Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к , Srpski

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 12 Middle Discourses 12

Mahāsīhanādasutta The Longer Discourse on the Lion’s Roar

Evaṁ me sutaṁ—Thus I heard.So I have heard.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe. On one occasion the Blessed One was living at Vesālī in the grove outside the city to the west.At one time the Buddha was staying outside the city of Vesālī in a woodland grove west of the town.

Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. Now on that occasion Sunakkhatta, son of the Licchavis had recently forsaken this Dhamma and Discipline.Now at that time Sunakkhatta the Licchavi had recently left this teaching and training.

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: He was making this statement before the Vesālī Assembly:He was telling a crowd in Vesālī:

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. ‘The monk Gotama has no distinction worthy of a Noble One’s knowledge and vision (that is) higher than the human state (dhamma).“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. The monk Gotama teaches a Dhamma (merely) hammered out by human thought, following his own line of inquiry as it occurs to him,He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.

Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. and whoever is taught that Dhamma for his benefit, it (only) leads rightly to the exhaustion of suffering in him when he practises it, (but not to anything else).’Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending of suffering.”

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Then, it being morning, the venerable Sāriputta dressed, and taking his bowl and (outer) robe he went into Vesālī for alms.Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: Then he heard of (what) Sunakkhatta, son of the Licchavis, was saying.He heard what Sunakkhatta was saying.

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: When he had wandered for alms in Vesālī and had returned from his alms-round, after his meal, he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he told the Blessed One what had taken place.Then he wandered for alms in Vesālī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.

“Kodhano heso, sāriputta, sunakkhatto moghapuriso. ‘Sāriputta, the misguided man Sunakkhatta is angry,“Sāriputta, Sunakkhatta, that futile man, is angry.

Kodhā ca panassa esā vācā bhāsitā. and his words are spoken out of anger.His words are spoken out of anger.

‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. Thinking to condemn the Tathāgata, he actually commends the Tathāgata;Thinking he criticizes the Realized One, in fact he just praises him.

Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: for it is a commendation of the Tathāgata to say of himFor it is praise of the Realized One to say:

‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. “and whoever is taught the Dhamma for his benefit, it (only) leads rightly to the exhaustion of suffering in him who practises it (but not to anything else)”.’‘Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending of suffering.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘Sāriputta, this misguided man Sunakkhatta will never infer of me according to Dhamma that:But there’s no way Sunakkhatta will infer about me from the teaching:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, buddho bhagavā’ti. “That Blessed One is such since he is Arahant, Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, Enlightened, Blessed.”‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘And he will never infer of me according to Dhamma:And there’s no way Sunakkhatta will infer about me from the teaching:

‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti. “That Blessed One is such that he enjoys the various kinds of (supernormal) success; having been one he becomes many, having been many he becomes one: he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as through space; he dives in and out of earth as though it were water; he goes on unbroken water as though it were earth; seated cross-legged he travels in space like a winged bird; with his hand he touches and strokes the moon and sun so mighty and powerful; he wields bodily mastery even as far as the world of Divinity (Brahmā).”‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.’

‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti. “That Blessed One is such that with the heavenly ear element, which is purified and surpasses the human, he hears both kinds of sounds, the heavenly and the human, those that are far as well as near.”‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and heavenly, whether near or far.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘And he will never infer of me according to Dhamma: And there’s no way Sunakkhatta will infer about me from the teaching:

‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—“That Blessed One is such that he encompasses with his mind the minds of other beings, other persons. ‘That Blessed One understands the minds of other beings and individuals, having encompassed them with his own mind.

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, He understands the mind affected by lust as affected by lust He understands mind with greed as “mind with greed,”

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; and the mind unaffected by lust as unaffected by lust; and mind without greed as “mind without greed.”

sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, he understands the mind affected by hate as affected by hate He understands mind with hate …

vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti; and the mind unaffected by hate as unaffected by hate; mind without hate …

samohaṁ vā cittaṁ samohaṁ cittanti pajānāti, he understands the mind affected by delusion as affected by delusion mind with delusion …

vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti; and the mind unaffected by delusion as unaffected by delusion; mind without delusion …

saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti, he understands the contracted mind as contracted constricted mind …

vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti; and the distracted mind as distracted; scattered mind …

mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti, he understands the exalted mind as exalted expansive mind …

amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti; and the unexalted mind as unexalted; unexpansive mind …

sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti, he understands the surpassed mind as surpassed mind that is supreme …

anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; and the unsurpassed mind as unsurpassed; mind that is not supreme …

samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, he understands the concentrated mind as concentrated mind immersed in samādhi …

asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; and the unconcentrated mind as unconcentrated; mind not immersed in samādhi …

vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, he understands the liberated mind as liberated freed mind as “freed mind,”

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti. and the unliberated mind as unliberated.”and unfreed mind as “unfreed mind.”’

Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. ‘Sāriputta, a Tathāgata has these ten powers of a Tathāgata, possessing which he claims the herd-leader’s place, roars his lion’s roar before the assemblies, and sets the Divine Wheel rolling forward. There are these ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Katamāni dasa? What are the ten? What ten?

Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. (1) ‘Here a Tathāgata understands, as it actually is, the possible as possible and the impossible as impossible. Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.

Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power that a Tathāgata has by virtue of which he claims the herd-leader’s place, roars his lion’s roar before the assemblies, and sets the Divine Wheel rolling forward.Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. (2) ‘Again, a Tathāgata understands, as it actually is, the ripening of kammas undertaken, past, future and present, with possiblities and with causes. Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.

Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. (3) ‘Again, a Tathāgata understands, as it actually is, whither all ways lead. Furthermore, the Realized One truly understands where all paths of practice lead.

Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. (4) ‘Again, a Tathāgata understands, as it actually is, the world with its many and differing elements. Furthermore, the Realized One truly understands the world with its many and diverse elements.

Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. (5) ‘Again, a Tathāgata understands, as it actually is how beings have different inclinations. Furthermore, the Realized One truly understands the diverse convictions of sentient beings.

Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. (6) ‘Again, a Tathāgata understands, as it actually is, the disposition of the faculties of other beings, other persons.Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after encompassing them with his mind.

Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. (7) ‘Again, a Tathāgata understands, as it actually is, the defilement of, the cleansing of and the emergence from the jhānas, liberations, concentrations and attainments.Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.

Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. (8) ‘Again, a Tathāgata recollects his manifold past life, that is to say, one birth, two births … five births, ten births … fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (universal) contraction, many aeons of (universal) expansion, many aeons of (universal) contraction and expansion: There I was so named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared elsewhere; and there too I was so named... such my life-term; and passing away from there I appeared here. Thus with details and particulars he recollects his manifold past life.Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.

Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. (9) ‘Again, a Tathāgata, with the heavenly eyesight which is purified and surpasses the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved: understands how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of the Noble Ones, wrong in their views, giving effect to wrong view in their kammas, have, on the dissolution of the body, after death, appeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who are well-conducted in body, speech and mind, not revilers of the Noble Ones, right in their views, giving effect to right view in their kammas, have, on the dissolution of the body after death, appeared in a good destination, even in the heavenly world”, thus with heavenly eyesight … he sees beings passing away and reappearing … He understands how beings pass on according to their kammas.Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings pass on according to their deeds.

Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power …Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (10) ‘Again, a Tathāgata, by realization himself with direct knowledge, here and now enters upon and abides in the deliverance of the heart and deliverance by understanding that are taintless, with (final) exhaustion of taints.Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life due to the ending of defilements.

Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. And that is a Tathāgata’s power that a Tathāgata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets the Divine Wheel rolling forward.Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. ‘A Tathāgata has these ten Tathāgata’s Powers, possessing which he claims the herd-leader’s place …A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘Sāriputta, should anyone knowing and seeing me thus, say:When I know and see in this way, suppose someone were to say this:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; “The monk Gotama has no distinction worthy of a Noble One’s knowledge and vision (that is) higher than the human state.‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, The monk Gotama teaches a Dhamma (merely) hammered out by thought, following his own line of inquiry as it occurs to him”,He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. then unless he abandons that assertion and that (state of) mind and unless he recants that view, he (will find himself) in hell (sure as if he had been) carried off (and put there).Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Just as a bhikkhu perfected in virtue, concentration and understanding would here and now enjoy final knowledge, so it (will) happen in this case, I say, thatJust as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say.

Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. unless he abandons that assertion and that (state of) mind and unless he recants that view, then as (sure as if he had been) carried off (and) put (there) so he (will find himself) in hell.Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. ‘Sāriputta, there are four kinds of intrepidity, possessing which a Tathāgata claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets the Divine Wheel rolling forward.Sāriputta, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Katamāni cattāri? What are the four?What four?

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. ‘Here I can see no reason why any monk or divine or god or māra or divinity at all in the world could, in accordance with the Dhamma, accuse me thus: “While you claim discovery of full enlightenment, you are not enlightened in these dhammas.”I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. And seeing no reason for that, I abide in safety, fearlessness and intrepidity.Since I see no such reason, I live secure, fearless, and self-assured.

‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. ‘I can see no reason why any monk … could … accuse me thus: “While you claim to have exhausted the taints, these taints are unexhausted in you.”I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. And seeing no reason for that, I abide in … intrepidity.Since I see no such reason, I live secure, fearless, and self-assured.

‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. ‘I can see no reason why any monk … could … accuse me thus: “Those dhammas which are said by you to be obstructive are not in fact obstructive to one who practises them.”I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’

‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. ‘I can see no reason why any monk … could … accuse me thus: “Whoever is taught the Dhamma by you for his benefit, it does not lead rightly to the exhaustion of suffering in him when he practises it.”I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’

Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. ‘These are the four kinds of intrepidity possessing which a Tathāgata claims the herd-leader’s place, roars his lion’s roar in the assemblies and sets the Divine Wheel rolling forward.A Realized One possesses these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘Sāriputta, should anyone knowing and seeing me thus …When I know and see in this way, suppose someone were to say this:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, “The monk Gotama has no distinction worthy of a Noble One’s knowledge and vision (that is) higher than the human state. The monk Gotama teaches a Dhamma (merely) hammered out by thought, following his own line of inquiry as it occurs to him”,‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. that unless he abandons that assertion and that (state of) mind and unless he recants that view, then as (sure as if he had been) carried off (and) put (there) so he (will find himself) in hell.

Aṭṭha kho imā, sāriputta, parisā. ‘Sāriputta, there are these eight assemblies.Sāriputta, there are these eight assemblies.

Katamā aṭṭha? What are the eight?What eight?

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—A warrior-nobles’ assembly, a divines’ assembly, a householders’ assembly, a monks’ assembly, an assembly of gods of the Four Kings, an assembly of gods of the Thirty-three, a Māra’s assembly, a Divinities’ assembly.The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.

imā kho, sāriputta, aṭṭha parisā. These are the eight assemblies.

Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Possessing these four kinds of intrepidity, a Tathāgata approaches and goes into these eight kinds of assembly.Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. ‘I have had direct knowledge, as a visitor, of many hundred warrior-noble caste assemblies.I recall having approached an assembly of hundreds of aristocrats.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. And formerly, I had sat with them there and talked and held converse with them.There I used to sit with them, converse, and engage in discussion.

Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason why fear or timidity should come upon me there.But I don’t see any reason to feel afraid or insecure.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… ‘I have had direct knowledge, as a visitor, of many hundred divine-caste assemblies ...I recall having approached an assembly of hundreds of brahmins …

gahapatiparisaṁ … ‘... householders’ assemblies ...householders …

samaṇaparisaṁ … ‘... monks’ assemblies ...ascetics …

cātumahārājikaparisaṁ … ‘... assemblies of gods of the Four Kings ...the gods of the four great kings …

tāvatiṁsaparisaṁ … ‘... assemblies of gods of the Thirty-Three ...the gods of the thirty-three …

māraparisaṁ … ‘... Māra’s assemblies ...Māras …

brahmaparisaṁ upasaṅkamitā. ‘... Divinities’ assemblies ...divinities.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. There too I used to sit with them, converse, and engage in discussion.

Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. But I don’t see any reason to feel afraid or insecure.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. I abide in safety, fearlessness and intrepidity. (These are the eight kinds of assemblies).Since I see no such reason, I live secure, fearless, and self-assured.

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. unless he abandons that assertion … carried off (and) put … in hell.Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Catasso kho imā, sāriputta, yoniyo. ‘Sāriputta, there are these four kinds of generation.Sāriputta, there are these four kinds of reproduction.

Katamā catasso? What are the four?What four?

Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni. Egg-born generation, womb-born generation, moisture-born generation, spontaneous generation.Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

Katamā ca, sāriputta, aṇḍajā yoni? ‘What is egg-born generation?And what is reproduction from an egg?

Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—There are beings born by breaking out of the shell of an egg;There are beings who are born by breaking out of an eggshell.

ayaṁ vuccati, sāriputta, aṇḍajā yoni. this is called egg-born generation.This is called reproduction from an egg.

Katamā ca, sāriputta, jalābujā yoni? ‘What is womb-born generation?And what is reproduction from a womb?

Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—There are those beings born by breaking out from the caul;There are beings who are born by breaking out of the amniotic sac.

ayaṁ vuccati, sāriputta, jalābujā yoni. this is called womb-born generation.This is called reproduction from a womb.

Katamā ca, sāriputta, saṁsedajā yoni? ‘What is moisture-born generation?And what is reproduction from moisture?

Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—There are those beings born in a rotten fish, in a rotten corpse, or in rotten dough, or in a cesspit or in a sewer;There are beings who are born in a rotten fish, a rotten carcass, rotten porridge, a cesspool, or a sump.

ayaṁ vuccati, sāriputta, saṁsedajā yoni. this is called moisture-born generation.This is called reproduction from moisture.

Katamā ca, sāriputta, opapātikā yoni? ‘What is spontaneous generation?And what is spontaneous reproduction?

Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—There are gods and denizens of hell and certain human beings and certain denizens of the states of deprivation, of spontaneous generation;Gods, hell-beings, certain humans, and certain beings in the lower realms.

ayaṁ vuccati, sāriputta, opapātikā yoni. this is called spontaneous generation.This is called spontaneous reproduction.

Imā kho, sāriputta, catasso yoniyo. ‘These are the four kinds of generation.These are the four kinds of reproduction.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘Sāriputta, should anyone knowing and seeing me thus … When I know and see in this way, suppose someone were to say this:

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Pañca kho imā, sāriputta, gatiyo. ‘Sāriputta, there are these five destinations.There are these five destinations.

Katamā pañca? What are the five?What five?

Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Hell, the animal womb, the realm of ghosts, human beings and gods.Hell, the animal realm, the ghost realm, humanity, and the gods.

Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; (1) ‘I understand hell; and the path and the way leading to hell,I understand hell, and the path and practice that leads to hell.

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. whereon he who has entered will, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, in hell; that too I understand.And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; (2) ‘I understand the animal womb; and the path and the way leading to the animal womb,I understand the animal realm …

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi. where he who has entered will, on the dissolution of the body, after death, reappear in the animal womb; that too I understand.

Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; (3) ‘I understand the realm of ghosts; and the path and way leading to the realm of ghosts,

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. whereon he who has entered will, on the dissolution of the body, after death, reappear in the realm of ghosts; that too I understand.the ghost realm …

Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; (4) ‘I understand human beings; and the path and the way leading to the human world,humanity …

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi. whereon he who has entered will, on the dissolution of the body, after death, reappear among human beings; that too I understand.

Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; (5) ‘I understand the gods; and the path and the way leading to the world of gods, gods, and the path and practice that leads to the world of the gods.

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi. whereon he who has entered will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world; that too I understand. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm.

Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ; (6) ‘I understand Nibbāna; and the path and the way leading to Nibbāna, And I understand extinguishment, and the path and practice that leads to extinguishment.

yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi. whereon he who has entered will, by realization himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance of understanding that are taint-free, with exhaustion of taints; that too I understand. And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements.

Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—(1) ‘By encompassing mind with mind I understand a certain person thus: When I’ve comprehended the mind of a certain individual, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. “This person so behaves, his deportment is such, the path he has taken is such, that, on the dissolution of the body, after death, he will reappear in the states of deprivation, in an unhappy destination, in perdition, in hell.” ‘This individual is practicing in such a way and is riding upon such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. And then later on with the heavenly eyesight, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell and is experiencing unremitting, painful, racking, piercing feelings. Some time later I see that they have indeed been reborn in hell, where they experience absolutely painful feelings, sharp and severe.

Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. ‘Suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke; Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya. and then a man, scorched and exhausted by the hot weather, weary, parched and thirsty, came by a path going in one way only and directed to the same charcoal pit; Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same pit of coals.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. “This person so behaves, his deportment is such, the path he has taken is such, that he will come to this same charcoal pit”; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very pit of coals.’

Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. and then later on he sees that he has fallen into that charcoal pit and is experiencing unremitting painful, racking, piercing feelings; Some time later they see that they have indeed fallen into that pit of coals, where they experience absolutely painful feelings, sharp and severe. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—so too, by encompassing mind with mind ...

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—(2) ‘By encompassing mind with mind I understand a certain person thus: When I’ve comprehended the mind of a certain individual, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. “This person so behaves, his deportment is such, the path he has taken is such, that, on the dissolution of the body, after death, he will reappear in the animal womb.” ‘This individual … will be reborn in the animal realm.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. And then later on, with the heavenly eyesight, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal womb and is experiencing painful, racking, piercing feelings. Some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe.

Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. ‘Suppose there were a cesspit more than a man’s height deep, full of filth; Suppose there was a sewer deeper than a man’s height, full to the brim with feces.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya. and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit; Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same sewer.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti. “This person so behaves, his deportment is such, the path he has taken is such, that he will come to this same cesspit”; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very sewer.’

Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. and then later on he sees that he has fallen into the cesspit and is experiencing painful, racking, piercing feelings; Some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—so too, by encompassing mind with mind …

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—(3) ‘By encompassing mind with mind I understand a certain person thus: When I’ve comprehended the mind of a certain individual, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. “This person so behaves, his deportment is such, the path he has taken is such, that, on the dissolution of the body, after death, he will reappear in the realm of ghosts. ‘This individual … will be reborn in the ghost realm.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. And then later on … I see that … he has reappeared in the realm of ghosts and is experiencing much painful feeling. Some time later I see that they have indeed been reborn in the ghost realm, where they experience mostly painful feelings.

Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. ‘Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree; Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti. “This person so behaves, his deportment is such, the path he has taken is such, that he will come to this same tree”; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very tree.’

Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ. and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling; Some time later they see them sitting or lying under that tree, where they experience mostly painful feelings. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—so too by encompassing mind with mind …

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. much painful feeling.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—By encompassing mind with mind I understand a certain person thus: “This person so behaves, his deportment is such, the path he has taken is such, that, on the dissolution of the body, after death, he will reappear among human beings.” When I’ve comprehended the mind of a certain individual, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. ‘This individual … will be reborn among human beings.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. And then later on … I see that … he has reappeared among human beings and is experiencing much pleasant feeling.Some time later I see that they have indeed been reborn among human beings, where they experience mostly pleasant feelings.

Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti. “This person so behaves … that he will come to this same tree”; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very tree.’

Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ. and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling; Some time later they see them sitting or lying under that tree, where they experience mostly pleasant feelings. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—so too, encompassing mind with mind …

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. much pleasant feeling.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: By encompassing mind with mind I understand a certain person thus: “This person so behaves … When I’ve comprehended the mind of a certain individual, I understand:

‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti. that … after death, he will reappear in a happy destination, in the heavenly world.” ‘This individual … will be reborn in a good place, a heavenly realm.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. And then later on … I see that … he has reappeared in a happy destination, in the heavenly world and is experiencing unremitting pleasant feelings.Some time later I see that they have indeed been reborn in a heavenly realm, where they experience feelings of absolute happiness.

Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Suppose there were a mansion, and in it an upper chamber plastered within and without, shut off, secured by bars, and with shuttered windows, Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with door fastened and window shuttered.

Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. and in it a couch spread with rugs and blankets and sheets, with a deerskin coverlet, and with a canopy as well as crimson pillow for both (head and feet); And it had a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya. and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion; Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same stilt longhouse.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti. “This person so behaves … that he will come to this same mansion; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very stilt longhouse.’

Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ. and then later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing unremitting pleasant feelings, Some time later they see them sitting or lying in that stilt longhouse, where they experience feelings of absolute happiness. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—so too, by encompassing mind with mind …

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—By encompassing mind with mind I understand a certain person thus: When I’ve comprehended the mind of a certain individual, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti. “This person so behaves, his deportment is such, the path he has taken is such that, by realizing for himself with direct knowledge, he here and now enters upon and abides in the heart’s deliverance and deliverance by understanding that are taint-free, with exhaustion of taints.” ‘This individual is practicing in such a way and is riding upon such a path that they will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’

Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. And then later on I see that by realization for himself with direct knowledge he here and now enters upon and abides in the heart’s deliverance and deliverance by understanding that are taint-free, with exhaustion of taints, and is experiencing unremitting pleasant feeling.Some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements, experiencing feelings of absolute happiness.

Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. ‘Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks and delightful, Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.

Avidūre cassā tibbo vanasaṇḍo. and nearby a dense wood; Nearby was a dense forest grove.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya. and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond; Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same lotus pond.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with (good) eyes on seeing him would say: If a person with clear eyes saw them, they’d say:

‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti. “This person so behaves, his deportment is such, the path he has taken is such, that he will come to this same pond; ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very lotus pond.’

Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ. and then later on he sees that he has gone down to the pond and bathed and drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood experiencing unremitting pleasant feelings; Some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced feelings of absolute happiness.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: so too, by encompassing mind with mind … In the same way, when I’ve comprehended the mind of an individual, I understand:

‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. ‘This individual is practicing in such a way and is riding upon such a path that they will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’

Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. unremitting pleasant feelings.Some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements, experiencing feelings of absolute happiness.

Imā kho, sāriputta, pañca gatiyo. ‘These are the five kinds of destinationThese are the five destinations.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘Sāriputta, should anyone, knowing and seeing me thus say: When I know and see in this way, suppose someone were to say this:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; “The monk Gotama has no distinction worthy of a Noble One’s knowledge and vision (that is) higher than the human state. ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti The monk Gotama teaches a Dhamma (merely) hammered out by thought, following his own line of inquiry as it occurs to him”, He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. then unless he abandons that assertion and that (state of) mind, and unless he recants that view, he (will find himself) in hell (sure as if he had been) carried off (and put there). Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi Just as a bhikkhu perfected in virtue, concentration and understanding would here and now enjoy final knowledge, so it (will) happen in this case, I say, Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say.

taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. that unless he abandons that assertion and that (state of) mind, and unless he recants that view, he (will find himself) in hell (sure as if he had been) carried off (and put there).Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā— ‘Sāriputta, I have had direct knowledge of (what is called) the four-factored life divine as one who has lived it. Sāriputta, I recall having practiced a spiritual path consisting of four factors.

tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto. I have practised the extreme of asceticism, of coarseness, of scrupulousness, and of seclusion.I used to be a fervent mortifier, the ultimate fervent mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust of sin, the ultimate one living in disgust of sin. I used to be secluded, in ultimate seclusion.

Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. ‘Such was my asceticism here that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept a thing brought or a thing specially made or an invitation; And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal.

So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivāmi; I received nothing from out of a pot, from out of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a woman with child, from a woman giving suck, from (where) a woman was lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or besotting drink. I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where food for distribution is advertised; or where there’s a hound waiting or flies buzzing. I accepted no fish or meat or beer or wine, and drank no fermented gruel.

so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; I kept to one house, to one morsel; I kept to two houses, to two morsels … I kept to seven houses, to seven morsels. I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.

ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; I lived on one saucerful, on two saucerfuls … on seven saucerfuls, a day; I fed on one saucer a day, two saucers a day, up to seven saucers a day.

ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi. I took food once a day, once each two days, … once each seven days; and so on, up to once each fortnight. I dwelt pursuing the practice of taking food at stated intervals. I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals.

So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī. I was an eater of greens, or millet, or wild rice, or hide-parings, or moss, or ricebran, or rinsings, or sesamum flour, or grass, or cowdung. I lived on forest roots and on fruits as a feeder on windfalls. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit.

So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; I clothed myself in hemp, in hemp mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in kusa-grass fabric, in bark fabric, in wood (shavings) fabric, in head-hair wool, in animal wool, in owls’ wings. I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

kesamassulocakopi homi kesamassulocanānuyogamanuyutto; I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I tore out hair and beard, committed to this practice.

ubbhaṭṭhakopi homi āsanapaṭikkhitto; I was one who stood continuously, rejecting seats. I constantly stood, turning down seats.

ukkuṭikopi homi ukkuṭikappadhānamanuyutto; I was one who squatted continuously, devoted to maintaining the squatting position. I squatted, committed to the endeavor of squatting.

kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; I was one who used a mattress of spikes; I made a mattress of spikes my bed. I lay on a mat of thorns, making a mat of thorns my bed.

sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—I dwelt pursuing the practice of bathing in water for the third time by nightfall. I was devoted to ritual bathing three times a day, including at dusk.

iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. And so I lived committed to practicing these various ways of mortifying and tormenting the body.

Idaṁsu me, sāriputta, tapassitāya hoti. Such was my asceticism.Such was my practice of fervent mortification.

Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—Such was my coarseness that, And this is what my rough living was like.

nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. The dust and dirt built up on my body over many years until it started flaking off.

Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. just as the bole of a plane tree, accumulating over the years, cakes and flakes off, so too, the dust and dirt, accumlating over the years, caked on my body and flaked off. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off.

Tassa mayhaṁ, sāriputta, na evaṁ hoti: It never occurred to me: But it didn’t occur to me:

‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti. “Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand”—‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’

Evampi me, sāriputta, na hoti. it never occurred to me thus. That didn’t occur to me.

Idaṁsu me, sāriputta, lūkhasmiṁ hoti. Such was my coarseness.Such was my rough living.

Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—Such was my scrupulousness that And this is what my living in disgust of sin was like.

so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: I was always mindful in stepping forwards and stepping backwards: So much so that I was full of pity for even a drop of water, thus: I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking:

‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti. “Let me not hurt the tiny breathing things in the crevices of the ground”. ‘May I not injure any little creatures on unclear ground.’

Idaṁsu me, sāriputta, jegucchismiṁ hoti. Such was my scrupulousness.Such was my living in disgust of sin.

Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—Such was my seclusion that And this is what my seclusion was like.

so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. I would go away into some forest and dwell there. I would plunge deep into a wilderness region and stay there.

Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock—When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands.

Taṁ kissa hetu? why was that? Why is that?

Mā maṁ te addasaṁsu ahañca mā te addasanti. So that they should not see me or I see them. So that I wouldn’t see them, nor they me.

Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; Just as a forest-bred deer on seeing human beings flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, I fled like a wild deer seeing a human being.

evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. so too, when I saw ...

Taṁ kissa hetu?

Mā maṁ te addasaṁsu ahañca mā te addasanti. or I them.

Idaṁsu me, sāriputta, pavivittasmiṁ hoti. Such was my seclusion.Such was my practice of seclusion.

So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. I would go on all fours to the byres when the cattle had gone out and the cowherds had left them, and I would feed on the young sucking-calves’ dung. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves.

Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. As long as my own excrement and urine lasted, I fed on my own excrement and urine. As long as my own urine and excrement lasted, I would even eat that.

Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. Such was my great distortion in feeding.Such was my eating of most unnatural things.

So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. I would go off to some awe-inspiring grove and dwell there—I would plunge deep into an awe-inspiring forest grove and stay there.

Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—a grove so awe-inspring thatIt was so awe-inspiring that

yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. normally it would make a man’s hair stand up if he were not free from lust.normally it would make your hair stand on end if you weren’t free of greed.

So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; I would dwell by night in the open and by day in the grove when those cold wintry nights came during the Eight-days Interval of Frost.And on days such as the cold spell when the snow falls in the January winter, I stayed in the open by night and in the forest by day.

gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe. I would dwell by day in the open and by night in the grove in the last month of the hot season.But in the last month of summer I’d stay in the open by day and in the forest by night.

Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: And there came to me spontaneously this stanza never heard before:And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Sotatto sosinno ceva, > Chilled by night and scorched by day,‘Scorched and frozen,

eko bhiṁsanake vane; > Alone in awe-inspiring groves,alone in the awe-inspiring forest.

Naggo na caggimāsīno, > Naked, no fire to sit beside,nude, no fire to sit beside,

esanāpasuto munī’ti. > The hermit yet pursues his quest.the sage still pursues his quest.’

So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. ‘I would make my bed in a charnel ground with the bones of the dead for a pillow.I would make my bed in a charnel ground, with the bones of the dead for a pillow.

Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. And cowherd boys came up and spat on me, made water on me, threw dirt at me, and poked sticks into my ears.Then village louts would come up to me. They’d spit and piss on me, throw mud on me, even poke twigs in my ears.

Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā. Yet I never knew the arising of an evil mind (thoughts) about them.But I don’t recall ever having a bad thought about them.

Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti. Such was my abiding in equanimity.Such was my abiding in equanimity.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Sāriputta, there are certain monks and divines whose theory and whose view is thus:There are some ascetics and brahmins who have this doctrine and view:

‘āhārena suddhī’ti. “Purification comes about through food”,‘Purity comes from food.’

Te evamāhaṁsu: and they say:They say:

‘kolehi yāpemā’ti. “Let us live on kola-fruits”,‘Let’s live on jujubes.’

Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—and they eat kola-fruits, and they eat kola-fruit powder, and they drink kola-fruit water,So they eat jujubes and jujube powder, and drink jujube juice.

anekavihitampi kolavikatiṁ paribhuñjanti. and they make many kinds of kola-fruit concoctions.And they enjoy many jujube concoctions.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. Now I have had direct knowledge of eating a single kola-fruit a day.I recall eating just a single jujube.

Siyā kho pana te, sāriputta, evamassa: But, Sāriputta, you may think thatYou might think that

‘mahā nūna tena samayena kolo ahosī’ti. the kola-fruit was bigger at that time,at that time the jujubes must have been very big.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. yet you should not regard it so:But you should not see it like this.

Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. the kola-fuit was then at most the same size as now.The jujubes then were at most the same size as today.

Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation.Eating so very little, my body became severely emaciated.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems.Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Because of eating so little my backside became like a camel’s hoof.my bottom became like a camel’s hoof,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Because of eating so little the projections on my spine stood out like corded beads.my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn.and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Because of eating so little the gleam of my eyes sunk far down in their sockets looked like the gleam of water sunk far down in a deep well.Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Because of eating so little my scalp shrivelled and withered as a green gourd shrivels and withers in the wind and sun. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Because of eating so little, if I touched by belly skin, I encountered my backbone too; if I touched my backbone, I encountered my bell-skin too. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.

So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Because of eating so little, if I made water or evacuated my bowels, I fell over on my face there. Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell away from my body as I rubbed.Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘There are certain monks and divines whose theory and whose view is thus: There are some ascetics and brahmins who have this doctrine and view:

‘āhārena suddhī’ti. “Purification comes about through food”, ‘Purity comes from food.’

Te evamāhaṁsu: and they say: They say:

‘muggehi yāpema …pe… “Let us live on beans”…’‘Let’s live on mung beans.’ …

tilehi yāpema …pe… ‘… “Let us live on sesamum”…’‘Let’s live on sesame.’ …

taṇḍulehi yāpemā’ti. ‘… “Let us live on rice.” ‘Let’s live on ordinary rice.’ …

Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—And they eat rice, and they eat rice powder, and they drink rice water,

anekavihitampi taṇḍulavikatiṁ paribhuñjanti. and they make various kinds of rice concoctions.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā. Now I have had direct knowledge of eating a single rice grain a day.

Siyā kho pana te, sāriputta, evamassa: But, Sāriputta, you may think that

‘mahā nūna tena samayena taṇḍulo ahosī’ti. the rice grain was bigger at that time;

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. yet you should not regard it so:

Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. the rice grain was at most the same size as now.

Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Through feeding on a single rice grain a day my body reached a state of extreme emaciation.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Because of eating so little …

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.

So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. the hair, rotted at its roots, fell away from my body as I rubbed.’Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. ‘Yet, Sāriputta, by such deportment, by such practice, by such performance of difficult feats, I attained no distinction worthy of a Noble One’s knowledge and vision higher than the human state (dhamma). But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work.

Taṁ kissa hetu? Why was that? Why is that?

Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. Because I did not attain this Noble Understanding, which, on being attained, being Noble and an outlet, rightly leads to the exhaustion of suffering in him who practise it.’Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which delivers one who applies it to the complete ending of suffering.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Sāriputta, there are certain monks and divines whose theory and whose view is thus: There are some ascetics and brahmins who have this doctrine and view:

‘saṁsārena suddhī’ti. “Purification comes about through (the process of) a round of rebirths (itself).” ‘Purity comes from transmigration.’

Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it is impossible to find the round of rebirths that I have not already gone the round of in this long journey, except for the gods of the Pure Abodes: But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except the gods of the pure abodes.

Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. and had I gone the round as a god in the Pure Abodes, I should never have returned to this world.For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again.

‘upapattiyā suddhī’ti. “Purification comes through (some particular kind of) rebirth.” ‘Purity comes from rebirth.’

Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it is impossible to find the kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes: …But it’s not easy to find any rebirth that I haven’t previously been reborn in …

Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘… There are some ascetics and brahmins who have this doctrine and view:

‘āvāsena suddhī’ti. “Purification comes about through (some particular) abode.” ‘Purity comes from abode of rebirth.’

Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it is impossible to find the kind of abode that I have not dwelt in … except for the Pure Abodes… . But it’s not easy to find an abode where I haven’t previously abided …

Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘… There are some ascetics and brahmins who have this doctrine and view:

‘yaññena suddhī’ti. “Purification comes about through sacrifice.” ‘Purity comes from sacrifice.’

Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. But it is impossible to find the kind of sacrifice that has not already been offered up by me in this long journey, either as a head-anointed warrior-noble king or as a divine with great property.But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘… There are some ascetics and brahmins who have this doctrine and view:

‘aggiparicariyāya suddhī’ti. “Purification comes about through fire-worship.” ‘Purity comes from serving the sacred flame.’

Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. But it is impossible to find the kind of fire that has not already been worshipped by me in this long journey, either as a head-anointed warrior-noble king or as a divine of great property.But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Sāriputta, there are certain monks and divines whose theory and whose view is thus: There are some ascetics and brahmins who have this doctrine and view:

‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. “As long as this good man is still young, a black-haired boy endowed with the blessing of youth, in the first phase of life, so long is he perfect in his lucid understanding. ‘So long as this gentleman is youthful, young, with pristine black hair, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom.

Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his understanding is lost.” But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. But it should not be regarded so. But you should not see it like this.

Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old.

Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Now suppose that I had four disciples with a hundred years’ life, a hundred years’ span, perfect in mindfulness, attentiveness, memory and lucidity of understanding—Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, rememberance, retention, and perfect lucidity of wisdom.

Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, just as a well-equipped archer, trained, practised and tested, could easily shoot a light arrow arrow across a palm’s shadow: Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree.

evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā. suppose they were even to that extent perfect in mindfulness, attentiveness, memory and lucidity of understanding—That’s how extraordinary they were in memory, rememberance, retention, and perfect lucidity of wisdom.

Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. and suppose that they continuously asked about the Four Foundations of Mindfulness and that I answered when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, chew, taste, make water, evacuate the bowels and rest in order to remove sleepiness and tiredness: They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice.

Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. still the Tathāgata’s exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions, would be unexhausted. And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers.

Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. But meanwhile those four disciples of mine with their hundred-years’ life, their hundred-years’ span, would have died at the end of those hundred years. And at the end of a hundred years my four disciples would pass away.

Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ. Sāriputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathāgata’s understanding.Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom.

Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: ‘Rightly speaking, were it to be said of someone. And if there’s anyone of whom it may be rightly said that

‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya “A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of pity for the world, for the benefit, welfare and happiness of gods and men”, it is of me indeed that rightly speaking it should be said.’a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”

‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.

Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Now on that occasion the venerable Nāgasamāla was standing behind the Blessed One fanning him. Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him.

Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca: Then he said to the Blessed One: Then he said to the Buddha:

“acchariyaṁ, bhante, abbhutaṁ, bhante. ‘It is wonderful, venerable sir, it is marvellous! “It’s incredible, sir, it’s amazing!

Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni. As I listened to this discourse the hairs of my body stood up. While I was listening to this exposition of the teaching my hair stood up!

Konāmo ayaṁ, bhante, dhammapariyāyo”ti? Venerable sir, what is the name of this discourse on the Dhamma?” What is the name of this exposition of the teaching?”

“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti. ‘As to that, Nāgasamāla, you may remember this discourse on the Dhamma as the Hair-raising Discourse.’ “Well then, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.”

Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.

Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti. The venerable Nāgasamāla was satisfied, and he delighted in the Blessed One’s words.Satisfied, Venerable Nāgasamāla approved what the Buddha said.

Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.

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