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buddhavacana

Susima the Wanderer (`Susimaparibbājakasutta`)

· 84 min read

This is an important sutta that explains awakening or liberation is possible without the acquisition of magical powers; all it requires is understanding (of the phenomenal nature of experience and dependent origination) [plus the additional work required as implied by the Kosambisutta]

12S2/1.7.10 Susimaparibbājakasutta

This is an important sutta that explains awakening or liberation is possible without the acquisition of

  • iddhividhaṃ (various kinds of psychic powers or supernormal ability),
  • sotadhātu (clairaudience),
  • telepathy,
  • ability to recollect pubbenivāsaṃ (previous existences),
  • dibbena cakkhunā (divine eye) — ability to see beings passing away and reappearing and how they fared in accordance with their actions,
  • formless attainments — dwelling having attained liberation with the body becoming formless, surpassing form.

All it requires is understanding (of the phenomenal nature of experience and dependent origination) [plus the additional work required as implied by the Kosambisutta].

This sutta has some powerful implications:

  • The Buddha is clearly not omniscient, as he was not able to divine Susima’s true intentions (to steal the dhamma in order to disseminate it to his friends). Of course, it is possible he wanted the charade to play out as he was able to predict the outcome — Susima’s true conversion followed by confession and repentance.
  • This sutta appears to be a repudiation of the Buddha’s supposed magical powers, and therefore implies these powers are not necessarily gained from liberation, and perhaps the Buddha himself never had these powers.

518. Thus heard by me:

At one time the Bhagavā was dwelling at Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time the Bhagavā was honoured, respected, esteemed, revered, and given homage, and he received robes, alms food, lodgings, and medicines for the sick. The Bhikkhu Saṅgha was also honoured, respected, esteemed, revered, and given homage, and they received robes, alms food, lodgings, and medicines for the sick. But the wanderers of other sects were not honoured, not respected, not esteemed, not revered, not given homage, and did not receive robes, alms food, lodgings, or medicines for the sick.

519. Now at that time Susima the wanderer was staying at Rājagaha with a large assembly of wanderers. Then Susima the wanderer’s assembly said this to Susima the wanderer:

“Come, Āvuso Susima, lead the brahmacariya (optimal life) under the samaṇa (wanderer) Gotama. When you have learned the Dhamma, you can teach us. When we have learned that Dhamma, we will speak it to householders. In that way, we too will be honoured, respected, esteemed, revered, and given homage, and receive robes, alms food, lodgings, and medicines for the sick.”

“Yes, Āvuso,”

Susima the wanderer replied to his assembly, and then he approached āyasmā Ānanda. Having approached, he exchanged greetings with āyasmā Ānanda. When they had concluded their courteous and amiable talk, he sat down to one side. Seated to one side, Susima the wanderer said this to āyasmā Ānanda:

“I wish, Āvuso Ānanda, to lead the optimal life in this Dhamma and Discipline.”

520. Then āyasmā Ānanda, taking Susima the wanderer with him, approached the Bhagavā. Having approached, he bowed to the Bhagavā and sat down to one side. Seated to one side, āyasmā Ānanda said this to the Bhagavā:

“Bhante, this Susima the wanderer says: ‘I wish, Āvuso Ānanda, to lead the optimal life in this Dhamma and Discipline.’”

“Then, Ānanda, ordain Susima.”

Susima the wanderer gained the going forth in the presence of the Bhagavā, he gained the higher ordination.

521. Now at that time, many bhikkhū declared aññā (final knowledge) in the presence of the Bhagavā:

“We know clearly: ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’”

Āyasmā Susima heard:

“Many bhikkhū, it is said, have declared final knowledge in the presence of the Bhagavā: ‘We know clearly: Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’”

Then āyasmā Susima approached those bhikkhū. Having approached, he exchanged greetings with those bhikkhū. When they had concluded their courteous and amiable talk, he sat down to one side. Seated to one side, āyasmā Susima said this to those bhikkhū:

“Is it true, as is said, that you āyasmanto have declared final knowledge in the presence of the Bhagavā: ‘We know clearly: Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence’?”

“Yes, Āvuso.”

522. “Then, āyasmanto, knowing and seeing thus, do you experience various kinds of psychic power:

  • having been one, you become many;
  • having been many, you become one;
  • you appear and vanish, unhindered through walls, through ramparts, through mountains, as if through space;
  • you dive in and out of the earth as if in water;
  • you walk on water without breaking the surface as if on land;
  • you travel through the air sitting cross-legged like a winged bird;
  • you touch and stroke with your hand the moon and sun, so mighty and powerful;
  • you exercise bodily mastery even as far as the Brahmā-world?”

“Of course not, Āvuso.”

523. “Then, āyasmanto, knowing and seeing thus, do you, with the divine ear component, purified and surpassing that of humans, hear

  • both kinds of sounds, divine and human,
  • those that are far and those that are near?”

“Of course not, Āvuso.”

524. “Then, āyasmanto, knowing and seeing thus,

  • do you know clearly the minds of other beings, other persons, having encompassed them with your mind?
  • Do you know a mind with lust as ‘mind with lust,’ or a mind without lust as ‘mind without lust’?
  • Do you know a mind with hatred as ‘mind with hatred,’ or a mind without hatred as ‘mind without hatred’?
  • Do you know a mind with delusion as ‘mind with delusion,’ or a mind without delusion as ‘mind without delusion’?
  • Do you know a constricted mind as ‘constricted mind,’ or a distracted mind as ‘distracted mind’?
  • Do you know an exalted mind as ‘exalted mind,’ or an unexalted mind as ‘unexalted mind’?
  • Do you know a surpassable mind as ‘surpassable mind,’ or an unsurpassable mind as ‘unsurpassable mind’?
  • Do you know a focused mind as ‘focused mind,’ or an unfocused mind as ‘unfocused mind’?
  • Do you know a liberated mind as ‘liberated mind,’ or an unliberated mind as ‘unliberated mind’?”

“Of course not, Āvuso.”

525. “Then, āyasmanto, knowing and seeing thus, do you recollect your manifold past lives, that is,

  • one birth,
  • two births,
  • three births,
  • four births,
  • five births,
  • ten births,
  • twenty births,
  • thirty births,
  • forty births,
  • fifty births,
  • a hundred births,
  • a thousand births,
  • a hundred thousand births,
  • many aeons of cosmic contraction,
  • many aeons of cosmic expansion,
  • many aeons of cosmic contraction and expansion:

’There

  • I was
    • so-and-so by name,
    • of such-and-such a clan,
    • of such-and-such an appearance,
    • getting such-and-such food,
    • experiencing such-and-such pleasure and pain,
    • having such-and-such a life span;
  • dying there, I reappeared yonder;
  • there too I was
    • so-and-so by name,
    • of such-and-such a clan,
    • of such-and-such an appearance,
    • getting such-and-such food,
    • experiencing such-and-such pleasure and pain,
    • having such-and-such a life span;
  • dying there, I reappeared here.’

Thus you recollect your manifold past lives with their aspects and particulars?”

“Of course not, Āvuso.”

526. “Then, āyasmanto, knowing and seeing thus, do you, with the divine eye, purified and surpassing that of humans, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions:

’These worthy beings indeed

  • who were endowed with misconduct of body, speech, and mind,
  • who reviled the liberated ones,
  • held wrong views, and
  • undertook actions based on wrong views,

with the breakup of the body, after death, have reappeared in

  • a state of deprivation,
  • a bad destination,
  • a lower realm,
  • hell;

but these worthy beings

  • who were endowed with good conduct of body, speech, and mind,
  • who did not revile the liberated ones,
  • held right views, and
  • undertook actions based on right views,

with the breakup of the body, after death, have reappeared in

  • a good destination,
  • a heavenly world’?

Thus, with the divine eye, purified and surpassing that of humans, you see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions?”

“Of course not, Āvuso.”

527. “Then, āyasmanto, knowing and seeing thus, do you dwell having touched with your body those peaceful liberations that transcend form, the formless ones?”

“Of course not, Āvuso.”

528. “Here now, āyasmanto, there is both this declaration and the non-attainment of these qualities. How then, Āvuso, is this?”

“We are indeed paññāvimuttā (liberated by wisdom), Āvuso Susima.”

529. “Indeed, I do not understand the detailed meaning of this statement made by you āyasmanto in brief. Please, āyasmanto, speak to me in such a way that I may understand the detailed meaning of this statement made by you āyasmanto in brief.”

“Whether you understand, Āvuso Susima, or you do not understand, still we are liberated by wisdom.”

530. Then āyasmā Susima rose from his seat and approached the Bhagavā. Having approached, he bowed to the Bhagavā and sat down to one side. Seated to one side, āyasmā Susima related to the Bhagavā all the conversation he had had with those bhikkhū.

[The Bhagavā said:]

“First, Susima, there is indeed dhammaṭṭhitiñāṇaṃ (the knowledge of the stability of the Dhamma: dependent origination), and afterwards there is the knowledge of nibbāna (extinguishment).”

531. “Indeed, Bhante, I do not understand the detailed meaning of this statement made by the Bhagavā in brief. Please, Bhante, speak to me in such a way that I may understand the detailed meaning of this statement made by the Bhagavā in brief.”

“Whether you understand, Susima, or you do not understand, still there is first the knowledge of the stability of the Dhamma, and afterwards the knowledge of extinguishment.

532. “Susima, what do you consider: is rūpaṃ (form) permanent or impermanent?”

“Impermanent, Bhante.”

“Now, is that which is impermanent suffering or happiness?”

“Suffering, Bhante.”

“Now, is it proper to regard that which is impermanent, suffering, and subject to change, as: ‘This is mine, this I am, this is my self’?”

“Of course not, Bhante.”

  • “Is vedanā (feeling) permanent or impermanent?” …
  • “Is saññā (apperception) permanent or impermanent?” …
  • “Are saṅkhārā (mental constructions) permanent or impermanent?” …
  • “Is viññāṇaṃ (consciousness) permanent or impermanent?” …

533. “Therefore, Susima, whatever form there is, past, future, or present, internal or external, coarse or fine, inferior or superior, far or near — all form should be regarded yathābhūtaṃ (in reality), with sammappaññā (correct understanding), thus: ‘This is not mine, this I am not, this is not my self.’

  • “Whatever feeling there is …”
  • “Whatever apperception there is …”
  • “Whatever mental constructions there are …”
  • “Whatever consciousness there is …”

534. “Thus seeing, Susima, the sutavā (learned) ariyasāvako (disciple of the liberated) nibbindati (gives up)

  • form,
  • feeling,
  • apperception,
  • mental constructions,
  • consciousness.

Giving up, he virajjati (becomes detached). From detachment he vimuccati (becomes liberated). In liberation there is the ñāṇaṃ (knowledge): ‘liberated’. He pajānāti (knows clearly):

  • ’Birth (of suffering) is finished,
  • the optimal life is lived,
  • what had to be done is done,
  • there is nothing further for this present state of existence.’”

535. “Do you see, Susima: ‘With jāti (birth of suffering) as cause, jarāmaraṇaṃ (ageing and death) [arise]’?”

“Yes, Bhante.”

  • “’With bhavo (existence of a false perception of an eternal independent “self” (atta)) as cause, birth [arises] …”
  • “’With upādānaṃ (fuel for existence: the will to live) as cause, existence [arises] …”
  • “’With taṇhā (craving) as cause, fuel [arises] …”
  • “’With feeling as cause, craving [arises] …”
  • “’With phasso (contact) as cause, feeling [arises] …”
  • “’With saḷāyatanaṃ (the six sense bases) as cause, contact [arises] …”
  • “’With nāmarūpaṃ (phenomenal objects) as cause, the six sense bases [arise] …”
  • “’With consciousness as cause, phenomenal objects [arise] …”
  • “’With mental constructions as cause, consciousness [arises] …”
  • “’With avijjā (ignorance) as cause, mental constructions [arise] …”

536. “Do you see, Susima: ‘With the cessation of birth comes the cessation of ageing and death’?”

“Yes, Bhante.”

  • “’With the cessation of existence comes the cessation of the birth (of suffering) …”
  • “’With the cessation of fuel comes the cessation of existence (constructed self) …”
  • “’With the cessation of craving comes the cessation of fuel for existence …”
  • “’With the cessation of feeling comes the cessation of craving …”
  • “’With the cessation of contact comes the cessation of feeling …”
  • “’With the cessation of the six sense bases comes the cessation of contact …”
  • “’With the cessation of phenomenal objects comes the cessation of the six sense bases …”
  • “’With the cessation of consciousness comes the cessation of phenomenal objects …”
  • “’With the cessation of mental constructions comes the cessation of consciousness …”
  • “’With the cessation of ignorance comes the cessation of mental constructions …”

537. “Then, Susima, knowing and seeing thus, do you experience various kinds of psychic power …

  • divine ear component …
  • know clearly the minds of other beings …
  • recollect your manifold past lives …
  • divine eye …
  • formless liberations …

543. “Here now, Susima, there is both this declaration and the non-attainment of these qualities. How then, Susima, is this?”

544. Then āyasmā Susima prostrated himself with his head at the Bhagavā’s feet and said this to the Bhagavā:

“An offence has overcome me, Bhante, as if I were a fool, as if I were deluded, as if I were unskilful, in that I, a thief of the Dhamma, went forth in such a well-proclaimed Dhamma and Discipline. May the Bhagavā accept my offence as an offence, Bhante, for future restraint.”

545. “Indeed, Susima, an offence has overcome you, as if you were a fool, as if you were deluded, as if you were unskilful, in that you, a thief of the Dhamma, went forth in such a well-proclaimed Dhamma and Discipline. Just as, Susima, they would seize a wrongdoer, a thief, and present him to the king, saying: ‘This, your majesty, is a wrongdoer, a thief. Inflict upon him whatever punishment you wish.’ And the king would say: ’Go, sirs,

  • bind this man tightly with a strong rope, his arms behind his back,
  • shave his head,
  • parade him with a harsh-sounding drum from street to street, from crossroads to crossroads,
  • take him out by the southern gate, and cut off his head to the south of the city.’

Then the king’s men would bind that man tightly with a strong rope, his arms behind his back, shave his head, parade him with a harsh-sounding drum from street to street, from crossroads to crossroads, take him out by the southern gate, and cut off his head to the south of the city.

Susima, what do you consider: would that man experience pain and displeasure on that account?”

“Yes, Bhante.”

546. “The pain and displeasure, Susima, that man would indeed experience on that account — the going forth of a Dhamma thief in such a well-proclaimed Dhamma and Discipline is more painful and more bitter in its result than that, and moreover it leads to a state of suffering. But since indeed, Susima, you see your offence as an offence and make amends for it in accordance with the Dhamma, we accept that from you. For it is a growth, Susima, in the Discipline of the Liberated One when one sees one’s offence as an offence, makes amends for it in accordance with the Dhamma, and undertakes future restraint.”