මහාමේඝ 2562 ඉල් (2018 නොවැම්බර්) මස කලාපය

n a time where so-called Arahants –
apparently both lay and monastic – seem to
be mushrooming out of nowhere, creating
uncertainty and doubt among pious disciples of
the Buddha, it is imperative that one understands
the true nature of Arahants based on the Canonical
discourses, the original words of the Buddha.
The Sūkarakhata Sutta in the Indriyasaṃyutta
of the Saṃyutta Nikāya, a discussion between
the Buddha and the Great Arahant Sāriputta, the
foremost disciple in wisdom, serves as an excellent
criterion for understanding the innate qualities of
an Arahant, who himself has realized to the fullest
extent the Buddha’s Teachings. In this sutta, the
Buddha questions the Venerable Sāriputta in the
following manner:
“Considering what benefit, Sāriputta, does
a bhikkhu devoid of the taints [an Arahant]
conduct himself in a way that shows great love and
respect towards the Tathāgata and the Tathāgata’s
Dispensation?”
To which the Venerable Sāriputta answers:
“Venerable sir, it is considering as benefit the
unsurpassed security from bondage – the
experiencing of Nibbāna – that a bhikkhu
devoid of the taints conducts himself in
a way that shows great love and respect
towards the Tathāgata and the Tathāgata’s
Dispensation.”
Pleased by the Venerable Sāriputta’s
answer, the Buddha praises the Arahant
Sāriputta thus:
“Good, good, Sāriputta! For,
Sāriputta, it is considering as benefit the
unsurpassed security from bondage – the
experiencing of Nibbāna – that a bhikkhu
devoid of the taints conducts himself in
a way that shows great love and respect
towards the Tathāgata and the Tathāgata’s
Dispensation.”
This statement clearly exemplifies
that an Arahant who experienced for
himself the supreme bliss of Nibbāna
would possess boundless love and respect
for the Buddha and his Dispensation. In
stark contrast, the present day “Arahants”
seem to lack these palpable qualities,
and are instead against paying respect to
the Buddha, as they publicly denounce
venerating stūpas, Bodhi Trees, and even
go to the extent of disparaging the relics (dhātu) of
the Buddha—calling them mere ‘skeletal remains.’
Then Buddha poses the question "And what,
Sāriputta, is the unsurpassed security from bondage
that a bhikkhu devoid of the taints considers as
the benefit when he conducts himself in a way that
shows great love and respect towards the Tathāgata
and the Tathāgata’s Dispensation?”
Then the Venerable Sāriputta answers:
“Venerable sir, here a bhikkhu devoid of the
taints develops the faculty of confidence, which
leads to peace, leads to enlightenment. He develops
the faculty of energy … the faculty of mindfulness
… the faculty of concentration, which leads to
peace, leads to enlightenment. He develops the
faculty of wisdom, which leads to peace, leads to
enlightenment. Venerable sir, this is the unsurpassed
security from bondage that a bhikkhu devoid
of the taints considers as the benefit when he
conducts himself in a way that shows great love and
respect towards the Tathāgata and the Tathāgata’s
Dispensation.”
Here, the faculty of confidence (saddhā indriya)
is one’s belief in the Buddha’s realization. The
21
f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''
Arahant
in the
True Sense
Word
of the
faculty of energy (vīriya indriya) refers to the
fourfold striving: the striving to prevent unarisen,
unwholesome states from arising; the striving to
eradicate arisen unwholesome states that have
already arisen; the striving to develop wholesome
states that have not yet arisen; and the striving to
further develop and perfect wholesome states that
have already arisen. The faculty of mindfulness
(sati indriya) is the four establishments of
mindfulness. The faculty of concentration
(samādhi indriya) refers to the four jhānas.
Further, the faculty of wisdom (paññā indriya)
is insightful wisdom. Therefore, an Arahant
embodies the fulfillment of these five faculties.
Moreover, this epitomizes that the Arahants do
not blow their own horn, instead, they dwell in
utmost love, respect, and gratitude towards the
Buddha and his Dispensation.
Then again, the Buddha questions Venerable
Sāriputta thus:
“And Sāriputta, what is the great love and
respect a bhikkhu devoid of the taints shows
towards the Tathāgata and the Tathāgata’s
Dispensation?”
The Venerable Sāriputta then answers:
“Venerable sir, here a bhikkhu devoid of
the taints dwells reverential and deferential
towards the Teacher, the Dhamma, the
Saṅgha, the discipline, and concentration.
This, venerable sir, is that great love and
respect a bhikkhu devoid of the taints shows
towards the Tathāgata and the Tathāgata’s
Dispensation.”
Here, paying respect to the Teacher means to
praise the Buddha for showing one the path to
freedom from suffering, as opposed to crediting
oneself for achieving fruits of the path. This is a
salient quality of an Arahant who has abandoned
once and for all the notion of “me, mine, and my
self.” Therefore, if any person in this world claims
himself or herself to be an Arahant, he or she
should definitely possess this quality—reverence
and deference towards the Buddha.
Accordingly, paying respect to the Dhamma
and dwelling with deference towards the Dhamma
means neither desecrating the words of the Buddha
with capricious, idiosyncratic interpretations, nor
claiming to have visions of realization in states of
meditative absorption, nor speaking based
on one’s personal experiences and views.
Likewise, a true Arahant would have much
respect towards the Saṅgha, in particular,
the lineage of Arahants stemming from
Venerable Arahants Sāriputta, Moggallāna,
Mahā Kassapa, Ānanda, etc.
Furthermore, a true Arahant would dwell
with much respect and deference towards
the discipline, the training laid down by the
Buddha, and would never even at the cost
of his own life overstep the precepts. Sadly,
present-day impersonators of Arahants claim
that the precepts are “only for trainees,”
and they serve no purpose or bear no
relevance for Arahants, as they are beyond
the precepts. This is an atrocious, pernicious
wrong view.
Finally, an Arahant would also possess
profound respect towards concentration
(samādhi), which paves the way to
developing insightful wisdom. It is pertinent
that one understand that the jhānas are
supramundane states achieved through
extreme commitment and devotion to the
practice, and should not be considered
attainable on a mere whim through haphazard,
ill-contrived meditation techniques which more
often than not lead to nothing more than states of
self-hypnotism misconstrued as jhānas.
For a wise person, this sutta alone is sufficient
to discern between the Great Arahants of the past
who bejeweled the Buddha’s Dispensation and the
present-day imposters who debase the sublime
quality of Arahantship.
The Sūkarakhata Sutta ends with the Buddha
seconding and rejoicing in Venerable Arahant
Sāriputta’s extolling of the five faculties, which
emphasizes clearly the qualities a pure disciple
should develop internally to excel in the sublime
Dhamma taught by the Buddha:
“Good, good, Sāriputta! For that, Sāriputta,
is the great love and respect a bhikkhu devoid of
the taints shows towards the Tathāgata and the
Tathāgata’s Dispensation.”
The Boar’s Cave (Sūkarakhata Sutta) – Samyutta
Nikāya
Written by a Venerable Monk of
Mahamevnawa Buddhist Monastery