1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Now on that occasion the householder Anāthapiṇḍika was afflicted, suffering, and gravely ill. Then he addressed a certain man thus: "Come, good man, go to the Blessed One, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One's feet.’ Then go to the venerable Sāriputta, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is afflicted, suffering, and gravely ill; he pays homage with his head at the venerable Sāriputta's feet.’ Then say: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika, out of compassion.’"

2"Yes, sir," the man replied, and he went to the Blessed One, and after paying homage to the Blessed One, he sat down at one side and delivered his message. Then he went to the venerable Sāriputta, and after paying homage to the venerable Sāriputta, he delivered his message, saying: "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.

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3Then the venerable Sāriputta dressed, and taking his bowl and outer robe, went to the residence of the householder Anāthapiṇḍika with the venerable Ānanda as his attendant. Having gone there, he sat down on a seat made ready and said to the householder Anāthapiṇḍika: "I hope you are getting well, householder, I hope you are comfortable. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is apparent."

4"Venerable Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent. Just as if a strong man were splitting my head open with a sharp sword, so too, violent winds cut through my head. I am not getting well … Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pains in my head. I am not getting well … Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife, so too, violent winds are carving up my belly. I am not getting well … Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, there is a violent burning in my body. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent."

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5"Then, householder, you should train thus: ‘I will not cling to the eye, and my consciousness will not be dependent on the eye.’[n.1305] MA says that clinging to the eye takes place by way of desire and lust; consciousness is dependent on the eye by way of craving and views. However, since Anāthapiṇḍika was already a stream-enterer, dependence for him would have involved only craving, views having been eradicated by the path of stream-entry. Thus you should train. You should train thus: ‘I will not cling to the ear … I will not cling to the nose … I will not cling to the tongue … I will not cling to the body … I will not cling to the mind, and my consciousness will not be dependent on the mind.’ Thus you should train.

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6"Householder, you should train thus: ‘I will not cling to forms … I will not cling to sounds … I will not cling to odours … I will not cling to flavours … I will not cling to tangibles … I will not cling to mind-objects, and my consciousness will not be dependent on mind-objects.’ Thus you should train.

7"Householder, you should train thus: ‘I will not cling to eye-consciousness … I will not cling to ear-consciousness … I will not cling to nose-consciousness … I will not cling to tongueconsciousness … 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.

8"Householder, you should train thus: ‘I will not cling to eye-contact … … 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.

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9"Householder, you should train thus: ‘I will not cling to feeling born of eye-contact … I will not cling to feeling born of ear-contact … I will not cling to feeling born of nose-contact … I will not cling to feeling born of tongue-contact … I will not cling to feeling born of body-contact … I will not cling to feeling born of mind-contact, and my consciousness will not be dependent on feeling born of mind-contact.’ Thus you should train.

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10"Householder, you should train thus: ‘I will not cling to the earth element … I will not cling to the water element … I will not cling to the fire element … I will not cling to the air 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.

11"Householder, you should train thus: ‘I will not cling to material form … I will not cling to feeling … I will not cling to perception … I will not cling to formations … I will not cling to consciousness, and my consciousness will not be dependent on consciousness.’ Thus you should train.

12"Householder, you should train thus: ‘I will not cling to the base of infinite space … I will not cling to the base of infinite 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.

13"Householder, you should train thus: ‘I will not cling to this world, and my consciousness will not be dependent on this world. I will not cling to the world beyond, and my consciousness will not be dependent on the world beyond.’ Thus you should train.

"Householder, you should train thus: ‘I will not cling to what is seen, heard, sensed, cognized, encountered, sought after, and examined by the mind, and my consciousness will not be dependent on that.’ Thus you should train."

14When this was said, the householder Anāthapiṇḍika wept and shed tears. Then the venerable Ānanda asked him: "Are you foundering, householder, are you sinking?"

"I am not foundering, venerable Ānanda, I am not sinking. But although I have long waited upon the Teacher and bhikkhus worthy of esteem, never before have I heard such a talk on the Dhamma."

"Such talk on the Dhamma, householder, is not given to lay people clothed in white. Such talk on the Dhamma is given to those who have gone forth."[n.1306] This statement does not imply that there is any inherent exclusiveness or arbitrary discrimination in the Buddha’s way of presenting his teaching. But as those who remain in lay life must look after their families, possessions, and occupations, such talk leading to complete detachment would not have been appropriate for them.

"Well then, venerable Sāriputta, let such talk on the Dhamma be given to lay people clothed in white. There are clansmen with little dust in their eyes who are wasting away through not hearing such talk on the Dhamma. There will be those who will understand the Dhamma."

15Then, after giving the householder Anāthapiṇḍika this advice, the venerable Sāriputta and the venerable Ānanda rose from their seats and departed. Soon after they had left, the householder Anāthapiṇḍika died and reappeared in the Tusita heaven.

Then, when the night was well advanced, Anāthapiṇḍika, now a young god of beautiful appearance, went to the Blessed One, illuminating the whole of Jeta's Grove. After paying homage to the Blessed One, he stood at one side and addressed the Blessed One in stanzas:

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16"Oh blessed is this Jeta's Grove,
Dwelt in by the sagely Saṅgha,
Wherein resides the King of Dhamma,
The fount of all my happiness.

17By action, knowledge and Dhamma,
By virtue and noble way of life —
By these are mortals purified,
Not by lineage or wealth.

18Therefore a wise person who sees
What truly leads to his own good,
Should investigate the Dhamma
And purify himself with it.

19Sāriputta has reached the peak
In virtue, peace, and wisdom's ways;
Any bhikkhu who has gone beyond
At best can only equal him."

20That is what the young god Anāthapiṇḍika said, and the Teacher approved. Then the young god Anāthapiṇḍika, thinking: "The Teacher has approved of me," paid homage to the Blessed One, and keeping him on his right, he vanished at once.

21When the night had ended, the Blessed One addressed the bhikkhus thus: "Bhikkhus, last night when the night was well advanced, there came to me a certain young god of beautiful appearance who illuminated the whole of Jeta's Grove. After paying homage to me, he stood at one side and addressed me in stanzas thus:

22‘Oh blessed is this Jeta's Grove …
Dwelt in by the sagely Saṅgha,
At best can only equal him.’
Wherein resides the King of Dhamma,
The fount of all my happiness.

23By action, knowledge and Dhamma,
By virtue and noble way of life —
By these are mortals purified,
Not by lineage or wealth.

24Therefore a wise person who sees
What truly leads to his own good,
Should investigate the Dhamma
And purify himself with it.

25Sāriputta has reached the peak
In virtue, peace, and wisdom's ways;
Any bhikkhu who has gone beyond
At best can only equal him."

26That is what the young god said. Then the young god, thinking: ‘The Teacher has approved of me,’ paid homage to me, and keeping me on his right, he vanished at once."

27When this was said, the venerable Ānanda said to the Blessed One: "Surely, venerable sir, that young god must have been Anāthapiṇḍika. For the householder Anāthapiṇḍika had perfect confidence in the venerable Sāriputta."

"Good, good, Ānanda! As far as reasoning goes you have drawn the right conclusion. That young god was Anāthapiṇḍika, no one else."

28That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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.

2"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.

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3Atha 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?

4"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.

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5"Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. (1)

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6Tasmātiha 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. (2)

7Tasmātiha 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. (3)

8Tasmātiha 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. (4)

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9Tasmātiha 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. (5)

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10Tasmātiha 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. (6)

11Tasmātiha 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. (7)

12Tasmātiha 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. (8)

13Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘Na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. 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. (9)

14Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: "olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī"ti?

"Nāhaṁ, bhante ānanda, olīyāmi, napi saṁsīdāmi; api ca me dīgharattaṁ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā"ti.

"Na kho, gahapati, gihīnaṁ odātavasanānaṁ evarūpī dhammī kathā paṭibhāti; pabbajitānaṁ kho, gahapati, evarūpī dhammī kathā paṭibhātī"ti.

"Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro"ti.

15Atha 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.

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:

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16"Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.

17Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.

18Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.

19Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā"ti.

20Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto: "samanuñño me satthā"ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

21Atha 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:

22‘Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.

23Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.

24Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.

25Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā’ti.

26Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī"ti.

27Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī"ti.

"Sādhu sādhu, ānanda. Yāvatakaṁ kho, ānanda, takkāya pattabbaṁ, anuppattaṁ taṁ tayā. Anāthapiṇḍiko so, ānanda, devaputto"ti.

28Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Anāthapiṇḍikovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.