Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.
At that time, the householder Anāthapiṇḍika was sick, experiencing pain, and gravely ill. Then the householder Anāthapiṇḍika addressed a certain man: “Come, good man, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and say: ‘Venerable sir, the householder Anāthapiṇḍika is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.’ Then go to where the venerable Sāriputta is. When you have approached him, bow with your head at the venerable Sāriputta’s feet on my behalf, and say: ‘Venerable sir, the householder Anāthapiṇḍika is sick, experiencing pain, and gravely ill. He bows with his head at the venerable Sāriputta’s feet.’ Then say this: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika out of |compassion::benevolence, concern, gentle regard [anukampā]|.’”
“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī”ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
“Yes, venerable sir,” that man replied to the householder Anāthapiṇḍika. Then he went to the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the man said to the Blessed One: “Venerable sir, the householder Anāthapiṇḍika is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.” Then he went to where the venerable Sāriputta was. Having approached, he paid homage to the venerable Sāriputta and sat down to one side. Seated to one side, the man said to the venerable Sāriputta: “Venerable sir, the householder Anāthapiṇḍika is sick, experiencing pain, and gravely ill. He bows with his head at the venerable Sāriputta’s feet. And he says: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika out of compassion.’” The venerable Sāriputta consented in silence.
Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca: “kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
Then the venerable Sāriputta, having dressed, taking his alms bowl and outer robe, went to the residence of the householder Anāthapiṇḍika with the venerable Ānanda as his attendant. Having arrived, he sat down on the prepared seat. Seated, the venerable Sāriputta said to the householder Anāthapiṇḍika: “Is it bearable for you, householder? Is it manageable for you? Are your painful feelings decreasing, not increasing? Is the subsiding of them, not their intensifying, discernible?”
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṁ parikantanti. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ, samparitāpeyyuṁ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṁ ḍāho. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
“Venerable Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a strong man might crush the crown of one’s head with a sharp point, so too, venerable Sāriputta, violent winds are piercing my head. Venerable Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a strong man might tie a tight leather strap around one’s head, so too, venerable Sāriputta, there are violent pains in my head. Venerable Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a skilled butcher or their apprentice might carve up a belly with a sharp butcher’s knife, so too, venerable Sāriputta, violent winds are carving up my belly. Venerable Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as two strong men might seize a weaker man by both arms and roast him over a pit of hot coals, so too, venerable Sāriputta, there is a violent burning in my body. Venerable Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible.”
“Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
“Therefore, householder, you should train yourself thus: ‘I will not cling to the eye, and my |consciousness::that dependently arisen knowing which, when rooted in ignorance and supported by intentional constructs, finds a footing and becomes established in a sense realm, a form realm, or a formless realm leading to production of renewed existence in the future [viññāṇa]| will not be dependent on the eye.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the ear, and my consciousness will not be dependent on the ear.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the nose, and my consciousness will not be dependent on the nose.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the tongue, and my consciousness will not be dependent on the tongue.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the body, and my consciousness will not be dependent on the body.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the mind, and my consciousness will not be dependent on the mind.’ Thus you should train yourself, householder.”
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na saddaṁ upādiyissāmi …pe… na gandhaṁ upādiyissāmi … na rasaṁ upādiyissāmi … na phoṭṭhabbaṁ upādiyissāmi … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, and my consciousness will not be dependent on forms.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| … I will not cling to |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| … I will not cling to |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| … I will not cling to |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| … I will not cling to |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, and my consciousness will not be dependent on mental objects.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotaviññāṇaṁ upādiyissāmi … na ghānaviññāṇaṁ upādiyissāmi … na jivhāviññāṇaṁ upādiyissāmi … na kāyaviññāṇaṁ upādiyissāmi … na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]|, and my consciousness will not be dependent on eye-consciousness.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| … I will not cling to |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| … I will not cling to |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| … I will not cling to |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| … I will not cling to |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]|, and my consciousness will not be dependent on mind-consciousness.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotasamphassaṁ upādiyissāmi … na ghānasamphassaṁ upādiyissāmi … na jivhāsamphassaṁ upādiyissāmi … na kāyasamphassaṁ upādiyissāmi … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|, and my consciousness will not be dependent on eye-contact.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| … I will not cling to |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| … I will not cling to |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| … I will not cling to |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| … I will not cling to |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]|, and my consciousness will not be dependent on mind-contact.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … na kāyasamphassajaṁ vedanaṁ upādiyissāmi … na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the feeling born of eye-contact, and my consciousness will not be dependent on the feeling born of eye-contact.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to the feeling born of ear-contact … I will not cling to the feeling born of nose-contact … I will not cling to the feeling born of tongue-contact … I will not cling to the feeling born of body-contact … I will not cling to the feeling born of mind-contact, and my consciousness will not be dependent on the feeling born of mind-contact.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na āpodhātuṁ upādiyissāmi … na tejodhātuṁ upādiyissāmi … na vāyodhātuṁ upādiyissāmi … na ākāsadhātuṁ upādiyissāmi … na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, and my consciousness will not be dependent on the earth element.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]| … I will not cling to the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]| … I will not cling to the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]| … I will not cling to the space element … I will not cling to the consciousness element, and my consciousness will not be dependent on the consciousness element.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na vedanaṁ upādiyissāmi … na saññaṁ upādiyissāmi … na saṅkhāre upādiyissāmi … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, and my consciousness will not be dependent on form.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]| … I will not cling to |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| … I will not cling to |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]| … I will not cling to |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, and my consciousness will not be dependent on consciousness.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na viññāṇañcāyatanaṁ upādiyissāmi … na ākiñcaññāyatanaṁ upādiyissāmi … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|, and my consciousness will not be dependent on the base of boundless space.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘I will not cling to the |base of boundless consciousness::field of boundless awareness, dimension of infinite consciousness [viññāṇañcāyatana]| … I will not cling to the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]| … I will not cling to the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|, and my consciousness will not be dependent on the base of neither perception nor non-perception.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
Therefore, householder, you should train yourself thus: ‘I will not cling to |this world::present life [idhaloka]|, and my consciousness will not be dependent on this world.’ Thus you should train yourself, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.
Therefore, householder, you should train yourself thus: ‘I will not cling to the |next world::afterlife [paraloka]|, and my consciousness will not be dependent on the next world.’ Thus you should train yourself, householder. Therefore, householder, you should train yourself thus: ‘Whatever is seen, heard, sensed, cognized, encountered, sought, or explored by the mind, I will not cling to that, and my consciousness will not be dependent on that.’ Thus you should train yourself, householder.
Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: “olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti?
When this was said, the householder Anāthapiṇḍika cried and shed tears. Then the venerable Ānanda said to the householder Anāthapiṇḍika: “Are you faltering, householder? Are you |losing heart::floundering, giving up; lit. sinks together [saṁsīdati]|?”
“Nāhaṁ, bhante ānanda, olīyāmi, napi saṁsīdāmi; api ca me dīgharattaṁ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā”ti.
“I am not faltering, venerable Ānanda, nor am I losing heart. But for a long time I have attended on the Teacher and bhikkhus |worthy of esteem::lit. who are developed in mind [manobhāvanīya]|, yet I have never before heard such a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”
“Na kho, gahapati, gihīnaṁ odātavasanānaṁ evarūpī dhammī kathā paṭibhāti; pabbajitānaṁ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti.
“Such a talk on the Dhamma is not given to white-clothed laypeople, householder. Such a talk on the Dhamma is given to those |who have gone forth::who are renunciants, ordained [pabbajitā]|, householder.”
“Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro”ti.
“Well then, venerable Sāriputta, let such a talk on the Dhamma be given to white-clothed laypeople too. There are, venerable sir, |clansmen::young gentlemen, sons of a good family [kulaputtā]| with little dust in their eyes who are wasting away through not hearing the Dhamma. There will be those who will understand the Dhamma.”
Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji.
Then the venerable Sāriputta and the venerable Ānanda, having instructed the householder Anāthapiṇḍika with this exhortation, rose from their seats and departed. Then the householder Anāthapiṇḍika, not long after the venerable Sāriputta and the venerable Ānanda had departed, passed away and was reborn in the Tusita heaven.
Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṁ gāthāhi ajjhabhāsi:
Then, when the night had advanced, the young deity Anāthapiṇḍika, with a radiant appearance, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Anāthapiṇḍika addressed the Blessed One in verse:
“Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.
“This indeed is that Jeta’s Grove,
inhabited by the assembly of sages;
dwelt in by the |king of Dhamma::just king; an epithet of the Buddha [dhammarāja]|,
a place that gives me |joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|.
Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.
|Action::deed, volitional act [kamma]|, |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]|, and Dhamma,
|virtue::moral conduct, ethical behavior [sīla]| and an excellent way of life;
by this are mortals purified,
not by lineage or wealth.
Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.
Therefore, a |wise::astute, intelligent, learned, skilled [paṇḍita]| person,
seeing their own good;
should thoroughly examine the Dhamma,
thus they are purified therein.
Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā”ti.
|Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| truly is endowed with wisdom,
with virtue and |tranquility::calmness, serenity, stillness, peace [upasama]|;
even a bhikkhu who has gone beyond,
at best can only equal him.”
Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto: “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
This is what the young deity Anāthapiṇḍika said, and the Teacher approved. Then the young deity Anāthapiṇḍika, thinking, “The Teacher approves,” paid homage to the Blessed One, circumambulated him, and disappeared right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so devaputto maṁ gāthāhi ajjhabhāsi:
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Bhikkhus, last night, when the night had advanced, a certain young deity, with a radiant appearance, illuminating the entire Jeta’s Grove, approached me. Having approached, he paid homage to me and stood to one side. Standing to one side, that young deity addressed me in verse:
‘Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.
‘This indeed is that Jeta’s Grove,
inhabited by the assembly of sages;
dwelt in by the king of Dhamma,
a place that gives me joy.
Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.
Action, wisdom, and Dhamma,
virtue and an excellent way of life;
by this are mortals purified,
not by lineage or wealth.
Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.
Therefore, a wise person,
seeing their own good;
should thoroughly examine the Dhamma,
thus they are purified therein.
Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā’ti.
Sāriputta truly is endowed with wisdom,
with virtue and tranquility;
even a bhikkhu who has gone beyond,
at best can only equal him.’
Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.
This is what that young deity said, bhikkhus. Thinking, ‘The Teacher approves,’ he paid homage to me, circumambulated me, and disappeared right there.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When this was said, the venerable Ānanda said to the Blessed One:
“so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti.
“Venerable sir, that young deity must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika had |complete confidence::total trust [abhippasanna]| in the venerable Sāriputta.”
“Sādhu sādhu, ānanda. Yāvatakaṁ kho, ānanda, takkāya pattabbaṁ, anuppattaṁ taṁ tayā. Anāthapiṇḍiko so, ānanda, devaputto”ti.
“Good, good, Ānanda! As far as |reasoning::logic, speculation [takka]| can go, you have reached it. That young deity, Ānanda, was Anāthapiṇḍika.”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.