AN 6 The Book of the Sixes – Chakkanipāta > AN 6.60 With Hatthisāriputta

Numbered Discourses 6.60 – Aṅguttara Nikāya 6.60

6. The Great Chapter – 6. Mahāvagga

AN 6.60 With Hatthisāriputta – Hatthisāriputtasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Benares, in the deer park at Isipatana.

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

1.3

Now at that time several senior bhikkhū, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings.

Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti.

1.4

Venerable Citta Hatthisāriputta interrupted them while they were talking.

Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti.

1.5

Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,

Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca:

1.6

“Venerable, please don’t interrupt the senior bhikkhū while they’re talking about the teachings. Wait until the end of the discussion.”

“māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti.

1.7

When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,

Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:

1.8

“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,

“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto.

1.9

and quite capable of talking about the teachings with the senior bhikkhū.”

Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti.

2.1

“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.

“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.

2.2

Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.

Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ.

2.3

But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.

Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.

2.4

As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.

Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.

2.5

They resign the training and return to a lesser life.

So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

3.1

Suppose an ox fond of crops was tied up or shut in a pen.

Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho.

3.2

Would it be right to say that that ox will never again invade the crops?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

3.3

“No it would not, reverend.

“No hidaṁ, āvuso”.

3.4

For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”

“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.

3.5

“In the same way, take a person who is the sweetest of the sweet …

Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ.

3.6

3.7

As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.

Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.

3.8

They resign the training and return to a lesser life.

So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

4.1

Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

4.2

Thinking, ‘I get the first absorption!’ they mix closely with monks …

So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

4.3

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

4.4

Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared.

Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya.

4.5

Would it be right to say that now dust will never appear at this crossroad again?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

4.6

“No it would not, reverend.

“No hidaṁ, āvuso”.

4.7

For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”

“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.

4.8

“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

4.9

Thinking, ‘I get the first absorption!’ they mix closely with monks …

So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

4.10

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

5.1

Take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.

Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

5.2

Thinking, ‘I get the second absorption!’ they mix closely with monks …

So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

5.3

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

5.4

Suppose there was a large pond not far from a town or village.

Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ.

5.5

After it rained heavily there the clams and mussels, and pebbles and gravel would vanish.

Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya.

5.6

Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

5.7

“No it would not, reverend.

“No hidaṁ, āvuso”.

5.8

For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”

“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.

5.9

“In the same way, take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.

Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

5.10

Thinking, ‘I get the second absorption!’ they mix closely with monks …

So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

5.11

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

6.1

Take the case of another person who, with the fading away of rapture … enters and remains in the third absorption.

Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

6.2

Thinking, ‘I get the third absorption!’ they mix closely with monks …

So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

6.3

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

6.4

Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.

Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya.

6.5

Would it be right to say that now food will never appeal to this person again?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

6.6

“No it would not, reverend.

“No hidaṁ, āvuso”.

6.7

For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.

“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati.

6.8

But when the nourishment vanishes food will appeal again.”

Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti.

6.9

“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third absorption.

Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

6.10

Thinking, ‘I get the third absorption!’ they mix closely with monks …

So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

6.11

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

7.1

Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth absorption.

Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

7.2

Thinking, ‘I get the fourth absorption!’ they mix closely with monks …

So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

7.3

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

7.4

Suppose that in a mountain glen there was a lake, unruffled and free of waves.

Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko.

7.5

Would it be right to say that now waves will never appear in this lake again?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

7.6

“No it would not, reverend.

“No hidaṁ, āvuso”.

7.7

For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”

“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.

7.8

“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth absorption.

Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

7.9

Thinking, ‘I get the fourth absorption!’ they mix closely with monks …

So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe…

7.10

They resign the training and return to a lesser life.

sikkhaṁ paccakkhāya hīnāyāvattati.

8.1

Take the case of another person who, not focusing on any signs, enters and remains in the signless samādhi of the heart.

Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.

8.2

Thinking, ‘I get the signless samādhi of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.

So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.

8.3

As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.

Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.

8.4

They resign the training and return to a lesser life.

So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

8.5

Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.

Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya.

8.6

There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.

Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya.

8.7

Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

8.8

“No it would not, reverend.

“No hidaṁ, āvuso”.

8.9

For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”

“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.

8.10

“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless samādhi of the heart …

Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.

8.11

So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.

8.12

Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.

8.13

They resign the training and return to a lesser life.”

So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

9.1

Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life.

Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati.

9.2

Then the bhikkhū who were his companions went up to Venerable Mahākoṭṭhita and said,

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:

9.3

“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that

“kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito:

9.4

he had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life?

‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti;

9.5

Or did deities tell you about it?”

udāhu devatā etamatthaṁ ārocesuṁ:

9.6

‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti?

9.7

“Reverends, I comprehended his mind and knew this.

“Cetasā ceto paricca vidito me, āvuso:

9.8

‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti.

9.9

And deities also told me.”

Devatāpi me etamatthaṁ ārocesuṁ:

9.10

‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti.

10.1

Then the bhikkhū who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

10.2

“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life.”

“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

10.3

“Bhikkhū, soon Citta will remember renunciation.”

“Na, bhikkhave, citto ciraṁ sarissati nekkhammassā”ti.

11.1

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

11.2

Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

11.3

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

11.4

And Venerable Citta Hatthisāriputta became one of the perfected.

Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.

11.5

Chaṭṭhaṁ.