Arahats Are Noble
7 (6) The Story of Venerable Sàriputta (Verse 95)
While residing at the Jetavana Monastery, the Buddha spoke
this verse, with reference to the Chief Disciple Sàriputta and
a young monk.
Once upon a time, at the conclusion of the rains, Vener-
able Sàriputta, desiring to go forth on an alms-pilgrimage,
took leave of the Buddha, paid obeisance to him, and
departed with his own retinue. Many other monks took
leave of the Venerable. In dismissing the monks the Venera-
ble mentioned the personal and family name of all of the
monks who were known by personal and family names. A
certain monk who was not known by a personal and family
name said, “Oh, that the Venerable would greet me by a per-
sonal and family name in dismissing me.” But in the great
throng of monks the elder did not notice him. Thereupon the
monk said to himself, “He does not greet me as he does the
other monks,” and straightaway conceived a grudge against
the Venerable.
Besides that, the hem of the Venerable’s garment brushed
against the monk, and this also served to intensify the hatred
the monk felt towards the Venerable. So, as soon as he knew
that the Venerable had passed beyond the entrance to the
monastery, he approached the Buddha and said to him, “Ven-
erable, Venerable Sàriputta, doubtless thinking to himself, ‘I
am your chief disciple,’ struck me a blow that almost injured
my ear. Having so done, without so much as begging my par-
don, he set out on his alms-pilgrimage.” The Buddha caused
the Venerable to be summoned.
Venerable Sàriputta came with the rest, saluted the
Buddha, and sat down respectfully on one side. When the
Buddha questioned him about the incident, the elder, instead
of saying, “I did not strike that monk,” recited his own
virtues.
As the Venerable recited his own virtues, remorse per-
vaded the whole body of the monk who had unjustly slan-
dered him. And straightaway he fell at the feet of the Buddha,
admitted that he was guilty of slander, and confessed his
fault. The Buddha addressing the Venerable, said, “Sàriputta,
pardon this deluded man, lest his head split into seven
pieces.” Thereupon the Venerable crouched before the monk,
and extending his clasped hands in an attitude of reverence,
said to him, “Venerable, I freely pardon this venerable monk.
Let this venerable monk also pardon me if I have in any way
offended against him.” Thereupon the monks said, “Behold,
brethren, the surpassing goodness of the Venerable! He
cherishes neither anger nor hatred against this lying, slan-
derous monk. Instead, he crouches before him, extends his
hands in an attitude of reverence, and asks his pardon.”
When the Buddha heard the talk of the monks, he said,
“Monks, what are you talking about?” When they told him,
he said, “Monks, it is impossible for Sàriputta and his like to
cherish anger or hatred. Sàriputta’s mind is like the great
earth, like a threshold, like a pool of still water.”
Explanatory Translation (Verse 95)
subbato pañhavãsamo no virujjati indakhãlåpamo tàdi
rahado iva apetakaddamo tàdino saüsàrà na bhavanti
subbato: well conducted; pañhavãsamo like the earth; no viru-
jjati: does not stand opposed to anyone; indakhãlåpamo: like
a fortress tower; tàdi: stable; rahado iva: like the ocean; ape-
takaddamo: devoid of mud; tàdino: stable one; saüsàrà: (for
him) wandering in existence; na bhavanti: does not happen
The noble Arahats never lose their temper whatsoever is done
to them. They are as fi rm and unshaken as the gate-pillars
that secure city-gates. They are as lucid and tranquil as the
ocean and the lakes devoid of mud. That kind of noble person
ceases to wander in the round of existence – saüsàra.
Commentary
indakhãla: either a column as fi rm and high as that of Sakka’s, or the
main tower that stands at the entrance of a fortress, or city. Commen-
tators state that these indakhãlas are fi rm posts which are erected either
inside or outside the city as an embellishment. Usually they are made
of bricks or of durable wood and are octagonal in shape. Half of the
post is embedded in the earth, hence the metaphor ‘as fi rm and steady
as an indakhãla’.
tàdino: Tàdi is one who has neither attachment to desirable objects
nor aversion to undesirable objects. Nor does he cling to anything.
Amidst the eight worldly conditions – gain and loss, fame and infamy,
blame and praise, happiness and pain – an Arahant remains unper-
turbed, manifesting neither attachment nor aversion, neither elation
nor depression.
