False Values Bar Spiritual Progress &
Truth Enlightens
1 (8) The Story of Monk Sàriputta (Verses 11 & 12)
While residing at Veluvana, the Bamboo Grove Monastery in
Ràjagaha, the Buddha spoke these verses, with reference to
Sanjaya, a former teacher of the Chief Disciples, the Venerable
Sàriputta and the Venerable Moggallàna (formerly Upatissa
and Kolita).
Before the Buddha appeared in the world, there were
two Bràhamaõa villages not far from Ràjagaha named Upa-
tissa village and Kolita village. One day a Bràhamaõa’s wife
named Råpasari, who lived in Upatissa village, conceived a
child; and on the same day a brahamin’s wife named Moggali,
who lived in Kolita village, likewise conceived a child in her
womb. We are told that for seven generations these two fami-
lies had been firmly knit and bound together in the bonds of
friendship; they performed the Protection of the Embryo for
the two expectant mothers on the same day. On the expiration
of ten lunar months, both women gave birth to sons.
On the day appointed for the name of the children, they
gave the name Upatissa to the son of the brahamin woman
whose name was Sàri, because he was the son of the principal
family in Upatissa village; to the other boy, because he was
the son of the principal family in Kolita village, they gave the
name Kolita. As they grew up, both boys attained the highest
proficiency in all the arts and sciences. Whenever the youth
Upatissa went to the river or the garden to enjoy himself, five
hundred golden litters accompanied him; five hundred chari
ots drawn by thoroughbreds accompanied the youth Kolita.
The two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Ràjagaha
which goes by the name of Mountain-top festival. A couch for
the two youths was set up in one place, and the two youths
sat together and witnessed the passing show. When there was
occasion to laugh, they laughed; when there was occasion to
weep, they wept; when it was time to give alms, they gave
alms. In this way they witnessed the festivities for several
days. But one day, when they had grown wiser, there was no
laugh when they might have laughed, as on preceding days,
there were no tears when they might have wept, and when
their alms were sought they gave no alms.
The following thought, we are told, occurred to the two
youths, “Why should we look at this? Before a hundred years
have passed, all these people will have gone hence and will no
more be seen. It behoves us rather to seek the Way of Release.”
And taking this thought to heart, they sat down. Then Kolita
said to Upatissa, “Friend Upatissa, you do not appear to be
pleased and delighted as on previous days. Nay rather, you
are afflicted with melancholy. What is in your mind?” “Friend
Kolita, I sit thinking, ‘There is no lasting satisfaction in look-
ing upon these folk; this is all unprofitable; it behoves me
rather to seek the Way of Release for myself’. But why are you
melancholy?” Kolita said the same thing. When Upatissa dis-
covered that Kolita’s thoughts were one with his own, he said,
“Both of us have had a happy thought. It behoves us both to
seek the Way of Release and to retire from the world together.
Under what teacher shall we retire from the world?”
Now at this time a wandering ascetic named Sanjaya
Truth Enlightens
1 (8) The Story of Monk Sàriputta (Verses 11 & 12)
While residing at Veluvana, the Bamboo Grove Monastery in
Ràjagaha, the Buddha spoke these verses, with reference to
Sanjaya, a former teacher of the Chief Disciples, the Venerable
Sàriputta and the Venerable Moggallàna (formerly Upatissa
and Kolita).
Before the Buddha appeared in the world, there were
two Bràhamaõa villages not far from Ràjagaha named Upa-
tissa village and Kolita village. One day a Bràhamaõa’s wife
named Råpasari, who lived in Upatissa village, conceived a
child; and on the same day a brahamin’s wife named Moggali,
who lived in Kolita village, likewise conceived a child in her
womb. We are told that for seven generations these two fami-
lies had been firmly knit and bound together in the bonds of
friendship; they performed the Protection of the Embryo for
the two expectant mothers on the same day. On the expiration
of ten lunar months, both women gave birth to sons.
On the day appointed for the name of the children, they
gave the name Upatissa to the son of the brahamin woman
whose name was Sàri, because he was the son of the principal
family in Upatissa village; to the other boy, because he was
the son of the principal family in Kolita village, they gave the
name Kolita. As they grew up, both boys attained the highest
proficiency in all the arts and sciences. Whenever the youth
Upatissa went to the river or the garden to enjoy himself, five
hundred golden litters accompanied him; five hundred chari
ots drawn by thoroughbreds accompanied the youth Kolita.
The two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Ràjagaha
which goes by the name of Mountain-top festival. A couch for
the two youths was set up in one place, and the two youths
sat together and witnessed the passing show. When there was
occasion to laugh, they laughed; when there was occasion to
weep, they wept; when it was time to give alms, they gave
alms. In this way they witnessed the festivities for several
days. But one day, when they had grown wiser, there was no
laugh when they might have laughed, as on preceding days,
there were no tears when they might have wept, and when
their alms were sought they gave no alms.
The following thought, we are told, occurred to the two
youths, “Why should we look at this? Before a hundred years
have passed, all these people will have gone hence and will no
more be seen. It behoves us rather to seek the Way of Release.”
And taking this thought to heart, they sat down. Then Kolita
said to Upatissa, “Friend Upatissa, you do not appear to be
pleased and delighted as on previous days. Nay rather, you
are afflicted with melancholy. What is in your mind?” “Friend
Kolita, I sit thinking, ‘There is no lasting satisfaction in look-
ing upon these folk; this is all unprofitable; it behoves me
rather to seek the Way of Release for myself’. But why are you
melancholy?” Kolita said the same thing. When Upatissa dis-
covered that Kolita’s thoughts were one with his own, he said,
“Both of us have had a happy thought. It behoves us both to
seek the Way of Release and to retire from the world together.
Under what teacher shall we retire from the world?”
Now at this time a wandering ascetic named Sanjaya
entered the city of Ràjagaha, accompanied by a large retinue
of wandering ascetics. “We will retire from the world and
become monks under Sanjaya,” said Upatissa and Kolita. So
they dismissed five hundred retainers, saying to them, “Take
the litters and the chariots and go,” and, together with the
remaining five hundred, retired from the world and became
monks under Sanjaya. From the day when these two youths
retired from the world and became monks under Sanjaya,
Sanjaya reached the pinnacle of gain and renown. In but a
few days they had passed the bounds of Sanjaya’s teaching.
Therefore they asked him, “Teacher, is this all the religious
truth you know, or is there something more besides?” “This is
all there is; you know all.”
The questions Upatissa and Kolita asked, the others, too,
were not able to answer; but every question the others asked,
Upatissa and Kolita answered. In this manner they travelled
over the Land of the Rose-apple; then they retraced their steps
and returned to their own homes again. Before they separated,
Upatissa said to Kolita, “Friend Kolita, whichever of us first
attains the Deathless is to inform the other.” Having made
this agreement, they separated.
One day, the wandering ascetic Upatissa saw the Monk
Assaji. Upatissa said to him, “Calm and serene, brother, are
your organs of sense; clean and clear is the hue of your skin.
For whose sake, brother, did you retire from the world? And
who is your teacher? And whose doctrine do you profess?”
“Brother, I am as yet a mere novice; its not long since I have
been a monk; but recently did I approach Buddha’s doctrine
and discipline.” Said the ascetic, I am Upatissa; say much or
little according to your ability; I will understand the meaningin a hundred ways or a thousand ways.” At what Monk Assaji
said Upatissa received higher excellence. Upatissa next saw
his friend Kolita and informed him that he had attained
deathless. He pronounced the same stanza Assaji had pro-
nounced. Kolita was established in the fruit of conversion.
They decided to visit the Buddha. They thought they should
ask their former instructor Sanjaya to join them. “You may go;
I cannot come,” Sanjaya said, “In the past I have gone about as
a teacher of the multitude. For me to become a pupil again
would be absurd.”
“Do not act thus, teacher,” Upatissa said. “Teacher, from
the moment of the Buddha’s appearance in the world the
populace has adored Him. Let’s also go there. What do you
intend to do now?” Sanjaya replied, “Friends, which are more
numerous in this world, the stupid or the wise?” “Teacher,
the stupid are many, the wise are few.” Sanjaya said: “Well
then, friends, let the wise men go to the wise Monk Gotama
and let the stupid come to stupid me.” Upatissa and Kolita
departed. About two hundred and fifty wandering ascetics of
Sanjaya’s group also joined the two friends.
Then Kolita and Upatissa saw the Buddha and became
his chief disciples. Upatissa became Sàriputta, and Kolita
became Moggallàna. They informed the Buddha how Sanjaya
would not come to see the Buddha.
Explanatory Translation (Verse 11)
asàre sàramatino sàre ca asàradassino
micchàsaïkappagocarà te sàraü na adhigacchanti
asàre: what are not values; sàramatino: if seen as values;
sàre ca: and what are values; asàradassino: if seen as notvalues; micchàsaïkappagocarà: given to wrong aspirations;
te: those (ignorant people); sàraü: to the values; na adhi-
gacchanti: do not attain.
A person interested in spiritual progress must be aware of
spiritual values. It is true that material things are also neces-
sary. But they are not the values to be sought after for spiritual
progress. If people were to give prominence to material val-
ues they cannot attain any spiritual heights.
Explanatory Translation (Verse 12)
sàraü sàrato ca asàraü asàrato ca ¤atvà sammà
saïkappa gocarà te sàraü adhigacchanti.
sàraü: the true values; sàrato ca: as true values; asàraü:
what are not values; asàrato ca: as not values; ¤atvà: hav-
ing understood; sammà saïkappa gocarà: blessed with right
aspirations; te: those (wise individuals); sàraü: true val-
ues; adhigacchanti: attain to.
The wise person who is able to recognize the true values lead-
ing to spiritual attainments, is capable of attaining to spiritual
heights. Such a person is possessed of right views.
Commentary
This pair of verses stresses the importance of a proper ‘sense of values’
which is essential to the practice of the spiritual path. Our sense of
values is what gives direction to our lives. The purity and richness
of our lives depend on our sense of values. In fact, our judgement of
superiority and inferiority, and our happiness and sense of achieve-
ment, are also dependent on this sense of values.
Those who have a wrong understanding of values have wrong
aspirations, and they never attain the true riches of life.
of wandering ascetics. “We will retire from the world and
become monks under Sanjaya,” said Upatissa and Kolita. So
they dismissed five hundred retainers, saying to them, “Take
the litters and the chariots and go,” and, together with the
remaining five hundred, retired from the world and became
monks under Sanjaya. From the day when these two youths
retired from the world and became monks under Sanjaya,
Sanjaya reached the pinnacle of gain and renown. In but a
few days they had passed the bounds of Sanjaya’s teaching.
Therefore they asked him, “Teacher, is this all the religious
truth you know, or is there something more besides?” “This is
all there is; you know all.”
The questions Upatissa and Kolita asked, the others, too,
were not able to answer; but every question the others asked,
Upatissa and Kolita answered. In this manner they travelled
over the Land of the Rose-apple; then they retraced their steps
and returned to their own homes again. Before they separated,
Upatissa said to Kolita, “Friend Kolita, whichever of us first
attains the Deathless is to inform the other.” Having made
this agreement, they separated.
One day, the wandering ascetic Upatissa saw the Monk
Assaji. Upatissa said to him, “Calm and serene, brother, are
your organs of sense; clean and clear is the hue of your skin.
For whose sake, brother, did you retire from the world? And
who is your teacher? And whose doctrine do you profess?”
“Brother, I am as yet a mere novice; its not long since I have
been a monk; but recently did I approach Buddha’s doctrine
and discipline.” Said the ascetic, I am Upatissa; say much or
little according to your ability; I will understand the meaningin a hundred ways or a thousand ways.” At what Monk Assaji
said Upatissa received higher excellence. Upatissa next saw
his friend Kolita and informed him that he had attained
deathless. He pronounced the same stanza Assaji had pro-
nounced. Kolita was established in the fruit of conversion.
They decided to visit the Buddha. They thought they should
ask their former instructor Sanjaya to join them. “You may go;
I cannot come,” Sanjaya said, “In the past I have gone about as
a teacher of the multitude. For me to become a pupil again
would be absurd.”
“Do not act thus, teacher,” Upatissa said. “Teacher, from
the moment of the Buddha’s appearance in the world the
populace has adored Him. Let’s also go there. What do you
intend to do now?” Sanjaya replied, “Friends, which are more
numerous in this world, the stupid or the wise?” “Teacher,
the stupid are many, the wise are few.” Sanjaya said: “Well
then, friends, let the wise men go to the wise Monk Gotama
and let the stupid come to stupid me.” Upatissa and Kolita
departed. About two hundred and fifty wandering ascetics of
Sanjaya’s group also joined the two friends.
Then Kolita and Upatissa saw the Buddha and became
his chief disciples. Upatissa became Sàriputta, and Kolita
became Moggallàna. They informed the Buddha how Sanjaya
would not come to see the Buddha.
Explanatory Translation (Verse 11)
asàre sàramatino sàre ca asàradassino
micchàsaïkappagocarà te sàraü na adhigacchanti
asàre: what are not values; sàramatino: if seen as values;
sàre ca: and what are values; asàradassino: if seen as notvalues; micchàsaïkappagocarà: given to wrong aspirations;
te: those (ignorant people); sàraü: to the values; na adhi-
gacchanti: do not attain.
A person interested in spiritual progress must be aware of
spiritual values. It is true that material things are also neces-
sary. But they are not the values to be sought after for spiritual
progress. If people were to give prominence to material val-
ues they cannot attain any spiritual heights.
Explanatory Translation (Verse 12)
sàraü sàrato ca asàraü asàrato ca ¤atvà sammà
saïkappa gocarà te sàraü adhigacchanti.
sàraü: the true values; sàrato ca: as true values; asàraü:
what are not values; asàrato ca: as not values; ¤atvà: hav-
ing understood; sammà saïkappa gocarà: blessed with right
aspirations; te: those (wise individuals); sàraü: true val-
ues; adhigacchanti: attain to.
The wise person who is able to recognize the true values lead-
ing to spiritual attainments, is capable of attaining to spiritual
heights. Such a person is possessed of right views.
Commentary
This pair of verses stresses the importance of a proper ‘sense of values’
which is essential to the practice of the spiritual path. Our sense of
values is what gives direction to our lives. The purity and richness
of our lives depend on our sense of values. In fact, our judgement of
superiority and inferiority, and our happiness and sense of achieve-
ment, are also dependent on this sense of values.
Those who have a wrong understanding of values have wrong
aspirations, and they never attain the true riches of life.
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