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Majjhima Nikāya 143 Middle Discourses 143
Anāthapiṇḍikovādasutta Advice to Anāthapiṇḍika
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now on that occasion Anāthapiṇḍika the householder was afflicted, suffering, and gravely ill.Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: Then Anāthapiṇḍika the householder addressed a certain man thus:Then he addressed a man,
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘Come, good man, go to the Blessed One, and in my name pay homage with your head at his feet, and say:“Please, my man, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. “Venerable sir, Anāthapiṇḍika the householder is afflicted, suffering, and gravely ill.‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti. He pays homage with his head at the Blessed One’s feet.”He bows with his head to your feet.’
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: Then go to the venerable Sāriputta, and in my name pay homage with your head at the venerable Sāriputta’s feet, and say:Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. “Venerable sir, Anāthapiṇḍika the householder is afflicted, suffering, and gravely ill.‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti. He pays homage with his head at the venerable Sāriputta’s feet.”He bows with his head to your feet.’
Evañca vadehi: And say further:And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. “It would be good, venerable sir, if the venerable Sāriputta would come to the house of Anāthapiṇḍika the householder, out of compassion.”’‘Sir, please visit him at his home out of sympathy.’”
“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: ‘Yes, venerable sir,’ that man replied to Anāthapiṇḍika the householder, and he went to the Blessed One, and after paying homage to him, he sat down at one side. Sitting at one side, that man said to the Blessed One:“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Venerable sir, Anāthapiṇḍika the householder is afflicted, suffering, and gravely ill.
So bhagavato pāde sirasā vandatī”ti. He pays homage with his head at the Blessed One’s feet.’
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: Then he went to the venerable Sāriputta, and after paying homage to him, he sat down at one side. Sitting at one side, that man said to the venerable Sāriputta:
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Venerable sir, Anāthapiṇḍika the householder is afflicted, suffering, and gravely ill.
So āyasmato sāriputtassa pāde sirasā vandati; He pays homage with his head at the venerable Sāriputta’s feet;
evañca vadeti: and he says further:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. “It would be good, venerable sir, if the venerable Sāriputta would come to the house of Anāthapiṇḍika the householder, out of compassion.”’
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. The venerable Sāriputta consented in silence.Sāriputta consented with 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: Then the venerable Sāriputta dressed, and taking his bowl and outer robe, went with the venerable Ānanda as his attendant to the house of Anāthapiṇḍika the householder; having gone there, he sat down on the seat made ready. Sitting there, the venerable Sāriputta said to Anāthapiṇḍika the householder:Then Venerable Sāriputta robed up and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out and said to Anāthapiṇḍika,
“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? ‘I hope you are getting well, householder, I hope you are comfortable. I hope your painful feelings are departing and not increasing, and that their departure and not their increase, is apparent.’“I hope you’re keeping well, householder, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. ‘Venerable Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.“I’m not keeping well, Honorable Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. Just as if a strong man were splitting my head open with a sharp sword, so too, venerable Sāriputta, violent winds cut through my head.The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, venerable Sāriputta, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.
Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Just as if a strong man were tightening a tough leather strap round my head as a headband, so too, venerable Sāriputta, there are violent pains in my head.The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, venerable Sāriputta, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.
Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṁ parikantanti. Just as if a clever butcher or his apprentice were carving up an ox’s belly with a sharp carving knife, so too, venerable Sāriputta, violent winds are carving up my belly.The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver.
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, venerable Sāriputta, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.
Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ, samparitāpeyyuṁ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṁ ḍāho. Just as if two strong men had seized a weaker man by both arms and were roasting and thoroughly scorching him over a pit of hot coals, so too, venerable Sāriputta, there is a violent burning in my body.The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That’s how severe the burning is in my body.
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. I am not getting well, venerable Sāriputta, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.’I’m not keeping well, Honorable Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Then, householder, you should train thus:“That’s why, householder, you should train like this:
‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the eye, and there shall be no consciousness of mine based on the eye.”‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the ear, and there shall be no consciousness of mine based on the ear.”‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the nose, and there shall be no consciousness of mine based on the nose.”‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the tongue, and there shall be no consciousness of mine based on the tongue.”‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the body, and there shall be no consciousness of mine based on the body.”‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the mind, and there shall be no consciousness of mine based on the mind.”‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to forms, and there shall be no consciousness of mine based on forms.”‘I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na saddaṁ upādiyissāmi …pe… “I will not cling to sounds …‘I shall not grasp sound …
na gandhaṁ upādiyissāmi … I will not cling to odours …smell …
na rasaṁ upādiyissāmi … I will not cling to flavours …taste …
na phoṭṭhabbaṁ upādiyissāmi … I will not cling to tangibles …touch …
na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to dhammas, and there shall be no consciousness of mine based on dhammas.”idea, and there shall be no consciousness of mine dependent on idea.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to eye-consciousness, and there shall be no consciousness of mine based on eye-consciousness.”‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na sotaviññāṇaṁ upādiyissāmi … “I will not cling to ear-consciousness …‘I shall not grasp ear consciousness …
na ghānaviññāṇaṁ upādiyissāmi … I will not cling to nose-consciousness …nose consciousness …
na jivhāviññāṇaṁ upādiyissāmi … I will not cling to tongue-consciousness …tongue consciousness …
na kāyaviññāṇaṁ upādiyissāmi … I will not cling to body-consciousness …body consciousness …
na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to mind-consciousness, and there shall be no consciousness of mine based on mind-consciousness.”mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to eye-contact, and there shall be no consciousness of mine based on eye-contact.”‘I shall not grasp eye contact …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na sotasamphassaṁ upādiyissāmi … “I will not cling to ear-contact …ear contact …
na ghānasamphassaṁ upādiyissāmi … I will not cling to nose-contact …nose contact …
na jivhāsamphassaṁ upādiyissāmi … I will not cling to tongue-contact …tongue contact …
na kāyasamphassaṁ upādiyissāmi … I will not cling to body-contact …body contact …
na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to mind-contact, and there shall be no consciousness of mine based on mind-contact.”mind contact, and there shall be no consciousness of mine dependent on mind contact.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to feeling born of eye-contact, and there shall be no consciousness of mine based on feeling born of eye-contact.”‘I shall not grasp feeling born of eye contact …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … “I will not cling to feeling born of ear-contact …feeling born of ear contact …
na ghānasamphassajaṁ vedanaṁ upādiyissāmi … I will not cling to feeling born of nose-contact …feeling born of nose contact …
na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … I will not cling to feeling born of tongue-contact …feeling born of tongue contact …
na kāyasamphassajaṁ vedanaṁ upādiyissāmi … I will not cling to feeling born of body-contact …feeling born of body contact …
na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to feeling born of mind-contact, and there shall be no consciousness of mine based on feeling born of mind-contact.”feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the earth element, and there shall be no consciousness of mine based on the earth element.”‘I shall not grasp the earth element …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na āpodhātuṁ upādiyissāmi … “I will not cling to the water element …water element …
na tejodhātuṁ upādiyissāmi … I will not cling to the fire element …fire element …
na vāyodhātuṁ upādiyissāmi … I will not cling to the air element …air element …
na ākāsadhātuṁ upādiyissāmi … I will not cling to the space element …space element …
na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to the consciousness element, and there shall be no consciousness of mine based on the consciousness element.”consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to form, and there shall be no consciousness of mine based on form.”‘I shall not grasp form …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na vedanaṁ upādiyissāmi … “I will not cling to feeling …feeling …
na saññaṁ upādiyissāmi … I will not cling to perception …perception …
na saṅkhāre upādiyissāmi … I will not cling to formations …choices …
na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to consciousness, and there shall be no consciousness of mine based on consciousness.”consciousness, and there shall be no consciousness of mine dependent on consciousness.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the base consisting of infinite space, and there shall be no consciousness of mine based on the base consisting of infinite space.”‘I shall not grasp the dimension of infinite space …
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:
‘na viññāṇañcāyatanaṁ upādiyissāmi … “I will not cling to the base consisting of infinite consciousness …the dimension of infinite consciousness …
na ākiñcaññāyatanaṁ upādiyissāmi … I will not cling to the base consisting of nothingness …the dimension of nothingness …
na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti. I will not cling to the base consisting of neither-perception-nor-non-perception, and there shall be no consciousness of mine based on the base consisting of neither-perception-nor-non-perception.”the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to this world, and there shall be no consciousness of mine based on this world.”‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. “I will not cling to the world beyond, and there shall be no consciousness of mine based on the world beyond.”‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’
Evañhi te, gahapati, sikkhitabbaṁ. Thus should you train, householder.That’s how you should train.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Then you should train thus:You should train like this:
‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti. “Whatever is seen, heard, sensed, cognized, sought after, and explored by the mind, that too I will not cling to, and there shall be no consciousness of mine based on that.”‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and my consciousness will not have that as support.’
Evañhi te, gahapati, sikkhitabban”ti. Thus should you train, householder.’That’s how you should train.”
Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. When this was said, Anāthapiṇḍika the householder wept and shed tears.When he said this, Anāthapiṇḍika cried and burst out in tears.
Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: Then the venerable Ānanda said to Anāthapiṇḍika the householder:Venerable Ānanda said to him,
“olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti? ‘Are you foundering, householder, are you sinking?’“Are you failing, householder? Are you fading, householder?”
“Nāhaṁ, bhante ānanda, olīyāmi, napi saṁsīdāmi; ‘I am not foundering, venerable Ānanda, I am not sinking.“No, Honorable Ānanda.
api ca me dīgharattaṁ satthā payirupāsito manobhāvanīyā ca bhikkhū; Although I have long waited on the Teacher and on the bhikkhus worthy of esteem,But for a long time I have paid homage to the Buddha and the esteemed mendicants.
na ca me evarūpī dhammī kathā sutapubbā”ti. yet I have never before heard such a talk on the Dhamma.’Yet I have never before heard such a Dhamma talk.”
“Na kho, gahapati, gihīnaṁ odātavasanānaṁ evarūpī dhammī kathā paṭibhāti; ‘Such talk on the Dhamma, householder, is not given to white-clothed laypeople;“Householder, such Dhamma talk does not strike when teaching white-clothed laypeople.
pabbajitānaṁ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti. such talk on the Dhamma, householder, is given to those gone forth.’Rather, it strikes when teaching those gone forth.”
“Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. ‘Then, venerable Sāriputta, let such talk on the Dhamma be given to white-clothed laypeople as well.“Well then, Honorable Sāriputta, let such Dhamma talk strike when teaching white-clothed laypeople as well!
Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; For there are, venerable sir, clansmen with little dust in their eyes who are wasting away through not hearing such talk on the Dhamma;There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro”ti. there will be those who understand the Dhamma.’There will be those who understand the teaching!”
Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Then, having advised Anāthapiṇḍika the householder with this advice, the venerable Sāriputta and the venerable Ānanda rose from their seats and departed.And when the venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they rose from their seats and left.
Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji. Then, not long after the venerable Sāriputta and the venerable Ānanda had left, Anāthapiṇḍika the householder died and reappeared in the Tusita host.Not long after they had left, Anāthapiṇḍika passed away and was reborn in the host of joyful gods.
Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Then, when the night was far advanced, Anāthapiṇḍika, a son of the gods, of surpassing beauty, having illuminated the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood at one side.Then, late at night, the glorious godling Anāthapiṇḍika, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṁ gāthāhi ajjhabhāsi: Standing at one side, Anāthapiṇḍika the son of the gods addressed the Blessed One in verses:and addressed the Buddha in verse:
“Idañhi taṁ jetavanaṁ, ‘This indeed is that Jeta’s Grove,“This is indeed that Jeta’s Grove,
isisaṅghanisevitaṁ; the resort of the community of seers,frequented by the Saṅgha of seers,
Āvutthaṁ dhammarājena, dwelt in by the King of Dhamma,where the King of Dhamma stayed:
pītisañjananaṁ mama. a place that gives rise to joy in me.it brings me joy!
Kammaṁ vijjā ca dhammo ca, Deeds, knowledge, and the Dhamma,Deeds, knowledge, and principle;
sīlaṁ jīvitamuttamaṁ; virtue, the supreme way of life—ethical conduct, an excellent livelihood;
Etena maccā sujjhanti, by these are mortals purified,by these are mortals purified,
na gottena dhanena vā. not by clan or by wealth.not by clan or wealth.
Tasmā hi paṇḍito poso, Therefore a wise person,That’s why an astute person,
sampassaṁ atthamattano; seeing what is good for himself,seeing what’s good for themselves,
Yoniso vicine dhammaṁ, should examine the Dhamma wisely;would examine the teaching rationally,
evaṁ tattha visujjhati. thus he is purified therein.that’s how they become purified in that.
Sāriputtova paññāya, Sāriputta indeed by wisdom,Sāriputta is full of wisdom,
sīlena upasamena ca; by virtue, and by peace,ethics, and peace.
Yopi pāraṅgato bhikkhu, even a bhikkhu who has gone beyondEven a mendicant who has crossed over
etāvaparamo siyā”ti. can at best only equal him.’might at best equal him.”
Idamavoca anāthapiṇḍiko devaputto. This is what Anāthapiṇḍika, the son of the gods, said.That is what the godling Anāthapiṇḍika said,
Samanuñño satthā ahosi. The Teacher approved.and the Teacher concurred.
Atha kho anāthapiṇḍiko devaputto: Then Anāthapiṇḍika, the son of the gods, thinking:Then the godling Anāthapiṇḍika,
“samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. ‘The Teacher approves of me,’ paid homage to the Blessed One, and keeping him on his right, vanished right there.knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: Then, when that night had passed, the Blessed One addressed the bhikkhus thus:Then, when the night had passed, the Buddha told the mendicants all that had happened.
“imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. ‘Bhikkhus, last night, when the night was far advanced, a certain son of the gods, of surpassing beauty, having illuminated the whole of Jeta’s Grove, approached me; having approached and paid homage to me, he stood at one side.
Ekamantaṁ ṭhito kho so devaputto maṁ gāthāhi ajjhabhāsi: Standing at one side, that son of the gods addressed me in verses:
‘Idañhi taṁ jetavanaṁ, “This indeed is that Jeta’s Grove,
isisaṅghanisevitaṁ; the resort of the community of seers,
Āvutthaṁ dhammarājena, dwelt in by the King of Dhamma,
pītisañjananaṁ mama. a place that gives rise to joy in me.
Kammaṁ vijjā ca dhammo ca, Deeds, knowledge, and the Dhamma,
sīlaṁ jīvitamuttamaṁ; virtue, the supreme way of life—
Etena maccā sujjhanti, by these are mortals purified,
na gottena dhanena vā. not by clan or by wealth.
Tasmā hi paṇḍito poso, Therefore a wise person,
sampassaṁ atthamattano; seeing what is good for himself,
Yoniso vicine dhammaṁ, should examine the Dhamma wisely;
evaṁ tattha visujjhati. thus he is purified therein.
Sāriputtova paññāya, Sāriputta indeed by wisdom,
sīlena upasamena ca; by virtue, and by peace,
Yopi pāraṅgato bhikkhu, even a bhikkhu who has gone beyond
etāvaparamo siyā’ti. can at best only equal him.”
Idamavoca, bhikkhave, so devaputto. This is what that son of the gods said, bhikkhus.
‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. Then, thinking: “The Teacher approves of me,” he paid homage to me, and keeping me on his right, vanished right there.’
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, the venerable Ānanda said to the Blessed One:When he had spoken, Venerable Ānanda said to the Buddha:
“so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. ‘Surely, venerable sir, that must have been Anāthapiṇḍika, the son of the gods.“Sir, that godling must surely have been Anāthapiṇḍika.
Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti. For Anāthapiṇḍika the householder had full confidence in the venerable Sāriputta.’For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”
“Sādhu sādhu, ānanda. ‘Good, good, Ānanda.“Good, good, Ānanda.
Yāvatakaṁ kho, ānanda, takkāya pattabbaṁ, anuppattaṁ taṁ tayā. As far as can be reached by reasoning, Ānanda, you have reached the conclusion.You’ve reached the logical conclusion, as far as logic goes.
Anāthapiṇḍiko so, ānanda, devaputto”ti. That son of the gods, Ānanda, was Anāthapiṇḍika, and no other.’For that was indeed the godling Anāthapiṇḍika.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Anāthapiṇḍikovādasuttaṁ niṭṭhitaṁ paṭhamaṁ. The Discourse Giving Advice to Anāthapiṇḍika, the first, is finished.