I have heard that on one occasion the Blessed One was staying
among the Sakyans
at a Sakyan town named Devadaha. Then a large number of monks headed for
outlying districts went to the Blessed One and on arrival, having
bowed down to him, sat to one side. As they were sitting there they
said to the Blessed One, "Lord, we want to go to the countryside of
the outlying districts and to take up residence there."
"Have you informed Sariputta?"
"No, lord, we haven't informed Ven. Sariputta."
"Inform Sariputta, monks. Sariputta is wise, a great help to the
monks who are his fellows in the holy life."
"As you say, lord," the monks replied.
At that time Ven. Sariputta was sitting under a certain cassia
tree not far from the Blessed One. Then the monks, delighting in
& approving of the Blessed One's words, rose from their seats
and — bowing down to the Blessed One and circumambulating him,
keeping him to their right — went to Ven. Sariputta. On arrival,
they exchanged courteous greetings with him. After an exchange of
friendly greetings & courtesies, they sat to one side. As they
were sitting there, they said to Ven. Sariputta, "Friend Sariputta,
we want to go to the countryside of the outlying districts and to
take up residence there. We have already informed the Teacher."
"Friends, in foreign lands there are wise nobles & priests,
householders & contemplatives — for the people there are wise
& discriminating — who will question a monk: 'What is your
teacher's doctrine? What does he teach?' Have you listened well to
the teachings — grasped them well, attended to them well,
considered them well, penetrated them well by means of discernment
— so that in answering you will speak in line with what the Blessed
One has said, will not misrepresent the Blessed One with what is
unfactual, will answer in line with the Dhamma, and no one whose
thinking is in line with the Dhamma will have grounds for
criticizing you?"
"We would come from a long way away to hear the explication of
these words in Ven. Sariputta's presence. It would be good if Ven.
Sariputta himself would enlighten us as to their meaning."
"Then in that case, friends, listen & pay close attention. I
will speak."
"As you say, friend," the monks responded.
Ven. Sariputta said: "Friends, in foreign lands there are wise
nobles & priests, householders & contemplatives — for the
people there are wise & discriminating — who will question a
monk: 'What is your teacher's doctrine? What does he teach?'
"Thus asked, you should answer, 'Our teacher teaches the
subduing of passion & desire.'
"Having thus been answered, there may be wise nobles &
priests, householders & contemplatives... who will question you
further, 'And your teacher teaches the subduing of passion &
desire for what?'
"Thus asked, you should answer, 'Our teacher teaches the
subduing of passion & desire for form... for feeling... for
perception... for fabrications. Our teacher teaches the subduing of
passion & desire for consciousness.'
"Having thus been answered, there may be wise nobles &
priests, householders & contemplatives... who will question you
further, 'And seeing what danger does your teacher teach the
subduing of passion & desire for form... for feeling... for
perception... for fabrications. Seeing what danger does your
teacher teach the subduing of passion & desire for
consciousness?'
"Thus asked, you should answer, 'When one is not free from
passion, desire, love, thirst, fever, & craving for form, then
from any change & alteration in that form, there arises sorrow,
lamentation, pain, grief, & despair. When one is not free from
passion... for feeling... for perception... for fabrications...
When one is not free from passion, desire, love, thirst, fever,
& craving for consciousness, then from any change &
alteration in that consciousness, there arise sorrow, lamentation,
pain, grief, & despair. Seeing this danger, our teacher teaches
the subduing of passion & desire for form... for feeling... for
perception... for fabrications. Seeing this danger our teacher
teaches the subduing of passion & desire for
consciousness.'
"Having thus been answered, there may be wise nobles &
priests, householders & contemplatives... who will question you
further, 'And seeing what benefit does your teacher teach the
subduing of passion & desire for form... for feeling... for
perception... for fabrications. Seeing what benefit does your
teacher teach the subduing of passion & desire for
consciousness?'
"Thus asked, you should answer, 'When one is free from passion,
desire, love, thirst, fever, & craving for form, then with any
change & alteration in that form, there does not arise any
sorrow, lamentation, pain, grief, or despair. When one is free from
passion... for feeling... for perception... for fabrications...
When one is free from passion, desire, love, thirst, fever, &
craving for consciousness, then with any change & alteration in
that consciousness, there does not arise any sorrow, lamentation,
pain, grief, or despair. Seeing this benefit, our teacher teaches
the subduing of passion & desire for form... for feeling... for
perception... for fabrications. Seeing this benefit our teacher
teaches the subduing of passion & desire for
consciousness.'
"Friends, if one who entered & remained in unskillful mental
qualities were to have a pleasant abiding in the here & now —
unthreatened, undespairing, unfeverish — and on the break-up of the
body, after death, could expect a good destination, then the
Blessed One would not advocate the abandoning of unskillful mental
qualities. But because one who enters & remains in unskillful
mental qualities has a stressful abiding in the here & now —
threatened, despairing, & feverish — and on the break-up of the
body, after death, can expect a bad destination, that is why the
Blessed One advocates the abandoning of unskillful mental
qualities.
"If one who entered & remained in skillful mental qualities
were to have a stressful abiding in the here & now —
threatened, despairing, & feverish — and on the break-up of the
body, after death, could expect a bad destination, then the Blessed
One would not advocate entering into skillful mental qualities. But
because one who enters & remains in skillful mental qualities
has a pleasant abiding in the here & now — unthreatened,
undespairing, unfeverish — and on the break-up of the body, after
death, can expect a good destination, that is why the Blessed One
advocates entering into skillful mental qualities."
That is what Ven. Sariputta said. Gratified, the monks delighted
in Ven. Sariputta's words.
