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So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. There Sāriputta addressed the mendicants: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “Reverends, mendicants!” “āvuso bhikkhave”ti.
“Reverend,” they replied. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:
“I will teach you about an individual fettered internally and one fettered externally. “ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:
“Who is an individual fettered internally? “Katamo cāvuso, ajjhattasaṁyojano puggalo? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. When their body breaks up, after death, they’re reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they’re a returner, who comes back to this place. So tato cuto āgāmī hoti, āgantā itthattaṁ. This is called an individual who is fettered internally, a returner, who comes back to this place. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
Who is an individual fettered externally? Katamo cāvuso, bahiddhāsaṁyojano puggalo? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. They enter and remain in a certain peaceful state of freed mind. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. When their body breaks up, after death, they’re reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they’re a non-returner, not coming back to this place. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. This is called an individual who is fettered externally, a non-returner, who does not come back to this place. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. They simply practice for disillusionment, dispassion, and cessation regarding future lives. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. They practice for the ending of craving. So taṇhākkhayāya paṭipanno hoti. They practice for the ending of greed. So lobhakkhayāya paṭipanno hoti. When their body breaks up, after death, they are reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they are non-returners, not coming back to this place. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.” Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. The assembly is overjoyed! Haṭṭhā, bhante, parisā. Sir, please go to Venerable Sāriputta out of sympathy.” Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. He sat on the seat spread out. Nisīdi bhagavā paññatte āsane. Sāriputta bowed to the Buddha and sat down to one side. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha said to him: Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: “Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. The assembly is overjoyed! Haṭṭhā, bhante, parisā. Sir, please go to Venerable Sāriputta out of sympathy.’ Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
Sāriputta, you might think: Siyā kho pana, sāriputta, evamassa: ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. But you should not see it like this. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. It was right here that those deities developed their minds. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.
So you should train like this: Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘We shall have peaceful faculties and peaceful minds.’ ‘santindriyā bhavissāma santamānasā’ti. That’s how you should train. Evañhi vo, sāriputta, sikkhitabbaṁ. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. ‘We shall present the gift of peace to our spiritual companions.’ Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. That’s how you should train. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.” Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.