Reading guide
A pastoral problem, not a doctrinal one
The discourse opens with a concrete complaint — a protégé has disrobed — rather than a question about impermanence, suffering, or not-self. Sāriputta's own answer is correspondingly practical.
Three failures, three remedies
Sāriputta names not guarding the sense doors, eating without moderation, and lacking commitment to wakefulness as the cause of the protégé's own failure, then explains each of the three positive practices in turn.
Guarding the senses, defined precisely
Not avoiding sense experience altogether, but not seizing on its features and details — letting covetousness and displeasure arise unchecked is what guarding the senses actually prevents.
A structured day and night
Wakefulness, in Sāriputta's own account, is not sleeplessness but a schedule: walking and sitting meditation through the day and the first and last watches of the night, with only the middle watch given to mindful rest in the lion's posture.
Key terms
The text
§1At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him, “Reverend Sāriputta, a mendicant protégé of mine has resigned the training and returned to a lesser life.” “That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.
§2And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors.
§3And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how someone eats in moderation.
§4And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness. So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train.”
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