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practicing in accordance with the Dhamma, practicing rightly, living in conformity with the Dhamma – this I call a good seed. What then of Saraṇāni the Sakyan! Saraṇāni, Mahānāma, was one who fulfilled the training at the time of death." The Fifth. 6. The First Discourse on Anāthapiṇḍika 1022. Occasion at Sāvatthī. Now at that time the householder Anāthapiṇḍika was afflicted, suffering, gravely ill. Then the householder Anāthapiṇḍika addressed a certain man: "Come, good man, go to the Venerable Sāriputta; having approached him, bow your head at the feet of the Venerable Sāriputta in my name, saying: 'The householder Anāthapiṇḍika, venerable sir, is afflicted, suffering, gravely ill. He bows his head at the feet of the Venerable Sāriputta... suffering. And say thus: ‘It would be good, indeed, venerable sir, if the venerable Sāriputta would go to where Anāthapiṇḍika the householder’s dwelling is, out of compassion.’ “Yes, venerable sir,” that man, having assented to Anāthapiṇḍika the householder, went to where the venerable Sāriputta was; having approached and saluted the venerable Sāriputta, he sat down to one side. Sitting to one side, that man, spoke thus to the venerable Sāriputta: “Anāthapiṇḍika, venerable sir, the householder, is sick, suffering, gravely ill. He bows his head at the venerable Sāriputta’s feet. And he says thus: ‘It would be good, indeed, venerable sir, if the venerable Sāriputta would go to where Anāthapiṇḍika the householder’s dwelling is, out of compassion.’ ” The venerable Sāriputta assented by his silence. Then the venerable Sāriputta, having dressed in the morning, and taking his bowl and robe, with the venerable Ānanda as his attendant, went to where Anāthapiṇḍika the householder’s dwelling was; having approached, he sat down on the seat prepared. Having sat down, the venerable Sāriputta spoke thus to Anāthapiṇḍika the householder: “I hope, householder, you are bearing up, I hope you are getting by? I hope your painful feelings are receding, not advancing; that their receding is evident, not their advancing?” “I am not bearing up, venerable sir, I am not getting by. My severe painful feelings are advancing, not receding; their advancing is evident, not their receding.” “The kind of, householder, lack of confidence in the Buddha, endowed with which, an untaught ordinary person, at the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a lower realm, hell, such a lack of confidence in the Buddha you do not have. But you do have, householder, unwavering confidence in the Buddha – ‘He is indeed the Blessed One… (etc.)… teacher of gods and humans, the Buddha, the Blessed One.’ And that unwavering confidence in the Buddha, as you perceive it in yourself, it is a certainty. The feeling would subside. Indeed, householder, by such a kind of lack of faith in the Dhamma an uninstructed ordinary person, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. Such a lack of faith in the Dhamma is not yours. But indeed, householder, you have unwavering faith in the Dhamma – 'The Dhamma is well-proclaimed by the Blessed One... to be personally realized by the wise.' And as you contemplate within yourself that unwavering faith in the Dhamma of yours, the feeling would immediately subside. Indeed, householder, by such a kind of lack of faith in the Sangha an uninstructed ordinary person, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. Such a lack of faith in the Sangha is not yours. But indeed, householder, you have unwavering faith in the Sangha – 'The Sangha of the Blessed One's disciples is practicing well... an unsurpassed field of merit for the world.' And as you contemplate within yourself that unwavering faith in the Sangha of yours, the feeling would immediately subside. Indeed, householder, by such a kind of immorality an uninstructed ordinary person, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. Such immorality is not yours. But indeed, householder, you have noble and beloved virtues... conducive to concentration. And as you contemplate within yourself those noble and beloved virtues of yours, the feeling would immediately subside. Indeed, householder, by such a kind of wrong view an uninstructed ordinary person, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. Such wrong view is not yours. But indeed, householder, you have right view. And as you contemplate within yourself that right view of yours, the feeling would immediately subside. Indeed, householder, by such a kind of wrong intention an uninstructed ordinary person, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. ...falls into hell, the nether world. Such wrong intention you do not have. But you do have, householder, right intention. And as you discern that right intention in yourself, the feeling might subside in its place. Just as, householder, an uninstructed ordinary person endowed with wrong speech, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. Such wrong speech you do not have. But you do have, householder, right speech. And as you discern that right speech in yourself, the feeling might subside in its place. Just as, householder, an uninstructed ordinary person endowed with wrong action, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. Such wrong action you do not have. But you do have, householder, right action. And as you discern that right action in yourself, the feeling might subside in its place. Just as, householder, an uninstructed ordinary person endowed with wrong livelihood, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. Such wrong livelihood you do not have. But you do have, householder, right livelihood. And as you discern that right livelihood in yourself, the feeling might subside in its place. Just as, householder, an uninstructed ordinary person endowed with wrong effort, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. Such wrong effort you do not have. But you do have, householder, right effort. And as you discern that right effort in yourself, the feeling might subside in its place. Just as, householder, an uninstructed ordinary person endowed with wrong mindfulness, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. Such wrong mindfulness you do not have. But you do have... Oh, householder, you have right mindfulness. And as you contemplate that right mindfulness within yourself, your pains would subside right there. The kind of wrong concentration, householder, with which an uninstructed ordinary person, at the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell, that kind of wrong concentration you do not have. But you do have, householder, right concentration. And as you contemplate that right concentration within yourself, your pains would subside right there. The kind of wrong knowledge, householder, with which an uninstructed ordinary person, at the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell, that kind of wrong knowledge you do not have. But you do have, householder, right knowledge. And as you contemplate that right knowledge within yourself, your pains would subside right there. The kind of wrong liberation, householder, with which an uninstructed ordinary person, at the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell, that kind of wrong liberation you do not have. But you do have, householder, right liberation. And as you contemplate that right liberation within yourself, your pains would subside right there. Then, right there, the pains of Anāthapiṇḍika the householder subsided. Then Anāthapiṇḍika the householder served the Venerable Sāriputta and the Venerable Ānanda with his own food. Then, when the Venerable Sāriputta had finished eating and had put his hand away from the bowl, Anāthapiṇḍika the householder took a low seat and sat down to one side. As Anāthapiṇḍika the householder sat to one side, the Venerable Sāriputta approved of him with these verses: One whose faith in the Tathāgata is unshaken, well-established; And whose virtue is good, dear to the noble ones, praised. One who has confidence in the Saṅgha, and a vision made straight; Is not poor, They say of him: His life is not in vain. Therefore, faith and virtue, clarity and seeing the Dhamma, the wise one should cultivate, remembering the Buddha's teaching. Then indeed, Venerable Sāriputta, having rejoiced with these verses for Anāthapiṇḍika the householder, rose from his seat and departed. Then indeed, Venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To Venerable Ānanda, who was sitting to one side, the Blessed One said this: "Well now! From where, Ānanda, do you come this late in the day?" "Venerable Sāriputta, sir, Anāthapiṇḍika the householder was exhorted with this and that exhortation." "Wise, Ānanda, is Sāriputta; greatly discerning, Ānanda, is Sāriputta, in that he would explain the four factors of stream-entry in ten ways." The Sixth. 7. The Second Discourse to Anāthapiṇḍika 1023. Occasion at Sāvatthī. Now at that time, Anāthapiṇḍika the householder was afflicted, suffering, gravely ill.