Majjhima Nikāya 12

Translators: sujato

Middle Discourses 12

Mahāsīhanādasutta

The Longer Discourse on the Lion’s Roar

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.
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 at that time Sunakkhatta the Licchavi had recently left this teaching and training.

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:
He was telling a crowd in Vesālī:

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.
“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.
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 his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.”

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
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:
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:
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, Sunakkhatta, that futile man, is angry.

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

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

Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya:
For it is praise of the Realized One to say:

‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.
‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
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 perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
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 wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; 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.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
And there’s no way Sunakkhatta will infer about me from the teaching:

‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.
‘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 there’s no way Sunakkhatta will infer about me from the teaching:

‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—
‘That Blessed One understands the minds of other beings and individuals, having comprehended them with his own mind.

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,
He understands mind with greed as “mind with greed,”

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti;
and mind without greed as “mind without greed.”

sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti,
He understands mind with hate …

vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti;
mind without hate …

samohaṁ vā cittaṁ samohaṁ cittanti pajānāti,
mind with delusion …

vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti;
mind without delusion …

saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti,
constricted mind …

vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti;
scattered mind …

mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti,
expansive mind …

amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti;
unexpansive mind …

sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti,
mind that is supreme …

anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti;
mind that is not supreme …

samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti,
mind immersed in samādhi …

asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti;
mind not immersed in samādhi …

vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti,
freed mind as “freed mind,”

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

Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
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 ten?

Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti.
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.
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.
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.
Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.
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.
Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.
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.
Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.
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.
Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending 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.
Since he truly understands this, this is a power of the Realized One. …

Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.
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.
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.
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.
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.
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 are reborn 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 breaks up, after death, they’re 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 breaks up, after death, they’re 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 are reborn 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.
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.
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight 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.
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 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:
When I know and see in this way, suppose someone were to say this:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,
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.
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.
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.
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
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 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.
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.
Since I see no such reason, I live secure, fearless, and 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 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.
Since I see no such reason, I live secure, fearless, and 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 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.’

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.

‘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 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 teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.

Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
A Realized One has 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:
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 ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

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.

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

Katamā aṭṭha?
What eight?

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—
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 self-assurance, the Realized One approaches and enters right into these eight assemblies.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā.
I recall having approached an assembly of hundreds of aristocrats.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.
There 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.
Since I see no such reason, I live secure, fearless, and assured.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe…
I recall having approached an assembly of hundreds of brahmins …

gahapatiparisaṁ …
householders …

samaṇaparisaṁ …
ascetics …

cātumahārājikaparisaṁ …
the gods of the four great kings …

tāvatiṁsaparisaṁ …
the gods of the thirty-three …

māraparisaṁ …
Māras …

brahmaparisaṁ upasaṅkamitā.
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.
Since I see no such reason, I live secure, fearless, and assured.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
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.

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

Katamā catasso?
What four?

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

Katamā ca, sāriputta, aṇḍajā yoni?
And what is reproduction from an egg?

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

ayaṁ vuccati, sāriputta, aṇḍajā yoni.
This is called reproduction from an egg.

Katamā ca, sāriputta, jalābujā yoni?
And what is reproduction from a womb?

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

ayaṁ vuccati, sāriputta, jalābujā yoni.
This is called reproduction from a womb.

Katamā ca, sāriputta, saṁsedajā yoni?
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 beings who are born in a rotten fish, in a rotten carcass, in rotten dough, in a cesspool or a sump.

ayaṁ vuccati, sāriputta, saṁsedajā yoni.
This is called reproduction from moisture.

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

Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—
Gods, hell-beings, certain humans, and certain beings in the lower realms.

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

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

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
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.
There are these five destinations.

Katamā pañca?
What five?

Nirayo, tiracchānayoni, pettivisayo, manussā, devā.
Hell, the animal realm, the ghost realm, humanity, and the gods.

Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ;
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.
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;
I understand the animal realm …

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi.

Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ;

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi.
the ghost realm …

Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ;
humanity …

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi.

Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ;
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.
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;
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.
And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.

Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—
When I’ve comprehended the mind of a certain person, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.
‘This person is practicing in such a way and has entered 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.
Some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.

Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
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.
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:
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 is proceeding in such a way and has entered 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.
Some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

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—
When I’ve comprehended the mind of a certain person, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.
‘This person … 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.
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 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.
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:
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 is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’

Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.
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—

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—
When I’ve comprehended the mind of a certain person, I understand:

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.
‘This person … will be reborn in the ghost realm.’

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.
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 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.
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:
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 is proceeding in such a way and has entered 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.
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—

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.

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

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

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.
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 was a tree growing on smooth ground, with abundant foliage casting dense shade.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
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 is proceeding in such a way and has entered 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.
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—

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.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:

‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti.
‘This person … 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.
Some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings.

Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.
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 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.
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:
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 is proceeding in such a way and has entered 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.
Some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. …

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

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

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—
When I’ve comprehended the mind of a certain person, 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 is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight 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.
Some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.

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

Avidūre cassā tibbo vanasaṇḍo.
Nearby was a dense forest grove.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya.
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:
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 is proceeding in such a way and has entered 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.
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 exclusively pleasant feelings.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:
In the same way, when I’ve comprehended the mind of a person, 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 person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’

Imā kho, sāriputta, pañca gatiyo.
These are the five destinations.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
When I know and see in this way, suppose someone were to say this:

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti
He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi
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.
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—
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 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.
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 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 has a man in her home; or where food for distribution is advertised; or where there’s a dog 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 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 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 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 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 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 tore out hair and beard, committed to this practice.

ubbhaṭṭhakopi homi āsanapaṭikkhitto;
I constantly stood, refusing seats.

ukkuṭikopi homi ukkuṭikappadhānamanuyutto;
I squatted, committed to the endeavor of squatting.

kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi;
I lay on a mat of thorns, making a mat of thorns my bed.

sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—
I was devoted to ritual bathing three times a day, including the evening.

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 practice of fervent mortification.

Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—
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.
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:
But it didn’t occur to me:

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

Evampi me, sāriputta, na hoti.
That didn’t occur to me.

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

Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—
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’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.
‘May I not injure any little creatures on unclear ground.’

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

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

so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi.
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.
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 is that?

Mā maṁ te addasaṁsu ahañca mā te addasanti.
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;
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.

Taṁ kissa hetu?

Mā maṁ te addasaṁsu ahañca mā te addasanti.

Idaṁsu me, sāriputta, pavivittasmiṁ hoti.
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 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 urine and excrement lasted, I would even eat that.

Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.
Such was my eating of most unnatural things.

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

Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—
It was so awe-inspiring that

yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.
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;
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.
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 then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Sotatto sosinno ceva,
‘Scorched and frozen,

eko bhiṁsanake vane;
alone in the awe-inspiring forest.

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

esanāpasuto munī’ti.
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.

Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti.
Then village louts would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears.

Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā.
But I don’t recall ever having a bad thought about them.

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

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

‘āhārena suddhī’ti.
‘Purity comes from food.’

Te evamāhaṁsu:
They say:

‘kolehi yāpemā’ti.
‘Let’s live on jujubes.’

Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—
So they eat jujubes and jujube powder, and drink jujube juice.

anekavihitampi kolavikatiṁ paribhuñjanti.
And they enjoy many jujube concoctions.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā.
I recall eating just a single jujube.

Siyā kho pana te, sāriputta, evamassa:
You might think that

‘mahā nūna tena samayena kolo ahosī’ti.
at that time the jujubes must have been very big.

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

Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.
The jujubes then were at most the same size as today.

Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.
Eating so very little, my body became extremely emaciated.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
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.
my bottom became like a camel’s hoof,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.
my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
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.
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.
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.
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.
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.
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 some ascetics and brahmins who have this doctrine and view:

‘āhārena suddhī’ti.
‘Purity comes from food.’

Te evamāhaṁsu:
They say:

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

tilehi yāpema …pe…
‘Let’s live on sesame.’ …

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

Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—

anekavihitampi taṇḍulavikatiṁ paribhuñjanti.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā.

Siyā kho pana te, sāriputta, evamassa:

‘mahā nūna tena samayena taṇḍulo ahosī’ti.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.

Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.

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.

Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ.
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 is that?

Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.
Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which delivers one who practices it to the complete ending of suffering.

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

‘saṁsārena suddhī’ti.
‘Purity comes from transmigration.’

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

Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.
For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again.

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

‘upapattiyā suddhī’ti.
‘Purity comes from rebirth.’

Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi.
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.
‘Purity comes from abode of rebirth.’

Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.
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.
‘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’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.
‘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’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:
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.
‘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 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 you should not see it like this.

Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati.
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.
Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom.

Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya,
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.
That’s how extraordinary they were in memory, range, 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.
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.
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.
And at the end of a hundred years my four disciples would pass away.

Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.
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:
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 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 at that time Venerable Nāgasamāla was standing behind the Buddha fanning him.

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

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

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

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
What is the name of this exposition of the teaching?”

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

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Nāgasamāla approved what the Buddha said.

Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.