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Saṁyutta Nikāya 22.3 Linked Discourses 22.3
1. Nakulapituvagga 1. Nakula’s Father
Hāliddikānisutta With Hāliddikāni
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Mahākaccāna was one of the great disciples, whose teachings specially emphasized the incisive analysis of consciousness through the lens of the six senses. He was said to be the most skilled at given detailed explanations of brief teachings (AN 1.197), a skill he displayed also at MN 133, MN 138, and AN 10.172. He settled to the southwest in Avanti, where he established the Dhamma in the region; see SN 35.132 and notes.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, Hāliddikāni was a learned lay student of Mahākaccāna in Avanti (SN 22.4, SN 35.130). | From this point, the discourse is quoted in full at Mnd 9:70.1 as a commentary on the verse. This underscores the fact that even within the Suttas themselves, there are many passages that can be considered commentaries on earlier discourses.
“vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe: “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’: Snp 4.9:10.1.
‘Okaṁ pahāya aniketasārī, ‘After leaving their bastion to migrate without abode, This line works perfectly well at the literal level, the life of a homeless renunciate. But Mahākaccāna reveals a metaphorical dimension, which pivots on the fact that the suffix sārī (“migrate”) has the same root as saṁsāra (“transmigration”). | Oka is an old Vedic word for “home” (Rig Veda 5.76.4) for people, gods, or even cows (RV 6.41.1) with connotations of safety and refuge from which one might be driven out by a foe (RV 7.5.6).
Gāme akubbaṁ muni santhavāni; a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno, Rid of sensual pleasures, not expecting,
Kathaṁ na viggayha janena kayirā’ti. they wouldn’t get in arguments with people.’
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? How should we see the detailed meaning of the Buddha’s brief statement?”
“Rūpadhātu kho, gahapati, viññāṇassa oko. “Householder, the form element is a bastion for consciousness. Note the use of dhātu (“element”) instead of khandha (“aggregate”). Also at SN 22.4, SN 22.45, SN 22.53–5.
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled by greed for the form element is called a migrant going from bastion to bastion. They wander from life to life, like “people entering and leaving a house, walking along the streets and paths, and sitting at the central square” (DN 2:96.1, MN 39:20.3). As in dependent origination, “consciousness” is key to transmigration as the link from one life to the next (SN 12.38–40).
Vedanādhātu kho, gahapati, viññāṇassa oko. The feeling element is a bastion for consciousness.
Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled to greed for the feeling element is called a migrant going from bastion to bastion.
Saññādhātu kho, gahapati, viññāṇassa oko. The perception element is a bastion for consciousness.
Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled to greed for the perception element is called a migrant going from bastion to bastion.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko. The choices element is a bastion for consciousness.
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled to greed for the choices element is called a migrant going from bastion to bastion.
Evaṁ kho, gahapati, okasārī hoti. That’s how one is a migrant going from bastion to bastion.
Kathañca, gahapati, anokasārī hoti? And how is one a migrant with no bastion?
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati. That’s why the Realized One is called a migrant with no bastion.
Vedanādhātuyā kho, gahapati … The Realized One has given up any desire, greed, relishing, and craving for the feeling element …
saññādhātuyā kho, gahapati … the perception element …
saṅkhāradhātuyā kho, gahapati … the choices element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati. That’s why the Realized One is called a migrant with no bastion.
Evaṁ kho, gahapati, anokasārī hoti. That’s how one is a migrant with no bastion.
Kathañca, gahapati, niketasārī hoti? And how is one a migrant going from abode to abode? The commentary explains the difference between “bastion” (oka) and “abode” (niketa) as one of degree. A bastion is a place where one is established in comfort and safety and is thus tightly attached as to the aggregates. An abode is any old place one might stay, so attachment is slight, like the passing parade of sense experiences.
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Shackled to chasing the abodes that are the features of sights, one is called a migrant going from abode to abode. Pali visāra seems unique (at DN 13:36.2 read visāda). Here it is clearly connected to sārī in the sense of “migrant”, as well as anusārī in the phrase rūpanimittānusāri (“follows after the features of that sight”, MN 138:10.2). I take it as an intensive form of “follow”, i.e. “chase”.
Saddanimitta …pe… Shackled to chasing the abodes that are the features of sounds …
gandhanimitta … smells …
rasanimitta … tastes …
phoṭṭhabbanimitta … touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. thoughts, one is called a migrant going from abode to abode.
Evaṁ kho, gahapati, niketasārī hoti. That’s how one is a migrant going from abode to abode.
Kathañca, gahapati, aniketasārī hoti? And how is one a migrant without abode?
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up being shackled to chasing the abodes that are the features of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati. That’s why the Realized One is called a migrant without abode.
Saddanimitta … The Realized One has given up being shackled to chasing the abodes that are the features of sounds …
gandhanimitta … smells …
rasanimitta … tastes …
phoṭṭhabbanimitta … touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati. That’s why the Realized One is called a migrant without abode.
Evaṁ kho, gahapati, aniketasārī hoti. That’s how one is a migrant without abode.
Kathañca, gahapati, gāme santhavajāto hoti? And how does one get close to people in town?
Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business.
Evaṁ kho, gahapati, gāme santhavajāto hoti. That’s how one gets close to people in town.
Kathañca, gahapati, gāme na santhavajāto hoti? And how does one not get close to people in town?
Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati. It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting themselves involved in their business.
Evaṁ kho, gahapati, gāme na santhavajāto hoti. That’s how one doesn’t get close to people in town.
Kathañca, gahapati, kāmehi aritto hoti? And how is one not rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṁ kho, gahapati, kāmehi aritto hoti. That’s how one is not rid of sensual pleasures.
Kathañca, gahapati, kāmehi ritto hoti? And how is one rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṁ kho, gahapati, kāmehi ritto hoti. That’s how one is rid of sensual pleasures.
Kathañca, gahapati, purakkharāno hoti? And how is one expecting?
Idha, gahapati, ekaccassa evaṁ hoti: It’s when someone thinks:
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’
Evaṁ kho, gahapati, purakkharāno hoti. That’s how one is expecting.
Kathañca, gahapati, apurakkharāno hoti? And how is one not expecting?
Idha, gahapati, ekaccassa na evaṁ hoti: It’s when someone doesn’t think:
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’
Evaṁ kho, gahapati, apurakkharāno hoti. That’s how one is not expecting.
Kathañca, gahapati, kathaṁ viggayha janena kattā hoti? And how does one argue with people?
Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti: It’s when someone takes part in this sort of discussion:
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ Sahita (“on topic”) appears routinely as a quality of a good Dhamma talk (eg. AN 4.139:3.2, AN 8.16:1.3). It has the basic sense of “collected, bundled” (like firewood, DN 23:21.49), in which sense it appears in Sanskrit as saṁhita, the name of the “bundled” collection of Vedic scripture.
Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti. That’s how one argues with people.
Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti? And how does one not argue with people?
Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti: It’s when a mendicant doesn’t take part in this sort of discussion:
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training … get yourself out of this—if you can!’
Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti. That’s how one doesn’t argue with people.
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe: So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘Okaṁ pahāya aniketasārī, ‘After leaving their bastion to migrate without abode,
Gāme akubbaṁ munisanthavāni; a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno, Rid of sensual pleasures, not expecting,
Kathaṁ na viggayha janena kayirā’ti. they wouldn’t get in arguments with people.’”
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.
Tatiyaṁ.