Śāriputra

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This article is about the disciple of the Buddha. For the 15th century monk, see Śāriputra (15th-century).

Śāriputra
Gautama Buddha
Translations of
Śāriputra
Tibetan
ཤཱ་རིའི་བུ་
(Wylie: shA ri'i bu)
(THL: sha ri bu)
Thaiสารีบุตร
(RTGS: Saribut)
VietnameseXá Lợi Phất
Xá Lợi Tử
Glossary of Buddhism
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Śāriputra (

the Buddha. He is considered the first of the Buddha's two chief male disciples, together with Maudgalyāyana (Pali: Moggallāna). Śāriputra had a key leadership role in the ministry of the Buddha and is considered in many Buddhist schools to have been important in the development of the Buddhist Abhidharma. He frequently appears in Mahayana sutras, and in some sutras, is used as a counterpoint to represent the Hinayana
school of Buddhism.

Historians believe Śāriputra was born in the ancient Indian kingdom of

arhat two weeks after ordination. As chief disciple Śāriputra assumed a leadership role in the Sangha, doing tasks like looking after monks, assigning them objects of meditation, and clarifying points of doctrine. He was the first disciple the Buddha allowed to ordain other monks. Śāriputra died shortly before the Buddha in his hometown and was cremated. According to Buddhist texts, his relics were then enshrined at Jetavana
Monastery. Archaeological findings from the 1800s suggest his relics may have been redistributed across the Indian subcontinent by subsequent kings.

Śāriputra is regarded as an important and wise disciple of the Buddha, particularly in Theravada Buddhism where he is given a status close to a second Buddha. In Buddhist art, he is often depicted alongside the Buddha, usually to his right. Śāriputra was known for his strict adherence to the Buddhist monastic rules, as well as for his wisdom and teaching ability, giving him the title "General of the Dharma" (Sanskrit: Dharmasenāpati; Pali: Dhammasenāpati). Śāriputra is considered the disciple of the Buddha who was foremost in wisdom. His female counterpart was Kṣemā (Pali: Khemā).

Background

According to

Gautama, his chief male disciples were Śāriputra and Maudgalyāyana, while his chief female disciples were Khema and Uppalavanna.[2][3] According to the Buddhavaṃsa, all Buddhas of the past followed this pattern of selecting two chief male disciples and two chief female disciples.[4] German Buddhist scholar and monk Nyanaponika Thera states that the reason Buddhas always select two chief disciples is to balance responsibilities according to each disciple's specific skills.[5]

According to the

Anomadassi Buddha, and were given a sermon by Anomadassī Buddha and his chief disciples. Upon hearing the sermon from Anomadassī Buddha's first chief disciple Nisabha, Sarada became inspired and resolved to become the first chief disciple of a future Buddha. He then made this wish in front of Anomadassī Buddha, who looked into the future and then declared that his aspiration would come true. Upon hearing the prediction, Sarada went to his close friend Sirivaddhana and asked him to resolve to become the second chief disciple of the same Buddha. Sirivaddhana then made a large offering to Anomadassī Buddha and his following, making the wish as suggested. Anomadassī Buddha looked into the future and declared that Sirivaddhana's aspiration would also come true.[6] The two friends then spent the rest of their lives and many future lives doing good deeds.[7] According to Buddhist legend, the aspiration came true in the time of Gautama Buddha with Sarada being reborn as Śāriputra and Sirivaddhana as Maudgalyāyana.[6][7]

Biography

Early life

Buddhist texts describe that Śāriputra was born with the birth name Upatiṣya (

Mūlasarvāstivāda tradition state he was named after his father, while the Pali commentaries of the Theravada tradition state he was named after his birth village.[9][note 1] Chinese Buddhist pilgrim Faxian refers to Śāriputra's birth village as Nāla (Nālaka)[12] while Chinese pilgrim Xuanzang refers to the village as Kālapināka.[13] The village has been variously identified as being either modern-day Sarichak,[14] Chandiman (Chandimau),[15] or Nanan (considered most likely to be the correct location).[16][17]

Upatiṣya is described as having had a "golden complexion".

Nalanda monastery. Nyanaponika Thera states that Nalanda was probably close to where Śāriputra was born and died.[11]

Upatiṣya was born the same day as Kolita (who would later be known as

sense of spiritual urgency.[20][26]

Realizing the pointlessness of the impermanent material world, the two friends set out as ascetics to search for an end to

meditative vision who becomes ill and dies. In some accounts, he predicts the coming of the Buddha through his visions.[29][30] After being unable to find what they were looking for, the two friends went their separate ways but made a pact that if one was to find the path to Nirvana, he would tell the other.[20][31][32]

Meeting the Buddha

Ivory relief depicting Śāriputra and Maudgalyāyana becoming disciples of the Buddha

After leaving Sañjaya, Upatiṣya encountered the monk

Ye Dharma Hetu stanza:[34]

Of all those things that from a cause arise,

Tathagata
the cause thereof has told;

And how they cease to be, that too he tells,

This is the doctrine of the Great Recluse.

— Translated by Nyanaponika Thera

This stanza has become particularly famous in the Buddhist world, having been inscribed onto many Buddhist statues.

Brahmanism at the time and instead teaches that the origin and end of all things depends on its causation.[36]

Following the teaching, Upatiṣya attained

ordained as monks under the Buddha, with everybody in the group becoming arhats that day except for Upatiṣya and Kolita.[32][39][40] Nyanaponika Thera states that the friends required longer preparatory periods before enlightening in order to fulfill their roles as chief disciples.[41] Several texts describe the ordination with miraculous elements, such as the disciples' clothes suddenly being replaced with Buddhist robes and their hair falling out on its own.[40] After ordaining, Upatiṣya started being called Śāriputra (Pali: Sāriputta), and Kolita started being called Maudgalyāyana (Pali: Moggallāna).[41]

After Śāriputra and Maudgalyāyana ordained, the Buddha declared them his two chief disciples (Pali: aggasavaka), following the tradition of appointing a pair of chief disciples as the past Buddhas did, according to Buddhist belief.[32][42][43] Since they were newly ordained some of the monks in the assembly felt offended, but the Buddha explained that he gave them the roles because they had made the resolve to become the chief disciples many lifetimes ago.[7][44] Maudgalyāyana attained arhatship seven days after ordaining following intense meditation training. Śāriputra attained arhatship two weeks after ordaining while fanning the Buddha as the Buddha was delivering the Vedanāpariggaha Sutta to a wandering ascetic.[32][45] Pali texts state that the ascetic was Śāriputra's nephew but Chinese, Tibetan and Sanskrit texts state he was Śāriputra's uncle. According to commentaries such as the Atthakatha, Śāriputra took longer to achieve enlightenment than Maudgalyāyana because his knowledge had to be more thorough as first chief disciple, and thus required more preparation time.[46]

Chief disciple

A statue of Śāriputra at Bodh Gaya.

Śāriputra is considered to have been the Buddha's first chief disciple, foremost in

Mahavagga, the Buddha declared his two chief male disciples as being foremost in wisdom and foremost in psychic powers, referencing Śāriputra and Maudgalyāyana respectively.[49] Texts describe that none of the Buddha's other disciples could answer questions that Maudgalyāyana was able to answer while Maudgalyāyana was unable to answer questions Śāriputra was able to answer.[50] Buddhist tradition maintains that the first chief disciple, Śāriputra, customarily sat to the Buddha's right hand side, while the second chief disciple, Maudgalyāyana, sat to the left.[5] The disciples have thus been stylized as the right hand and left hand disciples of the Buddha in Buddhist tradition and art accordingly.[51][52]

As the first chief disciple, Śāriputra's role was the systematization and analysis of the Buddha's teachings.

Dharma earned him the title of "General of the Dharma" (Sanskrit: Dharmasenapati).[32][50][55] Buddhist texts indicate that Śāriputra still had some flaws, however. In the Catuma Sutta, when a group of young monks made noise and were ordered by the Buddha to leave, the Buddha reprimanded Śāriputra for not concluding that it was the chief disciples' responsibility to look after the monks, something Maudgalyāyana was able to conclude.[57] On another occasion the Buddha reprimanded Śāriputra for teaching the dying Dhanañjani, in a way that led him to rebirth in the Brahma realm rather than teaching in a way that led to enlightenment.[50][58]

Śāriputra assumed a leadership role in the Buddha's monastic community, or

stages of enlightenment as well.[62]

Person

Buddhist texts portray Śāriputra as someone who took an active role in debating and converting

six heretical teachers of the time challenged the Buddhists to a contest, the Buddha had Śāriputra contend against them. Mūlasarvāstivāda texts state that Śāriputra used psychic powers to create a huge storm and transform himself into various forms, subduing the rival teachers and converting the residents of Savatthi.[64] When the monk Devadatta created a schism in the Buddha's monastic community and led some of the Buddha's disciples away, Śāriputra played a key role in restoring the community. According to texts, upon hearing about the schism, Śāriputra and Maudgalyāyana pretended to join Devadatta's community. After the chief disciples joined, Devadatta claimed to have had a backache and had Śāriputra preach in his place, but Devadatta fell asleep and Śāriputra and Maudgalyāyana used the opportunity to get the following to return to the Buddha.[65][59]

Gilded statue of Śāriputra from Burma.

Buddhist texts generally credit the establishment of the monastic rules to Śāriputra, with Śāriputra being the one to ask the Buddha to create the rules. When Śāriputra asked the Buddha, he said he would lay them down at the right time.[50] Śāriputra was known for his conscientiousness and meticulous adherence to monastic rules. In one story, Śāriputra became ill with an ailment that could be treated with garlic, but refused it because the Buddha had previously laid down a rule forbidding monks to eat garlic, with Śāriputra only taking it after the Buddha rescinded the rule.[50][55] In another story, Śāriputra found that meal cakes tended to make him greedy and then made a vow to abstain from them.[55] A Buddhist commentary describes that one time when the other monks had left to collect alms, Śāriputra meticulously cleaned and organized the monastery to keep heretics from criticizing the disciples.[55] Several Buddhist texts relate that Śāriputra was reborn as a snake in a previous life and that this was the reason for some of his stubbornness. In a Mahāsāṃghika text the Buddha punished Śāriputra by making him stand in the sun for failing to prevent some monks from making incorrect remarks. When the other monks later asked the Buddha to stop the punishment, the Buddha said that Śāriputra's decision to receive the punishment could not be changed, just as he was unwilling to change his mind when he was a snake. In a Mahīśāsaka text, Śāriputra refused to take a type of fruit, even when prescribed as medicine, after another monk suspected him of sneaking delicious food, the Buddha likewise references Śāriputra's life as a snake to explain his stubbornness.[66]

Although Maudgalyāyana is described as having been foremost in psychic powers, Buddhist texts state that Śāriputra also exhibited such powers himself. In various texts, Śāriputra is reported to have exhibited several psychic abilities such as levitation and the ability to visit other realms of existence, as well as abilities common among arhats such as recalling past lives and clairvoyance.

pratyekabuddha in the future.[69] During the visit, it is said that Maudgalyāyana attempted to relieve the suffering of those in hell by creating rain but the rain dispersed. After Śāriputra saw this, he created a rain that did relieve the suffering of those in hell, using a wisdom based meditation.[70] In another Mūlasarvāstivāda text, the Buddha sent Maudgalyāyana to retrieve Śāriputra, who was doing sewing work. When Śāriputra stated he would go after his sewing work was complete, Maudgalyāyana attempted to force him to come by using his psychic powers to shake the ground but Śāriputra was unaffected. When Śāriputra told him to return first, Maudgalyāyana went back to the Buddha and found that Śāriputra had already arrived.[69] When Maudgalyāyana saw this, he stated that the power of psychic abilities was no match for the power of wisdom.[71]

Painting depicting the death of Śāriputra at the Bangkok National Museum
.

Death

Buddhist texts all state that Śāriputra died shortly before the Buddha, with texts generally indicating he died in his hometown.

Sarvāstivāda account, Śāriputra and Maudgalyāyana both achieved paranirvana voluntarily on the same day, because they didn't want to witness the Buddha's death.[75] In several versions of the story, various heavenly beings from Buddhist cosmology are said to have come to pay respect to Śāriputra near his time of death.[76][77]

A funeral was held for Śāriputra in the city of

Dighanikaya commentary, the Buddha enshrined Śāriputra's relics in a cetiya at Jetavana. In Mūlasarvāstivāda texts, the relics were given to the lay disciple, Anathapindika, and it is him who builds a stupa and enshrines the relics at Jetavana.[78][note 4]

Abhidharma

Main article: Abhidharma
Tavatimsa heaven and returned to earth daily to give Śāriputra a summary.[81]

Śāriputra is said to have played a key role in the development of the

Tavatimsa Heaven. It is said that the Buddha returned to earth daily to give a summary to Śāriputra, who classified and reordered the teachings and relayed it to his disciples, in what would become the Abhidharma Pitaka.[81] Various sets of the Sarvastivada school of Buddhism, however, attribute each of the seven books[note 5] of the Abhidharma to different authors, with Śāriputra being attributed as the author of just the Sangitiparyaya in the Chinese Sarvastivada tradition and as the author of the Dharmaskandha in the Sanskrit and Tibetan Sarvastivada traditions.[84] In the Vatsiputriya tradition, a subset of the Sarvastivada school, Śāriputra is said to have transmitted the Abhidharma to Rahula, who later transmitted it to the school's founder, Vatsiputra.[81] As the author of the Abhidharma in Buddhist tradition, Śāriputra is considered to be the patron saint of the Abhidharmists.[85]

French religion writer

First Buddhist Council according to Ashokavadana texts, likely began as a condensed version of Buddhist doctrine that developed over time with metaphysical aspects to become the Abhidharma.[89] Thomas also states that the Abhidharma had earlier roots and was developed based on existing material, likely a method of discussing the principles of the Buddha's teachings. According to Thomas, different Buddhist schools compiled their own Abhidharma works separately, but based it on common existing material.[90]

In Mahayana sutras

A Chinese painting depicting the events of the Vimalakīrti sutra.

Śāriputra frequently appears in

Pāli Canon generally portray him as a wise and powerful arhat, second only to the Buddha, Mahayana texts give him a wider range of depictions. Some Mahayana sutras portray him as a great Buddhist disciple while others portray him as a counterpoint with insufficient understanding of Mahayana doctrine, representative of the Hinayana tradition.[94][95][96] Buddhist studies scholar Donald S. Lopez Jr. describes the latter as "intentional irony" aimed at depicting how profound Mahayana doctrine is by showing that even the wisest "Hinayana" disciple had difficulty understanding it.[91]

The Vimalakīrti Sūtra

In the

emptiness.[94] In the sutra, a goddess listening to Vimalakīrti scatters flowers which fall onto Śāriputra's robes.[97] Not wanting to break the monastic rules, which forbid decorating oneself with flowers, he tries to remove them but is unable to.[94] The goddess then accuses Śāriputra of being attached to the duality of what is proper and improper.[94][97] Later in the sutra, Śāriputra asks that if the goddess is so spiritually advanced, why doesn't she transform out of her female state, indicative of cultural sexism.[97] The goddess responds by using her powers to switch bodies with Śāriputra to demonstrate that male and female is just an illusion because, according to Mahayana doctrine, all things are empty and so male and female don't really exist.[94][97]

Prajñāpāramitā sutras

In prajñāpāramitā sutras Śāriputra is often depicted as the counterpoint to the true meaning of

Da zhidu lun commentary to the sutra describes Śāriputra as someone who pursued the bodhisattva path in a past life but gave up and turned to the Śrāvaka path after donating his eye to a beggar who threw the eye on the ground.[94]

Religious studies scholar Douglas Osto argues that Śāriputra is portrayed as such in Prajñāpāramitā sutras due to his association with the Abhidharma, which teaches that dharmas are the final reality. This is in contrast to the core teachings of Prajñāpāramitā sutras, which teach that all dharmas are empty, thus making Śāriputra the ideal counterpoint.[98]

Other Mahayana Sutras

upāya) to teach the Dharma, which leaves the arhats in the assembly confused.[105] Śāriputra then asks the Buddha to explain his teachings for the benefit of other beings, prompting the Buddha to teach the Lotus Sutra.[106] Later in the sutra, the Buddha explains that Śāriputra had followed the bodhisattva path in past lives but had forgotten and followed the Śrāvaka path in this life.[107] The Buddha then assures Śāriputra that he will also achieve buddhahood and declares that Śāriputra will become the future Buddha Padmaprabha.[94][108] In the listing of the great arhats in the assembly at the beginning of the Longer Sukhāvatīvyūha Sūtra, Śāriputra is mentioned as the fifteenth of the great arhats, while in the Shorter Sukhāvatīvyūha Sūtra he is placed as the first.[109]

Relics

Main article: Relics of Sariputta and Moggallana
One of the Sanchi stupas, where relics of Śāriputra were excavated.

According to accounts from the 7th century Chinese pilgrim

Asoka.[110] However, as of 1999, no archaeological reports had confirmed such findings at the sites mentioned by either Chinese pilgrims or Buddhist texts, although findings were made at other sites.[111]

In 1851, archaeologists

Satdhāra found another pair of caskets with encased bone fragments with the two chief disciples' names inscribed.[112] Cunningham concluded that the relics were enshrined in stupas near Rajagaha after the disciples' deaths until the time of King Asoka, who then redistributed them in stupas throughout India.[117] Scholars have also theorized that a Sunga king may have also have done a similar redistribution of the relics of the Buddha and his leading disciples and built stupas such as the one in Sanchi to enshrine them.[118]

Sketch made by Cunningham of the Sanchi relic caskets attributed to the chief disciples.

Cunningham and Maisey later divided their findings among each other, with Maisey bringing the Satdhāra relics to Britain and eventually loaning them to the

Colombo Museum.[116][124] In 1949, the relics were sent to India where they were put on tour around northern India and various parts of Asia.[124] In 1950, the relics were sent on tour to Burma, with Burmese Prime Minister U Nu later asking India for a portion of the relics. Indian Prime Minister Jawaharlal Nehru agreed to make a "permanent loan" of a portion of the relics to Burma where they were enshrined in the Kaba Aye Pagoda in 1952.[125] Sri Lanka also obtained a portion of the relics, which were brought from Sanchi in 1952 and kept at the Maha Bodhi Society in Sri Lanka.[126] The portion of the relics that remained in India were enshrined at the Chethiyagiri Vihara in Sanchi, also in 1952.[127]

Legacy

Image of the Buddha with his chief disciples at Bangkok Art and Culture Centre. Śāriputra is traditionally depicted on the right side of the Buddha while Maudgalyāyana is traditionally depicted on the left.[9]

As the chief disciple of the Buddha, Śāriputra is considered to be a particularly important figure in Buddhism, especially in the

suttas, due to the Buddha trusting in his profound teaching ability.[130] Indologist Alex Wayman describes Śāriputra as being exemplary of the four brahma-vihārās, and credits these virtues with why the Buddha entrusted him with leadership of the Sangha.[130]

In

Mañjuśrī, or the disciples Ānanda and Mahākāśyapa.[131] In Burma, Śāriputra is believed to grant wisdom to worshippers, and is one of eight arhats commonly shown devotion to in protective rituals.[132]

Śāriputra is notable for being representative of scholarship and settled monasticism, rather than the forest Buddhism that most of the Buddha's

Sthavira school of Buddhism developed his scholarly side in accordance to the tradition's values in the region at the time, indicating that Śāriputra may originally have been a forest saint.[133] Ray states that while it is possible Śāriputra's scholastic character was the result of texts that were added later, there is insufficient evidence to conclude to this.[136]

See also

Notes

  1. ^ Some Pali texts contradict this however and state his birth village as Nālaka,[9] although this may be an alternative name for Upatissa.[11]
  2. ^ In one version of the Chinese Buddhist canon, Śāriputra first went to the Buddha alone after being converted by Aśvajit, and then asked the Buddha for permission to go find his friend.[38]
  3. Thanissaro Bhikkhu notes that it may seem strange Śāriputra had what appears to have been a lower job than Maudgalyāyana, but states it is actually harder to train an unenlightened person to become a sotapanna than to train a sotapanna to become an arhat.[61]
  4. ^ This version conflicts with some texts that state that Anathapindika died first.[80]
  5. ^ Some Buddhist schools classify the Abhidharma into six or eight parts, rather than seven.[83]

Citations

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  2. ^ Mahathera 1998, p. 235.
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  4. ^ Shaw 2013, p. 455.
  5. ^ a b c Hecker & Nyanaponika Thera 2003, p. 67.
  6. ^ a b Hecker & Nyanaponika Thera 2003, p. 58-61.
  7. ^ a b c Malalasekera 2007, p. 542.
  8. ^ a b Hecker & Nyanaponika Thera 2003, p. 49.
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  10. ^ Sayadaw 1990.
  11. ^ a b Hecker & Nyanaponika Thera 2003, p. 521.
  12. ^ Sankalia, Hasmukhlal Dhirajlal (1972). The University of Nalanda. Oriental Publishers. Archived from the original on 2022-05-06. Retrieved 2021-11-20.
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  15. ^ East and West. Instituto italiano per il Medio ed Estremo Oriente. 1988. Archived from the original on 2022-05-06. Retrieved 2021-11-20.
  16. JSTOR 29756860. Archived
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  17. ^ The Maha Bodhi. Maha-Bodhi Society. 1981. Archived from the original on 2022-05-06. Retrieved 2021-11-20.
  18. ^ Shaw 2013, p. 458.
  19. ^ Shaw 2006, p. 36.
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  39. ^ Hecker & Nyanaponika Thera 2003, p. 55-56.
  40. ^ a b Migot 1954, p. 451.
  41. ^ a b Hecker & Nyanaponika Thera 2003, p. 56.
  42. ^ Hecker & Nyanaponika Thera 2003, p. 31-32,57.
  43. ^ Daulton 1999, p. 104.
  44. ^ Hecker & Nyanaponika Thera 2003, p. 57-58.
  45. ^ Hecker & Nyanaponika Thera 2003, p. 56-57.
  46. ^ Migot 1954, p. 452.
  47. ^ Krey 2010, p. 19.
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  59. ^ a b Migot 1954, p. 471.
  60. ^ a b Hecker & Nyanaponika Thera 2003, p. 68-69.
  61. ^ Bhikkhu, Thanissaro. "Saccavibhanga Sutta: An Analysis of the Truths". www.accesstoinsight.org. Access to Insight. Archived from the original on 3 March 2020. Retrieved 3 March 2020.
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  63. ^ a b Ray 1994, p. 134.
  64. ^ Silk 2019, p. 413-414.
  65. ^ a b c d e Silk 2019, p. 414.
  66. ^ Silk 2019, p. 415-416.
  67. ^ Migot 1954, p. 506.
  68. ^ Hecker & Nyanaponika Thera 2003, p. 91-92.
  69. ^ a b Silk 2019, p. 412.
  70. ^ Migot 1954, p. 507-508.
  71. ^ Migot 1954, p. 508.
  72. ^ Migot 1954, p. 473-474.
  73. ^ Hecker & Nyanaponika Thera 2003, p. 106-107.
  74. ^ Migot 1954, p. 475.
  75. ^ Migot 1954, p. 476.
  76. ^ Hecker & Nyanaponika Thera 2003, p. 112-114.
  77. ^ Cunningham 1854, p. 303-304.
  78. ^ a b Silk 2019, p. 414-415.
  79. ^ Migot 1954, p. 484.
  80. ^ Silk 2019, p. 415.
  81. ^ a b c Silk 2019, p. 416.
  82. ^ Bodhi & Dhamma 1993, p. 2.
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  85. ^ Migot 1954, p. 408.
  86. ^ Migot 1954, p. 523.
  87. ^ Thomas 1953, p. 158.
  88. ^ Migot 1954, p. 524.
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  90. ^ Thomas 1953, p. 159-160.
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  92. ^ Migot 1954, p. 537.
  93. ^ Migot 1954, p. 538.
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  95. ^ Irons 2007, p. 428.
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  97. ^ a b c d Berger 1994, p. 350-352.
  98. ^ a b Black & Patton 2015, p. 126.
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References

External links

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