The Life of Sariputta

Compiled and translated from the Pali texts by

Nyanaponika Thera

Buddhist Publication Society
Kandy • Sri Lanka

The Wheel Publication No, 90/92

BPS Online Edition © (2008)

Digital Transcription Source: BPS Transcription Project

For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.

Prologue

In many temples of Sri Lanka you will find on either side of the Buddha image, the statues of two monks. Their robes are draped over one shoulder and they stand in the attitude of reverence, with joined palms. Quite often there are a few flowers at their feet, laid there by some pious devotee.

If you ask who they are, you will be told that they are the Enlightened One’s two chief disciples, the arahats Sariputta and Maha Moggallana. They stand in the positions they occupied in life, Sariputta on the Buddha’s right, Maha Moggallana on his left. When the great stupa at Sañchi was opened up in the middle of the last century, the relic chamber was found to contain two stone receptacles; the one to the north held the body relics of Maha Moggallana, while that on the south enclosed those of Sariputta. Thus they had lain while the centuries rolled past and the history of two thousand years and more played out the drama of impermanence in human life. The Roman Empire rose and fell, the glories of ancient Greece became a distant memory; new religions wrote their names, often with blood and fire, on the changing face of the earth, only to mingle at last with legends of Thebes and Babylon, and gradually the tides of commerce shifted the great centres of civilisation from East to West, while generations that had never heard the Teaching of the Buddha arose and passed away. But all the time that the ashes of the saints lay undisturbed, forgotten in the land that gave them birth, their memory was held dear wherever the Buddha’s message spread, and the record of their lives was passed down from one generation to another, first by word of mouth, then in the written pages of the Buddhist Tipitaka, the most voluminous and detailed scripture of any religion. Next to the Enlightened One himself, it is these two disciples of his who stand highest in the veneration of Buddhists in the Theravada lands. Their names are as inseparable from the annals of Buddhism as that of the Buddha himself. If it has come about that in the course of time many legends have been woven into the tradition of their lives, this is but the natural outcome of the devotion that has always been felt for them.

And that high esteem was fully justified. Few religious teachers have been so well served by their immediate disciples as was the Buddha. This you will see as you read these pages, for they tell the story of one of the two greatest of them, Sariputta, who was second only to the Buddha in the depth and range of his understanding, and his ability to teach the Doctrine of Deliverance. In the Tipitaka there is no connected account of his life, but it can be pieced together from the various incidents, scattered throughout the canonical texts and commentaries, in which he figures. Some of them are more than incidents, for his life is so closely interwoven with the life and ministry of the Buddha that he plays an essential part in it, and on a number of occasions it is Sariputta himself who takes the leading role—as skilled preceptor and exemplar, as kind and considerate friend, as guardian of the welfare of the bhikkhus under his charge, as faithful repository of his Master’s doctrine, the function which earned him the title of Dhammasenapati, Marshal of the Dhamma, and always as himself, a man unique in his patience and steadfastness, modest and upright in thought, word and deed, a man to whom one act of kindness was a thing to be remembered with gratitude so long as life endured. Even among the Arahats, saints freed from all defilements of passion and delusion, he shone like the full moon in a starry sky.

This then is the man, of profound intellect and sublime nature, a true disciple of the Great Teacher, whose story we have set down, to the best of our ability, in the pages that follow. If you, the reader, can gather from this imperfect record something of the qualities of man perfected, of man fully liberated and raised to the highest level of his being; of how such a man acts and speaks and comports himself towards his fellows; and if the reading of it gives you strength and faith in the assurance of what man may become, then our work has been worthwhile, and is fully rewarded.

Part I

From Birth to the Attainment of Arahatship

The story begins at two brahminical villages in India, called Upatissa and Kolita, which lay not far from the city Rajagaha. Before our Buddha had appeared in the world, a brahmin lady named Sari, living in Upatissa village, [1] conceived; and also, on the same day at Kolita village, did another brahmin lady whose name was Moggalli. The two families were closely connected, having been friends with one another for seven generations. From the first day of their pregnancy the families gave due care to the mothers-to-be, and after ten months both women gave birth to boys, on the same day. On the name-giving day the child of the brahmin lady Sari received the name Upatissa, as he was a son of the foremost family of that village; and for the same reason Moggalli’s son was named Kolita.

When the boys grew up they were educated, and acquired mastery of all the sciences. Each of them had a following of five hundred brahmin youths, and when they went to the river or park for sport and recreation, Upatissa used to go with five hundred palanquins, and Kolita with five hundred carriages.

Now at Rajagaha there was an annual event called the Hilltop Festival. Seats were arranged for both youths and they sat together to witness the celebrations. When there was occasion for laughter, they laughed; when the spectacles were exciting, they became excited; and they paid their fees for the extra shows. In this manner they enjoyed the festival for a second day; but on the third day their understanding was awakened and they could no longer laugh or get excited, nor did they feel inclined to pay for extra shows as they had done on the first days. Each of them had the same thought, “What is there to look at here? Before these people have reached a hundred years they will all have come to death. What we ought to do is to seek for a teaching of deliverance.”

It was with such thoughts in mind that they took their seats at the festival. Then Kolita said to Upatissa, “How is this, my dear Upatissa? You are not as happy and joyous as you were on the other days. You seem now to be in a discontented mood, what is on your mind?”

“My dear Kolita, to look at these things here is of no benefit at all. It is utterly worthless! I ought to seek a teaching of deliverance for myself. That, my Kolita, is what I was thinking, seated here. But you, Kolita, seem to be discontented, too.”

And Kolita replied, “Just as you have said, I also feel.” When he knew that his friend had the same inclinations, Upatissa said, “That was a good thought of ours. But for those who seek a teaching of deliverance there is only one thing to do: to leave home and become ascetics. But under whom shall we live the ascetic life?”

At that time, there lived at Rajagaha an ascetic of the sect of the Wanderers (paribbajaka) called Sañjaya, who had a great following of pupils. Deciding to get ordination under him, Upatissa and Kolita went there, each with his own following of five hundred Brahmin youths and all of them received ordination from Sañjaya. And from the time of their ordination under him, Sañjaya’s reputation and support increased abundantly.

Within a short time the two friends had learned Sañjaya’s entire doctrine and they asked him, “Master, does your doctrine go so far only, or is there something beyond?”

Hearing this, they thought to themselves, “If that is the case, it is useless to continue the Holy Life under him. We have gone forth from home to seek a teaching of deliverance. Under him we cannot find it. India is vast, if we wander through villages, towns and cities we shall certainly find a master who can show us the teaching of deliverance.” And after that, whenever they heard that there were wise ascetics or brahmins at this or that place, they went and discussed with them. But there was none who was able to answer their questions, while they were able to reply to those who questioned them.

Having thus travelled through the whole of India they turned back, and arriving at their old place, they agreed between them that he who should attain to the Deathless state first, should inform the other. It was a pact of brotherhood, born of the deep friendship between the two young men.

Some time after they had made that agreement, the Blessed One, the Buddha, came to Rajagaha. It was when he had delivered the Fire Sermon at Gaya Peak that he remembered his promise, given before his Enlightenment to King Bimbisara, that he would come to Rajagaha again when he had attained his goal. So in stages the Blessed One journeyed from Gaya to Rajagaha, and having received from King Bimbisara the Bamboo Grove Monastery (Veluvana), he resided there.

Among the sixty-one Arahats (Saints) whom the Master had sent forth to proclaim to the world the virtues of the Triple Gem, there was the Elder Assaji, who belonged to the group of five ascetics, the Buddha’s erstwhile companions before his Enlightenment, and afterwards his first disciples. The Elder Assaji had returned to Rajagaha from his wanderings, when one morning, while he was going for alms in the city, he was seen by Upatissa, who was on his way to the Paribbajaka ascetics’ monastery. Struck by Assaji’s dignified and serene appearance, Upatissa thought, “Never before have I seen such a monk. He must be one of those who are Arahats, or on the way to Arahatship. Should I not approach him and ask, ’Under whom have you been ordained? Who is your teacher and whose teaching do you profess?’“ But then he thought, “It is not the proper time now for putting questions to this monk, as he is going for alms through the streets. I had better follow behind him after the manner of supplicants.” And he did so.

Then, when the Elder had gathered his alms food, and Upatissa saw him going to another place intending to sit down and take his meal, he prepared for him his own ascetic’s seat that he carried with him, and offered it to the Elder. The Elder Assaji took his meal, after which Upatissa served him with water from his own water-container, and in that way performed towards Assaji the duties of a pupil to a teacher.

After they had exchanged the usual courteous greetings, Upatissa said, “Serene are your features, friend. Pure and bright is your complexion. Under whom, friend, have you gone forth as an ascetic? Who is your teacher and whose doctrine do you profess?”

Assaji replied, “There is, O friend, the Great Recluse, the scion of the Sakyas, who has gone forth from the Sakya clan. Under that Blessed One I have gone forth. That Blessed One is my teacher and it is his Dhamma that I profess.”

Questioned thus, the Elder Assaji thought to himself, “These wandering ascetics are opposed to the Buddha’s dispensation. I shall show him how profound this dispensation 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 teaching and discipline. I cannot explain the Dhamma in detail to you.”

The wanderer replied, “I am called Upatissa, friend. Please tell me according to your ability, be it much or little. It will be my task to penetrate its meaning by way of a hundred or a thousand methods.” And he added:

Upon hearing the first two lines, Upatissa became established in the Path of stream-entry, and to the ending of the last two lines he already listened as a stream-winner. When he became a stream-winner, and before he had achieved the higher attainments, he thought, “Here will the means of deliverance be found!” and he said to the Elder, “Do not enlarge upon this exposition of the Dhamma, venerable sir. This will suffice. But where does our Master live?”

“Then please go on ahead, venerable sir. I have a friend with whom I agreed that he who should reach the Deathless State first, should tell the other. I shall inform him, and together we shall follow on the road you went and shall come into the Master’s presence.” Upatissa then prostrated himself at the Elder’s feet, saluted him and, taking the Elder’s leave, went back to the park of the Wandering Ascetics.

Kolita saw him approaching and thought, “Today my friend’s appearance is quite changed. Surely, he must have found the Deathless State!” And when he asked him about it, Upatissa replied, “Yes, friend, the Deathless State has been found!” and he recited to him the stanza he had heard. At the end of the verse, Kolita was established in the Fruition of stream-entry and he asked, “Where, my dear, does the Master live?”

“I learned from our teacher, the Elder Assaji, that he lives at the Bamboo Grove Monastery.”

But Sariputta was one who always respected his teacher, and therefore he said to his friend, “First, my dear, we shall go to our teacher, the Wanderer Sañjaya, and tell him that we have found the Deathless. If he can grasp it, he will penetrate to the Truth. And even if he does not he may, out of confidence in us, come with us to see the Master; and hearing the Buddha’s teaching, he will attain to the penetration of the Path and Fruition.”

So both of them went to Sañjaya and said, “Oh, our teacher! What are you doing? A Buddha has appeared in the world! Well proclaimed is his Teaching and in right conduct lives his community of monks. Let us go and see the Master of the Ten Powers!”

“What are you saying, my dear?” Sañjaya exclaimed. And refusing to go with them, he spoke to them of the gain and fame they would enjoy if they would share his—the teacher’s place. But they said, “Oh, we should not mind always remaining in the state of pupils! But you, O teacher, you must know whether to go or not!”

Then Sañjaya thought, “If they know so much, they will not listen to what I say.” And realizing that, he replied, “You may go, then, but I cannot.”

“I am a teacher of many. If I were to revert to the state of a disciple, it would be as if a huge water tank were to change into a small pitcher. I cannot live the life of a pupil now.”

“Oh teacher! When a Buddha has appeared in the world, people flock to him in large crowds and pay homage to him, carrying incense and flowers. We too shall go there. And then what will happen to you?”

To which Sañjaya replied, “What do you think, my pupils, are there more fools in this world, or more wise people?”

“If that is so, my friends, then the wise ones will go to the wise recluse Gotama, and the fools will come to me, the fool. You may go now, but I shall not.”

So the two friends left, saying, “You will come to understand your mistake, O teacher!” And after they had gone there was a split among Sañjaya’s pupils, and his monastery became almost empty. Seeing his place empty, Sañjaya vomited hot blood. Five hundred of his disciples had left along with Upatissa and Kolita, out of whom two hundred and fifty returned to Sañjaya. With the remaining two hundred and fifty, and their own following, the two friends arrived at the Bamboo Grove Monastery.

There the Master, seated among the fourfold assembly, [3] was preaching the Dhamma, and when the Blessed One saw the two coming he addressed the monks, “These two friends, Upatissa and Kolita, who are now coming, will be two excellent disciples to me, a blessed pair.”

Having approached, the friends saluted the Blessed One reverentially and sat down at one side. When they were seated they spoke to the Blessed One, saying, “May we obtain, O Lord, the ordination of the Going Forth under the Blessed One, may we obtain the Higher Ordination!”

And the Blessed One said, “Come, O bhikkhus! Well proclaimed is the Dhamma. Now live the Life of Purity, to make an end of suffering!” This alone served as the ordination of these venerable ones.

Then the Master continued his sermon, taking the individual temperaments [4] of the listeners into consideration; and with the exception of the two chief disciples all of them attained to Arahatship. But the two chief disciples had not yet completed the task of attaining to the three higher paths of sanctity. The reason for this was the greatness of the “knowledge pertaining to the perfection of a disciple” (savakaparami-ñana), which they had still to reach.

Upatissa received the name of Sariputta on becoming a disciple of the Buddha, while Kolita became known as Maha Moggallana. Now the Venerable Maha Moggallana went to live at a village in Magadha called Kallavala, on which he depended for alms food. On the seventh day after his ordination when he was doing the recluse’s work (of meditation), fatigue and torpor fell upon him. But spurred on by the Master, [5] he dispelled his fatigue, and while listening to the Master expounding to him the meditation subject of the elements (dhatu-kammatthana), he completed the task of winning to the three higher paths and reached the acme of a disciple’s perfections (savaka-parami).

But the Venerable Sariputta continued to stay near the Master, at a cave called the Boar’s Shelter (Sukharakhata-lena), depending on Rajagaha for his alms food. Half a month after his ordination the Blessed One gave a discourse on the comprehension of feelings [6] to the Venerable Sariputta’s nephew, the wandering ascetic Dighanakha. The Venerable Sariputta was standing behind the Master, fanning him. While following with his thoughts the progress of the discourse, as though sharing the food prepared for another, the Venerable Sariputta on that occasion reached the acme of “knowledge pertaining to a disciple’s perfection and attained to Arahatship together with the fourfold analytical knowledge (patisambhida-ñana).” [7] And his nephew, at the end of the sermon, was established in the Fruition of stream-entry. [8]

Now it may be asked, “Did not the Venerable Sariputta possess great wisdom; and if so, why did he attain to the disciple’s perfections later than the Venerable Maha Moggallana?” The answer is because of the greatness of the preparations necessary for it. When poor people want to go anywhere they take to the road at once; but in the case of kings, larger preparations are required, as for instance to get ready the elephants and chariots, and so on. Thus it was in this case.

On that same day, when the evening shadows had lengthened, the Master caused his disciples to assemble and bestowed upon the two elders the rank of chief disciples. At this, some monks were displeased and said among themselves, “The Master should have given the rank of chief disciples to those who were ordained first, that is, the group of five disciples. If not to them, then either to the group of two hundred and fifty bhikkhus headed by Yasa, or to the thirty of the auspicious group (bhaddavaggiya), or else to the three Kassapa brothers. But passing over all these Great Elders, he has given it to those whose ordination was the very last of all.”

The Master inquired about the subject of their talk. When he was told, he said, “I do not show preference, but give to each what he has aspired to. When, for instance, Kondañña in a previous life gave alms food nine times during a single harvest, he did not aspire to Chief Discipleship; his aspiration was to be the very first to penetrate to the highest state, Arahatship. And so it came about. But when Sariputta and Maha Moggallana many aeons ago, at the time of the Buddha Anomadassi, were born as the brahmin youth Sarada and landowner Sirivaddhaka, they made the aspiration for Chief Discipleship. This, O bhikkhus, was the aspiration for these, my sons, at that time. Hence I have given them just what they aspired to, and did not do it out of preference.”

This account of the beginning of the Venerable Sariputta’s career is taken from the commentary to the Etad-agga chapter of the Anguttara Nikaya, with some passages from the parallel version in the Dhammapada commentary. From it some of the principal traits of the Venerable Sariputta’s character are already discernible. His capacity for deep and constant friendship showed itself while he was still a worldling, a youth nurtured in luxury and pleasure, and it persisted after he had abandoned the household life. On receiving his first insight into the Dhamma, and before proceeding any further, his first thought was for his friend Kolita and the vow they had sworn together. His penetrating intellect is revealed in the promptness with which he grasped the essence of the Buddha’s teaching from a few simple words. And, most rare of all, he combined that intellectual power with a modesty and sweetness of nature that expressed itself in gratitude and reverence for anyone, even the misguided Sañjaya, who had taught him things of value. It was no wonder, therefore, that throughout his life he continued to show respect for the Venerable Assaji, from whom he had gained his introduction to the Buddha’s Teaching. We are told in the commentary to the Nava Sutta (Sutta-Nipata), and also in the commentary to v. 392 of the Dhammapada, that whenever the Venerable Sariputta lived in the same monastery as the Elder Assaji, he always 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.” And when the Elder Assaji lived in another monastery, the Venerable Sariputta used to face the direction in which the Elder Assaji was living, and to pay homage to him by touching the ground at five places (with the head, hands and feet), and saluting with joined palms.

But this led to misunderstanding, for when other monks saw it they said, “After becoming a Chief Disciple, Sariputta still worships the heavenly quarters! Even today he cannot give up his brahmanical views!” Hearing these remarks, the Blessed One said, “It is not so, bhikkhus. Sariputta does not worship the heavenly quarters. He salutes him through whom he came to know the Dhamma. It is him he salutes, worships and reveres as his teacher. Sariputta is one who gives devout respect to his teacher.” It was then that the Master preached to the monks assembled there the Nava Sutta, [9] which starts with the words:

Another example of the Venerable Sariputta’s gratitude is given in the story of Radha Thera. The commentary to v. 76 of the Dhammapada relates that there was, living at Savatthi, a poor brahmin who stayed in the monastery. There he performed little services such as weeding, sweeping, and the like and the monks supported him with food. They did not, however, want to ordain him. One day the Blessed One, in his mental survey of the world, saw that this brahmin was mature for Arahatship. He inquired about him from the assembled monks, and asked whether any one of them remembered to have received some help from the poor brahmin. The Venerable Sariputta said that he remembered that once, when he was going for alms in Rajagaha, this poor brahmin had given him a ladle full of alms food that he had begged for himself. The Master asked Sariputta to ordain the man, and he was given the name Radha. The Venerable Sariputta then advised him time and again as to what things should be done, and always Radha received his admonitions gladly, without resentment. And so, living according to the Elder’s advice, he attained Arahatship in a short time.

This time the bhikkhus remarked on Sariputta’s sense of gratitude and said that he who himself willingly accepts advice obtains pupils who do the same. Commenting on this, the Buddha said that not only then, but also formerly Sariputta had showed gratitude and remembered any good deed done to him. And in that connection the Master told the Alinacitta Jataka, the story of a grateful elephant. [10]

Part II

Maturity of Insight

Friendships

If Sariputta was notable for his lasting sense of gratitude, he was no less so for his capacity for friendship. With Maha Moggallana, the friend and companion of his youth, he maintained a close intimacy, and many were the conversations they held on the Dhamma. One of these, which is of special interest as throwing light on the process of Venerable Sariputta’s attainment, is recorded in the Anguttara Nikaya, Catukka-Nipata, No. 167. It relates that once the Venerable Maha Moggallana went to see the Elder and said to him:

The explanation of this passage is that if the suppression of the defilements preparatory to absorption or insight takes place without great difficulty, progress is called “easy” (sukha-patipada); in the reverse case it is “difficult” or “painful” (dukkha-patipada). If, after the suppression of the defilements, the manifestation of the Path, the goal of insight, is quickly effected, the direct-knowledge (connected with the Path) is called “swift” (khippabhiñña); in the reverse case it is “sluggish” (dandabhiñña). In this discourse the Venerable Sariputta’s statement refers to his attainment of arahatship. His attainment of the first three Paths, however, was, according to the commentary to the above text, connected with “easy progress and sluggish direct-knowledge.”

In such ways as this did the two friends exchange information about their experience and understanding of the Dhamma. They were also frequently associated in attending to affairs of the Sangha. One such occasion was when they combined in winning back certain monks who had been led astray by Devadatta. There is an interesting passage [11] in this connection which shows that the Venerable Sariputta’s generous praise of Devadatta’s achievements before the latter brought about a schism in the Sangha was the cause of a slight embarrassment. It relates that when the Buddha asked Sariputta to proclaim in Rajagaha that Devadatta’s deeds and words should no longer be regarded as connected with the Buddha, Dhamma, and Sangha, the Venerable Sariputta said, “Formerly I spoke at Rajagaha in praise of Devadatta’s magical powers. How can I now make that declaration about Devadatta?” The Buddha asked, “Did you not speak truthfully, Sariputta, when you praised Devadatta’s magical powers?” “Yes, Lord,” the elder replied. “So you will now speak truthfully also, Sariputta, when you make this proclamation about Devadatta.” So, after receiving the formal approval of the Sangha, the Venerable Sariputta, together with many monks, went to Rajagaha and made the declaration about Devadatta.

When Devadatta had formally split the Sangha by declaring that he would conduct Sangha-acts separately, he went to Vultures’ Peak with five hundred young monks who through ignorance had become his followers. To win them back, the Buddha sent Sariputta and Maha Moggallana to Vultures’ Peak, and while Devadatta was resting, the two Chief Disciples preached to the monks who attained to stream-entry and went back to the Master. [12]

Another time when the Venerable Sariputta and the Venerable Maha Moggallana worked together to restore order in the Sangha was when a group of monks led by Assaji (not the Elder Assaji referred to earlier) and Punnabbassu, living at Kitagiri, were misbehaving. In spite of repeated admonitions, these monks would not mend their ways, so the two chief disciples were sent to pronounce the penalty of pabbajaniya-kamma (excommunication) on those who would not submit to the discipline. [13]

Venerable Sariputta’s devotion to his friend was fully reciprocated; we are told of two occasions when Sariputta was ill, and Maha Moggallana attended to him and brought him medicine.

Yet there was nothing exclusive about the Venerable Sariputta’s friendships, for according to the commentary to the Mahagosinga Sutta there was also a bond of mutual affection between him and the Elder Ananda. On the part of Sariputta it was because he thought, “He is attending on the Master—a duty which should have been performed by me”; and Ananda’s affection was due to the fact that Sariputta had been declared by the Buddha as his foremost disciple. When Ananda gave Novice Ordination to young pupils he used to take them to Sariputta to obtain higher ordination under him. The Venerable Sariputta did the same in regard to Ananda, and in that way they had five hundred pupils in common.

Whenever the Venerable Ananda received choice robes or other requisites he would offer them to Sariputta, and in the same way, Sariputta passed on to Ananda any special offerings that were made to him. Once Ananda received from a certain brahmin a very valuable robe, and with the Master’s permission he kept it for ten days awaiting Sariputta’s return. The sub-commentary says that later teachers commented on this, “There may be those who say, ’We can well understand that Ananda, who had not yet attained to Arahatship, felt such affection. But how is it in the case of Sariputta, who was a canker-free arahant?” To this we answer, ’Sariputta’s affection was not one of worldly attachment, but a love for Ananda’s virtues (guna-bhatti).’“

The Buddha once asked the Venerable Ananda, “Do you, too, approve of Sariputta?” And Ananda replied, “Who, O Lord, would not approve of Sariputta, unless he were childish, corrupt, stupid or of perverted mind! Learned, O Lord, is the Venerable Sariputta; of great wisdom, O Lord, is the Venerable Sariputta; of broad, bright, quick, keen and penetrative wisdom is the Venerable Sariputta; of few wants and contented, inclined to seclusion, not fond of company, energetic, eloquent, willing to listen, an exhorter who censures what is evil.” [14]

In the Theragatha (v. 1034f) we find the Venerable Ananda describing his emotion at the time of Sariputta’s death. “When the Noble Friend (Sariputta) had gone,” he declares, “the world was plunged in darkness for me.” But he adds that after the companion had left him behind, and also the Master had passed away, there was no other friend like mindfulness directed on the body. Ananda’s sorrow on learning of the Venerable Sariputta’s death is also described very movingly in the Cunda Sutta. [15]

Sariputta was a true friend in the fullest sense of the word. He well understood how to bring out the best in others, and in doing so did not hesitate sometimes to speak straightforwardly and critically, like the ideal friend described by the Buddha, who points out his friend’s faults. It was in this way that he helped the venerable Anuruddha in his final break-through to Arahatship, as recorded in the Anguttara Nikaya (Tika-Nipata No. 128):

Sariputta must have been stimulating company, and sought after by many. What attracted men of quite different temperament to him and his conversation can be well understood from the incident described in the Mahagosinga Sutta (Majjhima Nikaya No. 32). One evening the Elders Maha Moggallana, Maha Kassapa, Anuruddha, Revata and Ananda went to Sariputta to listen to the Dhamma. The Venerable Sariputta welcomed them, saying, “Delightful is this Gosinga Forest of Sala trees; there is moonlight tonight, all the Sala trees are in full bloom, and it seems that heavenly perfume drifts around. What kind of monk, do you think, Ananda, will lend more lustre to this Gosinga Sala Forest?”

The same question was put to the others as well, and each answered according to his individual nature. Finally, Sariputta gave his own answer, which was as follows:

They then went to the Buddha, who approved of all their answers and added his own.

We see from this episode that Sariputta, with all his powerful intellect and his status in the Sangha, was far from being a domineering type who tried to impose his views on others. He understood well how to stimulate self-expression in his companions in a natural and charming way, conveying to them the pensive mood evoked by the enchanting scenery. His own sensitive nature responded to it, and drew a similar response from his friends.

There are many such conversations recorded between Sariputta and other monks, not only the Venerables Maha Moggallana, Ananda and Anuruddha, but also Maha Kotthita, Upavana, Samiddhi, Savittha, Bhumija and many more. It seems that the Buddha himself liked to talk to Sariputta, for he often did so, and many of his discourses were addressed to his “Marshal of the Law,” to use the title he gave him.

Once, Sariputta repeated some words the Master had spoken to Ananda on another occasion. “This is the whole of the life of purity (brahmacariya); namely, noble friendship, noble companionship, noble association.” [18]

There could be no better exemplification of that teaching than the life of the Chief Disciple himself.

The Helper

Among the bhikkhus, Sariputta was outstanding as one who helped others. We find a reference to this in the Devadaha Sutta. [19] Some visiting monks, about to return to their own places, took formal leave of the Buddha. He then advised them to see the Venerable Sariputta and take leave of him also, telling them, “Sariputta, O bhikkhus, is wise, and a helper of his fellow monks.” The commentary, in explanation of these words, says, “Sariputta was a helper in two ways: by giving material help (amisanuggaha) and the help of the Dhamma (dhammanuggaha).”

The Elder, it is said, did not go on alms round in the early morning hours as the other bhikkhus did. Instead, when they had all gone he walked around the entire monastery grounds, and wherever he saw an unswept place, he swept it; wherever refuse had not been removed, he threw it away; where furniture such as beds, chairs, etc., or earthenware had not been properly arranged, he put them in order. He did that lest other, non-Buddhist ascetics, visiting the monastery, might see some disorderliness and speak in contempt of the bhikkhus.

Then he used to go to the hall for the sick, and having spoken consoling words to the patients he would ask them about their needs. To procure their requirements he took with him young novices, and went in search of medicine either by way of the customary alms round or to some appropriate place. When the medicine was obtained he would give it to the novices, saying, “Caring for the sick has been praised by the Master! Go now, good people, and be heedful!” After sending them back to the monastery sick room, he would go on the alms-round or take his meal at a supporter’s house. This was his habit when staying for some time at a monastery.

But when going on a journey on foot with the Blessed One, he did not go with the very first of the monks, shod with sandals and umbrella in hand, as one who thinks, “I am the Chief Disciple.” But letting the young novices take his bowl and robes sending them ahead with the others, he himself would first attend to those who were old, very young, or unwell, making them apply oil to any sores they might have on their bodies. Then, either later on the same day or on the next day, he would leave together with them.

Once, when for that reason the Elder Sariputta had arrived particularly late at the place where the others were resting, he did not get proper quarters for the night, and seated himself under a tent made from robes. The Master saw this, and next day he caused the monks to assemble and told them the story of the elephant, the monkey, and the partridge who, after deciding which was the eldest of them, lived together showing respect for the seniormost. [20] He then laid down the rule that “lodgings should be allocated according to seniority.” [21]

Sometimes he would give material help and the help of the Dhamma together, as when he visited Samitigutta, who suffered from leprosy, in the infirmary. The Theragatha commentary tells us that he said to Samitigutta, “Friend, so long as the aggregates (khandha) continue, all feeling is just suffering. Only when the aggregates are no more is there no more suffering.” Having thus given him the contemplation of feelings as subject of meditation, Sariputta went away. Samitigutta, following the Elder’s instruction, developed insight and realised the six supernormal powers (chalabhiñña) as an arahant. [22]

Again, when Anathapindika was lying on his deathbed, Sariputta visited him, accompanied by Ananda. Sariputta preached to the dying man on non-attachment, and Anathapindika was greatly moved by the profound discourse. [23]

Another sickbed sermon given by the Elder to Anathapindika is preserved in the Sotapatti-Samyutta (SN 55:26). In this discourse, Anathapindika is reminded that those things which lead to rebirth in states of woe are no longer in him, but that he possesses the four basic qualities of stream-entry (sotapattiyanga) and the eight path factors: in considering this, his pains would subside. As the result, his pains did subside.

Once the Elder Channa was lying ill and in great pain. The Venerable Sariputta paid him a visit, in company with the Elder Maha Cunda. Seeing the sick monk’s agonies, Sariputta at once offered to go in search of medicines and suitable food for him. But Channa told them he had decided to take his life, and after they had left he did so. Afterwards the Buddha explained that the Elder Channa’s act was without demerit and blameless, since he had attained Arahatship while dying. This story is found in the Channovada Sutta (MN 144).

It is said that whenever Sariputta gave advice, he showed infinite patience; he would admonish and instruct up to a hundred or a thousand times, until his pupil was established in the Fruition of stream-entry. Only then did he discharge him and give his advice to others. Very great was the number of those who, after receiving his instruction and following it faithfully, attained to Arahatship. In the Saccavibhanga Sutta (MN 141) the Buddha says, “Sariputta is like a mother who brings forth, while Moggallana is like a nurse of that which has been brought forth. Sariputta trains to the Fruit of stream-entry, and Moggallana trains to the highest goal.”

Explaining this passage, the commentary says, “When Sariputta accepted pupils for training, whether they were ordained by him or by others, he favoured them with his material and spiritual help, looked after them in sickness, gave them a subject of meditation and at last, when he knew that they had become stream-winners and had risen above the dangers of the lower worlds, he dismissed them in the confident knowledge that ’Now they can, by their own manly strength, produce the higher stages of saintship.’ Having thus become free from concern about their future, he instructed new groups of pupils. But Maha Moggallana, when training pupils in the same way, did not give up concern for them until they had attained Arahatship. This was because he felt, as was said by the Master, ’As even a little excrement is of evil smell, I do not praise even the shortest spell of existence, be it no longer than a snap of the fingers.’“

But although the Majjhima commentary says that Sariputta used to lead his regular pupils only up to stream-entry, in individual cases he helped monks to attain the higher stages. The Udana commentary, for example, says that “at that time bhikkhus in higher training (sekha) often used to approach the Venerable Sariputta for a subject of meditation that could help them to attain the three higher Paths.” It was after taking instruction from Sariputta that the Elder Lakuntika Bhaddiya (“The Dwarf”) attained Arahatship, [24] having been a stream-winner at the time. There is also the case of the Venerable Anuruddha, referred to here.

It was in this manner that the Venerable Sariputta gave the help of the Dhamma. He was a great leader of men and an outstanding spiritual adviser. To the latter task he brought not only a keen and perceptive understanding of the human mind, but also a warm, human interest in others which must have been a great encouragement to those under his spiritual guidance. We have already seen how ready he was to give generous praise where it was due; he was also keen at all times to meet noble monks, particularly those whom the Master had commended. One such was the Elder Punna Mantaniputta; when Sariputta learned that he had come on a visit he went to meet him. Without telling him who he was, he listened to Punna’s great discourse, the Stage Coach simile (MN 24), and when it was ended gave it high praise.

Administering to the physical as well as the spiritual needs of the monks under his charge, restraining them with kindly admonitions and encouraging them with the praise their efforts deserved, guiding them on the path showing in all he did that vital sympathetic interest which draws forth the best from a pupil, Sariputta combined the qualities of a perfect teacher with those of a perfect friend. He was ready to help in every way, in small things as in great. Filled with the virtue of the Holy Life himself, he was quick to see virtue in others, expert in developing it in those in whom it was latent, and among the first to extol it where it was in full flower. His was no cold, aloof perfection, but the richest intermingling of spiritual exaltation with the qualities that are finest and most endearing in a human being.

Attainment

Two stanzas in the Theragatha (995–96) relate, in words ascribed to the Venerable Sariputta himself, the way in which he attained Arahatship. There he tells us:

In the next two verses (996–97) the Elder declares that he felt no inclination to develop the five supernormal powers (abhiñña). However, the Iddhividha-Katha of the Patisambhidamagga credits him with possessing the intensive degree of meditative concentration called “the power of intervention by concentration” (samadhi-vipphara-iddhi), which is capable of intervening in certain normal physiological processes or other natural events. This is illustrated by the anecdote in the Visuddhimagga, Ch. XII, which records that once when the Venerable Sariputta was living with the Elder Maha Moggallana at Kapotakandara, he was sitting meditating in the open with his hair freshly shaved when he was given a malicious blow on the head by a mischievous spirit. The blow was a very severe one, but at the time it was given “the Elder was absorbed in meditative attainment; consequently he suffered no harm.” The source of this story is the Udana (4.4) which continues the account as follows:

The Anupada Sutta (MN 111) contains a description of Sariputta’s attainments given by the Buddha himself. In it the Blessed One declares that the Venerable Sariputta had mastered the nine meditative attainments, that is the four fine-material and four immaterial jhanas and the cessation of perception and feeling. And in the Sariputta Samyutta [25] the Venerable Elder mentions the fact himself, in speaking to Ananda, adding that in all the stages he was free of any self-reference, “I had no such thoughts as ’I am entering the jhana; I have entered it; I am rising from it.’“ And on another occasion he describes to Ananda how he attained to such developed concentration of mind that with regard to the earth element he was without earth perception of it. And so also, with regard to the other three elements and the four immaterial absorptions; he was without perception of them. Yet it seems that he was not entirely without perception of another kind, his only perception being that “Nibbana is ceasing of coming-to-be” (bhava-nirodha). [26]

This detached attitude to the jhanic attainments may have been due to the meditative “abiding in voidness” (suññata-vihara) which the Venerable Sariputta cultivated. We read in the Pindapata-parisuddhi Sutta (MN 151) that the Buddha once remarked on the Venerable Sariputta’s radiant features and asked him by which state of mind this radiance had been caused. [27] The Venerable Sariputta replied that he frequently practiced the abiding in voidness, upon which the Buddha said that this was the abode of great men, and proceeded to describe it in detail. The Udana records that on three occasions the Master saw the Venerable Sariputta seated in meditation outside the monastery and uttered verses (udana) in praise of a firm and calm mind.

We may perhaps imagine the Venerable Sariputta seated in meditation in a bower such as that mentioned in the Devadaha Sutta (SN 22:2), where it is said, “Once the Blessed One lived in the Sakya country, at Devadaha, a market town of the Sakyas. At that time the Venerable Sariputta was seated not far from the Blessed One, under an Elagala bush.” The commentary to the text tells us, “At Devadaha there was a bower under an Elagala bush. This bush grows where there is a constant supply of flowing water. People had made a bower with four posts over which they let the bush grow, forming a roof. Under it they made a seat by placing bricks there and strewing it with sand. It was a cool place for the daytime, with a fresh breeze blowing from the water.” It may well have been in some such rustic shelter as this that the Buddha saw Sariputta deep in meditation, on those occasions when he extolled his disciple’s tranquillity and detachment.

Concerning his attainment to analytical knowledge (patisambhida-ñana), the Venerable Sariputta speaks of it in the Anguttara Nikaya (AN 4:172), where he says:

From all of this it is evident that the Venerable Sariputta was a master of all the stages of attainment up to and including the highest insight-knowledge. What could be more aptly said of him than this, in the Buddha’s own words:

The Turner of the Wheel

The discourses of Sariputta and the books attributed to him form a comprehensive body of teaching that for scope and variety of exposition can stand beside that of the Master himself. Sariputta understood in a unique way how to organize and present the rich material of the Dhamma lucidly, in a manner that was intellectually stimulating and also an inspiration to practical effort. We find this exemplified in two classic discourses of the Majjhima Nikaya, the Samma-ditthi Sutta (MN 9) and the Greater Sutta on the Elephant Footprint Simile (MN 28).

The Greater Discourse on the Elephant Footprint Simile [28] is a masterpiece of methodical treatment. It begins with the statement that the Four Noble Truths comprise everything that is salutary, and then singles out the Truth of Suffering as being identifiable with the five aggregates of personality. From these, the aggregate of corporeality is chosen for detailed investigation; it is shown to consist of the four great elements, each of which is said to be internal and external. The bodily parts and functions belonging to the internal element are stated in detail, and it is said of both the internal and external elements that they neither belong to a self, nor constitute a self. This insight leads to disgust and detachment regarding the elements.

The discourse then goes on to show the impermanence of the mighty external elements when they are involved in great upheavals of nature, and against that background it is stressed that this tiny body, the product of craving, can never be regarded as “I” or “mine” or considered in the sense of “I am.” And when a monk who has this firm and deeply rooted insight meets with abuse, blame and hostility on the part of others, he is able to analyze the situation soberly and so remain master of it. He recognizes that the painful feeling that has arisen in him is produced by ear-contact, which is in itself no more than a conditioned phenomenon; and of all the constituent parts of the situation he knows that they are impermanent. This he discerns with reference to contact, feeling, perception, formations and consciousness. At this point of the discourse we see that the other four aggregates, the mental components of personality, are introduced in an organic context, together with the already mentioned factor of contact. The discourse then continues, “Then his mind, just by taking only the elements as its object, becomes elated, gladdened, firm and intent; and even if he is beaten and injured he will think, ’This body is of such a nature that is liable to such injuries.’“ Thereupon he recollects the Master’s Simile of the Saw and will resolve to follow the Buddha’s injunction to suffer all injuries in patience, whatever may happen to him.

But, the sermon continues, if when thus remembering the Buddha, Dhamma and Sangha, the monk’s equanimity does not endure, he will be stirred by a sense of urgency and feel ashamed that, in spite of that recollection of the Triple Gem, he could not remain constant. On the other hand, if his endurance persists he will experience happiness. “Even to this extent, much has been achieved by that monk,” he says.

Here all the four elements are treated identically. The concluding section starts by comparing the body and its constituent parts with a house, which is made up of its various components. After that follows an exposition of the conditioned arising of the sixfold perceptual consciousness. In mentioning the five sense-organs and sense-objects as the basic conditions for the arising of five-sense consciousness, derived corporeality is here introduced by means of a prominent part of it, thus completing the treatment of the corporeal aggregate. With the state of consciousness having thus arisen, all five aggregates are given, and in that way their conjunction can be understood, as well as their dependent origination. And in this connection Sariputta quotes the Master, “He who understands dependent origination understands the Dhamma; and he who understands the Dhamma understands dependent origination.” Desire, inclination and attachment in regard to the five aggregates is the origin of suffering. Removal of that desire, inclination and attachment is the cessation of suffering. And of the monk who has understood this it is said, “Even to this extent, much has been achieved by that monk,” Thus the exposition is rounded off with the Four Noble Truths. This discourse is indeed like an intricate and beautifully constructed piece of music ending on a solemn and majestic chord.

Another model exposition of the Venerable Sariputta’s is the Sammaditthi Sutta. [29] This is a masterpiece of teaching, which also provides a framework for further elaboration, such as given in the extensive commentary to it. The commentary says, “In the Buddha Word as collected in the five great Nikayas there is no discourse other than the Discourse on Right Understanding, wherein the Four Noble Truths are stated thirty-two times, and thirty-two times the state of Arahatship.” The same discourse also gives us an original exposition of dependent origination, with slight, but very instructive, variations. Each factor of dependent origination is used, as are also the additional sections, to illustrate the right understanding of the Four Noble Truths, the comprehension of which is thus greatly enhanced, broadened, and deepened. This discourse has been widely used for instructional purposes throughout the centuries down to the present day.

Another of the Venerable Sariputta’s discourses is the Samacitta Sutta [30] which was listened to by the “devas of tranquil mind.” It is concerned with the first three stages of sanctitude: the stream-winner, the once-returner, and the non-returner. Its purpose is to clarify the question of their residuum of rebirths, in the five-sense world or in the fine-material and non-material worlds, which depends upon their mode of practice and on the fetters of existence still remaining. It is a very short discourse, but had a singular impact on the huge assembly of devas who, according to tradition, assembled to hear it. It is said that a very large number of them attained Arahatship, and innumerable were those who reached stream-entry. This discourse of the Venerable Sariputta is, in fact, counted among the few which had unusually far-reaching results among beings of the higher worlds; and although it is a very brief text rather cryptic without the commentarial explanation, it had a high reputation in succeeding centuries. It is the sermon that was preached by the arahant Mahinda on the evening of his arrival in Ceylon, and the Mahavamsa (XIV, 34ff), Ceylon’s famous chronicle, relates that on this occasion, also, numerous devas listened and achieved penetration of the Dhamma.

The high regard in which the discourse is held, and the strong impact ascribed to it, may be attributed to the fact that it helps those on the Path to define their position as to the kind of rebirths still to be expected by them. Devas on higher levels of development are sometimes inclined to regard their heavenly status as final, and do not expect to be reborn in the five-sense world, as may sometimes be the case. The Great Elder’s discourse gave them a criterion by which to judge their position. For worldlings still outside the Path, as well, it must have offered valuable orientation for the direction of their efforts.

The Sangiti Sutta (“The Recital”) and Dasuttara Sutta (“Up to Ten”), two more of the Venerable Sariputta’s sermons, are the last two texts of the Digha Nikaya, the Collection of Long Discourses. Both these texts are compilations of doctrinal terms, in which a large number of topics are classified as falling into groups of from one to ten members. The reason for bringing the compilation only up to ten may have been that there are only very few groups of doctrinal terms extending beyond ten members, and these could be supposed to be well known and easily remembered. The Sangiti Sutta was preached in the presence of the Buddha, and at its conclusion received his express approval.

While in the Sangiti Sutta the doctrinal terms are arranged solely in numerical groups of one to ten, in the Dasuttara Sutta each of these ten groups has tenfold subdivision which serves to bring out the practical significance of these groups, for example:

These texts must have been compiled at a fairly late period of the Buddha’s and the Venerable Sariputta’s life, when there was already in existence a large body of doctrine and carefully transmitted discourses which required organizing for ready use, and also anthologies of salient features of the Dhamma became a useful aid in a comprehensive study of the Teaching. The Sangiti Sutta was delivered at the time of Nigantha Nataputta’s death, on the date of which, however, scholars differ. It was, in fact, this event that occasioned the preaching of the sutta, for it speaks of the dissensions, schisms and doctrinal disagreements that arose among the Jains immediately after the death of their Master, Nigantha Nataputta, otherwise known as Mahavira. This was taken as a warning example by the Venerable Sariputta, who in his discourse stresses that this text “should be recited by all in concord and without dissension, so that the Holy Life should last long for the welfare and happiness of gods and men.” The commentators say that the Sangiti Sutta is meant to convey the “flavour of concord” (samaggi-rasa) in the Teaching, which is strengthened by doctrinal proficiency (desana-kusalata).

The purpose of the Dasuttara Sutta is indicated in the Venerable Sariputta’s introductory verses:

It seems likely that these two suttas served as a kind of index to selected teachings. They may have been useful also to those monks who did not memorize a great many texts; to them they may have been helpful in presenting numerous aspects of the Teaching in a form that was easily memorized and assimilated. Both of these discourses admirably illustrate the Venerable Sariputta’s concern with the preservation of the Dhamma, and 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.

A summary of other discourses given by the Venerable Sariputta is included at the end of this book. We shall now turn to a consideration of larger canonical works attributed to him.

The first is the Niddesa, which belongs to the Khuddaka Nikaya of the Sutta Pitaka. It is the only work of an exclusively commentarial character included in the Pali Tipitaka. Of its two parts, the Maha Niddesa is a commentary to the Atthaka-vagga of the Sutta Nipata, while the Cula Niddesa comments on the Parayana-vagga and the Khaggavisana Sutta, likewise of the Sutta Nipata.

The Atthaka-vagga and the Parayana-vagga are the last two books of the Sutta Nipata, and doubtlessly belong to the oldest parts not only of that work but of the entire Sutta Pitaka. They were highly appreciated even in the earlier days of the Sangha, and of the Buddhist laity as well, as is testified by the fact that the Udana records a recital of the Atthaka-vagga by Sona Thera and the Anguttara Nikaya a recital of the Parayana-vagga by the female lay disciple, Nandamata. On at least five occasions the Buddha himself has given explanations of verses contained in these two parts of the Sutta Nipata. Apart from the high esteem in which they were evidently held, the fact that these two verse collections contain numerous archaic words and terse aphoristic sayings makes it understandable that in very early days a commentary on them was composed which was later included in the canonical scriptures. The traditional attribution of it to the Venerable Sariputta must be regarded as highly plausible. [32] It is quite in character with the great Elder’s concern with the methodical instruction of bhikkhus that the Niddesa contains not only word explanations, clarifications of the context and supporting quotations from the Buddha Word, but also material obviously meant for linguistic instruction, such as the addition of many synonyms of the word explained. On this subject, Prof. E.J. Thomas writes as follows: [33]

The Venerable Sariputta states that he attained to the four kinds of analytical knowledge (patisambhida) two weeks after his ordination, that is, on attaining Arahatship. [34] This fact, and the extensive application of nirutti-patisambhida, “grammatical analysis,” in the Niddesa, make it quite probable that he was actually the author of both the Niddesa and the Patisambhidamagga.

The Maha Niddesa contains also the commentary on the Sariputta Sutta (also called the “Therapañha Sutta”) which forms the last text of the Atthaka-vagga. The first part of this text, with verses in praise of the Master and questions put to him, is ascribed to Sariputta. The Maha Niddesa explains the opening stanza as referring to the Buddha’s return from Tavatimsa heaven after he had preached the Abhidhamma there. Apart from that it contains only his questions, the essential part of the text being the Buddha’s replies.

The Patisambhidamagga has the appearance of a manual of higher Buddhist studies, and its range is as broad as that of the mind of its reputed author. At the beginning it presents treatises on seventy two types of knowledge (ñana) and on the types of wrong speculative views (ditthi), both of which show the methodical and penetrative mind of the Venerable Sariputta. In the Treatise on Knowledge, as well as in other chapters of the work, contains a large number of doctrinal terms appearing for the first time and only in the Patisambhidamagga. It also contains elaborations of terms and teachings that are mentioned only briefly in other and older parts of the Sutta Pitaka. In addition to this, it contains material on meditation of great practical value, as for example on mindfulness of breathing, [35] metta-bhavana, and numerous insight-exercises. There is also, to give variety to the subject matter, a passage of hymnlike character and great beauty, on the Great Compassion of the Tathagata. Mahanama Thera of Ceylon, who wrote the Saddhammappakasini, the commentary to the work, confidently ascribes it to the Venerable Sariputta, and in the introductory stanzas gives eloquent praise of the great Elder. In the Patisambhidamagga itself, Sariputta is mentioned twice, once as being one who possesses samadhi-vipphara-iddhi (in the Iddhividha-katha) and again in the Maha-pañña-katha, Solasa-pañña-niddesa, where it is said, “Those whose wisdom is equal to that of Sariputta, they partake to some extent of the Buddha-knowledge.”

We come now to one of the most important contributions made by the Venerable Sariputta to Buddhist teaching. According to tradition (e.g., in the Atthasalini), the Buddha preached the Abhidhamma in the Tavatimsa heaven to his mother, Queen Maya, who had been reborn as a deva in that world. He did this for three months, and when returning daily to earth for his meals, he gave to the Venerable Sariputta the “method” (naya) of that portion of Abhidhamma he had preached. The Atthasalini says; “Thus the giving of the method was to the Chief Disciple, who 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 the doctrine taught by the Blessed One in hundreds and thousands of methods became very clear.” Thereafter, the Elder passed on what he had learned to his five hundred disciples.

Further it is said, “The textual order of the Abhidhamma originated with Sariputta; the numerical series in the Great Book (Patthana) was also determined by him. In this way the Elder, without spoiling the unique doctrine, laid down the numerical series in order to make it easy to learn, remember, study and teach the Law.”

The Atthasalini, the commentary to the Dhammasangani, also ascribes to Sariputta the following contributions to the canonical Abhidhamma:

In the Anupada Sutta [36] the Buddha himself speaks of the Venerable Sariputta’s analysis of meditative consciousness into its chief mental concomitants, which the Elder undertook from his own experience, after rising from each of the meditative attainments in succession. This analysis may well be either a precursor or an abridgment of the detailed analysis of jhana-consciousness given in the Dhammasangani.

Concerning the Venerable Sariputta’s mastery of the Dhamma, and its exposition, the Buddha had this to say:

Other Theras were not behind in their appreciation. The Elder Vangisa, in his encomium in the Theragatha (vv. 1231–3) praises Sariputta who “teaches in brief and also speaks in detail,” while in the same compilation other great Elders, Maha Kassapa (vv. 1082–5) and Maha Moggallana (vv. 1158; 1176–7; 1182) also give their reward of praise. And the Venerable Maha Moggallana, at the end of Sariputta’s Discourse on Guiltlessness, [37] uttered these words of tribute to his friend’s sermon, “To (virtuous and earnest) monks who have heard the exposition of the Venerable Sariputta it will be like food and drink to their ears and mind. How well does he lift up his fellow-monks from what is unwholesome, and confirm them in what is good!”

The relationship in which the two Chief Disciples stood to one another in the matter of teaching was explained by the Buddha when he said:

That the Venerable Sariputta’s great reputation as a teacher of the Dhamma long survived him, to become a tradition among later Buddhists, is shown by the concluding passages of the Milinda-pañha, written some three hundred years later. There, King Milinda compares Nagasena Thera to the Venerable Sariputta, saying, “In this Buddha’s Dispensation there is none other like yourself for answering questions, except the Elder Sariputta, the Marshal of the Law.”

That grand reputation still lives today, upheld by the cherished teachings of the Great Disciple, preserved, and enshrined in some of the oldest books of Buddhism alongside the words of his Master.

The Elder’s Relatives

As we have already seen, the Venerable Sariputta was born into a brahmin family of Upatissa village (or Nalaka), near Rajagaha, his father’s name being Vaganta and his mother’s Sari. He had three brothers: Cunda, Upasena and Revata, and three sisters named Cala, Upacala and Sisupacala. All six took ordination and attained Arahatship.

Cunda was known by the name Samanuddesa, meaning “the Novice” in the Sangha, even after becoming a bhikkhu; this was to distinguish him from the Elder Maha Cunda. At the time of Sariputta’s death, Cunda was his attendant and it was he who informed the Buddha of his passing away, bringing with him the Chief Disciple’s relics. The story is told in the Cunda Sutta, an outline of which will be given elsewhere in this book.

Upasena, who came to be known as Vagantaputta, or “Son of Vaganta,” as Sariputta is “Son of Sari,” was said by the Buddha to be foremost among those of all-pleasing deportment (samantapasadika). He died of a snakebite, as is related in the. SN 35:69/S IV 41).

Revata was the youngest of the brothers, and their mother, wishing to prevent his seeking ordination, had him married when he was a very young boy. But on the wedding day he saw the grandmother of his future wife, an old woman of 120, stricken with all the signs of decrepitude. At once he became disgusted with worldly life. Escaping from the wedding procession by a ruse, he fled to a monastery and was ordained. In later years he was on his way to see the Buddha when he stopped at a forest of acacia trees (khadira-vana), and while spending the rainy season there he attained Arahatship. After that he became known as Revata Khadiravaniya—“Revata of the Acacia Forest.” The Buddha distinguished him as being the foremost among forest dwellers.

The three sisters, Cala, Upacala and Sisupacala, wishing to follow their brothers’ example, became nuns after their marriage. In marriage, each of them had a son who was named after his mother Cala (or Cali) and so on. These three sons were also ordained, being received as novices by Revata Khadiravaniya. Their good conduct was praised by the Venerable Sariputta, who met them when he went to see his youngest brother who was ill. This is recorded in the commentary to the Theragatha, v. 42.

Cala, Upacala and Sisupacala as nuns are said to have been approached by Mara with taunting and tempting questions, to which they gave excellent replies. These are recorded in the Therigatha and Bhikkhuni Samyutta.

In contrast to all these, Sariputta’s mother was a staunch brahmin and hostile to the Buddha’s Teaching and his followers. In the commentary to the Dhammapada (v. 400) it is related that once, when the Venerable Sariputta was in his own village of Nalaka with a large retinue of monks, he came to his mother’s house in the course of his alms round. His mother gave him a seat and served him with food, but while she did so she uttered abusive words, “Oh, you eater of others’ leavings!” she said. “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 ladles! 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!”

Likewise, when she was serving food to the monks, she said, “So! You are the men who have made my son your page boy! Go on, eat now!”

Thus she continued reviling them, but the Venerable Sariputta spoke not a word. He took his food, ate it and in silence returned to the monastery. The Buddha learned of the incident from the Venerable Rahula, who had been among the monks at the time. All the bhikkhus who heard of it wondered at the Elder’s great forbearance, and in the midst of the assembly the Buddha praised him, uttering the stanza:

It was not until right at the close of Sariputta’s life that he was able to convert his mother; that story will be told later on. But the incident that has been related here leads us to a consideration of the great Elder’s most pleasing characteristics, his humility, patience and forbearance.

The Unresentful

It is the neighbourhood of Jetavana, where the Buddha is residing. Some men are in a group, talking about the noble qualities of the Elder Sariputta. “Such great patience has our noble Elder,” they are saying, “that even when people abuse him and strike him, he feels no trace of anger.”

“Who is this that never gets angry?” The question is from a brahmin, a holder of false views. And when they tell him, “It is our Elder, Sariputta,” he retorts, “It must be that nobody has ever provoked him.”

“That is not so brahmin,” they reply. “Well, then, I will provoke him to anger.” “Provoke him to anger if you can!” “Leave it to me,” says the brahmin. “I know just what to do to him.”

The Venerable Sariputta enters the city on his round for alms. Approaching him from behind, the brahmin strikes him in a tremendous blow on the back. “What was that?” says the Venerable Sariputta; and without so much as turning to look, he continues on his way.

The fire of remorse leaps up in every part of the brahmin’s body. Prostrating himself at the Elder’s feet he begs for pardon. “For what?” asks the Elder, mildly. “To test your patience I struck you,” the penitent brahmin replies. “Very well, I pardon you.”

“Reverend sir,” the brahmin says, “if you are willing to pardon me, hereafter please take your food only at my house.” With these words he takes the Elder’s alms-bowl, which the Elder willingly yields, and leading him to his house serves him with food.

But those who saw the assault are enraged. They gather at the brahmin’s house, armed with sticks and stones, to kill him. When the Venerable Sariputta emerges, accompanied by the brahmin carrying his bowl, they cry, “Reverend sir, order this brahmin to turn back!”

“Why, lay disciples?” asks the Elder. They answer, “The man struck you. We are going to give him what he deserves!”

“It was you, reverend sir.” “Well, if it was me he struck, he has begged my pardon. Go your ways.” And so, dismissing the people and permitting the brahmin to return, the great Elder calmly makes his way to the monastery.

This incident, recorded in the Dhammapada Commentary, was the occasion of the Buddha’s uttering the verses 389 and 390 of the Dhammapada, which are among those that give the Buddha’s definition of what constitutes a brahmin, that is to say, rectitude of conduct rather than birth or rank.

The Venerable Sariputta’s humility was as great as his patience. He was willing to receive correction from anyone, not only with submission but with gratitude. It is told in the commentary to the Devaputta Samyutta, Susima Sutta, that once, through a momentary negligence, a corner of the Elder’s under-robe was hanging down, and a seven-year-old novice, seeing this, pointed it out to him. The Venerable Sariputta stepped aside at once and arranged the garment in the proper equally-circular way. Then he stood before the novice with folded hands, saying, “Now it is correct, teacher!” [38]

There is a reference to this incident in the Questions of Milinda, where these verses are ascribed to the Venerable Sariputta:

On one occasion the Buddha mildly reproved Sariputta for not having carried his teaching far enough. When the brahmin Dhanañjani was on his deathbed, he was visited by the Venerable Sariputta. The Elder, reflecting that brahmins are bent on the Brahma-world (or “union with Brahma”) taught the dying man the way to it through the Brahma-viharas. As a result, it is said, the brahmin was in fact reborn there.

When the Venerable Sariputta returned from the visit, the Master asked him, “Why, Sariputta, while there was more to do, did you set the brahmin Dhanañjani’s thoughts on the inferior Brahma-world, and then rising from your seat, leave him?” The Venerable Sariputta replied, “I thought, ’These brahmins are bent on the Brahma-world. Should I not show the brahmin Dhanañjani the way to the communion with Brahma?”

“The brahmin Dhanañjani has died, Sariputta,” said the Buddha, “and he has been reborn in the Brahma-world.”

This story, which is found in the Dhanañjani Sutta of the Majjhima Nikaya (97), is interesting as an illustration of the undesirability of rebirth in an inferior Brahma-world for one who is capable of bringing rebirth entirely to an end. For while the Buddha himself sometimes showed only the way to Brahma, as for example in the Tevijja Sutta, it seems probable that in the case of Dhanañjani the Master saw that he was fit to receive a higher teaching, while the Venerable Sariputta, lacking the capacity of knowing others’ hearts (lokiya-abhiñña), was not able to discern that fact. The result is that Dhanañjani will spend an incalculable period in the Brahma-world and will have to take human birth again before he can achieve the goal.

The Venerable Sariputta received another gentle reproof when, having asked the Buddha why it was that the Sasana of some of the Buddhas of the past did not last very long, and the Buddha had replied that it was because those Enlightened Ones did not preach very much Dhamma, did not lay down regulations for the disciples, nor institute the recital of the Patimokkha, Sariputta said that it was now time for the Blessed One to promulgate the regulations and to recite the Patimokkha, so that the Holy Life might last for a long period. The Buddha said, “Let it be, Sariputta! The Tathagata himself will know the time for it. The Master will not lay down regulations for the disciples nor recite the Patimokkha until signs of corruption have appeared in the Sangha.” [39]

The disciple’s concern that the Sasana should endure as long as possible is characteristic of Sariputta; equally characteristic was it of the Buddha that he did not wish to lay down regulations until such time as it was absolutely necessary to do so. He went on to explain that at that time the least-advanced member of the Sangha was a Sotapanna (perhaps a fact of which the Venerable Sariputta was not aware), and therefore it was not yet necessary to lay down the rules of the bhikkhu life.

The Catuma Sutta [40] records another occasion when the great Elder was admonished by the Master. A large number of monks, newly ordained, as the commentary tell us, by the Venerable Sariputta and Maha Moggallana, had come with the latter to pay their respects to the Buddha for the first time. On arrival they were allotted quarters and started chatting with the resident monks of Catuma. Hearing the noise, the Buddha summoned the resident monks to question them about it, and was told that the commotion was caused by the new arrivals. The text does not say whether the visiting monks were present at the time, but they must have been, for the Buddha addressed them with the words, “Go away, monks I dismiss you. You should not stay with me.”

The newly ordained monks left, but some persons intervened in their behalf and they were allowed to return.

The Buddha then said to the Venerable Sariputta, “What did you think, Sariputta, when I dismissed that group of monks?”

The Venerable Sariputta replied, “I thought, ’The Blessed One wishes to remain unconcerned and to abide in the state of happiness here-and-now; so we too shall remain unconcerned and abide in the state of happiness here-and-now.”

“Hold, Sariputta! Do not allow such a thought ever to arise in you again!” the Buddha said. Then turning to Maha Moggallana, he put the same question.

“When the Blessed One dismissed those monks,” replied Maha Moggallana, “I thought, ’The Blessed One wishes to remain unconcerned and to abide in the state of happiness here-and-now. Then I and the Venerable Sariputta should now look after the community of monks.’“

“Well spoken, Moggallana, well spoken!” said the Master. “It is either myself or Sariputta or Moggallana who should look after the community of monks.”

The Sutta account is lacking in certain details which would place the story in the proper light necessary for an understanding of all its implications, but it is possible that since the monks who had been dismissed were pupils of Sariputta and Maha Moggallana, the Elder wished to show his displeasure with them and to indicate by his aloofness that they had behaved badly.

Once, when the Buddha was residing at Jetavana, the Venerable Sariputta was the victim of a false accusation. It so happened that at the end of the rains the Elder took leave of the Master and departed with his own retinue of monks on a journey. A large number of monks also took leave of Sariputta, and in dismissing them he addressed those who were known by their personal and family names, by those names. Among them there was a monk who was not known by his personal and family name, but a strong desire arose in him that the Chief Disciple should address him by those names in taking his departure.

In the great throng of monks, however, the Venerable Sariputta did not give him this distinction, and the monk was aggrieved. “He does not greet me as he does the other monks,” he thought, and conceived a grudge against Sariputta. At the same time it chanced that the hem of the Elder’s robe brushed against him, and this added to his grievance. He approached the Buddha and complained; “Lord, the Venerable Sariputta, doubtless thinking to himself, ’I am the Chief Disciple,’ struck me a blow that almost damaged my ear. And having done that without so much as begging my pardon, he set out on his journey.”

The Buddha summoned Sariputta into his presence. Meanwhile, the Venerable Maha Moggallana and the Venerable Ananda, knowing that a calumny was about to be exposed, summoned all the monks, convoking an assembly. “Approach, venerable sirs!” they called. “When the Venerable Sariputta is face to face with the Master, he will roar the roar of a lion!” [41]

And so it came about. When the Master questioned the great Elder, instead of denying the charge he said, “O Lord, one who is not firmly established in the contemplation of the body with regard to his body, such a one may be able to hurt a fellow monk and leave without apologizing.” Then followed the Venerable Sariputta’s lion’s roar. He compared his freedom from anger and hatred with the patience of the earth which receives all things, clean and unclean; his tranquillity of mind to a bull with severed horns, to a lowly outcast youth, to water, fire and wind, and to the removal of impurity; he compared the oppression he felt from his own body to the oppression of snakes and corpses, and the maintenance of his body to that of fatty excrescences. In nine similes he described his own virtues, and nine times the great earth responded to the words of truth. The entire assembly was moved by the majestic force of his utterance.

As the Elder proclaimed his virtues, remorse filled the monk who had unjustly traduced him. Immediately, he fell at the feet of the Blessed One, admitting his slander and confessing his fault. Thereupon the Buddha said, “Sariputta, pardon this deluded man, lest his head should split into seven pieces.” Sariputta’s reply was, “Venerable sir, I freely pardon this venerable monk.” And, with joined palms, he added, “May this venerable monk also pardon me if I have in any way offended him.”

In this way they were reconciled. The other monks were filled with admiration, saying, “See, monks, the surpassing goodness of the Elder! He cherishes neither anger nor hatred against this lying, slanderous monk! Instead, he crouches before him, stretches his hands in reverence, and asks his pardon.”

The Buddha’s comment was, “Bhikkhus, it is impossible for Sariputta and his like to cherish anger or hatred. Sariputta’s mind is like the great earth, firm like a gate post, like a pool of still water.”

Another incident of this nature, in the early Sangha, did not end so happily, for the calumniator refused to admit his fault. He was a monk named Kokalika, who approached the Buddha with a slander against the two Chief Disciples; “Sariputta and Moggallana have bad intentions, O Lord!” he said. “They are in the grip of evil ambition.”

The Master replied, “Do not say so, Kokalika! Do not say so! Have friendly and trustful thoughts towards Sariputta and Moggallana! They are of good behaviour, and lovable!”

But the misguided Kokalika paid no heed to the Buddha’s words. He persisted with his false accusation, and soon after that his whole body became covered with boils, which continued to grow until eventually he died of his illness.

This incident was well-known. It is recorded in the following places in the Sutta-Pitaka: Brahma Samyutta No. 10; Sutta Nipata, Mahavagga No. 10; Anguttara Nikaya V. 170, and Takkariya Jataka (No. 481). A comparison of these two incidents reveals the importance of penitence. Neither the Venerable Sariputta nor Maha Moggallana bore the monk Kokalika any ill-will for his malice, and his apologies, had he offered them, would have made no difference to the attitude of the two Chief Disciples. But they would have benefited the erring monk himself, averting the consequences of his bad kamma. Evil rebounds upon those who direct it towards the innocent, and so Kokalika was judged and punished by himself, through his own deeds.

Part III

The Further Shore

The Last Debt Paid

We now come to the year of the Master’s Parinibbana. The Blessed One had spent the rainy season at Beluva village, [43] near Vesali, and when the Retreat was over he left that place and, going by the way he had come, returned by stages to Savatthi and arrived at the Jeta Grove Monastery.

There the Elder Sariputta, the Marshal of the Law, paid homage to the Blessed One and went to his day quarters. When his own disciples had saluted him and left, he swept the place and spread his leather mat. Then, having rinsed his feet, he sat down cross-legged and entered into the state of the Fruition Attainment of Arahatship.

At the time predetermined by him, he arose from the meditation, and this thought occurred to him, “Do the Enlightened Ones have their final passing away first, or the Chief Disciples?” And he saw that it is the Chief Disciples who pass away first. Thereupon he considered his own life-force, and saw that its residue would sustain him only for another week.

He then considered, “Where shall I have my final passing away?” And he thought, “Rahula finally passed away among the deities of the Thirty-three, and the Elder Kondañña the Knower at the Chaddanta Lake. [44] Where, then, will be my place?”

While thinking this over repeatedly he remembered his mother, and the thought came to him, “Although she is the mother of seven Arahats [45] she has no faith in the Buddha, the Dhamma and the Sangha. Has she the supportive conditions in her to acquire that faith or has she not?”

Investigating the matter he discerned that she had the supportive conditions for the Path-intuition (abhisamaya) of stream-entry. Then he asked himself, “Through whose instruction can she win to the penetration of truth?”

And he saw that not through anyone else’s but only through his own instruction in the Dhamma, could it come about. And following upon that came the thought, “If I now remain indifferent, people will say, ’Sariputta has been a helper to so many others; on the day, for instance, when he preached the Discourse to the Deities of Tranquil Mind, a large number of devas attained Arahatship, and still more of them penetrated to the first three Paths; and on other occasions there were many who attained to stream-entry, and there were thousands of families who were reborn in heavenly worlds after the Elder had inspired them with joyous confidence in the Triple Gem. Yet despite this, he cannot remove the wrong views of his own mother? Thus people may speak of me. Therefore I shall free my mother from her wrong views, and shall have my final passing away in the very chamber where I was born.”

Having made that decision, he thought, “This very day I shall ask the Master’s permission and then leave for Nalaka.” And, calling the elder Cunda, who was his attendant, he said, “Friend Cunda, please ask our group of five hundred bhikkhus to take their bowls and robes, for I wish to go to Nalaka.” And the elder Cunda did as he was bidden.

The bhikkhus put their lodgings in order, took their bowls and robes, and presented themselves before the Elder Sariputta. He, for his own part, had tidied up his living quarters and swept the place where he used to spend the day. Then, standing at the gate, he looked back at the place, thinking, “This is my last sight of it. There will be no more coming back.”

Then, together with the five hundred bhikkhus he went to the Blessed One, saluted him and spoke, “May, O Lord, the Blessed One permit, may the Exalted One consent, the time of my final passing away has come, I have relinquished the life-force.

Now, says the text, if the Enlightened One were to have replied, “You may have your final passing away,” hostile sectarians would say that he was speaking in praise of death; and if he had replied, “Do not have your final passing away,” they would say that he extolled the continuation of the round of existence. Therefore the Blessed One did not speak in either way, but asked, “Where will your final passing away take place?”

The Venerable Sariputta replied, “In the Magadha country, in the village called Nalaka, there in the chamber of my birth shall I finally pass away.”

Then the Blessed One said, “Do, Sariputta, what you think timely. But now your elder and younger monks in the Sangha will no longer have the chance to see a bhikkhu like you. Give them once more a discourse on Dhamma.”

The great Elder then gave a discourse, displaying all his wondrous powers; rising to the loftiest heights of truth, descending to mundane truth, rising again, and again descending, he expounded the Dhamma directly and in symbols. And when he had ended his discourse he paid homage at the feet of the Master; embracing his legs, he said, “So that I might worship these feet I have fulfilled the Perfections throughout an aeon and a hundred thousand kalpas. My heart’s wish has found fulfilment. From now on there will be no more contact or meeting; severed now is that intimate connection. The City of Nibbana, the unaging, undying, peaceful, blissful, heat-assuaging and secure, which has been entered by many hundreds of thousands of Buddhas—I too shall enter it now.

“If any deed or word of mine did not please you, O Lord, may the Blessed One forgive me! It is now time for me to go.”

Now, once before the Buddha had answered this, when he said, “There is nothing, be it in deeds or words, wherein I should have to reproach you, Sariputta. For you are learned, Sariputta, of great wisdom, of broad and bright, quick, keen and penetrative wisdom.” [46]

So now he made answer in the same way, “I forgive you, Sariputta,” he said. “But there was not a single word or deed of yours that was displeasing to me. Do now, Sariputta, what you think timely.”

From this we see that on those few occasions when the Master seemed to reproach his Chief Disciple, it was not that he was displeased with him in any way, but rather that he was pointing out another approach to a situation, another way of viewing a problem.

Immediately after the master had given his permission and the Venerable Sariputta had risen from paying homage at his feet, the Great Earth cried out, and with a single huge tremor shook to its watery boundaries. It was as though the Great Earth wished to say, “Though I bear these girdling mountain ranges with Mount Meru, the encircling mountain walls (cakkavala) and the Himavant, I cannot sustain on this day so vast an accumulation of virtue!” And mighty thunder split the heavens, a vast cloud appeared and heavy rain poured down.

Then the Blessed One thought, “I shall now permit the Marshal of the Law to depart,” and he rose from the seat of the Law, went to his Perfumed Cell and there stood on the Jewel Slab. Three times the Venerable Sariputta circumambulated the cell, keeping it to his right, and paid reverence at four places. And this thought was in his mind, “An aeon and a hundred thousand kalpas ago it was, when I fell down at the feet of the Buddha Anomadassi and made the aspiration to see you. This aspiration has been realized, and I have seen you. At the first meeting it was my first sight of you; now it is my last, and there will be none in the future.” And with raised hands joined in salutation he departed, going backwards until the Blessed One was out of sight. And yet again the Great Earth, unable to bear it, trembled to its watery boundaries.

The Blessed One then addressed the bhikkhus who surrounded him. “Go, bhikkhus,” he said. “Accompany your elder brother.” At these words, all the four assemblies of devotees at once went out of the Jeta Grove, leaving the Blessed One there alone. The citizens of Savatthi also, having heard the news, went out of the city in an unending stream carrying incense and flowers in their hands; and with their hair wet (the sign of mourning), they followed the Elder lamenting and weeping.

The Venerable Sariputta then admonished the crowd, saying, “This is a road that none can avoid,” and asked them to return. And to the monks who had accompanied him, he said, “You may turn back now! Do not neglect the Master!”

Thus he made them go back, and with only his own group of disciples, he continued on his way. Yet still some of the people followed him, lamenting. “Formerly our Venerable went on journeys and returned. But this is a journey without return!” To them the Elder said, “Be heedful, friends! Of such nature, indeed, are all things that are formed and conditioned!” And he made them turn back.

During his journey the Venerable Sariputta spent one night wherever he stopped, and thus for one week he favoured many people with a last sight of him. Reaching Nalaka village in the evening, he stopped near a banyan tree at the village gate. It happened that at the time a nephew of the elder, Uparevata by name, had gone outside the village and there he saw the Venerable Sariputta. He approached the elder, saluted him, and remained standing.

The Elder asked him, “Is your grand-aunt at home?” “Yes, venerable sir,” he replied. “Then go and announce our coming,” said the Elder. “And if she asks why I have come, tell her that I shall stay in the village for one day, and ask her to prepare my birth chamber and provide lodgings for five hundred bhikkhus.”

And when she asked him, “Why has he come?” he gave her the message the elder had entrusted to him. Then she thought, “Why does he ask me to provide lodgings for so many? After becoming a monk in his youth, does he want to be a layman again in his old age?” But she arranged the birth chamber for the Elder and lodgings for the bhikkhus, had torches lit and then sent for the Elder.

The Venerable Sariputta then, accompanied by the bhikkhus, went up to the terrace of the house and entered his birth chamber. After seating himself, he asked the bhikkhus to go to their quarters. They had hardly left, when a grave illness, dysentery, fell upon the Elder, and he felt severe pains. When one pail was brought in, another was carried out. The brahmin lady thought, “The news of my son is not good,” and she stood leaning by the door of her own room.

And then it happened, the text tells us, that the Four Great Divine Kings asked themselves, “Where may he now be dwelling, the Marshal of the Law?” And they perceived that he was at Nalaka, in his birth chamber, lying on the bed of his Final Passing Away. “Let us go for a last sight of him,” they said.

When they reached the birth chamber, they saluted the Elder and remained standing.

“Let it be!” said the Venerable Sariputta. “There is an attendant here. You may go.”

When they had left, there came in the same manner Sakka the king of the gods, and after him, Maha Brahma, and all of them the elder dismissed in the same way.

The brahmin lady, seeing the coming and going of these deities, asked herself, “Who could they have been, who came and paid homage to my son, and then left?” And she went to the door of the elder’s room and asked the Venerable Cunda for news about the Elder’s condition. Cunda conveyed the inquiry to the Elder, telling him, “The Great Upasika (lay devotee) has come.”

The Venerable Sariputta asked her, “Why have you come at this unusual hour?”

“To see you, dear,” she replied. “Tell me, who were those who came first?”

“They are like temple attendants,” said the Elder. “Ever since our Master took rebirth they have stood guard over him with swords in hand.”

“He is like a novice who carries a bhikkhu’s belongings,” answered Sariputta. “When our Master returned from the heaven of the Thirty-three (Tavatimsa), Sakka took his bowl and robe and descended to earth together with him.”

“And when Sakka had gone, who was it that came after him, filling the room with his radiance?”

“Yes, Upasika. On the day when our Master was born, it is said that four Great Brahmas received the Great Being in a golden net.”

Upon hearing this, the brahmin lady thought, “If my son’s power is such as this, what must be the majestic power of my son’s Master and Lord?” And while she was thinking this, suddenly the fivefold rapture arose in her, suffusing her entire body.

The Elder thought, “Rapture and joy have arisen in my mother. Now is the time to preach the Dhamma to her.” And he said, “What was it you were thinking about, Upasika?”

“I was thinking,” she replied, “if my son has such virtue, what must be the virtue of his Master?”

The Venerable Sariputta answered, “At the moment of my Master’s birth, at his Great Renunciation (of worldly life), on his attaining Enlightenment and at his first turning of the Dhamma Wheel—on all these occasions the ten thousand world-system quaked and shook. None is there who equals him in virtue, in concentration, in wisdom, in deliverance, and in the knowledge and vision of deliverance.” And he then explained to her in detail the words of homage, “Such indeed is that Blessed One…” (Iti pi so Bhagava...). And thus he gave her an exposition of the Dhamma, basing it on the virtues of the Buddha.

When the Dhamma talk given by her beloved son had come to an end, the brahmin lady was firmly established in the Fruition of stream-entry, and she said, “Oh, my dear Upatissa, why did you act like that? Why, during all these years, did you not bestow on me this ambrosia (the knowledge of the Deathless)?”

The Elder thought, “Now I have given my mother, the brahmin lady Rupa-Sari, the nursing-fee for bringing me up. This should suffice.” and he dismissed her with the words, “You may go now, Upasika.”

When the bhikkhus had assembled, he said to Cunda, “Lift me up to a sitting position, Cunda.” And Cunda did so.

Then the Elder spoke to the bhikkhus, saying, “For forty-four years I have lived and travelled with you, my monks. If any deed or word of mine was unpleasant to you, forgive me, monks.”

And they replied, “Venerable sir, not the least displeasure has ever come from you to us, who followed you inseparably like your shadow. But may you, venerable sir, grant forgiveness to us!”

After that the Elder gathered his large robe around him, covered his face and lay down on his right side. Then, just as the Master was to do at his Maha Parinibbana, he entered into the nine successive attainments of meditation, in forward and reverse order, and beginning again with the first absorption he led his meditation up to the fourth absorption. And at the moment after he had entered it, just as the crest of the rising sun appeared over the horizon, he utterly passed away into the Nibbana-element which is without any remnant of clinging.

And it was the full-moon day of the month Kattika, which by the solar calendar is between October and November.

The brahmin lady in her room thought, “How is my son? He does not say anything.” She rose, and going into the Elder’s room she massaged his legs. Then, seeing that he had passed away, she fell at his feet, loudly lamenting; “O my dear son! Before this, we did not know of your virtue. Because of that, we did not gain the good fortune to have seated in this house, and to feed, many a hundred bhikkhus! We did not gain the good fortune to have built many monasteries!” And she lamented thus up to sunrise.

As soon as the sun was up, she sent for goldsmiths and had the treasure room opened and had the pots full of gold weighed on a large scale. Then she gave the gold to the goldsmiths with the order to prepare funeral ornaments. Columns and arches were erected, and in the centre of the village the Upasika had a pavilion of heart-wood built. In the middle of the pavilion a large, gabled structure was raised, surrounded by a parapet wall of golden arches and columns. Then they began the sacred ceremony, in which men and deities mingled.

After the great assembly of people had celebrated the sacred rites for a full week, they made a pyre with many kinds of fragrant woods. They placed the body of the Venerable Sariputta on the pyre and kindled the wood with bundles of Usira roots. Throughout the night of the cremation the concourse listened to sermons on the Dhamma. After that the flames of the pyre were extinguished by the Elder Anuruddha with scented water. The Elder Cunda gathered together the relics and placed them in a filter cloth.

Then the Elder Cunda thought, “I cannot tarry here any longer. I must tell the Fully Enlightened One of the final passing away of my elder brother, the Venerable Sariputta, the Marshal of the Law.” So he took the filter cloth with the relics, and the Venerable Sariputta’s alms-bowl and robes, and went to Savatthi, spending only one night at each stage of the journey.

These are the events related in the commentary to the Cunda Sutta of the Satipatthana Samyutta, with additions from the parallel version in the commentary to the Maha-Parinibbana Sutta. The narrative is taken up in the Cunda Sutta which follows.

Cunda Sutta [47]

When the Blessed One had thus lauded the virtues of the Venerable Sariputta, he asked for a stupa to be built for the relics.

After that, he indicated to the Elder Ananda his wish to go to Rajagaha. Ananda informed the monks, and the Blessed One, together with a large body of bhikkhus, journeyed to Rajagaha. At the time he arrived there, the Venerable Maha Moggallana had also had his final passing away. The Blessed One took his relics likewise, and had a stupa raised for them.

Then he departed from Rajagaha, and going by stages towards the Ganges, he reached Ukkacela. There he went to the bank of the Ganges, and seated with his following of monks he preached the Ukkacela Sutta, on the Parinibbana of Sariputta and Maha Moggallana.

Ukkacela Sutta [49]

And with that profound and deeply moving exhortation, which echoes again and again through the Buddha’s Teaching up to the time of his own final passing away, ends the story of the youth Upatissa who became the master’s Chief Disciple, the beloved “Marshal of the Law.” The Venerable Sariputta died on the full moon of the month Kattika, which begins in October and ends in November of the solar calendar. The death of Maha Moggallana followed a half-month later, on the Uposatha of the New Moon. Half a year later, according to tradition, came the Parinibbana of the Buddha himself.

Could such an auspicious combination of three great personages, so fruitful in blessings to gods and men, have been brought about purely by chance? We find the answer to that question in the Milinda-pañha [50] where Nagasena says:

Part IV

Discourses of Sariputta

The suttas attributed to the Venerable Sariputta cover a wide range of subjects connected with the Holy Life, from simple morality up to abstruse points of doctrine and meditation practice. A list of them, together with a brief description of the subject matter of each, is given below. Their arrangement in the Sutta Pitaka does not give any indication of the chronological order in which they were delivered. Some few, however, contain references to particular events which make it possible to assign to them a period in the Buddha’s ministry. One such is the Anathapindika Sutta, preached just before the great lay disciple’s death.

Majjhima Nikaya

No. 3: Heirs of Dhamma (Dhammadayada Sutta)

After the Buddha had discoursed on “heirs of Dhamma” and “heirs of worldliness” and had retired into his cell, the Venerable Sariputta addresses the monks on how they should conduct themselves, and how not, when the Master goes into seclusion. They likewise should cultivate seclusion, should reject what they are told to give up, and should be modest and lovers of solitude. He concludes by speaking on the evil of the sixteen defilements of mind [52] and says that the Middle Way by which they can be eradicated is the Noble Eightfold Path.

No. 5: Without Blemishes (Anangana Sutta)

On four types of persons: those who are guilty of an offence and know it, and those who are guilty and unaware of it; those who are guiltless and know it, and those who are guiltless and unaware of it. The first of each pair is said to be the better one of the two, and the reason is explained. This discourse shows the importance of self-examination for moral and spiritual progress.

No. 9: Right Understanding (Samma-ditthi Sutta)

No. 28: The Greater Discourse on the Elephant Footprint Simile (Maha-hatthipadopama Sutta)

No 43: The Greater Discourse on Explanations (Maha-vedalla Sutta)

The Elder answers a number of questions put by the Venerable Maha Kotthita, who was foremost in analytical knowledge. Sariputta matches the excellence of the questions with the clarity and profundity of his answers. The questions and answers extend from analytical examination of terms, through the position of wisdom and right understanding to subtle aspects of meditation.

No. 69: Discourse to Gulissani (Gulissani Sutta)

On the conduct and Dhamma-practice to be followed by a forest-dwelling monk. Questioned by the Venerable Maha-Moggallana, the Elder confirms that the same duties apply also to monks living in the vicinity of towns and villages.

No. 97: Discourse to Dhanañjani (Dhanañjani Sutta)

The Venerable Sariputta explains to the brahmin Dhanañjani that the multifarious duties of a layman are no excuse for wrong moral conduct, nor do they exempt one from painful consequences of such conduct in a future existence.

Later, when Dhanañjani was on his deathbed he requested the Elder to visit him, and the Venerable Sariputta spoke to him, on the way to Brahma through the Brahma-viharas. The Buddha mildly reproached the elder for not having led Dhanañjani to a higher understanding. [See also]

No. 114: To Be Practiced and Not To Be Practiced (Sevitabbasevitabba Sutta)

The Venerable Sariputta elaborates upon brief indications given by the Buddha on what should be practiced, cultivated or used, and what should not. This is shown with regard to threefold action in deed, word and thought; in relation to mental attitudes and views, the six sense objects and the monk’s requisites.

No. 143: Discourse to Anathapindika (Anathapindikovada Sutta)

The Venerable Sariputta is called to Anathapindika’s deathbed and admonishes him to free his mind from any attachment whatsoever, beginning with the six sense organs, “Thus should you train yourself, householder, ’I shall not cling to the eye, and my consciousness will not attach itself to the eye.’ Thus, householder, should you train yourself.” This is repeated in full for each of the other five sense organs, the six sense objects, the sixfold consciousness, sixfold contact, sixfold feeling born of contact; the six elements, the five aggregates, the four incorporeal jhanas, and concludes with detachment from this world and all other worlds; detachment from all things seen, heard, sensed and thought; from all that is encountered, sought and pursued in mind.

In short, detachment should be practiced as to the entire range of experience, beginning with what for a dying person will be his immediate concern; his sense faculties and their function.

This call for detachment drawing ever wider circles and repeating the same mighty chord of thought, must have had a deeply penetrating impact and a calming, liberating, even cheering influence on the dying devotee’s mind. This was what Sariputta, the skilled teacher, obviously intended. And in fact his words had that impact because our text says that Anathapindika was moved to tears by the loftiness of the discourse, one in profundity unlike any he had ever heard before. Anathapindika passed away soon after, and was reborn as a deity in Tusita Heaven.

Digha Nikaya

No. 28: Faith-Inspiring Discourse (Sampasadaniya Sutta)

An eloquent eulogy of the Buddha by Sariputta, spoken in the Buddha’s presence and proclaiming the peerless qualities (anuttariya) of his Teaching. It is an expression and at the same time a justification of Sariputta’s deep confidence in the Buddha. It may be regarded as complementary to Sariputta’s “Lion’s Roar” which forms the first section of the discourse and is repeated in the Mahaparinibbana Sutta. [53]

No. 33: Doctrinal Recitation (Sangiti Sutta) and No. 34: Tenfold Series Discourse (Dasuttara Sutta). [See also}

Anguttara Nikaya

Roman figures denote the number of the book (Nipata) and Arabic figures the number of the sutta. The division of the suttas in the Anguttara Nikaya is only numerical.

2:37 (Samacitta-Sutta): On the stream-winner, the once-returner, and the non-returner, and on what determines the places of the rebirths they have still before them. [See also]

3:21: On another classification of noble persons (ariya puggala): the body-witness (kayasakkhi), the one attained to right understanding (ditthippatto) and the one liberated through faith (saddha-vimutto).

4:79: Sariputta asks the Buddha why the enterprises of some people fail, those of others succeed, and those of others even surpass their expectations. The Buddha replies that one of the reasons is generosity, or lack of it, shown to ascetics, priests, and monks.

4:156: On four qualities indicative of loss or maintenance of wholesome states of mind.

Here it is said that if one finds in oneself four qualities one can know for certain that one has lost wholesome qualities, and that this is what has been called deterioration by the Blessed One. These four are: excessive greed, excessive hate, excessive delusion, and lack of knowledge and wisdom concerning the diverse profound subjects (relating to wisdom).

If on the other hand, one finds in oneself four other qualities, one can know for certain that one has not lost one’s wholesome qualities, and that this is what has been called progress by the Blessed One. These four other qualities are: attenuated greed, attenuated hate, attenuated delusion, and the possession of knowledge and wisdom concerning the diverse profound subjects (relating to wisdom).

4:171: Sariputta elaborates a brief statement made by the Buddha on the four forms of personalized existence (attabhava) and puts an additional question. The Buddha’s reply to it was later elaborated by Sariputta in the Samacitta Sutta (see above).

4:172: Sariputta states that he attained to the fourfold analytical knowledge (Patisambhida-ñana) two weeks after his ordination (i.e., at his attainment of Arahatship). He appeals to the Buddha for confirmation. [See also]

4:173: Discussion with Maha Kotthita on the limits of the explainable. The Venerable Sariputta says: “As far, brother, as the six bases of sense-impression (phassayatana) reach, so far reaches the (explainable) world of diffuseness (papañca); and as far as the world of diffuseness reaches, so far reach the six bases of sense-impression. Through the entire fading away and cessation of the six bases of sense impression, the world of diffuseness ceases and is stilled.”

4:175: On the need of both knowledge and right conduct (vijjacarana) for the ending of suffering.

4: 179: On the reasons for obtaining, and not obtaining, Nibbana in the present life.

5:165: Five reasons why people ask questions: through stupidity and foolishness; with evil intentions and through covetousness; with a desire to know; out of contempt; with the thought: “If he answers my question correctly, it is good; if not, then I shall give the correct answer.

6:41: Sariputta explains that a monk with supernormal powers may, if he so wishes, regard a tree trunk merely as being solid, or as liquid, fiery (calorific) or airy (vibratory), or as being either pure or impure (beautiful or ugly), because all these elements are to be found in the tree.

7:66: On respect and reverence, Sariputta says that these are helpful in overcoming what is unwholesome and developing what is wholesome: that is respect and reverence towards the Master, the Teaching, the Community of Monks, the training, meditation, heedfulness (appamada) and towards the spirit of kindliness and courtesy (patisanthara). Each of these factors is said to be a condition of the one following it.

9: 6: On the two things needful to know about people, robes, alms-food, lodging, villages, towns and countries: that is, whether one should associate with them, use them, or live in them, or whether one should not.

9: 11: A second “Lion’s Roar” of Sariputta, uttered in the Master’s presence on the occasion of a monk’s false accusation; with nine similes proclaiming his freedom from anger, detachment from the body, and his inability to hurt others. [See also]

9: 13: A discussion with the Venerable Maha Kotthita about the purpose of living the Holy Life.

9:14: The Venerable Sariputta questions the Venerable Samiddhi about the essentials of the Dhamma and approves of his answers.

9:26: This text illustrates the Venerable Sariputta’s scrupulous fairness even towards antagonists. He corrects a statement attributed to Devadatta which was probably wrongly formulated by one of Devadatta’s followers who reported it to Sariputta. Later, Sariputta speaks to that monk on the fully developed and steadfast mind, which is not shaken by even the most attractive sense impressions.

10:7: Sariputta describes his meditation, during which he had only the single perception that “Nibbana is the ceasing of existence.” [See also]

10:66: To have delight in the Buddha’s Teaching and Discipline is happiness; Snot to have delight in them is misery.

10: 67–68: Causes of progress and decline in the cultivation of what is salutary.

10:90: On the ten powers of a canker-free arahant that entitle him to proclaim his attainment.

Samyutta Nikaya

Nidana Samyutta

24: Sariputta rejects the alternatives that suffering is produced either by oneself or by another, and explains the conditioned arising of suffering through the (sixfold sense-) contact (phassa).

25: The same is stated with regard to both happiness and suffering (sukha-dukkha).

32: Kalara Sutta. Questioned by the Buddha, Sariputta says that the knowledge inducing him to declare his attainment of arahatship was that he knew: the cause of birth being extinct, the result (i.e., future birth) becomes extinct. Hence he was able to say, in the words of the stock formula declaring Arahatship: “Extinct is birth...” (khina jati). He then replies to further questions of the Buddha about the cause and origin of birth, becoming and the other terms of dependent origination, leading up to feeling, the contemplation of which had served the Venerable Sariputta as the starting-point for his attainment of Arahatship. He says that, as he sees impermanence and suffering in all three kinds of feeling, there is in him no arising of any hedonic gratification (nandi).

Khandha Samyutta

1: Sariputta explains in detail the Buddha’s saying: “Even if the body is ill, the mind should not be ill.”

2: Monks going to distant border districts are instructed by Sariputta on how to answer questions posed to them by non-Buddhists. He tells them that the removal of desire for the five aggregates is the core of the Teaching.

122–123: On the importance of reflecting on the five aggregates. If one who possesses virtue (or, in Text 123, learning) contemplates the five aggregates as impermanent, bound up with suffering and void of self, he may be able to attain to stream-entry. If a stream-winner, once-returner or non-returner thus contemplates, he may be able to win to the next higher stage. An arahant should also contemplate the five aggregates thus, as it will conduce to his happiness here and now, as well as to mindfulness and clear comprehension.

Sariputta Samyutta

1–9: In these nine texts Sariputta speaks of his having developed all nine meditative attainments, i.e., from the first jhana up to the cessation of perception and feeling; and states that in doing so he was always free of any self-affirmation. [See also]

10: Once, at Rajagaha, after the alms round the Venerable Sariputta was taking food his food near a wall. A female ascetic called Sucimukhi (Bright-face) approached him and asked whether when eating he turned to one or other of the directions, as done by some non-Buddhists ascetics. Sariputta denied it for every one of the directions, explaining them in his own way as being several means of livelihood that are wrong for ascetics, such as geomancy, astrology, going on errands, etc. He said that he did not turn to any of those wrong directions, but sought his alms-food in the right manner; and what he had thus obtained righteously, that he would eat. Sucimukhi was deeply impressed, and thereafter went from street to street and place to place loudly proclaiming: “The Sakya ascetics take their food righteously! They take their food blamelessly! Please give alms-food to the Sakya ascetics!” [54]

Salayatana Samyutta

232: Not the senses and their objects, but the desire for them is the fetter that binds to existence.

Jambukhadaka Samyutta

Sariputta replies to questions put by his nephew, Jambukhadaka, who was a Paribbajaka, i.e., a non-Buddhist ascetic.

1–2: He defines Nibbana and Arahatship as the elimination of greed, hatred and delusion.

3–16: He replies to questions about those who proclaim truth: about the purpose of the Holy Life; about those who have found true solace. He explains feeling, ignorance, the taints, personality, etc. and speaks on what is difficult in the Buddha’s Doctrine and Discipline.

Indriya Samyutta

44: Questioned by the Buddha, Sariputta says that not out of faith in him, but from his own experience, he knows that the five spiritual faculties (confidence, etc.) lead to the Deathless.

48–50: On the five spiritual faculties. (These texts are translated in Wheel No. 65/66, The Way of Wisdom, pp. 47f, 49f)

Sotapatti Samyutta

Part V

Sariputta in the Jatakas

As might be expected, the Venerable Sariputta makes frequent appearances in the Jatakas, the stories of the Buddha’s previous lives. In these, the Bodhisatta and Sariputta assume various roles; in some existences we find Sariputta as the teacher and the Bodhisatta as pupil, as for example in the Susima (163), Cula Nandiya (223), Silavimamsa (305), Karandiya (356) and Maha Dhammapala (447) Jatakas. In the last-mentioned Jataka, however, the Bodhisatta, as pupil, gives his teacher, Sariputta, a valuable lesson: not to give the five precepts indiscriminately to those who have no desire to accept them nor the intention to observe them.

In several births Sariputta appears as a human being and the Bodhisatta an animal. Some examples are the Cula Nandiya Jataka (223), the Romaka Jataka (277)—where Sariputta, as a wise ascetic, instructs a partridge, the Bodhisatta—the Bhojajaniya Jataka (23) and the Dummedha Jataka (122).

In other stories the roles are reversed, as in the Jarudapana (256) and Kundakakucchi Sindhava (254) Jatakas (for the latter, see below), where Sariputta is an animal and the Bodhisatta human. Sometimes, as in the Kurungamiga Jataka (206), both are animals.

The following are summaries of Jatakas in which the Venerable Sariputta’s previous personalities appear.

Appendix

A Note on the Relics of Sariputta and Maha Moggallana

On Sañchi Hill in Bhopal are the remains of ten stupas which are among the oldest buildings still standing in India. By their architectural features and sculpture they have always been recognised as belonging to the high noon of Buddhist art, the characters in which their numerous inscriptions are written placing them at about the period of Asoka; that is, some time around the middle of the third century B.C. Some are in good preservation, while others have been reduced in the course of centuries to mere mounds of earth and stone.

It was in one of these, the now famous Third Stupa, that Sir Alexander Cunningham discovered the sacred Body Relics of the Buddha’s Chief Disciples, Sariputta and Maha Moggallana, in 1851. At about the same time, more relics of the two great Arahats were found in a stupa at Satadhara, about six miles distant from Sañchi.

On sinking a shaft in the centre of the stupa on Sañchi Hill, Cunningham came upon a large stone slab, upwards of five feet in length, lying in a direction from north to south. Beneath the slab were found two boxes of gray sandstone, each with a brief inscription in Brahmi characters on the lid. The box to the south was inscribed “Sariputasa” “(Relics) of Sariputta,” while that to the north bore the legend “Maha-Mogalanasa.” “(Relics) of Maha Moggallana.”

The southernmost box contained a large flat casket of white steatite, rather more than six inches broad and three inches in height. The surface was hard and polished and the box, which had been turned on a lathe, was a beautiful piece of workmanship. Around this casket were some fragments of sandalwood believed to have been from the funeral pyre, while inside it, besides the Relic, various precious stones were found. This casket contained a single bone relic of the Venerable Sariputta, not quite one inch in length.

The stone box to the north enclosed another steatite casket, similar to that of Sariputta but slightly smaller and with a softer surface. Inside it were two bone relics of the Venerable Maha Moggallana, the larger of them being something less than half an inch in length.

Each of the two steatite caskets had a single ink letter inscribed on the inner surface of the lid: “Sa” for Sariputta on the southern and “Ma” for Maha Moggallana on that to the north. In Cunningham’s words, “Sariputta and Maha Moggallana were the principal followers of the Buddha, and were usually styled his right and left hand disciples. Their ashes thus preserved after death the same positions to the right and left of Buddha which they had themselves occupied in life.” [55] This is explained by the fact that the Buddha customarily sat facing east.

In the stupa at Satadhara, one of a group which Cunningham noted was called locally “Buddha Bhita” or “Buddha Monuments,” he discovered two caskets of pale mottled steatite. These were inscribed, like those at Sañchi, “Sariputasa” and “Maha Mogalanasa” respectively. This stupa showed signs of having been violated by robbers, but the bone relics had been left undisturbed. Cunningham, who was a very capable archaeologist, has left a detailed account of everything his excavations brought to light in these and other stupas, and it is thanks to him that the authenticity of the relics is established beyond all doubt.

The relics from both stupas were removed to England and placed in the Victoria and Albert Museum, but some discrepancies between Cunningham’s description of the caskets and the actual boxes in which the relics were deposited gives reason to believe that he, or someone else, transferred the relics from Sañchi to the caskets discovered at Satadhara, and what became of the Sañchi steatite caskets is not known for certain.

The sacred relics were preserved in the Victoria and Albert Museum until 1939, when the Maha Bodhi Society approached the British government with a request that they be returned to India. The request was at once granted, but owing to the outbreak of the Second World War in that year, the actual transfer was delayed for reasons of safety until Feb 24th, 1947. On that date they were handed over to the representatives of the Maha Bodhi Society at the Victoria and Albert Museum, and so began their journey back to the land of their origin.

Before being restored to India, however, the relics were taken to Sri Lanka, where they were received with great honour and amid general rejoicing. For two and a half months in 1947, they were displayed for public worship at the Colombo Museum, where it has been estimated that well over two million people paid homage to them. It is said that not only Buddhists but Hindus, Christians and Muslims joined in paying reverence to them. [56]

The next stage of their journey to the new Vihara that was being erected for their re-enshrinement at Sañchi, was Calcutta. There the relics were displayed for public homage at the Dharmarajika Vihara, headquarters of the Maha Bodhi Society of India. The same scenes of religious devotion were enacted there. Every day for two weeks an unbroken stream of people filed past the shrine where the relics were exposed, from morning until late evening. Most of the devotees were Hindus, but there was also a large number of Muslims among them, and the reverence shown by all was a deeply impressive sight. Many had come from distant parts to pay their respects to the remains of these great sons of India.

Next came a request from Burma that the relics should be taken for exposition here. This was readily granted. The reception given to them in that country revived all the pomp and religious fervour of ancient times. In order that everyone in Burma should be given an opportunity of worshipping them, the relics were conducted on a riverine tour along the Irrawaddy from Mandalay to Rangoon. Boats decorated in traditional Burmese style escorted the steamer that conveyed them, and at every town along the river the relics were taken ashore in procession for worship at the chief pagoda. At the same time religious meetings were held, drawing vast crowds of people from the adjacent villages to hear sermons and the recitation of suttas, which usually continued all through the night.

Subsequently, at the request of the respective governments, the relics were taken for exposition to Nepal and Ladakh.

After they were returned to India, the Burmese government asked that a portion of the Sacred Relics should be given to Burma. The Maha Bodhi Society of India agreed to this, and the then Prime Minister of Burma went in person to Calcutta to receive them. They were ceremonially transferred to him on the 20th October 1950. The portion allotted to Burma was afterwards enshrined in the Kaba Aye Zedi (World Peace Pagoda), built on the site of the Sixth Great Buddhist Council, close to Rangoon. The elaborate ceremonies connected with the crowning of the pagoda and the installation of the relics lasted from the 5th to 11th of March, 1952.

Another portion was given to Sri Lanka to be enshrined in a new stupa built by the Maha Bodhi Society of Sri Lanka to receive them. At the time of writing they are housed in the temple of the Maha Bodhi Society, Colombo, awaiting the completion of the building.

On the 30th November, 1952, the remaining relics were duly enshrined at Sañchi on completion of the new Chetiyagiri Vihara built to receive them. There they remain, objects of the deepest veneration to pilgrims from every Buddhist country, and a lasting reminder of the lives of those in whom the Buddha’s Teaching bore its finest fruit.

Notes

1.According to the Cunda Sutta (SN 47:13) and its Commentary, the name of his birthplace was Nalaka, or Nalagama, which may be an alternative name. It was probably quite close to the more famous Nalanda. Sariputta's father was a brahmin named Vaganta. (Comy. to Dhammapada, verse 75).

2.“Ye dhamma hetuppabhava tesam hetum tathagato aha, tesañca yo nirodho, evamvadi mahasamano 'ti.” This gatha was later to become one of the best-known and most widely-disseminated stanzas of Buddhism, standing for all time as a reminder of Sariputta's first contact with the Dhamma and also as a worthy memorial to Assaji, his great arahant teacher. Spoken at a time when the principle of causality was not accorded the prominence it enjoys today in philosophical thought, its impact on the minds of the early Buddhists must have been revolutionary.

4.Carita-vasena. This refers to the types of character (carita) as explained in The Path of Purification (Visuddhimagga, Ch. III).

7.The fact of his attainment to analytical knowledge, which has here been added to the commentarial text, was mentioned by the Venerable Sariputta himself in AN 4:172.

8.The Venerable Sariputta refers to his way of attaining Arahatship in Th 995–96.

16.Conceit (mana) and restlessness (uddhacca) are two of the three fetters (samyojana) which are destroyed only at the stage of Arahatship. Worry (or scruples: kukkucca), however, is removed already at the stage of non-returner (anagami).

27.The Buddhas, although they are able to divine such matters themselves, ask questions for the instruction and illumination of others.

29.See Bhikkhu Bodhi: Discourse on Right View, Wheel Publication 377/379, BPS, Kandy.

31.Dasuttaram pavakkhami, dhammam nibbanapattiya
dukkhas' antakiriyaya, sabbaganthappamocanam.

32.The Commentary to the Theragatha, by Bhadantacariya Dhammapala, quotes from the Niddesa and attributes it to Sariputta (Dhammasenapati).

33.See “Buddhist Education in Pali and Sanskrit Schools,” by E. J. Thomas in Buddhistic Studies, ed. by B.C. Law (Calcutta, 1931), pp. 223ff.

35.Translated in Mindfulness of Breathing by Ñanamoli Thera, Kandy, Buddhist Publication Society.

38.A slightly different version of this is found in the Commentary to the Theragatha where it deals with Sariputta's verses.

41.A “lion's roar” (siha-nada) is a weighty and emphatic utterance, made with assurance.

43.See Maha-Parinibbana Sutta, Ch. II (Last Days of the Buddha, BP 213). It was during his stay at Beluva that the Master fell gravely ill.

48.Cunda Samanuddesa. Comy: “He was the Venerable Sariputta's younger brother. Before he received Higher Ordination the bhikkhus used to call him … and even when he was an elder he was still so addressed.” [See also]

54.Sariputta's method of teaching in this discourse invites comparison with the Buddha's in the Sigalovada Sutta (DN 31).