SN Jara Sutta: Old Age

Transcription

1 SN Jara Sutta: Old Age I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. Now on that occasion the Blessed One, on emerging from seclusion in the late afternoon, sat warming his back in the western sun. Then Ven. Ananda went the Blessed One and, on arrival, having bowed down the Blessed One, massaged the Blessed One's limbs with his hand and said, "It's amazing, lord. It's asunding, how the Blessed One's complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there's a discernible change in his faculties the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the ngue, the faculty of the body." "That's the way it is, Ananda. When young, one is subject aging; when healthy, subject illness; when alive, subject death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there's a discernible change in the faculties the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the ngue, the faculty of the body." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further: I spit on you, old age old age that makes for ugliness. The bodily image, so charming, is trampled by old age. Even those who live a hundred are headed all an end in death, which spares no one, which tramples all. From MN 9 Sammaditthi Sutta: The Discourse on Right View Aging and Death 20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be aher way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" "There might be, friends. 21. "When, friends, a noble disciple understands aging and death, the origin of aging and death, the cessation of aging and death, and the way leading the cessation of aging and death, in that way he is one of right view... and has arrived at this true Dhamma. 22. "And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading the cessation of aging and death is just this Noble Eightfold Path; that is, right view... right concentration. 23. "When a noble disciple has thus undersod aging and death, the origin of aging and death, the cessation of aging and death, and the way leading the cessation of aging and death... he here and now makes an end of suffering. In that way o a noble disciple is one of right view... and has arrived at this true Dhamma." 1

2 Therigatha 13.1 Ambapali Black was my hair the color of bees & curled at the tips; with age, it looked like coarse hemp. Fragrant, like a perfumed basket filled with flowers: With age it smelled musty, like animal fur. Thick & lush, like a well-tended grove, made splendid, the tips elaborate with comb & pin. With age, it grew thin & bare here & there. Adorned with gold & delicate pins, it was splendid, ornamented with braids. Now, with age, that head has gone bald. Curved, as if well-drawn by an artist, my brows were once splendid. With age, they droop down in folds. Radiant, brilliant like jewels, my eyes: With age, they're no longer splendid. Like a delicate peak, my nose was splendid in the prime of my youth. With age, it's like a long pepper. Like bracelets well-fashioned, well-finished my ears were once splendid. With age, they droop down in folds. 2

3 Like plaintain buds in their color, my teeth were once splendid. With age, they're broken & yellowed. Like that of a cuckoo in the dense jungle, flitting through deep forest thickets: sweet was the ne of my voice. With age, it cracks here & there. Smooth like a conch shell well-polished my neck was once splendid. With age, it's broken down, bent. Like rounded door-bars both of them my arms were once splendid. With age, they're like dried up patali trees. Adorned with gold & delicate rings, my hands were once splendid. With age, they're like onions & tubers. Swelling, round, firm, & high, both my breasts were once splendid. In the drought of old age, they dangle like empty old water bags. Like a sheet of gold, well-burnished, my body was splendid. Now it's covered with very fine wrinkles. Smooth in their lines, like an elephant's trunk, both my thighs were once splendid. With age, they're like kted bamboo. 3

4 Adorned with gold & delicate anklets, my calves were once splendid. With age, they're like sesame sticks. As if they were stuffed with soft cotn, both my feet were once splendid. With age, they're shriveled & cracked. Such was this physical heap, now: A house with its plaster all fallen off. SN 22.1 Nakulapita Sutta: To Nakulapita I have heard that on one occasion the Blessed One was living among the Bhaggas at Crocodile Haunt in the Bhesakala Grove at the Deer Park. Then the householder Nakulapita went the Blessed One and on arrival, having bowed down him, sat one side. As he was sitting there he said the Blessed One, "Lord, I am a feeble old man, aged, advanced in years, having come the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness." "So it is, householder. So it is. The body is afflicted, weak, & encumbered. For who, looking after this body, would claim even a moment of true health, except through sheer foolishness? So you should train yourself: 'Even though I may be afflicted in body, my mind will be unafflicted.' That is how you should train yourself." Then the householder Nakulapita, delighting in & approving of the Blessed One's words, rose from his seat and bowing down the Blessed One and circumambulating him, keeping him his right went Ven. Sariputta and on arrival, having bowed down him, sat one side. As he was sitting there, Ven. Sariputta said him, "Your faculties are clear & calm, householder, your complexion pure. Have you had the opportunity day of listening a Dhamma talk in the presence of the Blessed One?" "How could it be otherwise, lord? I have just now been sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk." "And how were you sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk?" "Just now I went the Blessed One and on arrival, having bowed down him, sat one side. As I was sitting there I said him, 'Lord, I am a feeble old man, aged, advanced in years, having come the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my longterm benefit & happiness.' "When this was said, the Blessed One said me, 'So it is, householder. So it is. The body is afflicted, weak, & encumbered. For who, looking after this body, would claim even a moment of true health, except through sheer foolishness? So you should train yourself: 4

5 "Even though I may be afflicted in body, my mind will be unafflicted." That is how you should train yourself.' That's how I was sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk." "But why didn't it occur you question the Blessed One further: 'In what way is one afflicted in body & afflicted in mind? And in what way is one afflicted in body but unafflicted in mind?' "I would come from a long way away hear the explication of these words in Ven. Sariputta's presence. It would be good if Ven. Sariputta himself would enlighten me as their meaning." "Then in that case, householder, listen & pay close attention. speak." "As you say, lord," the householder Nakulapita responded. Ven. Sariputta said: "Now, how is one afflicted in body & afflicted in mind? "There is the case where an uninstructed, run-of-the-mill person who has no regard for noble ones, is well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is well-versed or disciplined in their Dhamma assumes form (the body) be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters, and he falls in sorrow, lamentation, pain, distress, & despair over its change & alteration. "He assumes feeling be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He is seized with the idea that 'I am feeling' or 'Feeling is mine.' As he is seized with these ideas, his feeling changes & alters, and he falls in sorrow, lamentation, pain, distress, & despair over its change & alteration. "He assumes perception be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He is seized with the idea that 'I am perception' or 'Perception is mine.' As he is seized with these ideas, his perception changes & alters, and he falls in sorrow, lamentation, pain, distress, & despair over its change & alteration. "He assumes (mental) fabrications be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He is seized with the idea that 'I am fabrications' or 'Fabrications are mine.' As he is seized with these ideas, his fabrications change & alter, and he falls in sorrow, lamentation, pain, distress, & despair over their change & alteration. "He assumes be the self, or the self as possessing, or as in the self, or the self as in. He is seized with the idea that 'I am ' or 'Consciousness is mine.' As he is seized with these ideas, his changes & alters, and he falls in sorrow, lamentation, pain, distress, & despair over its change & alteration. "This, householder, is how one is afflicted in body and afflicted in mind. "And how is one afflicted in body but unafflicted in mind? There is the case where a wellinstructed disciple of the noble ones who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma does assume form be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters, but he does fall in sorrow, lamentation, pain, distress, or despair over its change & alteration. "He does assume feeling be the self... "He does assume perception be the self... "He does assume fabrications be the self... "He does assume be the self, or the self as possessing, or as in the self, or the self as in. He is seized with the idea that 'I am ' or 'Consciousness is mine.' As he is 5

6 seized with these ideas, his changes & alters, but he does fall in sorrow, lamentation, pain, distress, or despair over its change & alteration. "This, householder, is how one is afflicted in body but unafflicted in mind." That is what Ven. Sariputta said. Gratified, the householder Nakulapita delighted in Ven. Sariputta's words. DN 16 Then, when the Blessed One had entered the Rains Retreat, there arose a severe illness within him. Sharp & deadly were the pains, but he bore them mindfully, alert, & unperturbed. The thought occurred him, "It would be proper for me enter tal Unbinding without addressing my attendants & without taking leave of the community of monks. Why don't I, suppressing this illness with persistence, remain resolved on the fabrication of life?" So he suppressed the illness with persistence & remained resolved on the fabrication of life. His illness abated. Then he recovered from the illness. Soon after his recovery he came out of his dwelling & sat down in the shade of the building, on a seat prepared for him. Then Ven. Ananda approached him and, on arrival, having bowed down him, sat one side. As he was sitting there he said the Blessed One, "What a happy sight see the Blessed One in comfort! What a happy sight see the Blessed One at ease! Because of the Blessed One's sickness my own body felt as if it were drugged. I lost my bearings. Things were unclear me. Yet I still ok a measure of comfort in the thought that the Blessed One would enter tal Unbinding as long as he hadn't given at least some pronouncement concerning the community of monks." "What more does the community of monks want from me, Ananda? I have taught the Dhamma without an inner or an outer version. The Tathagata has no closed fist with regard teachings. Whoever has the thought, ' rule the community of monks,' or 'The community of monks is dedicated me,'he should give some pronouncement concerning the community of monks. But the Tathagata has no such thoughts. So why should he give some pronouncement concerning the community of monks? "I am old now, Ananda, & aged. My years have turned eighty. Just as an old cart is kept going with the help of bamboo strips, it seems me as if the Tathagata's body is kept going with the help of bamboo strips. The only time the Tathagata's body feels at ease is when, attending any theme at all, and with the cessation of certain feelings, he enters & remains in the theme-less concentration of awareness. Therefore each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindful putting aside greed & distress with reference the world. He remains focused on feelings... mind... mental qualities in & of themselves ardent, alert, & mindful putting aside greed & distress with reference the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who now or after I am gone remain with their self as an island... the Dhamma as their refuge, without anything else as a refuge, they will be the highest of the monks who desire training." 6

7 SN I have heard that on one occasion Ven. Anuruddha was staying near Savatthi in the Dark Forest diseased, in pain, severely ill. Then a large number of monks went Ven. Anuruddha and on arrival said him, "What (mental) dwelling are you dwelling in so that the pains that have arisen in the body do invade or remain in the mind?" "When I dwell with my mind well-established in the four frames of reference, the pains that have arisen in the body do invade or remain in the mind. Which four? There is the case where I remain focused on the body in & of itself ardent, alert, & mindful putting aside greed & distress with reference the world. I remain focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves ardent, alert, & mindful putting aside greed & distress with reference the world. When I dwell with my mind well-established in these four frames of reference, the pains that have arisen in the body do invade or remain in the mind." SN 4.13 I have heard that on one occasion the Blessed One was staying near Rajagaha at the Maddakucchi Deer Reserve. Now at that time his foot had been pierced by a sne sliver. Excruciating were the bodily feelings that developed within him painful, fierce, sharp, wracking, repellent, disagreeable but he endured them mindful, alert, & unperturbed. Having had his outer robe folded in four and laid out, he lay down on his right side in the lion's posture, with one foot placed on p of the other, mindful & alert. Then Mara the Evil One went the Blessed One and recited this verse in his presence: "Are you lying there moping, or is it drunk on poetry? Are your goals so very few? All alone in a secluded lodging, what is this dreamer, this sleepy-face?" [The Buddha:] "I lie here, moping, nor drunk on poetry. Goal-attained am I, my sorrow all gone. All alone in a secluded lodging, I lie down with compassion for all beings. Even those pierced in the chest with an arrow, their hearts throbbing in short, short beats: even they with their arrows are able sleep. So why shouldn't I sleep with my arrow removed? I'm awake with worry, nor afraid sleep. 7

8 Days & nights don't oppress me. I see no threat of decline from anywherever in the world. That's why I sleep with compassion for all beings." Then Mara the Evil One sad & dejected at realizing, "The Blessed One knows me; the One Well-Gone knows me" vanished right there. SN Once Ven. Sariputta and Ven. Upasena were staying near Rajagaha in the Cool Forest, at Snakeshood Grot. Then it so happened that a snake fell on Ven. Upasena's body [and bit him]. Then Ven. Upasena said the monks, "Quick, friends, lift this body of mine on a couch and carry it outside before it is scattered like a fistful of chaff!" When this was said, Ven. Sariputta said Ven. Upasena, "But we don't see any alteration in your body or change in your faculties." Then Ven. Upasena said, "Quick, friends, lift this body of mine on a couch and carry it outside before it is scattered like a fistful of chaff! Friend Sariputta, in anyone who had the thought, 'I am the eye' or 'The eye is mine,' 'I am the ear' or 'The ear is mine,' 'I am the nose' or 'The nose is mine,' 'I am the ngue' or 'The ngue is mine,' 'I am the body or 'The body is mine,' 'I am the intellect' or 'The intellect is mine': in him there would be an alteration in his body or a change in his faculties. But as for me, the thought does occur me that 'I am the eye' or 'The eye is mine,'... 'I am the ngue' or 'The ngue is mine,'... 'I am the intellect' or 'The intellect is mine.' So what alteration should there be in my body, what change should there be in my faculties?" Now, Ven. Upasena's I-making, my-making, & obsession with conceit had already been well rooted out for a long time, which is why the thought did occur him that "I am the eye" or "The eye is mine,"... "I am the ngue" or "The ngue is mine,"... "I am the intellect" or "The intellect is mine." Then the monks lifted Ven. Upasena's body on a couch and carried it outside. And Ven. Upasena's body was scattered right there like a fistful of chaff. MN 143 Anathapindikovada Sutta: Advice A Dying Man (excerpt) translated from the Pali by Andrew Olendzki [Translar's e: This systematic exploration of the phenomenal field of human experience is a powerful exercise in non-attachment. No need wait until lying on your death bed undertake it. Put aside an hour, find a quiet place, and try working through this map of the inner landscape, step by step.] On one occasion the householder Anathapindika was afflicted, suffering, and gravely ill. The venerable Sariputta dressed, and taking his bowl and outer robe, went the residence of Anathapindika with Ananda as his attendant. Having gone there, he sat down on a seat made ready and said Anathapindika: "I hope you are getting well, I hope you are comfortable. I hope your painful feelings are subsiding and increasing." "Venerable Sariputta, I am getting well, I am comfortable. My painful feelings are increasing, subsiding. Just as if a strong man were splitting my head open with a sharp sword, so o violent winds cut through my head. Just as if a strong man were tightening a 8

9 ugh leather strap around my head as a headband, so o there are violent pains in my head. Just as if a skilled butcher or his apprentice were carve up an ox's belly with a sharp butcher's knife, so o violent winds are carving up my belly. Just as if two strong men were seize a weaker man by both arms and roast him over a pit of hot coals, so o there is a violent burning in my body. I am getting well, I am comfortable. My painful feelings are increasing, subsiding." "Then, householder, [said Sariputta,] you should train thus: the eye; the ear; the nose; the ngue; the body; the mind the eye; the ear; the nose; the ngue; the body; the mind forms; sounds; smells; tastes; uches; mind-objects forms; sounds; smells; tastes; uches; mind-objects eye-; ear; nose; ngue; body; mind eye-; ear; nose; ngue; body; mind eye-contact; ear-contact; nosecontact; ngue-contact; bodycontact; mind-contact eye-contact; ear-contact; nosecontact; ngue-contact; bodycontact; mind-contact feeling born of eye-contact; feeling born of ear-contact; feeling born of nose-contact; feeling born of ngue-contact; feeling born of body-contact; feeling born of mind-contact feeling born of eye-contact; feeling born of ear-contact; feeling born of nose-contact; feeling born of ngue-contact; feeling born of body-contact; feeling born of mind-contact the earth element; the water element; the fire element; the air element the earth element; the water element; the fire element; the air element material form; feeling; perception; formations; material form; feeling; perception; formations; the sphere of infinite space; the sphere of infinite ; the sphere of hingness; the sphere of neither perception nor nonperception infinite space; infinite ; hingness; neither perception nor nonperception 9

10 this world; the world beyond this world; the world beyond what is seen, heard, sensed, cognized, encountered, sought after, and examined by the mind what is seen, heard, sensed, cognized, encountered, sought after, and examined by the mind When this was said, Anathapindika wept and shed tears. Then Ananda asked him, "Are you foundering, householder, are you sinking?" "I am foundering, Ananda, I am 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 is given lay people clothed in white, but only those who have gone forth." "Well, then, Sariputta, let such talk on the Dhamma be given lay people clothed in white. There are people with little dust in their eyes who are wasting away through hearing such talk on the Dhamma. There will be those who will understand." Then, after giving Anathapindika this advice, Sariputta and Ananda rose from their seats and departed. Soon after they had left, the householder Anathapindika died and reappeared in the Tushita heaven. Anathapindikaovada Sutta : Advice Anathapindika Majjhima Nikaya 143 I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta s Grove, Anathapindika s monastery. And on that occasion Anathapindika the householder was diseased, in pain, severely ill. Then Anathapindika the householder said one of his men, Come, my good man. Go the Blessed One and, on arrival, pay homage his feet with your head in my name and say Lord, Anathapindika the householder is diseased, in pain, severely ill. He pays homage with his head the Blessed One s feet. Then go Ven. Sariputta and, on arrival, pay homage his feet with your head in my name and say Venerable sir, Anathapindika the householder is diseased, in pain, severely ill. He pays homage with his head your feet. Then say: It would be good if Ven. Sariputta would visit Anathapindika s home, out of sympathy for him. Responding, As you say, lord, Anathapindika the householder, the man went the Blessed One and, on arrival, bowed down him and sat one side. As he was sitting there he said, Lord, Anathapindika the householder is diseased, in pain, severely ill. He pays homage with his head the Blessed One s feet. Then he went Ven. Sariputta and, on arrival, on arrival, bowed down him and sat one side. As he was sitting there he said, Venerable sir, Anathapindika the householder is diseased, in pain, severely ill. He pays homage with his head your feet. Then he said, It would be good if Ven. Sariputta would visit Anathapindika s home, out of sympathy for him. Then Ven. Sariputta, taking his bowl & robe, went the home of Anathapindika the householder with Ven. Ananda as his attendant. On arrival, he sat down on a prepared seat and said Anathapindika the householder: I hope you are getting better, householder. I hope you are comfortable. I hope that your pains are lessening and increasing. I hope that there are signs of their lessening, and of their increasing. [Anathapindika:] I am getting better, venerable sir. I am comfortable. My extreme pains are increasing, lessening. There are signs of their increasing, and of their 10

11 lessening. Extreme forces slice through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains have arisen in my head, just as if a strong man were tightening a turban made of ugh leather straps around my head... Extreme forces carve up my smach cavity, just as if a butcher or his apprentice were carve up the smach cavity of an ox... There is an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were roast and broil him over a pit of hot embers. I am getting better, venerable sir. I am comfortable. My extreme pains are increasing, lessening. There are signs of their increasing, and of their lessening. [Ven. Sariputta:] Then, householder, you should train yourself in this way: I won t the eye; my the eye. That s how you should train yourself. I won t the ear... nose... ngue... body; my the body.... I won t the intellect; my the intellect. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t forms... sounds... smells... tastes... tactile sensations; my tactile sensations.... I won t ideas; my ideas. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t eye... ear-... nose-... ngue-... body-; my body-.... I won t intellect-; my intellect-. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t contact at the eye... contact at the ear... contact at the nose... contact at the ngue... contact at the body; my will be contact at the body.... I won t contact at the intellect; my contact at the intellect. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t feeling born of contact at the eye... feeling born of contact at the ear... feeling born of contact at the nose... feeling born of contact at the ngue... feeling, born of contact at the body; my feeling born of contact at the body.... I won t feeling born of contact at the intellect; my feeling born of contact at the intellect. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t the earth property... liquid property... fire property... wind property... space property; my the space property.... I won t the property; my the property. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t form... feeling... perception... thought-fabrications; my thoughtfabrications.... I won t ; my dependent on. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t the dimension of the infinitude of space... the dimension of the infinitude of... the dimension of hingness; my the dimension of hingness.... I won t the sphere of neither perception nor non-perception; my the sphere of neither perception nor non-perception. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t this world; my this world... I won t the world beyond; my the world beyond. That s how you should train yourself. Then, householder, you should train yourself in this way: I won t what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect; my 11

12 that. That s how you should train yourself. When this was said, Anathapindika the householder wept and shed tears. Ven. Ananda said him, Are you sinking, householder? Are you foundering? No, venerable sir. I m sinking, nor am I foundering. It s just that for a long time I have attended the Teacher, and the monks who inspire my heart, but never before have I heard a talk on the Dhamma like this. This sort of talk on the Dhamma, householder, is given lay people clad in white. This sort of talk on the Dhamma is given those gone forth. In that case, Ven. Sariputta, please let this sort of talk on the Dhamma be given lay people clad in white. There are clansmen with little dust in their eyes who are wasting away through hearing [this] Dhamma. There will be those who will understand it. Then Ven. Sariputta and Ven. Ananda, having given this instruction Anathapindika the householder, got up from their seats and left. Then, long after they left, Anathapindika the householder died and reappeared in the Tusita heaven. Then Anathapindika the deva s son, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta s Grove, went the Blessed One and, on arrival, bowed down him and sod one side. As he was standing there, he addressed the Blessed One with this verse: This blessed Jeta s Grove, home the community of seers, where there dwells the Dhamma King: the source of rapture for me. Action, clear-knowing, & mental qualities, virtue, the highest [way of] life: through this are mortals purified, through clan or wealth. Thus the wise, seeing their own benefit, investigating the Dhamma appropriately, should purify themselves right there. As for Sariputta: any monk who has gone beyond, at best can only equal him in discernment, virtue, & calm. That is what Anathapindika the deva s son said. The Teacher approved. Then Anathapindika the deva s son, [knowing,] The Teacher has approved of me, bowed down him, circled him three times, keeping him his right, and then disappeared right there. Then when the night had past, The Blessed One addressed the monks: Last night, monks, a certain deva s son in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta s Grove, came me and, on arrival, bowed down me and sod one side. As he was standing there, he addressed me with this verse: This blessed Jeta s Grove, home the community of seers, where there dwells the Dhamma King: the source of rapture for me. Action, clear-knowing, & mental qualities, virtue, the highest [way of] life: through this are mortals purified, through clan or wealth. Thus the wise, seeing their own benefit, investigating the Dhamma appropriately, should purify themselves right there. As for Sariputta: any monk who has gone beyond, at best can only equal him in discernment, virtue, & calm. That is what the deva s son said. And [thinking], The Teacher has approved of me, he bowed down me, circled me three times, and then disappeared right there. 12

13 When this was said, Ven. Ananda said the Blessed One, Lord, that must have been Anathapindika the deva s son. Anathapindika the householder had supreme confidence in Ven. Sariputta. Very good, Ananda. Very good, the extent that you have deduced what can be arrived at through logic. That was Anathapindika the deva s son, and no one else. That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One s words. 13