What's in a Name? In the Case of the Sanghāta, Quite a Lot
Though its
full title is the Ārya Sanghāta Sūtra Dharma-Paryāya, the discourse is
fondly called by its
readers (and sometimes by itself) 'the Sanghāta.'
Just why it is called 'Sanghāta' is open for discussion. To
read more about what the name means, click
here.
In the Words of the Sanghāta:
[The Blessed One spoke:]
"By whatever form it is sentient beings are to be subdued, I teach the
Dharma in that very form. Sarvashūra, in that way, I teach the Dharma
to sentient beings in many aspects. If one should wonder what the
reason is, Sarvashūra, just as sentient beings hear the Dharma in many
aspects, in the same way those sincere sentient beings will
make roots of virtue in many aspects. They will engage in acts of
generosity, they will make merits, they will even go without sleep for
their own sake, they will meditate also on remembering death
– such virtuous karmas as these that are to be formed, they
will do. Due to the cause of having heard the Dharma, they will
remember the previous roots of virtue. That will be for the long-term
aim, benefit and happiness of gods and humans."
- Ārya Sanghāta Sūtra
Website of the Arya Sanghata Sutra
Guide for Readers
The Young and the Old - Selected Passages
The following is a partial collection of passages relevant for thinking
about the significance of young and old in the Sanghāta.
From page 2 of the
English draft translation
“That being so, may the Tathāgata, the Arhat, the perfectly
complete
Buddha please explain that sort of introductory teaching
which, as soon
as they hear it, old sentient beings immediately purify all
their
obstacles of karma, and young sentient beings make great effort at
virtuous dharma and thereby attain superiority, their virtuous actions
do not degenerate, do not at all degenerate and will not
degenerate.”
From page 23
“At a later date, indeed, there will not be any beings, young
or
old, who cause origination and cessation. Bhaishajyasena, there are old
and young ones, indeed, who do not know anything.
“Bhaishajyasena, it is as if a certain man should wash his
head,
should put on new garments, and should come out of the house. The
people address that man thus, ‘Your new garments are well
worn.’ Then, there would be a certain other person. He would
wash
his head, would put on old garments. Those garments are loose and are
not beautiful; that man has his head washed well, but his dress is not
beautiful. Similarly, Bhaishajyasena, there are old ones who do not
beautify Jambudvipa. The young ones, however, show origination and
cessation.”
Thereupon, all those sectarians, wandering ascetics, religious
mendicants, nonbelievers, and brahmins, having risen from their seats,
said thus to the Blessed One: “Blessed One, who of us is old
and
who is young?”
The Blessed One said: “Old are those of you who, having seen
again and again the painful sensations of the hells and of animals and
pretas, still today have not had enough of that.”
From pages 32-3
Then, the bodhisattva, the great being Bhaishajyasena said thus:
“Blessed One, why do these beings not converse, nor talk with
the
Tathagata, but remain in silence?”
The Blessed One said: “Do you not know, Bhaishajyasena? The
insensate beings in this land neither speak nor converse, nor
understand the corpus of Dharma teachings. What is the reason for that?
Bhaishajyasena, all the young ones here do not understand birth, do not
understand cessation, and have seen neither old age nor disease, grief,
lamenting, separation from dear ones, union with those not dear, death,
nor untimely death. Even having seen all those bitter sufferings, they
are not moved to exert themselves. How will they understand?
Bhaishajyasena, they must be taught again and again.”
Thereupon, the bodhisattva, the great being Bhaishajyasena spoke thus
to the Blessed One: “Blessed One, from where did the young
ones,
those who do not know the Dharma, come? From where do they fall? Where
will they be born?”
The Blessed One said: “Listen, Bhaishajyasena. The human form
that they take is not made by a jeweler. It is not made by a
blacksmith. It is not made by a carpenter. It is not made by a potter.
It does not appear through fear of the king. It is produced on account
of negative karma, in conjunction with the union of a man and woman.
Again and again they teach crafts to those beings, and endless sharp
pains occur to them. There, they experience sharp pains, the ripening
of the negative deeds performed in the past. Bhaishajyasena, those
young ones who do not rise and who experience such grievous pains have
come to this very place. Bhaishajyasena, for this reason they do not
converse and do not speak together. Therefore, Bhaishajyasena, those
young ones, not knowing the good, do not know birth and do not know
cessation, and they will not obtain the body of human beings.
Bhaishajyasena, they are called ‘young
ones.’”
From page 45
He said: “Blessed One, 30,000 million young ones have
appeared.
They, having understood the subtle exposition of the Tathagata, speak
thus to the old ones, ‘Old ones, you do not know the Dharma.
You
say that there is no Dharma. You are fond of unhappiness. Thus, you do
not consider that subtleties exist and do harm by abusing.’
Blessed One, why do they speak pleasant and agreeable words?”
The Blessed One said: “Bhaishajyasena, did you not know why
they
speak these words? They speak soft and pleasant words to the Tathagata.
Bhaishajyasena, by hearing the Dharma they will bear in mind the
meaning of all the Dharmas, they will possess all the virtues, and all
of them will perceive the dharanis. Thereafter, they will be placed in
the ten stages. Today they will send forth the sound of the great
Dharma drum. Today, they will become possessed of the system of great
Dharma...”
To contribute your thoughts on the significance of
the young and the old in the Sanghāta Sūtra, or
to suggest other passages for inclusion on this page, please join
the Sanghāta discussion
forum.
