So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man,
“Please, my man, go to the Buddha, 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.’ Then 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.’”
Sāriputta consented with silence. 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,
“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.” “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.
PL
“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
EN
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
PL
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.
EN
The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
PL
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.
EN
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.
PL
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.
EN
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. 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.”
PL
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.
EN
“That’s why, householder, you should train like this: ‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’ That’s how you should train. You should train like this:
PL
“Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ … ‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ …
PL
‘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.
EN
‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ …
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’ That’s how you should train. You should train like this: ‘I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.’ …
PL
‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti.
taste … touch … idea, and there shall be no consciousness of mine dependent on idea.’ That’s how you should train.
PL
na rasaṁ upādiyissāmi … na phoṭṭhabbaṁ upādiyissāmi … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp ear consciousness … nose consciousness … tongue consciousness … body consciousness …
PL
‘na sotaviññāṇaṁ upādiyissāmi … na ghānaviññāṇaṁ upādiyissāmi … na jivhāviññāṇaṁ upādiyissāmi … na kāyaviññāṇaṁ upādiyissāmi …
EN
mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’ That’s how you should train. You should train like this: ‘I shall not grasp eye contact …
PL
na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti.
tongue contact … body contact … mind contact, and there shall be no consciousness of mine dependent on mind contact.’ That’s how you should train.
PL
na jivhāsamphassaṁ upādiyissāmi … na kāyasamphassaṁ upādiyissāmi … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp feeling born of eye contact …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact …
PL
‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … na kāyasamphassajaṁ vedanaṁ upādiyissāmi …
EN
feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’ That’s how you should train. You should train like this: ‘I shall not grasp the earth element …
PL
na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti.
air element … space element … consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’ That’s how you should train.
PL
na vāyodhātuṁ upādiyissāmi … na ākāsadhātuṁ upādiyissāmi … na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp form …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
feeling … perception … choices … consciousness, and there shall be no consciousness of mine dependent on consciousness.’
PL
‘na vedanaṁ upādiyissāmi … na saññaṁ upādiyissāmi … na saṅkhāre upādiyissāmi … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.
EN
That’s how you should train. You should train like this: ‘I shall not grasp the dimension of infinite space …
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
the dimension of infinite consciousness … the dimension of nothingness … 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.’
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na viññāṇañcāyatanaṁ upādiyissāmi … na ākiñcaññāyatanaṁ upādiyissāmi … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti.
EN
That’s how you should train. You should train like this: ‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’ That’s how you should train.
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’ That’s how you should train. You should train like this:
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘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.’ That’s how you should train.” When he said this, Anāthapiṇḍika cried and burst out in tears. Venerable Ānanda said to him,
PL
‘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. Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca:
EN
“Are you failing, householder? Are you fading, householder?” “No, Honorable Ānanda. But for a long time I have paid homage to the Buddha and the esteemed mendicants. Yet I have never before heard such a Dhamma talk.”
PL
“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.
EN
“Householder, such Dhamma talk does not strike when teaching white-clothed laypeople. Rather, it strikes when teaching those gone forth.” “Well then, Honorable Sāriputta, let such Dhamma talk strike when teaching white-clothed laypeople as well! There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
There will be those who understand the teaching!” And when the venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they rose from their seats and left. Not long after they had left, Anāthapiṇḍika passed away and was reborn in the host of joyful gods.
PL
bhavissanti dhammassa aññātāro”ti. Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji.
EN
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, and addressed the Buddha in verse: “This is indeed that Jeta’s Grove,
and the Teacher concurred. Then the godling Anāthapiṇḍika, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Then, when the night had passed, the Buddha told the mendicants all that had happened.
Yopi pāraṅgato bhikkhu, etāvaparamo siyā’ti. Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.
EN
When he had spoken, Venerable Ānanda said to the Buddha: “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Good, good, Ānanda.
You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man,
“Please, my man, go to the Buddha, 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.’ Then 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.’”
Sāriputta consented with silence. 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,
“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.” “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.
PL
“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
EN
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
PL
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.
EN
The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
PL
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.
EN
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.
PL
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.
EN
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. 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.”
PL
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.
EN
“That’s why, householder, you should train like this: ‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’ That’s how you should train. You should train like this:
PL
“Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ … ‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ …
PL
‘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.
EN
‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ …
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’ That’s how you should train. You should train like this: ‘I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.’ …
PL
‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti.
taste … touch … idea, and there shall be no consciousness of mine dependent on idea.’ That’s how you should train.
PL
na rasaṁ upādiyissāmi … na phoṭṭhabbaṁ upādiyissāmi … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘I shall not grasp ear consciousness … nose consciousness … tongue consciousness … body consciousness …
PL
‘na sotaviññāṇaṁ upādiyissāmi … na ghānaviññāṇaṁ upādiyissāmi … na jivhāviññāṇaṁ upādiyissāmi … na kāyaviññāṇaṁ upādiyissāmi …
EN
mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’ That’s how you should train. You should train like this: ‘I shall not grasp eye contact …
PL
na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti.
tongue contact … body contact … mind contact, and there shall be no consciousness of mine dependent on mind contact.’ That’s how you should train.
PL
na jivhāsamphassaṁ upādiyissāmi … na kāyasamphassaṁ upādiyissāmi … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp feeling born of eye contact …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact …
PL
‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … na kāyasamphassajaṁ vedanaṁ upādiyissāmi …
EN
feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’ That’s how you should train. You should train like this: ‘I shall not grasp the earth element …
PL
na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti.
air element … space element … consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’ That’s how you should train.
PL
na vāyodhātuṁ upādiyissāmi … na ākāsadhātuṁ upādiyissāmi … na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp form …
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
feeling … perception … choices … consciousness, and there shall be no consciousness of mine dependent on consciousness.’
PL
‘na vedanaṁ upādiyissāmi … na saññaṁ upādiyissāmi … na saṅkhāre upādiyissāmi … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.
EN
That’s how you should train. You should train like this: ‘I shall not grasp the dimension of infinite space …
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
the dimension of infinite consciousness … the dimension of nothingness … 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.’
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na viññāṇañcāyatanaṁ upādiyissāmi … na ākiñcaññāyatanaṁ upādiyissāmi … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti.
EN
That’s how you should train. You should train like this: ‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’ That’s how you should train.
PL
Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ.
EN
You should train like this: ‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’ That’s how you should train. You should train like this:
PL
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
EN
‘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.’ That’s how you should train.” When he said this, Anāthapiṇḍika cried and burst out in tears. Venerable Ānanda said to him,
PL
‘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. Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca:
EN
“Are you failing, householder? Are you fading, householder?” “No, Honorable Ānanda. But for a long time I have paid homage to the Buddha and the esteemed mendicants. Yet I have never before heard such a Dhamma talk.”
PL
“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.
EN
“Householder, such Dhamma talk does not strike when teaching white-clothed laypeople. Rather, it strikes when teaching those gone forth.” “Well then, Honorable Sāriputta, let such Dhamma talk strike when teaching white-clothed laypeople as well! There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
There will be those who understand the teaching!” And when the venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they rose from their seats and left. Not long after they had left, Anāthapiṇḍika passed away and was reborn in the host of joyful gods.
PL
bhavissanti dhammassa aññātāro”ti. Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji.
EN
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, and addressed the Buddha in verse: “This is indeed that Jeta’s Grove,
and the Teacher concurred. Then the godling Anāthapiṇḍika, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Then, when the night had passed, the Buddha told the mendicants all that had happened.
Yopi pāraṅgato bhikkhu, etāvaparamo siyā’ti. Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.
EN
When he had spoken, Venerable Ānanda said to the Buddha: “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Good, good, Ānanda.
You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
Sutraya