SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.2 At Devadaha

Linked Discourses 22.2 – Saṁyutta Nikāya 22.2

1. Nakula’s Father – 1. Nakulapituvagga

SN 22.2 At Devadaha – Devadahasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.

ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.

Then several bhikkhū who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

“Sir, we wish to go to a western land to take up residence there.”

“icchāma mayaṁ, bhante, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetun”ti.

“But bhikkhū, have you consulted with Sāriputta?”

“Apalokito pana vo, bhikkhave, sāriputto”ti?

“No, sir, we haven’t.”

“Na kho no, bhante, apalokito āyasmā sāriputto”ti.

“You should consult with Sāriputta.

“Apaloketha, bhikkhave, sāriputtaṁ.

He’s astute, and supports his spiritual companions, the bhikkhū.”

Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṁ anuggāhako sabrahmacārīnan”ti.

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Now at that time Venerable Sāriputta was meditating not far from the Buddha in a clump of golden shower trees.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti.

And then those bhikkhū approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.

Atha kho te bhikkhū bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu.

When the greetings and polite conversation were over, they sat down to one side and said to him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ:

“Reverend Sāriputta, we wish to go to a western land to take up residence there.

“icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ.

We have consulted with the Teacher.”

Apalokito no satthā”ti.

“Reverends, there are those who question a bhikkhu who has gone abroad—

“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—

astute aristocrats, brahmins, householders, and ascetics—

khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.

for astute people are inquisitive:

Paṇḍitā hāvuso, manussā vīmaṁsakā:

‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, attended, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuke and criticism.

‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.

“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.

May Venerable Sāriputta himself please clarify the meaning of this.”

Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.

“Well then, reverends, listen and pay close attention, I will speak.”

“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Sāriputta said this:

Āyasmā sāriputto etadavoca:

“Reverends, there are those who question a bhikkhu who has gone abroad—

“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—

astute aristocrats, brahmins, householders, and ascetics—

khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.

for astute people are inquisitive:

Paṇḍitā hāvuso, manussā vīmaṁsakā:

‘But what does the venerables’ Teacher teach? What does he explain?’

‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti?

When questioned like this, reverends, you should answer:

Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:

‘Reverend, our Teacher explained the removal of desire and lust.’

‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.

When you answer like this, such astute people may inquire further:

Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—

khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.

Paṇḍitā hāvuso, manussā vīmaṁsakā:

‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’

‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti?

When questioned like this, reverends, you should answer:

Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:

‘Our teacher explains the removal of desire and lust for form,

‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā,

feeling,

vedanāya …

perception,

saññāya …

saṅkhāra,

saṅkhāresu …

and consciousness.’

viññāṇe chandarāgavinayakkhāyī satthā’ti.

When you answer like this, such astute people may inquire further:

Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—

khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.

Paṇḍitā hāvuso, manussā vīmaṁsakā:

‘But what drawback has he seen that he teaches the removal of desire and lust for form,

‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā,

feeling,

vedanāya …

perception,

saññāya …

saṅkhāra,

saṅkhāresu …

and consciousness?’

viññāṇe chandarāgavinayakkhāyī satthā’ti?

When questioned like this, reverends, you should answer:

Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:

‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.

‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling …

Vedanāya …

perception …

saññāya …

saṅkhāra …

saṅkhāresu avigatarāgassa …pe…

avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.

Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form,

Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā,

feeling,

vedanāya …

perception,

saññāya …

saṅkhāra,

saṅkhāresu …

and consciousness.’

viññāṇe chandarāgavinayakkhāyī satthā’ti.

When you answer like this, such astute people may inquire further:

Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—

khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.

Paṇḍitā hāvuso, manussā vīmaṁsakā:

‘But what benefit has he seen that he teaches the removal of desire and lust for form,

‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā,

feeling,

vedanāya …

perception,

saññāya …

saṅkhāra,

saṅkhāresu …

and consciousness?’

viññāṇe chandarāgavinayakkhāyī satthā’ti?

When questioned like this, reverends, you should answer:

Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:

‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling …

Vedanāya …

perception …

saññāya …

saṅkhāra …

saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling,

Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya …

perception,

saññāya …

saṅkhāra,

saṅkhāresu …

and consciousness.’

viññāṇe chandarāgavinayakkhāyī satthā’ti.

If those who acquired and kept unskillful qualities were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities.

Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya.

But since those who acquire and keep unskillful qualities live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.

Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.

If those who embraced and kept skillful qualities were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities.

Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya.

But since those who embrace and keep skillful qualities live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”

Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti.

This is what Venerable Sāriputta said.

Idamavocāyasmā sāriputto.

Satisfied, the bhikkhū were happy with what Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.