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Saṁyutta Nikāya 12.31 Linked Discourses 12.31
4. Kaḷārakhattiyavagga 4. Kaḷāra the Aristocrat
Bhūtasutta What Has Come to Be
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. At one time the Buddha was staying near Sāvatthī.
Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: Then the Buddha said to Venerable Sāriputta,
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe: “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’: Ajita was one of a group of contemplative brahmins from a school that identified the cosmic divinity with the state of purified formless consciousness experienced in deep meditation. Their story is recounted in “The Way to the Far Shore”, where Ajita was the first to question the Buddha (Snp 5.2). The title is given in the text itself (Snp 5.18:8.4, Snp 5.19:1.1), and it is cited also in AN 3.32, AN 3.33, AN 4.41, AN 7.53, and AN 6.61.
‘Ye ca saṅkhātadhammāse, ‘There are those who have appraised the teaching,
ye ca sekkhā puthū idha; and many kinds of trainees here.
Tesaṁ me nipako iriyaṁ, Now you, being alert, are asked
puṭṭho pabrūhi mārisā’ti. to tell me their behavior, good fellow.’
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? How should we see the detailed meaning of this brief statement?” In reply to Ajita, the Buddha already answered the question: a mendicant without greed, skillful, would wander mindful. Here he asks for a detailed analysis, presumably as a teaching method: the dialogue was probably in front of an assembly.
Evaṁ vutte, āyasmā sāriputto tuṇhī ahosi. When he said this, Sāriputta kept silent. Sāriputta hesitates, according to the commentary, because he is unsure of the mode of analysis that the Buddha wants him to pursue. This is typical of Sāriputta’s circumspection; he himself explains a similar hesitation in the next Sutta (SN 12.32:16.2).
Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe… For a second time …
dutiyampi kho āyasmā sāriputto tuṇhī ahosi.
Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: For a third time …
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe:
‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi. Sāriputta kept silent.
“Bhūtamidanti, sāriputta, passasī”ti? “Sāriputta, do you see that this has come to be?” See MN 38:9.1, where “this has come to be” refers to dependently originated consciousness. There, the Buddha is refuting Sāti, who believed consciousness is “the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.” This is the Upaniṣadic view, which was apparently shared by both Ajita and Sāti, and against which the Buddha posited dependent origination.
“Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. “Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. One truly sees with right wisdom that it came to be with that as fuel. “Originated with that as fuel” is also at MN 38:9.3, cementing the connection between these two texts.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease.
Evaṁ kho, bhante, sekkho hoti. In this way one is a trainee. Note that Sāriputta does not answer Ajita’s question on practice; rather, he analyzes the terms. This illustrates how analytical commentary developed from practical advice.
Kathañca, bhante, saṅkhātadhammo hoti? And how, sir, has one appraised the teaching?
Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. The stream-enterer sees the truth, the arahant is fully freed.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. One truly sees with right wisdom that it came to be with that as fuel.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease.
Evaṁ kho, bhante, saṅkhātadhammo hoti. In this way one has appraised the teaching.
Iti kho, bhante, yaṁ taṁ vuttaṁ pārāyane ajitapañhe: Sir, regarding what was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:
‘Ye ca saṅkhātadhammāse, ‘There are those who have appraised the teaching,
ye ca sekkhā puthū idha; and many kinds of trainees here.
Tesaṁ me nipako iriyaṁ, Now you, being alert, are asked
puṭṭho pabrūhi mārisā’ti. to tell me their behavior, good fellow.’
Imassa khvāhaṁ, bhante, saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. This is how I understand the detailed meaning of what was said in brief.”
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. “Good, good, Sāriputta! (The Buddha repeated all of Sāriputta’s explanation, concluding:)
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Evaṁ kho, sāriputta, sekkho hoti.
Kathañca, sāriputta, saṅkhātadhammo hoti?
Bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati.
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Evaṁ kho, sāriputta, saṅkhātadhammo hoti.
Iti kho, sāriputta, yaṁ taṁ vuttaṁ pārāyane ajitapañhe:
‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.
Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. This is how to see the detailed meaning of what was said in brief.”
Paṭhamaṁ.