1Then the householder Anāthapiṇḍika, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then addressed the Venerable Sāriputta: "You should know, Sāriputta, that any white-robed householder whose actions are restrained by five training rules and who gains at will, without trouble or difficulty, four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: ‘I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to rebirth in the lower world, fixed in destiny, heading for enlightenment.’

2(1) "What are the five training rules by which his actions are restrained? Here, Sāriputta, a noble disciple abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness. His actions are restrained by these five training rules.

3"What are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty?

(2) "Here, the noble disciple possesses unwavering confidence in the Buddha thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

4(3) "Again, the noble disciple possesses unwavering confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ This is the second pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

5(4) "Again, the noble disciple possesses unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individual—this Saṅgha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ This is the third pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

6(5) "Again, the noble disciple possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This is the fourth pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

"These are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty.

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7"You should know, Sāriputta, that any white-robed householder whose actions are restrained by these five training rules and who gains at will, without trouble or difficulty, these four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: ‘I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to rebirth in the lower world, fixed in destiny, heading for enlightenment.’"

8Having seen the peril in the hells,
one should avoid evil deeds;
having undertaken the noble Dhamma,
the wise one should avoid them.

9To the utmost of one's ability,
one should not injure living beings;
one should not knowingly speak falsely;
one should not take what is not given.

10One should be content with one's own wives, [n.1174] The plural "wives" is in the Pāli, sehi dārehi santuṭṭho.
and should refrain from the wives of others. [n.1175] Be and Ee read ārame, Ce nārame. DOP gives as meanings of āramati both "leaves off, keeps away (from)" and "delights in, takes pleasure." Hence the Be and Ee reading (which I follow) fits the former sense, the Ce reading the latter sense.
A person should not drink wine and liquor,
which cause mental confusion.

11One should recollect the Buddha
and ponder on the Dhamma.
One should develop a benevolent mind,
which leads to the world of the devas.

12When things to be given are available,
for one needing and wanting merit [n.1176] Puññatthassa jigiṁsato. Mp glosses the line: puññena atthikassa puññaṁ gavesantassa. Jigiṁsati is desiderative of jayati, here with the sense "to wish to obtain."
an offering becomes vast
if first given to the holy ones.

13-14I will describe the holy ones,
Sāriputta, listen to me. [n.1177] The verses to follow are identical with those of AN3.57.
Among cattle of any sort,
whether black, white, red, or golden,
mottled, uniform, or pigeon-colored,
the tamed bull is born,

15the one that can bear the load,
possessing strength, advancing with good speed.
They yoke the burden just to him;
they are not concerned about his color.

16So too, among human beings
it is in any kind of birth—
among khattiyas, brahmins, vessas,
suddas, caṇḍālas, or scavengers—

17among people of any sort
that the tamed person of good manners is born:
one firm in Dhamma, virtuous in conduct,
truthful in speech, endowed with moral shame;

18one who has abandoned birth and death,
consummate in the spiritual life,
with the burden dropped, detached,
who has done his task, free of taints;

19who has gone beyond all things of the world
and by non-clinging has reached nibbāna:
an offering is truly vast
when planted in that spotless field.

20Fools devoid of understanding,
dull-witted, unlearned,
do not attend on the holy ones
but give their gifts to those outside.

21Those, however, who attend on the holy ones,
on the wise ones esteemed as sagely,
and those whose faith in the Fortunate One
is deeply rooted and well established,

22go to the world of the devas
or are born here in a good family.
Advancing in successive steps,
those wise ones attain nibbāna.

1Atha 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.

2Katamesu 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.

3Katamesaṁ 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.

4Puna 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.

5Puna 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.

6Puna 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.

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7Yaṁ 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.

8Nirayesu bhayaṁ disvā,
pāpāni parivajjaye;
Ariyadhammaṁ samādāya,
paṇḍito parivajjaye.

9Na hiṁse pāṇabhūtāni,
vijjamāne parakkame;
Musā ca na bhaṇe jānaṁ,
adinnaṁ na parāmase.

10Sehi dārehi santuṭṭho,
paradārañca ārame;
Merayaṁ vāruṇiṁ jantu,
na pive cittamohaniṁ.

11Anussareyya sambuddhaṁ,
dhammañcānuvitakkaye;
Abyāpajjaṁ hitaṁ cittaṁ,
devalokāya bhāvaye.

12Upaṭṭhite deyyadhamme,
puññatthassa jigīsato;
Santesu paṭhamaṁ dinnā,
vipulā hoti dakkhiṇā.

13Santo have pavakkhāmi,
sāriputta suṇohi me;
Iti kaṇhāsu setāsu,
rohiṇīsu harīsu vā.

14Kammāsāsu sarūpāsu,
gosu pārevatāsu vā;
Yāsu kāsuci etāsu,
danto jāyati puṅgavo.

15Dhorayho balasampanno,
kalyāṇajavanikkamo;
Tameva bhāre yuñjanti,
nāssa vaṇṇaṁ parikkhare.

16Evamevaṁ manussesu,
yasmiṁ kismiñci jātiye;
Khattiye brāhmaṇe vesse,
sudde caṇḍālapukkuse.

17Yāsu kāsuci etāsu,
danto jāyati subbato;
Dhammaṭṭho sīlasampanno,
saccavādī hirīmano.

18Pahīnajātimaraṇo,
brahmacariyassa kevalī;
Pannabhāro visaṁyutto,
katakicco anāsavo.

19Pāragū sabbadhammānaṁ,
anupādāya nibbuto;
Tasmiñca viraje khette,
vipulā hoti dakkhiṇā.

20Bālā ca avijānantā,
dummedhā assutāvino;
Bahiddhā dadanti dānāni,
na hi sante upāsare.

21Ye ca sante upāsanti,
sappaññe dhīrasammate;
Saddhā ca nesaṁ sugate,
mūlajātā patiṭṭhitā.

22Devalokañca te yanti,
kule vā idha jāyare;
Anupubbena nibbānaṁ,
adhigacchanti paṇḍitā"ti.

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Navamaṁ.