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Sutta Nipāta 4.16 Sutta Nipāta 4.16Anthology of Discourses 4.16
Sāriputtasutta To SāriputtaWith Sāriputta
“Na me diṭṭho ito pubbe, “Never before have I seen“Never before have I seen,”
(iccāyasmā sāriputto) (Ven. Sāriputta)said Venerable Sāriputta,
Na suto uda kassaci; or heard from anyone“or heard from anyone
Evaṁ vagguvado satthā, of a teacher with such lovely speechabout a teacher of such graceful speech,
Tusitā gaṇimāgato. come, together with his following from Tusita heaven,The Buddha spent his next-to-last lifetime in the Tusita heaven, one of the highest levels on the sensual plane.come from Tusita heaven to lead a community.
Sadevakassa lokassa, as the One with EyesTo all the world with its gods
yathā dissati cakkhumā; who appears to the world with its devas,he appears as a Clear-eyed One
Sabbaṁ tamaṁ vinodetvā, having dispelled all darkness,who has dispelled all darkness,
ekova ratimajjhagā. having arrived at delight all alone.and alone attained to bliss.
Taṁ buddhaṁ asitaṁ tādiṁ, To that One Awakened— unentangled, Such,On behalf of the many here still bound,
akuhaṁ gaṇimāgataṁ; un-deceptive, come with his following—I have come seeking with a question
Bahūnamidha baddhānaṁ, I have come desiring a question on behalf of the manyto that Buddha, unattached and impartial,
atthi pañhena āgamaṁ. here who are fettered:free of deceit, come to lead a community.
Bhikkhuno vijigucchato, For a monk disaffected,Suppose a mendicant who loathes attachment
bhajato rittamāsanaṁ; frequenting a place remote—frequents a lonely lodging—
Rukkhamūlaṁ susānaṁ vā, the root of a tree, a cemetery,the root of a tree, a charnel ground,
pabbatānaṁ guhāsu vā. in mountain caves various places to stay—on mountains, or in caves.
Uccāvacesu sayanesu, In his various lodgings,In these many different lodgings,
kīvanto tattha bheravā; how many are the fears therehow many dangers are there
Yehi bhikkhu na vedheyya, at which he shouldn’t trembleat which a mendicant in their silent lodging
nigghose sayanāsane. —there in his noiseless abode—ought not tremble? Usually nigghosa means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, appasadde appanigghose.
Katī parissayā loke, how many the dangers in the worldOn their journey to the untrodden place,
gacchato agataṁ disaṁ; for the monk going the direction he never has gonehow many adversities are there in the world
Ye bhikkhu abhisambhave, over which he should prevailthat must they overcome
pantamhi sayanāsane. there in his isolated abode?in their remote lodging?
Kyāssa byappathayo assu, What should be the ways of his speech?What ways of speech should they have?
kyāssassu idha gocarā; What should be his range there of action?Of what kind is their alms resort?
Kāni sīlabbatānāssu, What should be a resolute monk’sWhat precepts and vows
pahitattassa bhikkhuno. habits & practices?The fact that the Buddha answers this question in a straightforward manner illustrates the point that abandoning habits and practices does not mean having undefined precepts or practices—or no precepts or practices at all. See Sn 4:13, note 3.should a resolute mendicant uphold?
Kaṁ so sikkhaṁ samādāya, Undertaking what trainingHaving undertaken what training,
ekodi nipako sato; — mindful, astute, alone —unified, alert, and mindful,
Kammāro rajatasseva, would he blow away his own impuritieswould they purge their own stains,
niddhame malamattano”. as a silver smith, those in molten silver?”like a smith smelting silver?”
“Vijigucchamānassa yadidaṁ phāsu, “what is comfort for one disaffected,“If one who loathes attachment frequents a lonely lodging,”
(sāriputtāti bhagavā) (the Buddha)said the Buddha to Sāriputta,
Rittāsanaṁ sayanaṁ sevato ce; if he’s resorting to a place remote,“in their search for awakening—as accords with the teaching—
Sambodhikāmassa yathānudhammaṁ, desiring self-awakening in line with the Dhamma,I shall tell you, as I understand it,
Taṁ te pavakkhāmi yathā pajānaṁ. I will tell you, as one who knows.what is comfortable for them.
Pañcannaṁ dhīro bhayānaṁ na bhāye, An enlightened monk shouldn’t fear the five fears:An attentive one, a mindful mendicant living on the periphery
Bhikkhu sato sapariyantacārī; living circumscribed, mindful,should not be afraid of five perils: Pariyantacārī is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at DN 25:5.5 it means “living on the periphery”, which agrees with the current theme of the mendicant living remotely.
Ḍaṁsādhipātānaṁ sarīsapānaṁ, of horseflies, mosquitoes, snakes,flies, mosquitoes, reptiles,
Manussaphassānaṁ catuppadānaṁ. human contact, four-footed beings;human contact, or four-legged creatures.
Paradhammikānampi na santaseyya, shouldn’t be fazed by those following another’s teachingNor should they fear followers of other teachings,
Disvāpi tesaṁ bahubheravāni; even on seeing their manifold threats;even having seen the many threats they pose.
Athāparāni abhisambhaveyya, should prevail over still other further dangersAnd then one seeking the good
Parissayāni kusalānuesī. as he seeks what is skillful.should overcome any other adversities.
Ātaṅkaphassena khudāya phuṭṭho, Touched by the touch of disease, hunger,Afflicted by illness and hunger,
Sītaṁ athuṇhaṁ adhivāsayeyya; he should endure cold & inordinate heat.they should endure cold and excessive heat.
So tehi phuṭṭho bahudhā anoko, He with no home, in many ways touched by these things,Though afflicted by many such things, the homeless one
Viriyaṁ parakkammadaḷhaṁ kareyya. striving, should make firm his persistence.should exert energy, firmly striving.
Theyyaṁ na kāre na musā bhaṇeyya, He shouldn’t commit a theft, shouldn’t speak a lie,They must not steal or lie;
Mettāya phasse tasathāvarāni; should touch with thoughts of goodwill beings firm & infirm.and should touch creatures firm or frail with love.
Yadāvilattaṁ manaso vijaññā, Conscious of when his mind is stirred up & turbid,If they notice any clouding of the mind,
Kaṇhassa pakkhoti vinodayeyya. he should dispel it: ‘It’s on the side of the Dark One.’they should dispel it as Māra’s ally.
Kodhātimānassa vasaṁ na gacche, He shouldn’t come under the sway of anger or pride.They must not fall under the sway of anger or arrogance;
Mūlampi tesaṁ palikhañña tiṭṭhe; Having dug up their root he would stand firm.having dug them out by the root, they would stand firm.
Athappiyaṁ vā pana appiyaṁ vā, Then, when prevailing —yes—Then, faced with likes and dislikes,
Addhā bhavanto abhisambhaveyya. he’d prevail over notions of dear & undear.they would surely overcome.
Paññaṁ purakkhatvā kalyāṇapīti, Deferring to discernment enraptured with what’s admirable,Putting wisdom in the foremost place, rejoicing in goodness,
Vikkhambhaye tāni parissayāni; he should overcome these dangers,they would put an end to those adversities.
Aratiṁ sahetha sayanamhi pante, should conquer discontent in his isolated spot,They’d vanquish discontent in their remote lodging.
Caturo sahetha paridevadhamme. should conquer these four thoughts of lament:And they’d vanquish the four lamentations:
Kiṁsū asissāmi kuva vā asissaṁ, ‘What will I eat, or where will I eat?‘What will I eat? Where will I eat?
Dukkhaṁ vata settha kvajja sessaṁ; How badly I slept. Tonight where will I sleep?’Oh, I slept badly! Where will I sleep?’
Ete vitakke paridevaneyye, These lamenting thoughtsThe trainee, the migrant without abode,
Vinayetha sekho aniketacārī. he should subdue— one under training, wandering without home.would dispel these lamentable thoughts.
Annañca laddhā vasanañca kāle, Receiving food & cloth at appropriate times,Receiving food and clothes in due season,
Mattaṁ so jaññā idha tosanatthaṁ; he should have a sense of enough for the sake of contentment.See AN 4:28, AN 4:37, and AN 7:64.they would know moderation for the sake of contentment.
So tesu gutto yatacāri gāme, Guarded in regard to these things going restrained into a village,Guarded in these things, walking restrained in the village,
Rusitopi vācaṁ pharusaṁ na vajjā. even when harassed he shouldn’t say a harsh word.they wouldn’t speak harshly even when provoked.
Okkhittacakkhu na ca pādalolo, With eyes downcast, & not footloose,Eyes downcast, not footloose,
Jhānānuyutto bahujāgarassa; committed to jhāna, he should be continually wakeful.See AN 4:37.devoted to absorption, they’d be very wakeful. Bahujāgar’assa.
Upekkhamārabbha samāhitatto, Arousing equanimity, centered within,Grounded in equanimity, serene,
Takkāsayaṁ kukkucciyūpachinde. he should cut off any penchant to conjecture or worry.they should cut off worrisome habits of thought.
Cudito vacībhi satimābhinande, When reprimanded with words, he should—mindful— rejoice;See Dhp 76–77.A mindful one would welcome reproach,
Sabrahmacārīsu khilaṁ pabhinde; should smash any rigidity toward his fellows in the holy life;and would dissolve hard-heartedness toward their spiritual companions.
Vācaṁ pamuñce kusalaṁ nātivelaṁ, should utter skillful words that are not untimely;They may utter skillful speech, but not for too long,
Janavādadhammāya na cetayeyya. should give no mind to the gossip people might say.and they shouldn’t provoke people to blame.
Athāparaṁ pañca rajāni loke, And then there are in the world the five kinds of dustAnd there are five more taints in the world,
Yesaṁ satīmā vinayāya sikkhe; for whose subduing, mindful, he should train:for the removal of which the mindful one should train,
Rūpesu saddesu atho rasesu, With regard to forms, sounds, tastes,vanquishing desire for sights,
Gandhesu phassesu sahetha rāgaṁ. smells, & tactile sensations he should conquer passion;sounds, flavors, smells, and touches.
Etesu dhammesu vineyya chandaṁ, with regard to these things he should subdue his desire.Having removed desire for these things, Vineyya here is absolutive, not optative.
Bhikkhu satimā suvimuttacitto; A monk, mindful, his mind well released,a mindful mendicant, their heart well freed,
Kālena so sammā dhammaṁ parivīmaṁsamāno, contemplating the right Dhamma at the right times,rightly investigating the Dhamma in good time, I think the force of kālena here is not, “at the right time” (when is the wrong time?) but “before it’s too late”.
Ekodibhūto vihane tamaṁ so”ti. on coming to oneness should annihilate darkness,” the Blessed One said.Ekodi-bhūto. A quality of concentration attained in the second jhāna.at one, would banish the darkness.”
Sāriputtasuttaṁ soḷasamaṁ. To Sāriputta, the sixteenth.vv. 955–975. See also: SN 35:117; SN 35:200; AN 4:28; Thag 3:8; Thag 5:8; Thag 6:2; Thag 18.
Aṭṭhakavaggo catuttho. The Chapter of Eights, the fourth.
Tassuddānaṁ Its summary:
Kāmaṁ guhañca duṭṭhā ca, Sensuality, the Cave, and the Corrupted,
suddhañca paramā jarā; the Pure, the Supreme, and Old Age;
Metteyyo ca pasūro ca, To Metteyya, and to Pasūra,
māgaṇḍi purābhedanaṁ. To Māgandiya, and Before the Break-up;
Kalahaṁ dve ca byūhāni, Quarrels, and the two Arrays,
punadeva tuvaṭṭakaṁ; and then Quickly;
Attadaṇḍavaraṁ suttaṁ, The excellent Rod Embraced sutta,
therapuṭṭhena soḷasa; and the one Asked by the Elder—sixteen.
Iti etāni suttāni, Thus these suttas,
sabbānaṭṭhakavaggikāti. all belong to the Aṭṭhaka Vagga.