..續本文上一頁 to absorption or insight takes place without great difficulty, progress is called "easy" (sukha-patipada); in the reverse case it is "difficult" or "painful" (dukkha-patipada). If, after the suppression of the defilements, the manifestation of the Path, the goal of insight, is quickly effected, the direct-knowledge (connected with the Path) is called "swift" (khippabhiñña); in the reverse case it is "sluggish" (dandabhiñña). In this discourse the Venerable Sariputta”s statement refers to his attainment of arahantship. His attainment of the first three Paths, however, was, according to the commentary to the above text, connected with "easy progress and sluggish direct-knowledge."

　　In such ways as this did the two friends exchange information about their experience and understanding of the Dhamma. They were also frequently associated in attending to affairs of the Sangha. One such occasion was when they combined in winning back certain monks who had been led astray by Devadatta. There is an interesting passage[11] in this connection which shows that the Venerable Sariputta”s generous praise of Devadatta”s achievements before the latter brought about a schism in the Sangha was the cause of a slight embarrassment. It relates that when the Buddha asked Sariputta to proclaim in Rajagaha that Devadatta”s deeds and words should no longer be regarded as connected with the Buddha, Dhamma and Sangha, the Venerable Sariputta said: "Formerly I spoke at Rajagaha in praise of Devadatta”s magical powers

　　" "Yes, Lord," the elder replied. "So you will now speak truthfully also, Sariputta, when you make this proclamation about Devadatta." So, after receiving the formal approval of the Sangha, the Venerable Sariputta, together with many monks, went to Rajagaha and made the declaration about Devadatta.

　　When Devadatta had formally split the Sangha by declaring that he would conduct Sangha-acts separately, he went to Vultures” Peak with five hundred young monks who through ignorance had become his followers. To win them back, the Buddha sent Sariputta and Maha Moggallana to the Vultures” Peak, and while Devadatta was resting, the two Chief Disciples preached to the monks, who attained to stream-entry and went back to the Master.[12]

　　Another time when the Venerable Sariputta and the Venerable Maha Moggallana worked together to restore order in the Sangha was when a group of monks led by Assaji (not the Elder Assaji referred to earlier) and Punnabbassu, living at Kitagiri, were misbehaving. In spite of repeated admonitions, these monks would not mend their ways, so the two Chief Disciples were sent to pronounce the penalty of pabbajaniya-kamma (excommunication) on those who would not submit to the discipline.[13]

　　Venerable Sariputta”s devotion to his friend was fully reciprocated; we are told of two occasions when Sariputta was ill, and Maha Moggallana attended to him and brought him medicine.

　　Yet there was nothing exclusive about the Venerable Sariputta”s friendships, for according to the commentary to the Maha-Gosinga Sutta there was also a bond of mutual affection between him and the Elder Ananda. On the part of Sariputta it was because he thought: "He is attending on the Master — a duty which should have been performed by me"; and Ananda”s affection was due to the fact that Sariputta had been declared by the Buddha as his foremost disciple. When Ananda gave Novice Ordination to young pupils he used to take them to Sariputta to obtain Higher ordination under him. The Venerable Sariputta did the same in regard to Ananda, and in that way they had five hundred pupils in common.

　　Whenever the Venerable Ananda received choice robes or other requisites he would offer them to Sariputta, and in the same way, Sariputta passed on…

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