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3. The Chapter with Sarakāni

Anāthapiṇḍika (1st)

Saṁyutta Nikāya
3. Saraṇānivagga
Paṭhamaanāthapiṇḍikasutta
Linked Discourses
3. The Chapter with Sarakāni
Anāthapiṇḍika (1st)
Saṁyutta Nikāya
3. Saraṇānivagga
Paṭhamaanāthapiṇḍikasutta
Anāthapiṇḍika (1st)

When the householder Anāthapiṇḍika was sick, Sāriputta reminds him of his considerable accomplishments in the Dhamma, analyzing stream-entry in ten factors, at which Anāthapiṇḍika recovers. Later he invited Sāriputta and Ānanda for a meal, and Sāriputta thanked him with verses.

Ruta suttaSN 55.26Sutta Piṭaka › Saṃyutta Nikāya › 5. Mahāvaggasaṁyutta › 55. Sotāpattisaṁyutta › 3. Saraṇānivagga › Paṭhamaanāthapiṇḍikasutta
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Vista:

At Sāvatthī.

Sāvatthinidānaṁ.

At Sāvatthī.
Sāvatthinidānaṁ.

At Sāvatthī.Sāvatthinidānaṁ.

Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.*The sick Anāthapiṇḍika was also consoled by Ānanda at SN 55.27:3.2. At MN 143, Sāriputta consoles him in his final hours. In other cases, we find the Buddha making such visits to sick monks (SN 22.87:2.7, SN 22.88:2.8, SN 46.14:2.1, SN 46.15:2.1, AN 6.56:2.1), but for some reason visits to householders are only attested for Sāriputta (MN 97:28.2) or Ānanda (SN 47.29:2.2).Then he addressed a man,“Please, my man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.He bows with his head to your feet.’And then say:‘Sir, please visit him at his home out of sympathy.’”

Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: ‘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.

Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.*The sick Anāthapiṇḍika was also consoled by Ānanda at SN 55.27:3.2. At MN 143, Sāriputta consoles him in his final hours. In other cases, we find the Buddha making such visits to sick monks (SN 22.87:2.7, SN 22.88:2.8, SN 46.14:2.1, SN 46.15:2.1, AN 6.56:2.1), but for some reason visits to householders are only attested for Sāriputta (MN 97:28.2) or Ānanda (SN 47.29:2.2).
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Then he addressed a man,
Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi:
“Please, my man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
“ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda:
‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
He bows with his head to your feet.’
So āyasmato sāriputtassa pāde sirasā vandatī’ti.
And then say:
Evañca vadehi:
‘Sir, please visit him at his home out of sympathy.’”
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.*The sick Anāthapiṇḍika was also consoled by Ānanda at SN 55.27:3.2. At MN 143, Sāriputta consoles him in his final hours. In other cases, we find the Buddha making such visits to sick monks (SN 22.87:2.7, SN 22.88:2.8, SN 46.14:2.1, SN 46.15:2.1, AN 6.56:2.1), but for some reason visits to householders are only attested for Sāriputta (MN 97:28.2) or Ānanda (SN 47.29:2.2).Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Then he addressed a man,Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “Please, my man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:“ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. He bows with his head to your feet.’So āyasmato sāriputtassa pāde sirasā vandatī’ti. And then say:Evañca vadehi: ‘Sir, please visit him at his home out of sympathy.’”‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.Sāriputta consented with silence.

“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā 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 vadati: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā 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 vadati:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.
Sāriputta consented with silence.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā 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 vadati: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Sāriputta consented with silence.Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

Then Venerable Sāriputta robed up in the morning 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,“I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ 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 dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

Then Venerable Sāriputta robed up in the morning 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,
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca:
“I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

Then Venerable Sāriputta robed up in the morning 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,Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca: “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

“Householder, you don’t have the distrust in the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.And you have experiential confidence in the Buddha:‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.

“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpo te buddhe appasādo natthi. Atthi ca kho te, gahapati, buddhe aveccappasādo—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Tañca pana te buddhe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Householder, you don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpo te buddhe appasādo natthi.
And you have experiential confidence in the Buddha:
Atthi ca kho te, gahapati, buddhe aveccappasādo—
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.
Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.
Tañca pana te buddhe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Householder, you don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpo te buddhe appasādo natthi. And you have experiential confidence in the Buddha:Atthi ca kho te, gahapati, buddhe aveccappasādo—‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.Tañca pana te buddhe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.And you have experiential confidence in the teaching:‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.

Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi. Atthi ca kho te, gahapati, dhamme aveccappasādo—svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi.
And you have experiential confidence in the teaching:
Atthi ca kho te, gahapati, dhamme aveccappasādo—
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti.
Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.
Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi. And you have experiential confidence in the teaching:Atthi ca kho te, gahapati, dhamme aveccappasādo—‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.And you have experiential confidence in the Saṅgha:‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.

Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te saṅghe appasādo natthi. Atthi ca kho te, gahapati, saṅghe aveccappasādo—suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Tañca pana te saṅghe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te saṅghe appasādo natthi.
And you have experiential confidence in the Saṅgha:
Atthi ca kho te, gahapati, saṅghe aveccappasādo—
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’
suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.
Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.
Tañca pana te saṅghe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te saṅghe appasādo natthi. And you have experiential confidence in the Saṅgha:Atthi ca kho te, gahapati, saṅghe aveccappasādo—‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.Tañca pana te saṅghe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.

Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te dussīlyaṁ natthi. Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṁvattanikāni. Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te dussīlyaṁ natthi.
Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṁvattanikāni.
Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.
Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te dussīlyaṁ natthi. Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṁvattanikāni. Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong view that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.You have right view.Seeing in yourself that right view, that pain may die down on the spot.

Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchādiṭṭhi natthi. Atthi ca kho te, gahapati, sammādiṭṭhi. Tañca pana te sammādiṭṭhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong view that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchādiṭṭhi natthi.
You have right view.
Atthi ca kho te, gahapati, sammādiṭṭhi.
Seeing in yourself that right view, that pain may die down on the spot.
Tañca pana te sammādiṭṭhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong view that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchādiṭṭhi natthi. You have right view.Atthi ca kho te, gahapati, sammādiṭṭhi. Seeing in yourself that right view, that pain may die down on the spot.Tañca pana te sammādiṭṭhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong purpose …

Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsaṅkappo natthi. Atthi ca kho te, gahapati, sammāsaṅkappo. Tañca pana te sammāsaṅkappaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong purpose …
Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsaṅkappo natthi.
Atthi ca kho te, gahapati, sammāsaṅkappo.
Tañca pana te sammāsaṅkappaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

You don’t have the wrong purpose …Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsaṅkappo natthi. Atthi ca kho te, gahapati, sammāsaṅkappo. Tañca pana te sammāsaṅkappaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong speech …

Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvācā natthi. Atthi ca kho te, gahapati, sammāvācā. Tañca pana te sammāvācaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong speech …
Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvācā natthi.
Atthi ca kho te, gahapati, sammāvācā.
Tañca pana te sammāvācaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong speech …Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvācā natthi. Atthi ca kho te, gahapati, sammāvācā. Tañca pana te sammāvācaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong action …

Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchākammanto natthi. Atthi ca kho te, gahapati, sammākammanto. Tañca pana te sammākammantaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong action …
Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchākammanto natthi.
Atthi ca kho te, gahapati, sammākammanto.
Tañca pana te sammākammantaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong action …Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchākammanto natthi. Atthi ca kho te, gahapati, sammākammanto. Tañca pana te sammākammantaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong livelihood …

Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāājīvo natthi. Atthi ca kho te, gahapati, sammāājīvo. Tañca pana te sammāājīvaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong livelihood …
Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāājīvo natthi.
Atthi ca kho te, gahapati, sammāājīvo.
Tañca pana te sammāājīvaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong livelihood …Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāājīvo natthi. Atthi ca kho te, gahapati, sammāājīvo. Tañca pana te sammāājīvaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong effort …

Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāvāyāmo natthi. Atthi ca kho te, gahapati, sammāvāyāmo. Tañca pana te sammāvāyāmaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong effort …
Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāvāyāmo natthi.
Atthi ca kho te, gahapati, sammāvāyāmo.
Tañca pana te sammāvāyāmaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong effort …Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāvāyāmo natthi. Atthi ca kho te, gahapati, sammāvāyāmo. Tañca pana te sammāvāyāmaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario …

Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāsati natthi. Atthi ca kho te, gahapati, sammāsati. Tañca pana te sammāsatiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong mindfulness …
Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāsati natthi.
Atthi ca kho te, gahapati, sammāsati.
Tañca pana te sammāsatiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong mindfulness …Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāsati natthi. Atthi ca kho te, gahapati, sammāsati. Tañca pana te sammāsatiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong immersion …

Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsamādhi natthi. Atthi ca kho te, gahapati, sammāsamādhi. Tañca pana te sammāsamādhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong immersion …
Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsamādhi natthi.
Atthi ca kho te, gahapati, sammāsamādhi.
Tañca pana te sammāsamādhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong immersion …Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsamādhi natthi. Atthi ca kho te, gahapati, sammāsamādhi. Tañca pana te sammāsamādhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong knowledge …

Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te micchāñāṇaṁ natthi. Atthi ca kho te, gahapati, sammāñāṇaṁ. Tañca pana te sammāñāṇaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong knowledge …
Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te micchāñāṇaṁ natthi.
Atthi ca kho te, gahapati, sammāñāṇaṁ.
Tañca pana te sammāñāṇaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong knowledge …Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te micchāñāṇaṁ natthi. Atthi ca kho te, gahapati, sammāñāṇaṁ. Tañca pana te sammāñāṇaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

wrong freedom …You have right freedom.Seeing in yourself that right freedom, that pain may die down on the spot.”*Right knowledge and right freedom are normally only qualities of an arahant, but here they are ascribed to Anāthapiṇḍika though he is only a stream-enterer. See note on SN 45.26:2.2.

Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvimutti natthi. Atthi ca kho te, gahapati, sammāvimutti. Tañca pana te sammāvimuttiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.

wrong freedom …
Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvimutti natthi.
You have right freedom.
Atthi ca kho te, gahapati, sammāvimutti.
Seeing in yourself that right freedom, that pain may die down on the spot.”*Right knowledge and right freedom are normally only qualities of an arahant, but here they are ascribed to Anāthapiṇḍika though he is only a stream-enterer. See note on SN 45.26:2.2.
Tañca pana te sammāvimuttiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.

wrong freedom …Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvimutti natthi. You have right freedom.Atthi ca kho te, gahapati, sammāvimutti. Seeing in yourself that right freedom, that pain may die down on the spot.”*Right knowledge and right freedom are normally only qualities of an arahant, but here they are ascribed to Anāthapiṇḍika though he is only a stream-enterer. See note on SN 45.26:2.2.Tañca pana te sammāvimuttiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.

And then Anāthapiṇḍika’s pain died down on the spot.Then he served Sāriputta and Ānanda from his own dish.When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side.Venerable Sāriputta expressed his appreciation to him with these verses.

Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṁsu. Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṁ āyasmantañca ānandaṁ sakeneva thālipākena parivisi. Atha kho anāthapiṇḍiko gahapati āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi:

And then Anāthapiṇḍika’s pain died down on the spot.
Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṁsu.
Then he served Sāriputta and Ānanda from his own dish.
Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṁ āyasmantañca ānandaṁ sakeneva thālipākena parivisi.
When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side.
Atha kho anāthapiṇḍiko gahapati āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi.
Venerable Sāriputta expressed his appreciation to him with these verses.
Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi:

And then Anāthapiṇḍika’s pain died down on the spot.Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṁsu. Then he served Sāriputta and Ānanda from his own dish.Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṁ āyasmantañca ānandaṁ sakeneva thālipākena parivisi. When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side.Atha kho anāthapiṇḍiko gahapati āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. Venerable Sāriputta expressed his appreciation to him with these verses.Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi:

“Whoever has faith in the Realized One,unwavering and well grounded;whose ethical conduct is good,praised and loved by the noble ones;

“Yassa saddhā tathāgate, acalā suppatiṭṭhitā; Sīlañca yassa kalyāṇaṁ, ariyakantaṁ pasaṁsitaṁ.

“Whoever has faith in the Realized One,
“Yassa saddhā tathāgate,
unwavering and well grounded;
acalā suppatiṭṭhitā;
whose ethical conduct is good,
Sīlañca yassa kalyāṇaṁ,
praised and loved by the noble ones;
ariyakantaṁ pasaṁsitaṁ.

“Whoever has faith in the Realized One,“Yassa saddhā tathāgate, unwavering and well grounded;acalā suppatiṭṭhitā; whose ethical conduct is good,Sīlañca yassa kalyāṇaṁ, praised and loved by the noble ones;ariyakantaṁ pasaṁsitaṁ.

who has confidence in the Saṅgha,and correct view:they’re said to be prosperous,their life is not in vain.

Saṅghe pasādo yassatthi, ujubhūtañca dassanaṁ; Adaliddoti taṁ āhu, *Adaliddoti → adaḷiddoti (bj, sya-all, km)amoghaṁ tassa jīvitaṁ.

who has confidence in the Saṅgha,
Saṅghe pasādo yassatthi,
and correct view:
ujubhūtañca dassanaṁ;
they’re said to be prosperous,
Adaliddoti taṁ āhu, *Adaliddoti → adaḷiddoti (bj, sya-all, km)
their life is not in vain.
amoghaṁ tassa jīvitaṁ.

who has confidence in the Saṅgha,Saṅghe pasādo yassatthi, and correct view:ujubhūtañca dassanaṁ; they’re said to be prosperous,Adaliddoti taṁ āhu, *Adaliddoti → adaḷiddoti (bj, sya-all, km)their life is not in vain.amoghaṁ tassa jīvitaṁ.

So let the wise devote themselvesto faith, ethical behaviour,confidence, and insight into the teaching,remembering the instructions of the Buddhas.”

Tasmā saddhañca sīlañca, pasādaṁ dhammadassanaṁ; Anuyuñjetha medhāvī, saraṁ buddhānasāsanan”ti.

So let the wise devote themselves
Tasmā saddhañca sīlañca,
to faith, ethical behaviour,
pasādaṁ dhammadassanaṁ;
confidence, and insight into the teaching,
Anuyuñjetha medhāvī,
remembering the instructions of the Buddhas.”
saraṁ buddhānasāsanan”ti.

So let the wise devote themselvesTasmā saddhañca sīlañca, to faith, ethical behaviour,pasādaṁ dhammadassanaṁ; confidence, and insight into the teaching,Anuyuñjetha medhāvī, remembering the instructions of the Buddhas.”saraṁ buddhānasāsanan”ti.

After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta rose from his seat and left.

Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta rose from his seat and left.
Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta rose from his seat and left.Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,“So, Ānanda, where are you coming from in the middle of the day?”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti?

Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“So, Ānanda, where are you coming from in the middle of the day?”
“handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti?

Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “So, Ānanda, where are you coming from in the middle of the day?”“handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti?

“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”

“Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.

“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”
“Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.

“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”“Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.

“Sāriputta is astute, Ānanda.He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”

“Paṇḍito, ānanda, sāriputto; mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.

“Sāriputta is astute, Ānanda.
“Paṇḍito, ānanda, sāriputto;
He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”
mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.

“Sāriputta is astute, Ānanda.“Paṇḍito, ānanda, sāriputto; He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.

Chaṭṭhaṁ.

Chaṭṭhaṁ.

Chaṭṭhaṁ.