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Saṁyutta Nikāya 56.30 Linked Discourses 56.30
3. Koṭigāmavagga 3. At the Village of Koṭi
Gavampatisutta With Gavampati
Ekaṁ samayaṁ sambahulā therā bhikkhū cetesu viharanti sahañcanike. At one time several mendicants were staying in the land of the Cetīs at Sahajāti. The Cetīs were a rather obscure people living in the Bundelkhand division of Madhya Pradesh, south of Vaccha and west of Magadha, around the Vettavatī river (Sanskrit vetravatī, modern Betwa), a tributary of the Yamunā flowing from the Vindhya ranges to the south. Apart from this Sutta, three discourses feature Mahācunda there (AN 6.46, AN 10.24, AN 10.85). A century after the Buddha, Revata stopped there heading south from Saṅkassa, where ten leading monks met him to discuss the dispute at the upcoming Second Council (Kd 22:1.9.39). | The spelling of the city is highly uncertain: sayaṁjāti, sahajāti, sañjāti, sahañcanika, sahajaniya. The commentary to Ja 422 says the name of the Cetī capital was Sotthivatī, sometimes identified with Śuktimatī found in Sanskrit sources. Possibly these variants reflect attempts to render the local dialect. The sense of the name is “one’s own caste”, perhaps suggesting they were an insular people.
Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:
“yo nu kho, āvuso, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passatī”ti. “Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”
Evaṁ vutte, āyasmā gavampati thero bhikkhū etadavoca: When they said this, Venerable Gavampati said to those senior mendicants: Gavampati (“lord of cows”) appears in DN 23:33.1, where he is said to spend his days meditating in a celestial palace. That Sutta, like the present one, does not speak of the Buddha as still living, although the current Sutta asserts that he heard this teaching from the Buddha. He also has a single verse at Thag 1.38, where he is said to have stilled the mighty Sarabhū river with his powers. Gavampati was also said to have been among the friends of Yasa who were among the earliest ordained monks (Kd 1:9.1.1). The Mūlasarvāstivāda Vinaya says that he was invited to the First Council after the Buddha’s passing, but declined as his own time was drawing near. These passages, slight as they are, suggest a somewhat mystical figure, whose legend perhaps grew due to his reclusive nature. In later years he came to be regarded as one of the 80 great disciples, and he remains an object of worship in South-east Asia. | Read there bhikkhū. | This passage is cited at Kv 2.9:26.3.
“sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: “Reverends, I have heard and learned this in the presence of the Buddha: Despite this claim, the following passage is not found elsewhere in the Pali.
‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”
Dasamaṁ.
Koṭigāmavaggo tatiyo.
Tassuddānaṁ
Dve vajjī sammāsambuddho,
arahaṁ āsavakkhayo;
Mittaṁ tathā ca loko ca,
pariññeyyaṁ gavampatīti.