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SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta

pic for POJ


(cst4) (derived from B. Sujato 2018/12)
Saṃyutta Nikāya 28 Linked Discourses 28

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§ – SN 28 vagga 1 Sāriputta: With Sāriputta

1. Sāriputtavagga 1. With Sāriputta

SN 28.1 Vivekaja: Born of Seclusion

1. Vivekajasutta 1. Born of Seclusion
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena andhavanaṃ tenupasaṅkami divāvihārāya. He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. plunged deep into it, and sat at the root of a tree for the day’s meditation.


Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Then in the late afternoon, Sāriputta came out of retreat and went to Jeta’s Grove, Anāthapiṇḍika’s monastery.
Addasā kho āyasmā ānando āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Venerable Ānanda saw him coming off in the distance,
Disvāna āyasmantaṃ sāriputtaṃ etadavoca: and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? What meditation were you practicing today?”


“Idhāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. “Reverend, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tassa mayhaṃ, āvuso, na evaṃ hoti: But it didn’t occur to me:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the first jhāna’ or ‘I have entered the first jhāna’ or ‘I am emerging from the first jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. “That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti: That’s why it didn’t occur to you:
“‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the first jhāna’ or ‘I have entered the first jhāna’ or ‘I am emerging from the first jhāna’.”


SN 28.2 Avitakka: Without directing-thought

2. Avitakkasutta 2. Without directing-thought
Sāvatthinidānaṃ. At Sāvatthī.
Addasā kho āyasmā ānando … pe … āyasmantaṃ sāriputtaṃ etadavoca: Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? What meditation were you practicing today?”


“Idhāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. “Reverend, as the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Tassa mayhaṃ, āvuso, na evaṃ hoti: But it didn’t occur to me:
‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the second jhāna’ or ‘I have entered the second jhāna’ or ‘I am emerging from the second jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. “That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti: That’s why it didn’t occur to you:
“‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the second jhāna’ or ‘I have entered the second jhāna’ or ‘I am emerging from the second jhāna’.”


SN 28.3 Pīti: Rapture

3. Pītisutta 3. Rapture
Sāvatthinidānaṃ. At Sāvatthī.
Addasā kho āyasmā ānando … pe … Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? What meditation were you practicing today?”


“Idhāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedemi; yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. “Reverend, with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Tassa mayhaṃ, āvuso, na evaṃ hoti: But it didn’t occur to me:
‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the third jhāna’ or ‘I have entered the third jhāna’ or ‘I am emerging from the third jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. “That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti: That’s why it didn’t occur to you:
“‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the third jhāna’ or ‘I have entered the third jhāna’ or ‘I am emerging from the third jhāna’.”


SN 28.4 Upekkhā: equanimous-observation

4. Upekkhāsutta 4. equanimous-observation
Sāvatthinidānaṃ. At Sāvatthī.
Addasā kho āyasmā ānando … pe … Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? What meditation were you practicing today?”


“Idhāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. “Reverend, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
Tassa mayhaṃ, āvuso, na evaṃ hoti: But it didn’t occur to me:
‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the fourth jhāna’ or ‘I have entered the fourth jhāna’ or ‘I am emerging from the fourth jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. “That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti: That’s why it didn’t occur to you:
“‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the fourth jhāna’ or ‘I have entered the fourth jhāna’ or ‘I am emerging from the fourth jhāna’.”


SN 28.5 Ākāsānañcāyatana: The Dimension of Infinite Space

5. Ākāsānañcāyatanasutta 5. The Dimension of Infinite Space
Sāvatthinidānaṃ. At Sāvatthī.
Addasā kho āyasmā ānando … pe … Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi … pe … “Reverend, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. …” …
vuṭṭhitoti vā”ti.


SN 28.6 Viññāṇañcāyatana: The Dimension of Infinite Consciousness

6. Viññāṇañcāyatanasutta 6. The Dimension of Infinite Consciousness
Sāvatthinidānaṃ. At Sāvatthī.
Addasā kho āyasmā ānando … pe … Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi … pe … “Reverend, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. …” …
vuṭṭhitoti vā”ti.


SN 28.7 Ākiñcaññāyatana: The Dimension of Nothingness

7. Ākiñcaññāyatanasutta 7. The Dimension of Nothingness
Sāvatthinidānaṃ. At Sāvatthī.
Atha kho āyasmā sāriputto … pe … Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi … pe … “Reverend, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. …” …
vuṭṭhitoti vā”ti.


SN 28.8 Nevasaññānāsaññāyatana: The Dimension of Neither Perception Nor Non-Perception

8. Nevasaññānāsaññāyatanasutta 8. The Dimension of Neither Perception Nor Non-Perception
Sāvatthinidānaṃ. At Sāvatthī.
Atha kho āyasmā sāriputto … pe … Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi … pe … “Reverend, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. …” …
vuṭṭhitoti vā”ti.


SN 28.9 Nirodhasamāpatti: The Attainment of Cessation

9. Nirodhasamāpattisutta 9. The Attainment of Cessation
Sāvatthinidānaṃ. At Sāvatthī.
Atha kho āyasmā sāriputto … pe …. Venerable Ānanda saw Venerable Sāriputta …
“Idhāhaṃ, āvuso, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi. “Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling.
Tassa mayhaṃ, āvuso, na evaṃ hoti: But it didn’t occur to me:
‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. “That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti: That’s why it didn’t occur to you:
“‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”


SN 28.10 Sucimukhī: With Sucimukhī

10. Sucimukhīsutta 10. With Sucimukhī
Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya pāvisi. Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Rājagahe sapadānaṃ piṇḍāya caritvā taṃ piṇḍapātaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. After wandering indiscriminately for alms-food in Rājagaha, he ate his alms-food by a wall.
Atha kho sucimukhī paribbājikā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca: Then the wanderer Sucimukhī went up to Venerable Sāriputta and said to him:


“Kiṃ nu kho, samaṇa, adhomukho bhuñjasī”ti? “Ascetic, do you eat facing downwards?”
“Na khvāhaṃ, bhagini, adhomukho bhuñjāmī”ti. “No, sister.”
“Tena hi, samaṇa, ubbhamukho bhuñjasī”ti? “Well then, do you eat facing upwards?”
“Na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī”ti. “No, sister.”
“Tena hi, samaṇa, disāmukho bhuñjasī”ti? “Well then, do you eat facing the cardinal directions?”
“Na khvāhaṃ, bhagini, disāmukho bhuñjāmī”ti. “No, sister.”
“Tena hi, samaṇa, vidisāmukho bhuñjasī”ti? “Well then, do you eat facing the intermediate directions?”
“Na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī”ti. “No, sister.”


“‘Kiṃ nu, samaṇa, adhomukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, adhomukho bhuñjāmī’ti vadesi. “When asked if you eat facing all these directions, you answer ‘no, sister’.
‘Tena hi, samaṇa, ubbhamukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī’ti vadesi.
‘Tena hi, samaṇa, disāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, disāmukho bhuñjāmī’ti vadesi.
‘Tena hi, samaṇa, vidisāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī’ti vadesi.


Kathañcarahi, samaṇa, bhuñjasī”ti? How exactly do you eat, ascetic?”
“Ye hi keci, bhagini, samaṇabrāhmaṇā vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti. “Sister, those ascetics and brahmins who earn a living by geomancy—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing downwards.
Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti. Those ascetics and brahmins who earn a living by astrology—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing upwards.
Ye hi keci, bhagini, samaṇabrāhmaṇā dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘disāmukhā bhuñjantī’ti. Those ascetics and brahmins who earn a living by running errands and messages—a wrong livelihood—are said to eat facing the cardinal directions.
Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’ti. Those ascetics and brahmins who earn a living by palmistry—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing the intermediate directions.


So khvāhaṃ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi, na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi, na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṃ kappemi, na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi. I don’t earn a living by any of these means.
Dhammena bhikkhaṃ pariyesāmi; I seek alms in a Dharmic manner,
dhammena bhikkhaṃ pariyesitvā bhuñjāmī”ti. and I eat it in a Dharmic manner.”


Atha kho sucimukhī paribbājikā rājagahe rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamārocesi: Then Sucimukhī the wanderer went around Rājagaha from street to street, from square to square, and announced:
“dhammikaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti; “The Sakyan ascetics eat food in a Dharmic manner!
anavajjaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti. The Sakyan ascetics eat food blamelessly!
Detha samaṇānaṃ sakyaputtiyānaṃ piṇḍan”ti. Give almsfood to the Sakyan ascetics!”


Sāriputtasaṃyuttaṃ samattaṃ. The Linked Discourses on Sāriputta are complete.
end of section [28..1.. - SN 28 vagga 1 Sāriputta: With Sāriputta]❧