..续本文上一页 subjects (relating to wisdom).

　　IV, 167f:

　　The four types of progress on the Path. See p. 23.

　　IV, 171:

　　Sariputta elaborates a brief statement made by the Buddha on the four forms of personalized existence (attabhava) and puts an additional question. The Buddha”s reply to it was later elaborated by Sariputta in the Samacitta Sutta (see above).

　　IV, 172:

　　Sariputta states that he attained to the fourfold analytical knowledge (patisambhida-ñana) two weeks after his ordination (i.e., at his attainment of Arahatship). He appeals to the Buddha for confirmation. See p. 38.

　　IV, 173:

　　Discussion with Maha Kotthita on the limits of the explainable. The Venerable Sariputta says: "As far, brother, as the six bases of sense-impression (phassayatana) reach, so far reaches the (explainable) world of diffuseness (papañca); and as far as the world of diffuseness reaches, so far reach the six bases of sense-impression. Through the entire fading away and cessation of the six bases of sense impression, the world of diffuseness ceases and is stilled."

　　IV, 175:

　　On the need of both knowledge and right conduct (vijjacarana) for the ending of suffering.

　　IV, 179:

　　On the reasons for obtaining, and not obtaining, Nibbana in the present life.

　　V, 1 5:

　　Five reasons why people ask questions: through stupidity and foolishness; with evil intentions and through covetousness; with a desire to know; out of contempt; with the thought: "If he answers my question correctly, it is good; if not, then I shall give the correct answer.

　　V, 167:

　　On how to censure fellow-monks.

　　VI, 14-15:

　　Causes of a monk”s good or bad dying.

　　VI, 41:

　　Sariputta explains that a monk with supernormal powers may, if he so wishes, regard a tree trunk merely as being solid, or as a liquid, fiery (calorific) or airy (vibratory), or as being either pure or impure (beautiful or ugly), because all these elements are to be found in the tree.

　　VII, 66:

　　On respect and reverence, Sariputta says that these are helpful in overcoming what is unwholesome and developing what is wholesome: that is respect and reverence towards the Master, the Teaching, the Community of Monks, the training, meditation, heedfulness (appamada) and towards the spirit of kindliness and courtesy (patisanthara). Each of these factors is said to be a condition of the one following it.

　　IX, 6:

　　On the two things needful to know about people, robes, almsfood, lodging, villages, towns and countries: that is, whether one should associate with them, use them, or live in them, or whether one should not.

　　IX, 11:

　　A second "Lion”s Roar" of Sariputta, uttered in the Master”s presence on the occasion of a monk”s false accusation; with nine similes proclaiming his freedom from anger, detachment from the body, and his inability to hurt others. See p. 63.

　　IX, 13:

　　A discussion with the Venerable Maha Kotthita about the purpose of living the Holy Life.

　　IX, 14:

　　The Venerable Sariputta questions the Venerable Samiddhi about the essentials of the Dhamma and approves of his answers.

　　IX, 26:

　　This text illustrates the Venerable Sariputta”s scrupulous fairness even towards antagonists. He corrects a statement attributed to Devaddata which was probably wrongly formulated by one of Devadatta”s followers who reported it to Sariputta. Later, Sariputta speaks to that monk on the fully developed and steadfast mind, which is not shaken by even the most attractive sense impressions.

　　IX, 34:

　　On Nibbana, which is described as happiness beyond feelings.

　　X, 7:

　　Sariputta describes his meditation, during which he had only the single perception that "Nibbana is the ceasing of existence." See p. 37.

　　X, 65:

　　To be reborn is misery; not to be reborn is happiness.

　　X, 66:

　　To have delight in the Buddha”s Teaching and Discipline is happiness; not to have delight in them is mi…

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