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Saṁyutta Nikāya 55.53 Linked Discourses 55.53
6. Sappaññavagga 6. A Wise Person
Dhammadinnasutta With Dhammadinna
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. At one time the Buddha was staying near Varanasi in the deer park at Isipatana.
Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca: Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him: Despite his evident eminence, this is the only appearance of the layman Dhammadinna. For the nun of the same name, see MN 44. | Other lay followers with similarly large retinues include Anāthapiṇḍika AN 5.176:1.1, Hatthaka of Āḷavī (AN 8.24:1.2), and Dhammika (Snp 2.14:1.3).
“ovadatu no, bhante, bhagavā; “May the Buddha please advise
anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. and instruct us. It will be for our lasting welfare and happiness.”
“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: “So, Dhammadinna, you should all train like this:
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’ Such discourses, which are also referred to at AN 2.47:1.5, AN 5.79:5.2, and SN 20.7:2.4, contrast with the frivolous poetry of outsiders. I understand the expression as referring to the Suttas in general, rather than specifying particularly difficult texts. | The expression “undertake and dwell” (upasampajja viharati) is normally used for meditation states, whereas for the Suttas one is enjoined to listen, scrutinize, and memorize. Perhaps the original intent was to “enter and dwell in the meditations taught in the Suttas”. | The Chāndogya Upaniṣad uses the Sanskrit form upasampadya for “entering the light (of the Self)” (8.3.4, 8.12.2–3). Pañcaviṁśabrāhmaṇa 13.10.16 uses it in the context of texts, but in a different way: “The two feet of the jagatī meter are subsumed in the gāyatrī.”
Evañhi vo, dhammadinna, sikkhitabban”ti. That’s how you should train yourselves.”
“Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi—“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency.
ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Given that Dhammadinna was evidently a sincere devotee, it seems odd that he should find studying or listening to Suttas from time to time to be impossible. After all, he is right now in the presence of the Buddha, listening to a Sutta. This, I think, lends credence to the notion that the Buddha was in fact talking about deep meditation.
Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti. Since we are established in the five training rules, please teach us further.”
“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: “So, Dhammadinna, you should all train like this:
‘buddhe aveccappasādena samannāgatā bhavissāma—‘We will have experiential confidence in the Buddha …
itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.
Dhamme …pe… the teaching …
saṅghe …pe… the Saṅgha …
ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. And we will have the ethical conduct loved by the noble ones … leading to immersion.’
Evañhi vo, dhammadinna, sikkhitabban”ti. That’s how you should train yourselves.”
“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. “Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them.
Mayañhi, bhante, buddhe aveccappasādena samannāgatā—For we have experiential confidence in the Buddha …
itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.
Dhamme …pe… the teaching …
saṅghe …pe… the Saṅgha …
ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti. And we have the ethical conduct loved by the noble ones … leading to immersion.”
“Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. “You’re all fortunate, Dhammadinna, so very fortunate!
Sotāpattiphalaṁ tumhehi byākatan”ti. You’ve all declared the fruit of stream-entry.”
Tatiyaṁ.