Reading guide
A composite poem, not a single scene
Unlike most poems in this collection, this one shifts voice and topic verse by verse rather than following one continuous narrative: general reflections on what makes a mendicant (1–5), a question-and-answer exchange (6–10), advice on choosing companions (11–14), Sāriputta's own testimony (15–23), further dialogue and reflection (24–33), and a closing declaration (36–37).
Named by his birth name, and by his reputation
Verse eighteen addresses him directly: ‘his only shelter is the foot of a tree; shaven, wrapped in his outer robe, the senior monk foremost in wisdom, Upatissa himself practices absorption.’ Upatissa was Sāriputta's own birth name, from his home village; this reading guide's own already-completed AN 1.188–197 names the reputation being invoked here directly.
What he did not seek
Verse seventeen makes an unusual, specific renunciation: ‘not for knowledge of past lives, nor even for clairvoyance; not for psychic powers, or encompassing the minds of others; nor for knowing people's passing away and being reborn; not for purifying the power of clairaudience, did I have any wish.’ Where this site's own Thag 16.9 (Anuruddha) prizes the divine eye as his own foremost quality, Sāriputta's verse explicitly disclaims interest in exactly that family of attainments, in favor of wisdom and freedom alone.
The worker awaiting wages, again
Verses twenty-two and twenty-three give this collection's recurring closing formula once more — ‘I don't long for death; I don't long for life... I await my time, like a worker waiting for their wages’ — already tracked across this site's Thag 11.1, 14.1, 15.1, and 17.2 itself now marking its most frequent full recurrence yet.
A comparison to a rocky mountain, and to the wheel itself
Verse twenty praises stillness with a mountain simile — ‘as a rocky mountain is unwavering and well grounded, so when delusion ends, a monk, like a mountain, doesn't tremble’ — while verse thirty-four names Sāriputta directly as ‘the senior monk who keeps the wheel rolling’, a direct reference to his role continuing and elaborating the Buddha's own teaching, exemplified in this site's own MN 141.
A closing declaration shared with other elders
The poem's final two verses (36–37) close with the same ‘burden laid down’ formula heard throughout this collection: ‘I've served the teacher and fulfilled the Buddha's instructions. The heavy burden is laid down, the leash to existence is eradicated... Come, I'll be fully quenched — I am everywhere free.’
Key terms
The text
§1“One who’s mindful as per their conduct and mindfulness, diligent as per their intentions and meditation, happy inside, serene, solitary, contented: that is what they call a mendicant.
§2When eating fresh or dried food, one shouldn’t be overly replete. A mendicant should wander mindfully, with empty stomach, taking limited food.
§3Four or five mouthfuls before you’re full, drink some water; this is enough for a resolute mendicant to live in comfort.
§4If they cover themselves with a robe that’s allowable and fit for purpose; this is enough for a resolute mendicant to live in comfort.
§5When sitting cross-legged, the rain doesn’t fall on the knees; this is enough for a resolute mendicant to live in comfort.”
§6“When you’ve seen happiness as suffering, and suffering as a dart, and that there’s nothing between the two—what keeps you in the world? What would you become?
§7Thinking, ‘May I have nothing to do with those of bad wishes, lazy, lacking energy, unlearned, lacking regard for others’—what keeps you in the world? What would you become?”
§8“An intelligent, learned person, steady in ethics, devoted to serenity of heart—let them stand at the head.”
§9“A beast who likes to proliferate, enjoying proliferation, fails to win extinguishment, the supreme sanctuary from the yoke.
§10But one who gives up proliferation, enjoying the state of non-proliferation, wins extinguishment, the supreme sanctuary from the yoke.”
§11“Whether in the village or the wilderness, in a valley or the uplands, wherever the perfected ones live is a delightful place.”
§12“Delightful are the wildernesses where no people delight. Those free of greed will delight there, not those who seek sensual pleasures.”
§13“Regard one who sees your faults as a guide to a hidden treasure. Stay close to one so wise and astute who corrects you when you need it. Sticking close to such an impartial person, things get better, not worse.”
§14“Advise and instruct; curb wickedness: for you shall be loved by the good, and disliked by the bad.”
§15“The Blessed One, the Buddha, the seer was teaching Dhamma to another. As he taught the Dhamma, I lent an ear to get the meaning.
§16My listening wasn’t wasted: I’m freed, without defilements.”
§17“Not for knowledge of past lives, nor even for clairvoyance; not for psychic powers, or encompassing the minds of others, nor for knowing people’s passing away and being reborn; not for purifying the power of clairaudience, did I have any wish.”
§18“His only shelter is the foot of a tree; shaven, wrapped in his outer robe, the senior monk foremost in wisdom, Upatissa himself practices absorption.
§19When in a meditation free of placing the mind, a disciple of the Buddha is at that moment blessed with noble silence.
§20As a rocky mountain is unwavering and well grounded, so when delusion ends, a monk, like a mountain, doesn’t tremble.”
§21“To the man who has not a blemish, who is always seeking purity, even a hair-tip of evil seems as big as a stormcloud.”
§22“I don’t long for death; I don’t long for life; I will lay down this body, aware and mindful.
§23I don’t long for death; I don’t long for life; I await my time, like a worker waiting for their wages.”
§24“Both what came before and what follows after are nothing but death, not freedom from death. Practice, don’t perish—don’t let the moment pass you by.
§25Just like a frontier city, is guarded inside and out, so you should ward yourselves—don’t let the moment pass you by. For if you miss your moment you’ll grieve when sent to hell.”
§26“Calm and still, thoughtful in counsel, not restless—he shakes off bad qualities as the gale shakes leaves off a tree.
§27Calm and still, thoughtful in counsel, not restless—he plucks off bad qualities as the gale shakes leaves off a tree.
§28Calm and free of despair, clear and unclouded, of good morals, intelligent: one would make an end of suffering.”
§29“Some householders, and even some renunciants, are not to be trusted. Some who were good later become bad; while some who were bad become good.”
§30“Sensual desire, ill will, dullness and drowsiness, restlessness, and doubt: these are the five mental stains for a monk.”
§31“Whether they’re honored or not honored, or both, their immersion doesn’t waver as they abide in the immeasurables.
§32They persistently practice absorption with subtle view and discernment. Rejoicing in the ending of grasping, they’re said to be a true person.”
§33“The oceans and the earth, the mountains and the wind—no simile can do justice to the Teacher’s magnificent liberation.”
§34“The senior monk who keeps the wheel rolling, he is very wise and serene. Like earth, like water, like fire, he is neither attracted nor repelled.
§35He has attained the perfection of wisdom, so intelligent and thoughtful. He is bright, but seems to be dull; he always wanders, quenched.”
§36“I’ve served the teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.
§37Persist with diligence: this is my instruction. Come, I’ll be fully quenched—I am everywhere free.”
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