Linked Discourses
6. The Chapter on the Boar’s Cave

The Boar’s Cave

Saṁyutta Nikāya
6. Sūkarakhatavagga
Sūkarakhatasutta
Linked Discourses
6. The Chapter on the Boar’s Cave
The Boar’s Cave
Saṁyutta Nikāya
6. Sūkarakhatavagga
Sūkarakhatasutta

A mendicant honors the Realized One and his teaching for the sake of the supreme sanctuary.

Ruta suttaSN 48.58Sutta PiṭakaSaṃyutta Nikāya5. Mahāvaggasaṁyutta48. Indriyasaṁyutta6. SūkarakhatavaggaSūkarakhatasutta
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At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.*This is famously the scene of Sāriputta’s awakening (MN 74:1.2).Then the Buddha said to Venerable Sāriputta:

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.*This is famously the scene of Sāriputta’s awakening (MN 74:1.2).
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ.
Then the Buddha said to Venerable Sāriputta:
Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.*This is famously the scene of Sāriputta’s awakening (MN 74:1.2).Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ. Then the Buddha said to Venerable Sāriputta:Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

“Sāriputta, considering what benefit does a mendicant with defilements ended, in rolling forth, roll forth with utmost deference for the Realized One or his instructions?”*The interpretation of this discourse is problematic, and no parallels are recorded. I translate fairly literally, not trying to smooth over the problems. I believe it is thematically similar to SN 16.5, where Mahākassapa explains that he continues his austere lifestyle even though he is enlightened both because he enjoys it, and to inspire future generations. | I take the expression pavattamāno pavattati (“in rolling forth, roll forth”) as referring to Sāriputta’s role as the disciple who, like no other, continues to “roll forth” the wheel of the teaching (MN 111:23.1, SN 8.7:3.4, AN 1.187:1.1). The Buddha is asking what motivates Sāriputta to teach.

“kiṁ nu kho, sāriputta, atthavasaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? *pavattamāno pavattatī”ti → pavattayamāno pavatteti (bj); pavattamāno pavatteti (pts1ed)

“Sāriputta, considering what benefit does a mendicant with defilements ended, in rolling forth, roll forth with utmost deference for the Realized One or his instructions?”*The interpretation of this discourse is problematic, and no parallels are recorded. I translate fairly literally, not trying to smooth over the problems. I believe it is thematically similar to SN 16.5, where Mahākassapa explains that he continues his austere lifestyle even though he is enlightened both because he enjoys it, and to inspire future generations. | I take the expression pavattamāno pavattati (“in rolling forth, roll forth”) as referring to Sāriputta’s role as the disciple who, like no other, continues to “roll forth” the wheel of the teaching (MN 111:23.1, SN 8.7:3.4, AN 1.187:1.1). The Buddha is asking what motivates Sāriputta to teach.
“kiṁ nu kho, sāriputta, atthavasaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? *pavattamāno pavattatī”ti → pavattayamāno pavatteti (bj); pavattamāno pavatteti (pts1ed)

“Sāriputta, considering what benefit does a mendicant with defilements ended, in rolling forth, roll forth with utmost deference for the Realized One or his instructions?”*The interpretation of this discourse is problematic, and no parallels are recorded. I translate fairly literally, not trying to smooth over the problems. I believe it is thematically similar to SN 16.5, where Mahākassapa explains that he continues his austere lifestyle even though he is enlightened both because he enjoys it, and to inspire future generations. | I take the expression pavattamāno pavattati (“in rolling forth, roll forth”) as referring to Sāriputta’s role as the disciple who, like no other, continues to “roll forth” the wheel of the teaching (MN 111:23.1, SN 8.7:3.4, AN 1.187:1.1). The Buddha is asking what motivates Sāriputta to teach.“kiṁ nu kho, sāriputta, atthavasaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? *pavattamāno pavattatī”ti → pavattayamāno pavatteti (bj); pavattamāno pavatteti (pts1ed)

“Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”*Presumably this means so that others can realize awakening.

“Anuttarañhi, bhante, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”*Presumably this means so that others can realize awakening.
“Anuttarañhi, bhante, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”*Presumably this means so that others can realize awakening.“Anuttarañhi, bhante, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Good, good, Sāriputta!For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.

“Sādhu sādhu, sāriputta. Anuttarañhi, sāriputta, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattati.

“Good, good, Sāriputta!
“Sādhu sādhu, sāriputta.
For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.
Anuttarañhi, sāriputta, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattati.

“Good, good, Sāriputta!“Sādhu sādhu, sāriputta. For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.Anuttarañhi, sāriputta, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattati.

And what is that supreme sanctuary from the yoke?”

Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

And what is that supreme sanctuary from the yoke?”
Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

And what is that supreme sanctuary from the yoke?”Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

“It’s when a mendicant with defilements ended develops the faculties of faith,*The text seems corrupt here; first, the faculties are the path to awakening, not awakening itself; and second, an arahant does not “develop” for they have already fully developed. “Develop” (bhāveti) is a causative verb, to “make be more”. Such verbs can mean to make or instigate someone to do something, although this is not how this very common verb is used elsewhere. Nonetheless, the sense here seems to be that an arahant teaches in order to establish others on the path to awakening.energy,mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario,immersion,and wisdom, which lead to peace and awakening.It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”

“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, vīriyindriyaṁ bhāveti …pe… satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Ayaṁ kho, bhante, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“It’s when a mendicant with defilements ended develops the faculties of faith,*The text seems corrupt here; first, the faculties are the path to awakening, not awakening itself; and second, an arahant does not “develop” for they have already fully developed. “Develop” (bhāveti) is a causative verb, to “make be more”. Such verbs can mean to make or instigate someone to do something, although this is not how this very common verb is used elsewhere. Nonetheless, the sense here seems to be that an arahant teaches in order to establish others on the path to awakening.
“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ,
energy,
vīriyindriyaṁ bhāveti …pe…
mindfulness,
satindriyaṁ bhāveti …
immersion,
samādhindriyaṁ bhāveti …
and wisdom, which lead to peace and awakening.
paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.
It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”
Ayaṁ kho, bhante, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“It’s when a mendicant with defilements ended develops the faculties of faith,*The text seems corrupt here; first, the faculties are the path to awakening, not awakening itself; and second, an arahant does not “develop” for they have already fully developed. “Develop” (bhāveti) is a causative verb, to “make be more”. Such verbs can mean to make or instigate someone to do something, although this is not how this very common verb is used elsewhere. Nonetheless, the sense here seems to be that an arahant teaches in order to establish others on the path to awakening.“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, energy,vīriyindriyaṁ bhāveti …pe… mindfulness,satindriyaṁ bhāveti … immersion,samādhindriyaṁ bhāveti … and wisdom, which lead to peace and awakening.paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”Ayaṁ kho, bhante, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Good, good, Sāriputta!For this is that supreme sanctuary from the yoke.

“Sādhu sādhu, sāriputta. Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti.

“Good, good, Sāriputta!
“Sādhu sādhu, sāriputta.
For this is that supreme sanctuary from the yoke.
Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti.

“Good, good, Sāriputta!“Sādhu sādhu, sāriputta. For this is that supreme sanctuary from the yoke.Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti.

And what is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions?”

Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

And what is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions?”
Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

And what is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions?”Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

“It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, the training, and immersion.*The same five things were taught to Mahākassapa as leading to the enduring of the dispensation (SN 16.13:4.3).This is that utmost deference.”

“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. *sappatisso → sappaṭisso (sya-all, km, mr)Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion.*The same five things were taught to Mahākassapa as leading to the enduring of the dispensation (SN 16.13:4.3).
“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. *sappatisso → sappaṭisso (sya-all, km, mr)
This is that utmost deference.”
Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion.*The same five things were taught to Mahākassapa as leading to the enduring of the dispensation (SN 16.13:4.3).“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. *sappatisso → sappaṭisso (sya-all, km, mr)This is that utmost deference.”Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Good, good, Sāriputta!For this is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions.”

“Sādhu sādhu, sāriputta. Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Good, good, Sāriputta!
“Sādhu sādhu, sāriputta.
For this is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions.”
Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

“Good, good, Sāriputta!“Sādhu sādhu, sāriputta. For this is that utmost deference that a mendicant with defilements ended, in rolling forth, shows towards the Realized One or his instructions.”Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

Aṭṭhamaṁ.

Aṭṭhamaṁ.

Aṭṭhamaṁ.