The Life of Sariputta

Part I 
From Birth to the Attainment of Arahatship

The story begins at two brahmanical villages in India, called Upatissa and Kolita, which lay not far from the city Rajagaha. Before our Buddha had appeared in the world a brahman lady named Sari, living in Upatissa village,1 conceived; and also, on the same day at Kolita village, did another brahman 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 brahman 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 brahman 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 Brahman 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?"

Sañjaya replied: "So far only it goes. You know all."

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. But 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 brahmans 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 traveled 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, and when one morning he was going for alms in the city he was seen by Upatissa, who was on his way to the Paribbajaka ascetic's 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 almsfood, 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."

"What does the venerable one's master teach, what does he proclaim?"

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:

"Be it little or much that you can tell,
the meaning only, please proclaim to me!
To know the meaning is my sole desire;
Of no avail to me are many words."

In response, the Elder Assaji uttered this stanza:

"Of all those things that from a cause arise,
Tathagata the cause thereof has told;
And how they cease to be, that too he tells,
This is the doctrine of the Great Recluse."2

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 become 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?"

"In the Bamboo Grove Monastery, wanderer."

"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."

"Then let us go, Upatissa, and see the Master," said Kolita.

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."

"Why not, O teacher?"

"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."

"Do not think like that, O teacher!" they urged.

"Let it be, my dear. You may go, but I cannot."

"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?"

"Fools there are many, O teacher, and the wise are few."

"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 assembly3 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 temperaments4 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 almsfood. 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 (Sukarakhata-lena), depending on Rajagaha for his almsfood. Half a month after his ordination the Blessed One gave a discourse on the comprehension of feelings6 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-the Knower in a previous life gave almsfood 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 brahman 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 Anguttara Nikaya, Etad-agga section, 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:

"As gods their homage pay to Indra,
So should a man give reverence to him
From whom he learned the Dhamma."

Another example of the Venerable Sariputta's gratitude is given in the story of Radha Thera. The Commentary to verse 76 of the Dhammapada relates that there was living at Savatthi a poor brahman 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 brahman 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 brahman. The Venerable Sariputta said that he remembered that once, when he was going for alms in Rajagaha, this poor brahman had given him a ladle full of almsfood 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:

"There are four ways of progress, brother Sariputta:

difficult progress, with sluggish direct-knowledge;
difficult progress, with swift direct-knowledge;
easy progress, with sluggish direct-knowledge;
easy progress, with swift direct-knowledge.

"By which of these four ways of progress, brother, was your mind freed from the cankers without remnants of clinging?" To which the Venerable Sariputta replied: "By that of those four ways of progress, brother, which is easy and has swift direct-knowledge."

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 arahantship. 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 passage11 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?" "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 the 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 Maha-Gosinga 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 brahman 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):

Once the Venerable Anuruddha went to see the Venerable Sariputta. When they had exchanged courteous greetings he sat down and said to the Venerable Sariputta: "Friend Sariputta, with the divine eye that is purified, transcending human ken, I can see the thousandfold world-system. Firm is my energy, unremitting; my mindfulness is alert and unconfused; the body is tranquil and unperturbed; my mind is concentrated and one-pointed. And yet my mind is not freed from cankers, not freed from clinging."

"Friend Anuruddha," said the Venerable Sariputta, "that you think thus of your divine eye, this is conceit in you. That you think thus of your firm energy, your alert mindfulness, your unperturbed body and your concentrated mind, this is restlessness in you. That you think of your mind not being freed from the cankers, this is worrying16 in you. It will be good, indeed, if the Venerable Anuruddha, abandoning these three states of mind and paying no attention to them, will direct the mind to the Deathless Element."

And the Venerable Anuruddha later on gave up these three states of mind, paid no attention to them and directed his mind to the Deathless Element. And the Venerable Anuruddha, living then alone, secluded, heedful, ardent, with determined mind, before long reached in this very life, understanding and experiencing it by himself, that highest goal of the Holy Life, for the sake of which noble sons go forth entirely from home into homelessness. And he knew: "Exhausted is rebirth, lived is the holy life, the work is done, nothing further remains after this." Thus the Venerable Anuruddha became one of the Arahats.

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 Maha-Gosinga 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 luster 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:

"There is a monk who has control over his mind, who is under the control of his mind.17 In whatever (mental) abiding or attainment he wishes to dwell in the forenoon, he can dwell in it at that time. In whatever (mental) abiding or attainment he wishes to dwell at noon, he can dwell in it at that time. In whatever (mental) abiding or attainment he wishes to dwell in the evening, he can dwell in it at that time. It is as though a king's or royal minister's cloth chest were full of many-colored garments; so that whatever pair of garments he wishes to wear in the morning, or at noon, or in the evening, he can wear it at will at those times. Similarly it is with a monk who has control over his mind, who is not under the control of his mind; in whatever (mental) abiding or attainment he wishes to dwell in the morning, or at noon, or in the evening, he can do so at will at those times. Such a monk, friend Moggallana, may lend luster to this Gosinga Sala Forest."

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. How well did he understand 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 almsround 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 almsround 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 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

In this way the Venerable Sariputta was a helper by giving material help.

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 (Vagga 3, Sutta 6). 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 (Majjh. 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 Sacca-vibhanga Sutta (Majjh. 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 favored 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 on p. 27.

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 (Majjh. No. 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, 996) relate, in words ascribed to the Venerable Sariputta himself, the way in which he attained Arahatship. There he tells us:

"It was to another that the Blessed One was teaching the Dhamma; to the Dhamma-preaching I listened intently for my own good. And not in vain, for freed from all defilements, I gained release."

In the next two verses (996-7) the Elder declares that he felt no inclination to develop the five supernormal powers (abhiñña). However, the Iddhividha-Katha of the Patisambhida Magga 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 (IV.4) which continues the account as follows:

The Venerable Maha Moggallana saw the incident and approached the Venerable Sariputta to ask how he fared. He asked him: "Brother, are you comfortable? Are you doing well? Does nothing trouble you?"

"I am comfortable, brother Moggallana," said the Venerable Sariputta. "I am doing well, brother Moggallana. Only my head troubles me a little."

Whereupon the Venerable Maha Moggallana said: "O wonderful is it, brother Sariputta! O marvelous is it, brother Sariputta! How great is the psychic power, and how great is the might of the Venerable Sariputta! For just now, brother Sariputta, a certain demon gave you a blow on the head. And a mighty blow it was! With such a blow one might fell an elephant seven or seven and a half cubits high, or one might split a mountain peak. But the Venerable Sariputta says only this, 'I am comfortable, brother Moggallana. I am doing well, brother Moggallana. Only my head troubles me a little.'"

Then the Venerable Sariputta replied: "O wonderful is it, brother Moggallana! O marvelous is it, brother Moggallana! How great is the psychic power and how great is the might of the Venerable Moggallana, that he should see any demon at all! As for me, I have not seen so much as a mud-sprite!"

The Anupada Sutta (Majjh. III) 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 Samyutta25 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 them. Yet it seems that 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 (Majjh. 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 (Khandha Samyutta, No.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 (Fours, No. 172), where he says:

"It was half a month after my ordination, friends that I realized, in all their parts and details, the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, the analytical knowledge of perspicuity. These I expound in many ways, teach them and make them known, establish and reveal them, explain and clarify them. If anyone has any doubt or uncertainty, he may ask me and I shall explain (the matter). Present is the Master who is well acquainted with our attainments."

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:

"If one could ever say rightly of one that he has come to mastery and perfection in noble virtue, in noble concentration, in noble wisdom and noble liberation, it is of Sariputta that one could thus rightly declare.

"If one could ever say rightly of one that he is the Blessed One's true son, born of his speech, born of the Dhamma, formed of the Dhamma, heir to the Dhamma, not heir to worldly benefit, it is Sariputta that one could thus rightly declare.

"After me, O monks, Sariputta rightly turns the supreme Wheel of Dhamma, even as I have turned it."

Majjh. 111, Anupada Sutta

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 (No. 9) and the Greater Sutta on the Elephant Footprint Simile (No. 28).

The Greater Discourse on the Elephant Footprint Simile28 is a masterpiece of methodical treatment. It begins with the statement that the Four Noble Truths comprise everything that is salutary, 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," says the sutta.

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 Samma-ditthi 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 Sama-citta Sutta30 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 nonreturner. 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 Paths, 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:

"One thing(1) is of great importance, (2) should be developed, (3) should be fully known, (4) should be abandoned, (5) implies decline, (6) implies progress, (7) is hard to penetrate, (8) should be made to arise, (9) should be directly known, (10) should be realized. What is the one thing of great importance? Heedfulness in salutary things..."

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 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 "flavor of concord" (samaggi-rasa) in the Teaching, which is strengthened by doctrinal proficiency (desana-kusalata).

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

"The Dasuttara (Discourse) I shall proclaim — a teaching for the attainment of Nibbana and the ending of suffering, the release from all bondage."

Dasuttaram pavakkhami dhammam nibbanappattiya dukkhas' antakiriyaya sabbaganthapamocanam.

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.31 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:32

The most characteristic feature of the Niddesa... consists of a list of synonyms of the words commented on. Such lists are not used to explain the meaning of a word in a particular context. They are repeated in the same form wherever the word occurs and were evidently intended to be learned in the same way as the modern kosha (dictionary)... Much of this is also found in the Abhidhamma books, but in the Niddesa it is used as general matter applied to passages for which it was not immediately intended... This shows a system for learning the vocabulary of the Canon, and for explaining archaic forms, but no further grammatical teaching occurs apart from the description of certain terms as particles... in the Niddesa we thus have direct evidence of a general system of instruction applied to a definite work, consisting of interpretation, doctrinal teaching and the verbal expositions of the beginnings of grammar. The Abhidhamma books and related works like the Patisambhida Magga give other traces of its existence. It appears to be this system which is expressly referred to in the Niddesa (1, 234) and other places as the four kinds of analysis (patisambhida); the analysis of meanings (attha), of conditions (dhamma), of grammatical analysis (nirutti), and clearness of insight (patibhana). The Nirutti of the Niddesa is of the kind that we should expect to exist when Pali was a living language. All the grammatical analysis that was required was a knowledge of those words in the Scriptures that had become obsolete, and the explanation of unusual grammatical forms by means of current expressions... We can see from its different forms and readings that it underwent changes and received additions, and in the case of a work used continually for instruction this would be inevitable.

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.33 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 Patisambhida Magga.

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 Patisambhida Magga 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 72 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, there are found a large number of doctrinal terms appearing for the first time and only in the Patisambhida Magga. 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,34 metta-bhavana, and numerous insight-exercises. There is also, to give variety to the subject matter, a passage of hymnic 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 Patisambhida Magga 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 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 Dhamma-sangani also ascribes to Sariputta the following contributions to the canonical Abhidhamma:

(a) The 42 couplets (dyads; duka) of the Suttanta Matika, which follows the Abhidhamma Matika, both of which preface the seven Abhidhamma books. The 42 Suttanta couplets are explained in the Dhammasangani and this likewise has probably to be ascribed to the Elder.

(b) The fourth and last part of the Dhammasangani, the Atthuddhara-kanda, the "Synopsis."

(c) The arrangement for the recitation of the Abhidhamma (vacanamagga).

(d) The Numerical Section (gañanacara) of the Patthana.

In the Anupada Sutta35 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:

"The Essence of Dhamma (dhammadhatu) has been so well penetrated by Sariputta, O monks, that if I were to question him therein for one day in different words and phrases, Sariputta would reply likewise for one day in various words and phrases. And if I were to question him for one night, or a day and a night, or for two days and nights, even up to seven days and nights, Sariputta would expound the matter for the same period of time, in various words and phrases."

Nidana Samyutta, No. 32

And on another occasion the Master employed this simile:

"If he is endowed with five qualities, O monks, the eldest son of a World-ruling Monarch righteously turns the Wheel of sovereignty that had been turned by his father. And that Wheel of Sovereignty cannot be overturned by any hostile human being. What are the five qualities? The eldest son of a World-ruling Monarch knows what is beneficial, knows the Law, knows the right measure, knows the right time and knows the society (with which he has to deal, parisa).

Similarly, O monks, is Sariputta endowed with five qualities and rightly turns the supreme Wheel of Dhamma, even as I have turned it. And this Wheel cannot be overturned by ascetics, or priests, by deities or Brahma, nor by anyone else in the world. What are those five qualities? Sariputta, O monks, knows what is beneficial, knows the Teaching, knows the right measure, knows the right time and knows the assembly (he is to address)."

Anguttara Nikaya, V. 132

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 meed of praise. And the Venerable Maha Moggallana, at the end of Sariputta's Discourse on Guiltlessness,36 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:

"Associate, O monks with Sariputta and Moggallana, and keep company with them! They are wise bhikkhus and helpers of their fellow-monks. Sariputta is like a mother who brings forth, and Moggallana is like a nurse to what has been brought forth. Sariputta trains (his pupils) in the Fruition of stream-entry, and Moggallana trains them for the highest goal.

"Sariputta is able to expound the Four Noble Truths in detail, to teach them and make them intelligible, to proclaim, reveal and explain them, and make them clear."

Majjh. 141, Sacca-vibhanga Sutta

And in the Anguttara Nikaya (11, 131);

"A monk of faith, O bhikkhus, should cherish this right aspiration: 'Oh, may I become such as Sariputta and Moggallana!' For Sariputta and Moggallana are the model and standard for my bhikkhu-disciples."

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 brahman 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 (samantappasadika). He died of a snakebite, as is related in the Salatayana Samyutta, Vagga 7, Sutta 7.

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 Khadtravaniya. 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 Theragatha and Bhikkhuni Samyutta.

In contrast to all these, Sariputta's mother was a staunch brahman 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 almsround. 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 ladies! And so it was for this that you gave up eighty crores of wealth and became a monk! You have ruined me! Now go on and eat!"

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:

"He that is free from anger, who performs his duties faithfully.
He that guards the precepts, and is free from lust;
He that has subdued himself, he that wears his last body —
He it is I call a brahman."

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 neighborhood 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 brahman, 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 brahman," they reply. "Well, then, I will provoke him to anger." "Provoke him to anger if you can!" "Leave it to me," says the brahman. "I know just what to do to him."

The Venerable Sariputta enters the city on his round for alms. Approaching him from behind, the brahman 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 brahman'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 brahman replies. "Very well, I pardon you."

"Reverend sir," the brahman says, "if you are willing t