The Heart Sutra (translation)

Avalokiteśvara, Padmapani. What is the personification of the Perfection of Wisdom?

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The deva Avalokiteśvara

Om! Hail, the Perfection of Wisdom, beautiful and wholesome!

The being bent on supreme enlightenment was moving through the wisdom that has gone beyond, looking down from on high, beholding only five heaps, seeing that in and of themselves they are empty.

Here within this Dharma, O Foremost in Wisdom, FORM is emptiness, and the very emptiness is form.

Emptiness does not differ from form, and form does not differ from emptiness; whatever is form, that is emptiness.

Prajnaparamita of Java

The same is true of FEELINGS, PERCEPTIONS, FORMATIONS, and CONSCIOUSNESS.

Herein, O Foremost in Wisdom, all phenomena bear the mark of emptiness. They are not dual, not produced nor stopped, not defiled nor immaculate, not deficient nor complete.

Therefore, O Foremost in Wisdom, in emptiness, in being impersonal, there is no form nor feeling, nor perception, nor formation, nor consciousness.

Bodhisattva, Dambulla, Sri Lanka

There are no bases -- no eye, ear, nose, tongue, body, mind; no forms, sounds, smells, tastes, tangibles or objects of mind; no sight-organ element, and so forth, until we come to:

There is no mind-consciousness element; there is no ignorance, no extinction of ignorance, and so forth, until we come to: There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.

There is no cognition, no attainment, and no nonattainment.

Prajna, Sophia, Goddess of Wisdom

Therefore, O Foremost in Wisdom, it is because of this non-striving to attain that a being bent on supreme enlightenment, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings, one is not made to tremble.

One has overcome what can upset, and in the end is quenched, having let go, having glimpsed Nirvana.

Tibetan Avalokiteśvara with 11 faces

All who appear as supremely enlightened beings in the three periods of time -- past, present, and future -- fully awake to the utmost, to right and supreme enlightenment because they have relied on the Perfection of Wisdom.

Therefore, one should recognize the Perfection of Wisdom, the Prajnaparamita, as the great mantra, the mantra of great knowledge, the utmost mantra, the unequalled mantra, allayer of all suffering, in truth -- for what could go wrong? By the Prajnaparamita has this mantra been realized. It runs like this:

Gate gate paragate parasamgate bodhi svaha!

(Gone, gone, gone beyond, gone altogether beyond, O, what an awakening, all hail!)

This (having seen all conditioned phenomena as impermanent, disappointing, and impersonal) completes the Heart of perfect Wisdom.

• Mantra Music: Heart Sutra Prajñāpāramitāhṛdaya in Sanskrit in for Recitation (Buddha Weekly)
• Translated by Dhr. Seven, based on the Sanskrit original as translated by Edward Conze (via DharmaNet International), for Wisdom Quarterly

The Compassion of the Foremost in Wisdom

TriRatnaSangha.org edited and expanded by the editors of Wisdom Quarterly

Why was Ven. Sariputra (born Upatissa) so compassionate? Several incidents are related in the texts show the exemplary qualities possessed by Ven. Sariputra (Pali Sāriputta Thera) -- the monk the Buddha declared "foremost in wisdom," the counterpart of Ven. Khema Theri, the nun declared "foremost in wisdom" among all female monastic disciples.

• [Shariputra is best known outside Theravada Buddhism (the "Teaching of the Theras or Enlightened Elder Disciples of the Buddha") for his fanciful appearance as a stick figure in the apocryphal "Heart Sutra," the culmination of the perfection of wisdom (prajna paramita) literature, where he is lectured by Avalokiteshvara (thought of as an incarnation of Kwan Yin), the Bodhisattva of Compassion, about how Brahminical Hinduism/Mahayana Buddhism interprets the historical Buddha's path to the attainment of enlightenment.]

Karma keeps returning to harm the killer.

There is the remarkable story of Tambadāthika, a sort of Angulimala (the far better known "serial killer who became a saint"), Punna (2) and his wife, the poor woman in the Kundakakucchisindhava Jātaka (Jat 254), and Losaka Tissa. These show Ven. Sariputra's great compassion for the poor and needy and his eagerness to help them.

The great disciple's first teacher was the wandering ascetic Sañjaya, whom he tried but failed to convert to the Buddha’s Dharma (path to enlightenment and liberation). His second teacher was Ven. Assaji, an enlightened disciple of the Buddha, who taught him a short version of the Four Noble (Ennobling = Enlightening) Truths.

What's done is done, Tambadathika.

It is said that every night before going to bed, Ven. Sariputra would bow to the quarter (cardinal direction) in which he knew Ven. Assaji to be. And he would sleep with his head in that direction out of deep respect (DhA.iv.150 f.; cf. SNA.i.328).

If Ven. Assaji were in the same monastic complex (vihara), Ven. Sāriputra would visit him immediately after visiting the Buddha. It was in connection with this that the Dhamma Sutta was taught. More

What is "The Heart Sutra" actually about?

Dhr. Seven, Amber Larson, Ananda M. (D.M.I.), Ashley Wells (ed.), Wisdom Quarterly

Often people say the Heart Sutra (Hṛdaya Sutra of the Prajnaparamita literature) is an experience of enlightenment. But it can't really be that.

Instead, it is about the ultimate teaching that leads to enlightenment, the key direct-realization that would free us.

What frees one? The Truth, the Truth sets one free. Which truth? The whole truth and nothing but the truth? No, it's not that. The Enlightened One focused on Four Ennobling Truths (truths that lead to the noble state of enlightenment or awakening).

The Buddha said, pursue these for the welfare of everyone. We all know the four:

1. Things are unfulfilling (they suck).
2. There's a reason they are.
3. There's an end to all suffering.
4. There's a way to that ultimate bliss.

So what keeps us from realizing the Truth and touching liberation right here and now?

How did we get a "heart" sutra?

The "Perfection of Wisdom" or Prajna-paramita is a body of literature explaining all of the relevant truths. At the heart of this, as the perfection of wisdom, is this teaching of emptiness or egolessness.

• Why did the historical Buddha and one school talk about not-self (anatta) while the other school talks so much about emptiness (suññatā)? Of course the whole world and universe are without self. In that sense they are empty. But the Buddha, rather than talking about all other things that are of this nature, focused on the most important thing: self. What is true of the universe is true of ourselves. Form (materiality) is empty, that is, devoid of "self." The very emptiness is form. Mind (mentality or the other four heaps/aggregates the Bodhisattva Avalokitesvara mentions (feelings, perceptions, formations, consciousness) are also empty. What does it matter if anything is without essence or identity. I am not clinging to those things. It matters that this is without essence and identity because I am clinging to these "things" (form, feelings, perceptions, mental formations like volitions, and consciousness). Better to focus on that and find release, freedom from all rebirth and suffering, moksha (liberation), enlightenment in this very life.

For until there is the direct, personal, unmediated realization of this one thing, there will be no deliverance, no freedom, no salvation from the Wheel of Life and Death, endless rebirth in the spiraling round of continued wandering through samsara.

The Heart Sutra is about that, that one thing, that doorway, that gateless gate to freedom. What is it? What is it! First, consider what the Buddha taught. There are Three Marks or Characteristics of all states of existence. Wherever we are reborn, those worlds (including this human and deva one) are marred by these three verifiable facts:

1. All states are radically impermanent (not lasting unchanged for two consecutive moments).
2. All states are disappointing/unsatisfactory, incapable of finally satisfying our endless thirst).
3. All states are impersonal, not-self, egoless, not me, not mine (the impossible possibility).

The deva Avalokitesvara

It is this third characteristic that we are quite incapable of fathoming by means ordinary consciousness.

"Of course things are mine!" we say. "I am I. And like God, I am that I am. I'm me, and this body and mind are mine, and all of this mess is myself."

The Buddha would smile. Who could ever guess that this assumption (listen up, Descartes) is verifiably, certifiably wrong? It's a dangerous assumption made, wrought with pain and misery unutterable. This, then, is what the Heart Sutra is really about.

At the HEART (center, core, essence) of the Perfection of Wisdom literature is this one impossible fact: It's all impersonal. I am not this, not that, not other. This is arisen (through dependent origination) as an illusion. Illusion begets misery. Truth begets freedom.

Avalokita, Shakyamuni, Maitreya

Don't believe it? Of course you don't believe it! We see everything through the prism of SELF. We cling to self, soul, ego, personality, I, me, and mine. When we agree with religion, we say, "Well, yeah, this is not myself, but that invisible part, the Casper the Ghost part, that's me," and then we cling to that.

It's good that we understand that there's a Higher Self, in a sense, but that too is impersonal. We don't see that coming. All of Buddhism, then, is aimed at either taking one to heaven as a self clinging to (the five aggregates clung to as) self OR, if one is smart, as a means of liberation from all ignorance, aversion, and clinging.

The real meaning

Heart chakra = two interpenetrating arrows

For those who have read the Heart Sutra a million times and chanted it a million more, never thinking there was a decipherable meaning, there is. Look at it again, but this time not from the perspective of Mahayana-Hinduism. Look at it instead from the eyes of the historical Buddha as preserved in the old schools before the Brahmins co-opted Buddhism into a part of Brahmanism/Hinduism as a continuation of their august Vedic tradition:

Avalokitesvara (now become KWAN YIN, Goddess of Compassion) is saying something to the Buddha's chief male disciple, SHARIPUTRA, who has been declared "foremost in wisdom" among the male disciples (just as Khema is declared among the female disciples). She is explicating the Five Aggregates Clung to as Self:

1. form
2. feelings
3. perceptions
4. formations
5. consciousness.

There are three universal marks of existence

What is she saying about them? They are "empty" -- this is, devoid of "self." The "soul" (atman, atta) we cling to as our real self -- our higher self, our self above selfish ego and transitory personality -- is devoid of owner. It is mere transitory phenomena. But we knew that. We know we are not this body. We continue as it perishes even now, burning away.

We must not be FORM (earth, wind, fire, air which our picturesque ways of saying that materiality, composed of kalapas, has four characteristics). We must be the other four things in the list, which together are called "mind," "psyche," "soul," or "I."

I'm not that stinky body, for I am my MIND: my feelings (agreeable, disagreeable, and neutral), my perceptions, my mental formations (such as my volitions that color my karma). Or, better yet, I'm not any of those formations. I AM CONSCIOUSNESS itself. But the Buddha taught that consciousness (vinnana) is not a "thing." It is a process. These are not nouns but verbs. Moreover, it is an impersonal process. Behold!

Setting: top of Vultures Peak, Rajgir, India

Close your eyes and look (as happens when one emerges temporarily purified from dhyana/jhana and practices satipatthana for liberating insight).

See how the feelings, perceptions, formations (of which there are 50 but just consider the volitions to not get lost in the weeds) arise and pass away at a tremendous rate in awareness. I am not awareness itself, but I would have to be because everything here is empty (selfless). So I must be the one experiencing it? But that's just it! No one is! This construct, this fabrication, this impersonal formation, this collection of heaps is just EMPTY. By ignorance it is taken as a SELF. By wisdom is one released.

With the realization of selflessness, the first stage of enlightenment (stream winning) is reached or realized. One is assured of victory. There will be a lingering sense of self. All that we've said has been tainted by this wrong view. Now there will be residual "conceit."

One knows there is no self, but the very conventions of speech force us to speak of "us," "we," "me," "myself," and "I." Yet, now like the Buddha, we are not trapped or tripped up by these conventions. We can use them and not come under their spell.

For by the spell (mantra) of great wisdom are we released, and this is said in awe of that release: Gate gate paragate parasamgate bodhi swaha. ("Gone, gone, gone beyond, gone altogether beyond, oh what an awakening, so it is!")

And that, friends, is what the Heart Sutra is about. Read 'em and weep. Reread it. Look closely. None of it was an accident. It could have been shorter, less paradoxical, more to the point, but it's a gatha, a devotional song exalting Kwan Yin and denigrating Shariputra. It is building up Brahminical-Mahayana syncretism.

(Note that the protagonist is a Brahmanical deity or deva, Avalokiteshvara, while putting down a "Hinayana" figure, one of the historical Buddha's most prized disciples).

In one sutra the Buddha points out how everyone loves Ananda (the Buddha's attendant monk and very likely his son, from one of his harem wives from before his enlightenment when he was the Prince Siddhartha living in luxury, in accordance with the sacred scriptures of some Buddhist schools).

• Common tradition says that he was the first cousin of the historical Buddha by their fathers. The Mahavastu states that Ananda's mother's name was Mrigi ("Little Deer"), who is named in the Kanjur and Sanghabedavastu as one of Siddhartha Gautama's harem wives (prior to his great renunciation), pointing to the possibility that Ananda is in fact the Buddha's son by a mother different than Rahula's mother [Rahulamata, Yasodhara, Bimba Devi, Ven. Bhaddakaccana. Rāhula was known to his friends as Rāhula-bhadda (Rāhula, the Lucky)]. (Wendy Garling, Stars at Dawn: Forgotten Stories of Women in the Buddha's Life, 2016, Shambhala Publications, pp. 94-106).

The Buddha points out there how Shariputra is much wiser, much more worthy of their praise. But they like Ananda because he is kind and a regular fellow, humble and unassuming.

We'll be reading the Heart Sutra on April 26, 2018 at 6:30 PM at the Dharma Meditation Initiative meeting and answering any and all questions for the naysayers and doubters.

The Buddha's RELICS on display! (Sept. 5-7)

CC Liu, Teri Mei, Bhante, Dhr. Seven, Wisdom Quarterly; Master Yong Hua (MahaStupa.org)

The remains of the Buddha's body will be on display Sept. 5-7, 2015. See details below.

They are hard to believe in or understand, but all are invited to see for themselves (MS).

Kids love the energy emanating from Buddhist relics rarer than precious gems (MRT)

Cameras record miraculous viewing of sacred tooth and other relics (MahaStupa.org).

Visitors view relics on Lu Mountain, L.A., Aug 18, 2013 (Christina House/LATimes.com)

Close up of various relics multiplying under glass in full view of onlookers (MahaStupa.org)

Relics in glass, Lu Mountain, Aug. 2013 (Wisdom Quarterly: American Buddhist Journal)

Relics on cover of the Los Angeles Times

First of all, what is a "relic" (Sanskrit sharira, "subtle body emanation")? It is a part of the body, or more often the post-cremation remnant, of an enlightened person, literally a "saint" or arhat in Buddhism.

• Buddhist Śarīras or "relics"
  
• Buddhist relics of the world

Something about the body transforms at the moment of full enlightenment, arhatship. And the physical proof of this transubstantiation is evident in the ashes of the cremation pyre -- miraculous crystal like "beads" and bone fragments, colorful concretions, formations, inexplicable pieces of glass with the unique property of multiplying and disappearing and reappearing.

Prajna Paramita, the Buddha, and Quan Yin on Lu Mountain altar (Wisdom Quarterly)

 
Buddhist miracles and marvels today?

Special glass containers with various relics (WQ)

It is easy to imagine that when a revered teacher passes away, her or his students, wishing to "prove" their teacher was an enlightened meditation master, might toss in bags of sand or something. Then with great heat brought about by binding in prodigious amounts of wood, linen wrappings, and oil the glass might melt into beads.

That would be one hot fire to congeal sand into glass like an atomic blast. Yet, it would still not explain the marvelous powers of the remains. Everything burns up, but these colorful glassy formations grow, appear, multiply, disappear, teleport, and give coherence to meditation in their vicinity. People more easily enter states of profound concentration (stillness, one-pointedness, serenity, calm, joy, samadhi) when they meditate.

Ven. Abbot Yong Hua holds relics (MS)

The abbot, Master Yong Hua, is very generous and from time to time is drawn to give one or more away. Then those blessed persons experience miracles -- seeing the relics multiply (or disappear if they are not worthy of them for lack of virtue or sufficient respect).

September 7th 2015 Event

Massive collection of the Buddha's relics goes on display in Los Angeles on Sept. 7, 2015 at Lu Mountain Temple in California. The collection includes teeth, the Buddha's finger bone, hair, and thousands of colorful crystallized shariras formed when the Buddha's body was cremated.

The 10,000 Buddha Relics Collection is the largest collection of its kind in existence in the United States. To our knowledge it is the biggest in the world, with the possible exception of the collection gathered by Tibetan Buddhists and deposited in Kusinagar, India, at the future site of the world's largest Buddha statue (of Maitreya, the "Buddha-to-come," see maitreyarelictour.com). Two teeth and one finger bone of the Buddha will be on display and are among the most sacred relics of the Buddha and his immediate enlightened disciples in the world today.

• These showings are FREE and open to the public! 
• Saturday, Sept. 5 to Monday, Sept. 7, 10:00 am-7:00 pm
• Lu Mountain Temple, (626) 280-8801
• 7509 Mooney Dr., Rosemead, Los Angeles, CA 91770

Tibetan altar from the Maitreya Relic Tour building reliquary in India (MRT)

Growing tooth relic, gift of generous benefactor who acquired it in Thailand, also on display.

Meditation and puja hall where cases will be placed under guard for display (WQ)

Early Lives of Enlightened Disciples

Eugene Watson Burlingame

Upatissa/Kolita became Sariputra/Moggallana (phatphap.wordpress.com)

What Happened Before

Before the Buddha appeared in the world, there were to Brahman villages not far from Rajagaha named Upatissa village and Kolita village. One day a Brahman's wife named Rupasari, who lived in Upatissa village, conceived a child in her womb; and on the same day a Brahman's wife name Moggali, who lived in Kolita village, likewise conceived a child in her womb. We are told that for seven generations these two families had been firmly knit and bound together in the bonds of friendship; they performed the Protection of the Embryo for the two expectant mothers on the same day. On the expiration of ten lunar months, both women gave birth to sons.

On the day appointed for the naming of the children, they gave the name Upatissa to the son of the Brahman woman whose name was Sari, because he was the son of the principal family of Upatissa village; to the other boy, because he was the son of the principal family in Kolita village, they gave the name Kolita. As they grew up, both boys attained the highest proficiency in all the arts and sciences. Whenever the youth Upatissa went to the river or the garden to disport himself, [a large number of] golden litters accompanied him; [a large number of] chariots drawn by thoroughbreds accompanied the youth Kolita. The two boys had [very large retinues each].

Now there is a festival celebrated every year in Rajagaha [this continues to this day and at least one WQ editor has attended it in Rajgir, India as it loudly ran non-stop 24 hours a day for seven days] which goes by the name of Mountain-top festival. A couch for the two youths was set up in one place, and the two youths sat together and witnessed the passing show. When thee was occasion to laugh, they laughed; when there was occasion to weep, they wept; when it was time to give alms, they gave alms. In this way they witnessed the festivities for several days. But one day, when they had grown wiser, there was no laugh when they might have laughed, as on preceding days, there were no tears when they might have wept, and when their alms were sough they gave no alms.

Turnaround

The following thought, we are told, occurred to the two youths, "Why should we look at this? Before a hundred years have passed, all these people will have gone hence and will no more be seen. It behooves us rather to seek the Way of Release." And taking this thought to heart, they sat down. Then Kolita said to Upatissa, "Friend Upatissa, you do not appear to be pleased and delighted as on previous days. Nay rather, you are afflicted with melancholy. What is in your mind?"

"Friend Kolita, I sit thinking, 'There is no lasting satisfaction in looking upon these fol; this is all unprofitable; it behooves me rather to seek the Way of Release for myself.' But why are you melancholy?" Kolita said the same thing. When Upatissa discovered that Kolita's thoughts were one with his own, he said, "Both of us have had a happy thought. It behooves us both to seek the Way of Release and to retire from the world together. Under what teacher shall we retire from the world?"

Now at this time a wandering ascetic named Sanjaya entered the city of Rajagaha, accompanied by a large retinue of wandering ascetics. "We will retire from the world and become monks under Sanjaya," said Upatissa and Kolita. So they dismissed [a large number of] retainers, saying to them, "Take the litters and the chariots and go," and together with the remaining [large retinue], retired from the world and became monks under Sanjaya. From the day when these two youths retired from the world and became monks under Sajaya, Sanjaya reached the pinnacle of gain and renown. In but a few days they had passed the bounds of Sanjaya's teaching. Therefore they asked him, "Teacher, is this all the religious truth you know, or is there something more besides?" "This is all there is; you know all."

Disappointment

Upatissa and Kolita thought to themselves, "If this is the case, it is profitless for us to remain pupils of this teacher any longer. The Way of Release we retired from the world to seek for, we certainly cannot obtain from this teacher. But the land of the Rose-apple [Jambudipa, i.e., India] is an extensive country. Let us journey through villages, market-towns, and royal cities. We shall surely find some teacher who will expound to us the Way of Release." From that time forth, wherever they heard there was a learned monk or Brahman, they went to him and held converse with him. The questions Upatissa and Kolita asked, the others were not able to answer; but every question the others asked, Upatissa and Kolita answered. In this manner they traveled all over the Land of the Rose-apple; then they retraced their steps and returned to their own homes again. Before they separated, Upatissa said to Kolita, "Friend Kolita, whichever of us first attains the Deathless is to inform the other." Having made this agreement, they separated.

While they were living under this agreement, the Teacher, after traveling from place to place as has been related above, arrived at Rajagaha, accepted the gift of Veluvana monastery, and took up his residence at Veluvana. Now after the teacher had sent forth the sixty-one Arahats [enlightened missionaries] to proclaim the virtues of the Three Jewels, saying, "Go forth, monks, preaching and teaching," one of the Band of Five, the Great Elder Assaji, turned back, came to Rajagaha, and on the following day, early in the morning, taking his bowl and his robe, entered Rajagaha for alms.

One the same day, early in the morning, the wandering ascetic Upatissa ate his breakfast, and proceeding to the hermitage of wandering ascetics, saw the Elder. When he saw him, he thought to himself, "Never be-fore have I seen a monk like this monk. He must be one of those monks who has attained Arahatship [enlight-enment] in this world, or who have entered upon the path leading to Arahatship. Suppose I were to approach this monk and ask him, 'For whose sake, brother, have you retired from the world? And who is your teacher? And who doctrine do you profess?'" Then this thought occurred to him, "It is not the proper time to ask this monk questions, for he is going from house to house for alms. Suppose I were to follow close in the footsteps of this monk, as those are wont to do who seek some favor?"

Therefore, observing that the monk had received a portion of alms and was on his way to a certain place, and perceiving that he desired to sit down, he placed his own monk's stool on the ground and offered it to him; and when the monk had finished his meal, offered him water from his own water-pot. Having thus performed the duties of a pupil to a teacher, he exchanged pleasant greetings with the Elder after the meal was over and said to him, "Calm and serene, brother, are your organs of sense; clean and clear is the hue of your skin. For whose sake, brother, did you retire from the world? And who is your teacher? And whose doctrine do you profess?"

Words for the Wise

The Elder thought to himself, "These wandering ascetics are hostile to the religion I profess; therefore I will show this monk the profundity of our religion." But first he explained that he was himself a mere novice, saying, "Brother, I am as yet a mere novice; no long time have I been a monk; but recently did I approach this Doctrine and Discipline; just now I shall not be able to expound the Law at length." Thought the wandering ascetic, "I am Upatissa; say much or little according to your ability; I will undertake to fathom the meaning in a hundred ways or a thousand ways." Therefore he said,

Say little or much; tell me the substance only;

I have need of the substance only; why utter many words?

In response the Elder pronounced the first line of the Stanza,

Of all things that proceed from a cause, of the cause the Tathagata hath told.

So soon as the wandering ascetic heard the first line, he was established in the Fruit of Conversion [stream-entry], perfect in a thousand ways. So soon as he was established in the Fruit of Conversion, the Elder completed the second line,

And also how these cease to be, this too the mighty monk hath told.

But after he had attained the Fruit of Conversion, the Higher Excellence failed to appear. Therefore he considered, "There must be a reason for this," and said to the Elder, "Do not carry your teaching of the Law any further; let this suffice. Where does our Teacher reside?" "At Veluvana, brother." "Well then, Reverend Sir, you go on ahead. I have a friend, and he and I made the following agreement with each other, 'Whichever of us first attains the Deathless is to inform the other.' I wish first to redeem this promise. I will bring my friend with me and go to the Teacher, following the same path you take." So saying, Upatissa prostrated himself before the feet of the Elder with the Five Rests, walked thrice around him sunwise, and then took leave of him and went to meet the leader of the wandering ascetics.

The wandering ascetic Kolita saw him approaching from afar and said to himself, "To-day my friend's face has a hue not as on other days; it must be that he has attained the Deathless." Therefore he asked him at once whether he had attained the Deathless. Upatissa said in reply, "Yes, brother, I have attained the Deathless." So saying, he pronounced the same Stanza Assaji had pronounced. At the conclusion of the Stanza Kolita was established in the Fruit of Conversion. Thereupon Kolita said, "Friend, where does our teacher reside?" "At Veluvana, friend. So I was informed by our teacher the Elder Assaji." "Well then, friend, let us go; let us see the Teacher."

[The rest is history. But what about Sanjaya?]

Stubborn Sanjaya
Now it was a distinguishing trait of the Elder Sariputta that he always held a teacher in profound respect. Therefore said he to his friend, "Friend, let us inform our teacher, the wandering ascetic Sanjaya, that we have attained the Deathless. Thus will his mind be awakened, and he will comprehend. But should he fail to comprehend, he will at any rate believe what we say to be true; and so soon as he has listened to the preaching of the Buddhas, he will attain the Path and the Fruit." Accordingly the two wandering ascetics went to Sanjaya.

When Sanjaya saw them, he asked, "Friends, did you succeed in finding anyone able to show you the Way to the Deathless?" "Yes, teacher, such a one have we found. The Buddha has appeared in the world, the Law has appeared, the Order has appeared. You, sir, are walking in vain unreality. Come, sir, let us go to the Teacher." "You may go; I cannot go." "For what reason?" "In the past I have gone about as a teacher of the multitude. For me to become a pupil again would be as absurd as for a chatty to go to the well. I shall not be able to live the life of a pupil."

"Do not act thus, teacher." "Never mind, friends, you may go, but I cannot go." "Teacher, from the moment of the Buddha's appearance in the world the populace will take perfumes, garlands, and so forth in their hands and will go and do honor to him alone. Let us also go there. What do you intend to do?" "Friends, which are more numerous in this world, the stupid or the wise?" "Teacher, the stupid are many, the wise are few." "Well then, friends, let the wise men go to the wise monk Gotama, and let the stupid come to stupid me. You may go, but I shall not go." "You will become a famous man, teacher!" said his two former pupils, and departed.

As they departed, Sanjaya's congregation broke up; at that instant the grove was empty. When Sanjaya saw that the grove was empty, he vomited hot blood [a popular expression]. [A large number of] wandering ascetics accompanied the two on their journey a little way. Of these, [half] remained loyal to Sanjaya and turned back; the other [half] the two received as their own pupils and took with them to [meet the Buddha at] Veluvana.

As the Teacher sat in the midst of the fourfold congregation preaching the Law, he saw the two wandering ascetics approaching from afar. Straight[a]way he addressed the monks, "Monks, here come two friends, Kolita and Upatissa. They will become my pair of [male] disciples, my chief and noble pair." The two wandering ascetics paid obeisance to the Teacher, "Reverend Sir, we should like to receive admission to the Order at the hands of the Exalted One; we should like to make our full profession."

.

Said the Exalted One, "Come, monks!" The Law has been well taught. Lead the holy life, to the end that all suffering may be utterly done away." Instantly they became possessed of bowls and robes created by supernatural power, and became as it were Elders of a hundred years' residence.

By the acts of the company of his disciples the Teacher caused the preaching of the Law constantly to increase. With the exception of the two Chief Disciples all attained Arahatship. The two Chief Disciples, however, did not complete the meditations leading to the Three Higher Paths. (What was the reason for this? It was because)...

• From Buddhist Legends
• Harvard Oriental Series (1921) p. 198

"Right View" -- What is it?

The Discourse on Right View

(MN 9, Samma-Ditthi Sutra)
Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi

1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus [fellow monastics]." — "Friend," they replied. The Venerable Sariputta said this:

2. "'One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dharma, and has arrived at this true Dharma?"

"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then, friends, listen and attend closely to what I shall say."

"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:

The Wholesome and the Unwholesome
3. "When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dharma, and has arrived at this true Dharma.

4. "And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.

5. "And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.

6. "And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.

7. "And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.

8. "When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dharma and has arrived at this true Dharma."

Nutriment
9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

10. "When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view... and has arrived at this true Dharma.

11. "And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

12. "When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dharma and has arrived at this true Dharma."

The Four Noble Truths
13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

14. "When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view... and has arrived at this true Dharma.

15. "And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.

16. "And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being and craving for non-being. This is called the origin of suffering.

17. "And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go and rejecting of that same craving. This is called the cessation of suffering.

18. "And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view... right concentration. This is called the way leading to the cessation of suffering.

19. "When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Aging and Death
20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

21. "When, friends, a noble disciple understands aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death, in that way he is one of right view... and has arrived at this true Dharma.

22. "And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties — this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body — this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view... right concentration.

23. "When a noble disciple has thus understood aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Birth
24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

25. "When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view... and has arrived at this true Dharma.

26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact — this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view... right concentration.

27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Being
28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

29. "When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view... and has arrived at this true Dharma.

30. "And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view... right concentration.

31. "When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Clinging
32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

33. "When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view... and has arrived at this true Dharma.

34. "And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view... right concentration.

35. "When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Craving
36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

37. "When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view... and has arrived at this true Dharma.

38. "And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangibles, craving for mind-objects. With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view... right concentration.

39. "When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Feeling
40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

41. "When, friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view... and has arrived at this true Dharma.

42. "And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view... right concentration.

43. "When a noble disciple has thus understood feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Contact
44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

45. "When, friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view... and has arrived at this true Dharma.

46. "And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view... right concentration.

47. "When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

The Sixfold Base
48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

49. "When, friends, a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, he is one of right view... and has arrived at this true Dharma.

50. "And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With the arising of mentality-materiality there is the arising of the sixfold base. With the cessation of mentality-materiality there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path; that is, right view... right concentration.

51. "When a noble disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Mentality-Materiality
52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

53. "When, friends, a noble disciple understands mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality, in that way he is one of right view... and has arrived at this true Dharma.

54. "And what is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact and attention — these are called mentality. The four great elements and the material form derived from the four great elements — these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path; that is, right view... right concentration.

55. "When a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Consciousness
56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question:

"But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

57. "When, friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view... and has arrived at this true Dharma.

58. "And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view... right concentration.

59. "When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Formations
60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

61. "When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view... and has arrived at this true Dharma.

62. "And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view... right concentration.

63. "When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Ignorance
64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

65. "When, friends, a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view... and has arrived at this true Dharma.

66. "And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering — this is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view... right concentration.

67. "When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dharma."

Taints
68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dharma and has arrived at this true Dharma?" — "There might be, friends.

69. "When, friends, a noble disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dharma and has arrived at this true Dharma.

70. "And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are three taints: the taint of sensual desire, the taint of being and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

71. "When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dharma and has arrived at this true Dharma."

That is what the Venerable Sariputta said. The bhikkhus were satisfied and delighted in the Venerable Sariputta's words.

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SOURCE: Text revised: 2007-08-14 http://www.accesstoinsight.org/tipitaka/mn/mn.009.ntbb.html