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His Past Aspiration
The future Sūrambaṭṭha the householder was born into a worthy family in the city of Haṃsāvatī, during the time of Buddha Padumuttara. While listening to a sermon by the Buddha, he saw a lay disciple being named by the Buddha as the foremost lay disciple who had firm conviction in the Teaching. He aspired to that distinction, and, after making an extraordinary offering, he expressed his wish that at some future existence, his aspiration would be fulfilled.
His Last Existence as Sūrambaṭṭha The Householder
The future Sūrambaṭṭha was reborn in the deva or human realms for a hundred thousand world cycles before being reborn into a rich man’s family of Sāvatthi, during the time of Buddha Gotama. His name was Sūrambaṭṭha. When he came of age, he married and became a regular lay supporter of ascetics who were outside the Buddha’s Teachings.
Sūrambaṭṭha The Householder attained Stream-Entry Knowledge
Early one morning, the Buddha, in His routine review of the world for individuals who were ready for Enlightenment, saw the ripeness of the past merit of Sūrambaṭṭha the householder to gain sotāpatti-magga. So, He went to Sūrambaṭṭha’s house for alms food. Sūrambaṭṭha thought to himself: “Samana Gotama comes from a royal family and has earned a vast reputation in the world. Perhaps, it is only proper for me to welcome Him.” Thinking thus, he went to the Buddha, made obeisance at His feet, took His alms bowl, and conducted Him to a raised couch which was set aside for noble persons. He made offerings of food and after attending to Him, sat in a suitable place.
The Buddha preached a discourse, which suited the mental framework of Sūrambaṭṭha. At the end of which, he was established in sotāpatti-phala. After bestowing Sūrambaṭṭha with Stream-Entry Knowledge, the Buddha returned to the monastery.
Māra tested The Conviction of Sūrambaṭṭha
Then Māra thought: “This Sūrambaṭṭha the householder belongs to my fold (being a follower of the ascetics which are outside the Buddha’s Teaching). But the Buddha has visited his house today. Why? Has Sūrambaṭṭha become an ariya after hearing the Buddha’s discourse? Has he escaped from my domain of sensuality? I must find out.” Then, being possessed of powers of impersonating anyone, he assumed the form of the Buddha completed with the thirty-two marks of the great man and in perfect Buddha-style of holding the alms bowl and the robe. In that deceitful impersonation, he stood at the door of Sūrambaṭṭha the householder.
Sūrambaṭṭha wondered why the Buddha visited a second time when he was informed by his attendants. “The Buddha never comes without some good reason,” he replied and approached the impersonated Buddha in the belief that he was the real Buddha. After making obeisance to the impersonated Buddha, he stood in a suitable place and asked: “Venerable Sir, the Bhagavā has just left this house after having a meal. For what purpose does the Bhagavā come again?”
The bogus Buddha(Māra) said: “Lay supporter Sūrambaṭṭha, I made a slip in my discourse to you. I said that all of the aggregates are unable to be maintained to our satisfaction, woeful and uncontrollable. But the five aggregates are not always of that nature. There are certain of the five aggregates that are capable of being maintained to our satisfaction, stable and controllable.”
The Steadfast Conviction of Sūrambaṭṭha The Householder
Sūrambaṭṭha, a Stream-Enterer, was vexed by that statement. He pondered thus: “This is a statement of most serious import. The Buddha never makes a slip in His speech, for He never utters a word without proper consideration. They say that Māra is the opponent of the Buddha. Surely this must be Māra himself.” Thinking correctly thus, he asked bluntly: “You are Māra, are you not?” Māra was shocked and shaken as if struck with an axe because it was a confrontation by an ariya. His disguise fell off and he admitted: “Yes, Sūrambaṭṭha, I am Māra.”
Sūrambaṭṭha rebuked: “Wicked Māra, even a thousand of your kind will not be able to shake my conviction. Buddha Gotama, in His discourse, has said: ‘All conditioned things are unable to be maintained to our satisfaction.’ And the Buddha’s discourse has led me to sotāpatti-magga. Get out of here!” He said sternly to Māra, flipping his fingers. Māra had no words to cover up his ruse and vanished immediately.
In the evening, Sūrambaṭṭha went to the Buddha and related the visit of Māra to him and what Māra had said, and how he had dealt with him. “Venerable Sir,” he said to the Buddha, “in this way has Māra attempted to shake my conviction.”
Sūrambaṭṭha is named as The Foremost Lay Disciple
Referring to this incident, the Buddha, during His residence at the Jetavana monastery, on the occasion of naming outstanding lay disciples by their merits, declared:
“Bhikkhus, among My lay disciples who have unshakeable conviction in My Teaching, Sūrambaṭṭha is the foremost.”
The foremost of my laymen
who have experiential confidence is Sūrambaṭṭha.
… Aveccappasannānaṁ yadidaṁ sūrambaṭṭho.
- This is an excellent story that shows the unwavering faith of the Sotāpanna people. It is impossible to deceive or manipulate a sotāpanna into believing in an Adhamma (false Dhamma). He will know how to make the distinction instinctively. A sotāpanna can’t believe that the dhammas are Nicca, Sukha and Atta. He or she will know that nothing in this world can be maintained to his or her satisfaction, will give him or her stable happiness and will be under his or her control. See the Bahudhātukasutta.
“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
But it’s possible for an ordinary person to take some condition as permanent. That is possible.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.
‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
But it’s possible for an ordinary person to take some condition as pleasant.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
They understand: ‘It’s impossible for a person accomplished in view to take anything as controllable.
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti,
But it’s possible for an ordinary person to take something as controllable.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
- A puthujuna is likely to be deceived as the sutta says. I have seen videos of Buddhists who converted to monotheistic religions. This shows that they have not truly understood the Dhamma. A person with strong arguments or tactics will be able to deceive and convince an average human. Mara Devaputta took the appearance of Lord Buddha. An average human can believe that it is truly Dhamma because of its appearance. With the decline of the Dhamma and the Sasana, more and more people will be deceived by the Adhamma. When one has a solid understanding of Tilakkhana nothing in this world can deceive him or her.
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Thank you!
- Dhamma/adhamma, kusala/akusala, and other basic concepts are also discussed in “Anguttara Nikāya – Suttā on Key Concepts.”
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Thank you for the information, sir. I haven’t had a good look at this section yet. I didn’t know that the Nikayas had deep meanings in their names. I also thought they just meant volumes and speeches. We learn something new every day!
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