Sīvaka Sutta: Discourse to wanderer Sīvaka
At one time, the Buddha was staying at Rajagaha, in the Bamboo Grove near the Squirrels’ Feeding Place.
[Rajagaha was the capital city of the old kingdom of Magadha in India at the time of the Buddha. Soon after the enlightenment, the Buddha, accompanied by one thousand monks, visited the city of Rajagaha as per the request of King Bimbisāra. The king became a disciple of the Buddha after listening to the Buddha’s teachings and donated the Bamboo Grove (Veluvana Park) to be used as a monastery. It was the very first monastery that was donated to the Buddha where the Buddha is believed to have stayed during the three rainy retreats following the donation when several discourses were preached to various audiences.]
Then the wanderer named Moliya Sīvaka went to the Buddha and exchanged greetings with the Buddha. Having exchanged friendly greetings and courtesies, he sat to one side. While sitting to one side, he said to the Buddha:
“Master Gotama, there are some ascetics and brahmins who hold this doctrine, this view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past.’ Now, what does Master Gotama say about this?”
“There are some feelings, Sīvaka, that arise due to bile disorders. That some feelings arise due to bile disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to bile disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to phlegm disorders. That some feelings arise due to phlegm disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to phlegm disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to wind disorders. That some feelings arise due to wind disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to wind disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to an imbalance of those three. That some feelings arise due to an imbalance of those three, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to an imbalance of those three.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to the change of climate. That some feelings arise due to change of climate, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to change of climate.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to improper care. That some feelings arise due to improper care, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to improper care.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to external trauma. That some feelings arise due to external trauma, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to external trauma.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to the result of kamma. That some feelings arise due to the result of kamma, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to the result of kamma.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“Bile, phlegm, and also wind, imbalance, and climate too, improper care and external trauma, with the result of Kamma as the eighth.”
- Excellent speech which leads us not to blame everything on Kamma Vipāka even if it can often be the cause of our problems. However, we must not forget the powerless nature (Anatta) which regulates our lives. Suppose a boat is heading straight into an iceberg and only a few meters separate it from the point of impact. It is inevitable (Anatta) that he will hit the iceberg but an experienced captain can, with good maneuvering, save as many people as possible and reduce the damage to the boat. Not everything happens because of Kamma Vipāka and the vast majority of unpleasant events in life are inevitable such as illness, old age, and death. It’s up to us to do as much as possible to reduce the negative impact this has on our minds. The best way to do this is to continue moving in the direction of pure mind (Pabhassara Citta). Remember that even an arahant can have painful indigestion!!