Saṁyutta Nikāya 22.123

The Related Suttas Collection 22.123

12. Dhammakathikavagga

12. A Dhamma speaker

Sutavantasutta

Learned

Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā …pe… etadavoca:

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:

“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

“Friend Sāriputta, what things should a learned bhikkhu rationally apply the mind to?”

“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.

“A learned bhikkhu should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A learned bhikkhu should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a learned bhikkhu who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

“But Friend Sāriputta, what things should a bhikkhu stream-enterer rationally apply the mind to?”

“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalaṁ sacchikareyyā”ti.

“A bhikkhu stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a bhikkhu stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” … “It’s possible that a bhikkhu once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” … “It’s possible that a bhikkhu non-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of perfection.”

“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?

“But Friend Sāriputta, what things should a perfected one rationally apply the mind to?”

“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṁ, katassa vā paticayo; api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.

“Friend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. A perfected one has nothing more to do, and nothing that needs improvement. Still, these things, when developed and cultivated, lead to blissful meditation in the present life, and also to mindfulness and situational awareness.”

Ekādasamaṁ.