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Index to the Suttas of the Saɱyutta Nikāya
Khandha Vagga,
Sāriputta Saɱyutta

Key

Index of Sutta Indexes


 

III. Khandha Vagga

PTS: Saɱyutta Nikāya Volume 3, Khandha-Vagga ed. by M. Léon Feer, London: Pali Text Society 1890. The html formatted Pali Text Society edition of the Pali text.
BJT: Saɱyutta Nikāya Volume 3, Khandha-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pali text.

The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pali version and to the PTS, Sister Upalavanna, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.

PTS: The Kindred Sayings on Elements, translated by Mrs. Rhys Davids assisted by F.L. Woodward,
WP: The Book of the Aggregates, translated by Bhikkhu Bodhi
BD: The translations of M. Olds
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight.

I. Sariputta Saɱyutta, III.235

PTS: The Kindred Sayings on Sariputta, III.186
WP: Connected Discourses with Sariputta, I.1015

1. Vivekaja Suttaɱ, III.235

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the First Jhana and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.
In this sutta is found an example of the term 'ahaŋkāra' 'I-making'. I suggest this term allows for my 'own-making' for 'saŋkhāra', and that understanding 'saŋkhāra', to be translated in this way makes many things clear, including it's relationship to 'kamma,' where if the word is translated as 'construction' it is needlessly redundant and confusing. Kamma is saŋkhāra, when the intent is to create experience of individuality.

PTS: Solitude, III.186
WP: Born of Seclusion, I.1015

2. Avitakka Suttaɱ, III.236

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Second Jhana and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.

PTS: Without Applied Thought, III.187
WP: Without Thought, I.1016

3. Pīti Suttaɱ, III.236

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Third Jhana and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.

PTS: Zest, III.187
WP: Rapture, I.1016

4. Upekkhā Suttaɱ, III.237

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Fourth Jhana and that entering, attaining or emerging from the therefrom did not occur to him any thoughts of 'I-am'.
I object to the translation of 'Upekkhā' as 'Equanimity' used by Woodward and nearly every other translator. This is a term which must fit not only in the description of the Fourth Jhāna, where because the Fourth Jhāna, is still 'in this world' equanimity would be a possible fit, but it must also work where it is a synonym for Nibbāna and the experience of neither-unpleasant-nor-pleansant sensation ... in other words, not of the world. Equanimity is a term which describes a state of balance 'in the world' and for that reason will not do. The term that will serve both situations is 'detachment'. And that is what the word is telling you it means: 'UP PASS K-KHA'. Look it up. 'Up passed' is not 'balanced between' the two sides (pleasant and painful) of experience, it is the experience of neither of the two sides. For those who wish to develop 'nirutti', ask then why is UPA spelled UPE? PEK. UP PASS PEKKHA KKHA. Up passed wishing and wanting stuff. Grip the index finger of your right hand with the fingers of your left hand and then pull your index finger out of the grip. Don't get discourged if you can't do it. Keep your pecker up! (Be of good cheer!) Pecker = an instrument, like a pick or a beak, used to peck away at what one wishes to have. Upekkha = Detachment.

PTS: Equanimity, III.188
WP: Equanimity, I.1016

5. Akāsa Suttaɱ, III.237

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Sphere of Endless Space and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.

PTS: Space, III.188
WP: The Base of the Infinity of Space, I.1017

6. Viññāṇa Suttaɱ, III.237

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Sphere of Endless Consciousness and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.
The PTS translation mistakenly omits to give this it's own number. The next sutta is correctly numbered '7.' It appears as the second paragraph of #5

PTS: [Consciousness] The PTS translation mistakenly omits to give this it's own number. The next sutta is correctly numbered '7.' It appears as the second paragraph of #5. III. 188
WP: The Base of the Infinity of Consciousness, I.1017

7. Ākiñcañña Suttaɱ, III.237

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Sphere of Nothing's Had There and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.
I suggest this 'realm' is mistranslated 'nothingness'. 'Ākiñcaññā' should be understood as a term describing lack of possession. It's not that there is nothing there, it is that there is nothing there which can be or which is possessed, owned, had. To say 'There is nothing' is to hold a wrong view. PED definately brings out the idea of ownership: "From the frequent context in the older texts it has assumed the moral implication of something that sticks or adheres to the character of a man, and which he must get rid of, if he wants to attain to a higher moral condition." In entering these states one is not inclined to great verbosity, so the statement made upon entering here "n'atthi kiñcī" 'There is not a smidgen', needs to be heard from the point of view of the meditator striving ever after more and more refined states, or in this case, states ever more free from 'things' to which one is attached.
Thinking that any thing that cannot be 'had' (seen, heard, smelt, tasted, or touched) we might translate this term as 'The Sphere Where Nothing's Real'.

PTS: Nothingness, III.189
WP: The Base of Nothingness, I.1017

8. N'eva-Saññā-Nāsaññāyatana (aka Saññī) Suttaɱ, III.238

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the Sphere of Neither Perception nor Non-Perception and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.

PTS: Having Neither Perception nor Non-Perception, III.189
WP: The Base of Neither-Perception-Nor-Nonperception, 1017

9. Saññāvedayita-Nirodho (aka: Nirodha Samāpatti) Suttaɱ, III.238

When Ananda remarks to Sariputta on how clear his aura appears Sariputta explains that he had spent the afternoon in the ending of perception of sense-experience and that entering, attaining or emerging therefrom there did not occur to him any thoughts of 'I-am'.

PTS: Cessation, III.189
WP: The Attainment of Cessation, I.1018

10. Sūci-mukhī Suttaɱ, III.238

A female wandering ascetic questions Sariputta about his attitude as he eats. Sariputta turns this into a lesson on Dhamma.

PTS: Pure-Face, III.189
WP: Sucimukhi, I.1018


 [I. Sagathavagga]  [II. Nidanavagga]  [III. Khandhavagga]  [IV. Salayatanavagga]  [V. Mahavagga]

 [Khandhasamyutta]  [Radhasamyutta]  [Ditthisamyutta]  [Okkantikasamyutta]  [Uppadasamyutta]  [Kilesasamyutta]  [Sariputtasamyutta]  [Nagasamyutta]  [Supannasamyutta]  [Gandhabbakayasamyutta]  [Valahasamyutta]  [Vacchagottasamyutta]  [Jhana- (or Samadhi-) samyutta]

 


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