MN 12 The Longer Discourse on the Lion’s Roar

Medium Discourses Collection 12 – Majjhima Nikāya 12

MN 12 The Longer Discourse on the Lion’s Roar – Mahāsīhanādasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Vesālī in a woodland grove behind the town.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.

2.1

Now at that time Sunakkhatta the Licchavi had recently left this teaching and training.

Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā.

2.2

He was telling a crowd in Vesālī:

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

2.3

“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

2.4

He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

2.5

And his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.”

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

3.1

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.

3.2

He heard what Sunakkhatta was saying.

Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa:

3.3

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

3.4

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

3.5

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

3.6

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.

Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

3.7

“sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.

3.8

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

3.9

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

3.10

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

3.11

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

4.1

“Sāriputta, Sunakkhatta, that silly man, is angry.

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.

4.2

His words are spoken out of anger.

Kodhā ca panassa esā vācā bhāsitā.

4.3

Thinking he criticizes the Realized One, in fact he just praises him.

‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati.

4.4

For it is praise of the Realized One to say:

Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya:

4.5

‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’

‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

5.1

But there’s no way Sunakkhatta will infer about me from the teaching:

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

5.2

‘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.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, buddho bhagavā’ti.

6.1

And there’s no way Sunakkhatta will infer about me from the teaching:

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

6.2

‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded 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 Brahmā realm.’

‘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.

7.1

And there’s no way Sunakkhatta will infer about me from the teaching:

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

7.2

‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and divine, whether near or far.’

‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.

8.1

And there’s no way Sunakkhatta will infer about me from the teaching:

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

8.2

‘That Blessed One understands the minds of other beings and individuals, having comprehended them with his own mind.

‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—

8.3

He understands mind with greed as “mind with greed,”

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,

8.4

and mind without greed as “mind without greed.”

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti;

8.5

He understands mind with hate …

sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti,

8.6

mind without hate …

vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti;

8.7

mind with delusion …

samohaṁ vā cittaṁ samohaṁ cittanti pajānāti,

8.8

mind without delusion …

vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti;

8.9

constricted mind …

saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti,

8.10

scattered mind …

vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti;

8.11

expansive mind …

mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti,

8.12

unexpansive mind …

amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti;

8.13

mind that is supreme …

sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti,

8.14

mind that is not supreme …

anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti;

8.15

mind immersed in samādhi …

samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti,

8.16

mind not immersed in samādhi …

asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti;

8.17

freed mind as “freed mind,”

vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti,

8.18

and unfreed mind as “unfreed mind.”’

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti.

9.1

The Realized One possesses 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 holy wheel.

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

9.2

What ten?

Katamāni dasa?

10.1

Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.

Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti.

10.2

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 holy wheel.

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.

11.1

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.

Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.

11.2

Since he truly understands this, this is a power of the Realized One. …

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.

12.1

Furthermore, the Realized One truly understands where all paths of practice lead.

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.

12.2

Since he truly understands this, this is a power of the Realized One. …

Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

13.1

Furthermore, the Realized One truly understands the world with its many and diverse elements.

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.

13.2

Since he truly understands this, this is a power of the Realized One. …

Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

14.1

Furthermore, the Realized One truly understands the diverse convictions of sentient beings.

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.

14.2

Since he truly understands this, this is a power of the Realized One. …

Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

15.1

Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.

Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.

15.2

Since he truly understands this, this is a power of the Realized One. …

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.

16.1

Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, samādhis, and attainments.

Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.

16.2

Since he truly understands this, this is a power of the Realized One. …

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.

17.1

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.

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.

17.2

Since he truly understands this, this is a power of the Realized One. …

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.

18.1

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 spoke ill of 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 spoke ill of 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.

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.

18.2

Since he truly understands this, this is a power of the Realized One. …

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.

19.1

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 cravings.

Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

19.2

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 holy wheel.

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.

20.1

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 holy wheel.

Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

21.1

When I know and see in this way, suppose someone were to say this:

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

21.2

‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;

21.3

He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,

21.4

Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

21.5

Just as a bhikkhu accomplished in ethics, samādhi, and wisdom would reach enlightenment in this very life, such is the consequence, I say.

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

21.6

Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.

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

22.1

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 holy wheel.

Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

22.2

What four?

Katamāni cattāri?

23.1

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’

‘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.

23.2

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

24.1

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all cravings, but these cravings have not ended.’

‘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.

24.2

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

25.1

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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.’

‘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.

25.2

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

26.1

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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 you taught it.’

‘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.

26.2

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

27.1

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 holy wheel.

Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

28.1

When I know and see in this way, suppose someone were to say this:

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

28.2

‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,

28.3

Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

28.4

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

28.5

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

29.1

Sāriputta, there are these eight assemblies.

Aṭṭha kho imā, sāriputta, parisā.

29.2

What eight?

Katamā aṭṭha?

29.3

The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—

29.4

These are the eight assemblies.

imā kho, sāriputta, aṭṭha parisā.

29.5

Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies.

Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati.

29.6

I recall having approached an assembly of hundreds of aristocrats.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā.

29.7

There I used to sit with them, converse, and engage in discussion.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

29.8

But I don’t see any reason to feel afraid or insecure.

Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.

29.9

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

30.1

I recall having approached an assembly of hundreds of brahmins …

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe…

30.2

householders …

gahapatiparisaṁ …

30.3

ascetics …

samaṇaparisaṁ …

30.4

the gods under the Four Great Kings …

cātumahārājikaparisaṁ …

30.5

the gods under the Thirty-Three …

tāvatiṁsaparisaṁ …

30.6

Māras …

māraparisaṁ …

30.7

Brahmās.

brahmaparisaṁ upasaṅkamitā.

30.8

There too I used to sit with them, converse, and engage in discussion.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

30.9

But I don’t see any reason to feel afraid or insecure.

Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.

30.10

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

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

31.1

When I know and see in this way, suppose someone were to say this:

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

31.2

‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,

31.3

Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

31.4

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

31.5

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

32.1

Sāriputta, there are these four kinds of reproduction.

Catasso kho imā, sāriputta, yoniyo.

32.2

What four?

Katamā catasso?

32.3

Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni.

33.1

And what is reproduction from an egg?

Katamā ca, sāriputta, aṇḍajā yoni?

33.2

There are beings who are born by breaking out of an eggshell.

Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—

33.3

This is called reproduction from an egg.

ayaṁ vuccati, sāriputta, aṇḍajā yoni.

33.4

And what is reproduction from a womb?

Katamā ca, sāriputta, jalābujā yoni?

33.5

There are beings who are born by breaking out of the amniotic sac.

Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—

33.6

This is called reproduction from a womb.

ayaṁ vuccati, sāriputta, jalābujā yoni.

33.7

And what is reproduction from moisture?

Katamā ca, sāriputta, saṁsedajā yoni?

33.8

There are beings who are born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspool or a sump.

Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—

33.9

This is called reproduction from moisture.

ayaṁ vuccati, sāriputta, saṁsedajā yoni.

33.10

And what is spontaneous reproduction?

Katamā ca, sāriputta, opapātikā yoni?

33.11

Gods, hell-beings, certain humans, and certain beings in the lower realms.

Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—

33.12

This is called spontaneous reproduction.

ayaṁ vuccati, sāriputta, opapātikā yoni.

33.13

These are the four kinds of reproduction.

Imā kho, sāriputta, catasso yoniyo.

34.1

When I know and see in this way, suppose someone were to say this:

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

34.2

‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,

34.3

Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

34.4

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

34.5

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

35.1

There are these five destinations.

Pañca kho imā, sāriputta, gatiyo.

35.2

What five?

Katamā pañca?

35.3

Hell, the animal realm, the ghost realm, humanity, and the gods.

Nirayo, tiracchānayoni, pettivisayo, manussā, devā.

36.1

I understand hell, and the path and practice that leads to hell.

Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ;

36.2

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.

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

36.3

I understand the animal realm …

Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ;

36.4

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

36.5

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

36.6

the ghost realm …

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

36.7

humanity …

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

36.8

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

36.9

gods, and the path and practice that leads to the world of the gods.

Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ;

36.10

And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm.

yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi.

36.11

And I understand extinguishment, and the path and practice that leads to extinguishment.

Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ;

36.12

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 cravings.

yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

37.1

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

Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

37.2

‘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.’

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

37.3

Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.

37.4

Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.

Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.

37.5

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya.

37.6

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

37.7

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti.

37.8

Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. …

Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.

37.9

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

37.10

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

37.11

38.1

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

38.2

‘This person … will be reborn in the animal realm.’

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

38.3

Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe.

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.

38.4

Suppose there was a sewer deeper than a man’s height, full to the brim with feces.

Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa.

38.5

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya.

38.6

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

38.7

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti.

38.8

Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …

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

38.9

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

38.10

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

38.11

39.1

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

39.2

‘This person … will be reborn in the ghost realm.’

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

39.3

Then some time later I see that they have indeed been reborn in the ghost realm, where they experience many painful feelings.

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

39.4

Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade.

Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.

39.5

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.

39.6

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

39.7

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti.

39.8

Then some time later they see them sitting or lying under that tree, where they experience many painful feelings. …

Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ.

39.9

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

39.10

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

39.11

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

40.1

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

40.2

‘This person … will be reborn among human beings.’

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

40.3

Then some time later I see that they have indeed been reborn among human beings, where they experience many pleasant feelings.

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

40.4

Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade.

Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.

40.5

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.

40.6

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

40.7

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti.

40.8

Then some time later they see them sitting or lying under that tree, where they experience many pleasant feelings. …

Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ.

40.9

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

40.10

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

40.11

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

41.1

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:

41.2

‘This person … will be reborn in a good place, a heavenly realm.’

‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti.

41.3

Then some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings.

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

41.4

Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered.

Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.

41.5

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.

Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.

41.6

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya.

41.7

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

41.8

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very stilt longhouse.’

‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti.

41.9

Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. …

Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ.

41.10

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

41.11

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

41.12

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

42.1

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—

42.2

‘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 cravings.’

tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti.

42.3

Then 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 cravings, experiencing exclusively pleasant feelings.

Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.

42.4

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.

Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.

42.5

And nearby was a dark forest grove.

Avidūre cassā tibbo vanasaṇḍo.

42.6

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.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya.

42.7

If a person with good eyesight saw them, they’d say:

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

42.8

‘This person is proceeding in such a way and has entered such a path that they will arrive at that very lotus pond.’

‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti.

42.9

Then 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.

Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ.

42.10

In the same way, when I’ve comprehended the mind of a person, I understand:

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

42.11

‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.

42.12

42.13

These are the five destinations.

Imā kho, sāriputta, pañca gatiyo.

43.1

When I know and see in this way, suppose someone were to say this:

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

43.2

‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;

43.3

He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’

takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti

43.4

Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

43.5

Just as a bhikkhu accomplished in ethics, samādhi, and wisdom would reach enlightenment in this very life, such is the consequence, I say.

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

43.6

Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.

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

44.1

Sāriputta, I recall having practiced a spiritual path consisting of four factors.

Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—

44.2

I used to be a self-mortifier, the ultimate self-mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust at sin, the ultimate one living in disgust at sin. I used to be secluded, in ultimate seclusion.

tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto.

45.1

And this is what my self-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.

Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi.

45.2

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 liquor or wine, and drank no beer.

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;

45.3

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.

so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko;

45.4

I fed on one saucer a day, two saucers a day, up to seven saucers a day.

ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi;

45.5

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.

ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

45.6

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 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.

45.7

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.

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;

45.8

I tore out hair and beard, committed to this practice.

kesamassulocakopi homi kesamassulocanānuyogamanuyutto;

45.9

I constantly stood, refusing seats.

ubbhaṭṭhakopi homi āsanapaṭikkhitto;

45.10

I squatted, committed to the endeavor of squatting.

ukkuṭikopi homi ukkuṭikappadhānamanuyutto;

45.11

I lay on a mat of thorns, making a mat of thorns my bed.

kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi;

45.12

I was committed to the practice of samādhi in water three times a day, including the evening.

sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—

45.13

And so I lived committed to practicing these various ways of mortifying and tormenting the body.

iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi.

45.14

Such was my practice of self-mortification.

Idaṁsu me, sāriputta, tapassitāya hoti.

46.1

And this is what my rough living was like.

Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—

46.2

The dust and dirt built up on my body over many years until it started flaking off.

nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.

46.3

It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off.

Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.

46.4

But it didn’t occur to me:

Tassa mayhaṁ, sāriputta, na evaṁ hoti:

46.5

‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’

‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti.

46.6

That didn’t occur to me.

Evampi me, sāriputta, na hoti.

46.7

Such was my rough living.

Idaṁsu me, sāriputta, lūkhasmiṁ hoti.

47.1

And this is what my living in disgust of sin was like.

Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—

47.2

I’d step forward or back ever so mindfully. I was full of pity even regarding a drop of water, thinking:

so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti:

47.3

‘May I not accidentally injure any little creatures that happen to be in the wrong place.’

‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti.

47.4

Such was my living in disgust of sin.

Idaṁsu me, sāriputta, jegucchismiṁ hoti.

48.1

And this is what my seclusion was like.

Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—

48.2

I would plunge deep into a wilderness region and stay there.

so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi.

48.3

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.

Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi.

48.4

Why is that?

Taṁ kissa hetu?

48.5

So that I wouldn’t see them, nor they me.

Mā maṁ te addasaṁsu ahañca mā te addasanti.

48.6

I fled like a wild deer seeing a human being.

Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati;

48.7

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.

48.8

Taṁ kissa hetu?

48.9

Mā maṁ te addasaṁsu ahañca mā te addasanti.

48.10

Such was my practice of seclusion.

Idaṁsu me, sāriputta, pavivittasmiṁ hoti.

49.1

I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves.

So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi.

49.2

As long as my own urine and excrement lasted, I would even eat that.

Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi.

49.3

Such was my eating of most unnatural things.

Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.

50.1

I would plunge deep into an awe-inspiring forest grove and stay there.

So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi.

50.2

It was so awe-inspiring that

Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—

50.3

normally it would make your hair stand on end if you weren’t free of greed.

yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.

50.4

And on days such as the cold spell when the snow falls in the dead of winter, I stayed in the open by night and in the forest by day.

So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe;

50.5

But in the last month of summer I’d stay in the open by day and in the forest by night.

gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe.

50.6

And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā:

50.7

‘Scorched and frozen,

‘Sotatto sosinno ceva,

50.8

alone in the awe-inspiring forest.

eko bhiṁsanake vane;

50.9

Naked, no fire to sit beside,

Naggo na caggimāsīno,

50.10

the sage still pursues his quest.’

esanāpasuto munī’ti.

51.1

I would make my bed in a charnel ground, with the bones of the dead for a pillow.

So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya.

51.2

Then the cowboys would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears.

Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti.

51.3

But I don’t recall ever having a bad thought about them.

Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā.

51.4

Such was my abiding in equanimity.

Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti.

52.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

52.2

‘Purity comes from food.’

‘āhārena suddhī’ti.

52.3

They say:

Te evamāhaṁsu:

52.4

‘Let’s live on jujubes.’

‘kolehi yāpemā’ti.

52.5

So they eat jujubes and jujube powder, and drink jujube juice.

Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—

52.6

And they enjoy many jujube concoctions.

anekavihitampi kolavikatiṁ paribhuñjanti.

52.7

I recall eating just a single jujube.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā.

52.8

You might think that

Siyā kho pana te, sāriputta, evamassa:

52.9

at that time the jujubes must have been very big.

‘mahā nūna tena samayena kolo ahosī’ti.

52.10

But you should not see it like this.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

52.11

The jujubes then were at most the same size as today.

Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.

52.12

Eating so very little, my body became extremely emaciated.

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

52.13

Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse,

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

52.14

my bottom became like a camel’s hoof,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

52.15

my vertebrae stuck out like beads on a string,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

52.16

and my ribs were as gaunt as the broken-down rafters on an old barn.

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

52.17

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

52.18

Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

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

52.19

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, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

52.20

Due to eating so little, when I tried to urinate or defecate I fell face down right there.

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

52.21

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.

So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

53-55.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

53-55.2

‘Purity comes from food.’

‘āhārena suddhī’ti.

53-55.3

They say:

Te evamāhaṁsu:

53-55.4

‘Let’s live on mung beans.’ …

‘muggehi yāpema …pe…

53-55.5

‘Let’s live on sesame.’ …

tilehi yāpema …pe…

53-55.6

‘Let’s live on ordinary rice.’ …

taṇḍulehi yāpemā’ti.

53-55.7

Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—

53-55.8

anekavihitampi taṇḍulavikatiṁ paribhuñjanti.

53-55.9

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā.

53-55.10

Siyā kho pana te, sāriputta, evamassa:

53-55.11

‘mahā nūna tena samayena taṇḍulo ahosī’ti.

53-55.12

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

53-55.13

Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.

53-55.14

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

53-55.15

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

53-55.16

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

53-55.17

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

53-55.18

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

53-55.19

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

53-55.20

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

53-55.21

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

53-55.22

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

53-55.23

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.

56.1

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.

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

56.2

Why is that?

Taṁ kissa hetu?

56.3

Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which leads someone who practices it to the complete ending of suffering.

Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

57.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

57.2

‘Purity comes from transmigration.’

‘saṁsārena suddhī’ti.

57.3

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.

Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

57.4

For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again.

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

58.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

58.2

‘Purity comes from rebirth.’

‘upapattiyā suddhī’ti.

58.3

But it’s not easy to find any rebirth that I haven’t previously been reborn in …

Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

58.4

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

59.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

59.2

‘Purity comes from abode of rebirth.’

‘āvāsena suddhī’ti.

59.3

But it’s not easy to find an abode where I haven’t previously abided …

Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

59.4

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

60.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

60.2

‘Purity comes from sacrifice.’

‘yaññena suddhī’ti.

60.3

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.

Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

61.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

61.2

‘Purity comes from serving the sacred flame.’

‘aggiparicariyāya suddhī’ti.

61.3

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.

Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

62.1

There are some ascetics and brahmins who have this doctrine and view:

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

62.2

‘So long as this gentleman is youthful, young, black-haired, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom.

‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti.

62.3

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.’

Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti.

62.4

But you should not see it like this.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

62.5

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.

Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati.

62.6

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.

Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena.

62.7

Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree.

Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya,

62.8

That’s how extraordinary they were in memory, range, retention, and perfect lucidity of wisdom.

evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā.

62.9

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.

Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.

62.10

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.

Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ.

62.11

And at the end of a hundred years my four disciples would pass away.

Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ.

62.12

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.

Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.

63.1

And if there’s anyone of whom it may be rightly said that

Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya:

63.2

a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion 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, mameva taṁ sammā vadamāno vadeyya

63.3

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

64.1

Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him.

Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.

64.2

Then he said to the Buddha:

Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca:

64.3

“It’s incredible, sir, it’s amazing!

“acchariyaṁ, bhante, abbhutaṁ, bhante.

64.4

While I was listening to this exposition of the teaching my hair stood up!

Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni.

64.5

What is the name of this exposition of the teaching?”

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?

64.6

“Well, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.”

“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti.

64.7

That is what the Buddha said.

Idamavoca bhagavā.

64.8

Satisfied, Venerable Nāgasamāla was happy with what the Buddha said.

Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.

64.9

Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.