, and on the day of his
conception they all had to .starve and various misfortunes gradually
befell them. By a process of exclusion, they discovered that their mis~
fortunes were due to Losaka's family, and therefore drove them out. &
soon as. Losaka could walk, his mother put a potsherd into his hand and
sent him to beg. He wandered about uncared for, picking up lumps of ..
rice like a crow. One day, when he was seven years old, Sariputta saw
him and, feeling pity, ordained him. But the lad was always unlucky ;
wherever he went begging for alms, he received but little and never had
a real meal. When Sariputta went ,,..rith Losaka to Savatthi no one would
- even notice them. He then took Losaka back to the monastery and, hav-
ing collected food himself, sent it to Losaka, but the messengers entrusted
with it ate it all themselves. It was afternoon when Sariputta discovered
this, he therefore went to the king's palace, and, having obtained a bowl
filled with « catumadhura,. (honey. ghee. butter, and sugar), took it to
Losaka and asked him to eat out of the bowl while he was holding it, in
case the food should disappear ~ 2.
(5) Tl1era - He belonged to a householder's family of
c Samiddhi
Rajagaha. From the time of his birth his family prospered, and he him-
self was happy and looked after very well, hence his name. He was pre-
sent at the meeting between the Buddha and Bimbisara, and was so im-
pressed thereby that he joined the Order...
Once when Samiddhi was drying himself after bathing in the hot
springs of Tapoda, a Deva approached and questioned him on the Bhadde-
karatta Sutla. Samiddhi confessed ignorance, and the Deva asked him
to learn it from the Buddha. This he did from a brief sermon preached
to him by the Buddha, which Maha-Kaccana later on enlarged into the
Maha-Kaccana-Bhaddekaratta Sutta. A conversation between Potaliputta
and Samiddhi, three years after the latter had joined the Order, led to the
preaching of the Mahakammavibhanga Sutta. In the sutta the Buddha
speaks of Samiddhi as « moghapurisa » (not very bright), and Samiddhi
is also teased by Potaliput.ta for pretending to expound the Dhamma after
having been in the Order only for three years. According to the A1i.gu ttara
Commentary, Samiddhi was a pupil (saddhiviharika) of Sariputta and the
Anguttara contains a record of a lesson given by Sariputta to Samiddhi
regarding Sailkappavitakkas • 3 (intentions or applications of the mind).
--- - - -
(I) Ibid. p. 730.
(2) Adapted from D . P. P. N., Vol. II, p. 793.
(3) Adapted from D. P. P. N., Vol. II, pp . 1050-1.
 •

- 134 -

( 6) « Sarabh.U. The1·a - a disciple of Sariputta. When the Buddha

died, Sarabhu recovered ~rom the pyre the Buddha's collarbone, and
bringing it to Ceylon, deposited it in the Mahiyanganacetiya, covering the
relic-chamber with medava~lJa stones in the presence of a large num-
ber of monks. He raised the cetiya to a height of twelve cubits. 1.

(7) c Sukha - a monk, generally known as Sukha-Samanera. •

In
the past he had been Bhattabhatika. In his last life he was born in the
house of a supporter of Sariputta. During her pregnancy his mother gave
alms to a group of five hundred monks with Siuiputta at their head.
Vlhen he was seven years old, he entered the Order under Sariputta,
on which occasion his parents held a special almsgiving lasting for seven
days.

Once, while going with Sariputta for alms, he noticed several things,
and like the novice PaiJcJ.ita asked the elder numerous questions. Then
he wished to return to the monastery. Sariputta agreed, and Sukha turn-
ed back saying, c Sir, when you bring my food, pray bring me food of one
hundred .flavours. If you cannot obtain it through your own merit, you
can obtain it through mine ~. So saying, he returned to his cell and medit-
ated on the nature of the body. Sakka's throne was heated, and he sent
the Four Regent Gods to keep away all noise from Sukha's cell. He also
bade the Sun and Moon stand still. Sukha, helped by this silence, became
an Anagami.

Meanwhile, Siuiputta had gone to a house where he knew he could

get the food desired by Sukha, and, having eaten there, returned with
Sukha's portion to the monastery. The Buddha, thinking that Sariputta's
arrival might impede Sukha's attainment of Arahantship, appeared near
the gate of Sukha's cell and stood guard. As he stood there, the Buddha
asked Sariputta four questions. When the last question was answered,
Sukha becan1e an Arahant. Thereupon Sariputta opened the door and
gave Suk.ha his food. Sukha ate it and washed the bowl. The Four Regent
God's left their post, Sakka let go the rope of the door of the novice's
cell, and the Sun and Moon started once more on their course. Evening
at once came on, and the Buddha, on being asked the reason, explained
that it was a usual occurrence when they who possess merit are engaged
in meditation -. 2.

(8) c Susarada Thera- He was born in the family of a kinsman of

Sanputta and was given his name because he was a dullard (sarada-
unripe, immature). He heard Sariputta preach, entered the Order, and
became an Arahant a 3.
--- - --
(t) Ibid. p. 1073.
(2) Adapted from D.P.P.N. , Vol. II, pp. 1 174-5.
(3) Ibid., p. 1265.
•
 135 -

(9) c Uttara The'rll - He was the son of an eminent brahmin of

Rajagaha. He became proficient in Vedic lore and renowned for his breed·
ing, beauty, wisdom and virtue. The Icing's minister, Vassakara, seeing
his attainments, desired to marry him to his daughter; but Uttara, with
his heart set on release, declined, and learnt the Doctrine under Sariputta.
Later he entered the Order and waited on Sariputta.
One day Sariputta fell ill and Uttara set out early to find a physician.
On the way he set down his bowl by a lake and went down to rinse his
mouth. A certain thief, pursued by the police, dropped his stolen jewels
into the novice's bowl and fled. Uttara was brought before Vassakara
who, to satisfy his grudge, ordered him to be impaled. The Buddh.a, seeing
the ripeness of Uttara's insight. went to him and placing a gentle hand,
« like a shower of crimson gold», on his head, spoke to him and encour-
aged him to be calm and collected. Transported with joy and rapture at
the Master's touch, Uttara attained sixfold ~ abhiiina ~ and became an
Arahant. Rising from the stake, he stood in mid-air and his wound was
healed. Addressing his fellow-celibates, he told them how, when he rea-
lized the evils of rebirth, he forgot the lesser evil of present pain» 1.
(10) «Chanrta Thera - No particulars of his early life are available.
He once stayed at Gij jhakuta, dangerously ill and suffering much pain.
He was visited by Sariputta and Maha-Cunda, and when they discovered
that he contemplated suicide, they tried to deter him, promising to pro-
vide him with all necessaries and to wait on him themselves. Finding
him quite determined, Sariputta discussed with him the Buddha's
teachings and then left. Soon afterwards Channa committed suicide by
cutting his throat. When this was reported to the Buddha, he explained
that no blame was attached to Channa, for he was an Arahant at the
moment of death :. 2,
(11) « Tambadathika
•
- a public executioner of Rajagaha. He had
copper coloured teeth and tawny skin, and his body was covered with
scars. He wished to join a band of thieves, but, for some time, the ring-
leader refused to admit him on account of his inordinately cruel looks.
In the end he was admitted; but when the thieves were captured and
no one could be found willing to kill as many as five hundred of them.
Tambada~hika agreed to do it for a reward, and slew all his colleagues.
He was afterwards appointed public executioner and held the post for
fifty-five years. When he became too old to behead a man with one blow,
another was appointed in his place, and he was deprived of the four pre-
requisites to which he had, for so many years, been entitled-old clothes,
milk porridge made with fresh ghee, jasmine flowers, and perfumes. On
the day on which. he was deposed from office, he gave orders for milk
porridge to be cooked, and having baU1ed and decked himself out, he
- - ---
(I) Adapted from D.P.P.N., Vol. I, p. 349·
(2) Ibid. I p. 923.
 -136-

was about to eat. when Siuiputta, out of compassion for him, appeared
at his door. Tambadathika
•
invited the elder in and entertained him hos-
pitably. When began the words of thanks-giving, his host could not con-
centrate his thoughts, being worried by memories of his past wickedness.
Siuiputta consoled hirr1 by representing to him that he had merely car·
ried out the king's orders. At the end of the· sermon, Tambadathika
developed the qualities necessary for becoming a Sotapanna. When Sari-
putta left, Tambada~hika accompanied him on his way, but on the way
back he was got·ed to death by a cow. The Buddha said he had been
reborn in the Tusita world:-. 1. ·

(12) c Kosiya Thera -a Arahant. He belonged to a brahmin family

in Magadha and was called by his gotta-name. He often listened to the
preaching of Siuiputta and, joining the Order, in due course won Ara-
hantship ~2.
( 13) c Kanhadinna Thera - an Arahant. He belonged to a brahmin
family in Rajagaha. Having heard Sariputta preach. he entered the Order
and became an Arahant ,. 3.

{14) c Vanavasi Tissu -- a monk. During pregnancy his mother in-

vited S8riputta, with five hundred monks, to her house, and offered them
.m ilk-rice. She herself put on yellow robes and ate of the rice left by the
monks. On the day of his naming, Tissa presented Sariputta with his
blanket. He was called Tissa after Sariputta. whose personal name was
Upatissa. At the age of seven Tissa joined the Order and his parents
held a festival lasting for seven days, distributing porridge and honey to
the monks. On the eighth day, when Tissa went for alms in Savatthi,
he received one thousand bowls of alms and one thousand pieces of cloth.
all of which he gave to the monks. This earned for him the name of
PiQ4apatadayaka. One day, in the cold season, he saw monks warming
themselves before fires and, discovering that they had no blankets, he,
accompanied by one thousand monks, entered the city. Wherever he went
people gave him blankets; one shopkeeper had hidden two of his very
costly blankets, but on seeing Tissa he gave them willingly. Tissa thus
got one thousand blankets and was thereafter called Kambaladayaka.
Having discovered that, at Jetavana, his young relations came too
often to see him, he obtained a subject of meditation and went to the
forest, twenty leagues away from Savatthi At the request of the inhabi-
tants of the village near by, he spent the rainy season in a forest hermit-
age, going to the village for alms. There he attained Arahantship after
two months. Because he was so devoted to the forest-life, he was given the
name of Vanavasi, At the end of the Vassa, all the Buddha's chief dis-
ciples, with a retinue of forty thousand monks, visited Tissa in his her..
•
(I) Adapted from D.P.P.N., Vol. I, pp. 994-5·
(2) Ibid. Vol. I, p. 700.
(3) Ibid. Vol. I, p. 50 I.
 -- 137 -

mitage, arriving there in the evening. The villagers, recognizing Silri-

putta, asked him to preach the Dham.ma, saying that Tissa, their teacher,
knew only two sentences - c May you be happy, may you obtain release
from suffering:» ! - Vv'hich sentences he repeated whenever anyone made
him a gift. Thereupon Sariputta asked Tissa to explain the meaning of
the two sentences, and the novice preached till sunrise, summarizing the
whole of the Buddha's teaching, c even as a thunderstorm rains incess-
antly upon the four great continents ...
On the way back to Savatthi; Tissa walked beside the Buddha and
.pointed out to him the various beautiful spots. The Buddha preached
the Upasalhaka Jataka to show that there was no spot on earth where
men had not at some time died. In answer to a question of the Buddha,
Tissa said that he had never been afraid of the animals in the forest,
but only feeling greater love for the forest at the sound of their voices.
He then recited fifty stanzas in praise of life in the wilds. Having arrived
at the outskirts of the forest, he took leave of the Buddha and Siuiputta
and returned to live in his forest hermitage ~ 1.
( 15} c Sankicca Thera - He was born in a very eminent brahmin
family of Savatthi. His mother died just before his birth and was cre ma-
ted, but he was found unburnt on the funeral pyre. The men who burnt
hls mother's body, turning the pyre over with sticks, pierced the womb
and injured the pupil of the child's eye. Hence his name (Sankunachin-
nakkhito~itaya : SaQkicco ). ·when he was discovered, soothsayers were
consulted, who foretold that if he Jived in the household seven generations
would be impoverished, but if he became a monk he would be the leader
of five hundred. At the age of seven he came to know of his mother's
death and expressed a wish to join the Order. His guardians agreeing
to this, he was ordained under Sariputta. He won Arahantship in the
tonsure-hall.
.
At that time, thirty men of Savatthi, who had entered the Order and
had practised according to the duties of a fully ordained monk for four
years, wished to devote themselves solely to meditation. The Buddha;
foreseeing many obstacles for them, sent them to Sariputta. Sariputta
advised them to take with them the novice Sankicca, and they reluc-
tantly agreed. After a journey of one hundred and twenty leagues, they
came to a district with one thousand families, where they stayed at the
request of the inhabitants, who · provided them with all t hey needed. At
the beginning of the rains lhe monks agreed among themselves not to talk
to one another ; if any among them fell ill, he was to strike a bell. One
day, as .the monks were eating their meal on the banks of a neighbour-
ing river, a poor man who had travelled far stood near them and they
gave him some food. He then decided to stay with them, but after two
months, wishing to see his daughter, he left the monks without a word.

(I) Adapted from D.P.P.N., Vol. II, pp. 829-30.

 -138-

He travelled through a forest where there lived five hundred robbers,

wl1o had vowed to offer a human sacrifice to a spirit of the forest. As
soon as they saw him, they captured him and prepared for the sacrifice.
The man then offered to provide them with a victim of far higher status
than himself and led them to the monks. Knowing their habits, he
struck the bell and they all assembled. When the robbers made known
their design, each one of the monks offered hiluself as a victim, and in
the end Sailkicca, with great difficulty, persuaded others to let him go.
The thieves took Sankicca, and, when all was ready, the leader
approached rum with drawn sword. Sankicca entered into samadhi, and
when the blow was struck, the sword buckled and bent at the end and
split from hilt to top. Marvelling at this, the thieves did obeisance to
Salikicca, and, after listening to his preaching, asked leave to be ordain-
ed. Sankicca agreed to this, and, having ordained them, took them to
the other monks,. t.
It is clear from the life-stories given above that the disciples of Sari-
putta came from strata of society both high and low, rich and poor, edu-
cated and illiterate. Under the able guidance of Sariputta they led the
Holy Life. It has been mentioned above that Silriputta was anxious to see
that every member of the Buddhist Sangha should attain at least
the first state of supramundane attainments (sotapatti-magga). There is
good reason to assume that he paid most of his attention to the spiritual
welfare of his own disciples; for it is evident from the few life stories
that have come down to us that most of them 1·ealized sainthood or Arah-
antship.
Sariputta was the « Dhammasenapati :., the Field Marshall of the
Dhamma. In this capacity he not only propagated the teaching among the
people but also systematized and forrnulated it keeping in mind the wel-
fare of posterity. The disputes that arose among the disciples of NigaJ)-
~hanattaputta over his teachings after his death gave impetus to Sari-
putta's efforts of systematization. It has been mentioned in the Sailgiti-
pariyaya Sutta that while referring to Mahavira•s followers Siriputta
urged his fellow-brethren to recite the Dhamma in concord so that no
such dispute may arise in the case of the teachings of Lord Buddha 2. The
Dasuttara Sutta, too, where the various doctrinal topics have been arrang-
ed in a gradual numerical order 3, aims at consolidation through systemat-
ization.
Again it stands to reason to assume that Silriputta gave special in-
structions to his disciples on the method of Dhamma exposition in general
and Abhidhamma in particular. The story given in the introductory
chapter of the Atthasalini supports this poini : Sariputta imparted to his
·---- -
(I) Adapted from D.P.P.N., Vol. II, pp. 975-6.
(2) D.Ill, 167-8.
(3) D.III, 2 I o.
 -139-

five hundred disciples Abhidhamma that he had learnt from the Master.
This is a clear hint showing that Sariputta trained his disciples in the
•
exposition of the Master's teachings according to the method of Abhi-
dhamma. This was done not only for their own benefit but for the benefit
of posterity as well.

It is on record that some hundred Arahants participated in the first

Sailgiti (concile) held at Rajagaha. Only the names of the three most
prominent Thera, Maha-Kassapa, Ananda and Upali, have come down
to us. No mention of the remaining members of the concile has been
made. Nevertheless it is reasonable to believe that there must have been
some disciples of Sariputta, who were specially trained in that section of
the Dhamma known as Abhidhamma. In a way they must have represen-
ted Sariputta who had trained them for long in his method of exposition
in view of his own Parinibbana. They may be said to have fonned the
first batch of the lineage of Abhidhammikas who transmitted and devel-
oped this particular branch of the teaching until it assumed its present
form.

So far we have referred to the disciples of Sariputta on the basis

of the literature of the Theravada tradition. Now a brief account will
be given referring to the disciples of Sariputta based on Mahayana sources
in Chinese.

It is reported that when Sariputra and Maudgalyayana left Saiijaya

(Shan-She-Yeh: mJ ,.., Ji~ ), both invited a group of young $tudents (chao
shou ti tzu: 4G ;t. ~ ..q- ), to stay with them. The two friends thought that
in this world there were none who could be compared to them and that
none had the necessary qualifications to be their teacher. When they had
found that the doctrine of the Buddha suited them most. Sariputra and
Maudgalyayana guided two hundred ex-disciples of their previous teacher
to VeQ.uvana (Chu-lin-hsing-She : tt ~ ft ~) where the Buddha ·w as
staying, in order to receive ordination t .

As the Pall tradition has it Sariputra was on his last journey, from
Sravasti to his native village Nalaka, accompanied by all his five hundred
disciples; in the Chinese account this number is not mentioned, call
bhik~us (Pi-chiu: J:t. ..*. ) followed to see Sariputra off, when he left for
his native village Na!aka to enter into NirvaQa ; not having gone very far,
Sari pu tr:1 thanked them and said : c You please stop here, do not go
further, only the SramaQera Chuan-T'ou will go with me, that is the
t
••

(I ) -t-- -;f•j • 4-a iJ .jt_ i'{ Jf -fJi (~ fM Q ~

_:=. 1- - ' ~ j•J tt
-#- -ft ·~ tlli_. 4t .(J.. (of f-i: if~ 1f -r H. T. D. p. 5·
•
 -140-

best thing... » t ( Ch'ing ta chia ts'a che li ting chih, pu yao ts'a sung ! chih
yao Sha-mi Chiian-T'ou ken wo ch'u chiu hao: -tt -A. ~ ./i. i!. if
'If .J:. I +~ it !
-1- ~ ~ ~· ~ J~ jJi *. ..#;. ~ # ) •
According to this tradition Sariputra was accompanied on his last jour-
ney only by Chiian-T'ou (Cunda). The names of Sariputra's disciples
that have come down to us in the Chinese sources are very few.

According to the Theravada tradition, when they left Safijaya, their

former teacher to :follow the Buddha, there were two hundred and fifty
disciples (250) who went along with them. But according to the Mahayana
tradition only two hundred (200) members accompanied them.

(I) Ibid. p. 34·

 ,.

CHAPTER THREE

Spiritual Evolution of Sariputta

Section 1 - THREE-FOLD BODID :

There are three ways of enlightenment referred to in the teaching of

the Buddha for the realization of the summun - bonum or the final goal
or what is technically known as Nibb~ma. They are known as Samm8sam-
bodhi or the Enlightenment of a Perfect Buddha, Pacceka-bodhi, the En-
lightenment of a Silent Buddha, and Savaka-bodhi or the Enlightenment
of a Noble Disciple. He who aspires to attain Nibbima is free to select
anyone of them that is most suited to his temperament. It may be noted
here that the word ¢ bodhi » common to all the three expressions refer-
red to above is derived frOJn the root « budh » meaning ¢to know, to
awaken, to become conscious or to understand ,. ; and so the word < bodhi •
in the present context signifies spiritual awakening or enlightenment .
•

(A) SAMM~-SAMBODHI.
Samma-sambodhi is Universal Buddhahood. It is that state of perfect
sainthood wherein the lost Dhamma or the liberating Law is re-discovered,
realized and explained to the people of the ·world in full detail. Therefore
it is the Supreme - Enlightenment. He who attains this state is called a
Sammasambuddha J or a Fully Awakened One. He is also known as a
Universal Buddha.
The Puggalapaiiiiatti gives the definition of a Sammasambuddha in
the following words: « There is the person who, in doctrines unheard of
before, thoroughly understands by himself (by his own effort) the truths,
and gains therein omniscience as well as mastery over the c fruits~. Such
an one is called a Perfectly Enlightenment One~ 2. He who attains this
state becomes the most developed, the most sympathetic, the most loving
and all knowing perfect being. He is so called because he understands
the Dhamma by himself, and explains the doctrine to those who seek
after truth, thus making them pure and setting them free from this ever-
recurring cycle of birth and death. It may be noted here that unlike the

(I) For details see Ap. (Buddha Apadana).

(2) Idhekacco puggalo pubbe ananussutesu dhammesu s~maq1 saccAni
abhisambujjhati ; tattha ca sabbaiiiiutatp papuJ;tAti balesu ca vasibhavarp.
Aycup vuccati puggalQ sammasambuddho. P., p. 23 and p. r 1 o.
 -142-

Pacceka-Buddhas, only one Samma-sambuddha appears in the world at

a particular time in the manner of the blossoming of only one Hower on
certain trees.
It may be noted here that the doctrine characteristic of all the
Buddhas, and every time re-discovered by them and fully realized and
clearly proclaimed to the world, is comprised in the Four Noble Truths,
that is, « dukkha, samudaya, nirodha and nirodhaglmtinipa~ipada ~.
The being who aspires to bodhi or enlightenment is called a
Bodhisatta 1.
There are two component parts in the Pall word Bodhisatta ; the first
is « bod.hi ~ which signifies enlightenment, wisdom, intellect or insight.
The second part is <~: satta :» which conveys the sense of «devoted to~ or
c intent on>. Therefore a Bodhlsatta means he who is devoted ·to or
intent on enlightenment. The Sanskrit word for Bodhisatta is Bodhisattva
which means a being aspiring to attain Buddhahood. This word can
therefore be applied to all those who seek Nibbana, including Buddhas,
Pacceka-Buddha and Savaka-Buddhas or the Noble Disciples 2. But then
this word is specially applied to those beings who aspire to become
Samma-sambuddhas. The word c. Bodhisatta ,. may originally have been
connected with the last life of a Buddha, in such contexts as : c ... in the
days before my enlightenment when I was yet only a Bodhisatta... • 3.
But it is already found in the Kathavatthu 4 that the past lives of Gotama
the Buddha and other Arahants had begun to arouse interest and stimu-
late speculation.
The Bodhisatta ideal refers to the life of service and purity. Therefore
it is regarded as the most refined and the most excellent ideal, for there
is nothing nobler than rendering the best services to the whole human
race while living a pure life. Those who desire to render service to others
and attain the final perfection in the course of their journey in this world
are free to choose the Bodhisatta ideaL
We have already referred to the fact that he who aspires to attain
Buddhahood is called a Bodhisatta. We have also seen that this tenn is
generally used for anyone who makes efforts for the attainment of En-
lightenment. But strictly speaking, this tern1 is used specially for those
who are destined to become perfectly Enlightened Ones. Thus we see that
this term has both a general and a special sense to be understood accord-
·----- - - -
(I) Bodhisatto ti pal_lQitasatto bujjhanakassato j bodhisankhatesu va
catusu maggesu ~satto laggamanaso ti bodhisatto. D. A. II, 20. See also
A. A. II, 230.
(2) Buddhapacceka-buddhabuddbasavaka.
(3) M. I, 23 ; III, 183 ; also D. II, xx.
(4) Kathavatthu, pp. 283-90 ; p. 623.
 • •

-143-

ing to the context. From one point of view all of us are potential Buddhas,
since Buddhahood is not regatded as a state to be attained by those who
are specially graced. It may be noted in this connection that Buddhists
do not put faith in the notion that there is a divine spark lying donnant
in all of us that is in need of development. But they always approve of
the innate possibilities and the creative capacity of man. We find that
Prince Siddhattha attained Buddhahood as a man by dint of his own
aspiration, insight and compassion. Buddhahood is the highest state of
perfection which can be striven after by any living being without any
discrimination. On attaining Buddhahood he makes known to the world
the only path leading thereto. The most important and outstanding cha-
racteristic feature of Buddhism is that every-one is free to aspire to the
state of the Teacher himself provided that he makes the necessary exer-
tion. The Buddha did never declare his monopoly on Buddhahood. It may be
attained by one's own efforts without seeking the help from ·without. The
Buddha does never blame men by addressing them wretched sinners ;
but instead he gives them encouragement by saying that at the time of
conception all of them are quite pure at heart. He always gives encou-
ragement and inspiration to his disciples and asks them to follow him. He
never likes to keep reserved the exalted position of Buddhahood for
himself by discouraging them or impressing upon their minds the idea
of inferiority. ~

It is not at all necessary that a Bodhisatta must be a Buddhist by faith.

\Ve may come across Bodhisattas in the company of the Buddhists as well
as among the followers of other religions.
There are three types of Bodhisattas 1 according to the predominance
of « paiiiia ::., intellect, saddha or devotion, and viriya, i.e. energy. These
three may be compared with the jfiimayogi, bhakti-yogi and karma-yogi
of the Hindu tradition. In intellectual Bodhisattas the element of devotion
is found less and that of energy more. In devotional ones the element of
energy is less and that of intellect more. In energetic Bodhisattas the
element of intellect is less and that of devotion more. It is quite rare to
find the combination of these three charactelistics in one and the same
person in equal degree. Gotama the Buddha is said to have belonged to
the intellectual type.
It is recorded in the texts that the intellectual Bodhisattas achieve
Buddhahood within a short time, the devotional Ones take a compara-
tively longer period in the attainment of Buddhahood, and the energetic
ones take still longer. In other words, the duration of the career of a
Bodhisatta varies in so far as the fulfilment of « parami::. or transcend-
ental virtues is concerned. Some practise the « parami 'J; for at least four
« asaiikheyya )) and one hundred thousand aeons (kappa), others practise
them for at least eight « asar\kheyya > and one hundred thousand aeons
··- -- - -
(I) Ap. A. I, I 55-6 ; Cf. Sn. A. I, 4 3·
 - 144--

(kappa), and yet others practise them for sixteen « asankheyya ~ and
one hundred thousand aeons (kappa). The first of these three periods
enumerated above is the very last that is required and is prescribed for
« pafiiiadhika-bodhisattas » or those ·who excel in intellect. The second
period is applicable to those who excel in devotion (saddhadhika-bodh.i-
sattas). The last and the longest is meant for « viriyadhika-bodhisattas >
or those whose main characteristic is perseverance 1.

It may be noted in this connection that the intellectual Bodhisattas

pay more attention to the development of wisdom and to the practice of
meditation than to the practice of devotion. Reason always guides them
and they do not accept anything on mere .faith. They do not practise self-
surrender. They do not accept the authority of a book or of any individual.
They render help to the suffering denizens of the world with their silent
but powerful and peaceful thoughts. The devotional Bodhisattas are pre-
dominantly possessed of the element of saddha or piety. Making saddha
their constant companion they attain the final goal. These Bodhisattas are
seen taking keen interest in devotional practices.

The energetic Bodhisattas 2 are always after seeking occasions to

render service to others. They take great delight in active service more
than anything else. For them c work is happiness, and happin~ss is work .,_
They never feel happy unless they are active in rendering service to
others. King Sanghabodhi has rightly remarked about them: c •.. They
bear tltis body of flesh and blood for the good and happiness of the world.
Their life is meant not only for themselves but for others to ... ::: 3.

One of the main characteristic features of all the Bodhlsattas is the

spirit of selfless service. These Bodhisattas work as masters and not as
slaves with their unabated energy. They never think that their service
should bring them name and fame. They are interested in rendering
service to the world without the least hope of getting any return. They
never care for the recognition of their selfless service, as it is immaterial
to them. They are completely disinterested in commendation or condem-
nation. Sometimes they forget even their own existence while rendering
service to others. They are prepared to sacrifice their life even, if another
fellow-being is saved by doing so. A Bodhisatta who forgets his own
existence \\•bile rendering service to others pratises compassion (karut;ta)
and loving-kindness (metta) to the highest degree.

A Bodhisatta always wishes and thinks in terms of t.he good and

weUare of the people of the world 4. He has regard for all beings just
-· - -··- - -- .
(I) Sn . A. I, 43· l

(~) Ap. A. I, I55 ·

(3) Sn. A. I. 43 ; The Buddha and His Teaching!, p. 573·
(4) Cariyapi~a, A. 281-2.
 - 145 .~

as a mother loves her only child. He sees himself in all and all in himself.
He derives immense pleasure from thinking that all the persons of the
world ar e his own brothers and sisters. He acts like a mother, a father,
a friend, and a teacher ·with all beings. The compassion of a Bodhisatta
lies in the fact of his realizing the equality. the oneness with all other
beings para-atmasamata). It means that he does not make any distinc-
tion between himself and other beings. His compassion also consists in
the substitution of other beings for himself (para- atma- parivartana).
Such realization results in the extinction of egoism, and he sees no diffe-
rence between himself and others. He is of such a noble nature that he
returns good for evil done to hin1. He renders help to the very persons
who have done wrong to him even without being asked for such help.
He does so since it is well known to him that patience is the only strength
of a religious person. « Being reviled he reviles not ; being beaten, he
beats not; being annoyed, he annoys not. His forgiveness is unfailling
even as the nother earth suffers in silence all that may be done to her • I.
All Bodhisattas are stated to be born in Tusita Heaven in their last
but one life. The duration of the lives of Bodhisattas in Tusita Heaven
is said to be fifty-seven crores and six million years. But most of the
Bodhisattas leave the celestial abodes before completing the prescribed
duration of their lives. The only exception to this is Vipassibudd.ha who
is stated to have completed the full duration of his life in Tusita Heaven 2.
When the time of their last birth draws nearer, various signs of excite-
ment appear in the ten thousand world systems. The devas of all the
worlds gather together in Tusita Heaven and entreat the Bodhisatta to
be reborn as a human being so that he may become a Buddha. But the
Bodhisatta reserves his reply until his making the five Great Inves-
tigations (pafica mahavilokanimi) with reference to the time, country, the
place of his birth, his tnother and 'the duration of life left to her. Buddhas
do not make their appearance in the world when men live up to more
than one hundred thousand years and less than one hundred years. They
are said to be born only in Jambudipa and in the Majjhimadesa. Bodhi-
sattas are born only in Khattiya or brahmin families, whichever is held
in high esteem during that particular age. The Bodhisatta's mother must
be wise and endowed with virtues. She must not be passionate or given
to drink 3, She must have practised parami for one hundred thousand
kappas 4. Her life must not be destined to continue more than seven
days after the birth of the Bodhisatta s.

(x) rhe Buddha and His Teachings, p. 574·

(2) D. A. II, 20.
(3) D ·. II, 12.
(4) D. A. II, 2~.
(S) D . II, I 3·
 146-

Having made these decisions and feeling satisfied with them he, in
the company of other devas, goes to Nandanavana in Tusita Heaven. There
he makes the announcement of his departure from Tusita and imme-
diately disappears from among the celestials while they are engaged in
playing; instantly his conception, as a human being takes place. At this
time he is aware of his death but quite unaware of his « cuticitta,. or
dying-thought 1. After the conception of the Bodhisatta in her womb,
the mother does not have any further feeling for indulgence in sexual
pleasure. On the day of the actual conception the Bodhisatta's mother,
having taken bath in scented '\Vater, takes the vows of fasting and celi-
bacy at the conclusion of the celebration of a great festival. Then she
goes to a specially decorated chamber to take rest. While sleeping, she
dreams that she is being taken away with her bed by the four Great
Divine Kings. They take her to the Himalaya, bathe her in Lake Anot-
atta, put her in celestial robes and keep her in a golden palace full of all
sorts of luxuries, after having anointed and decorated her with heav-
enly flowers. As she lies there with her head to the east, the Bodhisatta
assuming the form of a white elephant enters the room and after having
circumambulated her bed thrice enters her womb from her right side.
The earth quivers and all the ten thousand world systems are filled with
great lustre. She gets up and informs her husband of the dream. Sooth-
sayers are sent for. 'Vhen consulted, they say that the dream is a clear
sign of the birth either of a Cakkavatti or of a would-be Buddha. Now
the Four Great Dh·ine Kings keep constant watch over the mother and
the child in the womb. Throughout the period of pregnancy which lasts
exactly for ten months, the mother remains free from illnes, and sees
the child in her womb how it is sitting in cross-legged posture. After the
expiry of ten months. in open air she gives birth to the Bodhisatta while
standing in a grove. The Brahma-deities. of the Suddhavasa world who are
free from all gross passion first receive the child in a net made of gold.
From them the Four Divine Great Kings receive the child on the skin of
an antelope and present him to the mother. It is said that two showers
of water, one hot and the other cold, fa11 from the sky to bathe the child
and the mother, though the Bodhisatta is born free of mucus with which
a newly born is usual covered at the time of child-birth. The child is then
said to take seven long steps to the north. Standing firmly on his feet he
throws a glance in all directions and finding nowhere anyone to equal
him, he makes an announcement of his supremacy over the ·whole world
and the fact of this being his 2 last birth. It may be noted here that Gotama
the Buddha is recorded to have spoken thus at the time of his three

(I) D. A. II, 23.

(2) Aggo I hamasmi lokassa, jegho, hamasmi lokassa, senho, hamas-
mi lokassa ; ayamantima jati, natthi dani punabbhavo' ti.
D. II, 14.
 -147-

different births, namely, as Mahosadha, Vessantara and during his last

birth 1• Just seven days after his birth the mother dies and so does not
give birth to another child 2.

It may be noted here that every miracle at the time of the birth of
a Bodhisatta has its symbolical meaning to the later Buddhists. There
seems to have been a divergence of opinion among the elders of the
Sangha as to what happened when the Bodhisatta took seven long steps
towards north just after his birth. Did he move on the earth or through
the air? Was he seen moving by the people? Was he with clothes on at
that time? Was he looking like an infant or an adult! These are the
various points on which the elders did not agree. But these questions
were finally settled by Tipitaka CuJabhaya while preaching the Dhamma
on the first floor of the Lohapasada by bringing to the forefront a sugges-
tion of compromise. He said that the Bodhisatta was actually walking on
earth, but that people felt as though he was moving through the air.
He was without any clothes on, but those who looked at him felt that
he was splendidly adorned. He was an infant, but looked sixteen years
old while making the lion's roar, after which he reverted to infancy 3.
At the time of the last birth of a Bodhisatta countless miracles take
place. A few of them have already been mentioned above. Accounts of
other miracles taking place at the time of conception and birth of a
Bodhisatta are given in the Mahapadima Sutta of the Digha-Nika a and
in the Acchariyabhutadhamma Sutta of the Majjhima-Nikaya. Later books
like the Jatakas have elaborated these accounts. They mention how the
Bodhisatta, after practising the thirty « parami ~. made the five great
gifts (pafica-mahapariccaya) and thus attained culmination of the three
kinds of c cariya:. or services, namely, « fiatattha-cariya ,, « lokattha-
cariya ~ and c buddhi-cariya ::t. Furthermore, he is said to have practised
seven kinds of great charity (Mahadana) as in the case of Vessantara
causing the earth to quiver for seven times. and was reborn thereafter
in Tusita Heaven.
On the last birth of a Bodhisatta soothsayers are invited to tell about
the future of the child. Perceiving on the child's body the thirty-two
marks of a Great Man ( dvattiqrsa-mahapurisalakkhaJJani ) 4, and also
the eighty secondary signs (asiti anubyaiiianaJJi) 5, they predict that
two courses alone are open to him- he will become either a Cakkavatti-
king or a Buddha. The Brahmayu Sutta of the Majjhima-Nikaya o gives

(I) Ja. I, 53·

(2) D. A. II, 29.
(3) D. A. II, 34 ·
(4) D. II, I4-I6.
(5) The list is found in Lalitavistara p. 121. Also see M. II, 383.
(6) M. II, 382 .
 ..

-148-
•

an account of other particulars in connection with Gotama Bodhisatta.

They are equally applicable to other Bodhisattas. The father wants that
his son should be a Cakkavatti monarch and not a Buddha. So he is
brought up in great luxury. The child is kept in the palace so that he
may not see the suffe1ing of the world. But the destiny of a Bodhisatta
is bound to take its 1i·g ht course. And so he comes to know that the world
is suffering from old age, disease and death, and that deliverance can
be found in a life of renunciation 1. Impelled by the desire to find out
the cause of suffering and the ·way out of it, the Bodhisatta leaves the
world exactly on the day of the birth of his son. It is so because other~
may not take him for other than a human-being. Some Bodhisattas re-
nounce the world riding on an elephant 2, some on a 3 chariot, some on
a horse 4, and some in a palanquin 5, Some, like Narada, go on foot, while
Sobhita, Dhammadassi and Kassapa travelled in the palaces of their lay-
life.
After renouncing the world, the Bodhisatta practises austerities. The
time-span of such practices varies in the case of different Bodhisattas.
Some practise austerities for ten months. some for eight months, some
for seven, six, some for four, some for two weeks, some for one week ;
as for Gotama the time-span was six years.
The day the Bodhisatta achieves Buddhahood. he is offered a meal
of milk-rice (payasa) by a woman and a gift of kusa-grass, generally by
~n A-jivika He scatters the grass under the Bodhi-tree for his seat. The
size of this seat varies from case to case. Sometimes it is fifty-three spans
long, fifty-seven,: sometimes sixty, thirty-eight, thirty-two, twenty-six,
twenty, or only fourteen spans 6.
On the night before the attainment of Enlightennlent the Bodhisatta
dreams .five great dreams: (1) that the whole \Vorld is his bed, the Hima-
laya being his pillow, his left hand extending over the eastern sea, his
right over the western. and his feet over the southern ; (2) that a blade
of tiriya (kusa) grass is growing from his navel touching the sky; (3)
that white worms having black heads move up from his feet and cover
his knees; (4) that four birds having different voices coming from differ-
ent directions fall at his feet and turn white ; and (5) that he moves
alternately this way and that on a mass of dung by which he remains 7
untarnished.
(I) With regard to some Bodhisattas ·ce. g. Vipassi) these four omens
are seen by them on different occasions, but in regard to others on one
.a nd the same day. D . A. II, 48.
{2) Dipat)kara, Sumana, Sumedha, Phussa, Sikhi and Kottagamana.
(3) KoQQ.afiiia, Revata, Paduma, Piyadassi and Kakusandha.
(4) Mailgala, Sujata, Atthadassi, Tissa, Gotama.
(5) Anomadassi, Siddhattha and Vessabhu.
(6) Bu. A. 337·
(7) A. II, 48o-I.
 - 149 -
• On the following day the Bodhisatta sits cross·legged on his seat ,
facing the east, with the finn determination that he would not get up
until and unless he has won the attainment of his final goal. The devas
of all the worlds gather together to offer their respects. But then M a ra
approaches with his powerful hosts and the devas are put to flight. The
fight between the Bodhisatta and !viara continues all day long. Because
the Bodhisatta has already practised the ten parami, he is lent support
by them in the fight with Mara and ultimately Mara and his mighty
hosts have to leave the place utterly defeated at the time of sunset. Dur-
ing the course of the fight the Goddess of Earth bears evidence to the
great sacrifices of the Bodhisatta as occasion demands. Mara having been
defeated, the devas return, singing a paean of the grand victory of the
Bodhisatta. Meanwhile the Bodhisatta passes the night in deep concen-
tration. During the first part of the night, he acquires the k·n owledge of
previous lives. During the second watch he develops the divine eye, and
in the last watch of the night he has intuitive insight into the Law of
Pa~iccasamuppada, and he ~becomes one with the absolute Truth. ; on
this occasion the earth quivers twelve times. With the rising of the sun
omniscience has dawned upon him and he becomes the Perfectly Enligh-
t~ned One. He then utters the c uc:Jana 1> of his glorious victory. After
Enlightenment the Buddha does not want to preach as he thinks the
people of the world quite unfit for receiving the gem he has discovered.
Then Maha-Brahma (sometimes Sahampati Brahma) appears before him
and requests him to preach. It is stated that a Buddha generally goes
through the air from the Bodhi-trP.e ·to Isipatana for the delivering of his
first Sermon. But Gotama is stated to have travelled on foot since he
desired to meet Upaka on the way 1.
The Buddha's dny is divided into parts each part having its distinct
duties to be fulfilled. He gets up very early in the m.orning. Mter per-
forming his bodily functions, he sits down in seclusion till the time of his
going out for alms. Putting on his outer robe he then goes for alms.
Sometimes he is stated to go alone for alms, and sometimes with a large
following of bhikkhus. Vlhen he desires to go alone, he does not open
the door of his dwelling place, and the bhikkhus understand hi.s intention.
At that time he goes to distant places for alms by travelling through
ah-. On such occasions only « KhiQ.asava l' monks are permitted to go
with him. Sometimes he is stated to go for alms in a natural way (paka-
tiya), but sometimes by way performing miracles. The meal having been
finished he comes back to his dwelling place. This is what is technically
known as « purebhattakicca :t. After washing his feet he comes out of his
dwelling place, has a talk with the bhikkhus and admonishes them. He
prescribes subjects of meditation for those who request him, taking into
consideration their respective temperaments. He then repairs to his dwell-
ing place and sleeps for a while if he so likes. Then follows his loo.l dng

(I) D. A. II, 62 ..
 -150-

around the world with his ¢ dibbacakkhu » or divine eye. In doing so

he is on the look out for those whom he may serve. Then he preaches
to those who approach him for instruction. When the evening approaches,
he has bath. Then follows his paying attention to those monks who ask
for his advice. This he does dw·ing the first \Vatch of the night. The
middle watch of the night he devotes to celestials and others who come
to him with questions. The last watch of the night is divided into three
parts : the first part is ultilized in walking about for exercise and me-
ditation ; the second is spent in sleeping ; and the third part is devoted to
contemplation. It is in this part of the third watch of the night that
those who are capable of being benefitted by the teaching of the
Buddha come into his vision on account of good actions committed by •

them in the past. Only those persons who are possessed of a: upanissaya »,
or necessary qualifications, appear before the « divine eye :. of the Bud-
dha. The Perfect One grants permission t.o his visitors to ask him what
they desire to ask. This is technically known as « Sabbaiinuoavarana »,
and only a Buddha, is possessed of the ability of keeping this promise
to give reply to any question 1.
The Buddha passes his time in travelling from one place to the other,
save during the rainy season, making men happy and urging them to
live a virtuous life. This wandering is known as « carika » and is of the
two types, namely, c turita:. and 4: aturita ~. The first is spoken of when
a long journey is to be accomplished by him within a very short time
with a view to benefitting a particular person. It is in this context that
that Gotama Buddha is said to have travelled three « gavutas » to meet
Maha-Kassapa, thirty yojanas to see A!avaka and Arigulimala, forty-
five yojanas to meet Pukkusati, and so on. Progress on a journey is slow
in so far as « aturita carika » is concerned. The range of a Buddha's wan-
dering (carika) is said to vary from year to year. Sometimes he is said
to undertake tours of the •.< Mahamar,tc;.lala >> extending over nine hund-
red yojanas and sometimes he is said to tour only the « antomar,tc;.lala »
extending over six hundred yojanas. A journey of the Mahamat.:~c;.lala
takes nine months, that of the Majjhirnamar,tc;lala eight, and that of the
Antomandala
• •
from one to four months 2.
The Buddha is omniscient not because he knows each and every
thing, but because he could know anything should he so like. His « ijar,ta >>
is one of the four illimitables. The conversion of people is done by him
in any one of the three ways : by showing his power of miracles (iddhi-
pa~ihariya), by reading the thoughts of others (adesanapa~ihariya), and
teaching them what stands beneficial on their part according to their
temperament and character ( anusasanipa~ihariya )· But the last method
is used by the Buddha in generality of cases. Though the teaching of

{I) D. A. I, 141.
{2) Descriptions of his ' clrika ' and the reason behind them are
found in detail in D. A. I, 2 r 5 ff.
 •

- 151 - •

the Buddha is never actually lost on the hearer, sometimes he preaches

despite the fact of his knowing that the preaching will be of no immedi-
ate advantage. It is recorded that the bhikkhus living in the vicinity
of the Buddha must have ready & special seat fo1· the latter, for it is just
possible that the Buddha would pay them a special visit. Sometimes t he
Buddha sends a ray of light from his << Gandhabu~i >> to encourage a
bhikkhu practising mecli tation, and appearing before him in that ray o f
light preaches to him. Stanzas uttered at the time of such preaching are
known as « obhasagatha .. 1.
« Buddha~ is a generic name. It is an appellative, not a proper name.
It is given to him who has achieved Enlightenment 2. He is a man
superior to all human beings and the gods in his knowledge of Dhamma
or Truth. In certain books mention is made of two kinds of Buddhas :
Pacceka Buddhas and Sammasambuddhas. In the commentaries, however,
four classes of Buddhas are referred to. They are: Srbbaiiiiu-Buddhas,
Pacceka-Buddhas, Catusacca-Buddhas and Suta.;.Buddhas. All Arahants
( Khir:tasava) are known as Catusacca-Buddhas and all learned men as
Bahussuta-Buddha. It may be noted here that the Sabbaii.iiu- Buddhas of
the commentaries are no other than the Sammasambuddhas. Similarly,
the Suta-Buddhas of the commentaries a re no other than the Savaka-
Buddhas s.
In the earlier texts 4 seven Sabbaiiiiu- Buddhas are referred to. These
are Vipassi, Sikhi, VessabhU, Kakusanda, Ko.r;tagamana, Kassapa and Go~a­
ma. But we find more additions to these names in later texts. The Buddha-
vamsa
•
refers to twenty-five Buddhas and furnishes a detailed account
of them including the last, that is,. Gotama. The first twenty-four are
those who prophesied regarding the appearance of Gotama in the world.
They are said to have been the predecessors of Vipassi and others. The
following are their names : Dipankara, Kor;t.Qaiiiia, Mailgala Sumana,
Revata, Sobhita, Anomadassi, Paduma, Narada, Padumuttara, Sumedha,
Sujata, Piyadassi, Atthadassi Dhammassasi, Siddattha, Tissa and
Phussa. Three other Buddhas are also referred to in the twenty-seventh
chapter of the same poem. They are: TanhaQkara, Medhar:tkara, and
Saranankara.
• •
They are said to have made their appearance before
Dipar:tkara s. The Cakkavatti-Sihanada Sutta of the Digha-Nikaya

(I) Dh. A. I, I 57.

(2) Na matad. katarp, na pitara kata1p - Vimokkhantikarp. etal'Jl bud-
dhanarp bhagavantanarp bodhiya mule . . . paiiiiatti. M. Nid. p. 399 ; Cf.
Pa. p. 202.
(3) S. A. I, 24 ; A . A. I, 8g-go.
(4) D. II, 5-6 ; Cf. S. II, 6-II.
(5) The Lalitavistara presen·ts a list of fifty-four Buddhas and the
Mahavastu of more than a hundred.
 -152 -

presents details of Metteyya Buddha '''ho will appear in the world during
the present kappa t. A full account of his is found given in the Anagam-
varnsa . The names of ten future Buddhas are referred to in some MSS.
of that poem. All of these ten are said to have met Gotama who made a
prophecy concerning them. Their names run as follows : - Metteyya,
Uttama, Ram~ Pasenadi Kosala, Abhibhu, Dighasol)i, Sarpkacca Subha-
Todeyya, Nalagiri, Falaleyya 2.
The Mahapadima Sutta of the Digha-Nikaya refers to the seven
Buddhas a s mentioned above. It presents a detailed account of each one
of them under eleven heads (pariccheda) - the kappa of his birth, his
social position (Jati), his family (gotta), his life-span at that particular
time (ayu), the tree sitting under which he achieves Enlightenment, the
names of his two chief disciples (aggamahasavaka), the numbers of Ara·
hants present in the congregation held by him (savakasannipata), the name
of his personal attendant ( upaHhakabhikkhu), the names of his parents
and of the place in which he was born. An addition is made to these par-
ticulars by the commentary, such as the names of his son and his wife
before his renunciation, the conveyance (yana) riding on which he re-
nounces the world, the monastery in which his « Gandhalu!i ~ stands,
the amount of money spent on its purchase, the site of the monastery,
and the name of his chief lay-patron. With regard to Gotama an additional
information is given that exactly on the day of his appearance in the
world there also appeared Rahulamata (his would-be wife), .Ananda (his
personal attendant), Kanthaka (his horse), Nidhikumbhi (treasure trove),
the Mahabodhi and Kaludayi. Gotama is s aid to have entered the womb
of his mother in the « nakkhatta ~ (asterism) of Uttarasa!ha, It is further
reported that in the same « nakkhatta "'• he renounced the world, preached
his first sermon and gave the perfor1nance of the Twin Miracle. His
birth is said to have taken place in the nakkhatta of Visakha, and in
the same nakkhatta he is said to have attained Enlightenment and en-
tered Maha -Parinibbima finally. In the nakkhatta of Magha he is said to
have held his first assembly of Arahants and to have decided to die;
and in the nakkhatta of Assayuja he descended to this world from Tava-
timsa
•
Heaven 3 .
The commentary to the Buddharpvasa records particulars of each
and every Buddha under twenty-two heads, the additional heads being the
accounts of the first sermon, the numbers of those having attained of the
realization of truth (abhisamaya) at each and every congregation, the
names of the two chief women-disciples, the ray emitted from the body of
the Buddha (rarpsi) the height of his body, the name of the Bodhisatta
(who was to become Gotama Buddha), the prognostication related to him,

( 1) D. III, 6o-I.
(2) Anagatavatpsa (P.T.S.) p . 37·
(3) Bu. A. 35 I .
 -153 ~

his effort (padhana) and the detailed accounts of the death of each and
every Buddha. The commentary goes on to say that reference must be
made to the time each Buddha lived as a householder, the names o! the
palaces he lived in, the number of his dancing girls, the name of. his
chief wife, his son, his conveyance, his renunciation, his practice of auste-
rities, his patrons and his monastery 1.
There are eight points which distinguish the Buddhas .from one ano-
ther. They are technically known as c atthavemattani • . They are diffe-
pentiated on the basis of the length of their lives within each particular
epoch, the size of their bodies, social position (some are born as brahmins,
others as khattiyas), the length of austerities, the aura surrounding their
bodies (Man gala's aura is said to have spread throughout the ten thousand
world systems, while "that of Gotama spread only one fathom), the con-
veyance riding on which the renunciation is made. the tree under which
En1ightenment is attained, and the circumference of the seat 1 (pallanka)
under the Bodhi tree. But with regard to all Buddhas there are four
appointed places (avijabitanhanani). These four places are as follows:
They must sit under a Bodhi tree (bodhi-(pallatika) to attain Enlighten·
ment; after Enlightenment they must proceed to the Deer Park at Isipa-
tana for the delivering of their first sermon; they must step on the spot
where the Buddha first steps on the ground at Sai.tkassa while descending
from Tusita Heaven. They must occupy the places marked by the four
posts of the bed in the Gandhakuti of the Buddha at Jetavana. There
may be variations in the shape of the monastery. Moreover, the site
of the city in which the monastery stands may be different, but there
must not be any variation regarding the site of the bed. Sometimes it is
said to be to the east of the monastery . and sometimes to the North 2 •
Thirty facts are said to hold true of all the Buddhas (samatitpsavidha-
dhammamata). Dw·ing his last and final life each and every Bodhisatta is
fully aware of his conception. In the womb of his mother he remains
cross-legged, his face being «turned outwards>. He is given birth by his
mother while she is standing. The place of his birth is a forest grove
(araiiiie). As soon as he is born, he takes seven strides to the north. and
roars a lion's roar. He renounces the world on seeing the four omens
and when a. son is being born to him. He is required to practise austerities
for at least seven days after donning the yellow robes. He is offered
a meal of milk-rice exactly on the day of his Enlightenment. He
achieves attainment of omniscience while sitting on a seat of grass. He
practises meditation by means of contemplating on breathing. He gives a
grand defeat to Mara and his powerful hosts. His attainment of the highest
perfection in all kinds of knowledge and virtue takes place at the foot
of a Bodhi tree. Thereupon comes Mahabrahma and 1·equests him to preach

(I) Bu. A. ,144 ff.

(2) Bu. A. ,351
 . - ••

-154 -

the Dhamma. He delivers his first Sermon in the Deer Park at Isipatana.
He recites the Pa~imokkha to the fourfold congregation on the full
moon-day of Ivlagha. He stays mostly at Jetavana and performs the Twin
Miracle in Savatthi. He preaches the Abhidhamma in Tavatimsa •
Heaven .
He descends to earth again at the city -gate of Sailkassa. He always lives
in the bliss of « phalasamapatti ~- He makes a thorough investigation
into the possibility of converting others during the time of his abiding
in jhana. He fonnulates the precepts only when occasion demands them.
He narrates Jatakas on the most suitable occasions. He does the recita-
tion of the Buddbavaqisa in the congregation of his kinsmen. Monks
visiting him are always received by him with com·teous greeting. He
never leaves the place where he has spent the rainy season without having
bidden farewell to .hjs hosts. Every day he performs the prescribed duties
unfailingly before and after his meal and during the three watches of the
night. He takes a meal containing meat (maqlsar-asabhojana) immediately
before his final passing away. It is said that just before his Maha-
Parinibbana he enters into the twenty-four crores and one hundred thou-
sand « samapatti • . Reference to four dangers are also made in the com-
mentary, and all the Buddhas are said to be free from them: regarding
the four requisites intended for the Buddha he cannot be befallen by mis-
fortune, «his final passing away:. (his «becoming one with the Absolute:.)
cannot be comprehended by anyone in any way ; no injury can be done
to any of his thirty-two « Mahapurisalakkha~:ta » as well as eighty
« anubya:fijana > ; and nothing can hamper his aura 1.
The birth of a Buddha takes place only in this « cakhavata » out of
the ten thousand cakkavalas constituting the « jatik.khetta ~. The appear-
ance of only one Buddha takes place at a time 2. The reasons for this
are give n at length in the Milinda-pai1ha 3 and are quoted in the com-
mentary to the Digha-Nikaya. It is said that no Buddha can appear in
this world unless the ct sasana > of the past Buddha has completely disap-
peared. This takes place only \vith the « dhatuparinibbana •. Sometimes
the birth of only one Buddha takes place in a kappa which is specifically
known as Sarakappa. Sometimes two Buddhas are born in a kappa known
as Ma~:t<;lakappa. Sometimes three Buddhas are said to be born in a kappa
which is known as Varakappa, and sometimes four Buddhas are held
to be born in a kappa which is called Sarama~:t<;lakappa . It is further
recorded that sometimes five Buddhas are born in a kappa which is called
Bhaddakappa 4: But the last case is very rare. No Buddha is said to be
born in the beginning of a kappa. It is so because men,s life-span continues
for more than one hundred thousand years, and in such circumstances
they are not able to understand the nature of old age and death and

(I) Bu. A., 352·

(2) D . II, z 68 ; Ill, 88.
(3) Mil. p. 237.
(4) Bu. A. , 228.
 •

- 155-

are not able to be benefitted by the teaching of the Buddha. wn-en the·
life-duration of man is very short, they cannot be exhorted either for
want of time and men are full of defilements (kilesa) beSides. Thus the
most suitable time for the birth of a Buddha is when men live not less
than one hundred years and not more than ten thousand years. Every
Buddha is said to found an Order. The first Patimokkhuddesaptha
uttered by each Buddha are recorded to be the same. The primary object
of the preaching of the Buddha is the attainment of Arahantship. Human
beings can achieve the four « abhiiiiia >> so long as the Buddha is alive
in this world. A Buddha is possessed of ten powers (balani) which consist
of his full understanding in the ten fields of knowledge, and his bodily
strength is equal to that of cone hundred thousand crores of elephants~.
He alone possesses the capacity to digest the food of the gods or food
containing the cr oja:. put into it by the gods. None else can take with
impunity the food set apart for the Buddha. Over and above these ex-
ceptional qualities, a Buddha is possessed of the four assurances or
c vesarajjimi >, the eighteen « ave1,1ikadhamma ..,..,, and the sixteen c anut-
tariya :.. The remembrance of fonner births is shared by a Buddha in a
higher degree with six classes of c purified beings:.. This power is poss-
essed in ascending degree by the c titthiya :., c pakatisavaka ::., c mahasa-
vaka :., c Pacceka-Buddha and the Buddhas 1 .
Each Buddha is said to hold a c mahasamaya >, and only a Buddha
has the power of preaching a series of suttas to suit the various tempera-
ments of the big congregation assemble.d there. A Buddha is not entirely
free from disease 2. Each Buddha is possessed of the power of living for
one complete kappa. But no Buddha has been recorded doing so, since his
life-span becomes short on account of climate and the food he eats. It is
recorded that no Buddha, however, dies unless the Sasana has a firm foot-
ing and is well established. It has been mentioned that there are three
kinds of Parinibbana with regard to a Buddha. They are known as
« kilesaparinibbana :., kha~dhaparinibbana >> and « dhatuparinibbana ~­
The first is recorded to take place at the time of Enlightenment under
the Bodhi-tree. The second takes place at the time of the death of the
Buddha, and the third and last takes place long after. Some Buddhas are
recorded to have lived longer than others. The Buddhas called «digha- ·
yuka :. have only c sammukhasavaka :. or disciples who listen to the
Dhamma from the Buddha himself. After their death their relics are not
scattered. Only a single « thupa • is established over the relics. The Bud-
dhas of short life-span are recorded to hold the Uposatha once every
fortnight. Others (Kassapa Buddha) may hold it every six months, and
yet others (Vipassi) only once in six years. The Doctrine of the Buddha
is gradually forgotten after his death. Of the three Pi!akas the first to
be lost is the Abhidhan1ma, starting with the Patthana and ending with

(I) Visuddhimagga, p. 41 x•
{2) As e. g. Gotama. Ap. A. I, 140 ff .

•
 -156-

the DhammasailgaJJi. Then is forgotten the Ailguttara-Nikaya of the Sutta··

Pitaka from the eleventh to the first Nipata. Then follows the number
of the Sarpyutta-Nikaya which is forgotten from the Cakkapeyyhla to
the Oghataratta. Then the Majjhima·Nikaya, from the Indriya-Bhavana
Sutta to the Mwapariyaya Sutta; and then the Digha-Nikaya is lost,
from the Dasuttara to the Brahmajala. It is recorded that scattered
gathas·like the Sabhiyapuccha and the AJavakapuccha remain for a
much longer time, but they cannot be helpful in maintaining the Sasana.
The last Pitaka to be lost is the Vinaya, the last part being the « matika »
of the Ubhatovibhailga. When a Buddha dies his body is offered the
same honours as are due to a monarch. It is said that during the night of
his Enlightenment and on the night of his death, the body of a Buddha
becomes exceptionally brillant. At the other times, no such light is radiated
by a Buddha•s body 1.

It is said that no Buddha appears in the world during the Sarpvatta-

manakappa. He appears in the world only dUling the Vivattamanakappa.
The Buddha is mentioned under numerous epithets. The Angu ttara-
Ni.kaya 2 contains such a list. There he is called SamaQ.a, BrahmaQ.a,
VedagU, Bhisakka, Nimmalo, Vimalo, ~a!Ji and Vimutto. Buddhagosa-
cariya makes a further addition of seven more names. They are :
Cakkhuma, Sabbabhutanukarnpi, Vihatako, Marasenappamaddi, Vusi-
tava and Ailgirasa. Generally we find the Buddha speaking of himself
as the Tathagata. His followers usually call him Bhagava, while others
are found calling him by his name (Gotarna). Regarding Gotama Buddha,
we find that he is also addressed as Sakka, Brahrna, Mahamuni and
Yakkha. A good number of other epithets occurs in the texts, especially
in the later ones. One very reputed Iortnula used by the Buddhists in
their religious rites refers to nine epithets. It runs as follows : Bhagava,
Araharp, Sammasam-buddho, Vijjacaratlasampanno, Sugato, Lokavidil,
Anuttara, Purisadammasarathi, Sattha-deva-manussanarp, Buddho-Bha-
gava. The words occurring in this ritual have been analyzed and discussed
in the Visuddhimagga 3, It is said that the commendations of the Buddha
are endless (aparima~a). One of his most outstanding characteristics
which is referred to time and again is his fondness of quietude.
He also loves solitude (Patissallana). The love of quiet of the Buddha
was followed by his disdples as an example. The place where the Buddha
resides is known as Gandhaku
. ti.
. His foot-print is referred to as « pada-
cetiya ,., and this can be seen only when he so likes. When once he desires
it to be visible, no one can destroy it. It is said that he can also so desire
that only one particular person shall see it. The power of his loving-
kindness is stated to be so great that no evil acts can be effective so

(I) D. A. II, r6r.

(2) A. III, 422 (Samal)a Sutta).
{3) Visuddhimagga, p. rg8.
 -157-

long as he is present. A Buddha never desires that others should praise

him. But if his commendations are done in his presence, he docs not feel
annoyed. Whe-rever a Buddha has taken his seat, no one has the power
to pass through the air above him. T h e Buddha is stated to be more
inclined to accept invitations of poor people to meals.
A Bodhisatta, during the whole span of his career, always frees him-
self from beeing born in eighteen unlucky states or << agharasa abhab-
baghanani » : ¢ He is never born blind, deaf, insane, slobbery (eJarouga)
or crippled, or among savages (milakkhesu), in the womb of a slave, or as
a heretic. He never changes his sex. is never guilty of any of the five
« anantarikakamma », and never becomes a leper •. If at all he is born
as an animal, he never becomes smaller than a quail and bigger than an
elephant.· He is stated never to be born either among the class of pretas
nor among the « khlakafijakas :z.. He is further stated to be born neither
in A vici Hell nor in the Lokanlaraka-nirayas. He is never born as Mara
or in such worlds where there is want of perception (asaiiiiibha). He is
said again never to be born in the Suddhavasa, neither in the formless
world (arupabhava), nor in another 1 cakkavala.
While walking, a Bodhisatta alway s starts with the right foot. His
steps are quite measured. They are neither too short nor too long. When
he walks , only the lower members of his body move. When he throws
a glance at anything he is said to take a tum right round to do so. This
is technically known as « nagavilokai;la )) , He is never found bending his
body whiJe entering a house « when sitting down, a ccepting water to
wash his bowl, eating washing his hands, after eating or offering thanks,
he sits with the greastest :propriety, digniiy and thoroughness:.. At the
time of preaching the Dhamma, he neither praises nor blames his listeners.
but merely instructs them, giving them encouragement. His voice is said
to. be possessed of eight qualities, namely - it is frank, clear, sweet or
melodious, pleasant, full, carrying, deep and resonant. His voice does not
reach beyond his hearers. A passage in the Anguttara-Nikaya 2 states that
the Buddha preaches the Dhamma in the eight c<?ngregations - of nobles,
brahm.ins, householders, recluses, gods or devas of the Catummaharajika-
world and of Tavatiqtsa Heaven, of Maras, and of Brah.mas. In these con-
gregations, as it is stated, he takes the form o! one of them and their
language becomes his.
The digression we have made above regarding the Bodbisatta 3 is in-
tentional. No\v we have to concentrate on the Abhinihara or the first

(1) Sn. A. I, 45·

(2) A. III, 395- 6.
(3) See Buddhism- Its Essence and Development by Dr. Edward.
Conze in connection with the Bodhisatta of Mahayana Buddhism. pp.
1 2 s- x3 o ; « the Bodhisattva Doctrine » by Hardayal ~ «Hinduism and
Buddhism )) by Eliot, Vol. II, Chapter XVII, pp. 7-8 ff.
 - 158

resolution of the Eodhisatta. In the developed form of the ideas with

regard to the Bodhisat.ta, it may be noted that the career of a Bodhisatta
begins "-ith his making a resolution in the presence of a Buddha. This is
·w hat is technically known as Abhiniharakaras:ta or Mulapanidhima. Here
the Bodhisatta resolves to becmne a Buddha for the good and welfare of
all creatures. It is referred tc in later texts as Abhinibarakarana.
•
In the
Manopanidhi he resolves to become a Buddha ·w ithout letting others know
about it. Thus we see that in Manopanidhana the resolution of a Bodhi-
satta is not announced publicly or in the presence of a Buddha as is the
case with Abhinihara, and the former precedes the latter. For the fulfil-
ment of Abhinihara eight conditions 1 are necessary. These eight conditions
are as follows: The aspirant ntaking a resolution should be (1) a human
being; (2) a male ; (3) mature enough to become an Arahant in that
very life ; ( 4) a « tapasa » or anchorite at the time of making the resolu-
tion; (5) he should make his resolution in the presence of a Buddha ; (6)
should be in possession of attainments such as Jhanas; (7) be ready to
sacrifice all, even his life ii necessary, and (8) his resolution should be
absolutely finn and unwavering. The Buddha before whom the resolution
is made looks into the 'future and if satisfied, makes the announcement of
the fulfilment of the resolve referring to the particulars of such fulfilment.
This prophecy of the Bt:ddha is known as <.< vyakarat;ta » and is made
also by all subsequent Buddhas whom the Bodhisatta may meet during
his career. On receiving his first (( vyakaras:ta » the Bodhisatta begins to
make investigations as regards the qualities (buddhakaraka-dhamma) that
should be practised by him for attaining Buddhahood in accordance with
the custom of the past Bodhisattas. On investigation he finds that these
qualities are ten in number, that is, the Ten Perfections (dasaparami).
They are: dima or generosity, sila or morality, nekkhama or renunciat-
ion, paiiiiA or '\Visdom, viriya or energy, khanti or patience, sacca or truth-
fulness, adhitthana
• •
or determination, rnetta or loving-kindness, and upek-
kha or equanimity. It may be noted in this connection that sometimes
reference is made to thirty Perfections or Parami 2. It is so because each
of the ten is divided into three, and these divisions vary in kind and
degree. Thus, with regard to charity, the ~ danaparami • consists in giving
one's limbs, c: dana-upaparami » in giving away one's external possessions,
and c danaparamatthaparami » in giving one's life even. With regard to
Gotama Buddha. instances of births in which he is said to have practised
the ten parami to the highest degree are contained in : the Ekaraja,
Khantivadi, Cutasankhapala, Mahajanaka, Mahasutasoma, Mugapakkha,
Lomaharbsa. Sattubhattaka, Sasa and Sutasoma Jatakas 3. Furthermore,
the aspirant also develops the four « Buddhabhurni > such as « ussaba :ll,
« ummagga "· 1: avatthana ~ and q hitacariya :.. These four terms can be

- - - -- ·
(I) Bu. A., 1 I s-6.
(2) Bu. A., So·
(3) Bu. A. So-82 ; Ja. A. I, 54-56.
 . .. . ....
0,..

-159-

explained respectively as energy (viriya), wisdom (paiina), resolution

(adinhana), and loving-kindness (metta bhavana). He is also stated to
cultivate the six c: ajjhasayas:. which are conducive to the maturing of
Enlightenment (bodhiparipakiya satpvattanti). These six « ajjhasayas >
are: being bent on renunciation (nekkhammajjhasaya), inclined to solitude
or leading a solitary life (pavivekajjhasaya), inclined to non-greed
(alobhajjhasaya), inclined to non-hatred (adosajjhasaya), inclined to non-
delusion (amohajjhasaya), and inclined towards 4: going out~ (nissaratJaj-
jhasaya). All these six are found mentioned in the commentary to the
Sutta Nipata 1. .

We have already referred to the fact that a Bodhisatta is required

to practise the ten Parami. Therefore a detailed treatment of these ten
Perfections (parami) will not be out of place. It may be noted here that
among the scriptures of the Pali Canon there are only two texts, namely,
the Buddhavatpsa and the Cariyapitaka, which enumerate these ten Per-
fections leading to Buddhahoodo They are: Perfection of Liberality (dana-
parami), Morality (silaparami), Renunciation (nekkhamaparam.i), \Visdom
(paiiiiaparami), Energy (viriyaparami), Patience or Forbearance (khanti-
parami), Truthfulness (saccaparami), Resolution (adhinhanaparami),
Lovingkindness (mett3parami), and Equanimity (upekkhaparami).
As to the word << parami »,it is also known as c paramita >. The literal
sense of the tenn « parami » is «that which helps one going to the further
shore>. This sense is based on the meaning of the two constituents of the
term << parami » These are « pararp» , i.e. c beyond>, and c i > meaning
«to go>. Here the term ·~ beyond> should be taken in the sense of Bodhi
or Enlightenment. Thus the word « parami » means «that which enables
one to attain Enlightenment >. The word « paramita > is also used in the
same sense. The Commentary to the Cariyapi~aka states that paramis are
those virtues which are developed with compassion under the guidance
of wisdom without being influenced by selfish motives and 'vithout being
tarnished bv misbelief and any kind of feeling of self-conceit 2.
0

•
All actions of a Bodhisatta are completely free from any selfish
motives and are done out of compassion fo1· the good and welfare of
all beings. His love is limitless and his compassion aU-pervasive. Through-
out the series of his numerous Jives he relentlessly and unceasingly strives
to bring about the end of suffering of the poor and the down-trodden,
•
and to place· them in better position. He is always ready to render succour
to the needy in the best possible manner. He never takes pleasure in
self-indulgence while other beings whom he regards as his brothers
and sisters are in th~ grip of misery. He never feels hesitant in sacrifi-
cing his life if by doing so anyone else could be saved. The story in the
Vyagri Jataka is a burning example in support. Being always guided by

(I) Sn. A., p. 45·

0

(2) Cariyapitaka, A. P· 294·

• 0
 160-

reason the Bodhisatta works day in and day out for the welfare · and
happiness of all beings. He dedicates his life to the service of the world
at large. While serving others he never thinks in the least to make a
name for himself. He expects no return from those he serves. He serves,
the ·w orld with utmost devotion and greatest sincerity. His activities are
free from any interest. ~Those who render services to others with a
view to getting some return or name and fame are nothing but fools~ ­
The Dhammapada says: «Let both laymen and monks think that it was
done by me. In every ·w ork, great or small, let them mention me. Such
is the ambition of the fool ; (thus) his desire and pride increase~ 1. Such
a narrow and selfish feeling never con1es to the mind of a Bodhisatta.
He is quite above these ignoble things. His only motto is to do good to
others bv - his actions.
Now to deal with the paramis, dima or generosity is the first among
the ten. One who gives dana enjoys twofold benefit. While giving, his
immoral thoughts related to selfish.,-,ess are completely destroyed and
moral thoughts of selflessness arise in him. The principal aim of practi-
sing c danaparami .. is to do away with craving which lies in its dormant
state in the giver. The joy of service resulting in happiness and the
removal of suffering of others are other blessings of generosity. Without
making any distinction between one being and another the Bodhisatta
extends his love ·with generosity. But it does not mean that he goes on
giving without applying his judicious discrimination. If a drunkard comes
and asks for his help, he flatly refuses it, for he understands that the
drunkard would misuse his gift, and such generosity would not be taken
as a parami. If anyone asks for his help for a right purpose, he does
it without assuming an air of dignity and making false pretensions. The
Jatakas are replete with instances of generosity of a Bodhisatta. The
Anguttara -Nikaya say on generosity : «He who gives alms, bestows a
fourfold blessing: he is helpful with regard to long life, good appearance,
happiness and strength. Therefore long life. good appearance, happiness
and strength ·win be his share, whether amongst heavenly beings or
among men a 2. Again it is said : c Five blessings accrue to the giver of
alms: the affection of many, noble association, good reputation, self-
confidence and heavenly rebirth ~3. As is the case ·with any other good
or bad action, so also in proffering gifts, it is the noble intention and
volition that really counts as the action, and not the mere outward deed .
•
Dima constitutes the first type of meritorious activity. The other two are
Morality (sila) and 1\tfental Development (bhavana) .
Now we pass on to Sila or Morality. The supernormal generosity of
a Bodhisatta is accompanied by his virtuous conduct. The word Sila

(I} Dhammapada v~rse 74·

(2) A. III, 197-200.
(3) A. II, 306-7 .
 - 161-

means discipline. It is a mode of mind and volition which is manifested

in speech and physical action. It is regarded as the foundation of the
whole Buddhist practice. It is not mere non-commission of evil actions,
but the performance of virtues also. Morality of the Eightfold Noble
Path, that is, Right Speech, Right Action, and Right Livelihood is what
is known as c Genuine or Natural Morality~ (pakati-sila), as differ-
entiated from the merely external rules for monks or laymen, the so-
called «Prescribed Morality :x. (paiiiiatti sila). The former represents
the essence of Sila. Sila consists of duties that one should do (carittaJ
and abstinence from what is evil and hanniul (varitta). To sum up,
refraining from evil and doing good to the best of one's ability is Sila or
Morality. It has been rjghtly stated in the Silavimarhsa-Jataka (362)
that apart from virtue wisdom has no value.
Now turning to nekkhamma or renunciation, nekkhamrna is freedom
from sensual lust. This term admits of two implications. The first is the
renunciation of worldly pleasures, and the second is the temporary over-
coming of the hindrances (nivaraT)a) by Jhana. A Bodhisatta may be found
in the midst of luxuries which are regarded as a source of immence hap-
piness by the worlddlings. But he comprehends their true nature, that
is transitoriness, and the benefit of renunciation. He is by nature a lover
of solitude.
Then follows wisdom or knowledge (paiiiUt). Wisdom is nothing
but having the correct comprehension of the true nature of things. In
other \vords, to see a thing in its right perspective is paiiiia. It is that
understanding or knowledge which consists in the penetration of the
Impermanency (anicca), Misery (dukkha), and Impersonality (anatta) of
all forms of existence. From the point of view of the condition of its
arising, it is said to be of three kinds: « sutamayapaiiiia » or knowledge
based on learning (hearing) ; « cintamayapaiiiia n or knowledge based
on reftection1 and « bhavanamayapan iia » or knowledge based on
mental development. Paiiiia is regarded as the apex of Buddhism. It is
the first constituent of the Noble Eightfold. Path, namely, Samma-diHhi.
It is one of the seven factors of Enlightenment (Dhammavicaya Samboj-
jbailga). It is a1so one of the four c Means of Accomplishment :t
(vimarpsa-iddhipada). It is one of the five powers (paiiiiabala), one of
the . five mental faculties (paiiiiindriya) and one of the three kinds of
higher training. (adhipafiiia-sikkha). It is wisdom which leads to the
attainment of the fow· stages of supra-mundane experience and to the
reali~ation of Nibbima. .

Closely allied with paiiiia (wisdom) is viriya, energy or perseve-

rance. Literally, this term means virility, manliness or heroism (from vira
man, hero). It does not signify the ·sense of bodily strength in this context.
It is · indicative ot m~ntal vigour or strength, i.e. strength of character.
It refers to the persistent effort to work both mentally and physically
for the good and welfare of others. On the basis of viriya the Bodhisatta
 162-

gains self-reliance. The Mahajanaka Jataka (539) clearly refers to the

vifiya of a Bodhisatta. It is said here that after a ship-wreck in the
open sea, the Bodhisatta struggled continuously for seven days without
losing hope, and finally he was rescued. To him failures are the pillars
of success. He works with double exertion in the face of opposition.
Whenever faced with danger he faces it with double courage. He is
possessed of an unexhausting fund of energy. It is by virtue of his viriya
that he works for others ceaselessly and untiringly. On certain occasions,
viriya plays even a more important part then paiiiia in the attainment
of the final goal Viriya is one of the constituents of the Noble Eight 4

fold Path, that is, sammilVayama. It works wonders in suppressing the

arising of evil states, eradicating those which have already arisen, giving
rise to good states and making those good states perfect which are
already in existence. It is one of the seven Factors of Enlightenment
(viriya-satpbojjhailga), one of the four means of accomplishment (viriy-
iddhipada), one of the five powers (viriya-bala) and one of the five
mental faculties (viriyindriya). Thus we see that viriya performs a nine-
fold function. It is viriya accompanied with wisdom that works as a power-
ful hand in the accomplishment of all ends 1. Thus we see that viriya
provides boundless .
mental strength to . the Bodhisatta.

Then comes khanti or patience, forbearance. It is the power to en-

dure cheerfully any kind of suffering. A Bodhisatta is powerful enough
to endure any sort of torture inflicted on him. The Khantivadi Jataka
(313) is a burning example of the patience of the Bodhisatta. A Bodhl-
satta practises khanti to such an extent that even in the event of his
limbs being cut off he is not provoked.
The seventh perfection is « sacca » or Truthfulness. The word « sacca ~
has got a special sense in this context. It signifies the sense of the ful-
filment of one's promise made previously. Sacca is one of the prominent
characteristics of a Bodhisatta. He never fails in fulfilling his promise.
He does as he speaks and speaks as he does (Yath~wadi tathakari,
yathakari tathavadi). It is recorded in the Harita Jataka (431) that
in the course of the journey of his life a Bodhisatta never speaks untruth.
though he is seen at times violating the other four precepts. He is always
guided by truth. He never devjates from his words. He always takes it
as his foremost duty to keep his words. But he thinks well before he
makes any promise. The promise once made by him finds its fulfilment
even at the cost of his life. The Bodhisatta never makes false promises
and never likes that others should make such promises. This fact is referred
to in the Hiri Jataka (363) where we find the attitude of· a Bodhisatta
towards promise. He says that one should be true to one's promise and
try to fulfil it by action. He further is found to say that the promise
which cannot be fulfilled must not be made. The Maha-Sutasoma Jataka

(I) Cariyapi taka, A., 2 88.

 - 163

(537) is a burning example of the sacrifice of his li!e by the Bodhisatta

for the fulfilment of a promise. Hence it has been said:
« Just as the morning star on high
Its balanced course doth ever keep..
And through all seasons.. times, and years,
Doth never from its pathway swerve ;
So likewise thou in all thy speech
Swerve never from the path of truth • I.
We find perfect harmony in the thoughts, words and deeds of a
Bodhisatta. He is never otherwise within or without. What he thinks he
speaks, and what he speaks he does. His life in privacy and in public is the
same. There are no difference at all. He knows no flattery and is miles
away from the desire of admiration. He neither hides his shortcomings
nor vainly exhibits hls virtues. He praises the praiseworthy and blames
the blameworthy. When he finds that the truth is not conducive to the
welfare and happiness of others, he keeps silent in that case. But on the
other hand, when the truth stands others in good stead, he must speak
it even by facing great danger in its utterance. He attaches value to the
words of others as he does in his own case.
Then follows Adhitthana. It may be translated as firm determination
or unswerving resolution. In the absence of AdhiHhana' other perfections
cannot be achieved. Its comparison is made with the foundation of a huge
structure. It is the will-power of a Bodhisatta. It is this power which
enables a Bodhlsatta to reach his final goal even in the face of sickness,
grief or disaster. The example of the Bodhisatta Gotama may be quoted
in this context. He firmly resolved to leave his royal pleasures and
attain Enlightenment. For full six years he had to struggle for the achiev-
ement of his final goal. During that period he had to endure countless
hardships and face innumerable difficulties. But then he did not give
up his effort. The result was that he achieved his desired goal, that is.
Enlightenment. Hence it has been said:
¢ Just as a rocky mountain peak,
Unmoved stands, firm established,
Unshaken by the boisterous gales,
And always in its place abides;
So likewise thou must eveT be-
In Resolutioit finn entrenched • 2.
A Bodhisatta is a man of iron will and firm resolution. His high
principles remain unshaken. In his determination he is as firm as a rock
and as soft as a flower according to the demand of the occasion.
(I) Bu. p. 316 (verses 148-g). Buddhism in Translations, p. 27.
(2) Bu., p. 317 (verses 153-4) ; Buddhism in Translations by
Warren, p. 27.
 -164-

Adhit~hana is followed by metta, i.e. loving-kindness. It is regarded

as one of the most important perfections. It is a desire for the welfare
and happiness of all beings irrespective of caste, creed or colour. It is
due to metta that a Bodhisatta gives up the idea of his own deliverance
and devotes himself heart and soul to the good of others. Metta fills
his heart with universal love, and so he fears none, nor is he feared by
anyone. Even fearful and dangerous beasts become his friends on account
of his loving-kindness. It may be noted here that Metta of Buddhism
is quite different from Prerna, personal affectio~ or from ordinary carnal
love. Prema gives rise to fear and grief, but this is not the case with
metta~ In the exercise of ·metta ill-will is annihilated. Metta comprehends
the whole world inclusive of oneself. It is referred to in . the. Maha-
Dhammapilla Jataka (385) that the young Bodhisatta extended his loving-
kindness equally to his merciless father, to the executioner, to his weep-
ing mother, and to himself. Loving-kindness is possessed of a magic
power. One who is in possession of it can easily ·win over the hearts of
all including ferocious animals. Metta can turn a murderer into a saint,
a wild beast into a tame one. The Buddha is recorded to have said that
living on mo11ntain slopes he drew near to him lions and tigers by virtue
of his loving-kindness. He is further said to. have lived in the forest
being surrounded by lions and tigers, panthers and buffalo, antelopes~
stags and boars. No creature was terrified of him nor was he afraid
of any creature. It was so because the power of metta was his support.
-L ove shown to others is reciprocated in the same manner and degree.
The culmination of Metta lies in the absorption of « J:..ness • in the « All-
ness>. Developing this power one identifies oneself with all. The Metta
breaks all the barriers that separate one from another. It knows no
enemy, no foreigner, no untouchable, no far and near on account of its
uni versa! nature.
The tenth and the last perfection is « upekkha :. or equanimity. It is
also Jmown as c tatra-majjhattata :t. It is an ethical quality related to the
Saril<-hara-group. Therefore it should not be confused with «indifferent
feeling :t (adukkhamasukhavedana) which at times is called « upekkha >.
There are two compon~nt parts on this word. The :first is « upa » meaning
rightly or impartially. The second is c i~a > which conveys the sense
of discerning or viewing. Thus the etymological
.
meaning of .the term is
discerning or viewing impartially, that is, without attac~ent or detach-
ment, without favour or disfavour. ·Slights and insults, praise and blame.
loss and gain, pain and happiness, rise and fall are the goings on of this
world. In such circumstances the Bodhisatta keeps himself quite unaffec-
ted on acount of his power of upekkha that he has already developed.
He remains perfectly unchanged in the midst of vicissitudes going on in
trus world. He lives in this world with perfect calm, serenity and peace
without being affected by the worldly temptations· just in the manner
of a lotus that remains untarra.ished by the mud from which it springs.
Hence it has been said :
 .. -

- 165 -
c Just as the earth, whate'er is thrown
Upon her. whether sweet of foul,
Indifferent is to all alike,
Nor hatred shows, nor amity ;
So likewise thou in good or ill,
Mu st even-balanced ever be ...• I
As for this point it has been said that cAs no waves break the calm
of ocean's depths, unruffled should his mind be> 2. A Bodhisatta who b as
practised upekkha does justice to all without making any discrimination
and without being influenced by desire, hatred, fear and ignorance
(chanda, dosa, bhaya, and moha). Thus it transpires on ultimate analysis
of the Ten Perfections dealt with above that Bodhisattahood is, in its
entirety, a course of self-sacrifice, discipline, renunciation, deep insight,
energy, patience or forbearance, truthfulness, determination, boundless
love, and perfect men~l equiliblium.

Now getting down to brass-tacks. It has already been referred to

above that eve ry Bodhisatta receives the « vyakarat:ta w from each Buddha
whom he meets, and Gotama Buddha was no · exception. Particulars
related to his personal career are found mainly in the Buddhavamsa •
3
and Jatakanhakatha. He received his first « vyak::arar;ta » as the ascetic
Surnedha. The account of his receiving the first prophecy concerning him
is given in the Buddhavamsa •
4 and also in the Jataka Nidana. The
story runs as follows: Some four <( sankheyyas >> and a hundred thou-
sand kappas ago there was a city called Amara or Amaravati s. It was
resounding with the ten city-cries. In this city there lived a Brahmin
named Sumedha. He followed his brahmanical studies and became quite
conversant with the three Vedas. His parents died while he was young,
leaving behind a huge wealth for him. One day Sumedha, having retired
to the upper apartment of his house, seated himself cross-legged and
pondered oYer the grievousness of birth, decay, disease and death, and
took a firm decision to strive for the Deathless, Nibbima, the most bliss-
ful and tranquil state.

Having distributed his entire wealth among the indige nt, way-
farers and sufferers he renounced the world. He went to the Himavanta
(Himhlaya) and made himself a he1mitage near the mountain called
Dhammaka. There he built a hut and a cloister f ree f rom five defects,
i.e. hindranC'es (to meditation). With a view to obtaining supernormal

(I) Bu., p. 3 I 7 (Verses I 63-4) ; Buddhism in Translation by

Warren. p. 29.
{2) Chalmers, the Buddha's Teachings, p. 22 I.
(3) Bu. A., Gotamabuddhavarpso, pp. I29 ff. ; Ja. A. I, 20 ff.
(4) Bu., Sumedhapatthanaka tha, p. 305 ff.
(5) Bu. p. 305 both the names of the city are found in Buddhavarpsa
 - 166 - ·

knowledge endowed with eight qualities he began to live the life of a

hennit with tranquillized mind. After some time he repaired to the foot of
a tree, having given up his hut. He left taking any sort of grain and
lived on wild fruits. He strenuously exerted himself while sitting, stand-
ing and walking continuously for eight days: As a result he achieved
the eight tranc-es and the fivefold supen1onnal knowledge.
The hermit Sumedha, on attaining the power of supernormal know-
ledge, was living in the bliss of eight attainments. It was at this time
that Buddha Dipailkara appeared in the world. In the course of his
wandering, Dipankara Buddha reached the city of Ramma with a large
following. He stayed in the monastery of Sudassana. The people of Ramma
heard of the arrival of Dipankara Buddha and his exceptional merits.
They with their mind bent towards the Buddha, the Doctrine, and the
Order approached the Teacher with many offerings in their hands. They
worshipped him and proffering the offerings sat down at one side. The
Buddha preached to them. At the conclusion of the preaching they in-
vited him for the next day and left the place.
On the next day they . began to make great preparations to receive
the Buddha ; to start with, they splendidly decorated the town. Then
they began to repair the road by ·w hich the Buddha was to come. While
the repair of the road was going on, the hennit Surnedha was passing
through the air. Beholding the joyous multitude he wanted to know
the reason of their joy. He alighted on the ground and asked the people
the cause of that grand preparation. H e was told that Dipankara Buddha
was to come by the road and hence the preparation. So he also decided
to join the people in repairing the road. He was allotted a swampy piece
of ground as the people knew that the hermit Sumedha was possessed of
supernonnal power and so he would face no difficulty in preparing that
piece. His heart was filled with joy of which the Buddha was the only
cause. But instead of preparing the ground by his supernormal power
he decided to do it with his hands, and fetching earth he threw it upon
the spot.
But the Buddha reached with his large following before his work
was finished. Seeing the Buddha, hermit Sumedha . decided to sacrifice
his life for the Buddha. So he lay down on a rut for the Buddha and
his followers to walk over him after making the resolution to became a
Buddha. The Buddha reached the spot and stood close by the head of
hennit Sumedha. Opening his c dibba-cakkhu ~ and beholding the hermit
Sumedha lying on the rut the Buddha though to himself: c This hennit
who lies here has made the resolution to be a Buddha ; will his wish be
fulfilled or not ? •. He looked into the future and found that four « asan-
kheyyas ~ and a hundred thousand c kappas~ from that time he (Sume-
dha) would become a Buddha named Goatma. And standing there in
the midst of the assembly he announced his prophecy : c This man lies
here having made the -resolution to become a Buddha. His wish wiU be
 -167-

fuLfilled. At tlte end of four « asarikheyyas » and a hundred tMJtLSctn.d

t kappas • hen~e he will become a Buddha named Gotam.a. At that t i me

the city of Kapilctvatthu wiU be his residence, Queen Maya will be hu

mother, king Suddhodana his father. His chief disciple will be the Thera
Cpatissa, his second disciple the Thera Kolita. The Buddha' s pera01Ull
attendant will be A.nanda, his chief female disciple the nun ·Khemil, the
second, the nun Uppalavat:tf.la ... >>

On hearing from the Buddha that his wish would be accomplished,

the hernut Sumedha was filled with joy. The multitude was greatly
delighted to hear the declaration of the Buddha. They said that they
would be enabled to make their own the paths and fruition in his presence
when he would become a Buddha.
Having praised the Bodhisatta and made an offering to him of eight
handfuls of flowers Diparikara Buddha reverentially saluted him and
departed. And the four hundred thousand Arahants also emulated the
Buddha and departed.
The Bodhisatta then made a firm decision to practise the ten Perfect-
ions. He exerted himself and accomplished them one by one starting from
Danaparami and ending with Upekkhaparami.

(B) PACCEKA-BODHI: -

Now we shall take up for consideration the second kind of Bodhi

which is known as Pacceka-bodhi. This is that state in which Nibbana
is realized without ever hearing from others the doctrine of the Buddha.
And the man who attains this bodhi is called a Pacceka-Buddha 1. So
far as the spiritual attainments are concerned he is an Arahanta But he
is not in possession of the faculty of explaining the doctrine to the world
and to become a leader of mankind as in the case of a Samma-sambuddha.
A Pacceka-Buddha is also called an «Individual Buddha:., or a c Silent
Buddha ~ ; this is due to the fact that he is not able to lead others on
the path to Nibb~ma . It may be noted here that the term c Pacceka-
Buddha;) very rarely occurs in the Piili canon. The Puggalapaiiiiatti gives
the definition of a Pacceka-Buddha as follows: «There is the person,
who with regard to doctrines unheard of before, thoroughly comprehends
by his own efforts the truths, but does not achieve omniscience therein
as well as mastery over the fruits. Such a one is to be regarded as en-
lightened for himself. 2 _ Thus we see that Pacceka-bodhi is enlighten-

( 1) See Ap. (Paccekabuddha A pad ana) for more details.

(2) Idhekacco puggalo pubbe ananussutesu dharnmesu samarp saccani
abhisambujjati, na ca tattha sabbannutarp paptu,tati na ca balesu vasibhavarp.
Ayarp vuccali puggalo paccekasambuddho.
Pug. p. 1 zo and p. 23·
 -168-

ment by and for oneself. It is the Enlightenment of a highly envolved

person independently achieved. He \Vho achieves this enlightenment is
called a Pacceka-Buddha. He devotes his own efforts to the achievement
of his goal without taking any external help. ·•
We have noted above that only one Samma-sambuddha can appear
in this world at a particular time. But this is not the case with Pacceka·
Buddhas. Their number is not limited. There can appear so many Pacceka..
.J:Juddhas ~in this world at a time. They are said to be born in any of the
three families, namely, brahma!)a, khattiya or gahapati. They are
born only within a Vivattamana-kappa, when the Buddhas are also said
to be born. But Pacceka-Buddhas never meet a Buddha face to face. Like
the Buddhas, they attain to all the ll iddhi », « samapatti ~. and « pati-
sambhida >. But then they are placed second to the Buddhas in so far
as their spiritual development is concerned. They, too, ordain others,
but their admonition is limited to good and proper conduct (abhisama-
cankasikkha). Sometimes reference is made to the fact that the knowledge
and realization of a Pacceka-Buddha regarding ways and means is less
than that of a Samma-sambuddha.
The Pacceka-Buddhas are referred to as holding their Uposatha in
the ~ Ratanamhlaka , under the c Manj\lsarukkha , in « Gandhama-
dana
•
>>- Three places are mentioned to have been the residence of
Pacceka-Buddhas. These are three caves in the Nandamulakappabhira;
SuvaQJ;taguha, Maoiguha, and Rajataguha. It is further said that seats
are always ready to \v·elcome the Pacceka-Buddhas round the Ratanama-
laka or Sabbaratanamalaka. As soon as a Pacceka-Buddha appears in
the world, he immediately seeks the Ratanama.laka and takes there the
seat meant for him. Then all the Pacceka-Buddhas who have already
appeared in the world before him gather there to meet him, and, in
answer to a question put to him by the chief of the assembled Pacceka-
Buddhas, he narates the circumstances under which he achieved en-
lightenment I. In like manner, all the Pacceka-Buddhas gather in the
same place on the occasion of the death of anyone of them. The dying
Pacceka-Buddha takes leave of others. On his death all the re~paining
Pacceka-Buddhas perform the last rites, and his relics disappear. But
according to another account, all the Pacceka-Buddhas are said to die on
the mountain known as Mahapapata 2.
We have already referred to the fact that there is no limit to the
number of Pacceka-Buddhas being born in the world. In one example,
five hundred of them are referred to as appearing simultaneously in
this world. They all are said to be the sons of Padumavati. Mahapaduma
is mentioned as the head of all of them. A long list of Pacceka-Buddhas
dwelling on Isigili Mountain is found in the Isigili Sutta 3. There is a
(I) Sn. A. I, 59 i Ap. A. I, I 70.
(2) Sn. A. I, 117.
(3) M. III, 131.
 -169 -

clear reference in the same sutta that the mountain was named after
them. Buddhaghosacariya holds the opinion that the names in this list
pertain to the five hundred sons of Padumavati 1. But the number of
• the names given in the sutta under reference is far less than· five hundred .
This inconsistency is 1·emoved by setting forth the explanation that as
many as twelve had the same name. Other names are found scattered
in different texts, such as the Jataka~fhakatha etc. The most frequent
occurrence of the name of a Pacceka-Buddha in the texts is that of
Tagarasikhi. It is also mentioned that Pacceka-Buddhas go for alms
among men and pass the rainy season in residences offered by men.
The KhaggavisaQa Sutta of the Sutta Nipata is regarded as the most
important sutta from the point of view of the Pacceka-Buddhas' ideal.
It is said that this sutta was preached by the Buddha on being asked
by A.nanda regarding the attainment of enlightenment by Pacceka-
Buddhas. The Buddha is said to have given the details of their first
resolution or « abbinihara » and ~ patthana », and then recited to
Ananda stanzas uttered by Pacceka-Buddhas of past on different occa-
sions and at different periods as their paeans of joy. A few stanzas are
quoted here for illustration :
1. « Setting aside the rod towards all living beings, doing no harm.
to anyone of them, let hi?n. ·not long for sons and friends, but move
clone like a rhinoceros ( 35) 2•
•

2. Love a1'ises from companionship, and evil results thereby. Seeing

the evil resulting from love, move alone like a rhinoceros (36) .
3. Sur·m ounting one and all of cold and heat, hunger, thirst, wind,
c
sun3 sting of gadfly, snake, move alone as a rhinoceros (52) .
•
4. c Deserting all tlte pleasures such as son: wife, fatl1e1·, mother,
wealth, things brought by wealth and close relations move alone like
a rhinoceros (60).
5. « Tltey are but bonds and brief are their joys. Their sweets are
a few and more are thei7· ills. They are like hooks in the throat - know-
ing this well.. 1nove alone like a rhinoceros (61 J.
6. «Like a lion that is not afraid of any sound, like the wind that
·i s not caught within a net, like a lotus untarnished by the 1nud, tnove
alone like a rhinoceros (11) •.
It may be noted in this connection that these stanzas of the Khag-
gavisa!Ja Sutta are found in the Apadi.ma in its chapter entitled <! Pacce-

(I) M. A. IV, 8g_go.

(2) The numbers at the left hand side are indicative of seriality, the
numbers at right hand side in brackets point to the number of stan2:a
occuring in the Sutta Nipata.
 170

kabuddhapadana ~- But what we find here is that there ar e eight more

stanzas prefaced to the stanzas of the Khaggavisat}a Sutta and nine
are added at the end by way of conclusion. 'rhus the number of the
stanzas found in the Kkaggavisat.ta Sutta is forty-one, whereas that of
the Apadana is fifty-eight.
As with the Bodhisattas, there are three kinds of Pacceka-Buddhas
according to the predominance of paiiiia. or intellect, saddha, devotion, and
'\.iriya i.e. energy. They are respectively called << paiiiiadhika-pacceka-
Buddhas' or those who are predominantly intellectual, « saddhadhika-
pacceka-Buddhas » or those who are predominantly devotional, and c viri-
yadhika-pacceka-Buddhas ,., i.e. those who are predominantly energetic.
It may be noted here that the three elements enumerated above (intellect,
devotion and energy) are found in each and every type of aspirant. But
on account o! the predominance of one element over the remaining two
they have been so differentiated. Thus intellectuals are found less devo-
tional and more energetic ; devotional types are more intellectual and
less energetic ; and energetic types are less intellectual and more devo-
tional. The intellectual aspirants exert themselves for the development
of wisdom and concentrate moree on meditation. The devotional type is
possessed of the element of piety. Such aspirants take immense and keen
interest in devotion. The energetic type is always on the look out for
an occasion to be of service to others. He derives immense pleasure
from serving others. For him there is nothing more important than ren-
dering service to all beings. Active service is his motto, serving all beings
selflessly and without any distinction of caste, creed or colour. He never
feels disgusted or tired while serving others. This is all due to the pre-
dominance of viriya or energy.
It is said that Pacceka Buddhas practise their Pararni for at least
two thousand « asatikheyya kappa~. This is the maximum period re-
quired on the part of Pacceka-Buddhas for the fulfilment of the Ten
Perfections. But those who are placed in the intellectual class fulfil all
the Ten Perfections in the least possible period. Those who are known
as devotional require more time for the fulfilment of Param than those
of the intellectual class. And those who are called energetic require even
a longer period than the devotional type. Thus it transpires on ultimate
analysis that for the fulfilment of the Perfections the energetic type re-
quires a longer period, the devotional one less than that of the ener-
getic one, and the intellectual one still less.
We already have referred to the fact that a Bodhisatta makes an
« abhinihara » in the presence of a Buddhar and the Buddha, looking
into the future of the Bodhisatta and being satisfied, makes a declaration
as for the fulfilment of the << abhinihara » or resolution. This prophecy
of the Buddha is known as « vyakara~a >> But quite peculiar is the case
with a Pacceka-Buddha. Of course · he makes an « abhinihara » and
-t patthana >, but there is no Buddha to· make a vyakarar,ta », because it is
 -171 -

said that Pacceka-Buddhas never meet a Buddha face to face. And so

the question of the presence of a Buddha at the time of making an
« abhinihata » and « patthana » by the Pacceka-Buddha does not arise
at all. According to the tradition a Pacceka-Buddha makes his « abhini-
hara ~ and « patthana:. in the lonely place. Nobody else is present there
except him. He makes « su'fiiiappanidbi » or as resolution in seclusion ;
and the pal)idhana having been made, he takes it for granted that it
has been declared to be fulfilled. It has been clearly stated in the Apa-
dana that after making a resolution in seclusion and taking it to be in
the presence of the Sasana of the Buddha he himself becomes a Pacceka-
Buddha and not a Savaka Buddha 1. Thus we see that Pacceka-Buddhas
make « suiiiiappal)idhi » before a '< suiiii.animitta 'i1 and take it for sure
that their pal)idhana will be fulfilled. Under this presumption they pro-
ceed further and exert themselves for the fulfilment of the abhinihata.
The conditions to be fulfilled by them are almost the same as in the
case of the Bodhisattas aspiring after Samma-sambodhi. We have already
dealt with them in our foregoing discussion. Therefore they are not re-
peated here simply to avoid tautology. For the abhinihara to be effective
they are required to fulfil eight conditions as mentioned before. They
also should develop the four « buddhabhumi » and the six c ajjhasaya ~ .
But these are minor conditions. The most important condition for the
fulfilment of abhinihara is the practice of the ten Perfections. Unless
these ten perfections are fully developed, the abhinihara of a Pacceka-
Buddha cannot find its fulfilment.

(C) SAVAKA-BODHJ.

Now we shall pass on to the third kind of Bodhi which is called

Savaka-bodhi. The word Savaka means a c hearer •, that is, a disciple.
This term is strictly applied only - to the eight kinds of Noble Disciples
(ariya-puggala). The eight are those who have realized one of the eight
stages supra-mundane attainment, the four supra-mundane Paths (magga)
and the four supra-mundane Fruitions (phala) of the Holy _Life. Thus
Savaka-bodhi is the enlightenment of the «disciple~. It refers to the
holiness of the «disciple~. which is different irom the holiness of the
Pacceka-Buddha and that of the Samma-sambuddha. The enlightenment
of a o: disciple » is also known as the Arahant ideal, and he who achieves
tllis ideal is known as Savaka-Buddha. While referring to Silriputta and
Moggallana, the Puggalapaiiiiatti gives the definition of a Savaka as
follows : c There is the person who, with -rega-rd to doctrines unheard of
-----
(I) Suii.iiappaf)idhirp ca tattha nimittatll,
A.sevayitva jinasasanamhi.
Ye savakattar:p na vajanti dhira,
Bbavanti paccekajina sayambhu :
Ap. Paccekabuddhapadana, verse No~ I 33·
 .
·~ 0

- 172 - -

before,J thoroughtly com.p1·ehends the truths by his own effort, puts an

e11d to suffering in this very ensience~ anct attains the perfection of dis-
cipleship, such as Sariputta and Moggallana » 1. He who aspires to
become an Atahant works for spiritual development under the guidance
of an instructor who is superior to him in enlightenment. A slight hint
from an enlightened teacher goes a long way in helping a morally advan-
ced aspirant to make progress on the upward path to supreme enlighten-
nlent. The case of the Venerable Sariputta may be quoted here as an
instance. He attained the first stage of supra-mundane experience on
hearing only a stanza from the Elder Assaji. Similar was the case with
sorrow-afflicted Patacara, She is said to have lost all that was dear
to her under tragic circumstances. She attained Arahantship while ·watch-
ing the water with which she was washing her feet. Similarly, Kisa-
gotami, who entreated Lord Buddha to revive her dead infant, achieved
Arahantship while watching the extinction of a lamp. The T herigatha
is replete with such instances wherein we find the. Thetis attaining saint-
hood on getting a slight hint.
The goal having been achieved, an Arahant spends the remaining
part of his life in serving · others who aspire to attain peace by preaching
the Dhamma to them and pointing out the way leading to it. First
he makes himself pure and then he throws himself heart and soul into
the purification of others by explaining to them the teachings which he
himself has .fully observed. Since he has realized the Truth, an Arahaut
is more competent and qualified in teaching the Dhamma in comparison
to those who teach but have not realized the Truth. What an Arahant
speaks to others has already been experienced by him in his personal
life. The noble ideal of an Arahant is always free from any kind of
selfish motive. since the stage of Arahantship is attained only af~er the
eradication of all selfishness. He is above the general run of men as he
bas already destroyed all the ten fetters that bind one to existence. He
serves others. who desire to live a life of purity and attain peace, with
selfless devotion both by example and by precept. The wise men and
women living at the time of the appearance of an Arahant in the world
have the full run of his teachings, and as a result gain enlightenment
as well in the same life.

The aspirants after Savaka-bodhi are of three kinds according to

the predominance of one of the three qualities, i.e. paiiiia or wisdom,
saddba or devotion, and viriya or energy. They are respectively called
<< paiiiiadhikasavaka- Buddhas "' or those in whom intellect predominates,
• saddhadhikasavaka-Buddhas "' or those in whom devotion predominates,
and c viriyadhikasavaka-Buddhas » or those in whom energy predominates.
- - ----
(I) Tatra yvayarp puggalo pubbe ananussutesu dhammesu samam
sacclni abhisambujjhati, diftheva dhamme dukkhassantakaTO hoti, savaka-
paramirp ca papuQati, sariputtamoggallana tena daHhabba. Pug. p. I 04.
.. •
-173-

These three qualities are found in all the aspirants. But their presence in
them is not in equal degree. In some intellect is found in greater degree
than devotion and energy, in others devotion is found in greater degree
than intellect and energy, and in still others energy is found in greater
degree than intellect and devotion. 'rhose who are devotional are less
energetic and more intellectual ; and those who are energetic are less
intellectual and ·more devotional. The intellectual Savaka-Bodhisattas
exert more and more for the development of wisdom. They pay more
attention to the practice of meditation than to devotion. They are critical
and they never put faith in things which do not stand to reason. They
prefer to practise meditation in seclusion. Practice of meditation increases
their intellectual and spiritual powers. The element of c saddha ~ or faith
predominates in devotional types. They achieved the attainment of their
goal mainly on the strength of faith. The energetic aspirants are different
from the two mentioned above. They take keen interest in rendering
service to others. They never feel tired of serving others. They render
their services selflessly.

The minimum period prescribed for the practice ten Perfections by

them is a whole « asankheyya » and one hundred thousand years. But the
period varies according to the type of aspirants. The intellectual aspirants
fulfil the Paramis within the time mentioned above. The devotional types
take comparatively more time for the .
:fulfilment
.
of the Ten Perfections.
The energetic aspirants .require even more time than that required by
the devotional. ones. Thus we see that, in the fulfilment of the Ten Per-
fections the energetic aspirants require the longest period of time, whereas
the devotional ones lesser and the intellectual ones still less.
As regards the « abhinihara )) made by Savaka-Bodhisattas, it may
be noted that unlike Pacceka-Buddhas and like Sammasam-buddhas, they
make their resolution in the presence of a Buddha. This having been
made, the Buddha looks into the future with his c dibba-cakkhu ~. and
on being satisfied, he makes the declaration with the fulfilment of the
« abhinihara >>. Such declaration of the Buddha is called « vyakara!)a »
as we have already referred to above. After receiving the « vyakaral_la »
~f ihe Buddha, the aspirant exerts to fulfil his « abhinihara >>·

The conditions to be fulfilled by the aspirant are the same as in the

case of Pacceka-Buddhas and Samma-sambuddhas. We have already dealt
with them at length in the previous pages. So a passing reference may be
made to the ooint that the practice of all the Ten Perfections is a desi-
deration on the part of the aspirant, besides fulfilling other minor condi-
tions. Actually speaking, the attainment of all the Ten Perfections is the
primary condition of the :fulfilment oi the << abhinibara ,.•. Other conditions
as referred to above are almost negligible.
 • ·.

-174-

Section 2 - BODm OF THE CHIEF DISCIPLE

Now 1·eference may be made to the distinction between Savaka, Maha-

savaka and Aggamahasavaka. Ordinarily, these three terms respectively
mean «disciple, great disciple, and chief among the great disciples~.
But to distinguish more clearly, these three terms should be explained
in greater details. We shall take up each of them in ascending order.

Savaka : The literal meaning of this term is « one who listens ~. Here
it has a special reference to one who listens to the teachings of an En-
lightened One and hence is a disciple. In a strict sense it refers to the
eight « Ariya-puggalas ~ who have attained the realization of one of the
eight stages of supramundane experience. These eight stages are the four
c su.p ra-mundane paths ~ (magga) and the four «supra-mundane fruitions»
(pbala). They represent four pairs: Sotapatti-magga-samapanno and sota-
patti-phala-samapanno (the cone realizing the path of stream-winning·~
and the « one realizing the fruition of stream-winning ») ; sakadagami-
rnagga-samapanno and sakadagami ....phala-samapanno (the «one realizing
the path of once-returning,, and the «one realizing the fruition of once-
returning.) ; anagami-magga-samapanno and anagami-phala-samapanno
(the cone realizing the path of never-returning:., and the «one realizing
the fruiton of ne\-er-returning) ; and Arahatta-magga-samapanno and
arahatta-phala-samapanno (the « one realizing the path of sainthood ·~
and the « one realizing the fruition of sainthood :. ). They are also known
as « aHha ariya-puggala ~ or the eight noble ones. They are called Savakas
of the Buddha because they have attained realization after listening to
the Teachings of an Enlightened One. The eight « ariya-puggalas , are
also called Sugatassa Savaka. While the term Savaka refers to all the
eight « ariyas ~ in general, it also refers to the Arahant in particular.

Mahasavaka: This ienn is used to signify any one of the eighty

principal disciples of the Buddha. They were so called in consideration
of their special attainments and achievements. Among them mention may
be made of the first five disciples and other eminent apostles like A.nanda,
Mahilkassapa. Anuruddha, Mahakaccayal)a etc.

Aggamahasavaka: It is a term applied to the two chief disciples

among the Mahasavakas. Every Buddha is said to have two chief disciples.
The chief disciples of Gotama, the Buddha, were Sariputta and Moggal-
Iana. The position of chief discipleship was conferred on them by the
Buddha on the day they were ordained into the Buddhist Order. Every
Buddha is said to have two chief female disciples as well. Khema and
UppalavatJQa are recorded to have been the two chief female disciples
of Gotama the Buddha.

Of the two chief disciples of Gotama Buddha, we are concerned

here with Sariputta Thera. He attained this eminent position in fulfilment
 ; 0 -

• -175-

of the P3ramis. His first resolution is recorded in the Apadana 1. The

story runs as follows: ·t There was a Brahmin 2 named Suruci 3, who
was extremely rich. He distributed his entire wealth among the needy,
renounced the world and became an ascetic. He retired to the Himalayas,
and set up his hennitage near a mountain named Lambaka. The environ-
ment was very charming. There were so many streams and ponds. sur-
rounded by meadows with various kinds of flowers having different
sweet smells. The place was inhabited by numerous kinds of birds. A
long list of rivers, ponds, trees, flowers and birds has been given in the
c patthanakatha,. of Sariputta : Amidst these surroundings he started
his new life. He became the head of a following as large as twenty-four
thousand disciples. All of them were Brahmins quite conversant with
different branches of knowledge. Suruci practised meditation to a great
extent. As a result he became possessed of the fivefold higher knowledge
(paiicabhiiiiia).
At that time Anomadassi Buddha visited the Hima1aya. He was
endowed with all kinds of spiritual attainments, looking calm and serene.
His face ·was beaming. Suruci heard of his arrival and decided to as-
certain whether he was really a Fully Enlightened One. He approached
Anomadassi and seeing the marks on his body became convinced that
he was really a Buddha. Then he made many offerings to the Buddha and
worshipped him.· This finished, he saluted the Perfect One and spoke a
lot in praise of his noble qualities, especially as for his wisdom. Then
he made his « abhinihara » or the first resolution before the Buddha and
sat down on the ground.
The Buddha looked into the future and found that the « abhinihara )>
made by Suruci would be fruitful. Suruci rose up from his meditation
and looked in all the directions. Then his disciple named Nisabha
approached the Buddha in the company of one hundred thousand followers
with a view to know the intention of the Buddha. Those who were
dwelling in space (antalikkha) also descended there with their hands
folded. Sitting in the assembly of monks the Buddha smiled. VarufJa,
his personal attendant, wanted to know the reason of this smile. The
Buddha told the assembly of monks that he was going to predict about
the fulfilment of the « patthana ~ of the ascetic who will be born as Sarl-
putta in his last birth. Having heard the Buddha say so, all the devas
gathered round him in order to hear the c saddhamma '"·
The Buddha then declared in the assembly of monks and devas that
Sariputta, being « possessed of the four units of army ~ and honoured
by sixty-four thousands drums and thousands of beautiful young women.
(I) Ap. I, x8 ff. S?lriputtatthanakatha.
(2) The place of residence is not mantioned.
(3) Ap. I, 21 and 25. His name occurs as Sarada in other places.
A.A. I, I I 6. Db. A. I, 67.
 176 -

\Vould live in the world of the devas for one hundred thousand «kappas"·
Then he would become a universal monarch (cakkavatti) for a thousand
times. After that he would rule over · the devas as Indra for a thousand
times. Then he would be born as a human being from the womb of Sari
and would be called Sariputta after the name of his mother. At that
time he would be exceptionally intelligent. But he would renounce the
world, leaving behind property of eighty crores, and would wander on
this earth in search of peace after having been ordained by someone.
Countless c kappas • hence Gotama Buddha would appear in the world,
and Sariputta would become his chief disciple.

On hearing the prophecy of Anomadassi Buddha, Suruci became

very happy. He then started exerting himself for the fulfilment of the
conditions of his <~. abhinibat'a » He practised all the Ten Perfections.
and fulfilled other minor conditions which were helpful in attaining his
objective ~.

Section 3 - LEGENDS ON THE SPIRITUAL EVOLUTION

The Venerable Sariputta's previous birth stories are found mentioned

in the Jatakas, the stories of the previous lives of the Buddha. There
are numerous Jatakas in which we find the Venerable Sariputta appear-
ing in diverse forms. In some Jatakas he is born as a human being and
in some as an animal. In some he is mentioned as performing the func-
tion of a teacher of the Bodhisatta, while in others he is mentioned as a
pupil of his. In some .Jatakas he is referred to as being born as a human
being and the Bodhisatta as an animal, while in still others the roles
are reversed. Here a few of the Jatakas may be given where Sariputta
figures.

(1) Devadhamma Jataka (No. 6) : Sariputta as Candakumara.

Mahimsasa (the Bodhisatta) was the son of the king of Benares. His
brother was Cunda (Sariputta). His stepbrother was Suriya CA.nanda).
The mother of Suriya had been promised a boon by the king. So she
desired that Suriya should be given the kingdom. As a result, Mahim-
sasa and Cunda had to go into exile. But Suriya also \vent with them.
They reached the Himillaya. Mahimsasa wanted his two brothers to bring
water for him from a pond. They went to fetch it, but \Vere caught by
a demon. The demon had been granted peunission by Vassavana to eat
anyone entering the pond if he did not know the « Devadhamma • 1.
Then Mahimsasa himself repaired to the pool. The demon asked him
whether he knew « Devadhamma ::., and in answering he preached the
c Devadhamma ~ to the demon. The demon was pleased and agreed to
·· - - ·- - -
(I) J.A. I, I43 ff.
 -177-

set free one of the two victims. Mahimsasa preferred the release of Suriya.
Then the demon released both the brothers and paid profound honour
to the Bodhisatta who in turn gave good advice to the demon; where
upon the latter shunned his evil ways.

(2) LakkhatJ.a ]ataka {No. 11) : Sariputta as Lakkhana

•
.
Once the Bodhisatta was born a deer. He had two sons, namely,
Lakkhas;ta (Sariputta) and Kala (Devadatta). When the time of reaping
the crops drew near, he advised his sons to take shelter in the mountain
tracks with their bands. They acted according to the advice of their
father. But K31a was not intelligent. He kept his deer on the tramp
early and Jate. As a result, most of them were crushed by men coming
upon them. But Lakkhana •
was quite intelligent. He moved his deer only
at midnight and reached his destination without losing anyone of them. •
The same thing happened at the time of their coming back after the
expiry of four months. The Bodhisatta commended the intelligence of
Lakkhana•
.

(3) Bhojajtiniya Jcitaka (No. 23). Sariputta as a knight.

Once the Bodhisatta was born as a fully trained horse. It was made
the war-horse of the king (Ananda) of Benares, provided with all kinds
of luxuries and greatly honoured. All the kings were after the kingdom
of Benares. Seven kings surrounded the city. On the advice of his mi-
nisters, the king despatched a knight (Sariputta) on the royal war-horse
to face the enemies. Seated on the horse the knight scored a tremendous
success in effecting complete destruction of the six enemy camps. But
the horse was wounded. The knight then brought the horse to the gate,
made loose its armour, and got another horse ready for fighting. But the
war-horse kne\v it well that no other horse would be of any use except
itself. Therefore it insisted on mounting an attack on the seventh camp.
When the horse was brought back to the gate, the king came out of
his palace to look at it. But the horse breathed its last with an advice
to the king to have mercy on the confined kings.

( 4) Tittira. Jataka (No. 37). Sariputta as a Monkey.

Once there were three friends, namely, a partridge (the Bodhisatta).
a monkey (Sariputta) and an elephant (Moggallima). The partridge \vas
eldest among the three. Therefore it was agreed among them to pay
honour to the partridge as their teacher, and the partridge in turn gave
them advice. Their mode of living came to be known as c Tittiriya-
brahmacariya ~.
(5) Visavanta Jd.taka (No. 69). Sariputta as a Snake.
Once there was a doctor who used to treat people bitten by snakes
(the Bodhisatta). At one time a snake (Sariputta) bit a countryman.
 - 178

The doctor was sent for. On his arrival, the doctor had the snake brought.
He then told the snake to suck its poison from the wound of the country-
man, othenvise it would be done to death. But the snake flatly denied
to suck t he poison.

(6) Saccankira Jcitaka (No. 73). Siuiputta as a Snake.

Dughakumara (Devadattn) "'Nas the son of the king of Benares.
Everybody hated him. One day he '\Vas taking bath in a river. Meanwhile
a storm came on. But he commanded his servants to take him into the
mid-water and bathe him there. They did as he liked and subsequently
infonned his father that his son was drowned. He was being swept
away by the current. In the meantime, he caught hold of a branch
of a tree which was floating on the surface of the water. To the same
• branch had also clung a snake (Sariputta), a rat (MoggalHma), and a
parrot (Ananda). There \Vas an ascetic (Bodhisatta) living on the bank
of the same river. He saved DuHha and his companions and took care
of them. At the time of their departure from the ascetic, each one of
them made a promise. The snake told that it would gladly offer the
ascetic forty crores that it had. hidden in a certain place if · asked· for.
The rat promised to offer its thirty crores to the ascetic ; the parrot pro-
mised waggonloads of rice; and Duttha promised to provide him with
the four requisites. But he hated the ascetic from within for an imaginary
slight and decided to take revenge upon him. When the Dugha ascended
the throne, the ascetic '\\o·ished to test the promise of his fonner guests.
First he approached the snake and gave it a call. The snake appeared
before him immediately and proft'ered to him its entire treasure accord-
ing to its promise. The rat and the parrot followed suit. But Dunha
saw the ascetic c01ning from a considerable distance while riding in a
procession. He asked his men to beat the ascetic black and blue and put
him to dea.t h. On being asked by the people, Dunha narrated the
past story. Having heart this the people became angry at the action
of Duttha.
.. Duttha
. ... then was caught hold of by the people and done
to death. Then they made the ascetic king in his place. The ascetic, now
the king, brought the snake, the rat and the parrot to his palace and
kept them under his protection.
(7) Silavanaga ]ataka (No. 72). Sariputta as a Tree-sprite.
Once the Bodhisatta was born an elephant in the Himalaya, Silava
being his name. He was the head of a herd of eighty thousand elephants.
One day he happened to see a forester (Devadatta) of Benares. He had
lost his way. The Bodhisatta felt compassion for him. He took him to
his residence and offered him fruits to eat. Then he conducted the·
forester to the end of the forest and set him on his way to Benares. On
reac..lung Benares the wicked forester settled with ivory workers to
supply Silava 's tusks to them. He then repaired to the forest aga;n and
requested Silava to .spare only a portion of his tusks, saying to him that
 -179-

he was very poor and had no livelihood. Silava gave a part of his tusks.
The man did so and again, At long last Silava permitted the man to
dig out the stumps too. Thtn the man was going back to Benares.
Vi"hile he was on the way, the earth opened and devoured him up into
the fires of hell. A tree-sprite had seen all these happenings. So he utter-
ed a stanza illustrating the evil of ingratitude.

(8) Mahasupina Jataka (No. 77). Sariputta as a Brahmin Youth.

Pasenadi, king of Kosala, dreamt one night sixteen bad dreams. His
bd1hmins were consulted. All of them told that the dreams were indicative
of harm either to his kingdom, his life, or his wealth. So they prescribed
various sacrifices for averting the danger. Mallika, the wife of the king,
heard of the dreams and requested the king to consult the Buddha in
this respect. The king consulted the Buddha and the latter explained
the dreams. Thereafter the Buddha related to Pasenadi a story of
the past. The story •
in short runs as follows : -t There was
a king in Benares named Brahmadatta (Ananda). He also had dreams
like those of Pasenadi. He consulted the brahmins who began to make
preparations for various sacrifices to avert the danger. A young brahmin
(Sariputta) protested against it, saying that animal sacrifice was not at
all approved of by the Vedas. But they did not pay attention to the
words of the young brahmin. The Bodhisatta was living at that time
as a hermit in the Himalaya. He came to know .by virtue of his «divine
eye~ \Vhat was going on there. He came to Benares by travelling through
the air and sat down in a park. The young brahmin saw the Bodhisatta
sitting in the park and then took the king there. The Bodhisatta heard
all the dreams of the king and gave the most appropriate explanations
to all of them. The king, returned to his palace fully satisfied and at ease:..

(9) Parosahassa Jataka (No. 99) t. Sariputta as the Chief Disciple.

The Bodhisatta was once an ascetic. He was the leader of five hundred
other ascetics. His Chief Disciple (Sariputta) was away when the Bodhi-
satta was dying. His other disciples enquired from him just before hls death
as to what excellence he had achieved. The Bodhisatta replied, « noth-
ing ~. which meant c insight into nothingness of things :.. But dull as
they were, they did not understand the implication of his reply. They
did not pay him proper honour at the time of his cremation. The chief
disciple then came back and heard of what had happened at the time
of the death of the Bodhisatta. He tried to make clear to them the
matters. but they did not listen. Then the Bodhisatta himself came down
from the Brahma world and convinced them of their weakness of mind:
«Far better than a thousand fools:., he said, «is one who, hearing, und-
erstands>.
- - -- -- -
(I) Also see Candabha }a taka (No. 13 5) ; Jhanasobhana Jataka
(No. I 34)·
 -180-

(10) Dun~medha Jataka (No. 122). Sariputta as the king of Benares.

Once the Bodhisatta was born an elephant. He was kept as the state
elephant of the Magadha king (Devadatta) of Rajagaha. One day the
king went out in a procession riding on the elephant. He saw that the
people looked only at the elephant. The king became envious, and plan-
ned to have the elephant throv.'Jl down a precipice. The mahout ( .Ananda)
came to know of the plan of the king, and so he fled away on the ele-
phant's back to Benares. The king of Benares (Sariputta) cordially re-
ceived them, and with their help, he became the sovereign of the who~e
of Jambudipa.

(11) Godha Jataka (No. 138) 1. Sariputta as the Good Ascetic.

Once the Bodhlsatta was born as a lizard. He used to pay homage

to a good ascetic (Sariputta) who was living near an ant-hill. The lizard
was also living there. After some time, the good ascetic left that place,
and a bad ascetic carne to occupy his place. The Bodhisatta paid homage
to the new ascetic just in the same manner as to the ascetic who had
already left. One day, the villagers living in the near-by village brought
the ascetic a dish full of the flesh of lizard. Being delighted with its
flavour, the ascetic schemed to kill the Bodhisatta also for flesh. But
the Bodhisatta understood his intention at the right moment and made
good his escape with a denouncement of the hypocrite.

(12) Rajovada Jataka (No. 151). Sariputta as the Charioteer of the

king of Benares.
Once two kings, Brahmadatta of Benares (the Bodhisatta) and Mallika
(Ananda) of Kosala, were journing in disguise in their respective king-
doms with an intention to find out anyone speaking of their faults. The
two kings met each other face to face in a narrow path. A dispute arose
between their charioteers regarding giving place. Both of the charioteers
were of the same age and strength. Each of them spoke in praise of his
master. Ultimately it was found that Mallika was good to the good and
bad to the bad. whereas Brahmadatta was good to both (the good and
the bad). Thus MalJika's charioteer (Moggallana) accepted the superiority
of Brahmadatta and gave place to his charioteer (Sariputta).

(13) Alinacitta Jataka (No. 156). Sariputta as Father-Elephant.

This is the story of the Bodhisatta when he was born as Alinacitta,

king of Benares. There was a forest. Carpenters felled many trees in that
forest to get wood for constructing buildings in Benat·es. They had left
splinters of acacia wood in that forest. An elephant (Sariputta) trod on
such a splinter. As a result the splinter entered into his flesh and caused
great pain. Being restless due to pain he went to the carpenters' and
{I) Also see Romaka Jataka (No. 277)·
 •
.••..

- 181 --

lay down before them. They took out the splinter from the flesh of the
elephant and treated the wound which healed up in due course. Out of
gratefulness, the elephant worked for them throughout his life. Before
his death he engaged his white coloured beautiful and high-bred son
in their service. One day, only a half-dry cake of the young one's dung
was swept away into the river by the .flood. It stuck near the place where
the elephants of the king of Benares were bathed. The royal elephants,
having a scent of the noble animal, refused to enter the water and fled
away. On knowi ng the cause for such behaviour of his elephants, the
king took a decision to get the animal for himself. He went up·stream
in a raft and saw the carpenters and the white elephant working for
tl;lem. The carpenters, on the king's :request, agreed to give him the
white elephant. But the elephan·t refused to go with the king unless
the carpenters were sufficiently compensated. The elephant was taken
to the city in a grand procession, and with his. help the king became
the sovereign of the whole of Jambudipa.
\Vith the passage of time the Queen conceived a son to the king,
but unluckily the king passed away before the birth of the child. There-
upon the king of Kosala mounted and made an attack on Benares and
laid seige to it, but he was repelled for seven days at the end of which
the astrologers had predicted that the child would be born. The people
of Benares had decided to surrender unless the child proved to be a boy.
After the expiry of seven days the queen gave birth to a son named
Alinacitta. As decided before, the people _o f Benares gave battle to the
king of Kosala. ·rhe queen then was informed that they were in danger
of being defeated. So the queen dressed the newly born son and took
him to the elephant for protecting him from the enemy. The elephant
had not been informed of the death of the king, otherwise he also would
have died. But as soon as he heard the news, he rushed to the battle
field and brought back immediately the king of Kosala as prisoner. In
due course, Alinacitta became the sovereign of the whole of Jambudipa
(14) Silci-vimal!lsan ]ataka (No. 305) I. Sariputta as a teacher.
Once the Bodhisatta was .born as a Brahmin. He was the head of
five hundred students under one teacher (Sariputta). Once the teacher
wanted to test his pupi1s. He told them that he wanted to marry his
daughter. For this he required ornaments and clothes. So he told his
students to steal things for the preparation of ornaments and clothes
without letting others know. .All his pupils except the Bodhisatta did
as the teacher desired. The teacher asked the Bodhisatta the cause of
his not stealing things like the other students. The Bodhisatta answered,
~You do not accept anything unless it is brought in secrecy; but in

( 1 ) Also see Ciila-Nandiya-Jataka (No. 123) ; Susima Jataka

(No. I 63) ; Mahadhammapllla Jataka (No. 447)·
 ·- 182 -

wrong-doing there is nothing like secrecy ,. . Thereupon the teacher made

clear his intention ; and being much pleased with the behaviour of the
Bodhisatta, he married his daughter with him.
(15) Gijjha Jataka (No. 164). Sariputta as a Me·r chant.
The Bodhisatta was born once as a vulture on Gijjhaku~apabbata. At
one time, a great storm accompanied with heavy rain came on. As a
result, the "'-ultures were obliged to seek shelter in a ditch outside Benares.
A merchant (Sariputta) saw them in that condition. He felt pity for them
and provided them with firewood. When the weather became clear, the
vultures returned to their original resort. There they decided to offer to
the merchant whatever finery and jewellery they might get in the course
of their wanderings. rrhey dropped them from above in the garden of
the merchant. The king heard of their act of plundering, and setting
traps he caught one of them. When asked the vulture confessed his guilt.
The statement of the vulture was confinned by the merchant too. On
this the vulture was set at large and the things were returned to their
owners.
(16) Catumatta Jataka (No. 187). Sariputta as a Goose.

Once there were two geese (the one Sariputta and the other MoggaJ.
lana). They made a tree their per<:h, where they sat whenever they
halted. They established friendship with the spirit (the Bodhisatta) of
the tree. While sitting on the tree, they talked about religion. But a
jackal came and disturbed them. As a result they left the tree never to
come back again.
(17) Ja'rudapana Jataka (No. 256) I. Sariputta as the Naga-king.
Once the Bodhisatta was on a journey with a big caravan. They
found an unused well in the forest. Being in need of water, they dug it
deeper and found while digging a buried treasure. The Bodhisatta warned
the others not to dig further. But the men went on digging. As a result
a Naga-king (Sariputta) who was living there was disturbed due to the
digging; he killed all the men save the Bodhisatta.
(18) Kururiga ]O.taka (No. 206). Sariputta as a \Voodpecker.
There were three friends living in a forest : an antelope (Bodhisatta),
a woodpecker (Sariputta), and a tortoise (Moggallana). One night a hunter
(Devadatta) caught the antelope in his snare. The tortoise, however,
bit through the thongs of the noose, and the woodpecker uttered cries of
ill-omen so that the hunter might •
remain in his hut. As a result the
antelope was freed and fled. But the tortoise was caught by the hunter.
Thereupon the antelope tempted the hunter into the forest and, baffling
him, set free the tortoise.

(I) Also see Silanisarpsa-Jataka (I90).

 183

{19) KuQ{lakakucchisiT.lc;lhava ]iltaka (No. 254) . Silriputta as a Tho-

roughbred.
There was a householder, staying in the house of a poor old woman
on a road leading from Benares to Uttarapatha. He had a thoroughbred
n1are (Sariputta) with him. There the mare brought forth a foal. The
woman asked for the foal as payment, and the foal was given to her:
The woman brought the foal up as if it were her own child. After some-
time the Bodhisatta, who was then a householder, was passing through
the same locality. He came to know of the presence of the thoroughbred
through the behaviour of his own horses and so asked for the foal The
woman was '\\oilling to give him the foal provided that a handsome pricg
was offered to her and the foal should be wen looked after. The Bodhi-
satta promised to do as the woman wished. In the end the king came to
see his horses. He obtained the foal that knew its value and exhibited
ex~ellent qualities. The king assigned to it the position of his state horse.
Thereupon he became the sovereign of the whole of Jambudipa.
(20) Tittira Jatalca (No. 438) 1. Sariputta as a Lion.
There was a reputed teacher in Benares, who had retired to the
forest. Men from all parts came to him to learn and brought numerous
presents for him. The teacher had tamed a partridge in his house. The
animal had learnt the three Vedas. by hearing the exposition of the teacher.
The teacher was once presented with a tame lizard and a cow. On his death
his pupils were greatly at a loss. But the partridge taught them what
it knew. One day a wicked ascetic came to the hermitage and killed
the partridge in the absence of the students and also the lizard and the
cow. There were two friends of the partridge: a lion (Sariputta) and
the other a tiger (Moggallana). They took revenge and killed the ascetic.
(21) Abbhantara Jataka (No. 281) 2. Sariputta as an Ascetic Named
Jotirasa.
A bhikkhuni •
named Bimbadevi, the mother of Rahula, was suffering
from flatulence. The medicine to cure it was sugared mango juice. On the
request of Rahula, Sariputta brought sugared mango juice, and she was
cured. Similarly, he is reported to have performed the same duty while
·he w ·a s the ascetic Jotirasa.
(22) Cullakalitiga ]a taka (No. 301). Sariputta as Nandisena, a Minister.
· Assaka, king of Potali, defeated Dantapura, king of Kalinga, on
account of the sage advice of his minister, . Nandisena (Sariputta) by
name, and obtained the Jour daughters of the king of Kalitiga.

(I) Also see Vyaggha Jataka (No. 272) ; Vat;lt;l3roha Jataka (No. 361).
(2) Also see Supatta Jataka (No. 292). Here Sariputta as the ascetic,
Sumukha is said to have procured rice cooked with ghee and flavoured
with red fish for another illness of the mother of Rahula.
 -184-

(23 ) Sahya Jataka. (No. 310). Sariputta as a Courtier, Sahya by name .

.Ananda, as a king, dispatched his courtier Sahya (Sariputta) to a
friend of his youth (the Bodhisatta), who had become an ascetici to
bring him back to become the court Brahmin. But Sahya's attempt went
futile.

(24) Pucimanda Jataka (No. 311). Siu-iputta as the Sprite of the Bodhi
·T ree.
There was a Nimba tree in a cemetery. The Bodhisatta was the sprite
of this tree. He drove away robber who had gone there to take shelter
after committing a theft. The robbe1· was not found by the king's officials
who had gone there in search of him. Nearly was a Bodhi tree whose,
•
sprite was Sariputta.

(25) Khantivadi Jcitaka (No. 313). Sariputta as Commander-in-Chief.

The ascetic Ku.1;1Q.aka (the Bodhisatta) lived in the royal park in
Kasi. The Commander-in-Chief (Siuiputta) of king Kalabu (Devadatta)
looked after him. One day the king tortured the ascetic for preaching
on patience (khanti) to his harem. Sariputta bandaged the wound of the
Bodhisatta.

(26) Mariua ]akata (No. 315). Sariputta as a Hunter.

The Bodhisatta was a merchant's son and Sariputta was a hWlter.

The Bodhisatta established friendship with the hunter and always called
him «friend~- Ultimately he won over the heart of the hunter with his
kind words and made hi m ieave his cruel profession.
(27) Kakkaru Jataka (No. 326). Sariputta as a Deity.
In a great festival held in Benares both human-beings and gods
participated. The four gods had put on wreaths of Kakkaru-flo\vers (one
of them being Sanputta) possessed of excellent fragrance. Men asked the
gods for the
•
flowers, who then said that they could only be 'vorn by
those possessed of certain virtues. The chaplain of the king claimed to
possess them. The gods put on his head the wreaths and disappeared.
Thereupon the chaplain suffered from unbearable headache. He tried to
remove the ''-'Teaths, but in vain. After seven days the king held a similar
festival with the only intention to s ave the life of the chaplain. Again
the gods participated in that festival. The chaplain confessed his guilt
before the gods and was relieved of his pain.

(28) Kesava Jcitaka. (No. 346) . Sariputta as Narada.

The ascetic Kesava (Bak Brahma) lived in the Himalaya with five
hundred students. Kappa (the Bodhisatta), a brahmin of Kasi, became
his senior student. Once Kesava fell-ill, and Narada (Sariputta), the
 - 185

minister of the -king (Ananda) of Benares, took him to the Himalaya.

There the ascetic Kesava was cured by the broth of wild rice.

(29) Karar:z{liya ]ataka (No. 356). Silriputta as a Teacher.

Karai}Q.iya (the Bodhisatta) was a brahmin youth in Benares.. He
became the chief pupil of a world-famed teacher (Sariputta) in Takka-
sila. The teacher preached ethics to all and sundry t·egardless of their
fitness to receive it. The teacher was once taught a lesson by K.araQQ.iya
who wanted to better the whole world.

(30) Na1tdiyam.iga Jataka (No. 385). Sariputta as a Brahmin.

.
There ·w as a deer named Na~Q.iya (the Bodhisatta) that looked after
its parents. Nal}<;liya left its parents and joined other deer that were
being driven intO the park bythe subjects of the king CA.nanda) of Kosala
for the latter's hunting. NaQQ.iya did so because its parents might not
be seen. The deer decided to be killed by the king one by one. Na1;1Q.iya
stayed on in spite of a message brought by a Brahmin (Sariputta) to go
back to its parents. When the turn of NaiJQ.iya approached, it presented
itself before the king without any fear. But by the power of its virtue
the bow of the king ~refused to shoot •. Nar).<;liya then established the
king in the path of virtue.

(31) Setuketu Jdtaka (No. 377). Sariputta as a Ca~Qala.

Once the Bodhisatta was a teacher of wide repute. He had five hun-
dred students. The chief among them was Setuketu (a false priest), an
Udiccabrahmin. One day Setuketu met a CaQQ.ala (Sariputta) who chal-
lenged the former to answer a question. The question was c what are
the four quarters?» Setuketu gave the usual answer. The Candala
forced him between his feet. This matter was reported to the teacher.
He explained to Setuketu that the four quarters were parents, bounteous
householders, teachers and deliverance from misery. Then Setuketu went
to Takkasila. Finishing his studies there he repaired to Benares in the
company of five hundred ascetics. Practising there false penance they
won the king's approval. The chaplain (the Bodhisatta) succeeded in
making them laymen to devote themselves to the service of the king.

(32) Kharaputta Jiltaka (No. 386). Sariputta as a Steed.

There was a king in Benares named Senaka. Sariputta served as
one of the steeds of his chariot.

(33) Dasannaka
• •
]ataka (No. 4.0 1). Sariputta as Pukkusa, a Councellor
•

to king Mahadeva.
'J!here were three councellors to king Mahadeva of Benares. They
were Seneka (the Bodhisatta), Pukkusa (Sariputta), and .Ananda (Moggal-
 -186 -

lima). In a festival arranged by Senaka the king sa\v a man swallowing

a sword. On being asked by the king about doing anything harder than
swallov.ing the sword, the councellors said that to promise a gift, to
make it, and after making it not to regret it, were harder. As a result,
the king learnt a lesson.

(34) Sattubhnsta Jataka (No. 402) . Sariputta as a Tree- sprite.

A tree-sprite (Sariputta) warned a brahmin into whose bag a serpent
had crept when he had gone to drink 'vater from a stream while leaving
his bag behind. The snake was taken out by Senaka (the Bodhisatta).
the councellor to king J anaka of Ben ares.

(35) .M ahapaduma Jataka (No. 472). Sariputta as a Hill-deity.

Sariputta as a Hill deity saved the life of Prince Mahapaduma (the

Bodhisatta) whom his father Brahmadatta, by name, had ordered to be
thrown from the « Robbers'Clitt ~ on the complaint of the Queen.

(36) Kotisimbat.i Jataka (No. 412) . Sariputta as GaruQ.a king (Sup-

p at:tt;ta-ruj a ).
Sariputta a s king of the Garugas saved Simbali which was the home
of a tree-sp irit (the Bodhisatta) by driving away a bird which had gone
there to seek shelter.

(37 ) Atthassadva.ra Jataka (No. 84) . Sariputta as Son of a << Seghi >>-

There lived a millionaire (the Bodhisatta) in Benares. His seven

years old child (Sariputta) was intelligent and had anxiety for his own
spiritual w elfare. He asked his father about the paths leading to welfare,
and being told he followed his advice.

(38) Jnd1iya Jatalca (No. 423) 1. Sariputta as Salissara, the disciple

of the Bodhisatta.
N arada, one of the disciples of the Bodhisatta (Jotipala), became
enamoured of a courtesan, forsook meditation and pined away for lack
of food. His elder-brother Ka.Iadeva and his colleagues S~llissara (Sari-
putta). Met:le;\issara and Pabbatissara tried ot admonish him. But he
refused to be comforted. The Bodhisatta then came and Narada gave up
his passion on listening to the words of the 1\olaster.

(39 ) Kanha-Dipaya.na Jataka (No. 444). Sariputta as the Ascetic Ani-

•
Mar:t4aviya

Once Sariputta was the ascetic AJ;Ii-Mat;lQaviya. Impaled by the king

on a false accusation of robbery, he endured the torture with patience
·· - - - -
(I) Also see Sarabhanga Jataka (No . 5I2)·
 ~ 187-

and without resentment as he knew it to be the result of previous evil

kamma. The Bodhisatta was his brother-ascetjc named Ka~ha-Dipayana,
who as an Act of Truth admitted that all throughout he lived the life
of an ascetic against his wish, save for the first week.

(40) BHarikosiya Jataka (No. 450). Sariputta as the God Canda.

The Bodhisatta was a rich merchant of Benares. He distributed much
alms. Whlle on his death-bed he asked his son to continue with alms-
giving. After his death the merchant was reborn as Sakka and his son
as the God Canda (Sariputta).

( 41) Mahamangala Jiitaka (No. 453). Sariputta as a Senior PupiL

Rakkhita (the Bodhisatta) was born in a rich Brilhmin family. Dis-

tributing his entire wealth and renouncing the world be took to the life
of an ascetic. He had five hundred followers, the senior most of whom
is identified \vith Sariputta.

(42) Ghata ]ataka <No. 454). Sariputta as Vasudeva.

Sarriputta as Vasudeva, the brother of Gha~apax:tQita : Vasudeva's
grief was assuaged by his brother Ghatapat:tQita .

( 43) Dasarath.a J at aka (No. 461). Sariputta as LakkhatJ.a.

Lakkhax:ta 'vent to the forest with his brother RamapatJ.cJita (the
Bod.hisatta). RamapattQita took to the life of an ascetic there. Lakkha1;1a
provided him with food.

(44) SamuddavaQ.iya ]ataka (No. 466). Sariputta as a Benevolent

Deity.
Sariputta as a friendly deity gave warning to a thousand carpenters
living on an island against the p1an of certain deities to send a wave
as high as to dro\vn them all

( 45) Sarabhmniga J ataka (No. 483) t. Sariputta as a Chaplain.

Sariputta as the chaplain of the king of Benares repeated the six
stanzas related to the king by a stag (the Bodhisatta). This stor.y is also
included in the .Jatakamida (No. 25) as the Sarabha .Jataka.

( 46) l\1aha-Ukkusa. Jata.ka (No. 486). Sariputta as an Osprey.

There was a cock-hawk. On the advice of the hen-hawk it made
friends with an osprey (Sariputta), a lion (the Bodhisatta) and a tortoise
(Moggallana). One day some men in search of food stayed under the
tree where the hawks lived. They kinded fire to keep away insects. The

( r) Also see Bhikkhaparampara Jataka (No. 496).

 188-

smoke disturbed the two «sons~ of the hawks and so they began c to
cty ~. The men '"ished to get the birds for their food. But all the friends
came and tried to save the sons of the hawk. The osprey brought water
in its wing and extinguished the fire. The tortoise and its «son:. (Rahula)
brought mud and threw it on the tire. Then the lion came and roared,
and the men fled away. The friends then made merriment over the
firmness of their friendship.

(47) Bhisa Jataka (No. 488). Sariputta as cOne of the Brothers.. .

Once the Bodhlsatta was born in a family having-eighty crores. He

was called Maha-Kafi.cana and had six younger brothers and a sister;
the eldest of the brothers was Upakaficana (most likely Sariputta). AlL
of them renounced the world after distributing their wealth and went
to the Himalaya to become ascetics.

(48) Pancuposath a Jataka (No. 490). Sariputta as a Snake.

Once a pigeon (Anuruddha), a snake (Siuiputta), a jackal (Moggal-

lana) and a bear CKassapa) made friendship with the Bodhisatta, 'vho
was then an ascetic. They all observed the Uposatha to free themselves
from their mental defilements.

(49) .Mahavci:niya Jataka (No. 493) . Sariputta as the Naga king.

A batch ol merchants had gone astray in a forest and were without

food and water. They saw a big banyan tree with moist branches. They
cut its four branches one by one and water, food, a company of girls
and various precious things came out. Out of greed they desired to cut
the tree from its root to get more. Their leader, the Bodhisatta, prevented
them from doing so. But they did not listen. Then the Naga king (Sari-
putta) living jn the tree asked his followers to kill all save t)1e leader.
Then the Naga~ conducted the Bodhisatta to his house with all the
treasures.

(50) Hamsa Jcitaka (No. 502) 1. Sariputta as King.

King Bahuputtaka (Sariputta) of Benares had a lake dug outside the
city to catch geese for the fulfilment of the dream of his wife, Khema.
The geese carne to the lake under the leadership of Dhataranha (the
Bodhisatta) who was caught. All the remaining geese fled away on the
.alarm of the Bodhisatta save his captain, Sumukha, who was also caught.
Both the geese were brought to the king. DhataraHha preached the Law,
and the Queen's craving disappeared. Then both the Geese were set free.

- - -- -
(r) Also see Rohantamiga Jataka (No. 501).
 -189-

(51) Soma·nassa Jataka (No. 505) . Sariputta as the ascetic Maha-

rakkhita.
King Re!Ju of Uttarapaiicala was once visited by the ascetic Maha-
rakkhita with five hundred others. While going back Maharakkhita
told his companions that a son would be born to the king who, by that
time had no sons. One of the ascetics pretending illness returned to the
king to tell what Maharakkhita had told. The king heaped honours upon
him and kept him in the palace calling him Dibbacakkhu. In due course
the Bodhisatta was born as son to the king. He was named Somanassa
was to look after the needs of the ascetic when the king went to quell
a border rising. But the Bodhisatta knew that the ascetic was a cheat
and so he did not pay respect to him. On the king's return, the ascetic
complained against the boy. The king then ordered the prosecution of
his son. But the boy exposed the cheat's knavery and· the latter was
stoned to death. Somanassa also went to the Himalaya and took to the
life of an ascetic.
(52) Campeyya Jataka (No. 506). Sariputta as Uggasena, king of
Benares.
Campeyya, the Naga king helped the king of Magadha in defeating
the king of Ailga and he was greatly honoured by the king in a festival.
The Bodhisatta saw the splendour of Campeyya and ·wished to be reborn
as Naga king. His desire got its fultilment. He was born as Campeyya,
the Naga king. But feeling disgusted with that life he came to the world
of men. There he was caught by a snake charmer who brought the Naga
before king Uggasena (Sariputta) of Benares. Campeyya's consort
Sumana came to know that her husband had been taken prisoner. She
approached the place just before the snake charmer was to give a per-
formance before U ggasena. The whole story was then told and Campeyya
was set free.
(53) Hatthipala .Tataka {No. 509). Sariputta as Assapala, the son of
a Chaplain.
Four sons w·ere born to the chaplain of king Sukari of Benares. They
were: Hatthipala (the Bodhisatta), Gopala (Moggallana), Assapilla (Sari-
putta) and Ajapala (Anuruddha). All of them became ascetics in spite
of the best efforts of the chaplain to make them householders. Later on
their !)arents also followed suit.
. (54) Sa·mbha·v a Jitta.ka (No. 515). Sariputta as Saiijaya.
King Dhanafijaya Koravya <Ananda) of lndapatta asked his chaplain,
Sucirata (Anuruddha), a question on Dhammayaga (the service of truth).
Sucirata pleaded his ignorance. But he told that Vidhura (Kassapa), the
chaplain of the king of Benares, would answer. Sucirata approached
Vidhura and asked the question. But Vidhura referred it to his son Bha-
 .• •

190

dra.kara (Moggallana), who referred to his younger brother Sanjaya

(Sitriputta), and he too referred to his brother Sambhava (the Bodhisatta),
who was only seven years old. Sucirata approached him and found him
playing. But when asked he replied the question with all the fluent
m.astery of a Buddha. Sucirata convey_e d the reply to Dhanaiijaya.

(55} Par.u;lara ]ataka (No. 518) . Sariputta as the Naga king Pandara.
• •

Once only Karambiya (Devadatta) survived after a shipwreck in the

mid-ocean. He was left on an island where he was wandering naked and
destitute. People took him for an ascetic and built a hennitage for him ..
A GarucJa king (the Bodhisatta) and a Naga king named PaQ.c;iara (Sari-
putta) were also his followers. The ascetic came to kno\v from PaiJc;iara
the secrecy about the Nagas not being carried away by the Garudas•
and
divulged it to the GarucJa-king. As a result, the Garuc;ia king seized
..
Pandara . . begged for mercy. The Garuda
and carried him away. Pandara .
king left him with a warning of not telling again his secret. Then they
became friends.

(56) Sarikhapida ]atak.a (No. 524). Sariputta as A!ara.

The Bodhisatta was hom as Duyyodhana, son of the king of Raja-

gaha. When he grew up, his father made him king and, having become
an ascetic himself, lived in the royal park. He was visited by Duyyo-
dhana there too frequently. So he went to Mahirpsakaragha, lived in
a hut on a bend of the KannapeJ.li.la River flowing from Sankhapala Lake
near Mount Gandaka. There a Naga king visited him. He preached him
the Dhamma. Duyyodhana reached there also. Seeing the Naga king and
his great magnificence, he wished to visit the Naga 'vorld. Coming to
the Nagas' capital he performed works of merit. After death he was
reborn in the Naga world and became its king named Sarikhapala. Being
disgusted with that life, he began to live near KannapeiJJ.la. There he was
caught by sixteen men. They tortured him very much. But San- •
khap3la endured the torture without resentment. Thereupon AJara (Sari-
putta), a land owner of Mithila, saw him being tortured and got him
free. Then Sailkhapala extended an invitation to Alara to the Naga world.
Aliu-a lived there for one year. Later on he became an ascetic, visited
Benares and then repaired to the Himalaya.

(57) CullahaTJlsa ]akata (No. 533) 1. Sariputta as king Sakula.

The Bodhisatta was born as DhataraHha king of ninety thousand

geese of Cittakuta. He visited the Lake Manusiya on the pressure of the
geese. There he was caught and gave alarm on which the other geese
fled away. But their commander-in-chief, Sumukha (Ananda) offered
his life to save the Bodhisatta's. The fowler's heart became soft. He set

(I) Also see Maha- harpsa Jataka (No. 534)-

 191 -

Dhatarunha free and treated his wound. Then the fowler wanted them
to go back to their residence. But the two geese insisted to be taken to
Sakula (Sariputta), the king of the Mahlnsaka country, to obtain suitable
reward for the fowler. Hearing the story the king gave the fowler a
village, a chariot and a big store of gold. Dhataranha preached the Dham-
ma to the king. He was greatly honoured and then repaired to Cittakut.a .

(58) Mahcijanaka .JiLtaka (No. 539), Sudhabhojana Jataka (No. 53'5) and
Kunala Jataka (No. 536). In all these Jatakas Sariputta is men-
tioned as N arada.

(59) Mahasutasoma Jittaka (No. 537) . Sariputta as Kalahatthi, the

Commander-in-Chief.
Sariputta is the Commander-in-Chief <Kalahatthi by name) of king.
Brahmadatta of Benares who had developed the habit of eating human
fiesh. Killahatthi brought home the guilt of the ldng.
Besides, there are a few more Jatakas in which S3riputta appears
in different forms. He is Uposatha in the SaTJ1vara Jataka (No. 462) ;
the second goose in the ]avanaha'!lsa Jataka (No. 476) ; an ascetic in the
Jayadissa Jataka (No. 513) ; the elder son in the Cultasutasoma. Jcitaka
(No. 525) ; Ahiparaka in the Ummadanti Jataka (No. 527) ; Manoja in the
Sonanancla Jataka (No. 532) ; the charioteer in the Mugapakkha Jataka
(No. 538) ; Suriya Kumara in the Khandahala
• •
Jataka (No. 542) : Sudanassa
in the Bh:tiridatta Jataka (No. 543) ; Vijaya in the !.fa1uinaradakassapa
Jataka (No. 544) ; Varu1,1a in the Vidhurapar:.r{lit Jataka (No. 545} ; Ci.t.lani
in the Maha-U·m magga-Jataka (No. 546) ; and the ascetic Accuta in the
Vessantara Jataka (No. 547).

Now we may take into consideration the relevant topics under dis-
cussion as presented in the Chinese Buddhist texts both Mahayana and
Hinayana .
It has been mentioned in the beginning of this chapter that accor-
ding to the Theravada tradition there are three types of Bodhisattas accor-
ding to the predominance of the three spiritual faculties of saddha or
faith, viriya or energy and panna or wisdom. According to the Mahayana
tradition there are five types of Bodhisattas P'u-Tso : ~ M. ) according
to the predominance of all the five spiritual faculties of ~raddha or
faith (hsin : ft ), virya or energy (chin : :ift ), smrti or mindfulness (nien :
~), samadhi ~r concentration (tin : 5t) and prajfia or wisdom (hui : M: )·
Thus they agree on three items and differ on two. It is difficult to Wlder-
stand why sati and samadhi have been excluded from the Theravadin
Jist as determining factors.
As regards pitramitas, it has already been mentioned that according
to Theravada there are ten of them. But according to the early Mahayana
texts there are only six of them : dana or giving (pu-shih : ~ ~ ) , sila
 - 192

or morality (ch'ih-chieh : # If\ ), k~anti or patience (ien-j u : ?];. 4} ), virya

or energy (ching-chin ; ft -i:l ), dhyana or concentration (shen-tin : ~ ~ ),
and pra.jfia or wisdom (chi-hui : 1f !! ). Some of the later Mahayana
texts also give a list of ten paranritas (shih tu : +At). They are repre-
sented by the six already referred to and the following four : Upaya-
kausalya or skilful means (fang-pien-shan-ch'iao : 7F (f?._ -f. 15 ), pral)i-
dhana or resolve (yUan : ~ ), bala or power (li : I.J ), and jii.ima or know-
ledge (pan-jo : -At_ ~ ). Comparing two lists it is evident that six items
are contained in both the lists ; as to the remaining four prat;tidhana,
according to both the traditions. refers to the beginning of the career of
a Bodhisatta. As regards jfiana it may be related to prajiia. Thus the
actual difference could be reduced to two items only.
As regards the previous birth stories of Sariputra, most of the stories
given in the Chinese Agamas (A-han : f'9[ ~ ) and Vinaya (Lu : tt ).,
a~ree with those of the Jatakas of the Theravada School. As for the
~

Mahayana tradition, it records only a few such stories. Here special

reference may be made to six stories given in the Mahayana Sutras (Ta-
sheng-Ching : *... ~ !.l. ). Thus in the Chiu-Sheng-Sutra ( )J ;~ ~f ),
Sariputra has been depicted as a great king, in Kuo-wang-wu-jen-Sutra
( j) ..1.. _A. A- 1.1 ) as a man of great '";sdom, in the Shen-lo-hsing-szu-
.n;
Sutra ( ;t: :{$- 1 11. ) as a l\1inist_e r, in the Tseng-wei-pieh-wang-Sutra
( ~ 1.) ft ..1. 1§.. ) as a teacher of five hundred pupils, in the Hsien-jen-
fa-chieh-Sutra ( {~ A_ :1ft .hJ !§.. ) as an «immortal~. and in the Pur_1yavanta
Jataka of the IVIahavastu as the son of king Afijanakasi. Accordingly in
the Theravada tradition there are as many as eighty Jataka stories which
refer to Sariputra whereas in the Mahayana texts there are only a few
references.
 CHAPTER FOUR .

Works and Discourses of Sariputta

We have already dealt with the life, achievements, qualities and

the spiritual evolution of the Venerable Sariputta in the foregoing chap-
ters. Now we shall essay the task of giving an account of his works and
discourses. It has ah·eady been referred to above that in spiritual attain-
ments and achievements Siniputta Thera was only second to the Master.
On several occasions Lord Buddha himself paid tributes to the wisdom of
Sariputta. In the words of the Tathagata it was Sariputta who turned
.the wheel of righteousness after him t. ·

· After the Master the Venerable Sariputta played the most iniportant
part in systematizing the Dliamma so that it could last for a long time
for the good and welfare of living beings. This· fact becomes quite ·clear
when we take into consideration the works and discourses \Vhicli have
been attributed to the Venerable Sariputta. In the canonical Pali literature
three principal works have been attributed to him, namely, the Abhi-
dhamma, the Pa~isambhidamagga, and the Niddesa.

Section 1 ABHIDHAMMA

According to the tradition Lord Buddha first preached the . Abhi-

dhamma to Matudevaputta, and later on, on the bank of Anotatta I.ake,
related it to Sariputta who in turn taught it to his disciples. The same
tradition refers to the fact that in most cases Lord Buddha only gave
the « matika ~ or doctrinal topics. and the details were worked out later
on. This means that the principles of the Abhidhamma were adumbrated
by the Buddha and the doctrines were formulated and systematized by
Sariputta Thera 2.
Tradition has it that Upili was the Master of the Vinaya, whi~h
after him was handed down through a long line of disciples (Vinaya-
dhara). In· the same way Sariputta Thera was the Master of Abhidham-
ma, and it too was handed down through a long line of disciples, i.e.
the Abhidhammists. This is supported by both Theravada and. Sarvas-
ti vada traditions.
To make the above point clear. we shall try in the following lines
to present the nature and the historical back-ground of the Abhidhamma.

( 1)See footnote on_ page 51, No. I.

(2) As. p. 1·6 -7.
 -194-

The Abhidhamma Pifaka forms the third section of the . Pili Tipi~ka,
the Basket of Higher Expositions. The word Adhidhamma carries the
sense of «higher doctrine., or the {t subtler aspects of religion~. Acariya
:Suddhagliosa gi. ves a very pertinent definition of Abhidhamma in his
AHhasalini the learned commentary on the Dhammasailgar,ti the first book
of the Abhidhamma Pitaka•
.

Buddhaghosa first raises a question as to what is meant by Abhi-

dhamma. In reply to this question he says that c that which excels and
is distinguished from the Dhamma (the suttas) is called Abhidhamma ~.
The prefix « abhi ~ like « ati, has been used here in the sense of pre-
ponderance and distinction 1. Other scholars also have given suitable
and con'\-incing definitions of Abhidhamma. It will not' be out of place
if we take into consideration the definitions of a few of them. A:rya
Asanga who is regarded as a scholar of great repute of the Mahayana
school of Buddhism has also thrown light on the etymological meaning
of the word Abhidhamma. He says that it is so called because it preaches
the right way leading to NirvaQa, it presents a searching analysis of
dhamma in various ways ; it pushes to the wall the views of rival sects
and establishes the superiority of Abhidhamma on them ; and also be-
cause it follows faithfully the principles dealt With in the Sutta Pifaka 2.
Furtherrnore, Arya Vasubandhu defines Abhidhauna as « Prajiia'mala
simucara' bhidharmah » (A.K . 1/2). Sometimes the word Abhidhamma
is translatE'd by « metaphysics ~. But it does not convey the full sense
of the term.

It is clear f r om the above account that the Abhidhamma Pitaka

•
has
been given the palm of superiority as it excels the teachings of the Sutta
Pitaka and the Vinaya Pi!aka. The Abhidhamma treats of the same
subject as has been treated of in the Sutta-Pitaka. But then there is a
marked difference between the two. The for mer is scholastic whereas the
latter is popular. In other words, the difference between the two does
not in fact so much concern the subject matter, but rather its arrange-
•
ment, treatment and presentation. Practically speaking, the subject in
both the Pitakas
•
is the same. The marked difference in dealing with the
subject may be said to lie in the fact that in the Sutta Pi~aka the Bud-
dhlst doctrines are explained m01·e or less in the words of everyday .
conventional language (voharavacana) in order to make them intelligible
to the ordinary run of people, whereas i n the Abhidhamma we come
across the use of te1 m s which are purely philosophical and tt true , in
- - - --
(t) Tattha abhidhammo ti kenanhena abbidhammo 1 Dhammatireka-
dhammavisesaHhena . Atirekavisesanhadipako hi ettha « abhi » saddo.
As. p. 3; D.A. p. 18.
(2) Abhimukhato ~ thabhikaQ.yad abhibhagavagatito • bhidbarmah• .
(~abayanasutralankara, II, 2).
 ..

- 195• -
.

the absolute sense (paramattha-vacana). Bearing this fact in view .Acariya

Buddhaghosa in his AghasaliQ.i has drawn a clear line of demarcation
and has tried to show that the Abhidha.mma Pitaka be superior to the
Vinaya - and Suttanta-collections. He says that· the difference could be
judged from different points of view. He further says that the Vinaya
Pi faka consists of various rules and regulations regarding the conduct
of bhikkhus. These Il".onastic rules prevent the monks from doing what
is not worth doing and give them ample opportunity to do what is worth
doing. So the outward behaviour of the monks is fixed by these
rules. Hence the teaching which the Vinaya Pitaka •
presents is called
<< attadesana »· The Sutta Pi~aka comprises those popular discourses of
the Master which ·w ere given at different places to different persons
keeping in view their various temperaments. It is for this reason that
these popular discourses are technically called « caradesana •. But in
the Abhidhamma Pitaka we do not come across any reference either to
the occasion or the audience as in the case . of Sutta and. Vinaya Pitaka.
Here we find that questions are raised as regards the ultimate reality.
These questions are thoroughly analyzed and fully discussed. This way
of treatment of the subject is technically known as « paramattha-desana :~>.
Furthermore, in the Buddhist tradition something is said to have been
fully · dealt with when three methods are adopted in giving an explana-
tion. These three methods are known as: Suttanta-classificatpion (suttan-
tabhajaniya), the Abhidhamma-classification (abhidhammabhajaniya) and
catechism (pafi.ha-pucchakanaya). In the Vinaya and Sutta Pitaka only
the first method of explanation has been adopted. But in the Abhidhamma
.
Pitaka .all the three methods have been used, except in a few cases where
catechism (pafihapucchakanaya) has been omitted t. All these reasons
have been advanced in giving Abhidhamma the palm of superiority over
the Vinaya and . the Sutta Pitakas .
According to certain scholars Abhidhamma is full of definitions and
classifications and as such there is no originality in it. This is a wrong
notion. It is true that in essentials the subject~matter of the Abhidhamma
is the same as that of the Suttantas. But here the doctrines have been
systematized defined and cia·s sified. The analytical and logical presen-
,.. . tation of « dhammas • may be said to be the special contribution of the
Abhidhamma~philosophy. The following words of Bertrand Russell hold
good of this aspect of Abhidhamma : « A complete description of the
existing world requires not only a catalogue of things, but also a men-
tion of all ~heir qualities and relation». (Our kno·w ledge of the External
World).
The Abhidham.ma offers an impressive systematization of the whole
of «reality~ as far as it is of concern to man•s liberation from passions,

(I) Suttantarp hi
patva paiicakkhandha ekadesena vobhatta •.. Evarp
dbammatireka-dhamma-visesaghena abhidhammo ti veditabbo. As. p. 3·
 -196-

from suffering, and the way thereto ; for it deals with actuality from
an exclusively ethical and psychological viewpoint and with a definite
practical purpose.
A very striking and deeply impressive feature of the Abhidhamma
is the analysis of the entire sphere of consciousness. It is the first time
in the history of human thought that this was undertaken so thoroughly
and reaJisticalJy, without any admixture of metaphysics or mythology.
Every book of the Abhidhamma establishes first the « matika > or
« uddesa > which are followed by the <l niddesa ». In certain places one
has to struggle hard to come to an exact understanding of the real mean-
ing of the words.
Now we have to try to find out some facts or at least hints concer-
ning the time in which the Abh idhamma Pitaka in its present form came
into existence. It is really an assiduous task and has exercised the minds
of various scholars of Buddhistic learning. The scholars are not at one
with regard to the exact time of the composition of the Abhidhamma
Pitaka. Hence nothing can be said with any amount of certainty as
regards the date of its composition. But then an attempt may be made
in this direction.
According to Buddhist tradition it is believed that the Master did
not preach Abhidhamma to all and sundry. It is further said that Lord
Buddha gave discourses on Abhidhamma first to his mother in « Tava-
tirnsa Heaven::. where she was reborn after having given birth to the
Bodhisatta . There was a b ig gathering of gods, and the discourse con-
tinued for three months without any stop. During this p eriod of three
months, whenever the time for collecting alms approached, Lord Buddha
created an emanation of his own which carried on with the discourse
uninterruptedly. He himself descended to Jambudipa and, after having
taken bath in Lake Anotatta, begged for alms in Uttara-Kuru. Again he
repaired to the bank of the same lake and finished his meal there. After
washing his hands and face he w ent to retire for a while at Candana
Vana \vhich was not far from the lake. It was at the time of his taking
rest that Sariputta Thera used to go there and attend upon the Master.
Thjs he did daily, and every day the Master, too, gave him a discourse
on Abhidhamma. When the Maste-r had left that place, Sariputta returned
to his assemblv •
of five hundred monks and delivered to them vv·hat he
had received from the Master on each day. Those five hundred monks
imparted the Ahhidhamma teachings to their disciples, and the latter
again to their fo11owers. In this way the Abhidhamma has come down
to us b y an unbroken tradition of teachers and disciples. This is the
traditional account of the history of the Abhidhamma.
Mode rn scholars do not accept the traditional account as it is. According
to them the Abhidharruna Patika in its present forrn was the result of a
gradual development, and for the same reason it is not to be regarded
as "Buddhavacana • in toto. In support of this view they cite the case
 - 197

of the Kathavatthu. As is well -known, according to the tradition itself

the Kathavatthu, one of the Abhidhamma texts, was composed by Mog-
galliputtatissa Thera on the occasion of the Third Buddhist Council helcl
dw·ing the reign of Asoka. In other words no Abhidhamma text with
this title existed before this period. This is clear evidence in support
of the theory of the gradual growth of the Abhidhamma literature.

Here it has to be noted that according to the Atthasalini among

the early Buddhists, too, there was a group that did not accept the Abhi-
dhamma PHaka as the word of the Buddha. They were known as VitaJ;t-
davadins.
•
There is a long discussion on this point, and several arguments
have been advanced in support of the Theravada position 1.

The greatest difficulty before a modern student is to find out the

truth connected with the fact that up to what extent the present Abhi-
dhamma is the Buddha-vacana and what are the different occasions on
which its different texts have been comcosed
- on the basis of the words
of the Buddha. Some of the relevant facts bearing on this point may
be taken into consideration here.

In the introductory part of the AnhasaliQi !cariya Buddhaghosa has

raised two important questions. The first refers to the person in whose
words the Abhidhamma has been composed. How has the Abhidhamma
been handed down to us? is the second important question. In rep.ty
to the first question Buddhaghosa says that the Abhidhamma has been
composed in the words of the Master. And with regard to the second
question he says that the unbroken tradition of teachers and disciples
has handed down the Abhidhamma to us. Referring to this tradition
.-
it has been· said in the Atthasalini. that down to the Third Buddhist
Council the Abhidhamma was preached by the Theras like Sariputta,
Bhaddaji, Sobhita, Piyajali, Piyapala, Piyadassi, Kasiyaputtap Siggava,
Sandeha, Moggalliputta, Visudatta, Dhammiya, Dasaka, Sonaka, Revata
and the like. After that the tradition of disciples took this task in hand.
In this way the Abh.idhamma \Vas propagated from one place to the
other in almost all parts of India by an unbroken tradition. Then after
them the Theras 1\tfahinda, Iddhiya, Bhaddanama and Sambala took the

---- --
( 1)Like the Theravadins the Vaibhashikas of Kashmir also believed
Abhidhamma to be the words of the Buddha (Buddha-vacana). However,
the Sautran tikas who formed the other school of the Sarvastivadins,
questioned its authenticity ; in answer the Vaibhashikas said that the
Udanavarga is a compilation of the teachings of the Buddha made by
Dharmatrata. In the same way the Abhidharma teachings scattered here
and there in various discourses of the Buddha were compiled in the form
of seven text.:; by such Acaryas as Katyayana, Vasumitra, Sariputra, etc.,
to whom they have been ascribed. Therefore they are as good as the word
of the Master. (Abhidharmakosa Commentary. I 3)· .
 198-

Abhidhamma with them to Ceylon. Since then the Abhidhamma is pre-

served intact in its original form by the tradition of teachers and dis-
ciples 1.
This account of Acariya Buddhaghosa is of great moment from the
viewpoint of history. No evidence in support o! any change in the
form of the Abhidhamma Pitaka •
is available after Mahinda took it to
Ceylon. Thus we may suppose that by this time the Abhidhamma was
available in its final form though it was committed to writing at the time
of VaHagamal_li Abhya in 25 B.C. along with the other two sections of
Tipil.aka. We do not come across any reference to any change or inter-
polation brought about in the form of the Abhidhamma Pitaka right
from the third century B.C. down to the first century B.C. Of course,
it is a matter of great surprise that in spite of the fact that the Abhi-
dhamma was available in Ceylon in oral tradition for a long span of
time, there is no reference even to a single ·word which may bespeak
the Sinhalese influence on it. The reason is that the people of Ceylon
received the sacred tradition direct from Jambudipa. So they took all
care to preserve its original purity.
It is a well-known fact that from the very beginning the Therava-
dins were much too interested in preserving the 4: Buddha-vacana :. in
its original form and they scored a remarkable success in this direction.
Keeping this fact in view it may be admitted that the Abhidhamma
remained intact in the same form in which it was taken to Ceylon by
Mahinda Thera and others.
The foregoing account gives us ample scope to fix the lower limit
of the composition of the Abhidhamma. It is an undeniable fact that
the Third Buddhist Council was held in PafaHputra in 253 B.C. It is
after the termination of this council that Mahinda and others were sent
to Ceylon. Thus it can be said with a greater amount of certainty that
the Abhidhamma was available in its final form (in which it is found
today also ) by the end of 250 B.C. The l'vlilindapanho which is supposed
to have been written in laO B.C. (?) gives an elaborate description of
all the seven texts of the Abhidhamma Pifaka 2. !v!ention of the Abhi-
dhamma has been made in this book with great reverence. This points
to the fact that the Abhidhamma PHaka was already held in a great
esteem by the time the Milindapafiho saw the light of the day. If it were
supposed that at least the duration of 100 to 150 years was devoted to
giving the final shape to the Abhidhamma after the Milindapaiiho, it
leads us to drav.·· the conclusion that the present form of the Abhidhamma.
PiJ,.aka was finally established along with the other Pitakas in the Third
Buddhist Council held in the reign of king Asoka. Thus 250 B.C. may
be assigned as the lower limit of the composition of the Abhidhamma
Pi~aka.
--- - - -
(1) A s. , p. 32-3.
(2) Mil., p. 13- 4, Bombay University Edition.
 •

199-

Now let us address ourselves to the task of making an attempt at

fixing the upper limit of the composition of the Abhidhamma Pitaka •
.
It is gathered from the 11th chapter of the Cullavagga of the Vinaya
Pitaka that a reference has been made to the reeitation of Dhamma and
Vinaya at the time of the First Buddhist Council held in Rajagaha I .
We do not come across any special reference made to the Abhidhamma
Pitaka in this section of the Cullavagga. But, on the contrary, the reci-
tation of all the seven books of the Abhidhamma Pitaka has been clearly
referred to in the Sumar:tgala Vilasini and Samanta Pasadika, the Anha-
kathas of the Digha-Nikaya and Vinaya Pi~a k a respectively 2 . But then
the report of these two Atthakathas is not borne out by the accounts of
the Tipitaka itself. On no ground we can think of the existence of the
Abhidhamma Pitaka in its explanatory form before the summoning of the
First Buddhist· Council. We get r eference to the « Matikas » which are
said to have existed even before the First Buddhist Council. The Sar-
vastivadins also signify their consent in favour of the .fact that the recita-
tion of these « matikas ~ was done by Arya Maha- Kasyapa in the First
Council. ·whatever may be the fact, this much is well established that
all the books of the Abhidhamma Pi~aka were composed on the basis
of these « matikas• (table of conte nts). The first book of the Abhidhamma
Pitaka name ly, the Dhammasat.i.gat:J,i starts with a « matika >. In this
connection Mrs. Rhys Davids affirms that the Matika is the main source
of the composition of the Abhidhamma Pitaka 3. There are 22 dyads
(dukamatikas) and 100 triads (tikamatikas) in the Dhammasangar:ti and
it is on the basis of the classification of these Matikas that the entire
analysis of Dhamma of the Abhidhamma Pital<a has been done. The
Puggalapaiiiiatti and the Dhatukatha also start with such like Matikas.
In fact, all the texts of the Abhidhamma are possessed of such style in
which we find that the Matika or Uddesa is introduced first and then
follows the explanation or the Niddesa. \'Vords such as dhammadharo,
vinayadharo, matikadharo occur in the Cullavagga of the Vinaya Pitaka
(see, Cullavagga, chap. XII, Revatatthera-vatthu). These words did not
actually refer to any particular book. But then they provide us the theo-
retical lists which were made use of by the Bhikkhus in order to facilitate
the task of remembering the words of the Master. Similarly, the main
source of the composition of the Abhidhamma Pitaka may be traced in the
Sangati pariyaya Sutta and Dasuttarasutta of the Digha- Nikaya 4, the
SaJayatanavibhanga Sutta and Dhatuvibhailga Sutta of the Majjhima-

(I) Handa mayaq~, avuso, dhammarp ca vinayarp ca sati.gayama.

Cull., chap. XI, p. 406.
(2) D. A. (Sumailgala Vilasini) I, I 5 ; Cf. The introductory dis-
course of the Samanta Pasadika, I, 13, 22 ·
(3) A Buddhist Manual of Psychological Ethics (the English trans-
lation of the Dhammasatigar)i), 2nd Edition, p., I 05-1 I 5 (Introduction).
(4) D. III, t66 f£ ; p, 210 ff ; M. III, 297 f£ ; 322 ff.
 -200-

Nikaya, and also in many of the numerically arranged suttas of the

Ailguttara -Nikaya. Thus it will not be a far-fetched statement if we
say that the Abhidhamma Pi~aka has been constructed on the basis of
the suttas adverted to above. In Sanskrit Buddhist works of the Mahayana
school we find the use of the word cMfttika• representing the Abhidham-
ma Pitaka l, and this goes to bear a direct testimony to the fact we have
dealt with above. We may not take the report of the Samantapasadika as
true to the letter, but we are at liberty to draw a conclusion from its report
that the composition of the Abhidhamma ·Pifaka was undertaken at the
time of the First Buddhist Council and it took a concrete shape by the
time of the second Buddhist Council. V.Je may fix 500 B.C. as the upper
limit of the growth of the Abhidhamma and 250 B.C. as the lower limit.
The Abhidhamma Pifaka grew in its present form in between these two
limits of time, that is, 250 B.C. and 500 B.C. ; the time of its composition
may be said to fall in between the Second and the Third Buddhist Council.
Nothing more can be said with any amount of certainty in connection
with the composition of the texts of the Abhidhamrna PHaka than to
fix the two limits referred to above.
In this connection two questions arise: in what sense is the Abfii-
dhamma to be regarded as Buddhavacana? and in what sense was
Sariputta Thera the systematizer of the Abhidhamma?
On the firs t point it has to be borne in mind that the distinguished
and competent disciples of the Buddha were authorized by the Master
to give exposition of his doctrines to the younger n1embers and those
who were less competent. Among them special mention may be made
of Sariputta, MoggalHma, A.nanda and Maha-Kaccayana etc. Some-times
the Master wouJd introduce a doctrinal topic and ask one of the chief
disciples to give a detailed explanation of the same. In course of these
explanations they would work out their full implications for the benefit
of the fellow-brethren. There is a good number of such expository dis-
courses scattered in the Nikayas. By way of example a few may be
cited here: Suttas ascribed to Sariputta - the Sangiti Sutta and the
Dasuttara Sutta of the Dighanikaya, the Maha-hatthipadopama Sutta,
Maha-Vedalla Sutta and the SammadiHhi Sutta of the Majjhimanikaya ;
those ascribed to Mahakaccana - the Madhupir:H~ika Sutta, Madhura
Sutta, Maha-Kaccana-bhaddekaratta Sutta and the Uddesavibhailga-Sutta
of the lvlajjhima-Nikaya ; those ascribed to Ananda - the Sabha-Sutta
of the Dighanikaya and the Anhakanagara Sutta, the Sekha Sutta, San-
daka Sutla, Bahitika Sutta, Gopakamoggallana Sutta and the .Ananda-
Bhaddekaratta Sutta of the Majjhima-Nikaya.

( 1) See « A Buddhist Manual of Psychological Ethics» (the English

translation of the DhammasailgaQ.i) by Mrs. Rhys Davids 2nd edition, p.
9, I05-II5 (Introduction); Cf. F. Sacred Books of the East, by Oldenberg
and Rhys Davids, Vol. XIII, p. 273 ; Cf. Manual of Buddhism, by Kern,
P~ 3, I 04.
 -201 -

· This was true of the Vinaya too. There were elders like Upali and
Sariputta. who enlightened the fellow members on details and implica-
tions of the rules and regulations laid down by the l\1aster for the discipline
of the Monastic Ot·der.
In course of time the detailed study of doctrinal matters (Dhamma)
and disciplinary matters (Vinaya) came to be known as Abhidhamma and
Abhi vi naya respectively 1,
The tables of headings and contents of the two sections of the sacred
tradition came to be known as matikas and those who ·were well versed
in them came ta be known as Matikadharas 2. Then again those well .u P
in the exposition of the doctrinal matters came to to be known as Dham-
madharas and others well up in the exposition of the disciplinary matters
came to be known as Vinayadharas 3. The former were also known by
the significant designation of Dhammakathikas or the (expert) preachers
of Dhamma. Later on it came to be regarded that they alone could be
expert preachers who were well versed in Abhidhatnma.
In this connection it may be noted that in the case of Vinaya by
Matikas were meant the Bhikkhu-patimokkha and Bhikkhur.:ti-patimokkha
(Ubhaya rnatika) or the two codes of discipline meant for monks and
nuns respectively. In fact these two codes include all the rules of dis-
cipline meant for the two monastic Orders, and the Vinaya texts present
their exposition. It may further be noted here that when the term Viria-
yadhara became popular for the experts of Discipline, the expression
Matikadhara became obsolete.
As regards Abhidhamma, we do not have a clear-cut idea of the
texts and contents for which the term << matika ::~> was used in the begin·
ning. We may have some idea of it with reference to the tables of con-
tents and doctrinal expositions given in the Dhammasailga1,1i a:nd other
Abhidhamma texts. Here again it has to be noted that even when the
term « matika ::1> became obsolete in the case of Vinaya, it continued to
be used for Abhidhamtna. As such in the later period the experts of
Abhidhamrna alone were known as Matikadharas. However, this too
become obsolete when the tern1 A bhid hammika became popular.
Now we may consider the first point of discussion here - To what
extent is the Abhidhamma the word of the Buddha ? Lord Buddha was
the source of all ~ dhamma ::~>. All doctrines known under the common
name of Buddhism were propounded by him. According to modern scholars
Adhidhanunapitaka, as we have it now, presents the analytical explana-
tions of the original teachings of the Buddha as found in the suttas.
Then again as evident from several discourses the analytical method was
introduced by the Maste1· himself, and later on it was followed by the

(I) See D. III, 206 ; Vinaya III, p. 6g.

(2} A. I, t o8. (3) Ibid.
 ~
.. .
•

202-

disciples themselves. That it to say, the -elements of Abhidhamma already

existed in the words of the Master and they formed the nucleus of this
system. To the same extent Abhidhamrna may be said to be the word
of the Buddha (Buddhavacana).
The second point of discussion - to what extent may Sariputta
Thera be said to be the systematizer of the Abhidharnma? It has already
been mentioned that the Thera turned the Wheel of Law (dhammacakka)
after the Master. Then again from such discourses as Devadaha Sutta
it is clear how anxious Sariputta Thera was to preserve the doctrine of
the Master for the benefit of the posterity. It is evident from discourses
like Sarigiti Pariyaya and Dasuttara how he laid down guide lines for
the study of Dhamma. After the Master he also developed the analysical
method which was followed by his own disciples. From all accounts it
is clear that Sariputta was the initiator of the Abhidhamma method-
ology, and to the same extent he may be said to be its systematizer.
This conclusion is supported by the following account given in the A f-
thasalini:
•

Lord Buddha preached the Abhidhamma to his mother, Queen Maya,

in the Tavatirpsa Heaven where she was born as a Deva. The preaching
continued for full three months. The Buddha w.hile preaching there,
used to come dov.'ll to the earth daily for his meals. The· Venerable Sari-
putta received from lhe Master the method (naya) of that portion of
Abhidhamma· which had already been preached in the Tavatimsa Heaven.
It is stated in the Anhasalini that the giving of the method to the chief
disciples was done by the Buddha. The chief disciple was quite compe-
tent to receive the method as he was endowed ·w ith analytical knowledge.
This work was done by the Master as though he was standing on the.
edge of the shore and pointing out the ocean with his open hand. The
Exalted One taught to the Venerable Sariputta the Doctrine in hundreds
and thousands of ways, and the doctrine became quite clear to the elder 1.
The giving of the method to the chief disciple having been finished, the
Master used to go again to the T~lVatirpsa Heaven to continue his preach-
ing there. Thereafter the Venerable Sariputta taught to his five hund-
red disciples what he had received and learnt from the Blessed One. It
is further recorded in the same text (Anhasalini) that is was Sariputta
who originated the textual arrangement in order of the Abhidhamma.
It was he who established for the first time the numerical series in the
great book, that is, Panhana. Thus the Venerable Sariputjtja fonnulated
the numerical series in order without bringing about any change in the
excellent doctrine of the Master, and as a result the doctrine become quite
easy to learn, study, remember and teach the law 2.
The AHhasalini further records that the Venerable Sariputta made
some other valuable contributions to the canonical Abhidhamma. It was
- - - --
(I) As. p. 17.
(2) As. p. I 8.
 -203

the Venerable Sariputta who evolved the forty·two couplets (dyads -;

duka) of the c Suttanta matika ~ which runs in line with the « Abhi·
dhamma matika ». ·B oth the Suttanta and Abhidhamma matikas refer
to the seven books of the Abhidhamma in their very beginning. The
full exposition of the forty-two Suttanta couplets is found in the Dham-
masailga~i, and this in like manner has probably to be attributed to
the Venerable Sariputta. The Atthasalini
••
further states that the Atthud·
dharakat;t(la or the synopsis which is the fourth and the final part of
the DhammasailgaJ}i was composed by the elder. Furthennore, it is
gathered from the same source that the Vacanamagga or the arrangement
.._ for the recitation of the Abhidhamma and gaJ}anacat'a or the numerical
section of the Patthana were done by the Venerable Sariputta.

-
Section 2 - PATISAMBHIDAMAGGA
•
Now turning our attention to Patisambhidamagga 1. Patisambhida-
magga is the seconded important work attributed to the Venerable Siui.-
putta. It is one of the books included in the Khuddakanikaya. This work
includes discourses of the Buddha and his disciples including Sariputta
Thera. The doctrines of the discourses have been explained in tenns of
the four-fold analytical knowledge of ~ Attha:.. or meaning, « Dhatnma:.
or doctrine, « Nirutti ~ or language, and « Pafibhatta» or perspicuity. Hence
the title of the work is quite significant.
It will not be a digression if we give here a brief account of the
nature and the subject matter of the work under reference. The Patisam-
bhidamagga is the thirteenth book of the Khuddaka·Nikaya. The scholars
are not at one in determining its numerical order. Some scholars are
of opinion that the Patisambhidamagga is the twelfth book of the Khud-
daka.-Nikaya. However, it is quite certain that this work is one of the
fifteen books of the Minor Collection. It runs into three vaggas .or chapters.
They are Mahavaggo, Majjhimavaggo and Cullavaggo. The second and
the third chapters are also known as Yttganaddhavaggo and Paiiiiavaggo
respectively. They have been so named after their two opening sections-
Yuganaddhakatha and Mahapaiiiiakatha. Each or the vaggas again
consists of ten t_opics (katha). The I\fahavagga consists of « iiarJakatha >)
or topic related to right understanding, << dighikatha » or topic pertaining
to false views, « anapanassatikatha:. or topic related to meditation on
respiration, « indriyakatha:) or topic dealing with the training of the
faculties, « vimokkhakatha :. or topic related to emancipation, « gati-
katha ~ or topic related to states in future lives, « kammakatha ~ or topic
pertaining to actions, « vipallasakatha ~ or topic dealing with perversions,
t: magga-katha ~ or topic concerned 'vith the pat~ and « mar.u;lapeyya-
katha:. or topic related to the merits of the path. In like manner the
- -(I)- See
- chapter one on pages 59-60.
 •

-204

Yuganaddhavagga also consists of ten topics. They are as follows :

« Yuganaddha-katha ::. or topic dealing with the two fold nature of the
path, « sacca·katha » or topic related to the noble truths, << bojjhanga-
katha » or topic concerned with the factors of enlightenment, « metta-
katha » or topic 1·elated to loving kindness, « viraga-katha » or topic
pertaining to non-attachment, « parisambhida-katha » or topic related
to the approach to knowledge, « dhammacakka-katha » or topic
dealing with the « Wheel of the Law~. « lokuttara-katha » or topic con-
cerning the supra-mundane, « bala-katha » or topic related to potentia-
lities and « suiiiia-katha » or topic dealing emptiness. Similarly the
« paiiiiavagga >> also contains ten topics, are as under : « mahapaiiija-
katha::. or topic related to highe1· insight, ~ iddhi· katha:. or topic dealing
with supernormal powers, -3: abhisamaya-katha :» or topic related to «the
dawn of vision i nto the truth ;-, « vi veka-katha or topic concerning
seclusion, ¢ ·c ariya-katha » or topic r elated to temperaments, << pi~ihadya­
katha > or topic connected with miracles, « amasisa-katha )) or topic dea-
ling with the attairunent of Nibbana simultaneously \Vith death, « sati-
patthana-katha or topic related to the culture of mindfulness, « vipassana-
katha » or topic dealing with the development of insight, and « matika-
katha, or topic connected with doctrinal points. In this way there are
three chapters and thirty topics in this work.
The Pa!isambhidamagga appears to be a manual of higher Buddhist
studies. Its range of treatment is as wide and broad a s that of the mind
of its reputed author. At the very outset it deals with seventy-two kinds
of « iiar;~a >> or knowledge, and « diHhi » or the kinds of wrong speculative
views. Both of these treatments are the clear inclication to the methodical
and penetrative mind of the Venerable Sariputta. There are a good
number of doctrinal terms used for the first time in « paiiii.avagga » or
the chapter on knowledge and in other chapters of the Patisambhida-
•

magga. These doctrinal terms are found only in the Parisambhidamagga

and nowhere else in the whole range of Pali literature. Then again
terms and topics have been ·w orked out in detail in this work as are
referred to only in brief in other and older parts of the Sutta-Pitaka •
.
Over and above this, the present work includes material related to me-
ditation of great value. For instance, we may refer to Mindfulness of
Breathing, Metta Bhavana and Development of Insight Knowledge. This
work throws light on each subject matter from so many angles. It is
here that we find a passage of hymnic character and great beauty which
refers to the Great Compassion of the Tathagata.

Mr. Arnold C. Taylor who has edited the Pa~isambhidamagga, vols I

and II, for the Pali Text Society, London, makes the following observa-
tion in his preface to the Patisambhidamagga, vol. II (p. VI) ; - c The
traditional opening, « Evatp me sutarp >, occurs fairly frequently, and
explains the forma) inclusion of the Pafisambhidamagga in the Sutta-
Pi!aka. In essence the book is wholly Abhidhammistic, if one may use the
 205-

• word, and must be placed among the very latest of the canonical books.
Not only is the treatment of the various subjects ess·e ntially scholastic
in character, but whole passages are taken verbatim from the Vinaya,
and from the Digha, Ailguttara and Sarpyutta collections of the Sutta-
Pitaka. while a general acquaintance with the early Buddhist legends
is assumed. in the « iddlti katha ~ of this volume, for instance, the names
of saints who possessed various kinds of « iddhi:. are given without
comment, as if their stories were well known~-
The Pa~isambhidamagga really belongs to the literature of the Abhl-
dhamma type, and it describes how analytical knowledge can be attained
by an Arahant or Saint. Certain important topics of Buddhisnt are ex-
plained here in the most systematized manner. It may, therefore, be
presumed that before the extant Abhidhamma Pitaka was finally esta-
blished, the Patisambhidamagga might have passed as one of the Abhi-
dhamma treatises.
It may be noted in tllis connection that the Mahavagga, while dealing
with the ten topics,. begins with the « matika ~ or table of contents, not
of all the ten topics, but only of the first three topics, namely, c iiina-
•

katha », « diHhi-katha Y> and « imapanassati-katha :.. The remaining seven

topics are taken up for treatment without introductory matika or table
of contents in the beginning. In other words, each of the first three
topics of the Mahavagga has ~ matika • or a table of contents in its begin-
ning, but such is not the case with the remaining seven topics of this
chapter. They have been dealt with ''l.rithout matika in the beginning.
The iial)a-katha of the Mahavagga is the opening chapter of the Vinaya
Mahavagga. The Mahavagga of the Patisambhidamagga takes up for
treatment « iiana,.
•
or knowledge Of Impermanence and the Unsatisfac-
toriness of the «confections», of the fourfold « ariya saccani » (Noble
Truth), of the chain of causation as presented by lhe theory of Depen-
dent Origination (paJiccasamuppada), of the four planes of existence,
uamely, kamavacarabhumi or the plane of senduous pleasures, rupavacara-
bhiuni or the plane of fine-materiality, arupavacarabhumi or the plane
of formlessness, and apariyapannabhiuni or the plane that is exempt
from all this (three fold cyde of existence), namely, Nibbana. Further-
more, it deals with the knowledge of the twin miracles consisting in the
appearance of phenomena of opposite character in pairs, as for instance,
the streaming forth of fire and water and the omniscience of Lord Bud-
dha. This chapter further takes up for treatment « ditthi, or wrong
views, that is, upholding the view that this world is eternal or non-
eternal and finite or infinite, belief in fortuitous origin and in complete
annihilation after death. Then it deals with five types of indriyas (in
the indriya-katha), namely, saddha or faith, viriya or energy, sati or
recollection, sam adhi or concentration, and paiiiia, i.e. wisdom or insight.
In the vimokkha~katha, it takes up for consideration the three « vimok-
khas, or psycruc emancipations, namely, « sufiiiata :. or that which is
 ·~ .
T
•
•
+

206 ........

devoid of soul or ego-sense, « animitta :., that \Vhich is devoid of any

sign, and .s: appat.tihita :. or that which is devoid of desire. Then follows
the treatment of kamma or action (in the kamma-katha) and kamma-
vipaka or the results of action already committed. In this very section
kusalakamma or good action and akusala-katnma or bad action are dealt
with. The results of these two types of action are also dealt with here.
Then follows the treatment of c vipallasa :. or perversion of saiiiia or per-
ception, citta or thought and ditrhi or views - (in the vipallasa-katha).
Next is taken up for consideration c magga , or the stages of righteousness
(magga-katha). It is here that we find various stages of supra-mundane
attainments divided into four, namely, Sotapatti or the stage of entering
the stream of salvation, Sakadagami or the stage of returning once, Ana-
gami or the stage of never-returning, a¥ Arahatta or the stage of com-
•
plete Sainthood.
.
The Yuganaddhavagga too, as already mentioned, consists of ten
sections or topics. In this chapter we do not find ~ matika ~ or a table
of contents introduced in the beginning of any of ten sections. First it
takes up for treatment the four ariya-saccani, Noble Truths, namely,
dukkha or suffering, dukkhasamudaya or the origin of suffering, duk-
khanirodha or the cessation of suffering, and dukkhanirodhagaminipa-
tit;)ada or the path leading to the cessation of suffering. Next follows
the consideration of the seven kinds of bojjhailgas or constituents of
supreme knowledge. These seven bojjhangas are sati or mindfulness,
dhammavicaya or investigation of the law, viriya or energy, piti or
rapture, passaddhi or repose, sarnadhi or concentration, and upekkha or
equanimity. These seven bojjbangas are clearly referred to in
this chapter. This chapter then deals with lokuttaradhamma, as
for instance, the four kinds of satipatfhana, mindfulness with regard
to kaya or body, vedana or sensations, citta or the mind and dhamma
or phenomena; the four sa:mmappadhanas or right exertions, namely,
exertion not to allow the evils to arise that have not arisen so far; exer-
tion to do away with the evils that have already arisen, exertion to give
rise to the good states that have not arisen so far and exertion to
develop the good states that have already arisen; .
the four basis of iddhi
.
or. miracless, namely, making resol•Je with regard to concentration on
purpose, on will, on thoughts and on investigation ; the five indriyas or
controlling faC'ulties, namely, saddha or faith, viriya or energy, sati or
recollection, samadhi or concentration, and paiiiia or wisdom; the five
baJas or powers, namely. saddha, viriya, sati, samadhi and paii.iia (they
represent the intensification of the corresponding five indriyas) ; the
seven bojjhailgas o.r constituents of supreme knowledge; c ariyo anhail.-
giko maggo ~ or the Noble Eightfold Path, namely, ·sammadinhi or right
view, sammasankappa or right resolve, sammavaca or right speech, sam~
makammanta or right action, sammaajiva or right livelihood, sa.rnmava..:
 -207-

yama or right exertion, sanunasati or right recollection, and sarrunasa-

madhi or mght cont'entration ; ¢ cattari samaiiiiaphalani ~ the four fruits
of the life of an ascetic and Nibbana or final liberation.
. The · paiiiiavagga ' in like manne.r consists of ten sections or topics.
What we find in this chapter is that the miltika is introduced in the
beginning of only a few sections. The rest are devoid of matika or a table
of contents. The second (iddhi-katha), the seventh (samasisa-katha), and
the tenth (matika-katha) section have a matika in their beginning. What
we find with the fourth section (viveka-katha) is that the matika is in-
troduced after the Maitgala-suttanta and Mailgala-niddesa. The paii.na-
vagga deals with ¢ cariya ~ or conduct. The cariyas are eight in number.
They are iriyapatha or the four postures, namely, walking, standing,
sitting, and lying down ; ayatana or the realms of sense, namely, cakkhu
('with rupa or fonn), sota (with sadda or sound), ghana (with gandha or
smell), jivha (with rasa or taste), kaya (with photabba or touch), and
manas (with dhamma or mind-objects); sati (application of mindfulness
referring to kaya or body, vedana or sensation, citta or mind, and dhamma
or phenomena) ; samadhi or the four stages of absorption or jhanas,
namely. pathamajjhana or first absorption, dutiyajjhana or second absorp-
tion, tatiyajjhana or tl1ird absorption, and catutthajjhana or fow·th absorp-
tion; iia.t;1a or the knowledge of the Four Noble Truths. that is, dukkha or
suffering, dukkhasamudaya or origin of suffering, dukkhanirodha or cessa-
tion of suffering, and dukkhanirodhagaminipa~ipada or the path leading to
the cessation of su.Uering ; magga or the four ariyan paths ; patticariya
or the four fruits of the life of an ascetic ; and lokatthacariya or wor-
king for the promotion of the good of the world. Furthermore, this chapter
also takes up for consideration the application of mindfulness of kaya,
vedana, citta and dhamma. Next it deals with the patihariya or miracles
which is also known as « iddhi 1> in stock phrase. This chapter then
applies itself to the treatment of « adesana > or the spiritual command,
« anusasani > or instructions full of inspiration, as the wonderful modes
of the Buddha's taming other people.
The tradition has it that the Patisambbd3imagga is a ·w ork of the
Venerable Silrioutta. Thus Mahanama thera. the author of Saddhapaka-
-
sini, the commentary on the Patisambhidamagga, ascribes it to him. In
the very beginning of his work, the Thera also devotes a few verses in ·
eloquent praise of the great elder.
It has already been mentioned that according to modern scholars the
Pa~isambhidamagga is a later work included in the Khuddaka Nikaya.
If this be the case, how far then are traditionalists justified in ascri-
bing the authorship to Sariputta Thera. What reason or reasons could there
be behind this traditional claim ?
In the beginning we have observed that among the disciples of
Lord Buddha, Sariputta was the formost in wisdom. He had developed
in full the fourfold analytical knowledge (catu patisambhida-iian.a). The
 208 ~

Thera himself refers to this fact when he says that he attained this
fourfold analytical .knowledge only two weeks after his ordination. It
is this method that has been mainly applied throughout the book in
studying the doctrinal topics concerned. For the s ame reason it has been
named after the same as Patisambhidamagga. A few discourses of the
Thera himself have also been used in elucidating some of the doctrinal
topics. Then again the name of the Thera has been used several times
in establishing some points - once as being one who is possessed
of c samadhiYipphara iddhi 1· in the Iddhividha-kath~ and again in the
« Solasapaiiiianiddesa » in the Mahapaiifia-katha, where it is clearly
stated that those who are possessed of wisdom equal to Sariputta's,
partake to some extent of the knowledge of the Buddha 1.
These are the reasons behind the traditional claim, and it is in: this
sense that the authorship of the Patisambhidamagga could be ascribed
to Sariputta Thera.
There are reason to believe that the Vitandavadins
• •
referred to in
the Atthasalini
• • •
were none but the Sautrantikas (Suttantikas).

Section 3 - NIDDESA

Now we shall pass on to the Niddesa 2. It is also included among

the fifteen works of the Khuddaka Nikaya. This is the third work as-
cribed to the Venerable Sariputta. There are two parts of the Niddesa,
namely, the Maha-Niddesa and the Culla-Niddesa. These two are regar-
ded as the eleventh and the twelfth books of the Khuddaka-Nikaya. The
Niddesa is the only work of solely commentarial nature included in the
Pall canon. The two Niddesas contain a detailed exposition by Siuiputta
Thera of thirty three suttas belonging to the last two vaggas of the
Sutta-Nipata, i.e. from the Kamasutta -to Khaggavisa.Qasutta. The ex-
positions gh·en in the Niddesa are quite in keeping with « catupa~sam­
bhida ~ or the fourfold analysis, especially with regard to « niruttipati
sambhida ~- The analytical method of Siuiputta Thera is evident in these ·
expositions. They paved the way for later commentarial literature. The
comments in the Niddesa appear to have been modelled on exegetical
expositions such as are ascribed here and there in the Pi rakas to Maha-
Kaccana and Sariputta.
Of the two parts of the Niddesa! the Maha Niddesa is a commentary
to the sixteen suttas of the Atthaka-vagga of the Sutta-Nipata. In other
words, it is a sort of word-for-word comment or gloss on the Attbaka
--
vagga of th e Sutta-Nipata. The Anhalra-vagga runs into ten sections,
whereas the Sutta-Nipata is divided into sixteen sections. The Culla-

(r) Pafisambhidamagga, p. 457 and p. 474·

(2) See the first chapter on page 57·
 - · 209

Niddesa. on the other hand, deals in the first place with all the sections
of the Parayana-vagga of the Sutta-Nipata. and in the second place com-
ments on the · Khagga-visaQa Sutta of the Uraga-~agga of the Sutta-
Nipata. On the whole, the Uraga-vagga consists of twelve suttas . Of all
these twelve suttas, only one, the KhaggavisaJJ.a Sutta, is commented
upon by the Culla-Niddesa. It may be noted here that the Culla-Niddesa.
does not comment on the .fifty-six (vatthugatha) introductory stanzas
which preface the Parayana-vagga as at present available in the Sutta-
Nipata. This is a significant point, and it lends countenance to the
suggestion that the Parayanavagga 'vas a separate anthology at the time
the Culla-Niddesa was committed to writing, and that the KhaggavisiQa
Sutta did not belong to any particular group. Similarly with the Maha-
Niddesa and the Atthaka-vagga 1.
The A~thaka-vagga and the Parayana-vagga constitute the last two
books of the Sutta-Nipata. There is no denying the fact that these two
vaggas belong to the oldest parts not only of the Sutta-Nipata but of
the whole of the Sutta-Pitaka. They were held in high esteem and were
much appreciated even in the earliest days of the Buddhist communities
- monks and lay devotees alike. This is laid bare by the fact that the
recital of the A~thaka-vagga by the Venerable SoQa and that of the
Parayana-vagga by N andamata, a female lay disciple, are respectively re-
corded in the Udana and Anguttara Nikaya. The Buddha himself is found
at least on five occasions giving expositions of verses included in these
two parts of the Sutta-Nipata. Keeping apart the fact of their being held
in high esteem, these two collections of verses consist of a large il.um-
ber of archaic words and stnooth and concise aphoristic sayings. This fact
goes to make it understandable that in very early days a commentary
on them was written which was later on included in the canonical scrip-
tures.
Dr. Stede, 'vho has edited the Culla-Niddesa for the P.T.S., writes
in his introduction that ¢the Niddesa or Exposition consists chiefly in
the interpretation of each word. This interpretation is repeated at every
place where the word is found in the text, and is literally the same
all through. Very seldom a paraphrase of a sentence or part of a sentence
is given, and in some cases a quotation from canonical books ( << uttarp
h'etam Bhagavata :») takes the place of an explanation; but the rule is,
that, .once the words are maae clear, the stanza is c exposed:» (Intro-
duction, p. XXII) :». Now let us take into consideration a few words as
commented upon in the Niddesa :
Ogha : There are four types of . ¢ ogha ~ or oceans of evils. They
are kama or desire, bhava or becoming, diHhi or wrong views, and avijja
or ignorance . 2.

(I} See the first chapter on page 57·

(2) IV.(. Nid. , p. I33 ·
 • 0

210

Kama. : The Niddesa makes a distinction between two types of « kama ~

or desire. The first _ds c vatthukama ,. or desire connected with a base,
that is, a physical organ or an external object - as for instance rupa
or fonn. sadda or sound. gatldha or smell, rasa or taste etc. The second
.0
is « kilesakama > or desire considered subjectively - as for example
« chando > or desire, « rago > or passion, « · sankappa > or resolve etc. t
Kusald : « Kusalata ~ o1· the skilful signifies the sense of « khandha-
kusalata ~ or skilfulness in aggregates, « dhatu-kusalata » or skilfulness in
elements, « ayatana-kusalata > or skilfulness in the sense-bases,« paticcasa-
muppada-kusalata > or skilfulness with regard to the theory of dependent
origination, « satipanhana-kusalata » or skilfulness in the application of
mindfulness, « samappadhima-kusalatao> or skilfulness in right exertion,
« iddhipada-kusalata > or skilfulness in the bases of « iddhi > or miracles,
« indrlya-kusalata > or skilfulness regarding sense-organs, « bala-kusalata ~ ·
or skilfulness in powers, << bojjhanga-kusalata )) or skilfulness as to the
factors pertaining to enlightenment, and « nibbana-kusalata > or skilful-
ness in the realization of Nibbana 2.
Ganthani : There are four types of bonds. They are usually known as
the four bodily ties or c kayagantham ». They are c abhijjha-gantho » or
bond of covetousness, c vyapada-gantho ,. or bond of malevolence, « silab-
bataparamasa-gantho ~ or the bond related to the attachment to mere
rule and ritual, « idarpsaccabhinivesa-gantho >> or the bond of the in-
clination to say that « only this is the
.
truth >, that is' inclination to dog-.
matize 3.
Gamakatha: Includes gossip in connection with kings, robbers, soldiers,
battles, drinking, vehicles, relatives, women etc 4.
Parissaya: It conveys the sense of danger, risk or trouble. There
are two types of ~ parissaya >, namely, « paka~a-parissaya » or external
danger from tigers, lions and other ferocious beasts ; the danger from
various kinds of diseases like cholera, leprosy etc. also faUs under
« paka~-parissaya >> ; « pa~icchanna-pat"issaya >> is internal danger from
anger, hatred. delusion.. desire and so on and so forth s.
Pubbdsava: or former «in-fluxes :a. There are five kinds of them.
They are riiparp or material qualities, vedana or feeling, saiiiia or per-
ception, sankhara or co-efficients of consciousness and viiiiianam or con-
• • 0

sciousness s.

(I) M. Nid., pp. I. 2 .

. (2) M. Nid., p. 143.
(3) M. Nid., p. 279.
(4) M. Nid., p. 313.
(5) M. Nid., p. 307-308.
(6) M. Nid., p. 28I

0-
 -211 -
•

. Bhikkhu; He who has made himself completely free from the seven
e\~l qualities. These seven are as follows : Sakkayaditthi or speculation
Wlth regard to eternality or otherwise to one's own individuality ; '\'i.ci-
kiccha or doubt ; silabbataparamasa or the c attachment to mere rule
and ritual> ; raga, i.e. attachment or passion ; dosa or aversion•; moha
or delusion. and mana or conceit 1. ·

Muni: The Buddha applies this term (muni) to any man who has
already attained perfection in self-restraint and insight. Several defini-
tions of a < muni,. are found in the Niddesa. A « muni .. is regarded as
possessed of the qualities especially based on the threefold division of
character as based on « kaya » or action, q; vaci > or speech, and « mano >
or thought. Just as these three are in general exhibited in good or bad
·ways of living (sucaritaQ'l and duccaritarjl), they are here meant to denote
a deeper quality of sainthood in c kilya-moneyya >, « vaca-moneyya >
and « mano moneyya:;) or « munihood > in action, speech, and thought.
The Niddesa also refers to a division of six munis. namely, « agara-muni >,
« anagara-muni » (bhikkhus), « sekha-muni,. or learners, c: asekha-muni,.
or Arahats, « pacceka-muni » or the Pacceka-Buddhas and « muni > or
the Tathagatas 2.
Loka: Various world-systems are described in the Niddesa. They are
as follows : « nirayaloka ~ or the hell, « tiracchimayoniloka > or the world
of the brute creation, « pittivisayaloka ~ or the world of the departed
spirits, « manussaloka:. or the world of man, « devaloka > or the world
· of the gods, t:t khandhaloka > or the world of sensory aggregates, « dha-
tuloka ~ or the ten dhatulokas, « ayatanaloka > or the world of the sense-
spheres, « ayamloko >> or this world, « paroloko > or the next world,
« sabrahtnaloko ~ or the world of Brahma, « sadevaloka > or the world
of gods 3.
Vivata-cakkhu: This term conveys the sense of open-mindedness
or clear-sightedness. The .five types of the sense of sight are : « mansa-
cakkhu • or physical eye, « dibbacakkhu ~ or divine eye, « paiiiiacakkhu »
or the eye of wisdom or insight, c buddhacakkhu .. or the eyes of the
Buddha, and • samantacakkhu .. or the all-seeing-eye 4.
Sikkha : There are three kinds of training or c sikkha ,. as referred
to in the Niddesa. They are adhisila-sikkha including khuddaka-silakkhan-
dho and mahanto siJakkhandho (ten precepts etc.) ; adhicitasikkha in-
cluding the four jhimas; and adhipaiiiiasikkha including the insight into
dukkha, dukkha-samudaya, dukkha-nirodha, and realization of dukkha-
nirodhagaminipafipada s.

(I) M. Nid., p. 59·

(2) M. Nid., pp. 49-50.
(3) M. Nid., pp. 352-353.
(4) M. Nid., p. 301.
(5) M. Nid., pp, 33- 34 ·
 -212-

There are also a large number of miscellaneous matters referred to

in the Maha- Niddesa. This work treats of various doctrines of ¢ out-
siders 1, which receive a trenchant criticism at the hands of Lord Bud-
dha who condemns them as fruitless. A few of these doctrines are as
follows : « Sassato loko, asassato loko ~. eternality or non-eternality of
the ·w orld; c antava loko, anantav a loko .. or the world being finite or
infinite; « tatJl jiVafJl taql Sat"irai'Jl annatp jiVatp annatp sarirarp >> 1 iden-
tity of soul and body or non-identity of the same. Furthermore, it deals
with four types of slave s or c. cataro dasa ... 2. They are: « antojatako
daso ... or a born slave, 11 dhanakkitako daso ~ or a slave purchased by
money, « samarp va dasa-visayarp upeti » or one himself becomes slave,
and « akamako va dasavisayam upeti ~ or one becomes a slave out of
fear (bhava). It also refers to four types of friends or c: cattaro bandhu 3, ',1)

namely, cz: fiatibandhava ... or friends among relatives, « gottabandhava ... or

friends connected with family ties, ¢ mantabandhava ~ or friends acquain-
ted with mantras (bedabandhava), and c sippabandhava ... or qualified
friends. We find a classification of « naro ~ also in the Maha-Niddesa. The
classification runs as follows: khattiyo, brahmat;to, vesso, suddo, gahagho
(householder) pabbajjito (monk), devo and manusso 4. Besides, various
types of diseases 5 are also referred to in the Maha-Niddesa. They are
as under : cakkhurogo or disease of sight, sotarogo or disease of hearing,
ghanarogo or disease of s mell, jivharogo or disease of tongue, kayarogo
or disease of body, sisarogo or disease of head, katJQarogo or disease of
ear, mukharogo or disease of mouth. danta.rogo or disease of t eeth, kaso
or cough, saso or asthma, pinaso or catarrh, daho or burning, j aro or fever
or old age disease. kucchirogo or disease of abdomen, muccha or fainting,
pakkhandika or diarrhoea, sUI a or acute pain, visucika or cholera, ku gharp
or leprosy, gat}.QO or boil, kilaso or a cutaneous disease, soso or consump-
tion, apamaro or epilepsy, daddu or ringworm, kaQQU or itching, kacchu or
scab, rakhasa, vitacchika or scabies, lohitapittatp or bile trouble, madhu-
meho or diabetes, arpsa, pi~aka or boil, bhagandala or fistula, pittasamu~­
thana or rising of bile, semhasamunhana or rising of phlegm, vatasa-
mutthana
• •
or wind disease, sannipatika or disease arising from the union
of the humours of the body, utuparinamaja abadha or disease due to
change of season, visamapariharaja abadha or disease resulting from
• •
nuscamage.

It has already been mentioned that here again the tradition has
assigned the Niddesa to Sariputta. The Saddhamma-pajjotika is the com-

(I) M. Nid., p· 54·

(2) M. Nid ., pp. IO- II.
(3) M. Nid·, p. II.
(4) M. Nid., p. I I.
•
(5) M. Nid., p. I2.
 213 -
mentary on the Niddesa written by one Upasena Thera of Ceylon. He
also ascribes the authorship of the Niddesa to the first chief disciple of
the Master. Then again Dhammapalacariya in his commentary on the
Theragatha refers to Dhammasenapati as the author of the Niddesa. It is
the application of the analytical method of the Thera throughout the book
that has led them to this conclusion. Among the four kinds of analytical
methods, it is the (( niruttipa1isambhid..3 » that is most prominent in this
work.
Concerning Sariputra and the origins of the Abhidharma Pitaka
with reference to the tradition of Northern t Buddhism see appendix
No. 22.

Section 4 DISCOURSES OF -
SARIPUTTA

Now we shall pass on to the discourses ascribed to Sariputta. Many

are the discourses attributed to him. They have been delivered by the
elder on different occasions and are concerned with various topics. They
have been included in all the four principal Nikayas of the Sutta Pit:alfa
namely, the Digha-Nikaya Majjhima-Nikaya, Satpyutta-Nikaya and
Ailguttara-Nikaya. Their being included in the four Nikayas does not
throw any light on the chronological order in which they were delivered.
A fe\v of them, however, refer to particular events which make it possible
to attribute to them a particular period of time in the ministry of Lord
Buddha. One of them, namely, the AnathapiQQika Sutta was delivered
just before the death of Anathapit:tQika, the great lay disciple. Now we
shall address ourselves -.to the task of considering some of the suttas
nikaya-wise. Thereafter we shall deal with these discourses according to
their topics.

(A) DlGHA-NIKAYA :

In the Digha-Nikaya or the Collection of Long Discourses. there are

only three discourses given by the Venerable Sariputta. They are: the
Sampasadaniya Sutta or «faith-satisfying discourse:., Sarigiti Sutta or
«doctrinal recitation», and the Dasuttara Sutta or «tenfold series dis-
course •. We shall take them one by one and give a brief survey of each.

( 1) Sampasadaniya Sutta :
This is the twenty*eighth sutta of the Digha-Nikaya. Siuiputta elo-
quently eulogizes the Buddha in the presence of the latter and declares
in clarion call the peerless qualities (anuttariya) of the lVIaster. This
sutta serves a twofold purpose. In the first place, it is an utterance indica-
ting the deep confidence of Sariputta in the Buddha. In the second place,

(I) See Appendix No. 22.

 214-

it fully justifies the unfathomable faith of Silriputta in the Buddha. This

sutta may be taken as con1plementary to the « Lion's Roar > of the Vene-
rable Sariputta which, constituting the first section of the discourse, is
found repeated word for word in the Mahaparinibbana Sutta. The sum-
mary of the sutta in brief runs as follows: The Buddha is staying at
Paviuika 1 - ambavana in Nidanda. The Venerable Sariputta approaches
him, and after offering profound respects to him sits at one side. He
then declares in clarion call that there has never been, nor is there
now, nor will there be anyone greater and wiser than the .B uddha
regarding higher wisdom (enlightenment) or « sambodhi >. He admits, in
reply to the Buddha, that he is not at all capable to know anything either
of the previous Buddhas or of future ones, and that it is beyond his
capacity to comprehend the mind of the Buddha \vith his own. But he
knows well Dhammanvaya or the lineage of the Norm, that is, what is
in comormity Vvith the Dhamn1a, and is able to deduce therefrom the
qualities of the previous and future Buddhas. He then goes ahead to
narrate the particulars of the exceptional qualities and marvellous attain-
ments in which the Buddha is unsurpassed and unsurpassable. Those
qualities in brief are as follows : The Exalted One is unsurpassed and
usurpassable in the ways of teaching the Norm with regard to righ-
teous doctlines, our sense-experience, descensions at rebirth, modes of
t·evealing (the mind of another), degrees of « dassanasamapatti > or dis-
cernment, the classification of individuals (puggala-paiiiiatti), endeavour,
rates of progress, conduct in speech, the ethical conduct of man, modes
of (receiving) instruction, the knowledge of the (degree of) emancipation
to which any given individual will attain, knowledge of former births,
knowledge of the decease and rebirth of creatures, modes of supernor-
mal power, etc. On hearing this the Buddha agrees that whatever h~
been stated by Saripu1.ta is quite in conformity with the Dhamma. Maha-
Udayi is present on this occasion. He announces his amazement that the
Buddha, though possessed of such wonderful qualities, should yet be
so serene and composed. The sutta comes to its end with an exhortation
by the Exalted One that Sariputta should often discourse on this topic
to men and women that U1eir doubts may be removed. This is a very
long discourse, perhaps the longest by Sariptitta in the ·w hole of the
Sutta-Pitaka spoken in high praise of the Master 2.
-- - ---
(I) The commentary says that Pavari.ka was a rich burgher or« setthi »
who had presented a Vihara and park (uyyana) co the Buddha. He should
not be identified with Pavariya, the senhi who is said in the commentar y
to have presented the mango-grove at Kosambi.
(2} In the Chinese Buddhism, this sutra is called Tzii-huan-Hsi
Ching : ~ fk. .f. IJl ( $.. -1u, 6~-64). It is the fourteenth in numerical
order. Both the introduction and the contents of the siitra are identical
with those of the Pili version. · ·
 215
(2) Saflgiti Sutta :

This is the thirty-third sutta of the Digha-Nikaya or the Collection

of Long Discourses. It for1ns the last but one text of the Nildiya under
reference. It is said to have been preached at Ubbhataka • I
the new mote-
hall of the Mallas of Pava. They had extended invitation to Lord Buddha
to consecrate it by his preaching there. The Buddha accepted their in-
vitation and \Vent to the hall ·\.vith a large following, one of them being
Sfuiputta himself, to preach. He did the preaching in that mote-hall till
late at night. But then he found that his audience wished for more. So
he entrusted to Sariputta the task of keeping the teaching in continuation
and himself went to retire.
The Sangiti Sutta was preached just after the death of Niga~ftha
Nafaputta at Pava. 11 refers to the dissensions, schlsms and doctrinal
disagreements that took place amon~ the Nigal)thas soon after the death
of their master, Nigat;ltha Nataputta (Mahavira). It was only due to the
fact that the doctrine and discipline of the Niga~fhas were not well pro-
pounded and imparted. The Venerable Sariputta took this event as an
alarming instance and preached the Sangiti. Therein he instructed his
fellow brethren to recite the sutta in concord and without dissension,
so that the Holy Life should last long for the welfare and happiness of
gods and men.
This sutta is a compilation of various doctrinal topics which have
been classified in groups of one to ten members. It is a new plan of
arranging the chief items. It has been done in arithmetical progression.
The Ailguttara-Nikaya follows this plan regularly. The reason of wor-
king out such a scheme may be attributed to the fact that «there are
only a very few groups of doctrinal terms extending beyond ten mem-
bers, and these could be supposed to be well known and easily remem-
bered-.. This scheme is a type of the matika index to the doctrines found
scattered throughout the length and breadth of the four Nikayas. Accor-
ding to the commentators the Sailgiti Sutta is meant to convey the cfiavour
of concord"» or « samaggirasa x· in the teaching, which is made strong
by « desana kusalata ~ or doctrinal proficiency.
The followers of the Sarvastivada school of Buddhism hold this
sutta in high regard. They comprehend it (under the name of Sailgitipa-
riyaya) among the seven books fonning their Abhidhamma Pitaka. In the
Tibetan tradition it has been attributed to Maha-Kotthita
••
1. The sutta
deals with the ten conditions (dasadha.mma) in much the same way
as the Puggala-Paiiiiatti treats of the ten individuals (dasapuggala).
As is well known the sutta ·w as preached by Sariputta in the pre-
sence of the Buddha at the instance of the latter. When the preaching

(I} See Takakusu's article on the Sarvastivadins (J· P.T.S. 1904,

1905), p. 99 ff.
 -216-

ended, the Exalted One expressed his great appreciation of Sariputta's

exposition and gave his express approvall.

(3) . Dasuttara Sutta:

It is the thirty-fourth and the last sutta of the Digha-Nikaya or the

Collection of Long Discourses. It was preached by Sariputta in presence
of the Buddha at the Gaggad1pokkhara1,1i in Campa. Like the Sang'iti Sutta,
it is also a compilation of doctrinal topics. Here also we find numerous
topics classified in groups running from one to ten. In other words,
in this sutta the groups of doctrines begin with ten single doctrines and
go up to ten tenfold doctrines. In the Sailgi ti Sutta the doctrinal topics
have been arranged solely in numerical groups of one to ten. But in
the Dasuttara Sutta each one of these ten groups has been subdivided
in a tenfold manner. This arrangement of doctrines in groups is specially
meant to bring about the practical significance of these groups. As for
instance, ¢ one thing (1) is of great importance, (2) should be developed,
(3) should be fully known, (4) should be abandoned, (5) implies decline,
(6} implies progress, (7) is hard to penetrate, (8) should be made to
arise, (9) should be directly known, (10) should be realized. What is
the one thing of great importance? Heedfulness in salutary things...
The main object of the sutta is clearly referred to in the introductory
verses of it. The Venerable Sariputta says that he will preach the Dasut-
tara Sutta for attaining Nibb~ma and for making an end of ill and pain
(that is. suffering), and also for the setting free from every bondage 2.
Both the Satigiti Sutta and the Dasuttara Sutta remarkably and
appreciably illustrate the concern of the Venerable Sariputta «with the
preservation of the Dhamma, and by his systematic way of ensuring that
it was transmitted intact in all its details. It was for that purpose that
he provided «study-aids~ such as these and other discourses, together
with works like the Niddesa. • 3.
(B) MA]]HJMA-NIKAYA :
Now we shall pass on to the discourses of the Venerable Sariputta
found in the Majjhima-Nikaya or the Collection of the Middle-Length
{I) The corresponding sutra in the Chinese Dirghagama is the
Cbung-chi-Ching: Jtt ..f1:.. !.i.. ( .l- -IL , 41-43). It is the fifth siitra in
numerical order. The two versions agree in introduction as well as their
contents.
(2) Dasuttararp pavakkhami dhamma111 nibbanapattiya, dukkhassa
an takiriyaya sabbagan thapamocanarp.
(3) The corresponding siitra in the Chinese Dirghagama is called the
Shih-Shang-Ching : + _l: /A_ ( .l- -Jw, 44-4 7). It is the six in numeri-
cal order. The two versions agree both in the matter of introduction and
contents.
 217 ...;_.
· •

Discourses. A!J many as nine discourses of this Nikaya have been attri-
buted to the Venerable Sariputta. Hereunder we shall take them one by
one according to their serial number:
(1) Dhammaddyada Sutta: - o r the Discourse on Heirs of Dhamma.
This is the third sutta of the Majjhima-Nikaya. Its summary runs in
brief as follows: Once the Buddha was staying in AnathapiiJQika's mon-
astery at the Jeta Grove in Savatthi. Addressing the monks, the Buddha
exhorted them to strive earnestly to be heirs, not of the material things
of the world, but of the doctrine. Preaching to them thus the Buddha
retired into his cell.
After the departure of the Master the monks gathered round the
Venerable Sariputta and asked him how the Exalted One expected them
to cultivate the inner life in seclusion as the Buddha himself did On
this the Venerable Sariputta delivered a discourse. He addressed the
n1onks on how they should conduct themselves, when the Exalted One
went into seclusion. Sariputta said that the monks should cultivate seclu-
sion just in the same manner as the Master cultivated it. In this connec-
tion they must get rid of those things which the l\1aster had advised them
to get rid of ; further they should be modest ~d lovers of aloofness. Doing
otherwise -the monks would become contemptible. On the other hand,
if they cultivated seclusion, gave up what they were told to give up, and
bacame modest and lovers of seclusion, they would become praiseworthy.
He came to the end of his discourse by speaking of sixteen evils 1 of mind
and pointing out that the Middle course for their eradication was the
Noble Eightfold 2 Path. Tl)is sutta is often mentioned as teaching the
virtues of 3 contentment.

(I) The following are the sixteen evils : - (I) Lobha or greed,
(2} Dosa or hatred, (3) Kodha or anger, (4) Upanaha or malevolence,
(5) Makkha or hypocrisy, (6) PaJasa or spite, (7) Issa or envy, (8) Macche-
ra or stinginess, (9) Maya or deceit, ( xo) Satheyya or treachery,
{II) Thambha or obstinacy, (12) Sarambha or impetuosity, (I3) Mana
or arrogance, (I4) Atimana or pride, (i5) Mada or conceit, and (x6)
Pamana or indolence.
( 2 ) Right view, right thought, right speech, right action, right liveli-
hood, right exertion, right mindfulness and right concentration are the
Noble Eightfold Path.
( 3 ) This siitra is called Chiu-Fa-Ching : ;jl i.J. 1.1 ( ..l- ~ , 8-9)
in the Chinese Madhyamagama. It is the twenty second sfitra (second sec-
tion). Once the Blessed One was staying at Chii-So-Lo garden ( ~~ v·
1.fl [I] ) with a great company of monks including many great disciples
All of them were the «spiritual children>> of the Blessed One. As such,
he instructed them·to be the inheritors of his Dhamma (dhammadayada
bhavatha) and not the inheritors of material possessions (no amisa~ayada).
The essential points of the siitra are the same· There are some dtfferen-
ces only in details.
 -218-

(2) AnaTiga~a Sutta : - or Discourse on No Blemishes. This is the

fifth sutta of the Majjhima-Nikaya. It records a conversation between
Sariputta and Moggallana on the nature of c AngaQ.ani :» or blemishes,
and the benefits of understanding and removing them. The summary of
this sutta nms as follows: Lord Buddha was staying at AnathapiiJ.gika's
monastery in Savatthi.
. In his presence Sariputta addressed the bhikkhus
and said to them that there are four types of persons in this world. These
four types are: those who are with a blemish, h.a ving no knowledge of
it as it really is; those who are with a blemish, having full knowledge
of it as it really is ; those who are without a blemish, having no know-
ledge of it as it really is; and those who are without a blemish, having
full lmowledge of it as it really is. The person falling under the first
category of these four classes is regarded as inferior. In comparison to
him one who belongs to the second category is said to be superior. The
person belonging to the third category is also said to be inferior, and· he
who falls under the fourth and the final category is regarded as the best.
If these iour types of persons are taken in pairs in serial ·order, there
will be altogether two pairs. Thus the person belonging to the second
category of each pair is regarded as better than the person belonging to
the first category of the two. On being asked by Moggallana the reason
of it, Sariputta explains the reason in detail. He says that the person
· belonging to the second category of each of the two pairs is better in that
he will n1ake strenuous efforts to get rid of that blemish and ultimately
pass away without attachment, aversion, confusion, or a blemish, with his
mind untarnished such a person is comparable to a bronze bowl received
from the smithy, covered with dust and dirt, but which is utilized by the
owners after cleansing it thoroughly and is not thrown away as rubbish.
But the case is quite otherwise with the person belonging to the first cate-
gory of each of the above two pairs. Thus this discourse gives inspiration
to those fellow-brethern who are earnest in treading the path of righteous-
ness. It reveals the importance of self-examination for virtuous and
spiritual advancement 1.
(3) Sammciditthi
.. Sutta :-or Discourse on Perfect View, is the nineth
sutta of the lV!ajjhima-Nikaya. Here, too, Sariputta is the chief spokesman.
It is one of these suttas which were independently delivered by the Great
Disciples of the Buddha. Sariputta himself posed a question to a congre-
gation of bhikkhus and answered it himself on being requested by them.
All monks were anxious to know the exact meaning of the term Samma-
( 1) This is the twenty-second sutra of the Madhyamagama. Its title
is Wei-P'in-Ching : ~ .£ i! ( .1- ~ ,
s-8). A.:cording to the intro-
duction Lord Buddha was staying at the T'o-shan-fu-Forest ( il: ~ ~-f
~f.. ) near Mrgadava, or Lu-yeh-Yuan ( A ~ f!1 ), at that time. On
that occasion Sariputra addressed this « discourse to his fellow-brethren.»
At the end of the discourse Maudgalyayana expressed his appreciation
for Sariputra. Except for the introductory portion, there is no difference
in the two versions, that is Pali and Chinese.
 -219-

diHhi. Sariputta gave a detailed explanation of it. According to him right

view means the disciples' knowledge of good and evil with all their
rootsJ i.e. motivating causes. In the classification of e\ril are included;
(1) killing, . (2) stealing, (3) sexual misconduct, (4) lying, (5) slanderous
speech, (6) harsh speech, (7) speaking roughly, (8) gossip, (9) covetous- . .
ness, (10) ill-\vill, and (11) erroneous views. Within the classifieation of
the roots of evils are included : (1) c lobha > or greed, (2) c dosa,. or hatred
and « moha > or delusion. Within the classification of good are included,
the conditions leading to the abstinence from evils mentioned above.
\\'ithin the roots of good are included : (1) c alobha,. or non-greed, (2)
« adosa > or non-hatred and « amoha,. or non-confusion. Then Sariputta
pointed out the conditions leading to the right viewJ viz : - (1) knowing
« ilharo > or sustenance, its origin, its cessation and the course leading
to its cessation; (2) knowing c dukkha. or suffering, its origin, its cessa-
tion and the course leading to its cessation; (3) knowing « jaramara17a »
or decay and death, its origin, its cessation and the course leading to
its cessation ; (4) knowing « jati » or birth, its origin, its cessation, and
the course leading to its cessation; (5) knowing « bhava > or existence,
its origin, its cessation and the course leading to its cessation; (6) knpw-
ing « upadima 1) or attachment, its origin, its cessation and the course
leading to its cessation ; (7) knowing « vedana,. or sensation, its origin,
its cessation and the course leading to its cessation ; (8) kno\ving < phassa •
or contact, its origin, its cessation and the course leading to its cessa-
tion ; (9) knowing c saiikhara ,. or activities, their origin, their cessation
and the course leading to their cessation, {10) knowing avijja or igno-
rance, its origin, its cessation and the course leading to its cessation;
and (11) knowing « asava. or in-fluxes, their origin, their cessation and
the course leading to their cessation 1.
(4) Mahci-Hatthipadopama Sutta: - This is the twenty-eighth sutta
of tile I\ilajjhima-Ni.Idlya. On one occasion the Enlightened One was stay-
ing at the Jeta Grove, in the Savatthi. There Sariputta gave this dis-
course to the monks. He started with the affirn1ation that the Four
Noble Truths (cattari-ariya-sacdini) comprise everything that is whole-
some. Sariputta then went on to explain that suffering consists of the
five aggregates of attachment (upadanakkhandhas) corporeality, feeling,
perception, mental-forn1ations: and consciousness. From these, the aggregate
of corporeality it chosen for detailed investigation; it is shown to consist
of the four principal elements: earth, water, tire and air, each of which
is of two kinds, that is, internal (ajjhatta) and external (bahiddha). And
everyone is impermanent and subject to deterioration. It is said of both
the external and internal elements that they do not belong to a self, and
also do not constitute a self. Then he went on to show the transitoriness
of the strong external elements which give rise to upheavals of nature,
and against that background it is emphasized that in this tiny body,

( x} No parallel siitra in the Chinese Madhyamagama.

 -220-

given rise to by craving, there is nothing to be called ~I • or ¢Mine a,

or « I am ~. When a bhikkhu who has this understanding meets with
invective,
•
blame and hostility from others, he would analyze the event
soberly and remain undisturbed. He understands the unpleasant feeling
•
that has appeared in him as given rise to by ear contact, and that it is
no more _than a temporary event in the chain of cause -and effect. This
he sees with reference to visible shapes, feelings, perceptions, formations
and consciousness. Further he will develop the knowledge of the true
nature of the four elements; if he is beaten and injured be will think:
c. this body is of such nature, it is subject to such injuries~. Whereupon
he will recall the Lord's Simile of the Saw and will resolve to follow
the Lord's injunction to bear all injuries patiently and without resent-
tnent, whatever may happen to him. If he recalls Buddha, Dhamma and
Sangha, and if equanimity, with its support, does not endure in him, after
that he arouses a sense of urgency and feels ashamed thus : c. It is a
loss for me, it is not a gain for me, it is bad for me, it is not good for
me, that \Vhen I recall the Buddha, the Dhamma and the Sangha thus,
equanimity, with its support, does not endure in me~. In case he gains
eq~ty, he is happy, and he has gained much. All the four elements
have ·been treated in the same way. .
In the concluding section of the discourse he compared the body .and
its constituent parts with a house that is made up of its many integral
parts. Then he gave an exposition of the conditional nature of the six-
fold sense-perception leading to attachment, the cause of suffering. As
such it is by understanding the dependent nature of things that one could
put an end to suffering. This• amounts to understanding the Buddha and
Dhamma 1. In support of the same he quotes the Lord : « He who knows
Dependent Origination knows the Doctrine ; he who knows the Doctrine
knows Dependent Origination~ -
(5) Maha-Vedalla Sutta:- or the Greater Discourse on Explanations.
This is the forty--third sutta of the Majjhima-Nikaya. It presents the ans-
wers given by Sariputta to the questions put by Maha-Kotthita- «Who

(I) Hsiang-Chi-Y ii-Ching : ~ Jf£. "k I§_ ( -f:. .A. , 3 9-4 I) is the
parallel sfitra (Mabahatthipadopama) in the Madhyamagama. It is the
seventh in numerical order. Once Lord Buddha was living at Sravasti
(She-Wei-Kuo : ~ iff ~ )., in the Sheng-Liti garden ( • i~ ) of
Anlthap4JcJada (Hsu-ta-chang-Che : 1Jf .il .~ :It )· At that time .Sari-
putra preached this discourse to the monks. He pointed out to them that
just as the foot- print of the elephant include the foot-prints of all other
animals of the forest, in the same way, all the teachings of Lord Buddha
could be included in the Four-Noble Truths (Szu-sh~ng-Ti : 'C9 -'l if-)
In this connection he explained to them the four elements or Mahabhilta.
(Szu-Ta : t!!1 :k._ ), the five aggregates or Paiicaskandha (Wu-Yin : z.. f.t" ),
the conditional causation or Pratityasf'mutpada (Yiian-chi-Fa : 1.1- .J.t }! )
and so on. The monks received the discourse with grati.:ude.
 ..
•

- 221-

is wise and who is not ? What are the exact imports of the terms feeling
{vedana), perceptiott (saiiiia) and consciousness (viiiiiaJ;U) ? Dn they arise
together or separately? What is right view, what is rebirt~ w hat is
« jhana >, what are the fields of operation and range of the five sense or-
gans? What are the conditions on which they are dependent? What is
the attainment of the cessation of the process of consciousness (saiinave-
dayitanirodhassamapatti) ? How many conditions are · there for the libe-
ration of mind ?
These subtle questions put by l\.faha-KoHhita, who was foremost in
analytical knowledge, were answered with great clarity by Sariputta
who was foremost in wisdom 1.
{6) Gulissani Sutta:- This is the sixty-ninth sutta of the Majjhima-
Nikaya or the Discourse on Gulissani. Once, Lord Buddha stayed near
Rajagaha in the Bamboo Grove. At that time one bhikkhu Gulissani
who was a forest-dweller and ungainly in his habits, had come into the
midst of the Sangha on some business. With reference to his behaviour
Sariputta delivered this discourse on the following points: When a forest-
dwelling monk is in the midst of the Sangha, he should behave with
courtesy and respect towards other members; he should visit the "illage
and families timely and conduct himself properly ; he should not be proud
and inconsiderate ; he should not indulge in scurrilous or loose talk, but
should speak ·what is useful and that in a pleasant manner ; he should
have control over the senses, be moderate in taking food, maintain
vigilance, be persevering and mindful ; he should develop concentration
and wisdom; he should be well up in the exposition of doctrinal and
disciplinary matters ; he should also be well up in the supernormal states
which are peaceful and without form; further he should be well up in
the attainment and exposition of the transcendental states.
In conclusiopn Sariputta pointed out that the fulfilment of these
conditions means the fulfilment of the mission of one's life, and not mere
living in a forest 2.
(I) Ta-chil-ch'ih-lo-Ching: *._ ~II • ~ 19- ( ~ -f:- , 85-87) is
the parallel sijtra in the Chinese Madhyamagama. It is the fifty-eighth in
numerical order. According to the introduction once Sariputra rose from
his meditation, went to the Elder Ta-chil-ch'ih-Lo's ( -*._ ~~ ~ ._ )
place, exchanged greetings with him and sat at one side. Then a discussion
took place between them on the topics mentioned above. The contents of
the two versons are the same.
(2) Ch'u-ni-shih-Ching: .J Jt t~ I.§. ( -1;. .A, 31-32) is the cor-
responding sutra in the Chinese Madhyamagama. It is the sixth in numerical
order. The theme is the same· as in the Pali version. With reference to an
indisciplined mon~~ S~riputra preached this discourse to the monks. At
the end Maudgalyayana expressed his appreciation and remarked that
these rules of conduct are obligatory for all monks irrespective of whe-
ther they are forest-dwellers or village-dwellers •

•
 -222-

{7) Dhanaiijiw.i Sutta : - This is the ninty-seventh sutta of the Maj-

jhima-Nikaya. It was delivered by Sariputta to one Brahmin Dhanaiijimi,
who was an officer in the ser.V~ce of king Bimbisara. He used to plunder
the people and enrich himself, and · thereby he had become a
terror to all. Once Sariputta visited him and gave him a sermon. He
explained to him the law· of kamma. In this connection he pointed out
to Dhanaiijani that nobody can escape from the consequences of his
deeds. He. therefore, advised hin1 to esche·w evil and lead a righteous
life. His instructions had the desired effect on the Brahmin. After some-
time Dhana:fijani fell serious ill. He sent for Sariputta. The Thera went
to his residence and delivered a discourse on the four Brahma-viharas
or the «sublime states». As a result the Brahmin's mind was directed
towards the world of the Brahmas. Soon after Dhanafijani passed away
and ·was reborn in the lower Brahma world. When SariputtaI went
to see Lord Buddha, the latter told him that he could have guided
Dhanafijani further on the path of righteousness 1.
• (8) Sevitabbcisevitabba Sutta: - is on «what is to be practised and
what is not to be practised ,. . This is the hundred and four-teenth sutta of
the Majjhima-Nikaya delivered to the bhikkhus at the Jeta Grove in Ana-
thapiQ4ika's monastery. Here the doctrinal topics were suggested by Lord
Buddha and they were explained by Sariputta. Each topic has two as-
pects- one to be followed (sevitabba) and the other not to be followed
(asevitabba). Thus bodily, vocal and mental conducts are of two kinds-
one to be followed and the other not to be followed. Threefold bodily
conduct leading to the growth of unwholesome states should not be
followed, and the threefold bodily conduct leading to the development
of wholesome states should be followed; the fourfold vocal conduct lea-
ding to the growth of unwholesome states should not be followed. and
the fourfold vocal conduct leading to the development of wholesome
states should be followed ; the threefold mental conduct leading to the
growth of unwholesome states should not be followed, and the threefold
mental conduct leading to the developn1ent of wholesome mental states
should be followed. Arising of thought is also of two kinds - one to
be followed and the other not to be followed ; the threefold arising of
thought leading to the growth of unwholesome states is not to be followed,
and the threefold arising of thought leading to the development of whole-
some thoughts is to be followed. Such is the case with the threefold arising
oi perception - one not to be followed and the other to be followed for

(t) In the Chinese Madhyamagama, this sutra is known as Fan-chih-

tro-jan- Ching : it, ;5 ft ~& I.Jl ( ~ .A. , 32-~4)· It is the sixth in nume-
rical order. According to the Pali version Sariputra was sojourning at
Dakkhil)agiri, but according to the Chinese version he had just ·c ome
from Sravasti, except for this slight difference in the introduction, the
rest of the sutra is the same.

•
•
 -223-

the same reasons. Views are also of two kinds: - one not to be followed
and the other to be followed. Tenfold wrong view, based on non-faith
in the moral and spiritual values, and leading to the grov.rth of unwhole-
some mental states, is not to ,be followed.J Tenfold right view. based on
faith in the moral and spiritual values, and leading to the development
of wholesome states is to be followed. Assumption of individuality is
also of two kinds - one not to be followed and the other to be followed :
one leading to the growth of unwholesome states is not to be followed,
and the other leading to the development of wholesome states is to be
followed.

Six sense objects are also of two kinds - those not to be followed
and others to be followed. Those which lead to growth of unwholesome
states should not be followed and others which Jead to the development -•
of wholesome states should be followed 1.

(9} Anathapir:u;lika Sutta: - This is the one hundred and forty-

third sutta of the Majjhima Nikaya, delivered by Sariputta to Anatba-
pit:uJika, when the latter was on his deathbed. When Anathapit)Q.ika fell
seriously il1, he sent for Sariputta. The Thera went to the residen ce of
the pious devotee and gave hime a sermon on detachment. He instructed
him to develop detachment with reference to the six sense organs, the
six sense objects, the sixfold consciousness, sixfold contact, sixfold fee-
ling born of contact; the six elements, the five aggregates; the four jhimas
and the four arupajhanas; with reference to this world and a world
beyond : with regard to all things seen, heard, sensed and thought, sought
and induced in consciousness. At the end of the discourse AnathapitJQ.ika
shed tears and expressed his happiness about the profound discourse and
requested the Thera to preach such discourses for the benefit of other
lay devotees also as there are those among them whose eyes are covered
with but little dust. The sutta records that soon after Anathapi4tJika
passed away and \vas reborn in Tusita Heaven. He appeared in Jetavana,
paid homage to Lord Buddha and sang in praise of Sariputta Thera 2•

(C) SAMYUTTA-NIKAYA
•
:
Regarding the discourses delivered by the Venerable Sariputta as
found in the Sarpyutta-Nik~ya (the Kindred Sayings}, there are, all in

(I) Not traceable in the Chinese version of the Madhyam~gama.

(2) In the Chinese Madhyainagama this sutra is called the Chiao-
hua-ping-Ching : ~ -(t, i1J 11.. ( *
.:£., 34-37) and is the sixth sutra in
the numerical order. The discourse in short is as follows : Sariputra
accepted an invitation of Anathapir_tc;iada (Hsii-ta-chang-Che : Jfi ;:t_ ~ 1.f- )
who had been taken ill. Having taken his seat in the house of Anatha-
piQ.c;lada, he asked about the householder's health, and then preached a
most wonderful sermon. It is practically identical with the Pali version.
•

-224-

all, forty-two suttas in seven Sar)'lyuttas : in the Nidana-Sarpyutta, Khan -

dha-Sarpyutta, Sariputta-Sa.rpyutta, . Salayatana-Sarpyutta, Jambukha-
daka-Sarpyutta, Indriya-Sarpyutta and Sotapatti-Sarpyutta. We shall deal
with these Sarnyuttas according to their topics.

In the Nidana-Sa.rpyutta, to start with, there are four suttas attributed

to Sariputta:

(1) Aflnatitthiya Sutta : This is the twenty-fourth sutta of the

-
Nidanr:~ Sarpyutta. It records a discussion with «sectarian teachers •·
Once Lord Buddha is dwelling at the Bamboo Grove near Rajagaha. Early
in the morning before going on his alms round Sariputta meets some
wandering ascetics and discusses with them the doctrine of kamma or
moral action. Sariputta does not accept the hypothesis that suffering is
created either by oneself or by others ; according to him suffering arises
due to conditioned c-o-production kept going through sixfold sense-contact
(phassa) . Those who believe in kamma or moral action, Sariputta ex -
plains, cannot n1aintain that they experience fee!ing w ithout contact
(phassa) . .Ananda who happens to listen to the discussion relates it to
the Blessed One, and the latter confirms and elaborates Sariputta's ex-
position further 1.

Bhumiya Sutta: - The twenty-fifth sutta of the Nidana·-sarp-

(2)
yutta again d e als with « kamma • . In a discussion Bhiuniya remarks that
certain recluses who believe in kamma announce that happiness and
suffering have b een wrought by one's self : others declare that happiness
and suffering have been wrought by another: a third group maintains
that both assertions are right ; whereas a fourth group argues that
none of them is right, but that happiness and suffering are a matter of
chance. Sariputta explains that happiness and suffering a re the .result of
certain causes and conditions. Again Ananda relates it to the Bl!ddha,
a nd the lather gives his approval2.

{I) Not traceable in the Chinese translation of the Sarpyuktagama.

(2) The Chinese version of this sutra is called the Fou- mi-Ching :
i-1- ~M ~.! ( .,{l ..::. , 76a, 1. 3)· Its main points are in agreement with those
of the Pali sutta. Concluding., the Buddha is given as saying that by dint
of uprooting, fading away and cessation of ignorance, « actions» are not,
hence the conditioned arising of happiness and suffering will be trans-
cended : (here follows a « mahayana interpolation » possibly added by the
Chinese translators). Since no « existential constituent » (Dharma : ik )
has any real existence of its own, no (dharma) can be located, none can
they be conceived of (In the highest sense) dharmas have no «field» (of
action), baseless as they are ; they are wanting (in substance) which they
have no« opportunity » (to reveal), e.g. by way of manifesting « happiness
and suffering' >, .
 •

...
-225
.,
(3) Bhtita Sutta: - This is the thirty-first sutta of the Nidana-
Saqtyi.ttta which may be summed up as follows: Lord Buddha quote.s
a stanza that occurs in the Sutta-Nipata 1 and asks Sariputta to comment
on it. The latter, however, keeps silent, even after having been addressed
thrice. The subject in question is - who is a spiritual trainee ? and
Who has mastered the truth of things ? when the Buddha found Sariputta
silent, he dropped a hint. Sariputta understood its significance and gave
the following explanation: Whoever understands with insight that what-
ever has come into existence has a cause, and with the cessation of the
latter the former also comes to an end, such a person develops detach-
ment and attains deliverance. Such a person is called a spiritual trainee,
a master of the truth of things 2.
( 4) Kalcira Sutta : - No. 32, Nidana-Sarpyutta, While Lord Buddha
was dwelling at Savatthi. the nobleman KaJara paid a visit to the Vene-
rable Sariputta. KaUtrakhattiya mentioned to him about his friend Moliya-
PhagguJ)a who had disrobed. Sariputta told him that Moliya-PhagguJ)a
did not get any satisfaction from the Doctrine and Discipline, whereas
he himself had no uncertainty ''rhatever either about his past or future.
Thereby he implied the attainment of Arahantship. Thereupon Kalata
went to Lord Buddha and reported this conversation to him. The Buddha
sent for Sariputta and asked him whether he had given expression of
his having attained sainthood. Sariputta said he had not done so as
reported by Kalara. The meaning was quite clear. So the Buddha asked
Sariputta how birth comes to an end. The. latter replied that on cessation
of its cause birth comes to an end. The Master put questions on the
remaining links of the Law of the Dependent Origination of things, and
Sariputta ans,vered them one by one. At the end the Buddha expressed
his satisfaction and retired. Thereupon Sariputta addressed the monks
present there and told them that he experienced some hesitation in ans-
\Vering the first question, and after that it was all easy. Further he

(r) Ye ca satilrhatadhammase, ye ca sekkha puthu idha,

Tesarp me nipako iriyatp, putfho pabriJhi marisa' ti.
{2) In the Chinese Sarpuyktagama, the Chi-sheng-Ching : -fl.. ~ ~f..
( ~.::., 77b, 1. r) stands for the Bhuta Sutta. The scene is Ve~uvana­
Garden near Rajagrha (Wang-she-Sh'eng: .l.. ~ ~ )· Lord Buddha quo-
ted from the Po-lo-yen-Yeh ( fit ~ ~ lff : Parayar;,ta) the question of
A-l-To ( fif 3l ' : Ajita): « Those who realize the truth of the Dhar-
ma, after earnest study of the Law, complete the wisdom of the Path.
I ask: please speak of that to me»· Thrice Si\riputra was addressed, but
no reply came from him. Then the Master hinted : «This is truth, SL
riputra ! This is the Truth i << _ » Master, that is the truth... ( -A- ~
iJf- jl.) >>· Then Sariputra went on explaining the conditioned arising
of all existence from nutriment... Sariputra gave a ma~terly interpreta-
tion of the Dharma implicit in the verse quoted. Lord Buddha approved
of his exposition.
 226-

told them that if the .IVIaster were to ask questions even for days, nights
and weeks he could answer them. Again Kalfua went and reported it
to the Blessed One, and the latter explained that Sariputta was capable
of doing. so, as he had penetrated into the true nature of things 1.
(5) Naku1apitu Sutta: - Khandha-Sarpyutta No. 1. The Venerable
Sariputta interpreted in detail the Blessed One's saying : « Although
the body may be affected by sickness, the mind should n ot be affected
by it:. .
Once the Blessed One \vas dwelling among the Bhaggis at Crocodile-
Haunt 2 in the Bhesakala 3 Grove in the Deer-Park. At that time Naku-
lapita came to the Blessed One and requested him to give him instruc-
tions for his benefit as he was quite old and diseased. The Blessed One
advised Nakulapita to keep his mind healthy. Afterwards Nakulapita
went to Sariputta and requested him to comment on the teachings of
Lord Buddha he had just received. The Venerable Sariputta explained
to him thet mind could be kept healthy by getting rid of the ingrained
view of a self based on the five aggregates 4.
(6) Devad.aha Sutta: - This is the second sutta of the Khandha-
Sarpyutta in the Samyutta-Nilrava. Lord Buddha was dwelling among the
Sakkas 5 at. Devadaha 6. A number of westward-faring bhikkhus came to

(I) This Kalara Sutta cannot be traced in the Chinese Sarpyukta-

gama.
(2) A city, so called, says Corny., because when it was under cons-
truction, a crocodile made a noise•.
(3) Named after a Yakkhini. Cf. K. S. i, 262, n., on these beings ;
Pali Dist. s. v.
(4) The corresponding sutra in the Chin£se Sarpyuktagama is called
Na-kou-lo-Ching: IJr ~~ 1J. !.!1. ( Jl<.. ..:::::. , 27, r I). Once Lord Buddha
was staying at the Shou- po-lo-Hill (if ~ 11t JJ ) in the Mrgadava
(At Yf ). A householder, Na-kou-Lo by name, and one hundred and
twenty years of age, felt that his life's end was drawing near. So he
( q #] iJ ) went to Lord Buddha to listen to Dharma . The Buddha
advised him to train himself thus « my body is ill, my mind shall not
be ill )'). Then Sariputta explained its implications.
The contents of the two versions of the suttas are the same. The only
difference is that the Chinese version refers to the age of Nakulapita.
(5) Cf. K. S. I, 36, n... 'The Sakkas or Sakyas, a warrior clan in-
habiting the Himalayan foothills of Kosala, the Buddha's own clan'. In-
fra text, p. 58.
(6) Devadaha, see Jat. 52. The native place of the Buddha's mother,
journeying to which she gave birth to her son at Lumbini Grove. Corny-
says' Royal Pool', so called because kings are called devas, or because
the J?OOl was of natural formation and so divine (not man-made).
 •

- 227--'

see Lord Buddha in order to bid farewell and receive final instructions
before going · to live in the western districts. The Buddha gave them in-
structions and asked them take ·leave of Sariputta, too, as the latter
was the « anuggahaka or patron of . those bhikkhus who practiSe the
J)

righteous life along with him. Accordingly they went and paid their
respects to Sariputta. Sariputta instructed them how to answ·er the ques~
tions on Dhamma commonly asked by followers of other faiths. He aL-ro
explained to them that the essence of the teachings of the Master lay in
giving up attachment for the five aggregates, which are the source of
suffering. He also pointed out to them that unwholesome states lead to
suffering and wholesome states to happiness 1.

(7) Sllavanta Sutta : -

Khandha-Saq1yutta No. 122. Once Sariputta
and Maha-Konhita were staying in the Deer-Park at Benares. By way of
answering a question of Maha-Kotfhita, Sariputta said that a \ri.rtuous
bhikkhu has to ponder on the five groups of grasping (upadanakkhan-
dha). As a consequence of the same he will c witness» the five aggre-
gates as impermanent, bound up \vith suffering and void of a self. and
be able to attain to Stream-entry. If a Stream-\vinner, a Once-rehirirer
or a Non--returner were to continue with this reflection, he would be
able to make further progress on the noble path and attain the higher
states of the Holy Life. This practice of meditation will benefit even an
Arahanta. It is true that an Arahanta has attained the highest state of
sainthood and that there is nothing more for him to do. Nevertheless

( r) In the Chinese Saq,yuktagama the corresponding sutra is callee

Hsi-Ching : \!5 #,l ( ~~ ::::.. , 2 7a, t. I 9)· Once the Blessed One was living
with the §altyas at Devadaha (Shih-sh'ih-chii-Lo : 4f ~ ~ !3-. ). Bhik-
~us intending to go to the western province spending the rains' retreat
came to take leave of him. Lord Buddha advised them to see Sariputta
and so they did. On that occasion Sariputra told them to bear in mind
that in the western province everything were different, including the
people; they as strangers would be asked so many questions regarding the
Teacher and his Doctrine- « Now it is desirable, friends, that your doc-
trines be well learnt, well grasped, well thought over and well unders-
tood (Wen shan shu fa, tang shan shou shan ch'ih shan kuan shan ju :
86 -l 1Ji. ~ , ~~... -!- 1t: -~ #' -~ ~ $ ~ ) , so that in replying you
may be able to represent the views of the Enlightened One correctly and
not mispresent him and state things in agreement with his Doctrine i one
who is so trained is not likely to give grounds for reproach in making
wrong statement »· Sariputra concluded his advice (ovada) by declaring
that inasmuch as having fostered righteous states and dwelling therein, in
this very life one would live pleasantly. unharassed and released from
life's 'fret and fever'. and that 'when the body dissolves, after death
one may look for the abode of bliss' (shen huai ming chung, sheng yii
shan ch 'u : :if' Jfl ~ - ~ , ,1_ ~~
pleased and welcomed Sariputta's advice.
* Jt ). The outgoing bbik,us were
 -228-

this practice will be conducive to his happiness and self-possession in

this very life t.
(8) Sutavanta Sutta: - '!·his is the one hundred and twenty-third
sutta of the Khandha-SatJ1yutta or the c: Learned Discourse» in the
Sarpyutta-N.ikaya. This sutta is the same as the preceding one only
substituting c sutava :. or \Vell-taught for « silava >> or virtuous. The
learned bhikkhu should earnestly meditate on the five groups of grasping
or c upadanakkhandha » 2.
(9) Samudayadhamma Sutta: - Khandha-Sal'JlYUtta No. 127. Sari-
putta and Maha-KoHhita were dwelling at Isipatana near Benares. One
day in course of a discussion Sariputta explained the n1eaning of the
two terms ignorance and wisdom. Ignorance means not to see the true
nature of things, whereas \visdom means to see the true nature of things.
Thus the well-taught Aryan disciple observes that this body is subject
to rise and fall. He observes it in relation to feeling, perception, activities
and consciousness also. That is called wisdom, and thus far one has
wisdom 3.

Now we come to the Sariputta-Sarpyutta ; in this division there are

ten suttas as follows:
( 10) Vivekaja Sutta : - Sariputta-Sarpyutta No. 1. In this section
from the first sutta up to the ninth, Sariputta is reported to have realized
all the nine meditative attainments, that is, from the first « jhana:. up
to the « saiiiia- vedayita-nirodha » (cessation of perception and feeling).
Being asked Sariputta tells .Ananda that he has realized truth within
himself, that in all the jhanas he is free from any self- identification,
that he has no such thoughts as c I am entering this or that jhana ')J)

or c I have entered it l>, or c I am rising from it ,.

(11) Avitakka Sutta: - Sariputta-Sarpyutta No. 2. Once seeing
Sariputta again after a long period of absence, Ananda observes his
friend's unusually serene deportment and his translucent complexion; he
asks Sariputta about it. The latter replies that he had dwelt in the
second jhana, i.e. in one-pointedness of mind, detached from applied
and sustained thought (avitakka-avicara) .

(I) The Chinese version ( ~ Ill) i}, ...r~ . : :. , 53 b, 1. 1) is identical

with the Pali text.
(2) The Chinese version is the same as the above sutra ( 4 IN., ~
$:. lit If, Al .::;:. I 53b, 1. I )•
(3) The corresponding Chinese version is called Wu-ming-Cbing :
~ IJ}} 1§.. ( ..f~ ..:::.. , 5b, l. I4)· Once when Lord Buddha was staying at
Rajagrha (Wan-she- Cheng : .t.. ·'t- ~ ) in the Karar:t4a-VeQuvana Gar-
den (Ka-lan-to-chu-Yuan : ~ M f'(: tt [iJ ) this discussion took place
between Sariputra and Maha-Konhita. The contents are the same.
 229-

(12) Plti Sutta : - Sariputta-Sarpyutta No. 3 . .Ananda asked Siu'i-

putta how he spent the day. Sariputta told Ananda how, by leaving
behind « piti » or zest, he attained and dwelt in the third jhilna, unper-
turbed, mindful and self-possessed, well aware of experiencing ·t hat hap-
piness of which the Ariyans announce : c: unperturbed and watchful he
stayed happily •.
.
(13) Upekkha Sutta: - Sariputta-Sarpyutta No. 4. Ananda remar-
ked that Sariputta's complexion was unusually pure and translucent, and
enquired how his friend had spent this day. Sariputta replied that be
had attained the fourth jbana.
(14) Akd.sanaiicayatana Sutta: - Sariputta-Satpyutta No. 5. A dia-
logue between A.nanda and Sariputta at Savatthi touching on the know-
ledge of and d'velling in the sphere of unbounded space. Sariputta affir-
med that he attained and dwelt in the sphere of infinite space before
realizing : «Infinite is consciousness-..
(15) Viniid~ancciyatana Sutta:- Sariputta- Sarpyutta No. 6. The con-
tent of this discourse is the same as that of the preceding sutta; for
« infinite space ,. read c infinite consciousness •.

( 16) Akincaiinayatana Sutta : - Sariputta-Sarpyutta No. 7. A dis-

cussion between Sariputta and .Ananda touching on the sphere of A.kiii-
caiiiiayatana or nothingness; In reply to a question asked by the latter
the former said that he had attained and dwelt in the sphere of nothing-
ness, realizing c t.he:re is nothing •.
( 17) Nevasaiiiianasaiiiiayatana Sutta : - Sariputra-SaQ1Yutta No. 8.
Being asked by .Ananda Sariputta acknowledged that he had succeded
in attaining and dwelling in the sphere of c neither-perception nor-non-
perception •.
( 18) Ni1·odhasamapatti Sutta : - Sariputta-Sarpyutta No. 9. Sari-
putta confided to Ananda that he was able to enter the sphere of the
cessation of perception and feeling. To him, he said, the thought had
never come : c It is I who is succeeding in the attainment of the cessa-
tion of perception and feeling ., or c it is I who has succeeded in the
attainment of the cessation and feeling • ; or c; it is I who has emerged
from the cessation of perception and feeling· · c Certainly, long ago the
subtlest tendencies to !-making and to conceit have once and for all
been rooted out from me •. The suttas of this division (Sariputta-Saql-
yutta) make it plain that Sariputta had won mastery over all the jhimas 1 •
(19) Sucimukhi Sutta: : - Sariputta-SaJpyutta No. 10. Once Sari~
putta was dwelling at Rajagaha in the Squirrels' Feeding-ground. · One

( 1) The suttas included in this division except the tenth are not
traceable in the Chinese-Sarpyuktagama.
 230

day after his alms- round he was having his meal, when a female ascetic~
Sucimukhi by nan1e, approached hin1 and asked why h e looked down-
wards \vhile eating. Sariputta denied it. Then she referred to other
dir ections one by one. Sariputta denied in the same way. Then she asked
Sariputta what he meant by it. He explained to her that by direction
he meant wrong kinds of livelihood followed by certain ascetics, such
as fortune-telling, star-gazing, astrology, palmistry, and so on. Sariputta
also told her that he had never turned to any of those wrong « direc-
ti on • but that he sought for alms and also took it in the right ·way.
Being deeply impressed by Sariputta's remark, Sucimukhi went round
Rajagaha praising the Sakyan ascetics : « The Buddhist monks have
their food righteously ! They have their food with a clear conscience !
Please offer almsfood to the Buddhist monks • t.
We shall now pass on to the Sa!ayatana-Salllyutta, which contains
only one sutta d e livered by Sariputta Thera.
(20) KoUhita Sutta : ·- Sa1ayatana-Sarpyutta No. 191. Once Sari-
putta and KoHhita \Vere dwelling at Isipatana near Benares. KoHhita
asked Sariputta whether the sense-organs are the bond of objects, or
objects the bond of the sense-organs. Sariputta explained that it is
not the senses and their objects, but the hankering after them which
is the shackle that binds one to existence; bondage is brought about
by lust that arises from contact of the senses with their objects. If two
oxen are yoked togethe r, the cord consists not in either of the oxen but
in the yoke-tie which binds them together. If this were not true, leading
a religious life would be pointless. Sariputta also talked to Koghita about
c Dhammacakkhu », or the ¢ ~;piritual eye,, which is altogether different
from the ordinary fleshly eye. He who is enlightened perceives objects
with another c eye~>, and while so perceiving no desire or lust arises 2.
The Jambukhadaka-Sarpyutta comprises sixteen suttas :
- -- --
(I) The Chinese equivalent of the Sucimukhi Sutta is the Chin-
K'ou-Ching: ~f '0 l.l ( ~~ .£' sb, 1. I). It is identical with the Pali
version. At the end h adds that some heretics became jealous of her
propaganda made in favour of the Buddhist monks and killed her. After
her death she was reborn in Tusita Heaven (ming chung chih hou, sheng
tou shuai tien : ~ !.~ ~ 1Ji.. , 1. !..t 41- ~ ).
(I) This Kotthita Sutta corresponds to the Mo-ho-chii-ch'ih-Lo-
Ching : fl. ;'if .Jfq ~ J.l t!!l ( At ::=., 49a , 1. 20) in the Chinese Sarp-
yuktagama : Once Sariputra and Chii-ch'ih-Lo ( 4~ ~ ~ ) were dwelling
at Mount Chi-she-Chiieh ( ~ r-i) ~ J., : a mountain nP.ar Rajagrha said
to be sh~pe.d like a vulture's head, or to be famous for its vultures and its
caverns inhabited by ascetics, where Pisuna (Mara), in the shape of a
vulture, hin~eted the meditation of Ananda. It has numerous other names).
The theme IS the same, and the only difference is regarding in the place
of the discussion.
 - 231 -
(21) Nibbir:napaiiha Sutta: - Jambukhadaka-SaQ'lYUtta No. L While
staying among the people of Magadha at Nidaka 1, Sariputta replied
to the questions asked by Jambukhadaka, who was a c paribbajaka ~­
Sariputta defined Nibbi.ma as the cmnplete uprooting of desire, aversion
and spiritual blindness or ignorance, and pointed out to Jambukhadaka
the way leading to the realization of Nibbana.
(22) Arahattapanha Sutta: - Jambukhadaka-Sarpyutta No. 2. In
course of a dialogue between the c paribbajaka Jambukhadaka and the
Venerable Sariputta. the latter explained the meaning of Arahantship
as the « breaking up • of lust, hatred and delusion, and the way leading
to this c breaking up • as the Noble Eightfold Path.
(23) Dhammavadipaiiha Sutta: - Jambukhacbka-Sarpyutta No. 3.
Jambukhadaka asked Sariputta: ·t Who among the «Doctrine- preachers,.
in this ·w orld has practised well, who among them is happy in the highest
sense in this world?~. Sariputta replied that those who preach the
Dhamma of relinquishing desire, aversion and delusion are real preachers.
A « real preacher • will always practise what he preaches, thus the
deeper meaning of «preaching,. implies practice of the Noble Eightfold
Path.
(24) Kimatthiya Sutta: -!.Jambukhadaka-Sarpyutta No. 4. At Nalaka
Jambukhadaka asked Sariputta about the purpose of the religious
life. In reply he said that spiritual training is to be undertaken in order
to gain insight into the miserable nature of things. On being further
asked about the way how to realize the ultimate aim of the Holy Life
(brahmacariyatp. ), Sariputta pointed out the Noble Eightfold Path.
(25) Assasappatta Sutta: - Jambukhadaka-Saqtyutta No. 5. Jam-
bukhadaka, the wandering ascetic, asked Sariputta as to what makes
for spiritual comfort (assasa) and how this assasa may be won. In reply
Sariputta said that by understanding the arising and cessation of the
six-fold sense-contact, spiritual comfort could he won, and that it is the
Noble Eightfold Path that leads to this realization.
(26) Para1nassasappatta Sutta: - Jambukhadaka-SaiPyutta No. 6.
Again Jambukhadaka asked Sariputta about the supreme spiritual com-
fort, and the latter gave the same reply as in the precedin~ sutta.
(27) Vedanapaiiha Sutta: - Jambukhadaka-Sarpyutta No. 7. The
Venerable Sariputta explained to the c paribbajaka lt Jambukhadaka that
only the Noble Eightfold Path would lead to the full comprehension of
the three types of feeling: pleasant, unpleasant and neutral.
(28) Asavapanha Sutta: - Jambukh~daka-Sa~p.yutta No. 8. sari-
putta explained to Jambukhadaka the three kinds of in-fluxes (asava) :

( 1) Nalaka in Magadha is the native village of Sariputra and . is

fTequently mentioned in «Psalms of the Brethren»~ e. g . it is here that
Sariputra· passed away. S.V. p. 161.
 -232-

sensuality, becoming and ignorance. He also pointed out that it is the

Noble Eightfold Path that leads to their elimination.
(29) Avijjapaiiha. Sutta: - Jambukhadaka- Sarpyutta No. 9. In
course of a conversation Sariputta explained to Jambukhadaka that
spiritual ignorance consists in not kno·w ing about ill, the arising of ill,
the cessation of ill and the path leading to the cessation of ill. Further
he pointed out that the Noble Eightfold Path leads to the cessation
of ill.

(30) Tanhapanha Sutta : - Jambukhadaka-Sarpyutta No. 10 Jam-

bukhadaka asked Sarioutta about craving. The latter replied that there
are three types of craving, that is, the craving for sense-delight, the
craving for becoming and the craving for not-becoming.

(31) Oghapa·liha Su.tta : - Jambukhadaka-Sarpyutta No. 11. Sari-

putta interpreted the c:t four floods ;), that is, the flood of sensual desire,
of becoming. of wrong views. and of ignorance. He also pointed out the
way to overcome the floods.

(32) Upadanapaitha Sutta: - Jambukhadaka-Sarpyutta No. 12.

Jambukhadaka asked Sariputta about the meaning of «grasping». The
latter replied that there are four kinds of grasping, that is, grasping at
sensuality, grasping at opinions, grasping at ceremonies and rituals, and
grasping at the theory of a self. Again, the way to get the better of gras-
ping is the treading of the Noble Eightfold Path.

(33) Bhavapaiiha Sutta: - Jambukhadaka-Sarpyutta No. 13. A

conversation between Sariputta and Jambukhadaka on «becoming"· Sari-
putta let Jambukhadaka know that there are tluee kinds of becoming:
becoming in the world of sense-de lights, becoming in the spheres of
fine-materiality, and becoming in the spheres of immateriality.

(34) Dukkhapaiiha Sutta: Jambukhadaka-Sarpyutta No. 14.

Jambukhadaka asked Sariputta, «What is suffering? l> In reply the
latter said: c There are three kinds of suffering, that is, suffering caused
by !)ain, that caused by «actions • and that caused by the changeable
nature of things. Sariputta also showed the way to overcome <'= dukkha • .

(35) Sakkayapafiha Sutta: - Jambukhadaka-Sarilyutta No. 14.

Sariputta explained that « sakkaya ,. consists of the five factors of gras-
ping: the factor of grasping at the body, feeling, perception, impulses
and emotions, and the factor of grasping at consciousness. The Noble
Eightfold Way leads to the elimination of grasping.

(36) Dukkarapaiiha Sutta : - Jambukhadaka- Sarhyutta No. 16. In

this discourse Sariputta explains what is difficult in religious life. In the
first place going forth is difficult; and in the second place it is difficult
to find delight in it. Even if one were to find delight in it, it is difficult
 233-

to Practise the righteous way of life. If the righteous way of· Jif·e is really
practised, before long one will attain the full sainthood of Arahantship 1.
To oass on to the Indriya-Sarhyutta of the Sarilyutta-N.ikilya, there
are two suttas delivered by Sariputta in this section, viz :
(37) Pubbakot~haka Sutta: - Indriya-Samyutta No. 44. Once while
Buddha was dwelling at Savatthi in the « Eastern Gate House •, he asked
Sariputta whether he was convinced that the five ethical . faculties (sad•
dha, etc.}, if cultivated, would lead to Deathlessness. Sariputta replied
in the affirmative and said that he did not believe so out of mere faith
in the Lord but out of conviction based on experience. In the light of his
own experience he knew that .faith, energy, mindfulness, concentration
and wisdom would lead to Deathlessness 2.

(38} Apa~a o1· Saddha Sutta: - lndriya- Sarhyutta No. 50. Once
the Blessed One was sojourning among the Aliga people at ~pa~a 3,
a city of the Ailgas; there he asked Sariputta whether a monk who had
single-minded confidence in the Tathagata could have any doubt or
wavering as to the Perfect One or his dispensation ? Sariputta replied in
the negative and gave his reasons. Concluding he said.: • The good monk
who has faith, thus endeavouring again and again, betng mindful again
and again, thus concentrating his mind again and again, is at all times
fully convinced (abhisaddhahati) : These doctrines. which I had only
heard of before, I have put into practice now and having gained ex-
perience I have won insight-knowledge ; upon this score I have realized
the « faculty of wise faith • 4.
In the Sotaoatti-Sarhyutta, there are only four discourses connected
with Sariputta :

(I) In the Chinese SaQlyuktagama all the sixteen sutras of the Jam-
bukhadaka- Sarpyutta have been treated together (in one sutra) in the form
of so many quec;tions and answers. The tittle of the sutra is Yen-fou-
che-Ching : n11 ~ Jft ~~ ( ...f"- .:.:.. , Ic, 1. 4)· It contains sixteen q~e~tions
of Yen-fou-Che ( fd1 ~ .:fl. ) and the corresponding answers of Sanputra
( ~ -:t•J $ ) : They discussed about NirvaQa and Arhatship ; Sariputra
answered the questions about <<those who proclaim the Truth» ; about
the aim of the Holy Life; about « those who have found true consolation >>-
Then he set forth the meaning of feeling, ignorance, the taints, perso-
nality and so on, and he touched on what is difficult to perform in the
Enlightened One's Doctrine and Discipline (fa, lu: f1: It ) ; the subs-
tance of both the versions is the same.
(2) Not traceable in the Chinese Sarpyuktagama.
(3) The Ailgas inhabited a district to the east of Magadha, having
their capital at Champa nea-t the modern Bhagalpur.
(4) No corresponding sutta is traceable in the Sarpyuktagama.
 234-

(39) Pa1hamo.sizriputta Sutta : _ Sotapatti-Sarilyutfa No. 4. Once

Sariputta and ~nanda ·were staying in the Jeta Grove. ~nanda asked
about those qualities as explained by the Lord by dint of which people
of the world could become stream-winners, not liable to back-sliding,
certain (about the \Vay) and destined for full enlightenment. In repl:1
Sariputta referred to four qualities necessary for the «stream-entry •,
that is, to be blessed with unwavering iaith in the Buddha, the Dhamma,
the Sangha, and to be blessed '\Vith the accomplishment of virtues dear
to Ariyans, ¢powers unbroken» ... which lead on to concentration of
mind. Those who are endowed with these qualities, he said, are declared
by the Budcll1a to be stream-winners 1.

(40) Dutiyasa:riputta Sutta : - Sotapatti-.Sarp.yutta No. 5. Once,

the Buddha asked Sariputta about the pre-requisites of stream-win-
ning. Sariputta respectfully referred to the following pre-requisites: good
association, listening to the good Doctrine, proper reflection, and putting
the doctrine into practice. The siream, according to Sariputta, is the Noble
Eightfold Path, and whosoever really is on this Path, is called a stream-
winner 2.

( 41) Anandatthera Sutta: Sotapatti- Sarpyutta No. 13. Sariputta

told Ananda that Sotapannas or stream-winners are those who have
unwavering confidence in the Blessed One, the Doctrine, and the Com-
munity of saints. Unlike the common worldlings they have overcome
unc:-ertainty and doubting once and for all 3

(42) Pathama-AnathapiT:ujika Sutta: - Sotapatti-Sarp.yutta No. 26.

\\'ben the householder AnathapiiJc;lika was ill, suffering from a sore
disease., be in\·ited Sariputta to con1e to his house and give a discourse on
the Dhamma. Sariputta gave an inspiring sermon 4 which made such an
impression on the householder that his sufferings were allayed 5.

( 1) The Chinese and the Pali versions of the discourse are the same
•
m content.
(2} Both the versions agre'! in every respect.
(3) Not traceable in the Chinese Sarpyuktagama.
(4) See Anathapir:tc;lika Sutta on page 223.
(5) According to the Chinese sutra ( .,f~ t!9 b, 1. 3) ~ariputra came
I I I
to know of the serious illness of Anathapif.:lQada· So he went to his re-
sidence accompani~d by Ananda. Anathapi.IJQada saw both of them fron1
afar and tried his best to sit up ; he complained of severe pain. For his
consolation and benefit Sariputra preached the Dharma, which is the
same as that given in the Pali veTsion. Thus except for the introductory
portion, the rest of the sutra is the same.

,
 -235-

(D) ANGUTTA·RA-NIKAYA:

In the Ariguttara-Nikaya (Gradual Sayings) we find as many' as

thirty-one suttas delivered by Sariputta. 'They are included in seven
Nipatas or divisions, vis : Duka-Nipata, Tika-Nipata, Catukka-Nipch a,
Pancaka-Nipata, Chakka-Nipatas, Navaka-Nipata and Dasaka-Nip;Ha. We
shall deal with these Nipatas according to their subject-matter. In the
Duka-Nipata, Division II. there is one (double) sutta:
· ( 1)The Samaci.tta Sutta : - constitutes the fifth and the sixth dis-
courses, chapter four, of the Duka-Nipata. The main points of the sutta
are in brief as follows: (No. 5) Lord Buddha was dwelling near Savauhi
in the Jeta Grove. Some deities came and requested him to betake him-
self to Sariputta, who was just giving the following advice to fellow
monks : <t Bhikkhus who undertake the Patimokkha training and practise
self-restraint are skilled in putting into practice right conduct, seeing
danger in the slightest deviation from the Vinaya rules. Everyone lea-
ding a life of unblemished morality will be reborn among the deities
and is called a «Returner :a, though he is fettered internally. There are
others who are born in certain heavenly abodes, not liable to be reborn
as c puthujja.nas », i.e. the non-returners (Anagamins). Thes.e are fettered
«outwardly Yet altogether different are the most skilled in c revul-
J;.

sion •, having reached the end of sensuality, i.e. the Arahants who have
done away \Vith all the fett~rs that could bind them to any existence.
(No. 6) A great number of deities, called Samacitta or those of Tran-
quil Mind, approached the Blessed One at Jetavana and requested him.
to be kind enough to listen to Sariputta's preaching at the East Park
Monastery in the terraced house of Migara's mother dealing \Vith those
wno are fettered « inwardly ~ and with those whose mental defilements
have been reduced considerably, being fettered, as it were only, «out-
wardly •. Sariputta's sermon was concerned with the stages of supra-
mundane attainment : that of the Stream-Winner, Once-returner, Non-
returner and the fully emancipated Saint. The Blessed One consented
to the deities'request and 'vent to the Migaramatupasada, where Sari-
putta worshipped him respectfully. The Blessed One told Sariputta about
the presence of a large number of deities, '"ho because of their astral
bodies could stand in a space not bigger than the point of a dril~ and
that without thronging one another. This was possible because they had
trained themselves to be c tranquil» with regard to the senses by being
calm in mind 1.
In the Tika-Nipata or Division ill, chapter three, we have the
•
(2) Kayasakkhi Sutta: -i.e. sutta No. 21 of the Tika-Nipata. Once,
SaviHha and KoUhita went to see the Venerable Sariputta, who asked
(t) No corresponding sutta in the Chinese version of the Ekottara-
gama .

. j,.
 -236

them as to who among the following was the best, ~ those who have
testified to ultimate truth with their own bodies (kayasakkhi), or those
·who have won insight through vision ( diHhi) or those who are released
by faith (saddha) ? • Each answered in the light of his own experience.
Thus Savinba preferred the one released by faith, Maha-KoHhita the
one who had testified to ultimate truth with his own body, and Sari-
putta preferred the one who had won insight with vision, for in him
« paiiiia » was most developed. Thereafter the three disciples went to the
Eruightened One and told him about their respective preferences regaJ.·-
ding the c Noble Ones :t. The Blessed One told them that it was no easy
task to decide offhand as to whom among the three types of « ariya-
puggalas ~ (noble- ones) preference should be given 1.
Now we turn to the Catukka-Nipata or Division IV, containing nine
suttas delivered by Sariputta; we shall deal with them one by one
and give a short survey of each :
Sutta : -
(3) Va1..1ijja Sutta No. 79, chapter eight (Apazntaka-
vagga) ; Sariputta went to pay homage to the Buddha. Having done so, he
asked the Lord as to why one person fails in business, a second person
succeeds but not to his expectation, a third succeeds to his expectation,
and a fourth succeeds beyond expectation. Lord Buddha told him that
it was due to the nature of their munificence. Thus one made an offer,
but did not actually give ; a second made an offer and gave something
else; a third made an offer and really gave (what he promised), and
a fourth made an offer and gave something bette r 2.
( 4) Parihcini Sutta: - Sutta No. 158, chapter sixteen (lndriya-
vagga ). Sariputta addressed a group of bhikkhus and told them that four
qualities, excessive greed, excessive aversion, excessive delusion and
want of knowledge of anything profound, would lead ' to c falling away
in good qualities •. On the contrary, gradual decrease in lust, aversion,
delusion and the gaining in depth of understanding and wisdom woul<.l
lead to ¢growth in good qualities:.. This is what is meant by Lord Bud-
dha by c falling away ,. and c not falling away • 3 .
(5) Mahamoggallim.a Sutta : - Sutta No. 167 of the Catukka-Nipata.
chapter seventeen (Pa~ipada-vagga). Sariputta went to MahamoggalHma
and referred to the four modes of progress : -: There is difficult progress
with sluggish direc t knowledge ; difficult progress with swift direct know-
ledge; easy progress with sluggish direct knowledge; easy progress with
swift direct knowl e dge ~. Then he enquired from Moggallima by which
mode his mind was set free. The latter replied that his mind was set free
by the mode of progress which is easy and with swift direct knowledge 4.

(I) No corresponding sutta in the Chinese version of the Ekottara-

gama.
{2), (3), (4) Not traceable in the Chinese Ekottaragama.
 -237-

(6) Sciriputta Sutta : -Sutta No. 168 of the Catukka-Nipata. chapteT

seventeen (Pafipada-vagga). l\1ahamoggallima went to see Sariputta. After
referring to the four modes of progress, he asked the latter what method
was followed by him in attaining Arahantship. Sariputta replied without
equivocation that he followed the way of easy progress accompanied by
quick wisdom 1.
(7) Attabhava Sutta: - Sutta No. 172 of the Catukka-Nipata. Sari-
putta expatiated upon a brief statement made by the Blessed One con-
cerning the four ways of <=personalized existence. (attabhava) and put
a supplementary question. The reply of the Blessed One, commented
upon by Sariputta, is the same as the one contained in the Samacitta
Sutta mentioned above 2.
(8) Vibhatti Sutta : - Sutta No. 173 of the Catukka-Nipata. Sari-
putta explained the four fold analytical knowledge of meaning ( attha) ,
conditions (dhamrna), definitions (nirutti), and realization (pa~ibhana).
He elucidated them in many ways, throwing light upon them from many
angles. In conclusion, Sariputta said that he attained analytical know-
ledge (Patisal'Jlbhida-iia~a) within a fort-night after his ordination,
sitnultaneously with his attainn1ent of Arahantship 3.
(9) Maha-Ko~thita Sutta: - Sutta No. 174 in the Catukka-Nipata,
chapter eighteen (Saiicetaniya vagga). Maha-Koithita asked Sariputta
v.rhether anything remains or does not remain. or both, or neither, after
the cessation of the sixfold s~nse-sphere. Sariputta said that Truth cannot
be explained in any of the four ways. It can only be stated that with the
cessation of the sixfold sense-sphere there is an end of the . multiplicity
of the phenomenal world 4.
(10)Upavana Sutta:- Sutta No. 175 of the Catukka-Nipata, chapter
eighteen (saiicetaniya-vagga). In this discourse Sariputta explained to
Upava~a that one who is endowed with right conduct and wisdom (vijja-
caraQasampanno) would observe the true nature of things and put an
end to sufferings.
(11) Nibbd.na Sutta : -Sutta No. 179 of the Catukka-Nipata, chapter
eighteen (Saiicetaniya-vagga) Sariputta explained to Ananda why son1e
persons do not attain Nibbana in this very life 6.
In the Paiicaka-Nipata or Division V, there are three suttas delivered
by Sariputta, viz :
-·- - - - -
(t), (2). (3) Not traceable in the Chinese Ekottaragame.
(4) This sutta is included in the Chinese Sarp~uktagama, the Chii-
chih-Lo ( -i~ Jli #4" )· It is also referred to in the Ch1nese Madhyam~gama.
(5) No. 5 and No. 6. These suttas, too, are not available in the Chi-
nese Bkottaragama.
 238

( 12) Panhapucchit Sutta : - Sutta No. 165 of the Paiicaka-Nipata,

chapter seventeen (Aghata-vagga) . Addressing a congregation of bhik-
khus, Sariputta pointed out that people ask many questions due to . the
following five reasons : through dullness and foolishness ; · with evil in-
tentions and through cove tousness ; with a wish to understand ; out of
disdain ; and \\'ith thought, " if my question is rig htly answered by
another, it is well ; if not, I ·will correctly explain it to him •. The motive
of ·this last question is to help others to r e ach a better understanding
of somethlng and to obtain correct knowledge I.

(13) Nirodha Sutta : - Sutta No. 166 of the Pancaka-Nipata, chapter

seventeen (Aghata-vagga). Sariputta addressed a group of monks and
told them that one \Vho i s accomplished in virtue, concentration and in-
sight, could enter the complete cessation of perception and feeling and
also emerge the refrom. If he does not attain perfect sainthood in this
very life, he could assume an astral body and be in the company of
devas of the same nature. Udayin did not accept S a riputta's words. So
they \\Tent to Lord Buddha for a decision. There, too, Udayin expressed
his dissent. The Master reprimanded Ananda for not having admonished
' . .,••.
Ud aVID
v

(14) Codana Sutta : - Sutta No. 167 of the Paiicaka- Nipata Addres-
sing a chapter of monks Sariputta explained to them fiye points to be
observed by one who exhorts another: He will speak timely, not untime-
ly; he will speak about what has happene d and not otherwise; he will
speak with g entleness, not with harshness ; he w ill speak about the
«goal~, not about what is not the goal; and he will speak with a mind
of amity, not of ill-will. Sariputta gave this advice with the intention :
c When I have stirred them up from what is not Saddhamma, I will make
them stand fast in the Saddhamrna • 3 .

In the Chakka-Nipata or Division VI, there are five suttas preached

by Sariputta, viz:

(15) Bhaddaka Sutta : - Sutta No. 14 of the Chakka-Nipata, chapter

II (Sarar.tiya-vagga). Sariputta exhorted the bhikkhus that he who takes
delight in ll'.rorldly activities, gets more and more engrossed in them,
and will eventually meet with a 1uckless destiny, while he who relin-
quishes such a ctivities will meet with a lucky one 4 .
---··-- - ·--
(I) Not traceable in the Chinese Ekottaragama.
(2) This suttas is included in the Chinese Madhyamagarna as the
Ch•eng- chiu-chieh-Cbing : /,\ ~ ~ ~_( (_f. A., 27-28).
(3) This sutta is included in the SaQ1yukt3gama under the title Chii-
tsui-Ching : .Jj{. # ii.. ( ~ .E.. , 3b, I. I3)·
(4) Not traceable in the Chinese Ekottaragarna.
 - 239-
( 16) Ananutappiya Sutta : - Sutta No. 15 in the Chakka-Nipata,
chapter II (Sarlu~iya-vagga). In this discourse Sariputta specifies the
causes leading to a bhikkhu's happy and unhappy death. In this con-
nection Sariputta pointed out how a bhikkhu should conduct himself
so as to have no occasion for repentance 1.
( 17) Darulckhandha Sutta: - Sutta No. 41 of the Chakka-Nipat~
chapter IV (Devata-vagga). Once, when descending from I\1:ount Gijjha-
kijta, Sariputta happened to see a log at some place. He showed it to the
bhikkhus accompanying him and told them that a monk endowed with
supernatural powers, who has got his mind under controJ, could really
perceive all the four elements separately, and also its beautiful and
ugly aspects 2.
•

( 18) Ananda Sutta : - Sutta No. 69 of the Chakka-Nipata, chapter

VII (Devata-vagga). One night a deva went to see the Blessed One,
worshipped him and asked about the six things that prevent a bhikkhu
from falling a\vay. Vlhen Lord Buddha has given his answer, Sariputta
paid homage and said that these were helpful in overcoming what is
unwholesome and developing what is wholesome : respect and reverence
towards the Blessed One, the Doctrine, the Community, the training,
heedfulness or « appamada ,. and cultivating a spirit of courtesy and
kindliness or « pa~isanthara )) 3.
In the Navaka-Nipata or Division IX, there are six suttas delivered
by Sari:putta, viz :
(20) Sevana Sutta : - Sutta No. 6 of the Navaka-Nipata, chapter I
(Sambhoga-vagga). Sariputta stressed the importance of selecting the
right kind of persons to associate 'vith; robes, almsfood and lodging to
be made use of ; villages, towns and countries to live in. This would
help, he said, in warding off what is evil and in cultivating what is good 4.
(21) Sihanada Sutta : - Sutta No. 11 of the Navaka-Nipata, chapter
II (Sihanada-vagga). Once after the rains' retreat Sariputta went to Lord
Buddha and took leave of him for going on a journey. "\\Then he had
left the place another monk went to the Master and made the false
a11egation that Sariputta had offended him and was about to leave on a
journey without asking his pardon. In the assembly of monks Lord
Buddha asked Sariputta if the allegation '\vas true. Without denying
it straightway Sariputta said that one who is not firmly established in
the contemplation of the body may be able to offend a fellow bhikkhu
and leave. Further he said that he had practised universal loving-kind- •

-
(I) Not traceable in the Chinese Ekottaragama
(2) This sutta is included in the Chinese Sarpyuktagama under the
title Ku-Shu-Ching : 41; :fM f.j_ (~ ..=. , 3a, 1. 9)·
(3) and (4) not traceable in the Chinese Ekottaragama.
 -240-

ness. Thus he explained his position with reference to several similes.

\Vhen the innocence of Sariputta was established. that monk felt remorse
and fell at the feet of Lord Buddha. The latter asked the guilty monk
to apologise to Sariputta and so he did 1 .
(22) Kotthita
••
Sutta : - Sutta No. 13 in the Navaka-Nipata or Divi-
sian IX. chapter II ( Sihanada-vagga) : In course of a discussion Sari-
putta explained to Maha-KoHhita that the aim of living the Holy Life
is the realization of the Four Noble Truths. He said: ¢The final goal of
the Holy Life is the realization of the Four Noble Truths. It is for the
sake of wisdom and insight. for the vision of ultimate truth, for the
realization and mastery of it that the Holy Life is lived under the Enligh-
tened One 11 2.
(23) Sa·middhi Sutta : - Sutta No. 14 of the Navaka-Nipata. chapter
II (Sihanada-vagga) : Once Samiddhi went to Sariputta. The latter put
several questions to the former, beginning with purposive thought and
ending with the state of Deathlessness. Samiddhi gave satisfactory ans-
wers. Sariputta approved of them, and advised him not to be conceited
(rna maiifii) on that account 3.

(24) Silayupa Sutta. : ·- Sutta No. 26 of the Navaka-Nipata, chapter

ITI (Sattavasa-vagga). Once Sariputta and Candildlputta were living toge-
ther at Veluvar.a. One day the latter addressed the fellow-monks and
told them that according to Devadatta an Arahanta is one who was
able to read the thoughts of others. Sariputta pointed out that it was
wrong to say so. He said that an Arahanta is one who is free from lust,
ill-will and delusion, and whose mind has turned away from the sensual,
the fine-material and the immaterial plane. Such a person would never
be overcome by the sixfold sense-objects, ho\vever impressive they may
be4.
(25) Nibbana Sutta : - Sutta No. 34 of the Navaka-Nipata, chapter
IV (Maha-vagga). In this discourse Sariputta explained to Udayi (or
Laludayi according to A.A. n. 810) Nibbana as happiness beyond feeling.
Nibbana is the 1: ultimate bliss-., even though there is no experiencing
in the mundane sense (vedayitarp). This «ultimate bliss. is realized

(I) This sutta is included in the Chinese Madhyamagama under the

title Shih-tzu-hou-Ching : ~~ q- ~ i.i!l ( ,.£. ,A, 29-3 I)·
(2) This sutta is preserved in the Chinese Madhyamagama, i.e. the
Tacbu-ch.ih-lo-Ching : *.. 4~ a ~ IN- ( .&- .A, 37-39), not in the Ekot-
tadgama.
{3) This sutta is not available in the Chinese Ekottaragama.
(4) Not available in the Chinese Ekottaragama. But it has its equi-
valent to Shih-chu-Ching : ,6 ~ If.. ( ~ ..=. , 5a, l. 5) in the Sarpyukta-
gama.
 -241

when one c sees • through insight-knowledge that the cankers axe really
destroyed; it is just in this way that Nibbana ought to be understood
as " blissful .. 1.
The Dasaka-Nipata or Division X comprises six suttas delivered by
Sariputta :

(26) Sariputta Sutta: - Sutta No. 7 of the Dasaka-Nipata, chapter

I (Anisatpsa-vagga) Once Ananda asked Sariputta whether it were
possible to remain in concentration without being aware of the four
great elements and the four immaterial spheres, and yet to have aware-
ness. Sariputta replied in the affirmative and said that once while sitting
in meditation in Andhavana he passed through this experience and had
the awareness that the cessation of becoming is Nibbana. This awareness
arose in one form and attained cessation in another form 2.
(27) Pathama Sukha Sutta : - Sutta No. 65 of the Dasaka-Nipata
or Division X, chapter VII (Yamaka-vagga). Once at Nalaka, Sariputta.
explained to the wandering ascetic Samandakani that c to be reborn is
suffering •, since thereby one becomes subject to suffering both physically
and mentally, that on the contrary, c not to be reborn is happiness •,
since thereby one becomes free from all suffering both physically and
mentally a.
(28) Dutiya Sukha Sutta : - Sutta No. 66 of the Dasaka-Nibata,
chapter VII, (Yamaka-vagga). At Nalakagamaka, Sariputta told Saman-
dakani that if one were to remain in this « doctrine and discipline •
without any delight. it would be a matter of regret for him : on the
contrary if one were to find delight in it, it would be a matter of hap-
piness for him 4.
(29) Pathamanalakapana Sutta : - Sutta No. 67 of the Dasaka-
Nipata, chapter VII (Yamaka-vagga). This refers to the causes of pro-
gress and decline in the cultivation of what is wholesome. Once the
Blessed One, having taught the bhikkhus at PaUsavana, Nalakapana, till
late at night, asked Sariputta to continue, because he was feeling _pain
in his back and wanted to take rest. Sariputta took up the thread of the
discourse and ably explained to the bhikkhus assembled the importance
of good «work •. The Blessed One applauded his expositions.
(30) Dutiyancilakapana Sutta; - Sutta No. 68 of the Dasaka-Nipata,
chapter VII (Yamaka-vagga). Once Lord Buddha asked Sariputta to teach
the Dhamma to the monks. Then the elder addressed them and instruc-
ted them as follo,vs : in whomsoever there is no confidence in good states,
.n either humility, nor self-respect, nor effort, nor heedfulness in learning

( 1) Not traceable in the Chinese Ekottaragama.

( 2 ), (3), (4), not (5) traceable in the Chinese Ekottaragama.
 ..
- .. .

the doctrine, nor bearing the teaching in mind, nor critical inquiry into
the meaning, such a person could not be expected to put the doctrine
into practice 1.
(31) Khinasavabala
•
Sutta: - Sutta No. 90 of the Dasaka-Nipilta or
the Division X, chapter IX (Thera-vagga). Sariputta explained the ten
powers of a « canker-free • Arahant that prompt him to proclaim his
attainment. He said - he has realized the impermanent nature of all
composite things, has seen the sensual pleasures as a pit of burning char-
coal, and he has his mind directed towards detachment. Further he has
cultivated the four spheres of applying mindfulness, the four kinds of
c yogic • efforts, the four bases of psychic power, the five faculties, the Jive
powers, the seven limbs of wisdom, and the Noble Eightfold Path. These,
be pointed out, if continuously and habitually cultivated and maintained,
constitute the powers of the bhikkhu who has destroyed the « cankers »
(asava) by dint of which he comes to understand: «Destroyed in me
are the 2 c cankers -. •.
All in all. there are eighty-five discourses attributed to Sariputta;
they have been included in each of the four principal Nikilyas : the
Digha-Nikaya contains three sutta, the Majjhima-Nikaya nine, the
Satllyutta-Nikaya forty-two and the Ailguttara-Nikaya thirty-one suttas.

Section 5 CLASSIFICATION OF THE SUTTAS

ACCORDING TO THEIR TOPICS :

ON NIBBANA:- There are five suttas of Sariputta on Nibbana. In

the Nibbana Sutta, Ailgu ttara -Nikaya, vol. II, Sariputta explained to
Ananda why some are able to realize Nibbana in this very life, whereas
others are not able to do so 3.
In another sutta, Anguttara -Nikaya, vol. IV, which is also called
Nibbana Sutta, Sariputta explained to Udayin that the highest happiness
of Nibbana is free from any kind of sense-experience (vedayitarp) 4.
In the Sariputta Sutta, Ariguttara-Nikaya, vol. IV, p. 105, Sariputta
explained to Ananda the nature of concentration immediately preceding
the realization of Nibbana. There is neither the awareness of the four
elements nor of the four immaterial states. The only awareness associated
with it is that of cessation. He illustrates it with his own experiences.
- -- - - -
(I), and (2), not traceable in the Chinese Ekottaragama.
(3) A. II, I 78.
(4) A.IV, 54· ..
(5) A. IV, 1 os. ..
..

.
...-.....
. • ••.
• 0 ° 0 0 ••
 c.·

- 243 1F ••

In the ·Nibbima Sutta l, Sarpyutta-Nikaya, voL III, he explained

Nibbana in terms of the cessation of desire, aver sion and 2 delusion.
In tlie second sutta of the same chapter, SaQ1yutta-:Nikaya, vol. m,
the nature of Arahantship has been explained in the same terms 3.
ON THE MASTER: - Sariputta's devotion to the Master. The Sam-
pasadaniya Sutta 4, bears ample testimony to the devotion and admi-
ration of Sariputta for his Master.
The theme of the Sampasadaniya Sutta has been repeated in the
Maha-parinibbana Sutta s and in the Nalanda Sutta 6 also. In them the
details have been omitted.
According to the Saddha Sutta 7 once in answer to a question nut
by the Buddha, Sariputta explained that a disciple who had firm faith
in the Master and in the Doctrine, would earnestly tread the noble path
and reach the goal of the Holy Life.
He would give expression to his realization thus : <r What I knew
was only from hearsay - no"\v I know it by any own experience. I have
seen « things as they are •, I have penetrated what was to be penetrated • .
In the Sukarak.hata Sutta, at one time the Master dwelt near Raja-
gaha on the Vulture Peak in the Cave of the Boar 8. Once in course of
a conversation with the Master, Sariputta remarked that a monk in
whom the defilements are destroyed would have supreme respect for
the Master and his Doctrine. This .
r.emark was made . out of confidence
based on the attainment of the ultimate peace of mind. The monk in
wh?m t~e _defilements are 'Jproote~ is free t~ foster unstinted veneration
which 1s 1n perfect hannony.. w1th the wisdom-faculty; only such a
person is capable of the purest and highest kind of confidence, or faith,
in the Buddha-Dhamma, who has destroyed all fetters (yoga) and is abso-
lutely at peace (khema) 9.

(I) The Chinese Sarpyuktagama ( 4l E.. ) p.2.

(2) S. III, 223. _(3) S. III, 223-224.
(4) D. III, 77 ff ; Cf. The Chinese Dirghagama ( ..1- -JL) 62 f.
(5) D. II, 66 ff.
(6) S. V, I 36 ff ; Cf. The Chinese Sarpyuktagama ( ~ ~ ) P·4·
(7) s. V, I95-I97· (8) s. IV, 202-203-
(9) The bbikkhu's faculty of faith in this case has nothing to do with
blind faith since it strikes a perfect balance-only achieved by the «Noble
Ones» (ariyapuggala) -with the faculty of wisdom. Here faith is « supre-
me » because from its complete harmonizing with wisdom follows that the
other faculties are in a perfect state of equilibrium as well, viz : collec-
tedness and endeavour or effort. Upon this score the bhikkhu who has
got rid of the in-fluxes (asava) is always capable of a maximum of recol-
lection (satindriya). To have developed the five faculties surely is the
highest respe.c t one can have for the Master and his Teachings.
 -244-

In the Sakkaccha Sutta 1 Sariputta explained that a monk who is

earnest in treading the noble path and leading the Holy Life, should have
firm faith in the Buddha, Dhamma and the Sangha It is not possible that
one who is wanting in such faith would earnestly take to the noble path
and the Holy Life.
ON EXTREl\1E VIEWS: - At Rajagaha, when Candikaputta quoted
Devadat~a wrongly by saying that for the latter Arahantship amounted
to reading the thoughts of others, Sariputta corrected him by saying that
even according to Devadatta Arahantship is based on self-conquest 2.
Once at Rajagaha Sariputta visited some wandering ascetics. In
course of a conversation they said that certain recluses and brahmins
explained suffering in a fourfold way - as self-wrought, as wrought by
others, as wrought by both, and as wrought by neither, thereby meaning
that suffering is a matter of chance. Sariputta told them all the four posi-
tions were wrong, and then he explained to them that suffering is the
effect of a cause which he elaborated with reference to the Dependent
Origination of things (pa~iccasamuppada) 3.
,
One Yamaka Thera held the wrong view that after the breaking
up of his body an Arahanta attains extinction, a view amounting to nihi-
lism (ucchedavada). When this was brought to the notice of Sariputta,
he pulled him up. Sariputta explained to him that in the ultimate sense
there is no pennanent being. Only the processes of things come into
existence and attain cessation. As such the question of an Arahanta attain-
ing extinction does not arise 4.
SARIPUTT A ON THE FOUR NOBLE TRUTHS AND DEPENDENT
ORIGINATION : - The Sammaditthi .. Sutta s d eals with the Four Noble
Truths and Dependent Origination.
In the first place Sariputta explained right view (SammadiHhi) as
comprehension of what is right and wrong. Then he explained it with
reference to the Four Noble Truths, which have been stated as many
as thirty two times. Next he gives an exposition of the Dependent Origi-
nation. Here each factor of Dependent Origination has been used to illus-
trate the right understanding of the Four Noble Truths. In consideration
of its twofold significance tradition has attached great importance to this
discourse.
--·- -- --
(I) A. III, pp. 245-248.
(2) A . IV, 43·
(3) S. II, 30.
(4) S. II, 332 ff. ; Cf. The Chinese Samyuktagama (4t .:=..) ,p. 25.
(5) M. I, 34-35.
 -245

The substance of the discourse may be given as follows :

¢What is suffering, what is its cause, what is its cessation, what is

the course leading to its cessation? Birth is suffering, old age is suffe-
ring, disease, dying, grief, lamentation, pain, tribulation and despair are
suffering ; and if one does not get what one wants that, too, is suffer-
ing ; in short, the five groups of grasping are suffering. This is called
suffering (1). What is the cause of suffering? That craving which is con-
nected with re-becoming, accompanied by delight and attachment, taking
delight in this and that, namely, the craving for sense-pLeasures, the
craving for becoming, the craving for annihilation - this is called the
origin of suffering (ll). What is its .cessation ? Whatever is the
stopping, with no attachment remaining, of that selfsame craving, the
giving up of it, the renunciation of it, the release from it, the doing away
with it -this is called the stopping of anguish (Ill). What is the course
leading to the cessation of suffering? It is this Ariyan Eightfold Way,
viz : right view, right intention, right speech, right action, right mode
of gaining a living, right endeavour, right mindfulness or awareness and
right collectedness. When the disciple of the Ariyans comprehends suffe-
ring thus, its origin, its cessation and the course leading to its cessation,
he has got rid of all tendencies, attachment and aversion ; then he has
dispelled ignorance, the latent view c I am •, he has made knowledge
arise, then, here and now, he is an c end-maker of suffering •;. To this
extent again a disciple of the Ariyans comes to be of right view, one
whose view is perfect. one who is possessed of unwavering confidence in
the Dham.ma, who has come into this true Dhamma • - Sariputta con-
tinues eXJ)laining the term « Pa-~iccasamuppada • i.e. Dependent Origi-
nation, conditioned co-production or c causal nexus,. : c Avijja-paccaya
sarikhara : through ignorance (1) the c sankhara • are conditioned, Le.
the volitions (cetana) bringing about birth, c kamma-formations • (2).
Satikhara -paccaya viiiiial).am ~ through kamma-formations conscious-
ness is conditioned (3). Viiiiial).a -paccaya nama- ruparp : through cons-
ciousness mentality and materiality are conditioned, i.e. c nama-rupa •,
that which makes up the so-called c individual existence • (4). Niuna-
rupa-paccaya sa!ayatanarp : through mentality and materiality the six
« bases • are conditioned, i.e. the five physical sense-organs and mind
as the sixth (s). Salayatanapaccaya phasso: through the six
«bases • sensorial impression is conditioned (6). Phassa-paccaya vedana:
through sensorial impression feeling is conditioned (7). Vedana-paccaya
taQ.ha : through feeling desire is conditioned (8). TaQhapaccaya upada-
narp: through desire grasping is conditioned (9). Upadana-paccaya
bhavo: through grasping the process of becoming is conditioned (10).
Bhava- paccaya jati: through the process of becoming birth is condi-
 •
-246 - •

ioned (11). Jati-paccaye- jaramaraJ)arp etc. Through birth, old age and
death (sorro"r• lamentation, pain, grief and despair) are conditioned (12).
In this way the 'vhole mass of suffering (anguish) arises 1; accordingly
the causal nexus can be dis-connected, if no more causes are provided,
i.e. in short, if avijja is overcome and replaced by insight, wisdom.
The Saccavibhanga Sutta deals with the same theme. Once in the
Dear Park at Isipatana 2 Lord Buddha addressed the monks and told them
how he had delivered his first sermon on the Four Noble Truths at the
very spot. Then at the instance of the Master, Sariputta gave an exposi-
tion of the Four Noble Truths. He explained the first truth of suffering
beginning with birth and ending with the five aggregates of attachment
as follows:
~What is birth? It is the conception, the· production, the descent,
the 1·ebirth, the coming forth of various beings in the various classes of
beings, the appearance of the groups (of grasping), the acquiring of the
sense-bases. This is called birth. \Vhat is old age? It is indicated through
decrepitude, broken teeth, greying hair, wrinkly skin, the dwindling of
the life-span, the collapse of the sense-organs of the various beings in
the various classes of beings. This is called old age. What is dying ? It
is the falling away, the passing away, the breaking up, the disappearance,
the death and dying, the action of time, the breaking up of the groups
(of grasping), the laying down of the body. This is called dying. What
is meant by grief ? It is sorrow, sorrowfulness, the inward grief, the
inner pain of one visited by some kind of calamity or other, smitten by
some kind of ill or other. It is indicated through crying, wailing, the act
of crying, the act of wailing, the state of crying, the state of wailing of
one visited by some calamity or other, smitten by some kind of ill or
other. This is called sorrow. What is suffering? It is physical suffering,
physical disagreeableness arising from an impingement on the body and
experiended as suffering, as disagreeableness. This is called suffering.
\Vhat is misery ? It is mental suffering, mental disagreeableness
arising from impingement on the mind and experienced as suffe-
ring, as disagreeableness. This is called misery. What is despon-
dency, despair, the state of despondency, the state of despair of

(I) According to commentators the twelve links (nidana) of « pa~ic­

casamuppada >> have to be divided into three parts so as to understand
the causal nexus properly. The Nidanas I -2 refer to the Kamma-process
of past existence ; 3-1 o signify (a) the rebirth-process (Nidanas 3-7),
(b) the kamma- process (Nidanas 8-·I o), (a) and (b) standing for the
present existence ; the links 11-12 indicate future existence wih rebirth-
process as their function - Cf. Visuddhimagga XVII ; Nyanatiloka :
Fundamentals of Buddhism, Guide through the · Abhidhamma Pitaka ;
Buddhist Dictionary, Colombo, I 956.
(2) M. III, 334 ff. ; Cf. The Chinese Madhyamagama ( .1- .A), p.
42 ff.
 •

•• •

f
- 247-

one visited by some calamity or other, smitten by some k ind

of ill or other. This is called despair. What is meant by <not gettin g
what one desires - thcit, too, is suffering? -» A wish like this ariSes in
creatures liabJe to birth: • 0 might we not be liable to birth. may birth
not come to us •. But this wish cannot be fulfilled. Likewise, < getting
what one does not desire - that, too, is suffering ? A wish like this
arises in creatw·es liable to ageing... to disease... to dying ... in creature8
liable to grief, sorrow, sUffering, misery and despair: '- 0 might we n ot b'e
liable to grief, sorrow, suffering, misery and despair ; may grief, sorrow,
suffering, mis ery and d espair :pot come to us •. But this wish ca nnot be
fulfilled. So, «not getting what one desires - that, too, is suffering··
In brief, what are the five groups of grasping that is suffering? The
group of grasping after :forms1 the group of grasping after feeling... after
perception... impulses and tendencies... and after consciousness. These
are called, in brief, the five groups of grasping that are anguish. All this
is implied by the Ariyan truth of s uffering "' t .
Next he gave a detailed explanation of the remaining three noble
truths.. In course of the fourth truth he also gave an outline of the four
foundations of mindfulness, the four absorptions etc., as found in many
a discourse of the Master and the disciples.
In several other discourses also the Master simply introduced the
subject-matter, and Sariputta gave a detailed exposition of the same.
Thus Sariputta was made the first commentator, though a canonical one,
i.e. the most authoritative of all expositors to follow him.
Considering the style of Sariputta's dhamma exposition in the Sacca-
vibhailga Sutta, although as a stock-passage it is not always put into
the mouth• of Sariputta 'vhen occuring in other discourses, one is remin-
ded of the style in which the Culla-Niddesa is handed down to us or so
many passages in the Dhammasatigani, e .g. commenting by way of giving
profusely detailed definitions of key-words and technical terms mostly
consisting of long lists of synonyms. Sariputta's habit of p ersistently
searching for the best and precisest term available bespeaks his acumen:
he never rests contented with just one definite .conception, probing the
whole range of the meaning a word may have. That Sariputta is also
a master of brevity can be seen when touching upon the Sait.giti Sut-
fanta and Dasuttara Suttanta (see end of this section).
The Mahahatthipadopama Sutta 2 is also on the Four Noble Truths
and Dependent Origination. In the beginning Sariputta says that just
as the footprint of the elephant could comprise the footprints of all

(t) Adapted from the Middle:J•. Length Sayings fP . T.S·), Vol. III!
. ~

pp. 296-297·
(2) M. I, 235 ff. ; Cf. the Chinese Madhyamagama ( .&- .A. ), p.
39 ff. ~
 -248-

the animals, in the same way the Four Noble Truths comprise all who-
lesome states. Then he proceeds to explain the Four Noble Truths one
by one. The first Truth of suffering has been explained with reference
to the five aggregates of attachment. Then the first aggregate of corpo-
reality has been treated in detail in terms of the four elements. Next
the other four aggregates have also been treated. In conclusion, it has
been pointed out how as a result of the interaction between sense-organs
on the one hand and sense-objects on the other, the six-fold conscious-
ness comes into existence. In fact the conditional nature holds of all
the five aggregates. In support of the same he quotes the Master : c He
who understands Dependent Origination understands the Dhamma; and
he who understands the Dhamma understands Dependent Origination •.

The Ka!ara Sutta 1 also has a reference to Dependent Origination.

In this sutta Sariputta tells Kalara-khattiya that Moliya-Phagguna did
not find satisfaction in the Dhamma, because he was not able to under-
stand it ; then he proceeds to explaip the significance of Dhamma in
terms of Dependent Origination (Paticcasamuppada).
ON THE NOBLE PATH:- The major portion of the Dhammadayada
Sutta 2 is on the Noble Eightfold Path. After advising the monks to be
heirs of the Dharnma and not heirs of material things, Lord Buddha
retired. Thereafter Sariputta explained to them the meaning of the advice
of the Master. He told them that they could be the true heirs of t.h e
Master only by treading the Noble Eightfold Path.
In the same way Sariputta explained in the Nibbana Sutta 3 to .Jam-
bukhadaka the path leading to Nibbana, i.e. the Noble Eightfold Path.
The second part of this sutta, the Dutiyasariputta Sutta, is also on
the Noble Eightfold Path. In the beginning Sariputta enumerates the
conditions necessary for centering the Stream a. Then he explains the
significance of the c stream • in tenus of the Noble Eightfold Path 4.
The Anathapir;t4ika Sutta is also more or less of the same theme.
Sariputta advised the ailing devotee to train himself in the Noble Eight-
fold Path, which alone could lead him to 5 happiness.

The Dutiyabala Sutta 6 and Khil)asavabala Sutta 7 are also of the

same topic. While the first deals with the eight factors proper the second

(I) .s.II, 46.

(2) M. I, 22 ; Cf. The Chinese Madhyamagama ( £. ~ ), p. 9.
(3) S. III, 223 ff. ; Cf. The Chinese Sarpyukdgama ( ~ E.. ), p. I
(4) S. IV, 295-6 ; Cf. The Chinese Sarpyuktagama ( .4\. E.. ), p. 76.
(5) S. IV, 327.
(6) A. III, 327-8 ; Cf. The Chinese Ekottaragama ( ~ _;:, ), p. 53·
(7) A. IV, 240.
 -249 -

sutta adds two mote factors. namely. the four kinds of right eX'erti o?t
and the five kinds of powers.

ON THE HOLY LIFE AND VINAYA: - Once at Savatthi whl lc

paying the Buddha a visit. Sariputta declared : c The whole of the Holy
Life, Master, consists in (noble) friendship, in association. in lntimac-j'
with ~friends in the Dhamma •. The Buddha praised his utterance : r. It
is as you say, of a monk who befriends, associates, is intimate with
4: friends in the Dhamma a a. we may expect that he will make ·m uch of

the Ariyan Eightfold way 1.

In the Devadaha Sutta 2 the Buddha refers to Silriputta as wise and

speaks to them about the Holy Life: c Friends inasmuch as having foste-
red evil states of mind and dwelling therein. in this very life one would
live painfully. harassed by life's vicissitudes, and when the body dissolves
after death one may look for the woeful state - therefore the Buddha
approves of the putting away of evil states of mind... But friends, inas-
much as having fostered righteous states and dwelling thereirty in this
very life one would live pleasantly, unharassed by life's vicissitudes, and
when the body dissolves after death one may look for the abode of bliss:
therefore the Buddha approves of the accomplishing of righteous states •.
In the Dhammavadipanha Sutta 3 Sariputta replies to questions
about those who proclain1 the Truth, about the purpose of the Holy Life,
and about those who have found true c solace ... He further explains
feeling, ignorance, the taints, personalits· and so on, and speaks on what
is «difficult 3 in the Buddha's Dhamma-Vinaya (doctrine and discipline).
In a discussion with Maha-Konhita, Sariputta refers to the ain1
of living the Holy Life as follows : c As to what is not known, seen.
attained, realized or mastered - it is for the knowledge of that, for
the sight, for the attainment, for the realization, for mastery of that.
that the Holy Life is lived under the Enlightened One,. 4.

ON SARIPUTT A'S SPIRITUAL EXPERIENCES :

As already mentioned above Sariputta was the wisest among the

disciples of the Buddha, and for the same reason he had the richest spiri- ·
tual experiences among them. He had undergone all the meditational
practices and hence passed through all the Jhanas. He has also attained

(I) S. IV, 5·
(2) s. II, 245 ,• Cf. The Chinese Sarpyuktc\gama ( hl .:=. ), p. 27.
(3) s. III, 224 ,• Cf. The Chinese Sarpyuktagama ( hi ..;:. ), p. 2.
(4) A. IV, 30.
 -250-

all the supra-mundane paths and fruits culminating in Arahantship. He

too was accomplished w i th exceptional intellectual gifts. So he was only
second to the Master in expounding the Dhamma.

Once in course of a discussion with some of his fellow-brethren,

Sariputta referred to his intellectual depth and insight knowledge in the
following ·w ords: c Your reverences, when I had been ordained a monk
for six months I grasped the analysis of meaning, specifically and accor -
ding to the letter. That I explain in various ways, I teach it, expound it,
proclain'l it, lay it doVI.~ open it up, analyse it and make it clear... But
being in the presence of the Master, Sariputta shows his modesty urging
the monks, who are about to ask him to solve some knotty points, to
request the Enlightened One in ·w hose presence his own understanding
be totally eclipsed ,. 1.

Lord Buddha had full confidence in the wisdom and abilities of his
chief disciple. So whenever necessru:-y, the Master would ask him to give
instructions to the monks and preach Dhamma to them and others. Thus
once Lord Buddha introduced a topic for giving intructions to the monks
and then addressed Sariputta and asked him to continue it : « Sariputta,
the order of monks has banisn,ed sloth and torpor. Let some d.hamma-talk
occur to you. My back aches, I will ease it». Thereupon, Sariputta
I

addressed them as follows : « Your reverences, in whomsoever there is no

faith in .g ood states, no modesty and self-respect, no-energy, no paying
attention to what he hears, no bearing Dhamma in mind, no examination
of meaning, no behaviour according to Dhamma, no seriousness in
good states is to be looked for. Just as in the dark period of the moon ....
it wanes in the height and compass of its orbit, even so in whomsoever
there is no faith in good states ... waning, no growth in good states is to
be looked for. But in whomsoever there is faith in good states... and the
rest... growth not waning in good states is to be looked for. Just as in
the bright period of the moon... it waxes in the height and compass of its
orbit, even so in whomsoever the re is faith in good states... growth not
waning, in good states is to be looked for ... .,. At the end Lord Buddha
acclaimed his discourse 2.

Sometimes the Master ·would set forth an important point and ask
Sariputta to comment on it. The Bhuta Sutta reports such a case. Once
Lord Buddha referred to an important point in the «question of Ajita,
included in the Parayana-vagga, and asked Sariputta to comment on it.
The point in question was , «This has come to be •. Sariputta pene-
trated the meaning at once and remarked that one who is really able to
understand that things are subject to changing would be free from all
bondage. His comment is as follows: « c This has come to be.,., Lord, -

(I) A. II, 170.

(2) A. IV, 200 ff. ; adapted from P . T.S .
•
 -251-

thus by right insight he sees as it really is, and sc.-eing that in thh w a y.
because of revulsion at that which has come to be, becau.re o f its !~di ng
away and ceasing he becomes free, grasping at nothing. He se·e s by- r ight
insight, as it really i~ continual becoming from a certain sustenance,
and seeing that in this way, because of revulsion at continual coming
to be from a sustenance, because of its fading away and ceasing. he
becomes free, grasping at nothing. From the ceasing of a certain !::-us-
tenance, that which has come to be is liable to cease - thus he sees b y
right insight as it really is. And seeing that in this- way, because of revul-
sion at that which is liable to cease, because of its fading away and cea-
sing, he becomes free, grasping at nothing ». Of such (insight) , Lord.
is the man who has • mastered the truth of things •. Lord Buddha acclaimed
his comment thus, c Well done, well done, Sdriputta "' ! approving of his
disciple's comment, c this has come to be • - all . that you ha'L;e s aid
hereon I here repeat and confinn. Thus the meaning in detuil is to be
considered. t.
Sariputta had ins ight-knowledge of the impermanent nature of things.
He had no misconception eve n regarding the corporeal body of the
Master. But then all the time he wished that the Master may live long
for the good and welfare of the many. When asked by .Ananda on this
point, S a riputta said that eve n a change in the Enlightened One could
not cause hhn any sorrow, nev ertheless h e should feel thus: e: 0 may not
the Perfect One, Irl.ay not the IVIaster, so gifted, so wonderful, be taken
from us ~ Verily, i_f the Exalted One abide yet a long while with us, out
of compassion for the world, it would be for the weal, for the happiness
oi the many, for the good, the weal, the happiness of devas and men ! • 2.
The n .Ananda paid the following tribute to Sariputta : c Surely, since
a long time notions of c I'" and of c mine» and the subtle~ traits of
conceit have been rooted out from the Venerable Sariputta so that a
changing, a b ecoming otherwise even in the Master would not give rise
to grief, lamenting or sufiering, sorrow and despair in him •.
Sariputta gave evidence of his spiritual maturity while discussing
doctrinal matters ·w ith fellow-brethren. Thus once Maha- Konhil..a went
to Sariputta and inquired into the conditions that should be pondered
with method by a virtuous brother, Sariputta pointed out that the five
groups of grasping are the conditions which should be pondered with
method by a virtuous ·brother, as being impermanent, suffering, a disease,
an imposthume, a dart, pain, ill-aealth, alien. transitory, empty and sou-
less. What five groups ? The group of grasping at the corporeal... , the group
of grasping at consciousness. Maha- Konhita was convinced that it be pos-
sible for a virtuous brother so pondering with method these five groups
of grasping to realize the fruits of Stream-winning. Further it was pointed
-
(I) S. II, 42-43 i adapted from P.T.S.; Cf. C.S.A. (~ . ..::..), p. 77,
(2) S. II, 228. ·
 252

out that by following this method one could become a Once-1·eturner,

and an Arahant 1.
Lord Buddha and his enlightened disciples used to retire from public
service from time to time, and remain in meditation and c: enjoy • spiritual
bliss. Then they would emerge from it with fresh spiritual energy and
vigour. Sariputta also followed this practice. Once he was coming out of
such a meditation, when he was met by Ananda. There was a great change
in his countenance. Being impressed A.nanda asked the reason. Then
Sariputta told him that he had been in meditation . passing through all
the Jhanas without any kind of ego-sense. In this connection he exp..ained
to him the whole gamut of jhanic experience from . the first to the last.
Referring to the first jhana and its experience he said: «Friends, I have
bt:en dwelling aloof from passions, aloof from things evil, with any
thought applied and sustained in the first jhana, which is born of solitude
and full of zest and happiness. To me thus, friend, the thought has never
come : c: It is I who is attaining the first jhana • or «it is I who has
attained the first c: jhana • • 2.
He also explained the other jhanas and his experience of them with
reference to their respective factors.
Sariputta was ever-ready to guide his fellow-brethren in their
spiritual life. Anuruddha was among those disciples of the Master, who
were foremost in super-normal powers. In spite of. his best efforts, he
could not attain sainthood. One day he went to Sariputta and explained
his difficulties. Sariputta understood his weak point. He pointed out to
him that it was his pride in the attainment of super-norn1al powers
that stood in his way. He then guided him up to the final stage of Ara-
hantship. T"ne conversation between the two may be referred to here in
brief. Anuruddha went to Sariputta and said : c Here in this world, friend
Sariputta. wHh the deva-sight, purified and surpassing that of men, I
can see the thousandfold world system. Strenuous and unshaken i~ my
energy. Mindfulness is set up in me untroubled. My body is calmed,
not perturbed. My mind is collected, one-pointed. Yet for all that my
heart is not released from the c: asavas • and without grasping •. Sari-
putta's reply is to the point, indeed, revealing his great compassion and
qualifications as a competent meditation-master: «Well, Anuruddha,
as to your statement about seeing the thousandfold world-system, that
is just your conceit. As to your statement about being strenuous and
unshaken and so forth. that is just arrogance. As to your statement
about your heart not being released from the c asavas ., that is just
worrying. It would indeed be well for the Venerable Anuruddha, if he
were to abandon these three conditions, if he were not to think about
them, but were to focus his mind on the deathless element. 3.

(I) s. II, 381. (2) S. II, 450 ff.

(3) A. I, 262-263.
 - 253

DISCOURSES OF PSYCHOLOGICAL IMPORTANCE:

The vast AbhidhaJnma literature that has come down to us may not
be the work of Sariputta Thera. But according to every Buddhist tradition,
he was mainly responsible for laying down the principles and fonnula-
ting the methotlology of Abhidhamma. Here it has to be noted that unlike
modern psychology which deals only with the surface of mind, the
study of mind set forth in the Abhidham.ma is very comprehensive. It
takes into consideration all levels of consciousness beginning 'vith kam-
mavacara-bhiuni or sensual plane and ending with lokuttara-bhiuni or
supra-mundane plane. There are several discoures of Sariputta which
bear testimony to this kind of psychology. A fe\v of them may be referred
to here.

The Maha-Vedalla Sutta of the Majjhima-Nikaya is a case in point.

It presents the answers given by Sariputta to questions put by Maba-
KoHhita - « Who is wise and who is not ? What is the exact import
of the terms feeling (vedana), perception (saiiiia) and consciousness
(viiiii~u;ta), if they arise together or separately? What is a « jhima, ?
Vlhat are the fields and range of the five sense organs? 'Vhat are the
conditions on which they are dependent? What is the nature of the cess-
ation of the process of consciousness called « saiiiiavedayita-nirodha :~~ ?
How many conditions are there for the liberation of mind? ...
.
By way of answering the above questions, Sariputta explained several
important topics of Abhidhamma. In the first place he explained the
nature and the intimate relation between the psychic factors represented
by feeling and perception on the one hand and consciousness in general
on the other. In the second place he explained the range of operation
of the five sense-organs which plays such an important part in our mental
life. In the third place with reference to jhanas and c nirodhasamapatti •,
he explained the function of mind at a supernorznal level known as
« mahaggatabhiuni ,._ In the .fourth place with reference to the conditions
of deliverance, he explained the highest level of mind known as c lokut-
tara-bhumi "» or the supra-mundane plane. When studied in this light
the Abhidhammic significance of the sutta becomes evident.
Sariputta~s profound knowledge of mental phenomena was based on
practical experience. So he could explain them clearly in the light of
his own practice. The Bojj hanga Sutta is illustrative of this point.
The theme of the discourse is the seven Bojj hailga or the Factors of
Enlightenment. He had gained such efficiency in them that he could
attain them with great ease at any time. Referring to his experience he
said that just as a king, who has got a wardrobe, could change dress
after dress according to his will, in the same way he could
attain any of the higher mental states at any tin1e and pass through
them one after another. Further he said that .he. could observe all mental
 '

254-

processes from beginning to end - how they arise, how they come to
be established and how they cease to exist t.

In some of his discourses Sariputta shed light on what may be called

educational psychology. Once in course of a conversation with .Ananda,
Sariputta e)..-plained to him that by teaching the Dhamma again and
again to others with the spirit of enquiry one would be able to pene-
trate into the . depth of things. He said: c A monk masters the multi-
farious aspects of the Dhamma and deepens his knowledge by teaching
others 'vhile using all skill in means pedagogy has to offer; he will
never neglect the personal spirit of enquiry, striving after a maximum
of clarity in thinking and formulating and finally he tries hls best to
win insight-knowledge through the practice of meditation; to achieve
all this, « Kalyat)arnittas " are indispensable, and he will never miss
the opportunity to search for and consult with as many «true friends
in the Dhamma • as possible :a 2.
On another occasion in the Darukkhandha Sutta 3 Sariputta explained
to his follow-brethren that by gaining control over the mind, one could
understand the true nature of material objects, too. Thus pointing at
a large log. he declared that . he who makes much of meditation and
wins mind-control is in a position to discard the conventional notion
c this is a log of wood • ( paiiiiatti, sammuti-sacca) ; such a meditation
- and only in contemplation, not through speculation - Sariputta's
words imply, is able to realize the true nature of the log from the ulti-
mate stand-point (paramattha-sacca) : there is nothing but an interplay
of the four primary elements: earth (solidity), water (cohesion), fire
(calority) and air (mobility). Sariputta also alluded to a meditator's reac-
tions to the visual or mental perception of a log as long as practice is
confined to the sphere of conventional truth. The log may be seen as
something beautiful or ugly.
Thus there are many discourses of· Sariputta which shed light on
his psychological approach to things. They laid the foundation for the
grawth and development of the Abhidhamrna.

ANALYTICAL STUDY OF c DHAMMA • AS GIVEN IN THE SANGI-

TIPARIYAYA AND DASUTTARA SUTTA:
Among the discourses of Sariputta the Sangitipariyaya and Dasut-
tara Sutta have an importance of their own. Here it has to be noted
that Sariputta \vas anxious that the Doctrine of the Master s hould be
preserved for the good and welfare of the many. After the demise of
·--~ - -

(I) S. IV, 67 ; Cf.C.S.A. (~ ..:..), p. 57·

(2) A. III, 74·
(3) A.III, 55 ; Cf. C.S.A. (.,j. .=_) p. 3.
 -255

Nigai}t~ha Nathaputta disputes arose among his disciples regarding

his doctrine. This gave an occ~ion to think seriously about the preser-
vation of the unity of the Sangha and the purity of Dhamma. This could
be done by making an analytical study of the teachings of the Buddha
and arranging the doctrinal points in a numerical order to be learnt and
recited . by the members of the Sangha. We find this schem~ worked
out by Sariputta himself in the Sangitipariyaya Sutta. Here the
doctrinal points have been arranged in the numerical order of one to ten.
Each group includes several doctrinal points of the same numerical
strength. These doctrinal points are to be met with in several discourses.
Therefore these rnatikas serve as so many indices to the same.
. .
The pw·pose of the Dasuttara Sutta is also the same. It has been
put. at the end of the c Long Collection • according to the Pflli traditio~
e.g.... c There are three Dhammas which are of great help, · which are to
be developed... and realized; relation with men of virtue, hearing the
good Teaching, putting the Dham.ma in its entirety into practice -
these three clhammas are very helpful; three phases of the absorptions
(jhanas) have to be developed, viz: where there is · mental application
and sustained thought, where there is only sustained . thought and where
. both the .!unctions of thinking have been eliminated... to be realized
are the three modes of (super-) knowledge: intuitive insight into for-
mer existences, into the process of deceasing and re-becoming of beings,
and into the extinction of the c in-fluxes •... ~ -
It may be noted here that the arrangement and style of the Sarigiti
and Dasuttara Sutta, resemble those of the Abhidhamma Pitaka very
closely. In fact the Sarigitipariyaya· Sutta has been included among
the Abhidhamma texts of the Sarvastivadins. There is reason to believe
that guide-lines were laid down in these suttas for the development of
the Abhidhamma. This ·also led some scholars to regard them as matrix
for the c theory of dhammas ~ developed ih Abhidhamma philosophy.
For further notes on the concluding suttas of the Digha Nikay~ Cf. the
appendix t .

DISCOURSES TO LAY DISCIPLES;.

With the attainment of Arahantship Sariputta had attained the
fulfilment of life. As the chief disciple of the Master he also worked for
the spiritual good and welfare of his fellow brethren. The mission of" .his
life did not end there. For eight months of the year, like any other en-
lightened disciple of the Master, he moved up and down the country
preaching the message of Lord Buddha for the benefit of the people in
general. Numerous must hav~ been . the discourses delivered by Sari-
putta for the benefit of the lay devotees. But ·then only a few of ·them

( 1) See Appendix No. 23.

•
 256

have come do\vn to us. Among them special reference may be made to
Anathapir.tQika Sutta and Dhanafijani Sutta.
AnathapiQ4ika, as is well known, was the greatest benefactor
of the Blessed One and his Sangha. When he was on his death-bed, Sari-
putta was sent for. The latter gave him a discourse in which the ailing
devotee was instructed to develop detachment towards all sense objects.
AnathapiQ Qika was so much impressed by the deep doctrine that he
shed tears of joy and expressed his admiration for him.
In the second case, Dhanaiijani had become a terror not only to the
people of Magadha but also to king Bimbisara. When Sariputta came
to know about it, he lost no time in visiting him to lead him on the right
path. At last when he was on his deathbed Sariputta saw him and gave
his last instructions. According to the sutta Dhanaftjani had both a happy
death and rebirth. It is clear from these instances that the compassion of
Sariputta for lay devotees was not less than that for his fellow-brethren.

DISCOURSES OF MISCELLANEOUS NATURE:

Those discourses which cannot be strictly brought under any of the

categories mentioned above, have been designated here as Discourses of
Miscellaneous Nature. All the same they too deal with matters of doctrine
and discipline (D~amma-vinaya) or both. A few discourses may be re-
ferred to here by way of examples.
Once at the end of the rains retreat some monks went to take leave
of Lord Buddha before setting out on their c carika •. Lord Buddha
asked them to see Sariputta also. They did accordingly. On that occasion
Silriputta instructed them as to how they should conduct themselves on
such journeys and meet the points raised by followers of other faiths.
At the end he also explained to them the benefits of abandoning unwhole-
some states (akusaladhamma) and practising the wholesome statesl
(kusaladhamma). While the first part of the discourse is of special interest
to monks on preaching tours, the second part is of general interest.
Sariputta was a keen observer: of human nature. He had a thorough
knowledge of the various aspects of human psychology ; the Pan hapuccha
Sutta 2 gives evidence of his deep knowledge of what we may call the
c psychology of those who put questions •. He sets forth five motives for
doing so. This again is a matter of general interest.
In the Sevana Sutta 3 Sariputta says that if a fellow-member is
earnest about making progress in the religious life, he should keep good

(I) A. IV, 14 ff i x8o ff. ; Cf. C.M.A. ( .1- -1'; ), p. 15.

(2} A. II, 439·
(3) A. IV, r4 ff.
 - 257 ---

company, make right use of the requisites (paccayas) and live in a

suitable place. If he fails to observe all these, he may fall back instead
of progress. Though addressed to the monks it, too, is of general interest.
Other discourses may also be studied in the same way, taking into
consideration their bearing on Dhamma and Vinaya.

CONCLUSION

In course of this study we have made a survey of the noble life

and the sublime works of Sariputta Thera. It is mainly based on Pall
literature and suplemented by records available in Sarvastivada and
M:ahayima literature. A part from the legendary touches given here and
there, we can have a reasonal clear picture of the great disciple.
Except for some minor differences, the accounts given in the Thera-
vada literature and Sarvastivada literature agree in the main. Here
reference may be made to a few such cases : -
In the c History of the Ten Chief Disciples of Lord Buddha • ( + *..
~ i- '* ) it has been mentioned that at the request of Anathapit;u}ika,
Sariputta was deputed to supervise the construction work of Jetavana
at Savatthi. The reason given is that the country of Kosala was a strong-
hold of Brahmanism. In addition to his wisdom and spiritual attainments,
Sariputta happened to be a Brahmin. Therefore he was expected to
c tackle • the orthodox people easily. In the beginning Sariputta had
to face some opposition. Later on he was able to convince the people
of Kosala of the sublime nature of the teachings of the Buddha and 'vin
them over 1. In Theravada literature no mention has been made of this
event.
As regards the father of Sariputta Thera, Theravada literature simply
says that he was a wealthy Brahmin. There is nothing about his scholar-
ship. But Sarvastivada literature informs us that he was a learned man,
well-versed in logic 2.
According to the Pali tradition when Sariputta Thera left Savatthi
for Nalaka for his Parinibbana, he was accompanied by 500 of his dis-
ciples including Cunda 3. But according to Sar\'astivada literature only
Cunda 4, his attendent, accompanied him.
•
Then again according to Pali literature Sariputta Thera gave m-
structions to his mother and entered his birth-chamber alone for his
Parinibhana 6. But according to the Sarvastivada tradition, \Vhen the

(I) See pages 481-482 ff.

(2) See pages 460-461. (4) See pages 67-68.
(3) See pages 489 and 49 I. (5) See pages 68-6g.
 -258-

news of the imminent Parinibbana o~ the Thera spread around many

people including Ajatasatthu, king of Magadha, assembled to listen to his
last instructions 1.
The Theravada tradition relates that at the time of the Parinibbana
of Sariputta Thera, Lord Buddha was residing at 2 Savatthi and after
cremation of the Thera the relics \Vere taken to Savatthi by Cunda. But
the Sarvastivada tradition says that Lord Buddha was residing at Raja-
gaha 3 at the time and the relics were taken there.
Except for minor differences of this nature, there is full agreement
between the two accounts handed down in the two traditions.
As regards the discourses ascribed to Sariputta Thera in the canonical
literature of the two schools, there is full agreement on doctrinal matters.
Some differences are to be found in their introduction and in the treat-
ment of details here and there. They have already been referred to in
the course of this study.
In both Theravada and Sarvastivada the unique position of Sariputta
Thera in the Buddhist Sangha has been held up throughout. But in
Mahayana this position has undergone some cha.n ges, and it was the result
of trying to present the personality of the 'rhera in keeping with the
Bodhisattva doctrine which was propounded at a later stage of Buddhisn1.
According to this doctrine spiritual perfection is possible only in ternts
of Samyaksa~pbodhi or Full Enlightenment 4. Accordingly in some Maha-
yana texts Sariputta has been represented as a Bodhisattva aspiring after
Samyaksambodhi 5 .
In several Mahayana Sutras, true to the early tradition, Sariputta
has been presented as the most important member of the audiences
addressed by the Buddha. The Sukhavativyilha Sutra 6 was directly
addressed to Sariputta by the Master. It is said that when on the last
occasion Sariputta went to take leave of the Master, the latter touched
the head of the fonner and after giving him his blessings predicted that
in future he was destined to become a Samyak- Sarpbudha, Padma-
Prabha ( 4- *-'
;G .Jlr1 by name 7. Then again it has been mentioned that
when Sariputta set out on his last journey, many of the fellow-brethren
accompanied him. When they had gone a little distance Sariputta made
a halt and reminded them of Amitabha-Buddha and the Buddha-land

(I) See page 280.

(2) See page 70.
(3) See page 282.
(4) See pages 269 and 285.
(5) See page 285 ; Cf. H.T.D. pp. 9 - 10 ff.
(6) See page 285 f. (in Chinese).
(7) See pages 276 and 277·
 - 259 -
of Sukha-vati I, before bidding them good-bye. Thus in the Mahayana
literature Sariputta has been consecrated as a Bodhisattva aspiring after
Sarnyaksambodhi. While re-orientating his spiritual life in the light of
the Bodhisattwa doctrine, the MahayAnists also took care to maintain
the unique position of Sariputta Thera in the Bhikkhu-Saitgha.
The accounts of all the schools agree on the point that among the
disciples Sariputta Thera excercised great influence on the spiritual move-
ment started by the Master. As a result the posterity has continued
to preserve his m emory up to the present day.
It has been Buddhist practice through the ages to build stupas over
the relics of Lord Buddha and his eminent disciples as memorials of
veneration.
It is on record that after the cremation of Lord Buddha, his bodily
remains were distributed among seven kingdoms, where stupas were
built. Later on, during the reign of Emperor A:§oka these stupas were
dug out and the relics .preserved in them were further divided and sent
to various parts of India and other countries to be enshrined in memorial
shrines. This practice was followed in the case of the chief disciples also.
As for Sariputta, it has been recorded that after his cremation Cunda
took his relics to Lord Buddha who was then residing at Jetavana in
Savatthi. The Master received them and handed them over to the mem-
bers of the Sangha to enshrine them in a stupa. There is good reason
to believe that a memorial shrine came into existence at his native village
too, where he was cremated. Of course so far the archaeologists have
not come across anything in the form of bodily relics of Sariputta either
at Nalanda or at S~vatthi. However, there is enough evidence to show
that latet· on, most probably during the reign of Emperor Asoka, the
stupas built in memory of the two chief disciples of the Buddha 'vere
also dug out, and the relics were sent to other parts of the country
where great centres of Buddhistn had come into existence. Sanchi was
such a centre. In 1851 in course of his excavation of several stupas at
Sanchi, General Cunningham discovered two caskets containing the relics
of Sariputta and Moggallima with their names inscribed on them. Accor..:.
ding to experts the inscriptions on the caskets belong to the Asokan period.
The two relic caskets in question were taken to England and were pre-
served in the Victoria and Albert Museum for about a century. In 1947
at the instance of the Maha-Bodhi Society the Government oe India
made a representation to the British Government for the return of the
sacred relics 2 , The British Government readily accepted the pro-
posaL In 1948 they "rere brought to India and were given a royal reception
at Brigade Park in Calcutta in an international gathering. It was an

(I) See on page 277·

(2) See Sri Sariputta and Moggallana, published by the Mahabodhi
Society, Calcutta, pp. 6-7 f.
 -· • •

260

occasion of both national and -religious significance. Many people felt ·as
if it was the home-coming of the two great saints. In 1953 they were
enshrined with great ceremony in the Chetiyagiri Vihara at Sanchi built
by the Maha-Bodhi Society. It may he mentioned here that two portions
of the relics were presented to
Burma and Ceylon. They have been en-
shrmed at Kaba Aye in •Rangoon and Agrasravaka Mahavihara in Colotn-
•

bo. Thus even after so many centuries the earthly remains of the two
chief disciples continue to give inspiration to millions of people, through-
out the world. ·
Art - both painting and sculpture - has also played its part in pre-
serving the memory of the two great saints. There is reason to believe
that so-on after the Buddha-image came into existence, the two chief
disciples also came to be represented on either side of the Master, Sari-
putta being on the right side and Moggallana on left t. This is to be
observed in very ancient frescoes and sculptures. In the Nruanda Museum
there is a valuable image of Lord Buddha with the figures of Sariputta
and Moggallana on either side bearing their names.
Sariputta was the wisest among the disciples of Lord Buddha, and
he was born at Nhlaka in the neighbourhood of Nalanda. According to
certain
-
scholars the famous University of Nalanda was built -
in memory
of the great saint. According to . old accounts Sariputta was born in the
house of his mother at Nalaka and also passed away in the same room
where he was born (.Jatovaraka). The great stupa at Nalanda, which is
now known as Sariputra Chaitya, was probably erected over th~ same
room to commemorate this great event. It is a Kaiicuka Chaitya, a chaitya
built
-
one
-
-upon another (for seven times) without disturbing the earlier
Structures. It is interesting to find that at the top of the chaitya of Sari-
putta, there is still the sacred room extant. To construct a room on the
top of a stupa or chaitya is an uncommon feature. It was probably due
to this memorable event that a room was shown on the top. It is also
possible that this chaitya may contain the relics of Sariputta Thera 2.
Thus the memory of Sariputta has been preserved in the sacred scrip-
tures, the traditional lore, in- the institution of the Sangha and works of
arts. Even after more than twenty-five ~enturies the spiritual heritage
left by Sariputta is a living force and it will continue to be so as long
as Buddhlsm lasts.

APPENDIX NO. 1 :
-

~ f,
J.
-----
)
The Venerable S1riputra was born into a brahmin (P'o-Lo-Men :
f~mily. His father was a famous logician, named Ti-She

(I) See Introduction t.o the Burmese Translation of the Apadana.

pp. 8o-8z.
{2) Inscriptions on Dhelva Baba, a Buddha-image in the Nalanda
Museum, pp. 138-139·
 •
- 261-

(.;ft. 1r )·
When Sariputra was eight years old, he learnt by heart aU
the sacred books. At that time, there were two millionaires in Maga~
the older one being called Chieh-Li ( ~ +J) and the younger one A-
Ch'ieh-Lo ( fcf IIJo Jll ). They invited ki~gs, their ministers and scholars
to attend a meeting in order to discuss old and new matters of common
interest. At that tin1e they selected Sariputra, who was only eight years
old, to preside over the meeting. .Sariputra rose to the chair without fear,
knowing that there was none equal to him in the field of scholarship.
First all the great scholars thought that he was just n child without
any training and knowledge. Labouring under this belief they asked
their pupils to put questions to him. Sariputra, like a lion, gave apposite
replies to all the questions and then delivered a lecture pregnant- with
profound scholarship. This incident sprang a surprise on all who attended
the meeting, so much so that they began to fear his scholanhip and abi-
lity. In the end, however, all the scholars paid homage to the infant pro-
digy. One of the king~ who was greatly touched, rewarded the ..
child with
a precious gift. Though only eight years of age, Sariputra could deal with
all the learned scholars in the assembly. His father also was a great
scholar \Vho always praised his son.
Since his boyhood all the people in the country knew Sariputra as a
person of great renown. They carne to see him at his village and admire
his good nature and dignified deportment. His eyes . betrayed depth of
thought ; his hands reached up to the knees. Thanks to the scholarship
of his father, Sariputra was, as it were, a scholar by birth. All educated
men of that time without exception knew this infant prodigy and vene-
rated him 1 on account of his exceptional character and sharp intelligence.

APPENDIX NO. 2 :
The youngest of $ariputra's brothers was Revata. His mother was
too much pained to see her children joining the Order one after another,
without caring for her and the family property worth eighty crores of
rupees. She decided to keep at least Revata at home. Having this end in
mind, she arranged for his marriage when he was a young boy. But her
plan did not materialize. It is said that on the wedding day the relations
of both the bride and bridegroom had assembled to bless the couple.
They said to Revata's would-be wife : c May you live as long as your
grandmother~. Revata then expressed his desire to see the grandmother
of his future wife. He was shown a one hundred and twenty years old
women stricken with all the signs of decrepitude. He at once realized
his wife would certainly have to meet the same fate, and he as well.
This experience made him utterly disgusted with worldly life. Deserting
under some pretext the wedding procession on the way home, he fled
to a place where there lived some monks in a monastery. Sariputta had
already foreseen this incident and had instructed the monks to give
· -- - - --
(I) H.T.D., p. 2, 3·
 262-

ordination to his youngest brother without reference to his parents. When

Revata disclosed his identity, the monks at once ordained I¥m without
any further delay. When Sal"iputta heard of the ordination of his brother,
he desired ·to see him immediately, but Lord Buddha did not approve
of it. Revata too was anxious to see his elder brother, but he did not
get an opportunity to · do so~ At last he made up his mind to visit
the Buddha. He obtained from his teachers a subject of meditation and
then set out on his journey. But on the way he had to stop at Khadira-
vana (Acacia Forest), as the rainy season set in. It was there that he
attained Arahantship, after having applied himself to intensive medita-
tion. Thereafter he became known as Revata Khadiravaniya (Revata of
the Acacia Forest). The Buddha proclaimed him foremost among forest-
dwellers t.

APPENDIX NO. 3 :

It is said that at the age of twenty $ariputra left his home in search
of a teacher at whose feet he desired to learn the Dharma (fa: ~ ). It
may be noted here that nowhere in the Theravada tradition explicit
mention has been made of the age of Sariputra, when he renounced the
normal life of a householder and adopted the homeless life. In the Chinese
scriptures it is made plain that Sadputra leit his home and parents exactly
at the age of twenty. Now the question arises, as to whether the state-
ment of the Chinese accounts with reference to the age of Sariputra at
the time of his renunciation is reliable or not. It is a well-known fact
that the Pall Tipif~ka of Theravada Buddhism was finally compiled
during the Third Buddhist Council, which was presided over by Tissa
Moggalliputta and held in Patna under the aegis of the celebrated
monarch Priyadarsi Asoka. On the other hand, Mahayana Buddhism
reached its acme much later than the Theravada School, say, after the
birth of Nagarjuna (Lung-Shu: -ft ;f4t) who is said to have flourished
after the rule of the Turu~ka kings. Naturally, it follows that the com-
pilers of 1\tiahayana treatises must have had before them the Pall Tipifaka
as an authentic source, as in the treasure-house of Buddhist literature
the Pali Tipifaka represents, inter alia, the earliest and most complete
collection of Buddhist sacred literature available to the scholarly world.
But in order to show originality the compilers of Mahayana treatises
might have favoured some alterations of facts as found in Theravada
scriptures. The fact of Sariputra's renunciation at the age of twenty as
mentioned in Mahayana texts in Chinese may be taken as one example
of such alterations, aiming at originality. As already stated, the
Theravada tradition does not speak of the accurate age at which Sariputta
left home. It simply says that he left home in search of a teacher. We
will not be committing a mistake if we rely on the statement made accord-
in·g to Theravada sources.

(I) A.l, 24.

 263

APPENDIX NO. 4 :

. The Chinese Mahayana tradition further mentions that one day Sari-
putra was on his way to Rajagrha and saw a bhik~u, ASvajit (Pi-Chiu
A-Shi: J:t Ji:. f'if ~ ) by name. The latter was the disciple of the Blessed
One and one of the first five disciples of the Master, namely, Ajiiata-Ka.uo
Qinya (A-ja-chiao-chen-Ju: f'if ~ 1i- f4l
Dasabala-Kasyapa (Shih-li-k'a-Yeh : -t -Q ~
*" ), Bhadrika (Po-Ti: .It ;Jt_ ),
1t ),
Mahfmiuna-Kulika
(Ma-ho-nam-kou-Li : Jt. ;~ .1) 4~ +1 ) and Asvajit 1 (A-Shi: fir ~ )•
Asvajit had listened to the First Sermon (Szu-miao-Ti: l!9 -t;- if" ) and
had already attained enlightenment. Therefore it sprang a surprise on
Sariputra when he saw him, and his doubts were dispelled as he beheld
the inspiring appearance of Asvajit, radiating harmony and peace of
mind. He asked him about his name, the doctrine he followed and the
place he was staying at. Asvajit (A-Shi: t-f -iF ) replied in a very
courteous way that his name was Asvajj t and that he was staying at
VeQuvana Monastery (Chu-lin-shing-She: tt #,. .fk -t- ) .
Sariputra then requested Asvajit to let him know about his teacher
and his dharma. Bhi~u Asvajit replied that his teacher, the Exalted
One, belonged to the Sakya clan (Shih-Chung: 4f. -41) that the Blessed
One had taught him the Truth, but that as he was a beginner, he was not
in a position to expound the teaching of his Master so elaborately. He was,
however, ready to put before Sariputra in a nutshell whatever he had
learnt from the Blessed One. He then spoke thus : c All the Dharmas
originate due to causes ; they end also therefrom ... • ( Chu fa yin yiian
-tt
sheng, chu fa yin yiian mieh : -tt iJ: ~ I.J. !1. , #: l!J !~ A ). He further
taught Sariputra · the words of Lord Buddha as follows: - cAll sams-
karas or formations are impermanent. They rise and come to an end.
Vlhen they attaine cessation. then there is peace» 1 (Chu sheng wu ch'ang,
shih sheng mieh fa ; sheng mieh mieh i., chi mieh wei lo : it- ff ../!!. 'f ,
~ j_ ~ ~ , j_ ;);.\ ;·4\ e.. ,!Ji_ ~ ~ -*" ). Concluding Asvajit said
that the deeper aspects of his Master's teaching as intuitive knowledge
are not to be explained but to be attained by each and everybody.
Sariputra on listening to the speech of bhik~u Asvajit at once realized
the Buddha-Dharma. All of a sudden his mind underwent a complete
change. A great effulgent light penetrated his heart. His eyes became
bright. All his doubts about existence were dispelled at once. He discussed
with bhik~u Asvajit his real « KalyaJ)amitra », other matters related
to Dharma and then made up his mind to go to see the Master. But
remembering the agreement reached at between his friend Maudgalyayana
(Mu-chien-Lien: ~ .;t. i!_ ) and himself he left for his place to in-
form Maudgalyayana about his discovery. Seeing Sariputra unusually

(I) D.C.B.T., p. 121.

{I) H.T.D., p. 4·
 •

-264- •

happy Maudgalyayana inquired about the reason of it. .Sariputra told

him about his meeting with bhik~u ASvajit and the latter's recitation
of the fateful stanza. When· Maudgalyayana heard Sariput1"a recite t~e
same stanza... he v.rept bitterly. Both the friends decided to go and see
the FUlly Enlightened One (Ta-Kioh-Wu: *.. -f * ).
•

APPENDIX NO. 5 :

Now we shall take into consideration the accounts given in Chinese

Buddhism (Chung-hua-Fu-Chiao: 'f ... i~ ~) with reference to the_
spiritual attainments of the Venerable Sariputra.
-
Once the Blessed One 1 was staying at Jetavana (Chi-YUan: ~ (jJ )
in Anathapi~Qada's Park (Chi-ku-Tu : ~.... ~ ~ ). At that time Sari-
putra one day, rising from · his meditation, approached the Blessed One
early in the morning. He offered his deep respects to the Master and sat
on one side at a -respectful distance. Lord Buddha threw a glance at
Sariputra and found that the latter's supernormal faculties were matured
( Chu ken ch' ing chin : it ~ll * 'f ). Possessed of such power Saripu [t'a
could easily see with his eyes the happenings in the highest heaven as
well as in the lowest hell and also the karma (Yeh: 1f.) of all beings, past,
present and future. Sariputra's face wa_s radiating in a brilliant hue. On
observing all this the Blessed One wanted to know from .Sariputra the
type of· samadhi (san-mei: E.. '* )
the latter had attained. The reply the
Blessed One received from Sariputra was that the latter always practised
that type of samadhi in which the c ego • and other worldly phenomena
were experienced as unreal (K:ung-san-mei: ~ :£. ~ ). The Buddha
spoke very highly of Sariputra and exhorted him to practise the samadhi
which leads to a state of voidness (K'ung-Ting: ~ ~ ). By doing so one
could be fr~e from the misconception of an c ego • (Wo: 4\:, ), from the
wrong view of a c personality • (Jen: .A-), and one could understand
that all living beings are composed of the skandhas (Chung-sheng:
*- .1.. ), that phenomenal life is composite in nature (Shou-che: ~ ;It),
and Nirvana •
alone c non-composite •, i.e. Absolute. Attaining this stage
one could become completely free from suffering.
The Buddha further said to Sariputra that he, while sitting under
the Bodhi-tree (Tso · bo ti shu: 1t .ff- ~ ;l!t ), before becoming the
Enlightened One, thought as follows : c Because all living beings do not
learn and practise the meditation mentioned above, they are subject to
the circle of birth and death, unable to be free from the bonds of con-
tinuous re-becoming. One who does not practise the samadhi which
regards the c ego • and other phenomenal things as unreal is subject to be
born again and again in satpsara. Due to ignorance and according to
-
(I) C.E.A., (.i- ;..) p. 22.
 265-

karma, he is reborn in any of the three realms 1 or the six sphere s 2. On

the other hand, one who has developed that sarru\dhi (K'ung-san-Mei :
~ E.. '* )
understands the real nature of the c ego • and other worldly
things. As a result he becomes completely free from the hindrances and
finally enters into NirvaQa (!'lieh-pan : i.f.. ;1.). Being in that sa mid hi
actually means attaining the state of c akiiicaiiiiayatana• or the state ot
nothingness. The ecstasy in this state gives place to serenity (Wu-so~yu­
ch'u-ting = .a.
foJf :{ hfi ~ ). After the attainment of the state of akiii-
caiiiiayatana, one never thinks of ever-recurring sarpsara, the round of
birth and death. In this state a deep concentration is developed in which
all thinking ceases. The only desire left at this stage is that of attaining
Arahantship (A-lo-Han : fir ;J ;~ ) •·
Furthermore, the Blessed One said to Sariputra that the iatter had
already made thorough investigation into the true nature of all things
( sarvadharma), and so he teo should develop this samadhi on the unreal
nature of the ego and other things of the world (K'ung-san-mei = ~ ..:=.
~ ). As a result he would attain the Anuttara-samyaksarpbodhi or the
supreme enlightenment, the achievement of every Buddha 3 (A-nou-to-
Lo, San-mao-san-bo-Ti: M" -¥j. 1 JJ., .E:.. tl :::.. 4 ~ ). The Buddha
also explained how while sitting under the Bodhi tree continuously for
seven days and nights he contemplated on the ultimate reality and won
enlightenment and omniscience. The Blessed One wanted Sariputra to
attain the highest samadhi (Cheng-ting: .i'E. ~) which leads to the
realization of the supreme reality of NirvaQa (Ti-i-san-mei: ~ - .;:.. ~
that is the king of samadhi (Wang-san-mei: _!. .;:.. R.J-. ), the diamond
samadhi (Chin-k'an-san-mei: 1.' ,qaJ .:=.. Jl~ ), the last stage of a Bodhi-
sattva (P'u-Tso: .{f. M_ ), culminating in the supreme realization and the
destruction of all illusion. The Buddha
, exhorted Sariputra to attain this
·-·¥"""- -- · - -·- -
(I) San-chieh: ...:=... f(... (Trailokya), the three kinds of bhava or exis-
tence: kam3dhatu is the realm of sensuous desire, of sex anti food ; it
includes the six heavens of desire, the human world and the hells (ft ~) ;
riipadhatu is the realm of fine materiality ; it is above the world of lust
and contains bodies, places, things, all «mystic and wonderful>)- a «semi-
material conception» ; it is represented by the Brahmalokas (@., ~) ;
ariipadhatu is the formless realm of pure spirit, where there are no bodies,
places, things, at any rate none to which human terms would apply; but
where the mind dwells in mystic contemplation ; its extent is indefinable,
but it is conceived of in four stages and the four fonnless realms ; being
above the realm of form, their bounds cannot be defined (~ @., ~)·
( 2 ) Lu-tao ( '"i".; :di.), the six ways or conditions of sentient existence:
naraka, i.e. the hells ( ~~ Jll ) ; realm of the pretas or hungry ghosts
(;l\, 9t) ; tiryagyoni or existence as animals (-( ~) ; asura, i. e. male~
volent spirits ( fir ~f- ~ ) ; manu~ya or human extstence (~) ; deva, 1.
e. celestial existence ( ~..).
(3) See D.C.B. T., p. 290.
 •

-266-

diamond samadhi ( Chin-k'an-san-mei : -t-- ~Jj•J ..:=.. Jl~ )with a view to

seeking enlightenment above and saving all human beings below (Shang
chiu kioh wu, hsia hua chung sheng : _.t. ;fL ~ ·tf, -r -rt. Jtl ,1_ ) . Having
heard the teaching of the Buddha, Sariputra took a firm decision in the
presence of the Master himself to follow strictly this teaching of the
Buddha (huan hsi feng hsin: .1ft ~ ~ {f).
From the above account it becomes quite clear that after the attain-
ment of Arahantshlp (A-lo-han : fiT ;.. it ), Sariputra practised the
diamond . samadhi and enjoyed the bliss of emancipation.

The account given in another sutra known as the ·PiQQapatraparisud-

dhi Sutra 1 ( Ch'ing-chin-ch' .i-shih-chu-Ching : ~r -;t ~ "ft' -(j_ Jj_ ) also
refers to the spiritual attainment of the Venerable Sariputra. According
to it, once the Blessed One was staying at Jetavana (Chi- Yiian: ~ liJ )
in Sravasti (She-wei-Kuo : * 1*f li} ). At that time Sariputra putting
on the mendicant's robe and holding the alms-bowl in his hand entered
the city of 2 Sravasti early in the morning for alms (Ch'ih shih: ~ 1t' ). He
went from house to house. After finishing his alms round he repaired to his
residence. The meal over, he put away the mendicant's robe and the
alms-bowl, then cleansed his feet, •
took his « nisidana » or mat (Ni-shih-
t'an: ,n_ tf J.l ) and entered the forest for his afternoon-meditation. He
practised mystic trance. On rising from meditation, he went straight to
Lord Buddha. Having paid his deep respects to the Lord, he sat down at
one side. On being asked by the Buddha regarding the place Sariputra
had come from, the latter replied that he had come from the dense forest
just after finishing his midday-meditation. The Master then wanted to
know from Sariputra the kind of meditation the latter had just finished.
Sariputra said in rep]y that it was that samadhi which understands the
ego and other. things of the world as unreal (K'ung-san-mei-ch'an : ~
E.. Jli. if. ). Lord Buddha then spoke in praise of Sariputra for his excel-
lent performance (Shan-ts'a, shan-ts'a: % -dt ,_§. ~ ) in the field of spiri-
tual attainments. By virtue of his excellent spiritual attainments, Sari-
putra could be placed in the category of great men 3. The samadhi of
emptiness, the Buddha said to Sariputra, was the real abode of great men.
The Buddha went on to say that a bhik~u (P'i-Chiu : ~t Ji:. ) desiring to
attain the samadhi of emptiness should always cultivate mindfulness.
While entering a city or going to a village for alms food, and while co-
ming out of them he should perceive material objects as they really are.

(I) The same naOV! as Pil..l4aPataparisuddha Sutta, M. III. in Pali, i.e.

the Discourse on Complete Purity of Alms Gathering.
(2) Sravasti ( ~ m- 11) ), said to be situated on the northern bank of
the river Rapti (Aciravati), about 200 miles from Varanasi.
(3) This is the abode of Buddhas, Pratyeka Buddhas, and great
disciples. M.A.IV, I 23.
 -267 -

He must not be deluded by their outward appearances, s ince reality of

things is quite different from their appearance. He should make best
efforts to get rid Of that bind rum to this Satpsara. Thus a true bhik$U
is always possessed of a pure mind free from doubt or defilement while
walking, standing, sitting and lying (szu wei i: hsin, chu, fso, wo:
~ A\ f(: ff, '(1_, ~ , IJ~ ). The above qualities of a true bhik$U have
been described in the sutra known as c Ch'ing-chin-ch'ih-shih-chu-Ching:
~t ~f ~ jt {1.. If. • 1 . The Venerable Sariputra thought himself very
fortunate in listening to this discourse of the Buddha.

Now we shall pass on to an anecdote related to Sariputra's firmness

in meditation known as c diamond meditation • or vajrasamadhl (Chin-
k'an-san-mei : ~ f1J1 -==. ~ ). This anecdote is recorded in the Chinese
Ekottaragama 2 (Tsemg-i-a-han-Ching : Jl - fir ~ tl ). It relaies that
once Lord Buddha was slaying in the City of Rajagrha (Lo-yiieh-Sheng:
Jli fJ1 ~) at Karar:tcJ.a Vel)uva Garden 3 (Ka-lan-to-chu-Yiian: ~ i
ft tt li) ) nnd Sariputra was dwelling on Mount Grdhrakufa 4 (Chih-
ch'a-chiieh-Shan : ;-f ft1 ~ J, ). It was at this time that Sariputra
entered into the «diamond 1neditation ». There were two kings of demons
living on that mountain. Of these hvo one was known as Yu-p'o-k"a-Lo
fl. ~ ~ lji and the other as Ch'eih-Lo ( #c Jl ). They saw from a
distance that the Venerable Sariputra was completely absorbed in deep
meditation. The evil-doer (Ch'ieh-Lo : (IJg 4. ) told the good-doer (Yu-
p'o- k'a-Lo : fi ~ ~ lJi ) that he was going to strike with his hand
on the head of Silriputta. The good-doer Yu-p'o-k'a-Lo tried to
prevent the evil-doer Ch'eih-Lo from doing so, saying that Sari-
putra was a good monk and a disciple of the Blessed One. He
was the foren1ost in wlsdom among the disciples of Lord Buddha. Further-
more, he was possessed of supernatural powers. So striking the monk
on his head would bring him (the evil-doer) over-whelming misfortune
and misery in future. But the words of his good friend fell flat on the
evil-doer. He told the good-doer that he did not like ( Sariputra) who was
misleading the world. He (the evil-doer) further said that his hands were
so strong that it could destroy the head of the monk very easily. The

(r) C.S.A., ( .$._ ~ ), p. 47·

(2) C.E.A., ( ~ E. ), p. 38 ; Cf. Visuddbimagga, Ch. XII, No. 3 I,
p. 416 ; Cf. Ud. IV, 4, p. 47·
(3) The Kara~u;la-Vel)uVana, a garden formerly belonging to an el<Ur
caller Kara~4a, used by a Nirgrantha follower, then presented by king
Bimbisara to Sakyamuni. D.C.B. T., p. 317.
(4) A mountain near Rajagrha said to be shaped like a vulture's
head or to be famous for its vultnres and its caves inhabited by a'Scetics,
where Pi~una (Mara) in the shape of a vulture, hindered the meditation
of Ananda. See D.C.B.T., p. 336.
 . .. ".

-268-

good-doer t·eplied frankly that he was quite confident that the .S·rainana
.
(Shll-Men: ~· t1 ) could easily bear any torture on account of his
patience. He said it was just possible that on receiving the blow on his
head, the monk might suffer for a while, but the evil-doer would never
be happy.

The evil de;non was not ready to listen · to the advice of his good
friend. And so he, as decided delivered a blow on· the head of $ariputra.
The good-doer did not want to see this incident, and so he left the place.
When the evil-doer gave a severe blow on his head, Sariputra felt as
if leaves were falling on his head. He opened his eyes and looked at the
demon who fell into hell (Ti-yil: :~\!!., Jil) immediately.
The Venerable Sariputra rose from his c diamond meditation ~ and
putting on his robe he went to KaraJJ4a-VeJJu.vana Garden to offer his
respects to tl1e Blessed One. The Buddha asked $ariputra whether the
latter was a little out of so1·ts. Sariputra
. replied that for a long time he
had not been taken ill. But · that day he was having a seve1·e headache.
Then the Master said that while Sariputra was sitting in deep meditation
a king of demons (Ch'ieh-Lo: ~ JJ.) gave a blow on his head. The
blow was so mighty that it could have easily split the c Central Mountain •
(Hsi.i-mi-San: IJi Iii J, ). But it could do no harm to one who practised
the c diamond meditation •· So ·the Blessed One laid stress on the prac-
tice of the c diamond meditation·• by his other disciples also.
The Venerable Sariputra usually stayed in Mahasamadhi (Ta-ting:
~ ~ ). Any dangerous thing from outside could do no harm to him.
The Buddha then addressed the bhik$US ·and exhorted them to follow
the same path as that of the Venerable · Satiputra who was possessed
of deep concentration and great wisdom. He further told them to cultivate
in right earnest sila (morality, chieh: ~ .), samadhi (concentration, ting:

-
~) and praj.iia {wisdom, hui: ~-) to free themselves from all erroneous
views such as those of a pe-.n'""'nanent entity (jen wo chien: A... 4t JL )
.

and the belief in substance in things (fa wo chien: iJ. -4t JL>· He wanted
the monks to follow in the footsteps of the Venerable Sariputta so that
they might attain the Mahaprajiiasamadhi (Ta-ting: *.. ~ ). The world-
Honoured One spoke as follows : c The beings of the ten thousand worlds
including men and gods of the Brahma-kayas have alt gone to the top
of Grdhrakizla Afountain with a view to taking refuge in the Venerable
Sariputra, pay respects to the Teacher of men and obey tlle Honoured
On~s teaching. It is well-known. to me what type of meditation lte has
practised. The flower among my disciples must do so in .order to adorn
the Buddha~s Bodhi-tree which is .like the sun shining · brilliantly in the
sky. It is very illuminating. Nothing can compare with it • 1.

(I) C.E.A., (~ .E:..) p. 38.

 .. 0 . ... -

- 269 ·-

Sariputta was called by the Buddha the flower among his disciples.
It was so because Sariputra adorned the Bodhi tree in the same manner
as the Tathagata (Ju-Lai : ~ .4l) did. The monks fel t delighted on
listening to the instructions of the Enlightened One.
In the Saddharmapu:t;~Q3rikaSutra (Miao-Fa-Lien-Hua-Ching : ...)'
};/;- if. .;~ ~) it is recorded that once the Buddha spoke of Sariputra
as follows: c Sizr~iputra wiU be a Buddha in future, Padmaprabha by
name. He will teach so many living beings after paying honour to nume-
rous Buddhas. Making _strenuous efforts in the performanc e of his duty
and being endowed with ten powers he will finaUy attain supreme and
perfect enlighten1nent • 1.

This announcement was made in the presence of the fourfold a.s-~mbly

and several kinds of beings, namely, bhik~us (P'i-Chiu: ~t ..}1:. ) bhik~~
(P'i-chiu-Ni J:t. ..}1:. fl_ ), upasakas (Yu-p'o-tsei : fl: ~ ~ ), upasikas
(Yu-p'o-1 : ff: ~ :ll ), gods (Tien : -A_ ), nagas (Lung : -ft ), goblins
(Yeh-ch'a: 1(._ 3t. ), gandharvas (Kan-t'a- po: .ft. tl) $ ), demons (A-
hsiu-lo : f'ir t•f-- Jli ), garugas (K'a-lou-Lo : ~ ~ kinnaras (Ken- a ),
r;ta-lo : ¥.- lJ~ }Ji. ), serpents (Ma-hou- lo-ch'ieh: If. ~ • '(,~ ), human
beings (Jen: A-). non-human beings (Fei-jen : j~ A-) and so on. They
listened to the prediction made by the Buddha with reference to the
Venerable Sariputra's future life. They all were very much pleased and
delighted to hea:r it 2.
The Wheel of the Law was put in motion by Lord Buddha for the
first time at Benares (Po-lo-nai: ;)! • ~ ) at R$ipatana in the Deer-
Park (Lu- YUan: At JL ). Since then· the Master had been keeping the
Wheel of the Law rolling. But when he predicted that Sariputra would
set it in motion after him, some celestial beings received it 'vith great
rejoicing 3. The uncertainty and doubt of Sariputra came to an end as
soon as he heard from the c golden mouth- of the Master about his
supreme enlightenment 4.
Sariputra's proficiency in the practice of the seven Factors of Enligh-
tenment (satta bojjhailga) 5 and the other Bodhipakkhiya-dhammas has
been referred to in the Agamas and other Buddhist texts preserved in
Chinese.
--·- - ---
(I) ~ -4•) • *- ~ A if .f. -tr .if. 1t...ga.J;-~
~. . Ji. ~ -:t Jtl #t- -1. ~ .tt ftf -Jl- Jt :f. at ft
-th~dJ~ it- ~ ~ _l:. it I

The Saddharmapur;tc;larika Siitra in Chinese ( ~ - ), p. I 5.

(2) (Ibid.).
(3) The Saddharmapul)c;larika Siitra in Chinese A -) p. t 5.
(4) (Ibid.). (5) See D.B.C. T., p. 14.
 - 270 -·

APPENDIX No. 6:

The Chinese Tripitaka mentions about the places that SAriputra

visited in course of his preaching-tours. Some of the discourses given
by him have also been preserved in the Chinese translations of the Agamas.
Their contents are more or less the same as those of their parallels in the
Nikayas. A few of them .m ay be referred to here.
. Hsiang-Chi-Yii-Ching ( ~ 8fi. "lt I! ) is the Chinese version of the
Mahahatthipadopama Sutta of the Majjhima-Nikaya. According to the
introduction. once Lord Buddha was staying in the J etavana Monastery
(Chi-yiian-Tzil: ~ ll} 4- ) at Sravasti (She-wei-Kuo: -{t- .If ~ ); At
that time Sariputra preached this discourse to the monks.
In the first place, it has been mentioned that the Four Noble Truths
(Szu-sheng-ti: t!9 .iff if· ), which represent the fundamental doctrine of
the Buddha, include all c kusala dhamma • or wholesome states. Then
there is an elaborate explanation of the Four Truths one by one.
In the second place, there is an exposition of the four Mahabhutas
(Szu-ta: \!9 -k. ) or the c great elements • with reference to their various
aspects. They also enter into the composition of what are known as in-
dividual beings.
In the third place, it has been explained that in the ultimate ana-
lysis an individual being is nothing but the composition of the five aggre-
gates of attachment (wu-yin : A 1-1: ) - matter, feeling, perception,
for1nations and consciousness. These five aggregates of attachment are
causally conditioned. By realizing this fact one could get rid of attach-
ment which binds a living being to the cycle of birth and death, that
is Sarpsara (Lun-hui : ~ ~ ) . Here Sariputra refers to the significance
of the law of the Dependent Origination of things in the following words
of the Buddha: c Those who understand the conditional natural of things
also understand Dhanna (doctrine) ; and those \Vho understand Dharma
also understand the conditional nature of things • t (Jo chien yUan chi
pien chien fa; jo chien fa pien chien yiian chi: ~ JL ~J. .Jl ft JL
~ ;
~ Jt * ff.. JL Jf. .Jt ).
On listening to this discourse, it is mentioned that the monks felt
happy and satisfied.
Another model discourse of Sariputra is the sutra on the Chung-chi-
Ching ( Jtt 4 11.. l, the Chinese version of Sarigiti Sutta in the Dig~ani­
kaya. It is another example of his lucid exposition of Dharma. Once, Lord
Buddha was dwelling at Malaya 2 (Mo-lo-Yu : ;j::. 1!i ;;1 ), accompanied
by a great company of bhik~us, numbering about one thousand five hund-

(I) C.M.A. (_f:. _A), p. 41.

(2) The western Ghats in the Deccan (these mountains abound in
sandal trees), the country that lies to the east of the Malaya range, Malabar.
 271-

red and fifty. One day, in the presence of Lord Buddha, Sariputra addres -
sed the monks and said : c Lord Buddha teaches the correct doclri.ne in
respect of both mind and body ( ming, ·se : ~ , ~ ) • . Then he made the
following points one by one: c There are three kinds of good roots :
a1msgivi.ng (pu-t'an: ~ 't- ), mercy (pu-cth'en: ;r:. nA- ) and wisdom
(pu-ts'ut: ~ ~ ). There are four bad aspects: lying (wang-yii: .i- -Ji. ),
double tongue (liang she: (ij -6 ), harsh speech (e-k'ou : }A a ) and
gossip Ci-yii : At 1§- ) . There are five spiritual faculties: faith (hsin-ken:
ft ~ll ), energy (chin-ken: it_ ~lt ), mindfulness (nien-ken : 1a ~It )·
concentration
. (ting-kim: Jt 4ll) and wisdom (hui-ken: ~- ._
~!t ). There
are SlX elements : earth (ti le.. ),water (shui : ~ ), fire (huo : *.. ), air
or wind (feng: Jll ), space (k'ung: ?r) and consciousness (shih: ~ ).
There are se\ren factors of Enlightenment: Dhartna-pravicaya-sambodhy-
aiiga, discrimination of the true and the false ; virya-sambod hyanga,
zeal to make undeflected progress ; priti-sambodhyatiga, joy, delight; pras-
rabdhi-sambodhyariga, riddance of all grossness or weight of body or
mind, so that they may be light, free from tension and be at ease ; smrti-
sambodhyailga, power of remembering the various states passed through
in contemplation ; samadhi-sambodhyariga, power to keep the mind on
a given object undiverted ; upek$a-sambodhyailga, equanimity or indif-
ference to all disturbances of the sub-conscious or ecstatic 1 mind. There
are eight forn1s of his doctrine: «Liberation, when subjective desire
arises, by examination of the object, or of all things and realization
of their filthiness. Liberation, when no subjective desire arises, by still
meditating as above. These two are deliverance by meditation on impu-
rity, the next on purity. Liberation by concentration on the pure to the
realization of a permanent state of freedom from all desire. The above
three c correspond to the four Dhyanas •. Liberation in realization of the
infinity of space, or the immateriaL Liberation in realization of infinite
knowledge. Liberation, in realization of nothingness, or nowhereness.
Liberation in the state of mind where there is neither thought nor absence
of thought. These four arise out of abstract meditation in regard to desire
and form, and are associated with the four formless states. Liberation by
me'ilns of a state of mind in which there is extinction (nirodha) of both
sensation (sanjfia) and feeling (vedana) 2. There are nine conditions in
which sentient beings dwell: the world and the six Deva-heavens of
desire in which there is a variety of bodies and thinking ·; the three
Brahma-heavens where bodies differ but thinking is the same; the first
c dhyana heaven • ; the three « bright and pure heavens • where bodies

(I) ~ -t t_ : 4f ~ -f t_ ; -ft it -t :l_ ; _f. -t t_ i ~ ~ -t

~j ~ -t ,\_i ~ -t ;t_; 4t ;ft- ~ ~.
( 2) ,i\.. ~.. llii.. ~ : rio] ;Jf ~ ~ fit ~~ ~ WI- lit ; tlJ ./!. ~ ~ tit
?~ ~ ~.. JJl; ~f ~ 1t it- Jl. Jt {J.. ~ JJii. ; ~ ~ if: .rAi j!f JJt ; i.\ ~
if: .Jt if- /It; j~ J£ j~ .4}:. J£ ~ ~f- JJt; ~ 1t ~~if JPL. C. D. A·
( .1- -JL ) p. 43·
 - 272 -
are idehtical but thinking differs, the c second dhyana-heaven » ; the
three c universally pure heavens » where bodies and thinking are the
same, the c third dhyana-heaven ~ ; the c no-thinking-or no-thought-
heaven » ; the c fourth-dhyana-heaven » ; c limitless space », the first
of the fornlless realms; c limitless perception:~>, the second ditto; c no-
thingness •, the place beyond things, the third ditto; and c beyond thought
or non-thought •, the fourth ditto 1.
At the end of the discourse Sariputra said: c If people know and
practise the doctrine, they will attain the happiness themselves and work
for the good and welfare of gods and men •. At the conclusion of the
discourse delivered by Sariputra the Buddha said: c Excellent, Sariputra,
excellent! The bhik~us are pleased and delighted with Sariputra's dis-
course .2 ( Chu pi chiu wen she li fu so shu, huan hsi feng hsin : -If ~t
Ji. ,., ~ 4•1 * 1Jf 11L ffl:.. $ ·*- ff .
Another sutra of Sariputra is the Shih-shang-Ching 3 ( -t-
J:. /..( ) of
the Chinese Dirghlgama. Once the Blessed One was staying in the state
of the Angas 4 (Yang-chia-Kuo: ~ 111o lJ1 ) on the banks of Lake Gag-
gara (Chia-chia-chih : {IJo #o ~) with a great company of bhi~us. At
that time Sariputra addressed the bhik~us and said: c Friends, the doc-
trine of the Law of Nature is perceptible everywhere in the phenomenal
world. With the Tathagata's (Ju-lai : -'- ~) enlightenment all «beings
have been enlightened in him ,. ; in the perception of one all have. become
perfected; one deed includes all~. At the end of the sermon Sariputra
said: c There are ten things to be thoroughly learnt (Shih-chih-fa: +
~ $J. ). They are right belief, conduct, spirit, the joy of the bodhi-
mind; joy in the Dharma; joy in contemplating it; pursuing the correct
Dharma, obedience to it; abandoning pride; comprehending the inner
teaching of the Buddha. Now these ten things are genuine and true. The~.r
have been perfectly understood by the Tathagata •. Sariputra having
spoken thus, those bhik~us received the discourse with delight.

APPENDIX No. 7:

The c History of the Ten Chief Disciples of Lord Buddha :a speaks

very highly of the conduct of Sariputra as the « Director-in-charge ~ of
Jetavana Monastery (Chi-yiian-Tzu: ~ liJ -t ).
As soon as Sariputra
was admitted into the Buddhist Order, the Sangha (Tseng-ch'ieh: {tg /IJo)
became very strong on account of the ceaseless efforts made by him for
the propagation of the Dharma. The Buddha put all confidence in Sari-

-/L 4t !!. }i : ~ f{... ~ A.. ~ i ;t

(I) *-
Jt i ~ ~ ~1 Jt i i! st
~ ; ~ ~ ~ ; ::E ~ ;t ~ i L.\ ~ il. .It ; .J! j1f ;fj 1Ji ~ j~ ~ j}! j~ -J.P: •
(2) C.D.A. (-1- -Jt.,), p. 43 ; the Sarigiti Sutta in P31i.
(3) Dasuttara Sutta in Pali.
(4) Described as a country north-east of Magadha, Champa in Pali.
 273 -
putra. It is said that it was Sariputra who for the first time introduced
the Dharma to North India. His mission to Kosala is connected with the
history of the Jetavana Monastery.
For the first two years after having attained enlightenment the Bud-
dha continued to stay at Ve~;tuvana (Chu-lin-shing- she: tt :ff.. ft ~) in
Magadha. The propagation of the Dharma in North India was still to be
done. An opportunity for the same came when Anathapi~c;lada 1 (Hsii-ta-
chang-Che : Jlf .il J<. :t ) of Sravasti in Kosala came to Rajagarha. Ha-
ving met the Enlightened One, he took refuge in him and offered to con-
struct a monastery in the north for the Buddha and his fraternity so
that his sublime message might be propagated there for the good and
happiness of the many. Now AnathapiQ.c}.ada wanted to purchase for
his purposes a garden which belonged to Prince Jeta (Chi-to-tai-tzu:
~ Ft ~ .q- ) ; but the latter was unwilling to part with it. At last he
agreed to sell it for gold coins that could cover the entire piece of land.
AnathapiQ.Qada being a zealous .follower of the Lord, put no premium
on gold and bought the large garden for the construction of a monastery.
He requested the Buddha to send a monk to supervise the construction-
work. The Buddha knew that the north was the land of the Brahmanas •
.
He, therefore sent Sariputra there not only as the supervisor of the
construction-work but also as the c tamer of outsiders •. Together with
AnaLhapiQ.qada he set out for Sravasti for his great mission.
While the monastery was being constructed several c outsiders,.
attempted to disturb the work, as they did not like the spread of Buddhism
in that area. They all asked AnathapiiJ4ada to abadon the idea of
constructing the monastery. They were dea'd against the Buddha-Dharma.
In fact, they tried to re- convert AnathapiJJ4ada to their respective faiths.
But his trust in the Triple Gem was firm. He thought it better to arrange
a discussion between Sariputra and them (the heretics) to prove the supe-
riority of the Saddharma. Sariputra welcomed the suggestion. Time and
locality for the discussion were fixed. There were about thirty debators
on behalf of the heretics, and Sariputra alone represented the Buddha-
Dharma. But then he far excelled them in the discussion and established
the merits of the Dharma over the beliefs of the heretics. He was uncon-
querable amongst the disciples of the Buddha, as he was born in a scho-
larly Brahmin family. His father and grandfather were good debators as
well. They were scholars of great fame in the country, and he had recei-
ved education under their guidance. He was well- versed in the scrip-
tures of the heretics and also had attained Arhantship after joining the
Buddhist Order. He could, therefore, hold discussion without fear. He
had the palm of victory in the very first round of the discussion. Being
able to overcome them with his convincing logic and unfailing arguments.

( 1) Another name of Sudatta ( l.t .Jf. S) ) literally meaning « he

who gives food to the poor>).
 ·- .

-274-

Having become convinced of the Buddha-Dharma, they expressed their

desire to follow the same.
The Buddha was in the south, but he saw with his clear vision all that
happened in the north. At that time, thanks to Sariputra's efforts, several
thousand persons took· refuge in the Triple Gem. Anathapi~4ada was
greatly impressed by the virtue of Sariputra. He offered profound res-
pects to him in a thousandfold way and felt all the more grateful to:.
the 'B uddha.
When the task of the construction of the big monastery at J etavana
was fulfilled. Sariputra said to AnathapittQada: c Please look at the
sky; do you see anything there?:.. Anathapi~Qada replied: «I do not
see anything •. Sariputra then said: «The «eyes of the flesh • cannot
see that phenomenon. Only the D harmacak~u or the c spiritual eyes »
(Fa-yen: il: Jlll) can see it •. He again asked Anathapi~4ada to look
at the sky once more. Throwing a glance at the sky, Anathapi~4ada
replied: c Oh, Venerable Sir! I see many palaces in the sky •. Sariputra
then said: c These are the palaces of Trayastriipsat (San-shih-san-tien:
-=.. ~ £ :Jt. ) heaven. By the merit of the donation of the monastery
to the Buddha, which is yet to take place, the palaces of yours in Traya-
stritr~sat Heaven have already appeared~. Then Anathapi~c1,ada asked:
« Oh Venerable, why are there so many palaces in the Trayastrirpsat
Heaven ? How long shall I be there ? •. Sariputra then said : c In Traya-
strirpsat Heaven the celestials live a long life. They are the knowers of the
Dharmat and they never fall .. . After hearing all these things from Sari-
putra, Anatbap~4ada wished he could be born in Trayastritpsat Heaven
in future, AnathapiQ4ada being very happy to have had a sight of
Trayastrirpsat Heaven, which then was not v isible to anybody else 1.
The great mission of Sariputra ended with the conversion of his
mo ther just before his Parinibbana. Tradition has it that Sariputra
preached the doctrine of Lord Buddha to his mother. She was very much
satisfied. She said: c Dear Upati.Sya, you have preached the true Doctrine~
your exposition makes it very clear to me. As you say, Nirvar:ta is a very
blessed state. Those who enter it surely free themselves from the rounds
of births-and-deaths, from all bondage ! How lucky are men. Go there
and be confortable • 2. And she became a Srodpanna.

APPENDIX NO. 8 :

Now we shall take into consideration a few important points related

to the mission of the Venerable Sariputra found scattered in Chinese

(I) H. T.D., pp. 6-7-8.

(2) H. T.D. p. 34·
•
 ..,

-275-

Buddhism. The Northern Buddhist tradition has it that right :from the
time of the attainment of Arhatship ( A-lo-han-Kuo : 1-f a i"t. ~ ) doWn
to his entering into ParinirvaQa. Sariputra went from place to place in
India to preach the Dharma. It is said that wherever Sariputra went, Sad-
dharma (Miao-fa : ..tJ- i/o ) flourished by leaps and bounds.
Everyday Sariputra preached the Doctrine for the bhik$us and the
people in general. Any question put to him was answered by him very
calmly and clearly. He travelled through the length and breadth of 1:he
country for the fulfilment of his great 1nission except for four months of
the rainy season when he stayed at one place with the members of the
Sangha (Tseng-ch'ieh: Jf 11Ja) 1. Sariputra achieved two kinds of en-
lightenment, namely, c. enlightenment for sel:f. (Tzu-k.ioh: fJ ·f) and
enlightenment for others (Kioh-t'a : -f ~ ).
According to the Mahayana tradition, Lord Buddha preached the
SaddharmapuQ4arika Sutra (Miao-Fa-Lien-Hua-Ching: -i7 i/o i{ 1[., 11.. )
to Sariputra ; and Sariputra, in turn, preached the same to other monks
and to the suffering denizens of the world in a manner befitting a chief
disciple.

APPENDIX No.9:

Now we are taking into consideration the account of the Parinirv~a

of Sariputra as given in the Chinese texts. According to the Northern
tradition, once .Lord Buddha preached the Dharma at Chu-fang village
( tt ~ ~H ) near Vaisali 2 (P'i-she-li: 1L ~ • ). In the end he broke
this news to the Bhik$u-sailgha that exactly after three months he, the
Tathagata would enter into Mahaparinit'Va~a 3 (Ta-pan-nieh-pan : ~
-ht it :f.. ).
The Bhik$u-Sangha heard this and became very unhappy. The scene
was very calm and quiet! Sariputra did not want to see the Buddha ente-
ring into Nirva1_1a first. He sat in deep meditation and thought: c The chief
disciples of the Buddhas of the past had entered into Nirva1.1a earlier. I
am a chief disciple of Sakyamuni Buddha. I have to enter into Nirva1.1a
before him ,. 4.
Sariputra then rose from his samadhi, went to the place where Lord
Buddha was and said: «Venerable Master, the time for my Parinirvci~a
has come.. please per mit me to take leave,. (Fu to, wo llSien t~a hsian
yao chin ju nieh-pan, ch'ing chu fu to yiin hsii : (f Pt 4\:. a
/i.. 1f: . .
)'.... it_ it ~ ~t ;Jl ff f't fL ~t ·
(I) See Ph~t hQc Ph6 th6ng book, Vol. I, p. 39· . .
( 2) . An ancient kinngdom and city of the Licchavis. where the second
synod was held, near Basarh, north of Pa~na. See D.C. B. T., p. 307.
(3) H. T. D., p. 27.
(4) Ibid .
• •
 - 276 -
Lord Buddha looked at Sariputra for a while and asked : « Do yotJ..
want to enter into Nirvat;ta earlier, and if so why? • - «Respected
Master, you announced that you would enter into Nirval)a very soon,
Kindly make a special favour in my case. I do not want to live up to
the time when you say good-bye to us. Moreover, you have been telling
u.s that in the past the Buddhas, chief disciples had entered into NirvaQa
before their Master. So I request you ea-r·n estly kindly to allow me to
have my wish fulfilled » 1.

On hearing Sariputra•s request, the Buddha was moved, and yet he

remained calm. Lord Buddha once again asked: « Sariputra what place
have you chosen to enter Nirval)a ? :. (She li fu, ni yao ts'a shih ma
ti fang nied-pan ni ? ~ 4•J *.
1:r. -i- -tJ_ ft JJ! ~ ';/; it ~ -cr.Jt ?). -
c Master, my own village, that is K,a-lo-pei-nu-K'a ( ~ Jli ..GJ- f: ~ )2
by name. My mother is more than one hundred years old now and is
living there. I should like to lead her on the path of Sharma before I
enter into Nirvana•
.,. . The Buddha said : c I do not want to prevent you
from doing whatever you would like to do. Yes, you may do what you
think fit. But you are my chief disciple, and before you leave I want all
bhik$us
•
to assemble so that you can give your last message to them • .
Then Lord Buddha asked Ananda (A-nan-To : tor 1J1 ft ) to convene
a bhik$u--meeting. He said that since Sariputra wanted to bid fare-well
to them and enter into NirvaQa, they should gather together before his
departure.
Sariputra then approached Lord Buddha and said: c: Respected Master,
in many past lives, I aspired to be born at the present time, when you
would appear in this world. In this- life my desire has found its fulfilment.
I followed your steps which made me so happy in my life. It is more·
than forty years ago, thanks to your Teaching and Compassion, that I
h4ve become a monk. It made me free from ignorance and thus I became
enlightened. I understood the Truth and attained Arahantship. My words
fail to express the gratitude that I feel in my heart for you. Now is
the time. I take leave of you. 1 think I had a heavy responsibility to
~ave human beings. Now, I should be free from an.
I am a very lucky
man. By the grace of Lord Buddha, I could solve the difficult problem
of birth and death. I shall no more be subject to suffering. This is the
last moment of my life to say good-bye to you. Please accept my worship
and that of my friends ».

While Sariputta prostrated himself at the feet of the Enlightened

One, there prevailed an atmosphere of wonderful calm and solemn!ty.
Lord Buddha touched Sariputra's head and said: c Sariputra, I ll.ave
preached the Dharma to you. At this important hour, I confer my blessings

(t) H.T.D., p. 28.

(~) Nalakagama in Pali.
 -277-

on you and predict that you will be a Buddha in future, Pacimaprabha by

name (Hua-Kuang Ju-Lai : :11- ;t.., -b1 *- ).
You will be born again in
the world to save human beings and afterwards you will attain tile highest
Buddhahood 1. After speaking so, Lord Buddha ordered the Bhi~u-saiigha
to see hi'm off. Sariputra then took leave of the Master and the Sangha
and left. All bhik$us were greatly moved.

They followed Sariputra to some distance. Seeing them coming Sari-

putra stopped, thanked them and said : c My dear friends, please stop
here. Do not go further ; only $rama!Zera Chiin-Tou ( HJ JA :7" • ) will
go with me . After having returned, may aU of you try to practise the
Dharrn.a. I do hope you will soon get rid of sorrow and att ain Nirvdl)a.
The appearance of a Buddha in this world is a rare occurrence. It is
also dif'ficuZt to be born a human being, and still more difficult it is to
have the opportunity of learning the doctrine from a Buddha ( J en shen
n!'n t' e, cheng fa nan w en : A. Jt
.$. pt., .iE.. il:. .ilL M ). W ·e have been
lucky enough to be born in this Buddha-age. We are Buddhist monks
and we have already learnt the Buddha-Dhanna. W e have to understand
the three signs of all the composite things: impermanence (wu-ch'ang :
,;... 'f ), painfulness and insubstantiality (wu-wo : J.j. ~ ) , and realize
Nirva!Za (Nieh-pan chi-citing: i [ ~ ~ it ). Ottce again, I wish you
all peace~ happiness and success • .
..
When Sariputra was preaching the doctrine, the Sangha thought
that was his last testament. They were overwhelmed with sorrow and
said to him : c Venerable Sariputra, you are the chief disciple of Lord
Buddha. We joined the Sangha later and are only ordinary disciples. Many
a time we have followed you on your preaching-tours. Why are you in
haste today to enter into Nirva!Za., leaving us behi.nd? • Sariputra under-
stood the bhik~rlS' sent iments ·and comforting them said : c Dear friends,
do not be sorry. This world is impermanent. Lord Buddha has taught
u.s so. Even the mountains will go to dust. The sea will dry up. My body
is like a grain of rice. There is birth which is folldwed by death. - This
is the natural law of this world.

cAt the end I want to tell you that you must honour the ttame of
Amitabha Buddha (A-Mi-To-Fu : rot
Ji ft ff ) with undivided mind.
I know Sukhd.vatl (Chi-Lo: ~ ~ ) , the pure land of the Amitabha
Buddha in the west which is full of joy. About that world, Lord Buddha
told. me last time. You had better always remember the Buddha, Dharma
and Sangha, You can achieve anything you want by doing :so 2.

c do hope that the Buddha-Dhanna wilt be propagated in this

I
world without any break by all of you. Otle thing we must remember .

(I) H.T.D., p. 29 j Cf. #;- • II. ( .i. - ), p. I5·

(2) H. T.D., p. 31.
 _ f 278-

We are Buddhist monks, We should never be selfish. We should work

for others. Our primaTY aim should be c above, to seek bodhi ; below, to
save all human beings .. - Shang chiu po ti, hsia hua. chung sheng :
J:. ;ft 4 ~ ""f .(l:, *' .
~
To speak about the future of the Buddha-Dharma, I am convinced
c
that it will be an eternal inspiration for this world and will save the
world ; and if it performs its function well, it will never decline ! .. When
Sariputra had given these instructions all bhik!?US were stirred to the
depth of their hearts. Everybody bade goodbye to Sariputra, as they were
going to be separated from him for ever. How sad it was ! Although Sari-
putra went on hls way after the farewell and the monks returned, they
turned to look at him from time to time. They felt unhappy and never
forgot Sariputra's words. At the end all the bhik~us stood on the way to
have the last glance of Sariputra, as they would never meet him again.
Their hearts were heavy · and they ·were in tears.

Taking leave of the Buddha and the Bhik$u-Sailgha, Sariputra was

going with a Sramanera.
•
He thought about the propagation of the Dharma.
He called to his mind some past events 1. Though he thought so, he never
wanted to abandon his resolve. He then thought of the doctrines and
recalled an assembly on the Grdhrakiita Mountain (Linh-Chiu-San: i"
I" J, )·

APPENDIX No. 10:

Then one evening Sariputra came near his own village. He sat quietly
beside the main road. Suddenly his nephew, Yu-p'o-li-p'o-To 2 ( fl. ~
"'- ~ ' ) by name, came and worshipped him respectfully. Sariputra
asked : c Is your grandmother 3 at home ? .. - «My grandmother is
taking rest in the house:», his nephew replied. - c Tell her that I have
come back • - c Yes Venerable, I will do •. - c My dear, inforzn your
grandmother that I want to see her and ask her to arrange a place for me
to take rest».- c Yes, Venerable •. The nephew did not know why Sari-
putra had come. He only replied c yes, yes •, and ran -home to inform
his grandmother thus : c Dear grandmother, my uncle, Sariputt.a, will
come here to see you now •· Sariputra's mother was very happy, when
she heard this news 1. For a long time. S ariputra was engaged in propa-
gating the teachings of the Buddha to save living beings. Never before
she heard this news4. For a long time. Sariputra was engaged in propa-

(t) H.T.D., p. 32
(2) Uparevata in Pali.
(3) Grand-aunt in Pali.
(4) H.T.D., p. 33·
 279

his mother more than one hundred. yet to his old mother, he was just
a young boy. ·He was the most beloved son of his mother. (She li Fu
sui jan i ching pa shih sui, tan tsa t'a i wu pa sui ti mu ch'in ti bsin
chung, jen jan shih pa t'a k'an cheng shih tzil i ti hai tzu: ... +J t ,
• .t& L IJi.. "'" -t ik. -C! li- fG L ;q "1i
I *- ft.] • ~ tf.} ~ t ,
1JJ .tfi :4.. 4e. ~~ ~ J1\ ~ ij L ir~ :rk -i- ·
Sariputra's own room was prepared with all necessary comfort.
Sarika's heart was leaping with joy. She was happy to see Sariputra after
a long time ; but in her happiness she apprehended some sorrow. c Grand-
mother, you please take rest and let me arrange everything •, the nephew
said. All the members of the family heard the good news. They were
\Vaiting for Sariputra's arrival every minute. It was getting dark. $ariputra
entered his mother's ho~se. She was moved to tears while he enquired after
her health. Sariputra said : c Dear mother, I like to enter into Nirvdr.aa.
Therefore I have come here to see you and the other members of the
family for the last time •. After hearing it. Sarika and the members of
his family became unhappy. Sariputra consoled them saying : ~ My Master
(the Buddha) is all-wise and compassionate. I have received the Dharma
from him. His Teachings are in absolute confonnity with Truth and with
the practical philosophy of life as well. I have crossed the sea of birth-
and-death ( S a1Jlsa ra-sagala ) I am now free from all bondage. I have
nothing to fear any more. I have done my duty. Therefore I shall enter
into Nirval)a. I am. the chief disciple of Lord Buddha. According to the
tradition of the Buddhas, I have to enter into NirvaT)a first. My dear
·m other.. please do not be sorrow. In this world who is not to die? Every-
body will breathe his last today or tomorrow. Nirvar.aa is the most peace-
ful state. Those who attain it are ever happy1 .. So sh.all I be··
Sariputra's mother was more than one hundred years of age. On
hearing this, she consoled herself. She thought that her son being free
from the bondage of suffering is going to take leave of them. Sariputra
preached to his mother the Doctrines of the Buddha. She felt very much
satisfied. She said: c Dear Upati~ya (another nam.e of Sariputra). you
really preach the true Doctrine. Your exposition. makes it very clear to
me. As you say, Nirvdr:ra is the highest state of bliss, and those who
enter into it, have surely freed themselves from the round of birth-and-
deatll, and from all bondage • z. Although Sariputra's mother said so,
her eyes were full of tears. She was ovenvhelmed with the pangs of
• •
separatlon.
Sariputra's mother and relations said to SramaJJera Chiin-T'ou who
alone was joining Sariputra: c Please stay in the room. When he (Sdri-
putra) has passed away., infonn us immediately. •

(I) H.T.D., P• 34·

(~) Ibid.
 - 280 -

APPENDIX NO. 11 :
.,
The news that Sariputra was going to enter into NirvaJ}a spread at
midnight. Devotees from the districts near by carne to have their last
look. The news reached the City of Rajagrha too. When king Ajata-
§atru (A-She-Shih-Wang: M" 1'41 ~ ..£. ) heard this, he sent for ministers
to accompany him to go to Nhlaka to have the last sight of him. Sari-
putra preached the Doctrine to them for a while. It was during the small
hours of the night. Sariputra's room was calm and quiet. A lamp was
burning. There was no noise at all. Then there appeared light in the
east and soon the first sunrays entered his room. Sariputra asked: cHow
many persons have come here? Who are they? • - Chiin-T'ou Srama-
i;tera replied : c Venerable Sir, 1n.any people have come to have a last look
at you, even king Ajci.taiatru is present. They wish to see your serene
face •. Sariputra nodded his head in approval and told people that he
would like to look at them as well, because people would not be able
to see him any more thereafter. Everbody kept silent. They did not move
or even sneeze. They came and stood before Sariputra in veneration 1.
He spoke to them : c You are veTy good and sincere ; you and I have
been brought together by previous ka1"lna. Forty years ago, I received
the Teaching from Lord Buddha. the All Compassionate One. I went
from place to place to propagate the Doctrine according to his instructions.
I am indebted to him for what I received from him. I fulfilled the mis-
sion of spreading his message and helping the people. The Buddha's com-
passion is as deep as the ocean. I have no words to describe it. I received
Lord Buddha~s great compassion. Through his kindness I became the wisest
among his disciples. I learnt the Buddha's Teachings and practised
them. Today I have got the fruit, that is Enlightenment. (Wo yeh huo te
cheng kioh : :f\: ~ ~ -A- _;t.. Jl: ). I tell you all this, because I
want you all to meet Lord Buddha and learn the Doctrine from him. It
is very rare that a Buddha appears in this world; rare is, indeed to
meet a Perfect One. One may not have such an opportunity even in
course of hundreds and thousands of births. You must follow the Bud-
dha's teachings. There are so many precious gems in the great ocean
of his doctrine. Today I bid you goodbye and enter into Nirvana the
peaceful state. I desire the Buddha to live in this world to save human'
beings from suffering" 2. On hearing Sariputra's instructions peoples
kept silent. And Sariputra entered into Nirval).a while in deep meditation
and lying on his right side 3.

Sariputra's body was cremated (Ch'a-p'i: ~ ?c.) seven days after

his Parinirvat;ta. Afterwards his relics, bowl and robes were taken to
(t) H.T.D., p. 36.
( 2) H . T. D., p. 36.
(3) Ibid., p. 37·
 •
- 281-
where Lord Budda was staying. Ananda saw his relics and became over-
whelmed with grief (A-Nan-liu cho li : f'f .$. ;t_ .f ;11:_ ). Chun-T'o u
Samanera
•
informed Lord Buddha about the demise of the chief disciple.
The Buddha remained silent. He saw the grief of .Ananda and said:
« ~nanda, what has happened to you? Do you think Sariputrt£s ente-
ring into Nirvizr;ra is not good ? Can he not follow my doctrine ? or do
you think my Teachings cannot be handed down for ever? 1 •· Ananda
replied respectfully: cIt is not S01 Bhante! I have never thought so..
Sizriputra foLlowed the Vinaya (Chieh-Lu : fl\ ft) and his wi-sd01fl. was
very deep. He knew how to preach and propagate the Saddharm.a. He
always did the best for it. These noble deeds of his are known not only
to me but to alt. Now Sariputra is no more among us to hand down the
1

ntessage of the Lord. I know that even after hundreds and thousands
of years the Bhik~u-Sarigha will not forget him. his work and his Pari-
nirvana.
•
Even then I am feeling unhappy today • .
'£he Buddha knew that what Ananda was saying was true, and he
consoled him: c Ananda do not be sorry. Though Sariputra is no
longer present his work and name will continue. The world and human
1

beings are impermanent. Impermanence is natural. Before a great tree

is felled, every branch of it must be cut down; before the big mountains
are razed to the ground the stones fall out of them. In the Bhiklu-Sailgha
Sariputra first entered into Nirvar;ra This was just according to the law
of nature. The time is not far when the Tathagata (Ju-Lai: ~ *-)
will
follaw the nature of things and enter into Nirva'{la too. None of you.
should be concerned. The Teachings of the Buddha cannot faU into
oblivion. The Tathagata will ever live in the minds of human beings.
The Doctrine of the Buddha will protect you. aU for ever. You must
practise the Dharma and follow the truth Taking in his bands the relics
J).

of Sariputra brought by Srama~era Chiin-T'ou, the Buddha said : c Bhik-

$US, these are the relics of Sariputra who a few days ago preached the
Doctrine to human beint;s. He was the foremost in wisdom. His wisdom
was vast and boundless, and it was second only to that of the Buddha.
None could compare with him. He attained the Buddha-nature and was
content with few desires. had the «five pure senses of th.e higher worlds.
in contrast to the «coarse sense of the lower worlds practised medita-
J),

tion, taught people, refuted the false doctrines and propagated the Great
Doctrine. He will become a Samyak-Sambuddha. Please look at the. relics
of the chief disciple of Lord Buddha» 2. Then the Bhik$u-sangba wor-
shipped the relics of the Venerable Sariputra. Sariputra passed away,
but his spiritual heritage remains in the world for ever 3 (She li Fu tsun
che ch'U shih liao, she li fu tsun che ti ching shen yung tsai: *" -.f•J •
jf. * .f. -W: 1, ~ -4•} * 4 * it.] it :it "7~ .6. ).
(I) H.T.D., p. 37·
(2) H. T .D., p. 38· (3) Ibid.
 -282 -
APPENDIX NO. 12 :

The Chinese Sariputra Parinirvar;ta Sutra (She li Fu pan Neih pan

Ching: ~ -:JaJ • ~ ilt jS., I§_ ) refers to the following account:
«Once Lord Buddha was dwelling at Kalanda-Venuvana-Garden
• • •
in
Rajagrha. At that time, Sariputra was residing at No-Lo Village ( JJ)S Jll ),
He was taken seriously ill and was confined to his bed. As a result •

Sariputra entered into Parinirvar;ta. At this time the attendant of Sariputra

v.ras Sremar;tera Chun- Na ( # 11F) 1 by name. Taking Sariputra's robes,
bowl (I, Po:~, ~) and relics he went to Ver;tuvana Garden in Rajagrha .2,
where he met Ananda. Worshipping him he sat on one side. Then Srama-
t;~era Chun-Na spoke to Ananda : c Venerable Sir, Sfiriputra has passed
away. These are his relics, robes and bowl •. Ananda said to Chun-Na :
c Let us go to the Buddha and infor·m hin~ •. Both of them went to the
Master, saluted him and sat down at one side. Then A.nanda said to the
Buddha: c Lord, Chun-Na says that. Sariputra has passed away. Here
are his bowl, robes and his relics (She li Fu i shou mieh tu, ching tse
i po chi she li : * *-:f!J L jL j \ Ji. , .ij- *- ~ if. -'{_
shocked to hear this news. Darkness prevailed, when I heard about
*"
-:Jaj ) • I am

Sciriputra's passing away •. Lord Buddha asked ~nanda and Chun-

Na : c '"' hen did Sariputra pass away ? Did :he not carry with
him virtue, concentration., wisdmn and deliverance». Lord Buddha
referred to the Smrtypasthana, the fourfold mindfulness 4 ; to
Samyakprahana or the four Tight efforts s ; Rddhipada or the four steps
to .supernormal powers, which enable the body to remain independent of
the natural law 6 ; to the Paiica-indriyani or five spiritual 7 faculties ;
Paiicabalcini or the five powers B ; S aptabodhyanga or seven factors of
bodhi 9; and to the Astangika-marga or the Noble Eightfold 10 Path.
c These doctrines •, the Lord said, care strong enough to make you
understand the true nature of aU things of the world. Why do you get
grief- striken and disheartened? Can you not be a m£Uter of yourselves? •
'.

(I) Sramar;tera Chun-Na ( # Df ), that is Sramar)era Chiin- T'ou

( J~ jJi ), see on page 70 Cunda in Pali.
(2) According to the Cunda Sutta in Pali, Cunda took the relics,
bowl and robes of Sariputra and went to the Jetavana at Savatthi.
(3) Fu-Shou-She-Li-Fu-Pat-Nieh-Pan-Ching ( ~ .A ), p. 3 r.
(4) See D.C.B .T ., p. 175.
(5) Ibid. p. I 77.
(6) See D.C.B. T., p. 1 74·
( 7) Ibid., p. I 2 I •
(8) Ibid., p. I 14·
(9) Ibid., p. I 4·
(to) Ibid., p. 37·
 -283-

Ananda said: c Master, I know those doctrines and also the· imper-
1nanent nature (Wu-ch'ang: .fi. 'f ) of all worldly things. But Sariputra
had completed the full course of noble training ( chii-~hieh-te : Jt- ~ 11:).
He was an instructor who could arouse,· incite and gladden. He wa.s un-
wearied in teaching the doctrine. He was the champion of tho$e who
lived the righteous life along with him • 1.

The Buddha then said: « .Attanda, I have explained to you on many

occasions ho\\· in all things that are delightful and dear there is the in-
herent nature of change, separation, and insubstantiality. How is it .Anand3,
that what is born (YUan chi chih fa: if.. .,It .;t,. ~ ), has become
(Wu cheng yu pai: 4tl ~ 1f Jlt ), what is compounded (ho tse yu tsan:
~ Q•j 1f f,t. ) and what is transitory (ying tang mieh chln: ).!! ~;. ~ ~ ),
could always fulfil one's wish? '.fhe high mountain, too, is subject to decay.
Just as in some mighty tree, standing firm and full of vigour, one of the
big branches wood break down, in the same way, A.nanda, from the mighty
Order of monks, standing firm and full of vigour, Silputra entered into
ParinirvaQa » 2. Lord Buddha explained again and again the doctrine of
impermenance. And at the end he desired that all the bhik~us should
make good progress in practising the Dharma ; he further said to A.nanda
that bhiksus, bhiksunis, upasakas and upasikas should strictly follow the
doctrine taught by him. A.nanda, Chun-Na and all bhik!?us received with
deligh~ the instructions of Lord Buddha 3 - (Wim ching huan h.si, shou
•
chiao erh tui : UJ II. .,. ~ , ~ 1t ,7Q i!. ).

APPENDIX NO. 13 :

The Hrdaya Sub·a or Heart Sutra (Hsin-Ching: ,~ 1§.. ) is one of

the important discourses in the Mahayima canonical literature. It is on
the profound doctrine of Sunyata or voicbless (K'ung: ~ ). Among the
disciples, Sariputra is selected to be given an exposition of the same, and
that in consideration of his profound wisdom. Addressing him on the
void nature of all phenomena the Master expounds through the Bodhi-
sattva Avalokitesvara (Kuan-Yin: ~ if) :... c. c He,·e, 0 Sariputra fonn
is emptiness and the very emptiness is foJ"JJl; emptiness does not differ
from fonn, form does not differ from emptiness; whatever is form, that
is emptiness, whatever is imptiness, that is fonn ; the same is true of
feelings, perceptions, impulses and consciousness···· Why is it Sariputra.
who is addressed here? Sariputra (the son of Sari) was among the eighty
chief disciples of the Buddha Sakyamuni, the one noted for his wisdom.
His influence on the development of Buddhist thought has been a decisive

(I) ff "tJL -t- -:f•J ~ .ht_ ij_ ;f. /1.. ( ~ A ), P• 31·

*"
(2) flfr 11£. -:f•J ~ -At i'Y.. ~ If ( ~ A ), p. 3 I •
(3) Ibid. p. 3 2.
 -284-

one, as I have shown elsewhere. The c wisdom • which is attributed

to him is skill in the methods of the Abhidharma. Its chief feature is
the analysis of experience into its constituent elements, called c dharrna •,
in accordance with traditional lists of what are to be regarded as c ultimate
facts • • 1.
Another important sutra, very popular in the Far Eastern countries
where Buddhism is prevalent, is the Sukhfwati-Vyuha Sutra c: O-Mi-T a-
Ching : 1'1 ~ ft I§ ). In a big assembly where all his disciples and a
multitude of other beings are present Lord Buddha takes into confidence
Sariputra alone and addresses the discourse to him. The reason given
is that Sariputra alone is able to understand the theme which is beyond
the range of the vision of other beings.
Addressing Sariputra in the Sukhavati-VyUha Sutra the Master says :
c After you have passed jr01n here beyond a hundred tl~ousand Kotis of
Buddha-lands, you will reach in the West a world-system called Sukha-
vatt, (the c happiest country • : Chi-Lo: ~ ~) and therein a Buddha
by the name of Amitayus (0-Mi-To : f.>T Ji f1:) is preaching the Law.
(<Sariputra, why is that world system. called Sukhtivati? Because
in that world suffering is unknown and all sentient beings there experience
only various kinds of happiness; therefore it is called by that name.
c What do you think, Sariputra, why is the Buddha Amita so called?
Because the splendour (abha), Sariputra of that Buddha is infinite
( amita), and it shines forth unimpeded over all th e Buddha-lands of the
ten quarters; therefore he is called Amitabha. Again, Sariputra, the
length of life ( ayus) of that Buddha and that of the inhabitants there is
immeasurable (amita), they live up to innumerable asa,kheyas (an end-
less number; wu shu : ~ it ) of ka!pas. For this reason, he is called
Buddha Amitayus. Oh! Sariputra, ten kalpas have now passed, since
Buddha A mitayus attained Buddhahood.
c Again, Sariputra, that Buddha has with him an incalculable and
infinite number of Sariputra, his disciples. All of them are Arhats, and
their number defies calculation. The same case with the number of
Bodhisattvas there. 0 Sariputra, that Buddha- land is thus adorned with
such an array of excellence perfected by the merits of Buddha Amitayus.
c Again, Sariputra, in that happy region, all beings who are born
there are Avaivartyas, (Pu-tui-chuan : + iJ!.. # i.e. those who never

(I) Iha Sariputra riiparp sunyata sunyataiva ruparp, riipan na Prithak

sfinyatA siinyataya na Prithag riiparp, yad riiparp sa siinyata ya siinyatA
tad riiparp ; evarp. eva vedana-sarhjiia- sarilskara-vijiUnatp •.. Buddhist Wis-
dom Books, the Heart Sutra, tr. by Edward Conze, p. 81 ; -At ~ ft. •
~ ~ n:l j.j_ , (}) -JL), p . 56.
 -285-

return or go backward). And among them there are many Ekajati-Prat1-

buddhas (i-sheng-pu-ch'u : - :J_ ittf ,rt i.e. woul d-be Buddhas who
will attain Buddhahood in their next life). Their number is so great
that it cannot be figured out by arithmetic. The only expressi on applicable
is c infinite and countless asarp.kheyas ,, .

<<.Sariputra, all beings who ha\• e h eard about that Buddha land should
make a vow in order to be born there. Why ? Because thereby they will
be able to join such an assembly of good people there...

« Sariputra as I now praise and glorify all Buddhas for their in-
conceivable merits, so do all Buddhas praise and glorify me for my
inconceivable merits. Thus they say, .Sakyamu ni Buddha can perfot m
the most difficult and unique task. In spite of the corruption of t he pre-
sent kalpa, the corruption of wrong vie ws, of klesa ( m e ntal defilements ;
fang-nao : ~Ji n ), the corruption of sentient beings a nd of life as a
whole he is able to attain Anuttara-Samyak- sambodhi in this saba-
world (world of sorrow and suffering), and for the sake of all sentie nt
beings. He teaches the Law the embracing of which the whole world
finds difficult ... •

At the end of the sutra Lord Buddha says: c Sariputra, difficult in-
d eed it is, you should know, for me to perforn1 this task of attaining
Anuttara-samyak.-sambodhi (A-nou-to-lo, san-mao, san-bo-ti : fir ~ .J
1J_ ;:.. fl ;:.. -if. ~:t ) in the world dominated by five kinds of corrup-
tion, and difficult it is to teach the Law for the sake of all sentient beings
which the world only reluctantly accepts. 1.

According to the teachings ot Mahayana. Buddhism, Arahathip or

perfect sainthood is only a stage on the path to Enlightenment: Even
an Arhat has to tread the path of Bodhisattvahood in order to attain
Samyaksambodhi or Full Enlightenment. Now among the disciples of
Lord Buddha there were thousands of Arhats. Among them, according to
the Mahayana tradition, Sariputra alone was qualifie d to attain Samyak-
sambodhi in the near future. Thus in the SaddharmapuiJ.Q.arika Sutra
(Miao- Fa-Lien-Hua-Ching : ~ i:J;. .i{ ~~ 1.1- ) Lord Buddha predicts regar-
ding .Sariputra's Buddhahood: «You, too, son of Sari, will in the near
future be a .Tina, a Tathagata, named Pad.maprabha (Hua-Kuang .Ju-Lai :
Jl. -~ .Jlr1 ;tt ) endowed _with boundless light; you will then guide thou-
sands of kotis of living beings» 2 . Thus Mahayana Buddhism, too, has
recognized the great wisdom of Sariputra being foremost in « prajfia »
among the Lord's disciples.

(I) ff, 1Jl. fir mJ Ft II.. , (~ -f- .::::.. ) PP· 72- 73 ; adapted from :
Truth and Tradition in Chinese Buddhism by Karl Ludvig Reichelt. pp.
II2-II3ff.
(2) See footnote on page 269, No. I.
 -286-

APPENDIX NO. 14 :

By way of illustration, a few typical passages from the Saddharma-

puQ<Prika Sutra may be given here... c Then the Venerable Sariputra
pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched
his joined hands toward the Lord, and looking up to the Lord with a
steady gaze, addressed him in this strain : I am astonished, amazed, 0
Lord ! I am in ecstasy to hear such a call from the Lord ...
c c Today, 0 Lord, I have reached complete extinction; today, 0
Lord, I have become calm ; today, 0 Lord, I am wholly come to rest ; today
0 Lord, I have reached Arhatship (A-Lo-Han: rPf ~ ; l ) ; today 0 Lord,
I am the Lord's eldest son, born from his law, sprung into existence by
the Law, made by the Law, inheriting from the Law, accomplished by the
Law (Chin jib nai chih, chen shih fu tzil, tsung fu kou sheng, tsung fa
hua sheng, te fu fa fen :
-1~ ~ , .pJ- 1'
+
a 1j .io , ..A- 1l 1f 1ft. .:r , f.
-a ~ , Pt. }#.
}k "~ ) . My burning has left me, 0 Lord, now that I have
heard this wonderful law, \Vhich I had not learnt before,. announced by
the voice from the mounth of the Lord :a. And on that occasion the Vene-
rable Sariputra further addressed the Lord in the following stanzas :

c cI am astonished, great Leader~ I am charmed to hear this voice :

I feel no doubt any more; now am I fully ripe for the superior vehicle.
Wonderful is the voice of the Sugatas ; it dispels tfle doubt and pain of
living beings ; my pain also is all gone now that I, freed from imper-
fections, have heard that voice • .. I .
The relevant sutras of the Chinese Agamas (A-Han : fir ~) also
refer to the devotion of Sariputra more or less in the same words as
those of the Nikayas. In order to avoid repetition we have given reference
to them in the footnotes to each section in which the parallel Pall suttas
are dealt with.

In the Chinese there is a very significant passage ascribed to Sari-

putra in the «History of the Ten Chief Disciples of Lord Buddha ...
It is mentioned that just after taking final leave of Lord Buddha~
Shiputra gave his last message to the fellow-brethren before his final
departure. Addressing them on that occasion Sariputra is reported to
·have said- ... ..- Th e flowering forth of an Udumbara tree (Yu-PoLo-T.;a.n -
.
(I) ••. ~ M :t. g. -t -A- fr1f ~ f 1f ~ttl*..~·
/.(. 1111 ~l:. e.. fi...
ff -t .! .. 1f
* *' t.
1tf~'" *- ~ ~
ff ~t ~~*'"*-*­
~ L .py. ;M, jf
l'JJ#f~i(:~ ...
The Chinese Saddharmapul)4arika Siitra ( i. -) p. 14 ;
The Lotus of the True Law, III, pp. 6o-6t .

•
 - .
•

- 287-

Hua : fl jJ;. f & .JI-)

is a rare phenomenon. It is said that thi$ take•
place once in three thousand years. Even rarer is the appearance of an
All Enlightened One (Samyak-sambuddha: San-Mao-San-Fu--To: E.-
It ,;:.. ff Ft ) . Such a one makes his appearance in the course of teveraL
aeons (kalpas). Then again it is a rare opportunity to be born as a
human being. Now a Samyak-sambuddha has appeared on this earth,
and we have been lucky enough to be born as human beings. So we have
to make the best use of this opportunity 1by treading the path of righte-
ousness pointed out by the Tathagata. We have to understand the three
characteristics ( trilak$a1)ani) of all existentiaL constituents ( sa1J1slqta-
dharma) and realize the ultimate goaL of Nirviu;ra (Nieh-Pan: it ¥ ).
Therefore my last advice to you is to lead a life of c apranuida,. or
diligence •·

APPENDIX NO. 15 :

Once the Blessed One was dwelling at the Sheng-Lin ( ..8- ~ ) garden
of Anathapii)Qada (HsU-ta- chang-Che: ffi il .f< -4t) in Sravasti (She-
Wei-Kuo: ~ {fj- ~ ). There the Buddha addressed the bhik~us and
explained to them that the « Rolling of the Wheel of •the Law .. lay in
the exposition of the Four Noble Truths, and he referred to Sariputra
and Maudgalyayana as the patrons of their fellow-brethren. Sariputra
he compared to a mother (Yu ju sheng-mu : ltt .Jt., j_ -!IF ) and Maud-
galyayana to a foster-mother (Yu ju yang mu : lt9" .Jlr1 ,1:-- ~ ). Further
he advised the monks assembled to honour and respect Sariputra and
Maudgalyayana because of their ability c to procla~ teach, lay down,
establish, open up, analyse and make pl~in the Four Noble Truths (Szu-
Sheng-Ti : ~ !l_ if· ) in full ,. . After these words the Exalted One retired
to his Kuti (cell).

At that time Sariputra came forward and addressed the bhik~us

giving them an exposition of the Four Noble Truths- suffering, its cause,
its cessation and the way thereto. He explained the Four Noble Truths
in the form of so many questions and answers. Suffering (khu : 4i- ) is
represented by the five aggregates of attachment to the six states of
existence. The cause of suffering (chi: 41:- ) consists in craving and the
cognate mental states. The cessation of suffering is Nirvaoa (mieh: ;i',. ).
The path (tao : il_ ) that leads to the cessation of suffering is repre-
sented by the Noble Eightfold Path (Pa-cheng-Tao: ~'\.. .if_ i( ). The
first two truths are related to the evolution of the life process in this
world and the second two to the cessation of that process. The first sermon
preached by Lord Buddha to his first five disciples was about these Four
Noble Truths, the very foundation of the Master's Teaching.
 -288

Concluding Sariputra summarized the points made in this ·stanza:

-s Light do the Lord's dha1·mas bestow
To know what leads to the c good • unlitnited :
Suffering~ its cause. ending a~d the way to it
These truths He opened up, revealed and m.ade· them J plain •

APPENDIX NO. 16:

Once the Lord was dwelling with the Sakya clan at Devadaha (Shlh-
Shih-Chii ...Lo: q ~ ~ ti- ).
At that time a number of westward-faring
bhik~us came to the Buddha, paid homage and sat down at one side. They
expressed their desire to go to a city in a Vv·estern province to observe
the rains'retreat {Var~avasa) there. Lord Buddha asked them: « Bhik~us,
have you taken leave from Sariputra? They answered in the negative.
Then the Buddha advised the westward-faring bhik$us to see Sariputra
before leaving : Sariputra reatzy leads the noble life; he is the patron.
of those bhik~us who live the righteous life along with him and can
always progress (due to his wholesome influence).
At that time Sariputra was seated not far from the Buddha under
a Cassia tree. The westward bound bhik$US welcomed the words of the
Master, did obeisance, circumambulated him and then went to the Vene-
rable Sariputra. Having saluted him they sat down at one sidE; and in-
formed him that they wished to proceed to a western province to observe
the rains'retreat (An-chti : 4i: Jl; ) and that they would like to take leave
of Saripuua.
The chief disciple said : c Bhik~us, regarding your journey to the
1Vest it has to be noted that every place, every race is different. from one
another ; people will ask you - c What does the Teacher of your reve-
rences teach~ what does he propagate? • Now it may be, bhik$us, that
your doctrines are well-learned, well-grasped, well-thought over and well-
understood (Wen shan shu fa, tang shan shou shan ch'ih shan kuan shan
ju: tY) -1- 1JL ~ , ~ -1- ~ -f. #" .f. tiJL ..J. >..... ), so that on reply-
ing, you might be able to repeat the views of the Buddha and not mis-
represent him by saying what is not true, but state correctly the things
(Chiao- fa: ~ ~ ) in keeping with his doctrine, so that one who is of his
way of thinking may not give grounds for reproach in stating them •.
After talking on the doctrine at length, he remarked: c The inhabitants
of ]ambudiJtpa are clever people. Among them are noblemen, braltmins,
householders and wanderers. They ~ill ask you: c What doctrines does
the Teacher of your reverences teach, what does he propagate ? ,. You
will have to reply - c friends, our Teacher instructs on the restraining
of desire and lust • •.

(I) C. M.A. (.f:. _A), p. 4 I ff.

 -289

Sariputra continued : ¢ Frieuds, inasntuch a$ ha_ving fost·e red whnt

is karmically wholesome and dwelling in such states, in this very li.fe
one ·w ould be free from suffering, ana c when the body dissolves, after
death, one may look. tor the abode of bliss • ( Shen huai m.ing c.hung.
sheng yii sha~ ch'u : .Jt :J.( ~ ~ , j_ ~to- ..!- ~ thus the Enztgh-
tened One ap,-oves of the accomplishing of the wholesome • . Thus spOke
Sariputra, and the bhik$us were delighted and pleased .with his in-
structions 1.

APPENDIX NO. 17:

Once Sariputra arrived at the Lord's place, saluted him, and hav ~ng
said something to other bhik$uS he asked the Exalted One: c Master,
when a member of the Order wishes to exhort another member, how
should he conduct himself, ·what quality should he cultivate within him-
. Lord replied:· <If a bhik~u would like to exhort another let
self •? The
him cultivate five qttalities within hint, then he may e:rhort another
(wu fa te chu t'a tsui : .A }k f;t 1;.. ft!!, tt ) , What are these five ?
(He should strive to be mindful and resolve:) - c I will speak about
what has happened and ·not what has not happened ( shih fei pu shih :
~ .:1~ ~ '1f ) . I will speak timely and 11ot untimely (shilt pu fei shih:
sot ~ .:1~ a~ ) , I will speak witlt gentleness and not witJ~ Jtarshness (jou
juan mo linh t'su se: ~ ~ ~ +A ( ? ) ; I will speak about the · Goat
and not abou.t what is not the Goal (i jao i fei fei i jao i : .l_ ~~ ,it Jf.
.:1~ ~. lk, jt ; and I will speak with a1nity, and not with iU-wiU (tzti
hsin pu. ch'en hui : ~ ~ -:+. DJt. ;t ) •.

\Vhen the Buddha had explained as to what one is required to have

cultivated before admonishing another, Sariputra said : « Master, I see
some bhik$us being exhorted untimely and not timely ; exhorted about
what has ·not happened and not about what has happened ; exhorted in
a ha.rsh way and not with gentleness; exhorted. with regard to what
is not the Goal and not with regard to what is the Goal; exhorted toith
ill-will and not with amity •·
Thereupon Lord . Buddha advised Sariputra and all the bhi~$us to
· follow the right way, he aroused them so as to guard against what is
not the Saddharma and to make them stand fast in the Saddharma (Miao-
fa: ~}· ~k ). Verily. Lord Buddha trained them in the best way2.

APPENDIX NO. 18:

There was a bhik$u, Deyadatta (Ti-P'o-Ta-To : ;f.t_ ~ it_ .J ) by
mtmc. He was· the cousin of Prince Siddhartha (Hsi-Ta-To : ~ il .J ).
.
(I) C.S.A. <R~ ;::.), p. 27 ff.
(2) C.S.A. ( .,fl .E. ), p.· 3 ·
 290-

Though Bhik~u Devadatta had been a monk for InOl"e than ten years, his
mind was still <~: haunted by ghosts and devils •. He betrayed Lord
Buddha and then he left the Buddha's community (Seng-tu'an: f\_q 1iJ).
-
One day, after preaching the Doctrine, the Buddha Sakyamuni and
his disciples \\"'ere taking rest in the preaching-hall. All of a sudden
Bhi~$u Dev adatta reqcested Lord Buddha to make him (Devadatta) head
of the community; for he wanted to become the leader of the Sangha.
At that time Lord Buddha kept silent. Bhik$U Devadatta behaved in a
strange manner and announced that Lord Buddha had already given him
:Cull liberty to act (as head of the Order) and that he would therefore
like all other bhik$US to recognize him as the ne\v leader. At that
moment, his younger brother, Ananda, directly told hiln : e. Please do not
behave like that. It is true., you are my elder brother, but you cannot be
compared with the Buddha who is the All-Co1npassionate One. I really
feel sorry for you acting (like this), I am distressed that you a1·e turning
out to be a rebel. If the Venerable Sariputra and Mattdgalyayana were
here, they would never forgive you yottr i?npoliteness :..
Since that time Bhik$u Devadatta used powerful means to mislead
the Buddha's disciples. In the Sangha, there were also certain bhik$us
who were immature enough to side with Devadatta. AjatasatTu (0-She-
Shlh : fir rt1 ill: ) , ·who sponsored Devadatta, made a lot of offerings to
those bhlk$us, thus indirectly helping them to mislead the community
(led by the Exalted One).

After the schism when Devadatta and his followers were holding
a meeting, the Venerable $ariputra \vent there. With a grave look he
asked them: ·: Ivly friends. I want to ask 1/0U one thing only : did
all of ·y ou leave your home and becom.e Buddhist monks to free your-
selves j1·om bondage, or in order to 1·eceive the offerings of the royal.
family? ~ They had to admit: cz All of us here left our horncs and becom.e
monks only for oue purpose, that is to deliver ourselves fro·n t the cycle
of birth and death, sa'!lsara "· Then $:iriputra asked them again : ¢ Do
you not hold that the Buddha is tile Enlightened One, the Om.niscient
One? Why do you not follow his patlt? You a1·e on the wrong path ..
caring o'nly for the ·material necessities of life. All of you hat'c gone
astray ».

When Sariputra had addressed them thus, on his body there appeared
several aureoles and in that congregation the apparition of a great Buddha
manifested itself. Then Devadatta Bhik$u and his group felt compelled
to kneel down and confess their offences. Thereupon S3riputra led those
immature monks back to the monastery.

The Buddha. by way of complementing the Elder Sariputra, said:

·t The function of Sariputra is to make the community achieve concord
 - 291

and harmony ~ . .S2riputra came to hE" held in high esteem by the mem-
bers of the Sangha, and they used to say that Dev·adatta did not fear th e
Buddha but was afraid of Sariputra .

Sometime thereafter Devadatta went to hell as a result of his grave

offences. King Ajatasatru confessed his misdeeds ; and Sariputra became
respected by the Sangha more and more 1.

APPENDIX NO. 19 :

(A) Once at least five hundred monks, \\rith Sariputra and Maudga-
lyayana at their head, had reached Shih-Chih District ( ..ff q
-;Jt ) to
see the Lord; it happened that a great noise (sheng yin kao ta: fk 1f
~ -J-.. . ) was caused, as these incoming monks were exchanging gree-
tings with the resident bhik~us, while lodgings were being arranged and
bowls and robes put away.

When the Blessed One heaxd the noise he asked Ananda ~ \\Th.at big
noise is that? It seems as though ashlar and wood were bei11g broken ... .
«Respected Ma.ste1· ,., Ananda replied, « t.oday Sciriputra and Maudga-
lyayana at the head of at least five hundred bhik~u s have come here to
see the Lord, and -while tlte incoming bhik$aS are exchanging g;eeting
with the resident bhik~us, while lodgings are being arranged and bowls
and robes put away, such a great noise is being created (ku yu t 'ztf.
sheng irh : ~t :fj Jltj ~ J1 ) :. . Then. Lord Buddha said that those res-
ponsible for that noise should follow the rules of discipline as laid down.
When Sariputra and Maudgalyayana heard the Master's admonition, they
decided to leave the place with the young bhik~us and train them in dis-
cipline (chieh-lii : ~ f:t ). No·w at this time the Sat{yans (chu-shih :
1f~ 4f ) of the Shih-Chih District were holding a meeting in the assembly-
•
hall to transact some business. The Sakyans saw those bhik~us coming
at "' distance. Having seen them, they went to them and aske.d: c '\There
are you going, venerable sirs? "· One bhik~u replied: c The Order of
monks has been dism.issed by the Lord·· The Sakyans _asked thetn to
wait and went to plead with Lord Buddha. They approached the
Exalted One and, having greeted him, they sat down at a respectful dis-
tance. Thus seated the Sakyans of the Shih-Chih District requested the
Blessed One thus : ~ May the Lo1·d take pity on the Order of bhik$US,
may the Lord receive those bhik$US. Lord, even as the Order of bhikfUS
was helped previously by the Blessed ·otte, thus may be help them now
as well. There arc here, Lonl:.• new bhik$US not long gone forth, 110t yet
fcuniliar ·w ith this doctrine n.nd discipline. lf the·y do not get a chance to
•
see Lorcl BuddJw, they mat' be faltering or they may have to face draw-

( 1) H :T.D.,p. I 6fL
 -292-

backs. Even. Lord, as there may be drawbacks and vicissitudes for seeds
just sown. if they do not get water, the same holds true of these young·
bhiksus
• "'·
At that time, Brahma Sabampati (Fan-tien: jt j{_ ), knowing the
mood of the Buddha disappeared (as quickly) as a strong man might
stretch forth or bend his arm from the Brahma-world and appeared
before Lord Buddha, saluted him with joined palms and spoke thus:
« Lord, as there may be drawbacks, as there may 1be vicissitude~ f.or·
a young calf that does not see its mother, so Lord, there are here ne-w
monks. not long gone forth and not yet familiar with this doctrine and
discipline. Not seeing the Lord, they 1nay be faltering, there may be
drawbacks (pu t:e tu chien ju lai clu?, pien tang yilan li t'zu ch..eng fa :
~~ 4~ -tt 1L ~ *"-
-It , ft. 1:;... ;!. ~'- Jl-t ..i£.. i-k ) for th.em. May
the Lord take pity on the Order of monks, may the Lord 1·eceive them.
Even as the Order of monks was helped previously by th.e Lord, so ma.y
he help them now .
.
Then Lord Buddha allowed those young monks to come to pay their
r espects and he explained to them the rules of the discipline. Gladdened
these bhik~us rejoiced in what Lord Buddha had said 1.
(B) We find ·Sariputra discussing with other prominent members of
the Order important matters concerning the Dharma and Vinaya, as e.g.
given in the Ta-Chli-Ch'ih-Lo-Ching 2 ( *.._ .f~ ~ Jl I§_ ) . This sutra
mentions that once Sariputra met Ta-Chu-Ch'ih-Lo (Maha Kot~hita in
Pali) and asked him many questions on several subjects, \vhich the Vene-
rable Ta-Chu-Ch'ih-Lo answered. His replies were commended and agreed
to by Sariputra.
<: At that time in the afternoon, Sariputra rose from his meditation
and went to Mah.a-Kau$~hila's place and exchanged greetings with him.
Having sat down at one side, Sariputra said: « Maha-Kau$lhila 1nay I
ask you some questions? .,. - Replied Maha- Kau$thila : «Venerable $ari-
putra, if you would like to ask some questions, please do so. Having
listened, 1 shaH think them. over •. Then .Sariputra asked : ~ What is
de1neritoriou.s? What are the roots of the demeritorious ~ ? . Then Maha-
Kau.$~bila replied: (6 Evil speech1 evil thought are called the demerito-
rious >. Greed. ill-will and ignorance are the roots of the demeritorious,
this is called the demeritorious ; these are called the roots of the demeri·-
torious •. Having heard this ·e xplanation, Sariputra uttered words or
praise : c Very good, very good, M aha-Kau$~hila •, and having uttered
these words, he became delighted and abided in that mood • 3 Both of

(1) C .E A., p. 2off. ( ~ ...=.)·

(2) MahavedaJiasutta in Pali, M .
(3) C.M.A. ( -~ A ). p. 39ff.
 293-

them discu:::sed many important points of the Buddha- Dharma (Fu-Fa :

{~ #:- ). In the end. this question was put: c How many causes, how many
conditions are the1·e to emerge from the concentration of non-percep-
tion ? • - € There are three causes, three conditions to emerge from the
concentration of non-perception. What three? ( 1) To think over all (sorts
of) perceptimzs, (2) doing nothing to maintain the realization on the
plm1e of non- perception, (3) when this body and the six organs associate
with c life These are the three causes, the three conditions to cause the
J) .

c·m ergence from the concentration of non-percetion • 1. Thus these two

Venerables being happy about all that was said in the course of their
discussion on Dharma, said : c It is ~xcellent ! It is excellent ! 2 •.
(C) Again and again Sariputra proved his sincerity regarding his
concern for others'weJfare : When he had grown very ol~ he had to
contemplate the impermanence (wu-ch'ang: .it 'f) of his body all the
more; he was nearly eighty. In that year he resided at Jetavana
retreat), he wanted to go here and there for the sake of preachiny the
Monastery. When he had observed var$avasa ( An-chti : 41:- Jl; , the rains'
retreat), he wanted to go here and there for the sake of preaching the
Dharma to c save human beings •. Never thinking about his personal
comfort, he requested Lord Buddha to allow him to go out to propagate
the Saddharma (Miao-fa: ~.:}· ~ ). The latter instantly agreed, and he
departed with the sole mission of saving human beings. This goes to
show that Sariputra was altruistic in the truest sense of the word.
As soon, however, as Sariputra had gone out of the monastery one
bhik~u said in the presence ot the Buddha: c Respected Bhante! The
Venerable Sariputra has actually not gone out to preach. the Dharma.
He only dislikes to stay with us. As a matter of fact he has left only
for the sake of t1·avelling • 3 When Lord Buddha heard such a com-
plaint, he was unhappy with the Sangha. At once he asked another
monk to call Sat'iputra back. Then sitting in .f ront of the Bhik$u-Sarigha,
Lord Buddha inquired : Sariputra, not long after you had left on the
<(

preaching tour one bhik$U came ancl com.plained that you had ·n.ot taken
proper care of them. Is this true? "· Sariputra modestly and respect-
fully replied: c Respected Master! 1 have always been followi-ng the
patJt shown by _you; I mn ·n early eighty. As far as I re·m em.ber, I have
neve;· killed even an insect, never told a lie and altvays proclaim.ed the
T'ruth. I have never said that this person. is good or that person is not
good. I have never spoken ill of anybody. Today is the end of var$izvasa,
Pavara~a Day; throughout the th1·ee months I have been ever 1nindful
regarding all my actions (following the Vi11aya - regulations). I have made
confessioTts regularly. My mind is clean, I never get angry. To what extent
have I ·not behaved properly ? Lord. as the eart.h. is patient and does
-- ~- ·- -
(I) C.M.A . ( ~ .A ), p. 40.
( 2) Ibid .
(3) H.T.D ., p. 23.
 -294-

not make complaints although so many things are tl~rown on it, aU kinds
of dirt. spittle etc., so do 1 bear everything. putting up with anything ..
patient a·n d uncomplahting ! Lord, pure water flO'Ws on. even if good or
bad things are thrown into it. So I go on even if somebody tikes or· dis-
likes me. Lord, as a broomstick stueeps away th.e dirt and filth. of a pLace.
so do l. I do not care whether so'm ebody is big or small. What I ca'Ye.
for is that the filth be 1·emoved that is in him. Lord, nothing escapes my
remembrance ; I never neglect any other bhiksu If I happen to commit
an offe·nce or make a mistake,. I shall surely confess it~ 1.
Thus Sariputra made his position quite clear. There was none among
the bhik~us who was not moved, having heard the elder's reply.
The Blessed One looked at the monk who had blamed Sariputra
and said: c You have made a great mistake in criticizing tl~e elder.
Now you should confess your guilt. 1 can see that you want the S aflgha
to quarrel; it is not a good thing. There must be unity in the community.
If you do not confess your guilt today sincerely and honestly, unhappiness
will ever follow you.. ,
That bhik~u immediately knelt down in front of the Lord and begged
him to be allowed to confess: c Respected Master, the Venerable Sariputra
is~ true monk. We cannot be compared with him as he is reaUy great so
tar as wisdom is concerned. We do not know haw to gauge his behaviour.
I am very sorry! please forgive and kind.ly accept 1ny conf,ession. •.
« You hah better confess to ~driputra (Ni ch'ii hsiang, She li Fu
chan hui : {.~ -1;. f.;] 1t- -:frJ 1$ iD\ #j: ) •, the Exalted One said ;
and the guilty bhik$u bent his head and knelt down before the Venerable
Sariputra who touched his head and said with great compassion: <:: Bhik$us,
in the Dharma-Vinaya confession is very important. It is a very effica-
cious cure. We are human beings. and to err is h.uman. But if we do wrong
we must repent ; that is a wholesome action : I am ready to accept your
confession. Jt,r01n now on, please do not do like this again ,. 2 .
.
. Sariputra'sattitude and speech aroused all the listeners' sympathy.
He was really great, and nobody could be compared with him.
The elder had full faith in the Triple Gem. As for the Sangha or
the community, he always set a good example, being a strict discipli-
narian. He was respectful to everybody and thus had many followers. Once
the Blessed One accompanied by the Maha-Sangha left Sravasti in order
to preach the Dharma. When the monks returned to the monastery, the
disciples of the c six common-herd • bhik~us (Liu ch'Un pi chiu: -;...
if. tt. Ji:. ) had just arrived and occupied all the quarters. even the
{I) H. T.D., pp. 23-4.
(2) H.T.D., p. 25.
 295 --

resting place of Sariputta. They said : E x cerJttng the place af Lb-r &
1):

Buddha, we must occupy all seau ; theae are our.s •. Sariputta r eturned
from the preaching-tour a bit late; thus he saw the resting-ha ll f.u ll of
newcomers and his cell, too, was occupied by the disciples of the ~ aix ..
common- herd • bhik~us. Modest as he was, the Venerable ~arjputra kept
quiet. He remained outside and meditated under a tree for the whole
night. In the early morning Lord Buddha got up . and heard somebody
~oughing near the tree. Then the L<rrd inquired : ~ Wh.o is that? WhJI
ci.o you not stay in the room for meditation • ( Shui tai na li ? Tsen ma
pu t a i shih n e i ching tso : 1ft .(i_ ~ it'? ,t: J!i ~ /i.. 1:' r':] ~ 1: ). -
c: Respected Master! It is Sariputra; ye-s~erday evening I u·as with yo'll
when you went ottt to preach the Doctrine. On. coming back to the 17tO'n4$-
tery I found it full of bhik~us. Therefore I am sitting under the t ree; b ttt
th ere is nothing to worry about ~ t
Having heard this, Lord Buddha praised Saripurra and asked all the
bhll\ ~us to assemble. Then he said : ¢ 0 bhik~us, I want· to ask -you some -
thing ; who in our Sangha among you is worthy to receive first thhtgs
in good furni shings, pure water and delicious food ? • - • Respected
Bhante. the bhik~us who belong to K$atriyas (Sha-ti-Li : ..t'J -$" +J ) may
get those things. The bhik~us who belong to B rahmat:tas (Po -lo-Men :
~ !.fl. r~ ) also may get them"· Other monks replied: ~ Those who arc
vh·tuous and have done good works for the common weal may get good
'furnishings, pttre water as .well a.s delicious food! • Others wanted to
make different replies. Finally the Buddha admonished the bhi.k~us thus :
• Monks, once upon a time on the Snow-Mou·ntain many animals were
staying toget he1·, monkeys" elepha.nts, birds and so on. Although they
were close as sociates, they had nut the same bodies, strength and skill.
They were proud and pretentious and never helped and -respected one
another. Human beings are at times not very m.uch different from those
animals; but it is their duty to under.stand and respect each other, all
the ·more those who are elders and. who are virtuous ; those who arc
realty praise -worthy should be tnllow.ed according to 1.vJaat they teach. ;
and. such teachi1lgs should he pnt into p1·actice. Thus those who k now
· their duties ·respectfully following ·m en uf vi?·tue~ are sure to he bon1
in heaven after having passed away.
c Bhik~us ! You hav e to be respectful to the elders. At present you
1lave received felicitations by people, in a future l.ife you will be born
in happy places. Bhik$US, in our Dhanna, castes or classes do not count.
What counts is the "ltutnber of years a. monk has bee n ordained. So you
7nust venerate a·nd offer wor.cdlip to senior monks. They are worthy of
first things in good furnishing , food, nnd so on • 2. The Blessed One
advised so. All the Bhlk~us received the advice with joy. They all paid
their homage to the Buddha.

(I) H.T.D., pp. 19-20. (2) H.T.D., p. 20.

 -296-

APPENDIX NO. 20 :

(A) Sariputra 's special religious discourses for the benefit of his close
associates, which he held in the Gosiilga Forest is also available in the
Chinese Agama . According to the Niu-Chioh-So-Lo-Ling-Ching ( 4- m
if $1l 4~ 11.. ), it is recorded that seven monks, Sariputra (She-li-Fu :
1;-- ~J $ ), Mahamaudgalyayana (Ta-Mu-Chien-Lien : -A_ ~ ~ if. ) .
l\1aha-Kasyapa (Ta-Chia-Y eh : *.. ~ 1t ),
Maha- Katyayana (Ta-Chia-
Chan-Yen : -A. it!.~ ~ ), Aniruddha (A-Nau-Lii-To : j%f -jl :It f1: ) ,
Revata {Li-Yueh- To : ~ ~ .J ) and Ananda (A-Nan-To : ( r-f 1j1. ~"t )
were dwelling near the Blessed One in the Niu-Chioh-So Forest ( 4- Jl1
~ ~f.). Once all assembled at Sariputra's place in order to discuss the
doctrine, and Sariputra asked his friends as to what type of Bhik~us would
adorn the Niu-Chioh-So-Lo Forest. Each monk gave his opinion and
finally the whole matter was put b efore the· Blessed One who appreciated
each opinion and then gave his own answer to the question put at the
beginning of the 1 dharma-discussion.,
The contents of the sutra are the same as those of the Pali version.
F r iendship between Sariputra and Ananda carne next. Once
( B)
A nanda expressed his appreciation :!or Sariputra before Lord Buddha.
At that time Hsii-Shen ( Jft ;¥,.) , son of a. certain Deva and five hundred
relations of his, had come into the Lord's presence. A fter having paicl
homage to the Buddha they had taken their seat at one side. Lord Buddha
asked : <: Ananda, do you realize that Sariputra preaches the Dharma
well, making you on that account happy and joyous?,. Ananda replied :
~ Venerable Master, who would be so childish, stupid or of perverted
mind as not to approve of the Venerable Saripucra? Sariputra is learne d,
kee ping the rules of Vinaya (To wen, ch'ih chieh : , rJ1 I #" h\ ) ' he is
~ontent with little (Shao yii chih tsu: :.}-~ ~ ~t7 Jt ) ~ h e is a wise monk,
and quick-witted, comprehensive and profound is his wisdom, sharp is his
intellect! Sariputra loves seclusion and detachment! of unfailing energy
is the Venerable Sariputra! A teacher though., he is ready to accept
advice, a critic, a scourge of evil is the Venerable Sariputra » . Lord Bud-
dha approved of the compliments which .Ananda paid to Sariputra 2.

APPENDIX NO. 21 :

First we may take into consideration the friendship between Sari-

putra and Maudgalyayana. According to H .T.D., the relationship between
the two was most intimate !rom beginning to end. One day Sariputra
. .. -·---- -- - ·
{I) C .M .A. (-f:. ~) p . 34·
{2) C.S.A . (~ ~). p. 88.
 ---· 297

suggested to Maudgalyayana, who held views very similar to those of

his own, that both of them should go out and search for Truth. Having
stayed tor some time with Shan-She-Yeh ( JJfi f-i) Jf~ : Sa.iijaya), but
dissatisfied with his teachings, they decided to leave him and for1ned a
group of young students, whom they invited to stay with them. They
thought that in this world there were none who could. be compared to
them and none who had the qualifications to be their teacher. s ·a ripu tra
and Maudgalyayana were of the same age, had had the same education
and their mental outlook, too, was similar. In their quest for the. highest
truth they were a marvellously well-matched pair of friends. After liste-
ning to the Dharma preached by bhik$u A-Shi (fir * ), they renounced
the world, joined the Sangha and led the Holy Life.

Once Lord Buddha was staying at Jetavana Monastery in Sravasti

Sariput!'a and Maudgalyayana in keeping with the instructions of the
Lord ·w ent to Kalal} ~ka -Garden at Rajagrha in order to go with the
bhik~u-Sangha to the villages for the preaching of the Dharma. On that
occasion both friends stayed in the same meditation-room.

The night was very calm, it was absolutely quiet. In the room only
an oil lamp was burning, its light mingling with that of the moon. When
the first two quarters of the night were over, Sariputra broke the silence.
He approached Maudgalyayana and asked : c Dear Maudgalyayana, ex-
cuse me, I interrupt you. Were you in deep meditation tonight ? " -
:Maudgalyayana said : « Why do you ask me such a question ? • - Sari pu-
tra spoke thus : « Dear friend, it is because I did not hear you snoring
as on previous occasions. You did not move the whole night. In the Toom.
there prevailed utter 1 silence • Then Maudgalyayana replied: ~Dear Sari-
putra, tonight I consulted the Master concerning meditation. He gave me
instructions; that is why it has been. absolutely silent •. - «Dear Maud -
galyayana, Sariputra pretended, I do not understand what you aTe saying
it is very hard to believe. because at present the Exalted One is staying
far in the north in the Jetavana Monastery at Sravasti : but· we are stay-
ing in the south in the Kalar:z{laka Garden. Both places are far apart}
front each other. How could the Buddha a11d you talk together at thiS
time ? Or do you make use of· magical powers to talk to the Lord ? 01·
cloes he use the power of an Enlightened One to teach you ? •
Replied Maudgalyayana: «Both your suppositions. are 1lot correct :
neither do I use magical powers to talk to the Master, nor does lte use the
11otver of a Buddha-... - c Well. Maudgalyayana, how could you then
communicate with the Lord? • - «Venerable Sariqutra, tohy are you
surprised ? The Blessed One is possessed of the « celestial-eye • (Tien-
Yen-Tung: ~ JUl .i! ) and the ,t celestial ear • (Tien-erh-Tung: Jt
- ·~ · - -·- --·- --·
(I ) H. T. D., P. 4 3 ·
 298

Jf i& ) ; and so am I ; there1ore it is easy to com1nunicate with each.·

othe1". We can discuss many important things at any time a11d plflce ...
Sariputt"a, of course, knew about all these attainments. He only wan-
ted to have some more information regarding his friend's faculties. After
Maudgalyayana had explained how he communicated with the Buddha,
Sariputra was very happy and praised his friend : «Dear Maudgatyciyana~
you have developed the supen~onnal powers and have achieved g1·eat
virtue. You and I have the same Master, and we are companions. I am.
happy that you can be compared wit1t a great mountain. There are some
people who throw small stones on your person, but you remain calm
and quiet, thus I am glad to be with. you, you are a source of inspiTtltion
to me. In this world everyone coming in confuct with you, respecting
you and ·m aking offerings to you, would be greatly benefitted • .
•
On hearing this tribute Maudgalyayana smiled and said : « Dear
Sariputra.; You are a great man possessed of deep wisdom. I am sitting
here like a small loadstone hurled at a high mountain. I f eel very « safe "
in your p1·esence ; it is that which makes me happy ! •.
Sariputra and Maudgalyayana were old classtnates. ever since having
a high regard for each other. From beginning to end. the two Saints main-
tained close Friendship 1.

APPENDIX NO. 22 :

It may be noted here that we find a few accounts of the Abhidharma

connected with Sariputra in Northern Buddhism. In the commentary of
the Heart Sutra (Hsin-Ching: ~ 11. ). it is mentioned « Sariputra (the
son of Sari ) was among the eighty chief - disciples of the Buddha
Sakyamuni ; he was noted for his \Visdom. His influence on the develop-
ment of Buddhist thought has been a decisive one, as I have shown else-
where (B pp.· 57-59}. The c wisdom .. which is attributed to him is skill
in the methods of the A bhidharrna. Its chief feature is the analysis of
experience into its constituent elements, called c: Dharmas :.. in accordance
with traditional lists of what are to be regarded· as «ultimate facts,,
The teaching is addressed to Sariputra in order to indicate that it begins
where the Abhidharma ends. Conversely, for any deeper understanding
of this sutra some preparatory training in Abhidharma methods is necess-
ary. We can at this point picture to ourselves the Venerable Sariputra,
with his shaven head and saffron robe, as he stands by the Buddha's
side: holding out his folded hands in reverence, and waiting for in:...
struction :. 2, What is the meaning of Abhidharma? According to the
Chinese Abhidharma Ko~, it is ·explained as Pure Intuitive Wisdom
- - ---
(r) H.T.D., p. 4Iff.
(2) Buddhist Wisdom Books ; by Edward Conze. pp. Sx- 2 .
 299-

of the doct-rines with its accessory discipline t. The Venerable Asa.riga

(Wu-Chu: .~,;; ~) explained it as the intimate, or c abhimukhatab », and
sustained, or q abhlk~.t:tyat • , perception of the essence of existence; it is
the endeavor to penetrate to the greater import of the preachings of' Lord
Buddha; lastly, it serves to destroy the defilements. Abhidharma is the
philosophy of each system with which ·its other orders are intimately
related.

We have seen that the Sariputrabhidharmasastra 2 exists in Chinese

only. Dr. A.C. Banerjee \Vl"ites: c The Chinese translation was made
jointly by Dharmagupta and Dharrnayasas in 414-515 A.D. It contains
4 divisions and 33 chapters. The text is to be compared with the Sangi
tiparyaya of Mahakau~fhila.

We have d ealt with almost all tlte important treatises dealing

-s:
with the Abhidharma topics and we find now that they lie buried either
in the Chinese or in the Tibetan -translations, with the so1itaT1J. exception
of the SphutarJharbhidharmakosavyakhya of Yafomitra, which alone is
available in the o1iginal Sa·nskrit. The la1·gest number of texts is available
•
in Chinese · translations - a convincing evidence of the fact that the
Chinese took as keen an interest in the Abhidharma literature as they did
in the Vi1taya literature • 3.
.
In the P all tradition, it is mentioned that the Enlightened One spent
three months, in the realm of the Tavatirpsa-devas, and preached the
Abhidharma. Then the great Arahant disciple Sariputra met the Lord,
and to him the Enlightened One repeated what that day he had taught
to the gods. Afterwards Sariputra taught that to five hundred select
di sdples, \Vho committed .it to memory. On the same point, we have
seen in the Chinese text c The Sanskrit original of this work is lost, but
Hiouen-Tsang's Chinese t1fatt.slation of it exists, consisting of 200 fasciculi
which contain 438-449 Chinese characters. In the introduction of this
great work., which is in the forrn of dialogues, the original authorship of
the Abhidharma is attributed to the Buddha hitnself ·tVho is there soid
to have cxpou·uded it in order to satisfy ll.is disciple Sariputra or an
asse1nbly of 500 A rhats, or the gods themselves, or a number of laymen
respectivel11, a.s one \Jr the other tradition has it. The propagator of this
Jastra was Katyciniputra and hence. says the introduction, its authorship
is ·ordina·r ily ascribed to that elder. We are also told that « the self-
nature (.~vabluiva) of Abhidharm.a is wisdom. undefiled (analravaprajiici) ~> ·
--- .. - ~--

(I) ~f ~- (i{ ~t _fi ·f:J- iJ.. The Chinese Abhidharma Kosa, Vol. I, p.~ .
(2) 1r ·-I•J • M" FL .. ~ in Chinese.
c3 ) Sarvastivada Literature ; by Dr. A. C. Banerjee . p. 75·
 300 -

Another interesting fact also is give11 there; viz, the derivatio11 of th.e
tVord Abhidharma~ .. .,. 1

But in the K~itigarbha Bodhisattva Sutra of the Mahayanist, it is

recorded that when Lord Buddha went to Trayastrirpsat Heaven, he
preached this sittra to hi~ mother and the gods there. T he entire K$iti-
garbha Bodhisattva Sutra consists of thirteen chapters in three volumes~
We do not find Lord Buddha bringing up Sariputra's name. The sittra
mentions: « At one tilne the World-Honoured One sojourned a Trayast-
rimsat
•
Heaven and was preaching on. His mother's behalf. At that time,
innumerable Buddhas and Ivlaha-Bodhisattvas from infinite world- systems
in the ten quru.·te1·s of space convened harmoniously, admiring the Fully
Enlighten~d One, SakyamunL ior his transcendental wisdom and infinite
powers in guiding erring beings to understand fully the dissimilarity
betweetl the bases of happiness and sorrow in the world. They all escorted
their attendants to offer homage to the Honoured One... » 2
It is nowhere mentioned in the Mahayana texts that Saripu tra
preached the Abhidharma for the first time, after Lord Buddha had
taught it. Son1ewhere it is only noted that Sariputra was a great sage \vho
knew the Abhidharma well.
Mr. Henry Alabaster writes in the Wheel of the Law as follows: -
: Such is the tradition of this first council; but with respect to the third
part of the canon, called Abhidharma, the Northern Buddhists teach
that it was not among the oral traditions of early Buddhists, but was
·f irst taught by Nagarjuna, who learnt it from the superhuman Nagas,
who had heard the Buddha teach it. 'Vestern scholars in general do not
think it probable that books differing so much as the sutras and the Abhi·-
dhanna could have had a simultaneous origin • 3.

As regards the Patisambhidamagga it is not available in the Northern

Buddhist tradition. The Niddesa also not is available in Northern Bud-
dhism.

APPENDIX NO. 23 :
1vfaterial from: «Sanskrit Texts from the Turfan Finds IV •• Kusum
Mittal : Dogmatische Begriffsreihen im aelteren Buddhismus (Dogmatio
Conceptions of Archaic Buddhism) I. Fragments of the Dasottarasutra
from Central-Asian Sanskrit M.S.S.• Akademie~Verlag, Berlin, 1957.
As for the Satigiti Sutra and Sangiti Suttanta :

( 1)Systems of Buddhistic Thought by Yantakami Sogen. p. 1 o6 (Pu-

blished by the University of Calcutta, I9I2).
(2) The Chinese K~itigarbha Bodhisattva Siitra, chapter I, p. 2.
(3) The Wheel of the Law, Buddhism; by H. Alabaster. p . 167.
 301

The agreements regarding fonn and contents of the fragments in

Sanskrit with the Sangiti -Suttanta of the Pali are so considerable that
the text of the .Turfan M.S.S. can safely be regarded as the Sailgiti- Surra,
although its title has not come down to us. (The Chinese version o f the
Sangiti Sub·a is available in Ch'ang-A-Han: -k fir ~ ), the DirgbA-
garna of the Dharmaguptas, i.e. the siltra ~ Chung-Tsi-Ching 4t .l /1_ »
(commented upon and translated into Gerntan-Asia Major, Vol 7, p. 1-
149). Formal differences of the Pali and Sanskrit versions: e.g.-inferring
from the complete first Nipata of the Sanskrit M .S.S., the concluding
paragraph of a .Nipata in the Pall version giving a literal repetition of the
introductory paragraph has no equivalent in the Sanskrit text. In the
Sai1giti Suttanta, on the other hand, there are no c Uddimas ~ and
c Antaroddanas ~. The Chinese version of the Sangiti Siltra is shorter
than the Sanskrit and Pali text.

Concerning the fragments of the Turfan M .S.S., 43 fragments belong

to the Dasottara Sutra and 50 to the Sailgiti Sutra. In the latter the phrase
c: purvavad yatha dasottara • which is repeated several times gh·es a
reliable hint that the Dasott.a ra Sutra preceded the Sangiti Sutra (opposite
to the Pali arrangement). By describing the fragments of the M .S.S.
Kusum Mittal provides abundant evidence that the Dasott.ara Sutra was
the introductory discourse of the c Long Collection ". According to what
has been gleaned so far from the M.S.S., the sequence of the siltras in
the Dirghagama of the Sarvastivadins/Mulasavastivadins has been the
following:

1. Dasottara sun-a,
..... Sangiti Sutra,
•)

3. Catu~pari~at Sittra,
4. Mahavadana Sutt·a,
5. Mahaparinirva~a Sutra.

Contrary to this arrangetnent it is evident that the Dasuttara and

Sangiti Suttanta of the Pali Canon (Dasuttara Suttanta : No. 34, Satigiti
Suttanta: No. 33) have been put at the end of the Digba-Nikaya. As for
this arrangement one could conceive of the idea that both the texts con-
tained resumes of technical terms, dealt ·w ith in the preceding suttantas
of the Digha-Nikaya, and that they had been put at the end as a kind
of register. Upon close scrutiny, however, of the collection, one has to
Ct)nclude that the number of technical tern1s of the Dasuttara and Sangiti
Suttanta contained in the preceding suttantas are very few. The gxoups
treated of in detail (besides 20 minor groups barely outlined) in these
preceding suttantas are: the three kinds of sensation (tisso .v edana),
the triple knowledge (tisso vijja). the Four Noble Truths (cattari ariya-
 •
0

- . • , ..,
... ·: ->.-
._..&. . ..
,. , •S'=C:!.a:.
1 oo "' "
•
~-
.-
- 0 0
I o .. o :
~
0

• 0 0

••
"• • •
......
....... -~-- 1 .
I
-
•
0
0 0. ...
..

• • 0

• ,
- - 302-

saccani). the four spheres of applying recollection (mindfulness) (cattar·o

satipanhana) and the Noble Eightfold Path (ariya atfhangiko maggo).
Consequently the Dasuttara and Sangiti Suttanta cannot have been put at
the end of the collection meant to be a register. This fact is confirmed by
the position of the Dasottara and Sangiti Sutra. according to the Sarvasti-
vada/Mitlasarvastivada tradition as well as by the position of the ·corre-
sponding texts in the Dirghagama of the Dharmaguptas which is known
from the concordance of Anesaki (the four Buddhist Agamas in Chinese,
p. 38). Anesaki has put each sutra of the four Agamas (A- Han : . fir -t-) .
as preserved in Chinese translations beside their Pall parallels. In the
Dirghagama the sutras corresponding to the Dasuttara and Sangiti Sut-
tanta are put in the tenth and ninth place respectively.
.....
Cancer-rung the Sangiti and Dasottara Sutra Kusum Mittal mentions
another interesting fact: In the Vinaya of the Mahisasakas (J. Przyluski:
Le concile de Rajagrha, p . 146), it is on report that at the time of the first •

concile during the compilation of the Sutra-.Pitaka Ananda was asked

by Mah.akasyapa concerning the particular circumstances of the Buddha's
deliverance of certain discourses. Seven sutt·as, which must have been
considered specially important, are mentioned as representing the Sutra-
Pi~ka among them the Ekottara, the Dasottara and Sangiti Sutra as
the first, second and fifth respectively. In the .report of the Dharma-
guptas' Concile (J. Przyluski, Le concile de Rajagrha p . 193) the. same
sutras are put in the second, third ~nd fifth place. Thus there are two
circumstances indicating the important role attributed to these collections
of doctrinal conceptions: (a) the mere mentioning of our sutras in the
concile-reports,. (b) their being grouped in the beginning of the enumera-
tion. That the Sangiti and Dasuttara Suttanta have been shifted to the
end ol the Digha Nikaya is a peculiarity of the Pali Canon .

•
 ...

-
INDEX OF SOME DOCTRINAL 'tERMS
------- - . -- .

A
Abhidhamma-·59, 60, 60, 131, 138, . 139, 132,. 200, 201, 202, 202, 205, 195, 196,
197, 198, 199, 200; 193, 193, 194, 195...
A.bba-284 ... Abhinihara-157, 169, 170, 171, 173,
AbhiniUil35, 155, 33. 39 ... 175, 176...
Abhijjha-29... Adighana·163. 164...
Adosa- 219... Ahara-219...
Adesana-207... Ajjhatta ...219...
.
Air (element)-271. .. Amoha-219..•
Akiiicanayatana-265 ... Anuggahaka-227
Amita-284... Anuttara-samyaks:lqtb~dh: -265,
285 ...
Anagamin-235, 134. 55, 35, 36. 43 ...
Aitgas-212 ...
-
Anusasani-207...
Animi tta- 206 ... Anicca-30, 41. ..
A nupadhisesa-N ibbana -43 ...
AJ:Jadesan.a-195.. .
Anatta-30, 30, 41, 181. .. Appana-31. 32...
Appanihita-206... Arupabhava-157...
.
Arupadhatu-157...
Ariya-84, 37, 27, 42...
Adtpajjhana-32, 32, 41. 394...
-
A riyan Eightfold Way-245, 364.
Arahantship-25, 26, 27. 28, 30, 43. Ariya-saccani- 361, 363, 30...
43, 45, 47. 47. 49, 118, 118, 120, Asaiiiiibha-157 ...
122, 128, 58, 73, 79, 96. 262, 265,
Asiti -147... ·
266, 273, 275, 276, 226. 244. 133,
• . 'l.
A ~~angua-marga--
' - ?82...
136. 136, 137, 155, 171, 98, 102,
105, 105~ 114, 116, 117... Asarpkheya ..284, 285, 143...
Asava-231, 242, 100, 104, 182 Alobha-219...
Almsgiving-271 ... A tthuddarakando:.-203 ...
-·
Avijja-245,
.
• •

246, 219...
Attha-sarnapatti-29
• •
...
Avihimsa--30... A vyapada-30...
Ayu-152 ... Ayatana-30...
Adhipaiiiia-sikkha-161. .. Aggamahasavaka- 152, 174...
Absolute-264... Ayus,..2.8'*m
 . ....1,.. ..... ..,,. ·+- .0 ~. • •

•
0 0 - • -0· 0 ...

·~- .

-306 ..

Bahiddha-219... Bhumi-253, t58 ...

Bhavana-160, 279, 31. .. Bhikkhu- Pa~imokkha -201, 170, 28...
Bhava-245. 219... B havanga -36...
BhikkhuJJi-Pa~imokkba -201, 28... Bodhi- 141, 142...
Bodhisattva-142, 142, 143, 244, 245, Brahma-kaya -268 ...
143, 143, 143, 98., 145. 146, 147, · Brahmaloka-265, _124 ...
148, 149, 157, 160, 160, 166, 162,
162, 165, 170, 171, 185, . 185, 186, Bodhi-pakkhiya-dhamma-269...
187, 187, 188, 189, 189. 190, 190, Buddhi-25 ...
191 ... Buddha-land-284 ...
.
Buddhavacana-196, 197, 202... Buddha-dhamma-277, 277. 52, 80 ...
Bala-206, f55 ...

c
Cattari ariyasaccani-219, 22... Cattaro satipanhana-302 ...
Carika-256, 150, 150, 86... Cattari samaiifu\phalani-207...
Cariya-207, 147... Cakkavatti - 147. 148, 176, 51. ..
CatU$-ko~i-111 ... Catuparisa·25 ...
Celestial-eye-297, 39... Celestial-ear-298, 40...
Charadesana-195 ... Citta-206, 206, 207...
Cetana-245... Concentration-271, 282...
Consciousness ( -element)-271. .. Consciousness-500, 223, 54, 54, 71, 3-t,
Cuticitta-342 ... 35, 36, 36, 36...

D
•
Dasapuggala-215... Dasa-dhamma-215 ...
Delusion- 231 ... Deliverance-282, 38, 69, 78, 44, .5 1. ..
.. Deva-heavens-271,,. Deva-133, 55,..
Dependent Origination-220, 270, 244, Deathless-Ill , 83, 22, 23.•.
245, 247, 248, 53, 54, 32... Dhammadhara, 199, 201. ..
Dhammanvaya-214. .. Dhammacakka-202, 120, 50 ...
Dhamrnakathika-201 ... Dhyana-271. ..
phatuparini bbapa-15-t., DayaQ~-~4 ...

•
 -307-

Dharma-67, 68, 73, 82, 86, 88, 103, Dhya na-heaven-270...

105, 107, 111 , 124, 127, 130, 52, 69, Dharrnacaksu--274, 230 ...
•
172, 26~. 270, 275, 255, 272, 220,
206, 207. 214, 199, 201 . 202, 138, Dit• thi-205.
•
58...
89, 91, 91, 94, 21, 23, 24, 25, 43, Diamond-meditation-267, 268...
44, 45, 46, 48, 49, 49, 51, 51. .. Dibba-cakkhu-150. 166...
Double tongue -271. ..
Dosa-29, 25, 219, 123...
Duka-203, 60...
Domanassa-29...
Dvatti111sa-rna hapurisa -1akkhaf)lni -
147... Duk.kha-219. 30, 41. ..

Earth (-element)-271 ... Etadagga-78...

Elements (six)-223, 111, 53, 54, 26. ~kajati-Pratibuddha-285 ...
30... Emptiness-284...
Enlightenment for self-275... Enlightenment for others-275...
Enlightenment-266, 269, 269, 272.
Energy-271 ...
. 217, 242, 142, 156, 149, 149, 151,
Equanimity-71, 77, 33, 36, 46..• 155, 163, 171, 115, 115, 59, 45, 46...

Faith-271 ... Feelings-500, 223 ...

Five powers-282 ... Fire (-element)-271 ...
Five aggregates of attachment- Five spiritual faculties-271, 181...
270, 248, 223, 53 ...
Fourfold analytical knowledge-237,
Four Noble Truths-53, 54, 270, 246,
390, 208, .208, 203, 58, 26. 44..,
248, 207' 142, 100...

Ga~;t~hani-210... Gat;tanac~ra-203,.,

Gossip-271 ... Gnosis-75.. .

Great Compassion-58, 78 ... Gotta-152.. .
 -308-

H
Harsh speech-271... Hatred-231. ..
Holy Life-249, 249, 98, 106, 110, 112,
114. 116, 56, 94 ...

I
Iddhi-206, 207, 207, 205, 208, 168. 59, Ignorance-249 ...
40 ... 111- will-240, 94...
lmpermanence-277. 281, 282, 293, Impulses-283 ...
<>o-
- "···
lndriya-205, 206. 33 ...
Insubstantiality-277, 283...
Insight-knowledge-204 ...
Iriyapatha-206 ...

J
Jad.-marat:ta-246, 219 ... Jati-245, 219, 152 ...
Jhana-249, 259, 256, 223, 207, 154, Jnana-192 ...
158 161, 88, 31, ·37' 33, 33, 34, 35, Jina-285 ...
35, 36, 37, 38, 39... Joy On contemplating the Dham-
.Joy (in the D - h arma)--? ?- -···
?
mal) - 272 ...
Jov (of the Bodhi-mind) -272 ...
w

K
Kalya~amitra-263 ... Kammanhana-118, 26, 31. ..
Kamadhatu-265 ... Kayasakkh i -236 ...
Kamma-245, 222, 206. 157... Kaya-206, 207 ...
Kamma-210... Ka ru r:ta-144 .. .
Kappa-144, 154, 165, 166. 170... Khir:tasava-149...
· Khanti-162 ... Klda-285, 156. 41. ..
Khema-.243 ... Kusala-210, 107. 112, 53, 34 ...
Kusala-dhamma-270, 256 ...

L
Lion's Roar-214, .82 ... Liberation-271, 111...
Lobha-219 ... Lying-271. ..
Lust-231 ...
 309-

Manu~ya--265 ... Mahabhuta-270, 254...

Mahaparinirvat.ta 275. 154. 63, 64, l\1agga-206, 207, 170, 174. 116, 63...
69. 52 ... Matika-199, 199, 201, 201, 2oa. 156.. .
Matikadhara-199, 201, 201. .. Mara-149, 77 ...
Mahadana-147 ... Maha-panna-78...
Mahasavaka-174,•
174, 98 ... MUndfulness-247, 252, 2-6. 207, 104,
Metta-bhavana-204. 144, 164, 164, 111, 71...
58 ... Mind and body-271. ..
Mercy-271. .. Mindfulness of Breathing-204, 58...
Middle Course- 217 ...
Moha- 219, 123, 27, 35 ...

N
•
Naya-202, 59 ... Naraka-265...
Nama-rupa-245, 41. .. Nal)a-207, 150, 58, 33, 42, 42, 44...
Nirv~uJa-265, 265, 274, 275, 276, 276. Nirodha-271, 38 ...
277. 279, 280, 280, 281, 287, 139... Nibbfma-240. 205, 216. 141, 142, 161,
165, 167, 123, 81, 83, 42, 42 ...
Nidima-246...
Non-returner-227. 206, 114. 55, 36,
Nirodhasamapatti-253, 36, 37, 38... 40...
Noble Truths-206 ... Nivaral')a-161, 31, 32, 32 ...
Noble Eightfold Path-95, 282, 232, Nimitta-32, 35 ...
234, 248, 217, 161, 162. 123, 65, Nothingness-35, 37 ...
95 ...

Oja- 155 ... Ogha-209...

Omniscience-265 ... Once-returner-227, 206. 55, 40. 43.:.

Patimokkha-92,
•
92... Paramattha-Vacana-195 ...
Pacceka-Bodhi-141, 167, 168... Pacceka- Buddha-142, 151, 155. 167,
Para-atmasan1ata -145 ... 167 168, 170...
 310-

Pata-atma-parivartana-145... Pakatiya-149 ...

Parami-143, 145, 147, 149. 158, 159,
159, 160, 160, 167, 66...
Paramita-159, 191 ...
Pabbajaniya-Kamma- 90 ...
Pavarat:ta-293 ...
Paribbaja.ka-231, 122, 19...
Paiina-236, 205, 192, 143. 161, 29. 30,
31, 161, 162, 27, 27, 29...
Paccaya-257,...
Patihariya-207, 150...
Pretas-265 ...
Phalasamapatti-154, 64...
Prat:tidhana-192 ...
Panca Mahapariccaya-147 ...
Pa tissallana-156 ...
•
Pafica MahaviJokanani-145 ...
Pakasaniya-Katnma-89 ...
Parinibbana-131, 103, 118, 120, 63,
63, 155, 64, 66. 68, 70, 70, 72, 97,
38, 49 ...
Paficcasamuppaoda-244, 246, 205, 149,
54 ...
Phala-174, 114...
Purebhattakicca-149 ...

Rddhipada-2.
•
82... Raga-25, 29 ...
Rupadhatu-265... Rupa-jhana-29, 31, 37, 38, 41. ..
Renunciation-166. 177! 69, 85, 17,
30...

s
Samaggirasa-215 ... Sammappadhana-206...
Saddhiviharika-133 ... Sammadinhi-218~ 53 ...
Sammasambodhi-141, 170 ... Savaka-bodhi-141, 170, 172, 27.,
Savaka-Buddha-142, 151. 170... Sammasambuddha-141, 151, 167,
Sacca-162, 22 ... 293. 82 ...
Samatha-41. .. Sasana-155, 156, 92, 93 ...
Samadhi-31, 264, 265, 266, 286, 205, Sarpyojana-23, 41, 43 ...
27. 29, 29, 30 ...
Sarpskara - (formations) - 263, 245,
Samadhi of emptiness-266... 219...
Sanjna-271, 253, 221. 206, 36 ... Saqisara-265, 205. 267, 270, 66, 43 ...
Satta bojjhailga-48, 499, 206, 206. Sarvadharma.: 265 ...
162, 76, 76, 45, 46, 46, 46, 47 ... SramaQa-268 ...
Samsara-sagara-279
•
... Saddharma-275 ~ 122, 15 ...
 ro

_ _ . ... 0 311

Saha.- world-285... SamyaR -prahSn.a -282 ...

Saritskrta-dharma-.287...
0 •
Samya.ksarnbodhl-2-85) 4&. ..
Salayatana-245... • . a·23·
Sa dd"h· - 6·,·· '>or:
.. OJ. 1.(..., ,.4. 1"""3
_"&V, 1~ "? ~
i , ... - · .•.

Saiinav~dayitanirodhasamapatti-.221. Sotapanna-234. 55~ 80, £12, 4Di. 42~ 4.·4"

.. -
Stream-winner-227, 234, 104, 55. 800 Streamcentry-2~7. 100~ &!#, 81. .8$.,
Sulfering·227, 245, 2·46, 247. 220. 56, 23, 26...
78, 30... • k a-28'.1
S rava
0

· "~• 1· ...,.0 , 1...

.J4, 9"'' · ··
Smrtyupasthlna-282... :Sunyata-283...
Sangha-272, 275, 277, 258, 259, 98, Space ( --element)-271. ..
98, 116. 116, 81, 92, 89, 86, 87, 87, Sikkha- 211, ao...
98... Sila-160, 160. 27. 28, 28, 29, 30, 031,
Sixteen evils of mind-217... 43..•

T
• 0

TarJha-245 ... Tathagata-269. 272, 275, 281. 28t.

T~ryagyoni -265 ... 193. 84. 91, 92...
"rilakhar.tani-287, 41. .. Triple Gem-54. 65, 81, 21...
Tranquillity...and insight meditat-
ion-29...

u
Udima-39... Upacara-samadhi-31, 32...
Upasampada-28... Ultimate facts (see dhamma)-284. ..
Upadanakkhandha-228, 219... Ucchedavada-244. ..
Upadana-245, 219 ... U nsa tisfactol"iness-205 ...
Upaya-kausalya-192 ... Upaghaka-131, 152, 102...
Upanissaya-132 ... Upekkha-164 ...

v
' 0

Vacanamagga-203 ... Varsavas.,..288, 283, 63. 50 ...

Vedana-271, 245, 253, 219, 205, 207. Vitakka·31, 32, 33t 34...
36... Virtue-282...
 -312-

Vinaya-102. 258, 192. 199, 201, 205, Viiii'iarJa-245, 253, 221. .. •

156, 281, 112, 95. 95, 97... Viriya-205, 144...
Vimokkha -205... Vipallasa-206...
Vinayadharo-199 .. . Vohara-vacana-341, 194...
Vinayadhara-350 .. . Vesarajjimi-155 ...
•
Vyakaral)a-165, 170... Visuddhi-112, 30, 42, 42 ...
Vipassana-42 ...

w
Wisdom-30, 78, 77, 75, 74, 73, 68, \Vater (-element)-271 ...
271 282, 284, 246, 111, 112, 59, 59 ...
t

Yoga-243 .. . Yogi-143...
Yana-152.. .
 INDEX OF CHINESE TERMS
-·- -- - ·- ... ·-

A-Ch'ieh-Lo : t; /lftJ ,;.;. - 261 (AaJgaraka) (?)

A-Shi: f1" *- 263 ( Asvajit)
A-ja-chiao- chen-Ju: fir ~ (?) r*
..Jlr1 - 263 ( Ajnata-Kaut:tc;linya)
A-lo-Han: M" 1Ji. iA ---
265, 266, 97 (Arhat)
A-nou-to-io, San-mao-san-bo-Ti: 'fi" ¥r .J !)i _;:_ it.:=- .fr ~~ _ 265, 285
( Anuttara-samyak-sambocihi)
: fif f1~ !J- 269 (Asura)
./~.-hsiu-Lo
A-lo-han-Kuo : ...,..- \9. ,"'l UJ -
., !JI. ~~ -rr
:!75 <Arhan-phala)
A-nan-To. f-r 1jl ft - 276 (Ananda.)
A-!vii-To-Fu: M" I~ 1:-t if - 277 (Amitabha-Buddha)
A -she-Shih-\Vang : (if f.ftl -W:- .1. - 280 ( Ajatasa tru)
A-Han: fir~- 286, 302 (Agama)
An-Chil : .:f(- f!i - 238 (Var~as)
A-l-To: fir .it J - 225 (Ajita)

c
Ch'a-p'i : ?;. 1L - 280 <Jhapita)
Chih-ch'a-chi.ieh-Shan : ~ f~ ~ J.J - 267 (Grdhraku~a)
Ch' ieh-Lo: ·(~ ~ - 267. 267 (Kalaka)
Chieh : ~ - 268 (Sila)
Chin-Ken: itt ~It - 271 (Virya Indrya)
Chia-chia-Chih : -1~ fi]\J ~~ ·- 272 (Gaggara)
Chi-to-tai-Tztt : 11~ 1~t *-. .q-- - 273 (Jeta)
Chu-Fang Village : tt ~ it -: 275
Chi.in-T'ou Sha-Mi : ~~ j~ i'j· ~M - 277 (Kunti Sr!unat:tera)
Chi-Lo: :ti. -tt!- - 277, 284 (Sukhavati)
Chieh-Lii: lN.. t"t - 281, 291 (Sila-Vinaya)
Chun-Na: ~ 11~ - 282 (Curt;~a)
•. '

-314-

Chii-chieh-Te : Jl- ~ {It; - 283

Chi : _ff.. - 287 (Samuda?•a)
Chang-Chao-Fan-Chih: {<. ~ :ft. ;t - 15 (Dirghanakha)
Ch1eh- Li : -t, 4'J - 261 ( Grdhra)
Chu-lin-shing- She : t~ ~f. .fk i' - 139. 25, 263, 273 (VeJ)uvanavihara)
Chung-Hua-Fu- Chiao : 'r -!1- f~ ~t 264 -
Chi-Yuan: -~ 1ft - ~73. 270, 266, 97 ( Jetavana)
Chi- Ku-Tu : f:.~ .J~'- .1!) - 264 (Ana thapif.l Qadasya arama)
Chu kim ch' ing chin : "tt iR ~'-h- ;_f ·- 264
Chung-sheng : f;l 1. - 264 (Sattva)
Cheng-Ting : _iE.. ~ - 265 (Samyaksamadhi)
Chin-k'an-s~n -mei : ~ Jii•] E.. nf.. ·-- 265, 267, 48 (Vajrasatnadhi)
Ch'i-shih : ~ 1t' ( - 266 Bhik~a-patra)

E
E-k'ou : ~ o ·- 271

F
Fa: ~ - 262, 233 (Dharma)
Fa wo chien : ;.k f\. JL ·- 268
Fei-jen : ~}:. .A... - 269 (Rak$as)
Feng : Ji.l ·- 271
Fa-yen: ;:); JlP.. - 274 (Dharama-cak~uh)
Fang-nao :· :lq f~ - (Klesa)
Fan-tien: jt r'- ·- 292 (Brahmadeva)
Fu-fa : f~; iJ:. -- 293 (Buddha-dharma)
Fang-pien-shan-ch'iao: ~ ft. -!· 15 -- 192 (Kusala-upaya)
Fo sho hing t san King : folj; }'Jf ft :;1{- !,~ -- 16 (Buddhacarita-Kavya Sutra)

H
Hsu-mi-Shan: Jij i~ ~ -- 268 (Sumeru)
Hui : 1J. ·- 268, 191 (Prajna)
·-
Hsin-k(m : ft -:.fit - 271 ( Sraddhendriya)
Hui-ken : !1 iP.. - 271 (Prajfia-indriya)
Huo : ):... ·- 271
Hsii-ta-chang-Che: ,fi .i! J.< :~ - 273, 220 (Sudatta)
 -315-

Hua-Kuang Ju-Lai : .If ;L ~ 4l ·- 27i (Padmaprubha Tathagata;

Hsin-Ching: ~ !§_ .._ 283 HrdaYa Sutra)
Hsin : 1t - 191 (Sraddha)

I-yii : J..t -J8- - 271

1-Po : (~ 1~ - 282 Patra-Civara)
1-shi'mg-pu-ch'u: - .3:.~ i,4 ..r· - 285 (Eka-jaU-prati-badti.ha }
,:H J~
• •

J
Jen : A. ·- 264, 269 (Manu$ya)
.Jen-wo-chien : /-.._ ~Jt R_, - 263
Ju-Lai : .w *-- 269, 283, 281 (Tathagata)

Ka-lan-to-chu-Yiian: ill.! p,; ft tt 00 - 267 (Karar:tQa Ve~uvana)

Kan-t'a-Po : jt tl) .t ·-
269 (Gandharva)
K'a - lou-Lo : 3~ it !J - 269 (Garuc;la)
Kim-na-Lo : ~t. OF !Ji_ - 269 <Kinnara)
K'ung: ~ - 271 (Sunya.)
Kioh-t'a : ~ {~ - 275
K ' ung-san-mei-ch'an : ~ ..:.. !If. if- - 266 cSunya-Samadhi)
K!ung-ting : '!£ ~ - 264 (Sunya-dhyina)
K'ung-san-mei : :T .E.. 11f.. - 264, 264
Kuan-Yin: Nt -t -
283 ( Avalokitesvat"a)
Khu : -* -287 (dul)kha)
K~a-io-pei-nu-K'a : it! 1J_ ~.t ~ ~ - 11 (Kfdapin3la)
Kou-hsi-Lo : 4'1 ~ !J_ - 14 (Kau~thila)

Lu : If - 233, .192 (Vinaya)

Lung-Shu:. ~t ~t - 262 (Nagarjuna)
Lu-tao : ~ i{ - 265 (~at-gati)
 -316-

Lo- Yi1eh-Sheng: !11 J'Jl l~ - 267 (Rajagrha)

Lung : ·~{. - 261 (Naga)
Lu- Yua n: hi ~ - 261 (Mrgadava)
Lun-hui: ~ ~ - 270 (Sarnsara)
Liang
•
-she : r"f?.
-f'J
_t..
0
- 27 1 ~

Lu-Yeh- Yuan : .lfr.. 'If 00 - 218

Li: :£_- 11

Ma-ha-nam-kou-Li: 4 $I ~ ~~ 4•1 - 263 (Mahimama Kulika)

Mu-Chien-Lien : m -tt_ it - 263 CMaudgalyayana)
i\tia-hou-lo-Ch'ieh : tJ. ~ ~ iiJO ·- 269 (Mahoraga)
Mo-lo- Yu : -*" ~ ~ ·-
271 (Ma1aya)
1\ling, se : _g , ~ - 271 (N ama-rupa)
Miao-fa : ~y ~~ --- 275 (Sadd.harma)
Miao-Fa-Lien-Hua-ching : -I.(}' ~ ;! 1L ~-'Q_ - 275, 285 (Saddharma-
Pui)Q.arika Sutra)
Mieh : ~~~ - 237 (Nirodha)
Ma-chieh-To: if. .!!) ft - 11 (Magadha)

~ieh-pan : iJ_ :M- - 265. 274 ( ~irvarJa)

Ni-shih-t'an : Jt. ~f Jjf. - 266 (Ni$idana)
J',;ien-ken : ~ :fit - 271 (Smrtindriya)
Nieh-pan chi-ching : i.~ -J;J. ~ ,}·y - 277 (Nirv!u;a)
No-Lo Village : IJ~ 1!i. -it - 282 (NaJa)
•

0 --Mi- To: M" ~ 1:'t -- 284 (AmiHtyus )

Pa-cheng-Tao : - 287 (Aryamarga)

Pu-tui-Ch t~an : - 234 ( Avinivartaniya)
•
 -317-

P,u-Tso : 3t ~I ·- _1 91 (Bodhisattv a) 265

. ~ JM:. ...
.
P'o-Io-M:en: ;Jt- • f1 - 260 (Brah ma>
Po- ti : ~(. ~t. -- 263 (Bhagrika)
.
P 'i-:-chiu : ~l:. ~ - 266, 269, 139, 97 {Bhiksu)
P'1-chiu-ni : J:L ..!& JE.. - · 269 (Bhik~ur;li)
Po-lo-nai: iA: ~ :,t. - 269 (VaTal)asi)
Pu-t'an : ;r. i'-- 271
Pu-ch'.?n: :+. SA. ·- 271
Pu-ts'ui : ~ :JQ._ ·- 271
P'i-she-Li : fL ~ ...,, - 275 (Vaisali)
Po-lo- yen - Yeh: ;it ~ ~ lfli - 225 (Parayaoa)

s
San- mei : .:=. .a~ - 264 <Sa mad hi)
San-chieh: .,::. $. ·- 265 (Trailokya)
San- shih-san-tien : E.. -f _:::, r'- - 274 (T rayastrirjtsat)
San-mao-San- Iu-To : _=.. ft ;.. (f Ft - 287, 48 (Samyaksambuddha)
Sha-ti-Li: 4•J -t
.:f.•J - 295 (K$atriya)
She-Li-Fu : ~ 4'1 iJf7 ·- 296, 11... ( Sariputra)
Shan-she.:. Yeh : /IN fiJ ~I; ·- 297. 139 (Sanjaya)
Shih-tu : ;- Ji. ·- 192 ( C>a53paramita)
She-Li: * 4•1 - 13 (Sari)
Shih-chih-fa : + -i" iJ. - 273
Shih : ~~ - 271 (Vijnanal
Shui : 7f" - 271
Szu-ta: ~ -A. - 270, 220 (Mahabhuta)
Szu-shen.~I-ti : \!9 J}f -!~· - 270, 220 (Catviui iuya-satyani)
Sha-men ~ f:)· 11 - 268 (Sramar:ta) .
Szu-wei-i: hsin, chu, tso. wo: ~ ~ flz : it , f:l, ~ , ttl· - 267
She-wei ..kuo: ·?f- a( L{!} - 97, 220, 270. 266, 266 (Sravasti)
Shou-che : -fr ::If - 264
Shih-chung: -4f 4t- 263 (Sakya-clan)
Szu-miao-ti: t!:9 .t)· ~- - 263
Shih-li-k•a-Yeh: + ~ ~ 1t. -
•
263 (Da~abala-Ka~yapa)
 •

-318-

Ta- chia-chan-Yen : *... ~ ~ ~ - 296 (~iaha-Katyayana)

Ta-chu-hsii-Ta: 7... g Jfi it ·- 130
Ta-chia-Yeh : ..J.. :lb .:et-
,..... ..t.:t.;. ,,. ·- 2D6 (Mah4- Kasyapa )
Tao : .lit - 287 (Marga)
Ta-pan-Nieh-pan : ~ -At fl.. :M-- 27 5 (Ma·haparinirva!)a)
Tzu-kioh : ~ ·~: ··- 275
Tseng-ch,ieh : iff (~Jo - 273, 275 (SatJgha)
Ti: ~- 271
T'o-shan-fu-lin : -f: LL -rp if. ·- 218

w
Wang-she-Sh' eng: _L ~ ~ - 225, 130, 11 (Rajagrha)
·wang-san- mei . ..£. ...=.. A~ - 265, 48 (Raja-samadhi)
\Vang-yli : ~ i!- - 271
\Vu-Chu: ~ .;.ij- - 299 (Asanga)
\Vu-shu : .fj. .ft - 284 {Asarilkhyeya)
\-Vu-wo : ~ :I\ - 277 (Anatman)
\Vu-ch'ang · ~ ~~ -~ 277, 283, 293 (Anitya)
\Vu ... yin : _A f.~ -
270 (Paiicaskandha)
"pu-so-yu-ch'u-ting : ~ !If .:fi ht ~ - 265 (Akificanayatana)
Wo : ~ - 264 ~Anatman)

Yu an-ch i-fa : !;J ~ ~ - 220 (Pratit}'asamutpada)

Yuan : .~ - 192 ( PraQidhana)
Yu. ju .s heng mu : !~ ..Jt.., 1. • - 287
Yu ju van_g mu : 1l! ~ -~ -1}: - 287
Yu-p'o - l i - p'o-To : fl -~ 4 .:t ~ ·- 278
Yeh-ch' a : ft ~ - 269 (Yak~)
Yu-p'o-I : ft. .:1!- ~~ - 269 (Upasildl)
Yu-p'o-tsei : 1l 4- ~ -·- 269 (Upasaka)
Yu -p'o-k'a-Lo : f-': if! -t 1.- 267
Yeh : f.' ·- 264 {Karma).
 •

BIBLIOGRAPHY
•
-- ____
...

L CanonicaL Sources
Nalanda- Devanagari ~Pali-Series, ·
General Ed. Bhikkhu J. Kashyap, PfKi Publication Board, Bihar
Government. 1958-1960.

2. C01tnnentarial Sources
-
A. The Chanha Sangayana Edition of the A~~haltatha, Buddha-
sasana Council Press, Rangoon, 1960.

B. Kosambi, D. Visuddhimagga of Buddhaghosacariya, Bhara-

tiya Vidya Bhav an, Andheri, Bombay, 1940.

C. Milindapafiho, University 1>f Bombay, 1940.

3. Canonical. Sou·r ces i?J Chinese

Chinese Tripi!aka ( -A_ a ;.f.. #_ -tf -A. 11,. i.l )

4. Commentczrial Sources in Chinese

A. Abhidharma- Kosa ( fii :L It 1f ut- ~ ~ , A.. - ) ·

(~ .st. it , -f; Jt. lf )
B. The History of the Ten Chief Disciples of Lord Buddha

( -r *-.. ff, .:r (* , -tf 1. ~~· ~ I l* ~t ~ 1~ J!ll fJ.. 1Ji )

ll: X~ .
5. Other Literature
1. Alabaster, H . : 'l'he Wheel of the Law of Buddhism.
2. Banerjee. A .C. : Sarvastivada Literature, Published by D. Banerjee,
1/5, Premchand Boral Street, Calcutta, 12, 1957.
3. Buddhist Mahayana Texts; reprint: Sacred Books of the East Series,
Motilal Banarsidass, Delhi, 1965.