Difference between revisions of "Śāriputra"
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[[File:Sariputra23.jpg|thumb|250px|]] | [[File:Sariputra23.jpg|thumb|250px|]] | ||
<poem> | <poem> | ||
− | Śāriputra (Sanskrit: शारिपुत्र) or Sāriputta (Pāli) was one of two chief male disciples of [[The Buddha]] along with Maudgalyayana (Pali: Moggallāna), counterparts to the nuns Khema and Uppalavanna, named the two chief female disciples. He became an [[Arhat]] "foremost in [[Wisdom]]" renowned for his teaching and is depicted in the [[Theravada]] tradition as one of the most important disciples of [[The Buddha]]. | + | [[Śāriputra]] ([[Sanskrit]]: शारिपुत्र) or [[Sāriputta]] ([[Pāli]]) was one of two chief male [[disciples]] of [[The Buddha]] along with [[Maudgalyayana]] ([[Pali]]: [[Moggallāna]]), counterparts to the [[nuns]] [[Khema]] and Uppalavanna, named the two chief {{Wiki|female}} [[disciples]]. He became an [[Arhat]] "[[foremost]] in [[Wisdom]]" renowned for his [[teaching]] and is depicted in the [[Theravada]] [[tradition]] as one of the most important [[disciples]] of [[The Buddha]]. |
Name | Name | ||
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Śāri was his mother's name and is also a particular bird's name. Putra meant boy or child. | Śāri was his mother's name and is also a particular bird's name. Putra meant boy or child. | ||
− | He was also called Upatissa. This name came from his father's name, Tissa. | + | He was also called Upatissa. This name came from his father's name, [[Tissa]]. |
Biography | Biography | ||
− | Śāriputra came from a Brahmin family and had already embarked on [[Life]] as a spiritual ascetic when he encountered the teachings of [[The Buddha]]. Śāriputra had a close friend Mahāmaudgalyāyana (Pāli: Mahāmoggallāna), another wandering ascetic. They both renounced the world on the same day and became disciples of the sceptic Sañjaya Belaṭṭhaputta before converting to Buddhism. | + | [[Śāriputra]] came from a [[Brahmin]] family and had already embarked on [[Life]] as a [[spiritual]] [[ascetic]] when he encountered the teachings of [[The Buddha]]. [[Śāriputra]] had a close friend [[Mahāmaudgalyāyana]] ([[Pāli]]: [[Mahāmoggallāna]]), another wandering [[ascetic]]. They both renounced the [[world]] on the same day and became [[disciples]] of the sceptic [[Sañjaya]] Belaṭṭhaputta before converting to [[Buddhism]]. |
− | After hearing of [[The Buddha]]'s teachings from a [[Monk]] named Assaji (Sanskrit: Asvajit), Śāriputra sought out [[The Buddha]] and became an adherent to his teachings. These two are often depicted together with [[The Buddha]], and several sutras regard interactions between Śāriputra and Mahāmaudgalyāyana (who became renowned among the early Buddhists for his [[Mastery]] of supernatural powers). | + | After [[hearing]] of [[The Buddha]]'s teachings from a [[Monk]] named Assaji ([[Sanskrit]]: Asvajit), [[Śāriputra]] sought out [[The Buddha]] and became an adherent to his teachings. These two are often depicted together with [[The Buddha]], and several [[sutras]] regard interactions between [[Śāriputra]] and [[Mahāmaudgalyāyana]] (who became renowned among the early [[Buddhists]] for his [[Mastery]] of [[supernatural powers]]). |
− | In one somewhat comical scene involving the two friends, a mischievous yakṣha (Pāli: yakkha) decides that it will attempt to irritate Śāriputra by striking him on the head. Mahāmaudgalyāyana sees this occurring with his "divine eye" (a clairvoyant-like faculty often attributed to powerful Buddhist monks, as well as other South Asian ascetics), and unsuccessfully attempts to warn Śāriputra. However, due to his great spiritual [[Mastery]], Śāriputra perceives the terrible blow that the yakkha delivers as only a [[Light]] breeze. Mahāmaudgalyāyana approaches and expresses his amazement that Sariputra barely noticed the terrible blow; Śāriputra replies in amazement that Mahāmaudgalyāyana was able to perceive the invisible creature that dealt the blow. | + | In one somewhat comical scene involving the two friends, a mischievous yakṣha ([[Pāli]]: [[yakkha]]) decides that it will attempt to irritate [[Śāriputra]] by striking him on the head. [[Mahāmaudgalyāyana]] sees this occurring with his "[[divine eye]]" (a clairvoyant-like faculty often attributed to powerful [[Buddhist]] [[monks]], as well as other South Asian [[ascetics]]), and unsuccessfully attempts to warn [[Śāriputra]]. However, due to his great [[spiritual]] [[Mastery]], [[Śāriputra]] [[perceives]] the terrible blow that the [[yakkha]] delivers as only a [[Light]] breeze. [[Mahāmaudgalyāyana]] approaches and expresses his amazement that [[Sariputra]] barely noticed the terrible blow; [[Śāriputra]] replies in amazement that [[Mahāmaudgalyāyana]] was able to perceive the invisible creature that dealt the blow. |
− | Śāriputra often preached with [[The Buddha]]'s approval and was awarded the title of 'General of [[the Dharma]]' (Pāli: Dhammasenāpati) for his propagation of the teachings and is regarded as the founder of the [[Abhidharma]] tradition. However, [[The Buddha]] also lightly reprimanded [[Sariputta]] on occasion when he did not fully explain the [[Dhamma]] to a prince, or when he allowed a group of novice monks to become too loud. | + | [[Śāriputra]] often preached with [[The Buddha]]'s approval and was awarded the title of 'General of [[the Dharma]]' ([[Pāli]]: Dhammasenāpati) for his [[propagation]] of the teachings and is regarded as the founder of the [[Abhidharma]] [[tradition]]. However, [[The Buddha]] also lightly reprimanded [[Sariputta]] on occasion when he did not fully explain the [[Dhamma]] to a {{Wiki|prince}}, or when he allowed a group of [[novice]] [[monks]] to become too loud. |
− | Nevertheless, Śāriputra was one of the most highly praised disciples and on at least one occasion [[The Buddha]] declared him to be a true spiritual son and his chief assistant in "turning the Wheel of the [[Dhamma]]": | + | Nevertheless, [[Śāriputra]] was one of the most highly praised [[disciples]] and on at least one occasion [[The Buddha]] declared him to be a true [[spiritual]] son and his chief assistant in "turning the [[Wheel]] of the [[Dhamma]]": |
[[File:Sariputra45.jpg|thumb|250px|]] | [[File:Sariputra45.jpg|thumb|250px|]] | ||
− | "If a person, rightly saying it of anyone, were to say, 'He is the Blessed One's son, his offspring — born of his mouth, born of the [[Dhamma]], created by the [[Dhamma]], his heir in the [[Dhamma]], not his heir in material things,' he would be rightly saying it of Śāriputra if he were to say: 'He is the Blessed One's son, his offspring — born of his mouth, born of the [[Dhamma]], created by the [[Dhamma]], his heir in the [[Dhamma]], not his heir in material things.' [[Sariputta]], monks, takes the unexcelled wheel of [[Dhamma]] set rolling by the [[Tathagata]], and keeps it rolling rightly." | + | "If a [[person]], rightly saying it of anyone, were to say, 'He is the Blessed One's son, his offspring — born of his mouth, born of the [[Dhamma]], created by the [[Dhamma]], his heir in the [[Dhamma]], not his heir in material things,' he would be rightly saying it of [[Śāriputra]] if he were to say: 'He is the Blessed One's son, his offspring — born of his mouth, born of the [[Dhamma]], created by the [[Dhamma]], his heir in the [[Dhamma]], not his heir in material things.' [[Sariputta]], [[monks]], takes the unexcelled [[wheel]] of [[Dhamma]] set rolling by the [[Tathagata]], and keeps it rolling rightly." |
[[Death]] | [[Death]] | ||
− | According to the Pali Canon, [[Sariputta]] died peacefully on the full moon day of the Kartika month of the ancient Indian [[Calendar]], a few months before [[The Buddha]], having achieved Parinibbana, and when [[Sariputta]]'s assistant, Cunda, gave the news to [[Ananda]], [[Ananda]] was very distressed. He passed the news along to [[The Buddha]], who remained at peace, and chastised [[Ananda]]'s reaction: | + | According to the [[Pali Canon]], [[Sariputta]] [[died]] peacefully on the [[full moon]] day of the [[Kartika]] month of the ancient [[Indian]] [[Calendar]], a few months before [[The Buddha]], having achieved [[Parinibbana]], and when [[Sariputta]]'s assistant, [[Cunda]], gave the news to [[Ananda]], [[Ananda]] was very distressed. He passed the news along to [[The Buddha]], who remained at [[peace]], and chastised [[Ananda]]'s reaction: |
− | But, [[Ananda]], haven't I already taught you the state of growing indifferent with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating. | + | But, [[Ananda]], haven't I already taught you the state of growing indifferent with regard to all things dear & appealing, the state of [[becoming]] separate, the state of [[becoming]] otherwise? What else is there to expect? It's impossible that one could forbid anything born, [[existent]], [[fabricated]], & [[subject]] to disintegration from disintegrating. |
− | Just as if the largest limb were to fall off a great tree composed of heartwood, standing firm; in the same way, [[Sariputta]] has attained total Unbinding from this great community of monks composed of heartwood, standing firm. What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating. | + | Just as if the largest limb were to fall off a great [[tree]] composed of heartwood, standing firm; in the same way, [[Sariputta]] has attained total Unbinding from this great [[community of monks]] composed of heartwood, standing firm. What else is there to expect? It's impossible that one could forbid anything born, [[existent]], [[fabricated]], & [[subject]] to disintegration from disintegrating. |
− | The [[Stupa]] of Śāriputra ([[Sariputta]]) | + | The [[Stupa]] of [[Śāriputra]] ([[Sariputta]]) |
− | [[Sariputta]] went to his native place with the permission of [[The Buddha]], Nalaka, a Brahmin village as he wanted his mother who was still a non-Buddhist to be shown the correct path and [[Faith]]. | + | [[Sariputta]] went to his native place with the [[permission]] of [[The Buddha]], Nalaka, a [[Brahmin]] village as he wanted his mother who was still a non-Buddhist to be shown the correct [[path]] and [[Faith]]. |
− | He died at the village called Nalaka after being successfully able to convert his mother and make her a path winner. | + | He [[died]] at the village called Nalaka after [[being]] successfully able to convert his mother and make her a [[path]] winner. |
[[File:Sariputra14.jpg|thumb|250px|]] | [[File:Sariputra14.jpg|thumb|250px|]] | ||
− | After his [[Body]] was cremated the bones were taken to [[The Buddha]] by Chunda and on [[The Buddha]]'s instruction handed over to King Ajātashatru . | + | After his [[Body]] was cremated the bones were taken to [[The Buddha]] by [[Chunda]] and on [[The Buddha]]'s instruction handed over to [[King]] Ajātashatru . |
− | King Ajātashatru enshrined these relics in a [[Stupa]] which was venerated by the followers. After some time in BC 261 King Dharmasoka (Ashok) opened the [[Stupa]] on instructions received from Moggaliputtatissa who indicated the third Buddhist [[Council]]. | + | [[King]] Ajātashatru enshrined these [[relics]] in a [[Stupa]] which was venerated by the followers. After some [[time]] in BC 261 [[King]] Dharmasoka (Ashok) opened the [[Stupa]] on instructions received from Moggaliputtatissa who indicated the third [[Buddhist]] [[Council]]. |
− | Śāriputra ([[Sariputta]]) as Krishna and Lakshman | + | [[Śāriputra]] ([[Sariputta]]) as {{Wiki|Krishna}} and Lakshman |
− | In the Pali texts known as the Jātakas, one of Śāriputra's previous incarnation was also known as "Vasudeva" Krishna's father. The story in the Ghata Jataka differs from the Hindu story of Krishna in that Krishna has 9 brothers and a sister and is more of a conquering king, who along with his brothers, conquers all of the mystical land of Jambudvipa. Some contend that the Bhagavad Gita also advises to aspire for [[Refuge]] in [[Buddha]], Gita 2:49, which states "Buddhau Saranam Anvicche" or "Take [[Refuge]] in [[Enlightenment]]". | + | In the [[Pali]] texts known as the [[Jātakas]], one of Śāriputra's previous [[incarnation]] was also known as "Vasudeva" Krishna's father. The story in the Ghata [[Jataka]] differs from the [[Hindu]] story of {{Wiki|Krishna}} in that {{Wiki|Krishna}} has 9 brothers and a sister and is more of a conquering [[king]], who along with his brothers, conquers all of the [[mystical]] land of [[Jambudvipa]]. Some contend that the {{Wiki|Bhagavad Gita}} also advises to aspire for [[Refuge]] in [[Buddha]], {{Wiki|Gita}} 2:49, which states "Buddhau Saranam Anvicche" or "Take [[Refuge]] in [[Enlightenment]]". |
− | Similarly one of the nine commonly used recollections (Anussati) of [[Buddha]]—"Purisa damma sarathi" which means "charioteer of heroic men". In the Gita for the first time, Krishna, who is a king himself, is shown as a mere charioteer and guide of the prince Arjuna. There are some who even contend that the Gita is a Buddhist text. | + | Similarly one of the nine commonly used recollections ([[Anussati]]) of [[Buddha]]—"[[Purisa]] damma sarathi" which means "charioteer of heroic men". In the {{Wiki|Gita}} for the first [[time]], {{Wiki|Krishna}}, who is a [[king]] himself, is shown as a mere charioteer and guide of the {{Wiki|prince}} {{Wiki|Arjuna}}. There are some who even contend that the {{Wiki|Gita}} is a [[Buddhist text]]. |
− | In another Jataka, the Dasaratha Jataka, [[Sariputta]] is reborn as Lakshmana or Lakkhan to [[Buddha]]'s [[Rebirth]] as Rāma. In the Buddhist tale however, Sita is never kidnapped and Rama merely returns after exile as a glorious king to rule for thousands of years. | + | In another [[Jataka]], the Dasaratha [[Jataka]], [[Sariputta]] is [[reborn]] as Lakshmana or Lakkhan to [[Buddha]]'s [[Rebirth]] as Rāma. In the [[Buddhist]] tale however, Sita is never kidnapped and {{Wiki|Rama}} merely returns after exile as a glorious [[king]] to rule for thousands of years. |
In [[Mahayana]] | In [[Mahayana]] | ||
− | While depictions of Śāriputra in the Pali Canon are uniformly positive, showing Śāriputra as a wise and powerful [[Arhat]], second only to [[The Buddha]], his depiction in some [[Mahayana]] sources has often been much less flattering, serving often as a counterpoint. | + | While depictions of [[Śāriputra]] in the [[Pali Canon]] are uniformly positive, showing [[Śāriputra]] as a [[wise]] and powerful [[Arhat]], second only to [[The Buddha]], his depiction in some [[Mahayana]] sources has often been much less flattering, serving often as a counterpoint. |
− | In the Vimalakīrti [[Sūtra]], Śāriputra is depicted as the voice of the Hinayana or Śrāvaka tradition, which is presented in the [[Mahayana]] sutras as a "less sophisticated" teaching. In this [[Sutra]], Śāriputra is unable to readily grasp the [[Mahayana]] doctrines presented by Vimalakīrti and others, and is rebuked or defeated in debate by a number of interlocutors, including a female deity (deva) who refutes Śāriputra's "Hinayana" assumptions regarding [[Gender]] and form. | + | In the [[Vimalakīrti]] [[Sūtra]], [[Śāriputra]] is depicted as the {{Wiki|voice}} of the [[Hinayana]] or [[Śrāvaka]] [[tradition]], which is presented in the [[Mahayana]] [[sutras]] as a "less sophisticated" [[teaching]]. In this [[Sutra]], [[Śāriputra]] is unable to readily [[grasp]] the [[Mahayana]] [[doctrines]] presented by [[Vimalakīrti]] and others, and is rebuked or defeated in [[debate]] by a number of interlocutors, including a {{Wiki|female}} [[deity]] ([[deva]]) who refutes Śāriputra's "[[Hinayana]]" assumptions regarding [[Gender]] and [[form]]. |
− | Here Shariputra questioned why, if so wise and capable, the deva has a female [[Body]]. The deva then proceeded to switching their sexes and stated that "in all things, there is neither male nor female" (non-duality). | + | Here [[Shariputra]] questioned why, if so [[wise]] and capable, the [[deva]] has a {{Wiki|female}} [[Body]]. The [[deva]] then proceeded to switching their sexes and stated that "in all things, there is neither male nor {{Wiki|female}}" ([[non-duality]]). |
− | However, in the [[Lotus Sutra]], [[The Buddha]] does predict that Śāriputra will become a fully awakened [[Buddha]] one day, named Flower Glow [[Tathāgata]], at which Śāriputra's mind is said to "dance with [[Joy]]". | + | However, in the [[Lotus Sutra]], [[The Buddha]] does predict that [[Śāriputra]] will become a fully [[awakened]] [[Buddha]] one day, named [[Flower]] [[Glow]] [[Tathāgata]], at which Śāriputra's [[mind]] is said to "dance with [[Joy]]". |
− | A dialogue between Śāriputra and [[Avalokiteśvara]] is also the context of [[The Heart Sutra]], a brief but essential text in the [[Mahayana]] Buddhist tradition. | + | A dialogue between [[Śāriputra]] and [[Avalokiteśvara]] is also the context of [[The Heart Sutra]], a brief but [[essential]] text in the [[Mahayana]] [[Buddhist tradition]]. |
</poem> | </poem> | ||
{{W}} | {{W}} |
Revision as of 02:27, 4 September 2013
Śāriputra (Sanskrit: शारिपुत्र) or Sāriputta (Pāli) was one of two chief male disciples of The Buddha along with Maudgalyayana (Pali: Moggallāna), counterparts to the nuns Khema and Uppalavanna, named the two chief female disciples. He became an Arhat "foremost in Wisdom" renowned for his teaching and is depicted in the Theravada tradition as one of the most important disciples of The Buddha.
Name
Śāri was his mother's name and is also a particular bird's name. Putra meant boy or child.
He was also called Upatissa. This name came from his father's name, Tissa.
Biography
Śāriputra came from a Brahmin family and had already embarked on Life as a spiritual ascetic when he encountered the teachings of The Buddha. Śāriputra had a close friend Mahāmaudgalyāyana (Pāli: Mahāmoggallāna), another wandering ascetic. They both renounced the world on the same day and became disciples of the sceptic Sañjaya Belaṭṭhaputta before converting to Buddhism.
After hearing of The Buddha's teachings from a Monk named Assaji (Sanskrit: Asvajit), Śāriputra sought out The Buddha and became an adherent to his teachings. These two are often depicted together with The Buddha, and several sutras regard interactions between Śāriputra and Mahāmaudgalyāyana (who became renowned among the early Buddhists for his Mastery of supernatural powers).
In one somewhat comical scene involving the two friends, a mischievous yakṣha (Pāli: yakkha) decides that it will attempt to irritate Śāriputra by striking him on the head. Mahāmaudgalyāyana sees this occurring with his "divine eye" (a clairvoyant-like faculty often attributed to powerful Buddhist monks, as well as other South Asian ascetics), and unsuccessfully attempts to warn Śāriputra. However, due to his great spiritual Mastery, Śāriputra perceives the terrible blow that the yakkha delivers as only a Light breeze. Mahāmaudgalyāyana approaches and expresses his amazement that Sariputra barely noticed the terrible blow; Śāriputra replies in amazement that Mahāmaudgalyāyana was able to perceive the invisible creature that dealt the blow.
Śāriputra often preached with The Buddha's approval and was awarded the title of 'General of the Dharma' (Pāli: Dhammasenāpati) for his propagation of the teachings and is regarded as the founder of the Abhidharma tradition. However, The Buddha also lightly reprimanded Sariputta on occasion when he did not fully explain the Dhamma to a prince, or when he allowed a group of novice monks to become too loud.
Nevertheless, Śāriputra was one of the most highly praised disciples and on at least one occasion The Buddha declared him to be a true spiritual son and his chief assistant in "turning the Wheel of the Dhamma":
"If a person, rightly saying it of anyone, were to say, 'He is the Blessed One's son, his offspring — born of his mouth, born of the Dhamma, created by the Dhamma, his heir in the Dhamma, not his heir in material things,' he would be rightly saying it of Śāriputra if he were to say: 'He is the Blessed One's son, his offspring — born of his mouth, born of the Dhamma, created by the Dhamma, his heir in the Dhamma, not his heir in material things.' Sariputta, monks, takes the unexcelled wheel of Dhamma set rolling by the Tathagata, and keeps it rolling rightly."
Death
According to the Pali Canon, Sariputta died peacefully on the full moon day of the Kartika month of the ancient Indian Calendar, a few months before The Buddha, having achieved Parinibbana, and when Sariputta's assistant, Cunda, gave the news to Ananda, Ananda was very distressed. He passed the news along to The Buddha, who remained at peace, and chastised Ananda's reaction:
But, Ananda, haven't I already taught you the state of growing indifferent with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
Just as if the largest limb were to fall off a great tree composed of heartwood, standing firm; in the same way, Sariputta has attained total Unbinding from this great community of monks composed of heartwood, standing firm. What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
The Stupa of Śāriputra (Sariputta)
Sariputta went to his native place with the permission of The Buddha, Nalaka, a Brahmin village as he wanted his mother who was still a non-Buddhist to be shown the correct path and Faith.
He died at the village called Nalaka after being successfully able to convert his mother and make her a path winner.
After his Body was cremated the bones were taken to The Buddha by Chunda and on The Buddha's instruction handed over to King Ajātashatru .
King Ajātashatru enshrined these relics in a Stupa which was venerated by the followers. After some time in BC 261 King Dharmasoka (Ashok) opened the Stupa on instructions received from Moggaliputtatissa who indicated the third Buddhist Council.
Śāriputra (Sariputta) as Krishna and Lakshman
In the Pali texts known as the Jātakas, one of Śāriputra's previous incarnation was also known as "Vasudeva" Krishna's father. The story in the Ghata Jataka differs from the Hindu story of Krishna in that Krishna has 9 brothers and a sister and is more of a conquering king, who along with his brothers, conquers all of the mystical land of Jambudvipa. Some contend that the Bhagavad Gita also advises to aspire for Refuge in Buddha, Gita 2:49, which states "Buddhau Saranam Anvicche" or "Take Refuge in Enlightenment".
Similarly one of the nine commonly used recollections (Anussati) of Buddha—"Purisa damma sarathi" which means "charioteer of heroic men". In the Gita for the first time, Krishna, who is a king himself, is shown as a mere charioteer and guide of the prince Arjuna. There are some who even contend that the Gita is a Buddhist text.
In another Jataka, the Dasaratha Jataka, Sariputta is reborn as Lakshmana or Lakkhan to Buddha's Rebirth as Rāma. In the Buddhist tale however, Sita is never kidnapped and Rama merely returns after exile as a glorious king to rule for thousands of years.
In Mahayana
While depictions of Śāriputra in the Pali Canon are uniformly positive, showing Śāriputra as a wise and powerful Arhat, second only to The Buddha, his depiction in some Mahayana sources has often been much less flattering, serving often as a counterpoint.
In the Vimalakīrti Sūtra, Śāriputra is depicted as the voice of the Hinayana or Śrāvaka tradition, which is presented in the Mahayana sutras as a "less sophisticated" teaching. In this Sutra, Śāriputra is unable to readily grasp the Mahayana doctrines presented by Vimalakīrti and others, and is rebuked or defeated in debate by a number of interlocutors, including a female deity (deva) who refutes Śāriputra's "Hinayana" assumptions regarding Gender and form.
Here Shariputra questioned why, if so wise and capable, the deva has a female Body. The deva then proceeded to switching their sexes and stated that "in all things, there is neither male nor female" (non-duality).
However, in the Lotus Sutra, The Buddha does predict that Śāriputra will become a fully awakened Buddha one day, named Flower Glow Tathāgata, at which Śāriputra's mind is said to "dance with Joy".
A dialogue between Śāriputra and Avalokiteśvara is also the context of The Heart Sutra, a brief but essential text in the Mahayana Buddhist tradition.