Reference Translation by Bhikkhu Sujato (CC0).
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side.
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:
“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti?
And what are the five precepts in which their actions are restrained?
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti.
These are the five precepts in which their actions are restrained.
Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the first blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the second blissful meditation …
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the third blissful meditation …
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the fourth blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
These are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty.
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
Nirayesu bhayaṁ disvā,
Seeing the peril in the hells,
pāpāni parivajjaye;
you should shun bad deeds.
Ariyadhammaṁ samādāya,
Taking up the teaching of the noble ones,
paṇḍito parivajjaye.
an astute person should shun them.
Na hiṁse pāṇabhūtāni,
You shouldn’t harm living beings,
vijjamāne parakkame;
so long as strength is found.
Musā ca na bhaṇe jānaṁ,
Nor should you knowingly speak falsehood,
adinnaṁ na parāmase.
or take what is not given.
Sehi dārehi santuṭṭho,
Content with your own partners,
paradārañca ārame;
you should stay away from the partners of others.
Merayaṁ vāruṇiṁ jantu,
A personage shouldn’t drink wine or toddy,
na pive cittamohaniṁ.
as they confuse the mind.
Anussareyya sambuddhaṁ,
You should recollect the Buddha,
dhammañcānuvitakkaye;
and reflect on the teaching.
Abyāpajjaṁ hitaṁ cittaṁ,
You should develop a harmless mind of welfare,
devalokāya bhāvaye.
which leads to the realms of gods.
Upaṭṭhite deyyadhamme,
When suitable gifts to give are available
puññatthassa jigīsato;
to someone who seeks and needs merit,
Santesu paṭhamaṁ dinnā,
a religious donation is abundant
vipulā hoti dakkhiṇā.
if given first to the peaceful ones.
Santo have pavakkhāmi,
I will tell of the peaceful ones,
sāriputta suṇohi me;
Sāriputta, listen to me.
Iti kaṇhāsu setāsu,
Cows may be black or white,
rohiṇīsu harīsu vā.
red or tawny,
Kammāsāsu sarūpāsu,
mottled or uniform,
gosu pārevatāsu vā;
or pigeon-colored.
Yāsu kāsuci etāsu,
But when one is born among them,
danto jāyati puṅgavo.
the bull that’s tamed—
Dhorayho balasampanno,
a behemoth, powerful,
kalyāṇajavanikkamo;
well-paced in pulling forward—
Tameva bhāre yuñjanti,
they yoke the load just to him,
nāssa vaṇṇaṁ parikkhare.
regardless of his color.
Evamevaṁ manussesu,
So it is for humans,
yasmiṁ kismiñci jātiye;
wherever they may be born—
Khattiye brāhmaṇe vesse,
among aristocrats, brahmins, peasants,
sudde caṇḍālapukkuse.
menials, or corpse-workers and scavengers—
Yāsu kāsuci etāsu,
but when one is born among them,
danto jāyati subbato;
tamed, true to their vows.
Dhammaṭṭho sīlasampanno,
Firm in principle, accomplished in ethical conduct,
saccavādī hirīmano.
truthful, conscientious,
Pahīnajātimaraṇo,
they’ve given up birth and death,
brahmacariyassa kevalī;
and have completed the spiritual journey.
Pannabhāro visaṁyutto,
With burden put down, detached,
katakicco anāsavo.
they’ve completed the task and are free of defilements.
Pāragū sabbadhammānaṁ,
Gone beyond all things,
anupādāya nibbuto;
they’re quenched by not grasping.
Tasmiñca viraje khette,
In that flawless field,
vipulā hoti dakkhiṇā.
a religious donation is abundant.
Bālā ca avijānantā,
Fools who don’t understand—
dummedhā assutāvino;
unlearned simpletons—
Bahiddhā dadanti dānāni,
give their gifts to those outside,
na hi sante upāsare.
and don’t attend the peaceful ones.
Ye ca sante upāsanti,
But those who do attend the peaceful ones—
sappaññe dhīrasammate;
wise, esteemed as attentive—
Saddhā ca nesaṁ sugate,
and whose faith in the Holy One
mūlajātā patiṭṭhitā.
has roots planted deep,
Devalokañca te yanti,
they go to the realm of the gods,
kule vā idha jāyare;
or are born here in a good family.
Anupubbena nibbānaṁ,
Gradually those astute ones
adhigacchanti paṇḍitā”ti.
reach extinguishment.”
Navamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side.
Then the Buddha said to Venerable Sāriputta:
“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
And what are the five precepts in which their actions are restrained?
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
These are the five precepts in which their actions are restrained.
And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?
It’s when a noble disciple has experiential confidence in the Buddha:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
This is the first blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Furthermore, a noble disciple has experiential confidence in the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
This is the second blissful meditation …
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
This is the third blissful meditation …
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This is the fourth blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
These are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty.
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
Seeing the peril in the hells,
you should shun bad deeds.
Taking up the teaching of the noble ones,
an astute person should shun them.
You shouldn’t harm living beings,
so long as strength is found.
Nor should you knowingly speak falsehood,
or take what is not given.
Content with your own partners,
you should stay away from the partners of others.
A personage shouldn’t drink wine or toddy,
as they confuse the mind.
You should recollect the Buddha,
and reflect on the teaching.
You should develop a harmless mind of welfare,
which leads to the realms of gods.
When suitable gifts to give are available
to someone who seeks and needs merit,
a religious donation is abundant
if given first to the peaceful ones.
I will tell of the peaceful ones,
Sāriputta, listen to me.
Cows may be black or white,
red or tawny,
mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that’s tamed—
a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.
So it is for humans,
wherever they may be born—
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers—
but when one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,
they’ve given up birth and death,
and have completed the spiritual journey.
With burden put down, detached,
they’ve completed the task and are free of defilements.
Gone beyond all things,
they’re quenched by not grasping.
In that flawless field,
a religious donation is abundant.
Fools who don’t understand—
unlearned simpletons—
give their gifts to those outside,
and don’t attend the peaceful ones.
But those who do attend the peaceful ones—
wise, esteemed as attentive—
and whose faith in the Holy One
has roots planted deep,
they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:
“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti?
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti.
Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti.
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
Nirayesu bhayaṁ disvā,
pāpāni parivajjaye;
Ariyadhammaṁ samādāya,
paṇḍito parivajjaye.
Na hiṁse pāṇabhūtāni,
vijjamāne parakkame;
Musā ca na bhaṇe jānaṁ,
adinnaṁ na parāmase.
Sehi dārehi santuṭṭho,
paradārañca ārame;
Merayaṁ vāruṇiṁ jantu,
na pive cittamohaniṁ.
Anussareyya sambuddhaṁ,
dhammañcānuvitakkaye;
Abyāpajjaṁ hitaṁ cittaṁ,
devalokāya bhāvaye.
Upaṭṭhite deyyadhamme,
puññatthassa jigīsato;
Santesu paṭhamaṁ dinnā,
vipulā hoti dakkhiṇā.
Santo have pavakkhāmi,
sāriputta suṇohi me;
Iti kaṇhāsu setāsu,
rohiṇīsu harīsu vā.
Kammāsāsu sarūpāsu,
gosu pārevatāsu vā;
Yāsu kāsuci etāsu,
danto jāyati puṅgavo.
Dhorayho balasampanno,
kalyāṇajavanikkamo;
Tameva bhāre yuñjanti,
nāssa vaṇṇaṁ parikkhare.
Evamevaṁ manussesu,
yasmiṁ kismiñci jātiye;
Khattiye brāhmaṇe vesse,
sudde caṇḍālapukkuse.
Yāsu kāsuci etāsu,
danto jāyati subbato;
Dhammaṭṭho sīlasampanno,
saccavādī hirīmano.
Pahīnajātimaraṇo,
brahmacariyassa kevalī;
Pannabhāro visaṁyutto,
katakicco anāsavo.
Pāragū sabbadhammānaṁ,
anupādāya nibbuto;
Tasmiñca viraje khette,
vipulā hoti dakkhiṇā.
Bālā ca avijānantā,
dummedhā assutāvino;
Bahiddhā dadanti dānāni,
na hi sante upāsare.
Ye ca sante upāsanti,
sappaññe dhīrasammate;
Saddhā ca nesaṁ sugate,
mūlajātā patiṭṭhitā.
Devalokañca te yanti,
kule vā idha jāyare;
Anupubbena nibbānaṁ,
adhigacchanti paṇḍitā”ti.
Navamaṁ.