1. Sāriputta Thera. The chief disciple (aggasāvaka)
of Gotama - Buddha. He is also called Upatissa, which was evidently his personal
name (M.i.150). The commentators say that Upatissa was the name of his village
and that he was the eldest son of the chief family in the village, but other
accounts give his village as Nālaka. His father was the brahmin,
Vanganta
(DhA.ii.84), and his mother, Rūpasāri. It was
because of his mother's name that he came to be called Sāriputta. In Sanskrit
texts his name occurs as Sāriputra, Sāliputra, Sārisuta, Sāradvatīputra. In the
Apadāna (ii.480) he is also called Sārisambhava.

The name Upatissa is hardly ever mentioned in the books.
He had three younger brothers -
Cunda, Upasena,
and Revata (afterwards called Khadiravaniya) -
and three sisters - Cālā,
Upacālā and Sisūpacālā;
all of whom joined the Order. DhA.ii.188; cf. Mtu.iii.50; for details of them
see s.v.; mention is also made of an uncle of Sāriputta and of a nephew, both of
whom he took to the Buddha, thereby rescuing them from false views (DhA.ii.230
2); Uparevata was his nephew (SA.iii.175).

The story of Sāriputta's conversion and the account of his
past lives, which prepared him for his eminent position as the Buddha's Chief
Disciple, have been given under Mahā
Moggallāna. Sāriputta had a very quick intuition, and he became a
sotāpanna immediately after hearing the first two lines of the stanza spoken by
Assaji. After his attainment of sotāpatti, Kolita (Moggallāna) wished to go with
him to Veluvana to see the Buddha, but Sāriputta, always grateful to his
teachers, suggested that they should first seek their teacher, Sañjaya, to give
him the good news and go with him to the Buddha. But Sañjaya refused to fall in
with this plan. Moggallāna attained arahantship on the seventh day after his
ordination, but it was not till a fortnight later that Sāriputta became an
arahant. He was staying, at the time, with the Buddha, in the Sūkarakhatalena in
Rājagaha, and he reached his goal as a result of hearing the Buddha preach the
Vedānapariggaha Sutta to Dīghanakha. This account is summarized from DhA.i.73
ff.; AA.i.88 ff.; ThagA.ii.93 ff. Ap.i.15ff.; the story of their conversion is
given at Vin.i.38ff.

Sariputta and Mahamoggallana
In the assembly of monks and nuns, Sāriputta was declared
by the Buddha foremost among those who possessed wisdom (etadaggam mahāpaññānam,
A.i.23). He was considered by the Buddha as inferior only to himself in wisdom.
SA.ii.45; his greatest exhibition of wisdom followed the Buddha's descent from
Tāvatimsa to the gates of Sankassa, when the Buddha asked questions of the
assembled multitude, which none but Sāriputta could answer. But some questions
were outside the range of any but a Buddha (DhA.iii.228 f.; cf. SnA.ii.570f.).
Similarly knowledge of the thoughts and inclinations of people were beyond
Sāriputta; only a Buddha possesses such knowledge (DhA.iii.426; J. i.182).
Further, only a Buddha could find suitable subjects for meditation for everybody
without error (SnA..i.18), and read their past births without limitation (SnA.,
ii.571).
The Buddha would frequently merely suggest a topic, and
Sāriputta would preach a sermon on it in detail, and thereby win the Buddha's
approval. (See, e.g., M.i.13; iii.46, 55, 249). The Buddha is recorded as
speaking high praise of him: "Wise art thou, Sāriputta, comprehensive and
manifold thy wisdom, joyous and swift, sharp and fastidious. Even as the eldest
son of a Cakkavatti king turns the Wheel as his father hath turned it, so dost
thou rightly turn the Wheel Supreme of the Dhamma, even as I have turned it."
(S.i.191; cf. Sn.vs.556 f., where the Buddha is asked by Sela, who is his
general, and the Buddha replies that it is Sāriputta who turns the Wheel of the
Law; also M.iii.29). He thus came to be called Dhammasenāpati, just as Ananda
was called Dhammabhandāgārika. The Anupada Sutta is one long eulogy of Sāriputta
by the Buddha. He is there held up as the supreme example of the perfect
disciple, risen to mastery and perfection in noble virtue, noble concentration,
noble perception, noble deliverance. M.iii.25ff. In the Mahāgosinga Sutta
Sāriputta expresses his view that that monk is beat who is master of his heart
and is not mastered by it. The Buddha explains that Sāriputta was stating his
own nature (M.i.215 f.). The Buddha did not, however, hesitate to blame
Sāriputta when necessary e.g., the occasion when some novices,
becoming noisy, were sent away by the Buddha, whose motive Sāriputta
misunderstood (M.i.459). And again, when Sāriputta did not look after Rāhula
properly, making it necessary for Rāhula to spend the whole night in the
Buddha's jakes (J.i.161f.).
In the Saccavibhanga Sutta (M.iii.248) he is compared to a
mother teacher, while Moggallāna is like a child's wet nurse; Sāriputta trains
in the fruits of conversion, Moggallāna trains in the highest good. In the
Pindapāta pārisuddhi Sutta (M.iii.294f) the Buddha commends Sāriputta for the
aloofness of his life and instructs him in the value of reflection. Other
instances are given of the Buddha instructing and examining him on various
topics e.g., on bhūtam ("what has come to be") (S.ii.47f), on the
five indriyas, (S.v.220f., 225f., 233f ) and on sotāpatti. S. v.347; we find the
Buddha also instructing him on the cultivation of tranquillity (A.i.65); on the
destruction of "I" and "mine" (A.i.133); the reasons for failure and success in
enterprises (A.ii.81f.); the four ways of acquiring personality (attabhāva)
(A.ii.159); the methods of exhortation (A.iii.198); the acquisition of joy that
comes through seclusion (A.iii.207); the noble training for the layman (211f.);
six things that bring spiritual progress to a monk (424f.); seven similar things
(A.iv.30); the seven grounds for praising a monk (35); the things and persons a
monk should revere (120f.); the eight attributes of a monk free from the fermentations
(223 f.); the nine persons who, although they die with an attached remainder for
rebirth, are yet free from birth in hell among animals and among petas (379 f.);
and the ten powers of a monk who has destroyed the fermentations (A.v.174 f.).
We also find instances of Sāriputta questioning his
colleagues, or being questioned by them, on various topics. Thus he is
questioned by Mahā Kotthita on kamma (S.ii.112 f.); and on yoniso manasikāra
(progressive discipline, S. iii.176 f.); on avijjā and vijjā (ibid., 172 f.); on
the fetters of sense perception (S.iv.162 f.); on certain questions pronounced
by the Buddha as indeterminate (ibid., 384 f.); on whether anything is left
remaining after the passionless ending of the six spheres of contact (A.ii.161);
and on the purpose for which monks lead the brahmacariya under the Buddha
(A.iv.382). The Mahāvedalla Sutta (M.i.292 ff.) records a long discourse
preached by Sāriputta to Mahā Kotthita. He is mentioned as questioning Mahā
Kassapa on the terms Ātāpī and ottāpī (S.ii.195f.), and Anuruddha on sekha
(S.v.174 f., 298f.). On another occasion, Anuruddha tells Sāriputta of his power
of seeing the thousand fold world system, his unshaken energy, and his
untroubled mindfulness. Sāriputta tells him that his deva sight is mere conceit,
his claims to energy conceit, and his mindfulness just worrying, and exhorts him
to abandon thoughts of them all. Anuruddha follows his advice and becomes an
arahant. A.i.281f.
Moggallāna asks Sāriputta regarding the "undefiled" (their
conversation forms the Anangana Sutta, M.i.25 ff.), and, at the conclusion of
the Gulissāni Sutta, inquires whether the states of consciousness mentioned in
that sutta were incumbent only on monks from the wilds or also on those from the
villages (M.i.472f.). Sāriputta questions Upavāna regarding the bojjhangā
(S.v.76), and is questioned by Ananda regarding sotāpatti (S.v.346, 362) as
regards the reason why some beings are set free in this very life while others
are not (A.ii.167), and on the winning of perfect concentration (A.v.8, 320).
Ananda also questions Sāriputta (A.iii.201f.) on the speedy knowledge of aptness
in things (kusaladhammesu khippanisanti), and, again, on how a monk may learn
new doctrines and retain old ones without confusion (A.iii.361). In both these
cases Sāriputta asks Ananda to answer the questions himself, and, at the end of
his discourse, praises him. The Rathavinīta Sutta (M.i.145 ff.) records a
conversation between Sāriputta and Punna Mantānīputta, for whom he had the
greatest respect, after hearing the Buddha's eulogy of him. Sāriputta had given
instructions that he should be told as soon as Punna came to Sāvatthi and took
the first opportunity of seeing him. Among others who held discussions with
Sāriputta are mentioned Samiddhi (A.iv.385), Yamaka (S.iii.109f.), Candikāputta
(A.iv.403), and Laludāyi (A.iv.414).
Among laymen who had discussions with Sāriputta are Atula
(DhA.iii.327), Nakulapitā (S.iii.2f.) and Dhānañjāni (M.ii.186); Sīvalī
(immediately after his birth; J. i.408), also the Paribbājakas, Jambukhādaka
(S.iv.251f.), Sāmandaka (S.iv.261 f.; A.v.120), and Pasūra (SnA..ii.538), and the
female Paribbājakas Saccā, Lolā, Avavādakā and Patācārā (J.iii.1), and
Kundalakesī (DhA.ii.223f.). He is also said to have visited the Paribbājakas in
order to hold discussion with them (A.iv.378); see also S. iii.238f., where a
Paribbājaka consults him on modes of eating.
The care of the Sangha and the protection of its members'
integrity was Sāriputta's especial concern by virtue of his position as the
Buddha's Chief Disciple. Thus we find him being sent with Moggallāna to bring
back the monks who had seceded with Devadatta. His admonitions to the monks
sometimes made him unpopular e.g., in the case of the Assaji
Punaabbasukā, the Chabbaggiyā (who singled him out for special venom) and
Kokālika (See Channa, who reviled both Sāriputta and Moggallāna, DhA.ii.110 f.).
When Channa declared his intention of committing suicide, Sāriputta attempted to
dissuade him, but without success (S.iv.55ff.; see also the Channovāda Sutta).
Monks sought his advice in their difficulties. (See, e.g., S. iv.103, where a
monk reports to him that a colleague has returned to the household life, and
asks what he is to do about it). He was greatly perturbed by the dissensions of
the monks of Kosambī, and consulted the Buddha, at length, as to what he could
do about it (Vin.i.354). He was meticulous about rules laid down by the
Buddha. Thus a rule had been laid down that one monk could ordain only one
samanera, and when a boy was sent to him for ordination from a family which had
been of great service to him, Sāriputta refused the request of the parents till
the Buddha had rescinded the rule (Vin.i.83). Another rule forbade monks to eat
garlic (lasuna), and when Sāriputta lay ill and knew he could be cured by
garlic, even then he refused to eat them till permission was given by the Buddha
for him to do so (Vin.ii.140). The Dhammapada Commentary (Vin.ii.140f) describes
how, at the monastery in which Sāriputta lived, when the other monks had gone
for alms, he made the round of the entire building, sweeping the un-swept
places, filling empty vessels with water, arranging furniture, etc., lest
heretics, coming to the monastery, should say: "Behold the residences of
Gotama's pupils." But even then he did not escape censure from his critics. A
story is told (DhA.iv.184f) of how he was once charged with greed, and the
Buddha himself had to explain to the monks that Sāriputta was blameless. While
Sāriputta was severe in the case of those who failed to follow the Buddha's
discipline, he did not hesitate to rejoice with his fellow monks in their
successes. Thus we find him congratulating Moggallāna on the joy he obtained
from his iddhi powers, and praising his great attainments (praise which evoked
equally generous counter praise), (S.ii.275 f ) and eulogising Anuruddha on his
perfected discipline won through the practice of the four satipatthānas
(S.v.301f). It was the great encouragement given by Sāriputta to Samitigutta
(q.v.), when the latter lay ill with leprosy in the infirmary, which helped him
to become an arahant. It was evidently the custom of Sāriputta to visit sick
monks, as did the Buddha himself (ThagA.ii.176). So great was Sāriputta’s desire
to encourage and recognize merit in his colleagues that he once went about
praising Devadatta's iddhi powers, which made it difficult for him when later he
had to proclaim, at the bidding of the Sangha, Devadatta's evil nature
(Vin.ii.189).
Several instances are given (E.g., S. ii.274; v.70; A.i.63;
ii.160; iii.186, 190, 196, 200, 292, 340; iv.325, 328, 365; v.94, 102, 123, 315,
356f) of Sāriputta instructing the monks and preaching to them of his own accord
on various topics - apart from the preaching of the well known suttas
assigned to him. Sometimes these suttas were supplementary to the Buddha's own
discourses (E.g., M.i.13, 24, 184, 469). Among the most famous of Sāriputta's
discourses are the Dasuttara and the Sangīti Suttas (q.v.). Though Sāriputta was
friendly with all the eminent monks surrounding the Buddha, there was very
special affection between him and Ananda and also Moggallāna. We are told that
this was because Amanda was the Buddha's special attendant, a duty which
Sāriputta would have been glad to undertake For details of this see Mahā
Moggallāna, Ananda. Ananda himself had the highest regard and affection for
Sāriputta. It is recorded in the Samyutta Nikāya (S.i.63) that once, when the
Buddha asked Ananda, "Do you also, Ananda, approve of our Sāriputta?" Amanda
replied, "Who, Sir, that is not childish or corrupt or stupid or of perverted
mind, will not approve of him? Wise is he, his wisdom comprehensive and joyous
and swift, sharp and fastidious. Small is he in his desires and contented;
loving seclusion and detachment, of rampant energy. A preacher is he, accepting
advice, a critic, a scourge of evil."
Sāriputta was specially attached, also, to Rāhula, the
Buddha's son, who was entrusted to Sāriputta for ordination. Mention is made of
a special sutta in the Majjhima Nikāya, (the Mahā Rāhulovāda Sutta; M.i.421f )
in which he urges Rāhula to practise the study of breathing. The special regard
which Sāriputta had for the Buddha and Rāhula extended also to Rāhulamātā, for
we find that when she was suffering from flatulence. Rāhula consulted Sāriputta,
who obtained for her some mango juice, a known remedy for the disease.
(J.ii.392f) On another occasion (J.ii.433) he obtained from Pasenadi rice mixed
with ghee and with red fish for flavouring when Rāhulamātā suffered from some
stomach trouble. Among laymen Sāriputta had special regard for Anāthapindika;
when the latter lay ill he sent for Sāriputta, who visited him with Ananda and
preached to him the Anāthapindikovāda Sutta. At the end of the discourse
Anāthapindika said he had never before heard such a homily. Sāriputta said they
were reserved for monks only, but Anāthapindika asked that they could be given
to the laity and to young men of undimmed vision. Anāthapindika died soon after
and was reborn in Tusita. M.iii.258 ff.; cf. S. v.380, which probably refers to
an earlier illness of Anāthapindika. He recovered immediately after the
preaching of Sāriputta's sermon, and served Sāriputta with rice from his own
cooking pot.
Sāriputta also, evidently, had great esteem for the
householder Citta, for we are told (DhA.ii.74) that he once paid a special visit
to Macchikāsanda to see him.
Several incidents are related in the books showing the
exemplary qualities possessed by Sāriputta e.g., the stories of
Tambadāthika, Punna and his wife, the poor woman in the Kundakakucchisindhava
Jātaka and Losaka Tissa (q.v.). These show his great compassion for the poor and
his eagerness to help them. Reference has already been made to his first
teacher, Sañjaya, whom he tried, but failed, to convert to the Buddha's faith.
His second teacher was Assaji. It is said that every night on going to bed he
would do obeisance to the quarter in which he knew Assaji to be and would sleep
with his head in that direction. DhA.iv.150 f.; cf. SnA.i.328. If Assaji were in
the same vihāra, Sāriputta would visit him immediately after visiting the
Buddha. It was in connection with this that the Dhamma Sutta (q.v.) was
preached.
The stories of the Sāmaneras Sukha and Pandita, and of the
monk Rādhā, also show his gratitude towards any who had shown him favour (See
also Vin.i.55 f). His extreme affection for and gratitude to the Buddha are
shown in the Sampasādanīya Sutta (q.v.). That Sāriputta possessed great patience
is shown by the story (DhA.iv.146f) of the brahmin who, to test his patience,
struck him as he entered the city for alms. But when he was wrongly accused and
found it necessary to vindicate his good name, he did not hesitate to proclaim
his innocence at great length and to declare his pre eminence in virtue. (See,
e.g., his "lion's roar" at A.iv.373ff). Another characteristic of Sāriputta was
his readiness to take instruction from others, however modest. Thus one story
relates how, in absent mindedness, he let the fold of his robe hang down. A
novice said, "Sir, the robe should be draped around you," and Sāriputta agreed,
saying, "Good, you have done well to point it out to me," and going a little
way, he draped the robe round him (ThagA.iii.116). A quaint story is told
(Ud.iv.4) of a Yakkha who, going through the air at night, saw Sāriputta wrapt
in meditation, his head newly shaved. The sight of the shining head was a great
temptation to the Yakkha, and, in spite of his companion's warning, he dealt a
blow on the Thera's head. The blow was said to have been hard enough to shatter
a mountain, but Sāriputta suffered only a slight headache afterwards.
Mention is made of two occasions on which Sāriputta fell
ill. Once he had fever and was cured by lotus stalks which Moggallāna obtained
for him from the Mandākinī Lake (Vin.i.214). On the other occasion he had
stomach trouble, which was again cured by Moggallāna giving him garlic (lasuna),
to eat which the rule regarding the use of garlic had to be rescinded by the
Buddha (Vin.ii.140).
Sāriputta was fond of meal cakes (pitthakhajjaka), but
finding that they tended to make him greedy he made a vow never to eat them
(J.i.310).
Sāriputta died some months before the Buddha. It is true
that the account of the Buddha's death in the Mahā Parinibbāna Sutta ignores all
reference to Sāriputta, though it does introduce him (D.ii.81 ff ) shortly
before as uttering his "lion's roar" (sīhanāda), his great confession of faith
in the Buddha, which, in the commentarial account, he made when he took leave of
the Buddha to die. The Samyutta Nikāya (S.v.161) records that he died at
Nālagāmaka (the place of his birth), and gives an eulogy of him pronounced by
the Buddha after his death (S.v.163f).
There is no need to doubt the authenticity of this
account. It merely states that when Sāriputta was at Nālagāmaka he was afflicted
with a sore disease. His brother, Cunda Samanuddesa, was attending on him when
he died. His body was cremated, and Cunda took the relics to Sāvatthi with
Sāriputta's begging bowl and outer robe. The relics were wrapped in his
water-strainer. Cunda first broke the news to Ananda, who confessed that when he
heard it his mind was confused and his body felt as though drugged. Cf.
Thag.vs.1034; see also the eulogy of Sāriputta by Vangīsa during his lifetime
(Thag.1231 3). Hiouen Thsang saw the stūpa erected over the relics of Sāriputta
in the town of Kālapināka (Beal., op. cit., ii.177).
Together they sought the Buddha and told him of the event,
and the Buddha pointed out to them the impermanence of all things.
The Commentaries give more details. The Buddha returned to
Sāvatthi after his last vassa in Beluvagāma. Sāriputta sought him there, and,
realizing that his death would come in seven days, he decided to visit his
mother, for she, though the mother of seven arahants, had no faith in the
Sangha. [This was because all her children joined the Order and left her
desolate in spite of the forty crores of wealth which lay in the house. It is
said (DhA.iv.164f.) that when Sāriputta had gone home on a previous occasion,
she abused both him and his companions roundly. Rāhula was also in the company.]
He therefore asked his brother, Cunda, to prepare for the journey to Nālagāmaka
with five hundred others, and then took leave of the Buddha after performing
various miracles and declaring his faith in the Buddha and uttering his "lion's
roar." A large concourse followed him to the gates of Sāvatthi, and there he
addressed them and bade them stay behind. In seven days he reached Nālaka, where
he wais met by his nephew, Uparevata, outside the gates. Him he sent on to warn
his mother of his arrival with a large number of people. She, thinking that he
had once more returned to the lay life, made all preparations to welcome him and
his companions. Sāriputta took up his abode in the room in which he was born (jātovaraka).
There he was afflicted with dysentery. His mother, unaware of this and sulking
because she found he was still a monk, remained in her room. The Four Regent
Gods and Sakka and Mahā Brahmā waited upon him. She saw them, and having found
out who they were, went to her son's room. There she asked him if he were really
greater than all these deities, and, when he replied that it was so, she
reflected on the greatness of her son and her whole body was suffused with joy.
Sāriputta then preached to her, and she became a sotāpanna. Feeling that he had
paid his debt to his mother, he sent Cunda to fetch the monks, and, on their
arrival, he sat up with Cunda's help and asked if he had offended them in any
way during the forty four years of his life as a monk. On receiving their
assurance that he had been entirely blameless, he wiped his lips with his robe
and lay down, and, after passing through various trances, died at break of dawn.
His mother made all arrangements for the funeral, and
Vissakamma assisted in the ceremony. When the cremation was over, Anuruddha
extinguished the flames with perfumed water, and Cunda gathered together the
relics. This account is summarized from SA.iii.172ff.; similar accounts are
found at DA.ii.549f, etc. Sāriputta's death is also referred to at J. i.391.
Among those who came to pay honour to the pyre was the
goddess Revatī (q.v.). Sāriputta died on the full moon day of Kattika (October
to November) preceding the Buddha's death, and Moggallāna died a fortnight
later. SA.iii.181; J. i.391; both Sāriputta and Moggallāna were older than the
Buddha because they were born "anuppanne yeva hi Buddhe" (DhA.i.73).
Sāriputta had many pupils, some of whom have already been
mentioned. Among others were Kosiya, Kandhadinna, Cullasārī, Vanavāsika Tissa,
Sankicca (q.v.), and Sarabhū, who brought to Ceylon the Buddha's collar bone,
which he deposited in the Mahiyangana-cetiya (Mhv.i.37f). Sāriputta's brother,
Upavāna, predeceased him, and Sāriputta was with him when he died of snake bite
at Sappasondikapabbāra (S.iv.40f).
Sāriputta's special proficiency was in the Abhidhamma. It
is said (DhSA.16f., DA.i.15, where it is said that at the end of the First
Recital the Abhidhamma was given in charge of five hundred arahants, Sāriputta
being already dead) that when preaching the Abhidhamma, to the gods of
Tāvatimsa, the Buddha would visit Anotatta every day, leaving a nimitta Buddha,
on Sakka's throne to continue the preaching. After having bathed in the lake he
would take his midday rest. During this time Sāriputta would visit him and learn
from the Buddha all that had been preached of the Abhidhamma during the previous
day. Having thus learnt the Abhidhamma, Sāriputta taught it to his five hundred
pupils. Their acquirement of the seven books of the Abhidhamma coincided with
the conclusion of the Buddha's sermon in Tāvatimsa. Thus the textual order of
the Abhidhamma originated with Sāriputta, and the numerical series was
determined by him.
Sāriputta is identified with various characters in
numerous Jātakas. Thus he was
- Canda-kumāra in the Devadhamma,
- Lakkhana in the Lakkhana,
- the knight in the Bhojājānīya,
- the monkey in the Tittira,
- the snake in the Visavanta and Saccankira,
- the tree sprite in the Sīlavanāga,
- the brahmin youth in the Mahāsupina,
- the chief disciple in the Parosahassa,
- the Jhānasodhana and the Candābha,
- the king of Benares in the Dummedha,
- the good ascetic in the Godha (No.138) and the Romaka,
- the charioteer of the king of Benares in the Rājovāda,
- the father-elephant in the Alīnacitta,
- the teacher in the Susīma, the Cūla Nandiya, the
Sīlavīmamsana and the Mahādhammapāla,
- the merchant in the Gijjha (No.164),
- a goose in the Catumatta,
- the Nāga king in the Jarudapāna and the Sīlavimamasa,
- the woodpecker in the Kurungamiga,
- the thoroughbred in the Kundakakucchisindhava,
- the lion in the Vyaggha, Tittira (No. 438) and
Vannāroha,
- the rich man in the Kurudhamma,
- the ascetic Jotirasa in the Abbhantara,
- Sumukha in the Supatta,
- Nandisena in the Cullakalinga,
- Sayha in the Sayha,
- the spirit of the Bodhi tree in the Pucimanda,
- the commander in chief in the Khantivādī,
- the hunter in the Mamsa,
- a deity in the Kakkāru,
- Nārada in the Kesava,
- the brahmin in the Kārandiya and Nandiyamiga,
- the Candāla in the Setaketu,
- the horse in the Kharapatta,
- Pukkasa in the Dasannaka,
- the sprite in the Sattubhasta and the Mahāpaduma,
- the roc bird in the Kotisimbali,
- the pupil in the Atthasadda,
- Sālissara in the Indriya (No. 423) and the Sarabhanga,
- Ani Mandavya in the Kanhadīpāyana,
- Canda in the Bilārikosiya,
- the senior pupil in the Mahāmangala,
- Vāsudeva in the Ghata,
- Lakkhana in the Dasaratha,
- Uposatha in the Samvara,
- the northern deity in the Samuddavānija,
- the second goose in the Javanahamsa,
- the chaplain in the Sarabhamiga and the
Bhikkhāparampara,
- the osprey in the Mahākukkusa,
- one of the brothers in the Bhisa,
- the snake in the Pañcūposatha,
- the Nāga king in the Mahāvānija,
- the king in the Rohantamiga, and the Hamsa (No. 502),
- Rakkhita in the Somanassa,
- Uggasena in the Campeyya,
- Assapāla in the Hatthipāla,
- the ascetic in the Jayadissa,
- Sañjaya in the Sambhava,
- the Nāga king in the Pandara,
- Alāra in the Sankhapāla,
- the elder son in the Cullasutosoma,
- Ahipāraka in the Ummadantī,
- Manoja in the Sonananda,
- the king in the Cullahamsa and the Mahāhammsa,
- Nārada in the Sudhābhojana,
- the Kunāla and the Mahājanaka,
- Kālahatthi in the Mahāsutasoma,
- the charioteer in the Mūgapakkha,
- Suriyakumāra in the Khandapāla,
- Sudassana in the Bhūridatta,
- Vijaya in the Mahānāradakassapa,
- Varuna in the Vidhurapandita,
- Cūlanī in the Mahāummagga and
- the ascetic Accuta in the Vessantara.
2. Sāriputta Thera. A monk of Ceylon. He lived in
the reign of Parakkamabāhu I., and was called Sāgaramatī (SadS.63) on account of
his erudition. The king built for him a special residence attached to the
Jetavana-vihāra in Pulatthipura (Cv.lxxviii.34).
Among his works are the Vinayasangaha or the Vinaya-Vinicchaya, a summary of the Vinaya, and the
Sāratthadīpanī on the Samantapāsādikā,, the Sāratthamañjūsā on the Atthasālinī
and the Līnatthappakāsinī on the Papañcasūdani.
Sāriputta had several well known
pupils, among whom were Sangharakkhita,
Sumangala, Buddhanāga, Udumbaragiri
Medhankara and Vācissara (Gv. 67, 71; Svd.1203; SM. 69; P.L.C, 189ff).
Sāriputta
was also a Sanskrit scholar, and wrote the Pañjikālankāra or
Ratnamatipañjikātīkā to Ratnasrījñāna's Pañjikā to the Candragomivyākarana.
3. Sāriputta. A monk of Dala in the Rāmañña
country. He was born in Padīpajeyya in the reign of Narapatisithu, and was
ordained by Ananda of the Sīhalasangha. He became one of the leaders of this
group in Rāmañña. Narapati conferred on him the title of "Dhammavilāsa," and he
was the author of one of the earliest law codes (dhammasattha) of Burma.
Sās.41f.; Bode, op. cit., 31.
4. Sāriputta. A Choliyan monk, author of the
Padāvatāra. Gv.67; Svd.12, 44.
5. Sāriputta. One of the sons of king Buddhadāsa.
Cv.xxxvii.177.

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