Not narrated in this discourse's source text; presumably the same recurring frame as the rest of this vagga, at Jeta’s Grove itself
Speakers
Not named explicitly; a single sustained verse moving from joy at a place, to a teaching on purification, to praise for a named individual
Form
Four four-line stanzas, moving from personal feeling to doctrine to individual praise
Length
~1 minute to read
Difficulty
★★☆☆☆ — direct in form, with real social and doctrinal weight in its middle stanzas
A named individual, singled out
This discourse names Sāriputta directly and ranks him as, at best, matched but not exceeded even among liberated mendicants
Why this discourse
This discourse opens on a note of simple feeling: this is indeed that Jeta's Grove, frequented by the Saṅgha of seers, where the King of Dhamma himself stayed — it brings me joy. From there it moves to a direct claim about what actually purifies a person: deeds, knowledge, principle, ethical conduct, and an excellent livelihood — not clan or wealth, categories a person is simply born into or accumulates. It closes with focused praise for one individual by name: Sāriputta, said to be so full of wisdom, ethics, and peace that even a mendicant who has fully crossed over might, at best, only equal him.
Reading guide
A place, and the feeling it evokes
The opening stanza is unusually personal for this collection: not a riddle, not a teaching, but a direct expression of joy at recognizing a specific, familiar place — the same grove frequented by the ‘Saṅgha of seers’ and once home to the ‘King of Dhamma.’
Purification by conduct, not by birth
The second stanza makes an explicit, pointed claim: mortals are purified by deeds, knowledge, principle, ethics, and livelihood — ‘not by clan or wealth.’ This directly rejects the idea that birth into a particular family or the accumulation of riches has any bearing on genuine purification, a claim with real social weight in its original context.
Examining the teaching rationally, not merely accepting it
The third stanza adds a further instruction: an astute person, seeing what's good for themselves, would ‘examine the teaching rationally’ (dhammaṁ anuvicceyya) rather than accept it on authority alone, and only then be purified by it — a call to reasoned investigation rather than passive acceptance.
Sāriputta, named and ranked
The closing stanza breaks from generality entirely to name one person: Sāriputta, described as full of wisdom, ethics, and peace, with even a mendicant who has ‘crossed over’ — presumably a fellow arahant — said to at best equal him, not exceed him. This is a rare, direct, individually named endorsement in a collection that otherwise speaks mostly in general terms about qualities and attainments.
Key terms
jetavana — “Jeta's Grove” — this discourse's title and its setting, the same grove named throughout this collection's recurring frame.
dhammarājā — “the King of Dhamma” — the verse's epithet for the Buddha, describing his former residence at this grove.
na jaccā na dhanena vā — “not by clan or wealth” — the verse's direct rejection of birth and riches as sources of purification.
dhammaṁ anuvicceyya — “having examined the teaching rationally” — the verse's call to reasoned investigation, rather than passive acceptance, before purification follows.
sāriputto — Sāriputta, the individual mendicant named and praised directly in this discourse's closing stanza, for wisdom, ethics, and peace together.
The text
The discourse in full: joy at a familiar place, a teaching on what purifies, and praise for Sāriputta by name. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
Joy at a familiar grove
§1“This is indeed that Jeta’s Grove, frequented by the Saṅgha of seers, where the King of Dhamma stayed: it brings me joy!
What actually purifies
§2Deeds, knowledge, and principle; ethical conduct, an excellent livelihood; by these are mortals purified, not by clan or wealth. That’s why an astute person, seeing what’s good for themselves, would examine the teaching rationally, and thus be purified in it.
Sāriputta, named directly
§3Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.”
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Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What feeling does the opening stanza express?
Correct: A. An unusually personal, direct expression of feeling for this collection.
Question 2 of 10
What does the second stanza claim actually purifies a person?
Correct: A. A direct, pointed rejection of birth and riches as sources of purification.
Question 3 of 10
What does the third stanza recommend doing with the teaching, rather than merely accepting it?
Correct: A. A call to reasoned investigation rather than passive acceptance.
Question 4 of 10
Who is named and praised in the closing stanza?
Correct: A. A rare, direct, individually named endorsement in this collection.
Question 5 of 10
How is Sāriputta ranked relative to a mendicant who has 'crossed over'?
Correct: A. A striking claim, ranking him at or near the highest possible standard.
Question 6 of 10
What three qualities is Sāriputta specifically described as full of?
Correct: A. The three qualities named directly in the closing stanza.
Question 7 of 10
What does 'dhammarājā' mean?
Correct: A. Describing the Buddha's former residence at this specific grove.
Question 8 of 10
How many stanzas does this discourse contain, and what do they move through?
Correct: A. A clear progression across the discourse's structure.
Question 9 of 10
What claim does the second stanza reject about purification?
Correct: A. A claim with real social weight in its original context.
Question 10 of 10
What is the setting of this discourse?
Correct: A. The grove being praised is the same one named throughout this collection's recurring frame.
