Samyutta Nikaya – The Connected Discourses
II. The Book of Causation (Nidanavagga)
12. Nidanasamyutta (Page-612)
70
(10)
Susima
Thus
have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the
Bamboo Grove, the Squirrel Sanctuary.
( i )
Now
on that occasion the Blessed One was honoured, respected, esteemed, venerated,
and revered, and he obtained robes, alms-food, lodgings, and medicinal
requisites. The Bhikkhu Sangha too was honoured, respected, esteemed,
venerated, and revered, and the bhikkhus too obtained robes, almsfood,
lodgings, and medicinal requisites. But the wanderers of other sects were not
honoured, respected, esteemed, venerated, and revered, and they did not obtain
robes, almsfood, lodgings, and medicinal requisites.
Now
on that occasion the wanderer Susima was residing in Rajagaha along with a
large company of wanderers. Then his
company said to the wanderer Susima: “Come, friend Susima, lead the holy life
under the ascetic Gotama. Master his Dhamma and teach it to us. We will master
his Dhamma and preach it to the lay people. Thus we too will be honoured,
respected, esteemed, venerated, and revered, and we too will obtain robes,
almsfood, lodgings, and medicinal requisites.”
“All
right, friends,” the wanderer Susima replied. He then approached the Venerable
Ananda and exchanged greetings with him. When they had concluded their
greetings and cordial talk, he sat down to one side and said to him: “Friend
Ananda, I wish to lead the holy life in this Dhamma and Discipline.”
Then
the Venerable Ananda took the wanderer Susima and approached the Blessed One.
He paid homage to the Blessed One, and then he sat down to one side and said to
him: “Venerable sir, this wanderer Susima says that he wishes to lead the holy
life in this Dhamma and Discipline.”
“Well
then, Ananda, give him the going forth.” The wanderer Susima then received the
going forth and the higher ordination under the Blessed One.[1]
( ii )
Now
on that occasion a number of bhikkhus had declared final knowledge in the
presence of the Blessed One, saying: “We understand: Destroyed is birth, the
holy life has been lived, what had to be done has been done, there is no more
for this state of being.” The Venerable Susima heard about this, so he
approached those bhikkhus, exchanged greetings with them, and then sat down to
one side and said to them: “Is it true that you venerable ones have declared final
knowledge in the presence of the Blessed One, saying: ‘We understand: Destroyed
is birth, the holy life has been lived, what had to be done has been done,
there is no more for this state of being’?” [2]
“Yes,
friend.”
“Then
knowing and seeing thus, do you venerable ones wield the various kinds of
spiritual power, such that: having been one, you become many; having been many,
you become one; you appear and vanish; you go unhindered through a wall,
through a rampart, through a mountain as though through space; you dive in and
out of the earth as though it were water; you walk on water without sinking as
though it were earth; seated cross-legged, you travel in space like a bird;
with your hand you touch and stroke the moon and sun so powerful and mighty;
you exercise mastery with the body as far as the brahma world?”
“No,
friend.”
“Then
knowing and seeing thus, do you venerable ones, with the divine ear element,
which is purified and surpasses the human, hear both kinds of sounds, the
divine and human, those that are far as well as near?”
“No,
friend.”
“Then
knowing and seeing thus, do you venerable ones under- stand the minds of other
beings and persons, having encompassed them with your own minds? Do you understand
a mind with lust as a mind with lust; a mind without lust as a mind without
lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind
without hatred; a mind with delusion as a mind with delusion; a mind without
delusion as a mind without delusion; a contracted mind as contracted and a
distracted mind as distracted; an exalted mind as exalted and an unexalted mind
as unexalted; a surpassable mind as surpassable and an unsurpassable mind as
unsurpassable; a concentrated mind as concentrated and an unconcentrated mind
as unconcentrated; a liberated mind as liberated and an unliberated mine as
unliberated?”
“No,
friend.”
“Then
knowing and seeing thus, do you venerable ones recollect your manifold past
abodes, that is, one birth, two births, three births, four births, five births,
ten births, twenty births, thirty births, forty births, fifty births, a hundred
births, a thousand births, a hundred thousand births, many aeons of
world-contraction, many aeons of world-expansion, many aeons of
world-contraction and expansion thus: There I was so named, of such a clan,
with such an appearance, such was my food, such my experience of pleasure and
pain, such my life span; passing away from there, I was reborn elsewhere, and
there too I was so named, of such a clan, with such an appearance, such was my
food, such my experience of pleasure and pain, such my life span; passing away
from there, I was reborn here’? Do you thus recollect your manifold past abodes
with their modes and details?”
“No,
friend.”
“Then
knowing and seeing thus, do you venerable ones, with the divine eye, which is
purified and surpasses the human, see beings passing away and being reborn,
inferior and superior, beautiful and ugly, fortunate and unfortunate, and
understand how beings fare on in accordance with their kamma thus: “These
beings who engaged in misconduct of body, speech, and mind, who reviled the
noble ones, held wrong view, and under- took actions based on wrong view, with
the breakup of the body, after death, have been reborn in a state of misery, in
a bad destination, in the nether world, in hell; but these beings who engaged
in good conduct of body, speech, and mind, who did not revile the noble ones,
who held right view, and undertook action based on right view, with the breakup
of the body, after death, have been reborn in a good destination, in a heavenly
world’? Thus with the divine eye, which is purified and surpasses the human, do
you see beings passing away and being reborn, inferior and superior, beautiful
and ugly, fortunate and unfortunate, and understand how beings fare on in
accordance with their kamma?”
“No,
friend.”
“Then
knowing and seeing thus, do you venerable ones dwell in those peaceful
deliverances that transcend forms, the formless attainments, having touched
them with the body?” [3]
“No,
friend.”
“Here
now, venerable ones: this answer and the nonattainment of those states, how
could this be, friends?” [4]
“We
are liberated by wisdom, friend Susima.”[5]
“I
do not understand in detail, friends, the meaning of what has been stated in
brief by the venerable ones. It would be good if the venerable ones would
explain to me in such a way that I could understand in detail what has been
stated in brief.”
“Whether
or not you understand, friend Susima, we are liberated by wisdom.”
( iii )
Then
the Venerable Susima rose from his seat and approached the Blessed One. Having
approached, he paid homage to the Blessed One, sat down to one side, and
reported to the Blessed One the entire conversation he had had with those
bhikkhus. [The Blessed One said:]
“First,
Susima, comes knowledge of the stability of the Dhamma, afterwards knowledge of
Nibbana.” [6]
“I
do not understand in detail, venerable sir, the meaning of what was stated in
brief by the Blessed One. It would be good if the Blessed One would explain to
me in such a way that I could understand in detail what has been stated in
brief.”
“Whether
or not you understand, Susima, first comes knowledge of the stability of the
Dhamma, afterwards knowledge of Nibbana. [7]
“What
do you think, Susima, is form permanent or impermanent?” - “Impermanent,
venerable sir.” [8] - “Is what is impermanent suffering or happiness?” - “Suffering,
venerable sir.” - “Is what is impermanent,
suffering, and subject to change fit to be regarded thus: ‘This is mine, this I
am, this is my self?” - “No, venerable sir.”
“Is
feeling permanent or impermanent?... Is perception permanent or
impermanent?... Are volitional formations permanent or impermanent?... Is
consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is
what is impermanent suffering or happiness?” - “Suffering, venerable sir.” -
“Is what is impermanent, suffering, and subject to change fit to be regarded
thus: ‘This is mine, this I am, this is my self?” - “No, venerable sir.”
“Therefore,
Susima, any kind of form whatsoever, whether past, future, or present, internal
or external, gross or subtle, inferior or superior, far or near, all form
should be seen as it really is with correct wisdom thus: ‘This is not mine,
this I am not, this is not my self.’
“Any
kind of feeling whatsoever ... Any kind of perception whatsoever ... Any kind
of volitional formations whatsoever ... Any kind of consciousness whatsoever,
whether past, future, or present, internal or external, gross or subtle,
inferior or superior, far or near, all consciousness should be seen as it
really is with correct wisdom thus: ‘This is not mine, this I am not, this is
not my self.’
“Seeing
thus, Susima, the instructed noble disciple experiences revulsion towards form,
revulsion towards feeling, revulsion towards perception, revulsion towards
volitional formations, revulsion towards consciousness. Experiencing revulsion,
he becomes dispassionate. Through dispassion [his mind] is liberated. When it
is liberated there comes the knowledge: ‘It’s liberated.’ He understands:
‘Destroyed is birth, the holy life has been lived, what had to be done has been
done, there is no more for this state of being.’
“Do
you see, Susima: ‘With birth as condition, aging-and-death [comes to be]’?”
“Yes,
venerable sir.”
“Do
you see, Susima: ‘With existence as condition, birth’? … ‘With clinging as
condition, existence’?... ‘With craving
as condition, clinging’?... ‘With feeling as condition, craving’? …
‘With
contact as condition, feeling’?... ‘With the six sense bases as condition,
contact’?... ‘With name-and-form as condition, the six sense bases’?... ‘With
consciousness as condition, name-and-form’?... ‘With volitional formations as
condition, consciousness’?... ‘With ignorance as condition, volitional
formations [come to be]’?”
“Yes,
venerable sir.”
“Do
you see, Susima: ‘With the cessation of birth comes cessation of
aging-and-death’?”
“Yes,
venerable sir.”
“Do
you see, Susima: ‘With the cessation of existence comes cessation of birth’?...
‘With the cessation of clinging comes cessation of existence’?... ‘With the
cessation of ignorance comes cessation of volitional formations’?”
“Yes,
venerable sir.”
“Knowing
and seeing thus, Susima, do you wield the various kinds of spiritual power,
such that: having been one, you become many ... and exercise bodily mastery as
far as the brahma world?” [9]
“No,
venerable sir.”
“Then
knowing and seeing thus, Susima, do you, with the divine ear element, which is
purified and surpasses the human, hear both kinds of sounds, the divine and
human, those that are far as well as near?”
“No,
venerable sir.”
“Then
knowing and seeing thus, Susima, do you understand the minds of other beings
and persons, having encompassed them with your own mind?”
“No,
venerable sir.”
“Then
knowing and seeing thus, Susima, do you recollect your manifold past abodes
with their modes and details?”
“No,
venerable sir.”
“Then
knowing and seeing thus, Susima, do you, with the divine eye, which is purified
and surpasses the human, see beings passing away and being reborn and
understand how beings fare on in accordance with their kamma?”
“No,
venerable sir.”
“Then
knowing and seeing thus, Susima, do you dwell in those peaceful deliverances
that transcend forms, the formless attainments, having touched them with the
body?”
“No,
venerable sir.”
“Here
now, Susima: this answer and the nonattainment of those states, how could this
be, Susima?”
(
iv )
Then
the Venerable Susima prostrated himself with his head at the Blessed One’s feet
and said: “Venerable sir, I have committed a transgression in that I was so
foolish, so confused, so inept that I went forth as a thief of the Dhamma in
such a well-expounded Dhamma and Discipline as this. Venerable sir, may the
Blessed One pardon me for my transgression seen as a transgression for the sake
of future restraint.”
“Surely,
Susima, you have committed a transgression in that you were so foolish, so
confused, so inept that you went forth as a thief of the Dhamma in such a
well-expounded Dhamma and Discipline as this. [10] Suppose, Susima, they were
to arrest a bandit, a criminal, and bring him before the king, saying: ‘Sire,
this man is a bandit, a criminal. Impose on him whatever punishment you wish.’
The king would say to them: ‘Come, men, bind this man’s arms tightly behind his
back with a strong rope, shave his head, and lead him around from street to
street and from square to square, beating a drum. Then take him out through the
southern gate and to the south of the city cut off his head.’ What do you
think, Susima, would that man experience pain and displeasure on that account?”
“Yes,
venerable sir.”
“Although
that man would experience pain and displeasure on that account, going forth as
a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this
has results that are far more painful, far more bitter, and further, it leads
to the nether world. But since you see your transgression as a transgression
and make amends for it in accordance with the Dhamma, we pardon you for it. For
it is growth in the Noble One’s Discipline when one sees one’s transgression as
a transgression, makes amends for it in accordance with the Dhamma, and
undertakes future restraint.”
(End of Susima Sutta. Translated by Bhikkhu Bodhi.)
[Franz:
Please also read Kosambi Sutta SN 12.68 ]
To read another translation by Thanissaro Bhikkhu:
http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-070.html
[1] This sutta
is discussed in relation to its Chinese counterpart by Gombrich, How
Buddhism Began, pp. 123-27.
Spk: Susima had approached the Venerable Ananda,
thinking, "He is the most learned disciple, and also the Teacher
frequently reports to him the Dhamma he has spo- ken on various occasions;
under him I will be able to learn the Dhamma quickly." Ananda brought him
to the Buddha because he knew that Susima had been a teacher in his own right
and he was apprehensive that after going forth he might try to bring discredit
to the Dispensation. The Buddha understood that Susima's motive in taking
ordination was "theft of the Dhamma," which made his entry into the
Dispensation impure, but he foresaw that Susima would shortly undergo a change
of heart and attain arahantship. Hence he instructed Ananda to give him the
going forth.
It is puzzling that here, when it was most necessary do
so, the Buddha makes no mention of the probationary period normally imposed on
wanderers of other sects who wish to enter the Buddhist order; perhaps the
Buddha had foreseen that Susima would have been discouraged by such a
stipulation and would not have applied for admission, thus losing the chance to
gain liberation.
[2] Spk: Those bhikkhus, having received a meditation subject from the Teacher, entered upon the three-month rains res- idence, and during the rains, striving and struggling, they attained arahantship. At the end of the rains they went to the Teacher and informed him of their attainment. When Susima heard about this he thought: "Final knowledge (anna) must be the supreme standard in this Dispensation, the essential personal transmission of the teacher (paramappamanam sarabhuta acariyamutthi, lit. 'teacher's fist'). Let me inquire and find out about it." Therefore he approached those bhikkhus. The stock description of the five abhinnas that follows is commented upon in detail in Vism, chaps. 12 and 13.
[4] The text
enclosed in brackets in Ee should be deleted and the question read as in Be and
Se thus: Ettha dani ayasman- to idan ca veyyakaranam imesan ca dhammdnam
asamaptti, idam no avuso kathan ti. I take the no to be merely an
interrogative particle (= nu).
[5] Pannavimutta
kho mayam avuso Susima. Spk: He shows:
"Friend, we are without jhana, dry-insighters,
liberated simply by wisdom" (avuso mayam nijjhanaka sukkhavipas-saka
pannamatten' eva vimutta). Spk-pt: Liberated simply by wisdom: not
both-ways-liberated (na ubhatobhagavimutta).
While Spk seems to be saying that those bhikkhus did
not have any jhanas, the sutta itself establishes only that they lacked the abhinnas
and aruppas; nothing is said about whether or not they had achieved the
four jhanas. It is significant that Susima's questions do not extend to the
jhanas, and it is even possible (though contrary to the commentaries) that nijjhanaka
should be understood, not as the deprivative "without jhana," but as
an agent noun from nijjhana, pondering, hence "ponderers." In
any case, the sutta goes no further than to distinguish the pannavimutta arahant
from other arahants who have the six abhinnas and the formless
attainments, and thus it offers nothing radically different from the Nikayas
as a whole.
The commentaries explain the pannavimutta
arahant to be of five kinds: those who attain one or another of the four
jhanas, and the "dry-insighter" (sukkhavipassaka) who lacks
mundane jhana but still has the supramundane jhana inseparable from the noble
path (see Sv II 512,19-28). On the contrast between pannavimutta and ubhatobhagavimutta
arahants, see MN 1477-78; Pp 14,190-91.
[6] Pubbe kho Susima dhammatthitinanam,
paccha nibbane hanam. Spk: Insight knowledge is "knowledge of the
stability of the Dhamma," which arises first. At the end of the course of
insight, path knowledge arises; that is "knowledge of Nibbana," which
arises later. Spk-pt: The "stability of the Dhamma" is the stableness
of phenomena, their intrinsic nature (dhammanam thitata tamsabhavata):
namely, imper-manence, suffering, nonself. Knowledge of that is "knowledge
of the stability of the Dhamma." See too n. 51, n. 105. A chapter on dhammatthitinana
is at Patis I 50-52, where it is explained as the knowledge of the relations
between each pair of factors in paticca-samuppdda.
[7] Spk: Why is this said? For the purpose of showing the arising of knowledge thus even without concentration. This is what is meant: "Susima, the path and fruit are not the issue of concentration (samadhinissanda), nor the advantage brought about by concentration (samadhi-anisamsa), nor the outcome of concentration (samadhinipphatti). They are the issue of insight (vipassana), the advantage brought about by insight, the outcome of insight. Therefore, whether you understand or not, first comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbana."
Spk-pt: Even without concentration (vina pi
samadhim): even without previously established (concentration) that has
acquired the characteristic of serenity (samatha- lakkhanappattam); this
is said referring to one who takes the vehicle of insight (vipassanayanika).
If understood on its own terms, the text establishes
only that arahantship can be attained without the supernom powers and the
formless attainments. Read in the light of a Spk and Spk-pt, it may be seen to
affirm the existence of a "vehicle
of bare insight" which begins directly with mind- ful contemplation of
mental and physical phenomena, without depending on a base of concentration by
means of the jhanas or access concentration (upacarasamadhi). Though the
suttas themselves say nothing about a system of bare insight meditation, some
contemporary teachers regard the Satipatthana Sutta as propounding such a
method a appeal to Spk and Spk-pt for additional support.
[8] Spk: Having known him to be capable of penetration,
the Buddha speaks thus giving a Dhamma teaching with three turns, at the
conclusion of which the elder attained ara-hantship. Spk-pt: The "three
turns" (teparivattam) are by way of the turning over of the three
characteristics in rela- tion to the five aggregates.
The catechism on the three characteristics recurs throughout the Khandha-samyutta, as at 22:49, 59, 79, 80, 82, etc.
[9] Spk: This query is started in order to make it evident that those bhikkhus were dry-insighters without jhana (or: "dry-insight ponderers"). This is the purport here: "You are not the only dry-insighter without jhana; the bhikkhus were also such."