J69 Visavanta Jātaka

《已吐出的蛇毒》

本生经69：吐毒本生
当蛇在死亡的威胁下拒绝吸回自己的毒液，接下去会发生什么事呢？

绘图/ 陈佩筠
设计/ 王宗使
编译/ 自在居友
审稿/ 陈语

The Thrown-up Snake’s Poison

Jātaka 69: Visavanta Jātaka
What happens when a snake refuses to suck out his poison, even under the threat of death?

Readability level: Intermediate I
Illustrated by Tan Pei Jun
Designed by Ong Chong Sai
Retold by Zi Zai Ju
Proofread by Chan Zhi Hong


“取回已吐出的毒液，如此可耻。” —— ⼀时，导师佛陀住在祇陀林 (Jetavana) 时，开示关于法将，长老1舍利弗 (Sāriputta) 尊者。
“It’s so shameful to take back the poison that has been spit out.” -- At one time, the Teacher Buddha was living at Jetavana. He talked about Venerable Sāriputta Thera[1], the Captain of the Dhamma (Dhammasenāpati).

⻓⽼过去曾吃由⾯粉或⾕粒等做的甜⻝，⼈们到寺院⾥给僧团送来许多这样的糕点。
In the days when the Thera used to eat sweet foods made of flour or grain, people came to the monastery with lots of these cakes for the Saṅgha.

当⽐丘们拿完后，糕点还剩下很多，⼈们说道：
After the bhikkhus had taken their share, a lot remained, so the people said,

“尊者，要不拿些留给村⾥托钵的⼈吧？”
“Bhante, perhaps take some too for those who are away in the village.”

恰巧与⻓⽼同住的⼀位⻘年比丘进村，便替他拿了⼀份。
Just then, a youth who was the Thera’s co-resident, was away in the village. A portion was taken for him.

但⻘年比丘并未回来。
But, the youth did not return.

“快到正午了。” 那份⻝物就给了⻓⽼。[2]
“It is getting late in the afternoon,” they said, and this portion was instead given to the Thera.2

⻓⽼刚吃完，⻘年比丘便回来了。
When this portion had been eaten by the Thera, the youth returned.

然后，⻓⽼说道：“贤友，我把留给你的那份甜⻝吃了。”
The Thera said, “Brother, I have eaten the sweet-food set apart for you.”

⻘年比丘说：“尊者，甜的食物谁不喜爱呢！”
The youth said, “Bhante, who doesn’t like sweet things?!”

⼤⻓⽼听了，悚惧⼼[3]⽣起，便下决意：“从今以后不吃甜⻝。”
Hearing that, the sense of urgency3 arose, and the Mahāthera made a resolution, “From this day forward, I vow to never eat sweet foods again.”

的确，从那天起，舍利弗⻓⽼再也不吃甜⻝了！
And from that day forward, the Sāriputta Thera never ate sweet-foods again!

这不吃甜⻝之举，在比丘僧团中众所周知。⼤家坐在法堂上，谈论此事。
This act of abstaining from eating sweet-foods became well-known in the community of bhikkhus, and they sat talking about it in the Dhamma Hall.

这时，导师来了，问道：“诸⽐丘，你们聚集在这⾥谈论什么事？”
Then, the Teacher arrived and asked, “What are you talking of, bhikkhus, as you sit here?”

“如是这般的事。”
“Such and such.”

导师说道：“诸⽐丘，舍利弗对于舍弃的东⻄，甚⾄失去他的⽣命（⽣命危在旦夕），也不再取回，” 接着，便说过去之事。
The Teacher said, “Bhikkhus, Sāriputta will not take back the things he has given up, even if it costs him his life." And so, He told the story of the past.

——————————  

⼀时，梵授王在波罗奈城治理国家的时候，菩萨出⽣于⼀个专治蛇咬的医⽣家⾥，⻓⼤后以⾏医为⽣。
In the past, when King Brahmadatta was ruling in the city of Bārāṇasī, the Bodhisatta was born into a family of doctors skilled in the cure of snake-bites, and when he grew up, he worked as a doctor for a living.

当时，⼀乡下⼈被蛇咬了，他的亲⼈不敢怠慢⽴即把医⽣请来。
Then, a countryman was bitten by a snake; and his relatives quickly fetched the doctor without delay.

医⽣问道：“以药祛毒，还是带那条咬他的蛇来，让它从伤⼝吸⾛⾃⼰的毒液？”
The doctor asked them, “Shall I remove the venom with the medicine, or bring the bitten snake and make it suck its own poison out of the wound?”

他们说道：“找蛇来吸取其毒液吧！”
“Bring the snake and make it suck the poison out!”

于是，蛇被捉来了。
So, he caught the snake.

“是你咬他的吗？”
“Did you bite this man?”

“是的。”
“Yes, I did.”

“⽤你的⼝在咬过的地⽅，将你⾃⼰的毒液吸回去。”
“Use your mouth to suck your own poison out from the bitten place.”

“已经舍弃的东⻄，我是不会再取回的。我不会吸回已舍弃的毒液！”
“Once I have abandoned something; I never take it back again. I will not suck the abandoned poison!”

医⽣拿来⽊柴燃起⼀堆⽕，对蛇说：
Then the doctor brought some wood and made a fire, and said to the snake,

“要么你吸回毒液，要么你自行投到⽕中去！”
“You must either suck the poison out, or into this fire you go!”

蛇说道：“取回已吐出的毒液，如此可耻。我宁可投身⽕中，也决不取回已舍弃的毒液。”
“It’s so shameful to take back the poison that has been spit out. Even I have to go into the fire, I will not take back the poison I have abandoned,”

如此说着，蛇便朝向⽕中投去！
Having said that, the snake moved towards the fire!

医⽣将蛇拦下。
But the doctor held him back.

他⽤药和咒语解毒，治愈了那⼈。
He drew out the poison with medicine and charm, and the man recovered from his illness.

医⽣向蛇授戒，说道：“从今以后，不可再伤⼈。” 就放它⾛了。
Then he gave moral precepts to the snake, saying, “From now, harm no one.” Then, he set him free.

——————————  

导师接着说：“诸⽐丘，舍利弗对已舍弃之物，即使舍弃⽣命，也决不再取回。”
The Teacher then said, “Bhikkhus, Sāriputta will never take back what he has given up, even if he has to abandon life.”

导师开示此佛法后，连接贯穿了过去世与现在世：“那时的蛇是舍利弗，而医⽣正是我。”
The Dhamma lesson ended and the Teacher connected the previous birth with the present as follows: “At that time, Sāriputta was the snake, and I myself was the doctor.”

——————————

教师指南

这本生故事让我们看到舍利弗长老从过去世就拥有的性格 (也称为业的模式)。好的性格或模式，我们继续培养；反之，就需要果断地舍弃、改掉并跨越它。让我们来看一看，并随喜舍利弗长老还有什么特出的性格。

舍利弗长老是佛陀的第一上首大弟子，在所有弟子当中智慧第一。而第二上首大弟子是大目犍连 (Mahāmoggallāna) 尊者，弟子中神通第一。佛陀曾说过：

“诸比丘！有信心的比丘祈愿时，他应该这么正确地祈愿： ‘愿我像舍利弗和目犍连。’诸比丘！对于我的比丘弟子们来说，这是秤；这是衡量基准，即舍利弗和目犍连。”

两位上首大弟子精通戒、定、慧三学，是比丘们的榜样和学习的标准。他们是理想的导师，分担了教法的任务。

当世尊缺席时，两位上首大弟子会照顾和管理僧团事务。有时即使世尊在场也会由于个别的因缘，把僧团任务交待给他们。

舍利弗长老开示了许多重要的经典。在佛法教义上作了许多重要的贡献。舍利弗长老被佛陀称之为“法将” (佛法大将) 实至名归。

舍利弗长老总是爱护他人

当舍利弗长老接受学生并教导时，无论是否由他剃度，他都会在物质和精神上帮助他们，给予他们禅修的业处。在他们生病时照顾他们。

在清晨出去托钵的时候，长老总是等到所有人都出门后，巡视寺院各处，看到未打扫的地方他就清扫；未清除的垃圾，他便清除，看到床、椅、陶器等家俱未摆好，便将它们摆整齐。如此，是为避免若有非佛教沙门或在家人来访时，见到任何凌乱的场景而轻蔑比丘。

当舍利弗长老和世尊一起外出行脚时，他走在后面照顾那些衰老、年幼或身体不适者。

有一次，他因为关怀别人，很晚才抵达住处，每个房间都已住满了人，他因此没有得到住所，在树下彻夜禅坐。第二天，佛陀看到后召集僧团，并告诉他们《鹧鸪本生》(Tittira Jātaka, J37)，然后制定“住处必须依据戒腊 (Vassa) 安排” (意即根据辈份)。

舍利弗长老的谦虚、忍辱和感恩

长老具备谦虚、忍辱和感恩的特质。如在《法句经》(389-390颂) 注释中记载有位婆罗门不相信长老永远不会愤怒。于是他在长老背后重重地打了一下。但长老只是说：“怎么回事？”头也没回，便继续走，婆罗门知错，向长老乞求忏悔，请长老到他家受供用餐。然而目睹这次攻击事件的群众感到激愤，手持棍棒石头来到婆罗门的家准备杀他。当舍利弗长老明白他们的意图后，问他们：“他打的是你们还是我？” “是您，尊者！” “他已经请求我的原谅，你们走吧！” 就这样，遣散了群众。

在《须尸摩经》(Susīma Sutta, SN 2:29) 的注释中提到，有一次，长老由于一时疏忽，衣服下端的一角露了出来，一位年仅七岁的沙弥看到了就指给他看。长老立刻走到一旁整理袈裟，然后恭敬地合掌站在沙弥面前，说：“老师，现在正确了！”长老愿意接受来自任何人的纠正，并且带着感激的心。

长老终其一身对佛法启蒙恩师阿说示长老表达敬意。在《船经》(Nāvā Sutta, Suttanipāta) 和《法句经》(392颂) 注释中都说到，每次舍利弗与阿说示 (Assaji) 长老住在同一所寺院时，在礼敬佛陀之后，他总会去礼敬这位大长老。当阿说示长老住在其他寺院时，舍利弗长老通常会朝向他居住的方向，五体投地的礼拜他，并合掌致敬。

长老出于感恩，剃度了曾供养他一勺食物的罗陀 (Radha)。而罗陀尊者出家后，极易受教，不久便证得阿罗汉果。有一次，比丘们谈起舍利弗长老的感恩心，因此佛陀讲了《勇敢本生》(Alīnacitta Jātaka, J156)。

长老谦虚又忍辱。有一次，一位比丘希望长老能在道别时叫出他的名字，然而长老没有。比丘因此内心不满。长老的衣角恰巧碰到他，他更不满。他去向佛陀抱怨，诬告长老打他，几乎损害了他的耳朵，也没道歉。佛陀于是传唤长老，比丘众亦集合来观看长老的狮子吼。

舍利弗长老将自己的无瞋，比喻成能忍持一切净与不净的大地；而他平静的内心如断角的公牛、贱民之子、如水、如风、如擦脚布；他将自己所感受到的色身之苦比作蛇和尸体之苦，而维持色身就如保养瘤一般，当他以九种比喻来描述自己的戒行；每说出一个比喻，大地震动一次，总共九次全部回应他的真实话语。这时，诬陷他的比丘立即匍匐在佛陀的脚下忏悔。于是佛陀对舍利弗长老说原谅这比丘。舍利弗长老不止原谅他，而且还补充说：“若我有任何冒犯他的地方，也愿他原谅我。”

舍利弗长老的法情

众所周知，舍利弗尊者和大目犍连尊者有着深厚的友谊。不止是童年好友，更是累生累世一起修行来圆满波罗蜜，以便成为两位上首大弟子，历时一大阿僧祇及十万个大劫。

除此，长老与其他法友的情谊亦深厚。比如，长老和阿难尊者有共同的五百位弟子。长老帮助已证得三果的阿那律尊者证得阿罗汉果。

《牛角林大经》里六位大弟子讨论佛法。那一晚，大目犍连尊者、大迦叶 (Mahākassapa) 尊者、阿那律 (Anuruddha) 尊者、离瓦多 (Revata) 尊者和阿难 (Ānanda) 尊者去舍利弗尊者那里闻法。他鼓励同修们根据个人性情提出各自的看法。而他自己也说出自己的看法。之后，他们一起去见佛陀并报告他们的讨论。世尊赞许他们的答案，并提出他自己的看法。

舍利弗尊者与其他尊者之间，有许多圣法谈，对象不只是大目犍连尊者、阿难尊者以及阿那律尊者，还有大俱希罗 (Mahākoṭṭhita) 尊者、优婆摩那 (Upavāna) 尊者、三弥提 (Samiddhi) 尊者、沙威撒 (Savittha) 尊者、浮弥 (Bhūmija) 尊者等等。

舍利弗尊者勤于会见有德的比丘，尤其是世尊赞叹之人。有一次佛陀赞许富楼那 (Puṇṇamantānīputta) 尊者，之前他们不曾见过面。当舍利弗尊者得知富楼那尊者来访时，就跟在其身后进入树林禅修。下坐后，舍利弗尊者并未透露自己的身份会见富楼那尊者，和他深入讨论修行的次等。引出一篇伟大的佛法讨论，即《传车经》(Rathavinīta Sutta, MN 24)。

舍利弗长老入涅槃前回报母亲

舍利弗长老的三个弟弟和三个妹妹都尾随尊者一一出家，后来全都证得阿罗汉果。然而作为七位阿罗汉的母亲却是个固执的婆罗门女。她长期不满佛陀和其弟子们。

有一次舍利弗长老和一大群随行比丘回到故乡，沿路托钵来到他母亲家前。他母亲一边供养食物，一边辱骂，但是舍利弗长老一句话也没说。他吃完食物，默默地返回寺院。大家都十分赞叹长老的忍辱。这件事记载在《法句经》(400颂) 的注释中。

舍利弗长老一直到临终前，才改变他母亲的信仰。舍利弗长老有一天在出定后省察自己的生命，发现只剩下七天。

他思索：“我该在哪里入涅槃？罗睺罗 (Rāhula) 在三十三天 (Tāvatiṃsa) 入灭。乔陈如长老在喜马拉雅山六牙湖 (Chaddanta) 入灭，而我要在哪里入灭呢？”

他想起自己的母亲：“虽然她是七位阿罗汉之母，却不信佛、法、僧三宝，不知她是否具备生起信心的因缘呢？”

当他观察后，得知她有证得初果，须陀洹道 (Sotāpatti-magga) 的因缘。再观察之下发现唯有他自己对她说法，她才能洞察真理。

于是舍利弗长老向世尊作了最后的告别后，和其五百位随行弟子行脚回到家乡 —— 那罗卡 (Nalaka) 村。

行脚了七天，长老于晚上抵达那罗卡村。他让其母亲准备他出生时的房间给他住一晚，也为五百比丘提供住处。

当晚，长老严重下痢。其母亲站在房门看出儿子的情况不妙。然后，四大天王为了见长老最后一面，进入长老的房间礼敬他，并表示要照顾长老，但长老请他们回去。他们离开后，诸天之王帝释 (Sakka) 来了。在他之后，是大梵天王 (Mahābrahmā)，但长老都同样请他们回去。母亲婆罗门女看到这些天神来来去去，一次比一次更亮，心想：“那些来礼敬我儿子后离开的人是谁？”于是，她去长老门口向纯陀 (Cunda) 尊者探询情况。见到后，问刚才来的那些人是谁。当她知道他们的身份，并得知佛陀比他们更尊贵后，她对自己的儿子及导师生起了喜悦。

长老知道母亲已生起喜悦，知道是说法的时候。于是为她解说佛法。当开示结束后，其母亲已证得初果。长老已回报了母亲 —— Rūpasārī婆罗门女。请她离开后，长老交待纯陀尊者集合比丘们作最后的互相忏悔。

之后，长老右胁而卧，依序进出九次第定[4]，再从初禅依次进入四禅。从第四禅出定后，即入无余涅槃。

当时是迦底迦月 (Kattikā) 的月圆日。佛陀的第一上首大弟子，智慧第一的佛法大将 —— 舍利弗长老进入不老、不死、平静、清凉与安稳的涅槃。

当纯陀尊者把舍利弗尊者的舍利带回舍卫城见佛陀时，阿难尊者向佛陀表示自己听到此消息后，身体变得虚弱，周遭事物变得模糊，不再清晰。于是，佛陀对阿难尊者教导说：

“……凡是生、住、聚合的事物，终归灭尽，世上没有不分离的事物！应以自己为岛屿，以自己为皈依处，不要向外寻求皈依；以法为岛屿，以法为皈依，不要寻求其他皈依处。”

Teacher’s Guide

This Jātaka story allows us to see the character (also known as the kammic pattern) that Sāriputta Thera has from his past life. We should continue to cultivate a good character, in opposite, we need to decisively abandon, change and transcend it. Let’s take a look, and rejoice at what other special character Sāriputta Thera has.

Sāriputta Thera is the first chief disciple of the Buddha. Among all of Buddha’s disciples, Sāriputta Thera is the foremost in wisdom. The second chief disciple is Venerable Mahāmoggallāna, who is the foremost in supernatural powers among all disciples. The Buddha once said:

“Bhikkhus! When a faithful bhikkhu makes a wish, he should wish rightfully: ‘May I be like Sāriputta and Moggallāna.’ Bhikkhus! For my bhikkhu disciples, this is a scale; this is the benchmark of measurement, i.e., Sāriputta and Moggallāna.”

The two chief disciples mastered the three trainings: morality (sīla), concentration (samādhi) and wisdom (paññā), which are the example and standard of learning for the bhikkhus. They were ideal tutors and shared the duties of teaching.

When the Blessed One is absent, the two chief disciples will take care and manage the affairs of the Saṅgha. Sometimes, even if the Blessed One is present, due to various individual factors, He will entrust them the Saṅgha duties.

Sāriputta Thera taught many of the most important scriptures. He had made many important contributions to the teachings of Buddha. Sāriputta Thera was addressed as “Captain of Dhamma” by the Buddha, which was indeed deserved of.

Sāriputta Thera always took care of others

When Sāriputta Thera accepted students and taught them, regardless of who they were ordained by, he will help them both materially and spiritually, and give them instruction for meditation. He also took care of them when they were sick.

During the early morning piṇḍapāta departure, the Thera (Venerable) always waits until everyone has left, and inspects the monastery. Wherever he saw an unswept place, he swept it; wherever garbage had not been removed, he threw it away; where furniture such as beds, chairs, etc. or earth ware had not been properly arranged, he put them in order. This is to avoid any form of contempt towards the bhikkhus if visiting non-Buddhist ascetics or lay people were to see any messy scenes.

During the times when Sāriputta Thera and the Blessed One went out together, he walks behind to take care of those who were old, very young, or unwell.

Once, because Sāriputta Thera took care of others, he arrived back at the residence very late, and every room was already filled. He could not get a residence and hence meditated all night under a tree. The next day, the Buddha gathered the Saṅgha after seeing the situation and told them “Tittira Jātaka” (J37), and then formulated “The residence must be arranged according to Vassa” (that means according to seniority).

Sāriputta Thera’s humility, patience and gratitude

The Thera possesses the qualities of humility, patience and gratitude. For example, in the commentary of Dhammapada (verses 389-390), it was recorded that a Brahmin did not believe that the Thera would never be angry. So he gave the Thera a strong hit on his back. But the Thera simply replied: “What's the matter?” without turning his head, and continued to walk. The Brahmin realised his mistake and begged the Thera for forgiveness, and asked the Thera to come to his house for a meal. However, the people who witnessed the attack were outraged and went to Brahmin’s house with sticks and stones with intention to kill him. When Sāriputta Thera came to know their intentions, he asked them: “Did he hit you or me?” “It’s you, Bhante!” “He has asked for my forgiveness, please leave, make your way!” With this, he dismissed the masses.

It was mentioned in the commentary of Susīma Sutta (SN 2:29) that once, due to momentary negligence, the Thera exposed a corner of his under-robe. A seven-year-old samanera saw it and pointed it out to him. The Thera stepped aside at once to tidy his robes, and then stood before the samanera with his palms together respectfully and said: “Teacher, it is correct now!” The Thera is willing to accept correction from anyone whilst being grateful for it.

Throughout his life, the Thera continued to show respect for Venerable Assaji, from whom he had gained his introduction to the Dhamma. In the commentary of Nāvā Sutta (Suttanipāta) and Dhammapada (verse 392), whenever Sāriputta Thera lived in the same monastery as Assaji Thera, he always went to pay homage to him immediately after having done so to the Buddha. When Assaji Thera lived in another monastery, Sāriputta Thera would face towards the direction where Assaji Thera was living, pay homage to him by touching the ground at five places (with the head, hands and feet), and saluting with joined palms.

Out of gratitude, the Thera shaved Radha, who had provided him with a spoonful of food. After Venerable Radha was ordained, he was very easy to be taught and soon attained Arahantship. On one occasion, the Saṅgha brought up the subject of Sāriputta Thera’s great sense of gratitude, hence the Buddha preached the Alīnacitta Jātaka (J156).

The Thera was humble and patient. Once, a bhikkhu hoped that the Thera could call his name when saying goodbye, but the Thera did not. Because of this, the bhikkhu's heart is not at peace. The corner of the Thera’s clothes happened to touch him, and he was even more dissatisfied. He went to complain to the Buddha, falsely accusing the Thera of beating him, almost hurting his ears, and the Thera did not apologize. The Buddha then summoned the Thera and the bhikkhus gathered to watch the lion roar of the Thera.

Sāriputta Thera described his non-hatred able to endure all purities and impurities on earth; and his calm heart is like a bull with a broken horn, a son of an untouchable, like water, wind, and a cloth for wiping feet; his feeling toward the suffering of the body is likened to the suffering of a snake and a corpse, and the maintenance of the body is like caring for a tumor. When he describes his virtues with nine metaphors; each time he uttered a metaphor, the earth shakes, and responded a total of nine times to his true words. At this time, the bhikkhu who framed him immediately prostrated under the Buddha's feet and confessed. So the Buddha said to Sāriputta Thera to forgive the bhikkhu. Sāriputta Thera not only forgave him but also added: “If I have offended him in any way, may he forgive me.”

Sāriputta Thera’s Dhamma Relationships

As everyone knows, Venerable Sāriputta and Venerable Mahāmoggallāna have a deep friendship. Not only as a childhood friend, but they also practiced Dhamma together for many lifetimes to fulfil the pāramī to be the chief disciple. It lasted four incalculable and one hundred thousand aeons of time.

In addition, the Thera has a deep friendship with other Dhamma friends. For example, the Thera and Venerable Ananda have 500 disciples in common. The Thera helped Venerable Anuruddha, who had attained the Third Fruition to achieve Arahantship.

In the “Mahāgosiṅga Sutta”, six principal disciples were discussing Dhamma together. That night, Venerables Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, and Ānanda went to Venerable Sāriputta’s place to listen to the Dhamma. He encouraged his fellow to put forward their own opinions based on their temperaments, and he also expressed his opinions. After that, they went to the Buddha to report on the process of their discussion. The Blessed One applauded their answers and offered His own opinions.

There were many noble Dhamma talks between Venerable Sāriputta and other venerables, not only with Venerables Mahāmoggallāna, Ānanda and Anuruddha, but also with Venerables Mahākoṭṭhita, Upavāna, Samiddhi, Savittha, Bhūmija and so on as well.

Venerable Sāriputta was diligent in meeting virtuous bhikkhus, especially those whom the Blessed One praised of. Once, the Buddha had praised Venerable Puṇṇamantānīputta. Before this, they had never met each other. When Venerable Sāriputta learned that Venerable Puṇṇamantānīputta was visiting, he followed him into the woods to meditate. After the sitting, Venerable Sāriputta did not reveal his identity and had an in-depth discussion on the levels of practice with Venerable Puṇṇamantānīputta. This meeting lead to a great discussion of Dhamma, namely the Rathavinīta Sutta (MN 24).

Sāriputta Thera repaid his mother before entering Nibbāna

Each of Sāriputta Thera’s three younger brothers and younger sisters followed him and was ordained one by one, and subsequently all of them attained Arahantship. However, as the mother of the seven Arahants, she was a stubborn Brahmin woman. She has long been dissatisfied with the Buddha and His disciples.

Once, Sāriputta Thera and a large group of accompanying bhikkhus went to the Thera’s hometown and walked along the road for alms-food until they reached his mother's house. His mother offered them food while uttering insults, but Sāriputta Thera said nothing in reply. He finished his meal and returned to the monastery in silence. Everyone praised the Thera's endurance. This incident was recorded in the commentary of Dhammapada verse 400.

Sāriputta Thera did not change his mother's faith up until his last. One day, Sāriputta Thera examined his own life span after emerging from jhāna and found that he only had seven days left.

He pondered, “Where should I go to enter into Parinibbāna? Rāhula entered into Parinibbāna in Tāvatiṃsa’s heaven realm. Koṇḍañña Thera entered into Parinibbāna in the Himalayas (Chaddanta), and where should I enter into Parinibbāna?”

He thought of his mother, “Although she is the mother of seven arahants, she has no faith in the Triple Gems of Buddha, Dhamma, and Saṅgha. I wonder if she has the potential of faith?”

After observing, he learned that his mother had the supportive conditions for attaining the first fruition, the Sotāpatti-magga. Through further observation, he realised that only through his teachings could she gains insight into this profound Dhamma.

So Sāriputta Thera said his final farewell to the Blessed One, and travelled back to his hometown, Nalaka village, with his five hundred accompanying disciples.

After traveling for seven days, the Thera arrived at Nalaka village in the evening. He asked his mother to prepare the very room in which he was born in for him to stay for one night, and also provided accommodation for the five hundred bhikkhus.

That night, the Thera had severe diarrhea. His mother stood at the door and saw that her son was not doing well. Then, in order to see the Thera for the last time, the four great kings (Catumahārāja) entered the Thera’s room to pay their respect and expressed that they would attend to the Thera, but the Thera asked them to go back. After they had left, Sakka, the lord of the gods, came. After him, there was Mahābrahmā, but the Thera likewise requested them to go back. His mother saw these gods (devas) coming and going, brighter each time, and thought: “Who are these beings who came to honor my son?” So she went to the Thera's door to inquire about the situation with Venerable Chunda. After seeing him, she asked who the beings who came by just now were. When she learned about their identities and that the Buddha was nobler than them, she became happy with her son and the Teacher.

The Thera knew that joy had arisen from his mother, and knew that it was time to preach. So he preached the Dhamma to her. When the teaching ended, his mother had attained the first fruition. The Thera have repaid his mother, Rūpasārī, a Brahmin woman. After asking her to leave, the Thera called for Venerable Cunda to gather the bhikkhus to make a final forgiveness to each other.

Afterwards, the Thera lay on his right side, entered into the nine successive attainments of meditation4, in forward and reverse order, and beginning again with the first Jhāna he led his meditation up to the fourth Jhāna. After emerging from the fourth Jhāna, he enters into Parinibbāna.

It was the full moon day of Kattikā. The first chief disciple of the Buddha, the foremost in wisdom, the Captain of Dhamma — Sāriputta Thera, entered the Nibbāna of un-decayed, immortality, peace, breeze and tranquillity.

When Venerable Cunda brought the relics of Venerable Sāriputta back to the Sāvatthi to see the Buddha, Venerable Ananda told the Buddha that after hearing the news, his body became weak, and everything around became dim and things were no longer clear to him. The Buddha taught Venerable Ananda:

“…Of that which is born, come to being, put together and so is subject to dissolution, how should it be said that is should not depart? That, indeed, is not possible. Therefore, Ananda, be an island unto yourself, a refuge unto yourself, seeking no external refuge; with the Dhamma as your island, the Dhamma your refuge, seeking no other refuge.”

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省思 Reflection

决⼼赢得尊重 —— 舍利弗尊者是佛陀的上⾸大弟⼦，是最有智慧的弟⼦，⽽且他⾮常谦虚，很照顾僧团的后辈。当⼩辈取笑说谁都喜欢吃⼜甜⼜好吃的⻝物时，他⼼中⽣起悚惧感，并决意从此不再吃甜⻝。舍利弗尊者说话算数、坚定和正直的性格，在过去世⽣为蛇时亦是如此。我们可否培育如舍利弗尊者的性格？

Determination wins respect − Venerable Sāriputta is the chief disciples of the Buddha; the wisest disciple, and a very humble one too. He takes good care of the descendants of the Saṅgha. When the junior teased that everyone likes to eat sweet and delicious food, he felt a sense of urgency and decided not to eat sweets again. The firm and upright character of Venerable Sāriputta is the same when he was born as a snake in the past life. Can we just like Venerable Sāriputta?

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[1] 长老 (Thera)：即戒腊十年或以上的比丘。
Thera: an elder; a senior bhikkhu whose vassa is 10 years and above.

[2] 因为即将接近中午，之后僧众就不能再吃主食及副食，至到隔天明相出来后方可再进食。日出之后中午之前才是正确的时间可以食用主食及副食。守持非时食学处者亦同。
Because it is so close to midday, after which the monks can no longer eat until sunrise the following day. The proper time to take food is after sunrise, but before noon.

[3] 悚惧心 (saṃvega) 是一种善心。指修行上的迫切感；出离心。
It is referred to the sense of urgency (saṃvega) towards practice; the mind of renunciation, a type of wholesome minds.

[4] 九次第定：四色界禅定、四无色界禅定与灭尽定。
The nine successive attainments of meditation: four fine-material absorption (rūpāvacarajjhāna), four immaterial absorption (arūpāvacarajjhāna), and attainment of cessation (nirodhasamāpatti).