Sāriputta Sutta (16)
On Fearlessness
Venerable Sāriputta asked:
[423] “The Blessed Teacher, whose speech is so gentle and pure, has descended from the Tusita realm and become the Master of the community. Never before have I seen or heard of anyone like Him.
The All-Seeing One appears to humans as He does to the world of devas. The One Alone dispels all darkness and rejoices in renunciation.
Many students — kings and others — approach the Blessed One, the Buddha in whom craving and views find no footing, the steadfast, the non-deceptive, who has come as Teacher to the people of Saṅkassa, bringing questions to be answered.
For a bhikkhu who sees only suffering in birth and all that follows, who frequents secluded seats — the foot of a tree, a charnel ground, a mountain cave — for him who dwells on beds rough and fine, how much fearlessness arises in such silent lodgings where no echoes sound?
And what dangers in the world confront a monk going to regions he has never gone before, dangers he must overcome in such silent lodgings?
What speech should he use? How should he move about in the world? What sīla and conduct should he hold? What training should he undertake to remain resolute, guarded by wisdom and mindfulness, cleansing his impurities like a goldsmith purifies gold?”
The Blessed One replied:
“Sāriputta, if there are dwellings suitable and a proper Dhamma for the monk who sees only suffering in birth and all that follows, who desires awakening and resorts to secluded lodgings, then I shall teach that Dhamma — the appropriate way, as I know it.
A bhikkhu who is wise and mindful, living within the bounds of discipline, should not fear these five dangers: flies, mosquitoes, creeping creatures, human contact (such as robbers), and wild four-footed animals.
A monk committed to wholesome qualities should not tremble even when seeing others — followers of different doctrines — struck by fear, or confronted by many perils; he should conquer them.
Touched by illness — by hunger, cold, heat — a monk should endure. Though afflicted, he should not create new fabrications, but instead strive firmly in effort.
He should not steal, should not speak falsehood; and he should spread loving-kindness to beings both timid and steadfast. Whenever he recognizes that his heart has become clouded, he should dispel it, thinking: ‘This is the domain of dark qualities.’
He should not yield to anger or contempt for others. He should uproot anger and contempt, and when subduing, subdue both liking and disliking.
A bhikkhu filled with serene joy, intent on merit, should overcome these dangers. He should dispel aversion to secluded lodgings and subdue the four grounds of worldly lamentation.
The trainee, free of anxiety, should subdue these thoughts that lead to worry: ‘What shall I eat?’ ‘Where shall I obtain food?’ ‘Last night I slept poorly.’ ‘Where shall I sleep tonight?’
Having obtained food and lodging in due time, he should know moderation for contentment in this Dispensation. Guarding these requisites, he should walk mindfully in villages; even when insulted or ridiculed, he should not speak harshly.
His gaze should be lowered, his step calm, eager for jhāna, wakeful for the most part, established in equanimity, his mind well-settled. He should cut off the bases of restlessness and excitement.
When admonished by teacher or preceptor, he should be mindful and gladly accept the instruction. He should break the bolt of anger toward fellow celibates and speak wholesome speech without delay, not seeking fault in others.
He should train to suppress the five dusts of the world, overcoming lust for visible forms, sounds, smells, tastes, and touches.
Having subdued delight in these things, he should be mindful, his mind well-delivered, contemplating Dhamma at the proper time, with a steady heart, dispelling the darkness.
Thus it is.”
End of the Sāriputta Sutta (16)
Short Pāli Glossary (concise · intensive)
Sāriputta — chief disciple renowned for wisdom dukkha — suffering; unsatisfactoriness of conditioned existence nekkhamma — renunciation sīla — moral discipline vatta / vutti — conduct; observances jhāna — meditative absorption upekkhā — equanimity saddhā — confidence; faith kamma — intentional action abhisaṅkhāra — formations; fabrications āsava — influxes; outflows (ending = arahantship) kilesa — defilements (lobha, dosa, moha) saṅkappa / vitakka — intention; directed thought pabbajita / brahmacārī — one gone forth; celibate practitioner pariyatti–paṭipatti — study and practice parinibbāna — final liberation at death