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.
Anāthapiṇḍika’s Final Illness
Request to See the Blessed One and Sāriputta
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.’”
“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.
Sāriputta and Ānanda Arrive
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.”
Sāriputta’s Instruction on Non-Clinging
Six Internal and External Sense Fields
“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 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, 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 … I will not cling to odors … I will not cling to tastes … I will not cling to tangible objects … I will not cling to mental objects, and my consciousness will not be dependent on mental objects.’ Thus you should train yourself, householder.
Consciousness, Contact, and Felt Experience
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, 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 … I will not cling to nose-consciousness … I will not cling to tongue-consciousness … I will not cling to body-consciousness … I will not cling to mind-consciousness, 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, 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 … I will not cling to nose-contact … I will not cling to tongue-contact … I will not cling to body-contact … I will not cling to mind-contact, 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 felt experience born of eye-contact, and my consciousness will not be dependent on the felt experience born of eye-contact.’ Thus you should train yourself, householder. Therefore householder, you should train yourself thus: ‘I will not cling to the felt experience born of ear-contact … I will not cling to the felt experience born of nose-contact … I will not cling to the felt experience born of tongue-contact … I will not cling to the felt experience born of body-contact … I will not cling to the felt experience born of mind-contact, and my consciousness will not be dependent on the felt experience born of mind-contact.’ Thus you should train yourself, householder.
Elements, Aggregates, and Formless Bases
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, 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 … I will not cling to the fire element … I will not cling to the wind element … 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, 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 … I will not cling to perception … I will not cling to intentional constructs … I will not cling to consciousness, 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, 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 … I will not cling to the base of nothingness … I will not cling to the base of neither perception nor non-perception, and my consciousness will not be dependent on the base of neither perception nor non-perception.’ Thus you should train yourself, householder.
This World, the Next, and All Cognized Things
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, 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, 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.
The Teaching’s Impact
Anāthapiṇḍika’s Tears and Explanation
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?”
“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, yet I have never before heard such a talk on the Dhamma.”
Should Lay Followers Receive Such Teaching?
“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, 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 with little dust in their eyes who are wasting away through not hearing the Dhamma. There will be those who will understand the Dhamma.”
Death, Rebirth, and Confirmation
Passing Away and Rebirth in Tusita
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.
Deity Anāthapiṇḍika’s Verses in Jeta’s Grove
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,
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 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.
The Buddha’s Recounting and Ānanda’s Recognition
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 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 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.