MN · mn12

The Greater Lion’s Roar

Pāli

English · 0.3 · gpt-5.4

0.1Majjhima Nikāya 12

The Middle Length Discourses 12

0.2Mahāsīhanādasutta

The Greater Lion’s Roar

1.1Evaṁ me sutaṁ—

Thus have I heard:

1.2ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.

At one time the Bhagavā was dwelling at Vesālī, outside the city, in a stretch of woodland in the outlying district.

2.1Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā.

Now at that time Sunakkhatta, the Licchavi’s son, had recently left this dhamma and vinaya [dhammavinayā].

2.2So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

In an assembly at Vesālī he spoke thus:

2.3“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

“The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones.

2.4Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration.

2.5Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

And for whose sake that dhamma is taught, it leads one who acts in accordance with it to the complete ending of dukkha.”

3.1Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.

Then in the morning Venerable Sāriputta dressed, took his bowl and robe, and entered Vesālī for alms.

3.2Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa:

Venerable Sāriputta heard Sunakkhatta, the Licchavi’s son, speaking thus in an assembly at Vesālī:

3.3“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

“The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones.

3.4Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration.

3.5Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

And for whose sake that dhamma is taught, it leads one who acts in accordance with it to the complete ending of dukkha.”

3.6Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

Then, after wandering for alms in Vesālī and returning from his almsround after the meal, Venerable Sāriputta went to the Bhagavā. Having approached, he paid homage to the Bhagavā and sat down to one side. Seated to one side, Venerable Sāriputta said this to the Bhagavā:

3.7“sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.

“Sunakkhatta, bhante, the Licchavi’s son, has recently left this dhamma and vinaya [dhammavinayā].

3.8So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

In an assembly at Vesālī he speaks thus:

3.9‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

‘The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones.

3.10Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration.

3.11Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.

And for whose sake that dhamma is taught, it leads one who acts in accordance with it to the complete ending of dukkha.’”

4.1“Kodhano heso, sāriputta, sunakkhatto moghapuriso.

“He is angry, Sāriputta, that Sunakkhatta, that foolish man.

4.2Kodhā ca panassa esā vācā bhāsitā.

And it is out of anger that he has spoken those words.

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

Thinking, ‘I will speak dispraise,’ Sunakkhatta, that foolish man, speaks only praise of the Tathāgata.

4.4Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya:

For it is praise of the Tathāgata, Sāriputta, if one were to say:

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

‘And for whose sake that dhamma is taught, it leads one who acts in accordance with it to the complete ending of dukkha.’

5.1Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

And yet even this inference in accordance with dhamma would not occur to Sunakkhatta, that foolish man, regarding me:

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

‘The Bhagavā is an arahant, perfectly awakened, accomplished in knowledge and conduct, one who has gone well, knower of the world, unsurpassed guide of persons to be trained, teacher of gods and humans, awakened, the Bhagavā.’

6.1Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

And yet even this inference in accordance with dhamma would not occur to Sunakkhatta, that foolish man, regarding me:

6.2‘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.

‘The Bhagavā experiences manifold kinds of psychic power: having been one, he becomes many; having been many, he becomes one. He appears and disappears. He goes unhindered through walls, ramparts, and mountains as though through space. He dives in and out of the earth as though in water. He walks on water without breaking through, as though on earth. Seated cross-legged, he travels through the sky like a winged bird. With his hand he touches and strokes even the moon and sun, so mighty and powerful. He exercises mastery with the body as far as the Brahmā world.’

7.1Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

And yet even this inference in accordance with dhamma would not occur to Sunakkhatta, that foolish man, regarding me:

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

‘The Bhagavā, with the divine element of hearing, purified and surpassing the human, hears both kinds of sounds, divine and human, those far and near.’

8.1Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:

And yet even this inference in accordance with dhamma would not occur to Sunakkhatta, that foolish man, regarding me:

8.2‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—

‘The Bhagavā understands the mind [ceto] of other beings, other persons, having encompassed it with his mind [cetasā]:

8.3sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,

he understands a mind [cittaṁ] with lust as a mind [cittaṁ] with lust,

8.4vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti;

and a mind [cittaṁ] without lust as a mind [cittaṁ] without lust;

8.5sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti,

he understands a mind [cittaṁ] with hatred as a mind [cittaṁ] with hatred,

8.6vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti;

and a mind [cittaṁ] without hatred as a mind [cittaṁ] without hatred;

8.7samohaṁ vā cittaṁ samohaṁ cittanti pajānāti,

he understands a mind [cittaṁ] with delusion as a mind [cittaṁ] with delusion,

8.8vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti;

and a mind [cittaṁ] without delusion as a mind [cittaṁ] without delusion;

8.9saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti,

he understands a contracted mind [cittaṁ] as a contracted mind [cittaṁ],

8.10vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti;

and a scattered mind [cittaṁ] as a scattered mind [cittaṁ];

8.11mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti,

he understands an expanded mind [cittaṁ] as an expanded mind [cittaṁ],

8.12amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti;

and an unexpanded mind [cittaṁ] as an unexpanded mind [cittaṁ];

8.13sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti,

he understands a surpassable mind [cittaṁ] as a surpassable mind [cittaṁ],

8.14anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti;

and an unsurpassable mind [cittaṁ] as an unsurpassable mind [cittaṁ];

8.15samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti,

he understands a mind [cittaṁ] endowed with samādhi [samāhitaṁ] as a mind [cittaṁ] endowed with samādhi [samāhitaṁ],

8.16asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti;

and a mind [cittaṁ] not endowed with samādhi [asamāhitaṁ] as a mind [cittaṁ] not endowed with samādhi [asamāhitaṁ];

8.17vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti,

he understands a liberated mind [cittaṁ] as a liberated mind [cittaṁ],

8.18avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti.

and an unliberated mind [cittaṁ] as an unliberated mind [cittaṁ].’

9.1Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

These are the ten Tathāgata balas, Sāriputta, by which the Tathāgata, endowed with those balas, claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

9.2Katamāni dasa?

Which ten?

10.1Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti.

Here, Sāriputta, the Tathāgata understands as it truly is what is possible as possible, and what is impossible as impossible.

10.2Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is what is possible as possible and what is impossible as impossible—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

11.1Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the ripening of undertakings of kamma, past, future, and present, according to grounds and causes.

11.2Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the ripening of undertakings of kamma, past, future, and present, according to grounds and causes—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

12.1Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the way leading to every destination.

12.2Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the way leading to every destination—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

13.1Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the world with its many and various elements.

13.2Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the world with its many and various elements—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

14.1Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the various inclinations of beings.

14.2Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the various inclinations of beings—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

15.1Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the higher and lower indriyas of other beings, other persons.

15.2Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the higher and lower indriyas of other beings, other persons—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

16.1Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.

Again, Sāriputta, the Tathāgata understands as it truly is the defilement, purification, and emergence regarding jhānas, liberations, samādhis, and attainments.

16.2Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata understands as it truly is the defilement, purification, and emergence regarding jhānas, liberations, samādhis, and attainments—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

17.1Puna 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.

Again, Sāriputta, the Tathāgata recollects his manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, of such an appearance, with such food, experiencing such sukha and dukkha, with such a lifespan. Passing away from there, I arose elsewhere; there too I was so named, of such a clan, of such an appearance, with such food, experiencing such sukha and dukkha, with such a lifespan. Passing away from there, I reappeared here.’ Thus he recollects his manifold past lives in their aspects and details.

17.2Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata recollects his manifold past lives, that is: one birth, two births … thus he recollects his manifold past lives in their aspects and details—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

18.1Puna 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.

Again, Sāriputta, the Tathāgata, with the divine eye purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understands beings as faring according to their kamma: ‘These beings, indeed, were endowed with bodily misconduct, verbal misconduct, and mental misconduct; revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view. At the breakup of the body, after death, they have arisen in a state of loss, a bad destination, downfall, hell. But these beings were endowed with bodily good conduct, verbal good conduct, and mental good conduct; not revilers of the noble ones, holding right view, undertaking kamma based on right view. At the breakup of the body, after death, they have arisen in a good destination, a heavenly world.’ Thus, with the divine eye purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understands beings as faring according to their kamma.

18.2Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that the Tathāgata, with the divine eye purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understands beings as faring according to their kamma: ‘These beings, indeed, were endowed with bodily misconduct, verbal misconduct, and mental misconduct; revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view. At the breakup of the body, after death, they have arisen in a state of loss, a bad destination, downfall, hell. But these beings were endowed with bodily good conduct, verbal good conduct, and mental good conduct; not revilers of the noble ones, holding right view, undertaking kamma based on right view. At the breakup of the body, after death, they have arisen in a good destination, a heavenly world.’ Thus, with the divine eye purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understands beings as faring according to their kamma. This too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

19.1Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

Again, Sāriputta, through the destruction of the āsavas, the Tathāgata dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind [cetovimuttiṁ] and liberation by discernment [paññāvimuttiṁ].

19.2Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And that through the destruction of the āsavas, the Tathāgata dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind [cetovimuttiṁ] and liberation by discernment [paññāvimuttiṁ]—this too is a Tathāgata bala, on account of which the Tathāgata claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

20.1Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

These, Sāriputta, are the ten Tathāgata balas by which the Tathāgata, endowed with those balas, claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

21.1Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:

Whoever, Sāriputta, would say of me, knowing and seeing thus:

21.2‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;

‘The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones;

21.3takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,

the ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration,’

21.4taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

then, Sāriputta, unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

21.5Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

Just as, Sāriputta, a bhikkhu accomplished in ethical conduct, accomplished in samādhi, accomplished in discernment [paññā], could realize final knowledge in this very life, so certain is this state of affairs, Sāriputta, I say.

21.6Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

22.1Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

There are these four grounds of self-confidence of the Tathāgata, Sāriputta, by which the Tathāgata, endowed with those grounds of self-confidence, claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

22.2Katamāni cattāri?

Which four?

23.1‘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.

‘While you claim perfect awakening, these things are not fully awakened by you.’ I do not see any basis, Sāriputta, on account of which any ascetic or brahmin or god or Māra or Brahmā or anyone at all in the world could challenge me on this in accordance with dhamma.

23.2Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

24.1‘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.

‘While you claim that your āsavas are destroyed, these āsavas are not entirely destroyed.’ I do not see any basis, Sāriputta, on account of which any ascetic or brahmin or god or Māra or Brahmā or anyone at all in the world could challenge me on this in accordance with dhamma.

24.2Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

25.1‘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.

‘Those obstructive dhammas that you have spoken of are not really capable of obstructing one who engages in them.’ I do not see any basis, Sāriputta, on account of which any ascetic or brahmin or god or Māra or Brahmā or anyone at all in the world could challenge me on this in accordance with dhamma.

25.2Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

26.1‘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.

‘The dhamma you have taught for that purpose does not lead one who acts in accordance with it to the complete ending of dukkha.’ I do not see any basis, Sāriputta, on account of which any ascetic or brahmin or god or Māra or Brahmā or anyone at all in the world could challenge me on this in accordance with dhamma.

26.2Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

27.1Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

These, Sāriputta, are the four grounds of self-confidence of the Tathāgata by which the Tathāgata, endowed with those grounds of self-confidence, claims the leader’s place, roars the lion’s roar in the assemblies, and sets rolling the holy wheel.

28.1Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:

Whoever, Sāriputta, would say of me, knowing and seeing thus:

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

‘The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones; the ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration,’

28.3taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

then, Sāriputta, unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

28.4Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

28.5Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

29.1Aṭṭha kho imā, sāriputta, parisā.

There are these eight assemblies, Sāriputta.

29.2Katamā aṭṭha?

Which eight?

29.3Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—

The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three, the assembly of Māra, the assembly of Brahmā—

29.4imā kho, sāriputta, aṭṭha parisā.

these are the eight assemblies, Sāriputta.

29.5Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati.

Endowed with these four grounds of self-confidence, the Tathāgata approaches and enters into these eight assemblies.

29.6Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā.

I recall, Sāriputta, having approached many hundreds of assemblies of nobles.

29.7Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

There too I have sat before, spoken before, and engaged in discussion before.

29.8Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.

And I do not see any basis, Sāriputta, on account of which fear or timidity might come over me there.

29.9Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

30.1Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe…

I recall, Sāriputta, having approached many hundreds of assemblies of brahmins …

30.2gahapatiparisaṁ …

assemblies of householders …

30.3samaṇaparisaṁ …

assemblies of ascetics …

30.4cātumahārājikaparisaṁ …

assemblies of the Four Great Kings …

30.5tāvatiṁsaparisaṁ …

assemblies of the Thirty-Three …

30.6māraparisaṁ …

assemblies of Māra …

30.7brahmaparisaṁ upasaṅkamitā.

assemblies of Brahmā.

30.8Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

There too I have sat before, spoken before, and engaged in discussion before.

30.9Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.

And I do not see any basis, Sāriputta, on account of which fear or timidity might come over me there.

30.10Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Seeing no such basis, Sāriputta, I dwell having attained security, attained fearlessness, attained self-confidence.

31.1Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:

Whoever, Sāriputta, would say of me, knowing and seeing thus:

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

31.3taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

then, Sāriputta, unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

31.4Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

31.5Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

32.1Catasso kho imā, sāriputta, yoniyo.

There are these four modes of birth, Sāriputta.

32.2Katamā catasso?

Which four?

32.3Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni.

Birth from an egg, birth from a womb, birth from moisture, and spontaneous birth.

33.1Katamā ca, sāriputta, aṇḍajā yoni?

And what, Sāriputta, is birth from an egg?

33.2Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—

Those beings who are born by breaking out of an eggshell—

33.3ayaṁ vuccati, sāriputta, aṇḍajā yoni.

this is called birth from an egg, Sāriputta.

33.4Katamā ca, sāriputta, jalābujā yoni?

And what, Sāriputta, is birth from a womb?

33.5Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—

Those beings who are born by breaking out of a womb-sac—

33.6ayaṁ vuccati, sāriputta, jalābujā yoni.

this is called birth from a womb, Sāriputta.

33.7Katamā ca, sāriputta, saṁsedajā yoni?

And what, Sāriputta, is birth from moisture?

33.8Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—

Those beings who are born in rotting fish, or in a rotting corpse, or in sour porridge, or in cesspools, or in filthy drains—

33.9ayaṁ vuccati, sāriputta, saṁsedajā yoni.

this is called birth from moisture, Sāriputta.

33.10Katamā ca, sāriputta, opapātikā yoni?

And what, Sāriputta, is spontaneous birth?

33.11Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—

Gods, hell-beings, some humans, and some beings in states of loss—

33.12ayaṁ vuccati, sāriputta, opapātikā yoni.

this is called spontaneous birth, Sāriputta.

33.13Imā kho, sāriputta, catasso yoniyo.

These, Sāriputta, are the four modes of birth.

34.1Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:

Whoever, Sāriputta, would say of me, knowing and seeing thus:

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

34.3taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

then, Sāriputta, unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

34.4Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

34.5Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

35.1Pañca kho imā, sāriputta, gatiyo.

There are these five destinations, Sāriputta.

35.2Katamā pañca?

Which five?

35.3Nirayo, tiracchānayoni, pettivisayo, manussā, devā.

Hell, the animal womb, the realm of ghosts, humans, and gods.

36.1Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ;

And I understand hell, Sāriputta, and the path going to hell, and the way of practice going to hell;

36.2yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

and I understand that mode of practice by which, at the breakup of the body, after death, one arises in a state of loss, a bad destination, downfall, hell.

36.3Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ;

And I understand the animal womb, Sāriputta, and the path going to the animal womb, and the way of practice going to the animal womb;

36.4yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi.

and I understand that mode of practice by which, at the breakup of the body, after death, one arises in the animal womb.

36.5Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ;

And I understand the realm of ghosts, Sāriputta, and the path going to the realm of ghosts, and the way of practice going to the realm of ghosts;

36.6yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi.

and I understand that mode of practice by which, at the breakup of the body, after death, one arises in the realm of ghosts.

36.7Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ;

And I understand humans, Sāriputta, and the path going to the human world, and the way of practice going to the human world;

36.8yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi.

and I understand that mode of practice by which, at the breakup of the body, after death, one arises among humans.

36.9Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ;

And I understand gods, Sāriputta, and the path going to the world of gods, and the way of practice going to the world of gods;

36.10yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi.

and I understand that mode of practice by which, at the breakup of the body, after death, one arises in a good destination, a heavenly world.

36.11Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ;

And I understand nibbāna, Sāriputta, and the path going to nibbāna, and the way of practice going to nibbāna;

36.12yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

and I understand that mode of practice by which, through the destruction of the āsavas, one dwells having realized for oneself with direct knowledge, in this very life, the taintless liberation of mind [cetovimuttiṁ] and liberation by discernment [paññāvimuttiṁ].

37.1Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

Here, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā] thus:

37.2tathāyaṁ 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 conducting himself in such a way, and having undertaken this path, at the breakup of the body, after death, he will arise in a state of loss, a bad destination, downfall, hell.’

37.3Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in a state of loss, a bad destination, downfall, hell, experiencing wholly painful, intense, bitter vedanās.

37.4Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.

Suppose, Sāriputta, there were a pit of glowing coals deeper than a man’s height, full of coals, without flame and without smoke.

37.5Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very pit of coals.

37.6Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very pit of coals.’

37.8Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.

Then later he might see him fallen into that pit of coals, experiencing wholly painful, intense, bitter vedanās.

37.9Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

37.10tathāyaṁ 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 conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in a state of loss, a bad destination, downfall, hell.’

37.11Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.

38.1Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

Here again, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā] thus:

38.2tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in the animal womb.’

38.3Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in the animal womb, experiencing painful, intense, bitter vedanās.

38.4Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa.

Suppose, Sāriputta, there were a cesspit deeper than a man’s height, full of excrement.

38.5Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very cesspit.

38.6Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very cesspit.’

38.8Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.

Then later he might see him fallen into that cesspit, experiencing painful, intense, bitter vedanās.

38.9Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

38.10tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in the animal womb.’

38.11Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in the animal womb, experiencing painful, intense, bitter vedanās.

39.1Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

Here again, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā] thus:

39.2tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in the realm of ghosts.’

39.3Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in the realm of ghosts, experiencing vedanās with much dukkha.

39.4Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.

Suppose, Sāriputta, there were a tree grown on uneven ground, with sparse leaves and scant shade.

39.5Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very tree.

39.6Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very tree.’

39.8Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ.

Then later he might see him sitting or lying in the shade of that tree, experiencing vedanās with much dukkha.

39.9Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

39.10tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in the realm of ghosts.’

39.11Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in the realm of ghosts, experiencing vedanās with much dukkha.

40.1Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

Here again, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā] thus:

40.2tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise among humans.’

40.3Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen among humans, experiencing vedanās with much sukha.

40.4Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.

Suppose, Sāriputta, there were a tree grown on level ground, with thick leaves and dense shade.

40.5Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very tree.

40.6Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very tree.’

40.8Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ.

Then later he might see him sitting or lying in the shade of that tree, experiencing vedanās with much sukha.

40.9Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

40.10tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise among humans.’

40.11Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen among humans, experiencing vedanās with much sukha.

41.1Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:

Here again, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā]:

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

‘This person is practicing in such a way and conducting himself in such a way, and has undertaken this path, that at the breakup of the body, after death, he will arise in a good destination, a heavenly world.’

41.3Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.

Then later I see him, with the divine eye purified and surpassing the human, after the breakup of the body, after death, arisen in a good destination, a heavenly world, experiencing wholly pleasant vedanās.

41.4Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.

Suppose, Sāriputta, there were a mansion, and in it an upper chamber, plastered inside and out, draft-free, with well-fitted door-bolts and shuttered windows.

41.5Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.

And there would be in it a couch spread with woollen coverlets, white coverlets, embroidered coverlets, and a fine deer-hide spread, with a canopy above and red cushions at both ends.

41.6Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very mansion.

41.7Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very mansion.’

41.9Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ.

Then later he might see him sitting or lying in that mansion, in that upper chamber, on that couch, experiencing wholly pleasant vedanās.

41.10Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

41.11tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti.

41.12Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.

42.1Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—

Here again, Sāriputta, I understand a certain person by encompassing his mind [ceto] with my mind [cetasā] thus:

42.2tathāyaṁ 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 conducting himself in such a way, and has undertaken this path, that through the destruction of the āsavas, he will dwell having realized for himself with direct knowledge, in this very life, the taintless liberation of mind [cetovimuttiṁ] and liberation by discernment [paññāvimuttiṁ].’

42.3Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.

Then later I see him dwelling, through the destruction of the āsavas, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind [cetovimuttiṁ] and liberation by discernment [paññāvimuttiṁ], experiencing wholly pleasant vedanās.

42.4Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.

Suppose, Sāriputta, there were a pond with clear water, sweet water, cool water, clean banks, delightful.

42.5Avidūre cassā tibbo vanasaṇḍo.

And not far from it there would be a thick woodland grove.

42.6Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya.

Then a man might come, scorched by the heat, oppressed by the heat, weary, thirsty, parched, heading along a single road straight toward that very pond.

42.7Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:

A man with good eyesight, seeing him, might say:

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

‘This worthy man is practicing in such a way and conducting himself in such a way, and has undertaken this path, that he will come to this very pond.’

42.9Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ.

Then later he might see him plunge into that pond, bathe and drink, and after calming all weariness, fatigue, and fever, come out and sit or lie down in that woodland grove, experiencing wholly pleasant vedanās.

42.10Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:

In the same way, Sāriputta, I understand a certain person here by encompassing his mind [ceto] with my mind [cetasā] thus:

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.

42.12Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.

42.13Imā kho, sāriputta, pañca gatiyo.

These, Sāriputta, are the five destinations.

43.1Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:

Whoever, Sāriputta, would say of me, knowing and seeing thus:

43.2‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;

‘The ascetic Gotama has no higher-than-human state, no distinction in knowledge and vision worthy of the noble ones;

43.3takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti

the ascetic Gotama teaches dhamma hammered out by reasoning, following inquiry, of his own inspiration,’

43.4taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

then, Sāriputta, unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

43.5Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi

43.6taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Unless he abandons that speech, abandons that mind [cittaṁ], and relinquishes that view, he is cast down in hell as though carried there.

44.1Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—

I recall, Sāriputta, having lived a holy life endowed with four factors:

44.2tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto.

I was austere, exceedingly austere; rough, exceedingly rough; scrupulous, exceedingly scrupulous; secluded, exceedingly secluded.

45.1Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi.

And here, Sāriputta, this was my austerity: I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought to me, food made especially for me, or an invitation.

45.2So 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 accepted nothing from the mouth of a pot, nothing from the mouth of a bowl, nothing from across a threshold, across a stick, or across a pestle; nothing from two people eating together, from a pregnant woman, from a nursing woman, from a woman in the company of a man; not from where food had been announced, not where a dog stood by, not where flies swarmed. I ate no fish or meat, and drank no liquor, wine, or fermented brew.

45.3so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko;

I went to one house only and took one morsel; or to two houses and took two morsels … or to seven houses and took seven morsels.

45.4ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi;

I sustained myself on one serving, or on two servings … or on seven servings.

45.5ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

I ate once a day, or once every two days … or once every seven days. Thus I lived devoted to the practice of taking food at intervals of up to half a month.

45.6So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

I was an eater of greens, or of millet, or of wild rice, or of hide-parings, or of moss, or of rice bran, or of rice scum, or of oil-cake, or of grass, or of cow-dung. I lived on forest roots and fruits, feeding on fallen fruit.

45.7So 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 hemp cloth, mixed hemp cloth, shrouds, refuse rags, bark garments, antelope hide, strips of antelope hide, kusa-grass garments, bark-fiber garments, wood-shaving garments, human-hair blankets, horse-hair blankets, or owl-wing garments.

45.8kesamassulocakopi homi kesamassulocanānuyogamanuyutto;

I was one who plucked out hair and beard, devoted to the practice of plucking out hair and beard.

45.9ubbhaṭṭhakopi homi āsanapaṭikkhitto;

I was one who stood continually, rejecting seats.

45.10ukkuṭikopi homi ukkuṭikappadhānamanuyutto;

I was one who squatted, devoted to exertion in the squatting posture.

45.11kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi;

I was one who used a bed of thorns, making my bed on a thorny couch.

45.12sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—

I lived devoted to the practice of entering water three times a day, including the evening.

45.13iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi.

Thus I lived devoted to many kinds of tormenting and scorching the body.

45.14Idaṁsu me, sāriputta, tapassitāya hoti.

This was my austerity, Sāriputta.

46.1Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—

And here, Sāriputta, this was my roughness:

46.2nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.

dust and dirt accumulated on my body for many years, building up in flakes.

46.3Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.

Just as on the stump of a tinduka tree dust and dirt accumulate for many years, building up in flakes, so too on my body dust and dirt accumulated for many years, building up in flakes.

46.4Tassa mayhaṁ, sāriputta, na evaṁ hoti:

Yet the thought did not occur to me:

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

‘Oh, if only I might rub off this dust and dirt with my hand, or others might rub off this dust and dirt from me with their hands.’

46.6Evampi me, sāriputta, na hoti.

That did not occur to me either.

46.7Idaṁsu me, sāriputta, lūkhasmiṁ hoti.

This was my roughness, Sāriputta.

47.1Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—

And here, Sāriputta, this was my scrupulousness:

47.2so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti:

I would step forward mindfully, I would step back mindfully, so much so that even for a drop of water compassion was present in me:

47.3‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti.

‘Let me not bring harm to tiny creatures dwelling in uneven places.’

47.4Idaṁsu me, sāriputta, jegucchismiṁ hoti.

This was my scrupulousness, Sāriputta.

48.1Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—

And here, Sāriputta, this was my seclusion [pavivittasmiṁ]:

48.2so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi.

I lived having plunged into a certain forest domain.

48.3Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi.

Whenever I saw a cowherd, a shepherd, a grass-cutter, a woodcutter, or a forest worker, I would flee from forest to forest, from thicket to thicket, from hollow to hollow, from high ground to high ground.

48.4Taṁ kissa hetu?

For what reason?

48.5Mā maṁ te addasaṁsu ahañca mā te addasanti.

So that they might not see me, and I might not see them.

48.6Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati;

Just as a forest deer, on seeing humans, flees from forest to forest, from thicket to thicket, from hollow to hollow, from high ground to high ground,

48.7evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi.

so too, whenever I saw a cowherd, a shepherd, a grass-cutter, a woodcutter, or a forest worker, I would flee from forest to forest, from thicket to thicket, from hollow to hollow, from high ground to high ground.

48.8Taṁ kissa hetu?

For what reason?

48.9Mā maṁ te addasaṁsu ahañca mā te addasanti.

So that they might not see me, and I might not see them.

48.10Idaṁsu me, sāriputta, pavivittasmiṁ hoti.

This was my seclusion, Sāriputta.

49.1So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi.

Then, Sāriputta, I would go to cattle-pens after the cattle had been penned up and the cowherds had gone away, and there on all fours I would eat the dung of young suckling calves.

49.2Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi.

And so long as my own urine and excrement lasted, I would feed on my own urine and excrement.

49.3Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.

This was my practice regarding very loathsome food, Sāriputta.

50.1So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi.

Then, Sāriputta, I lived having plunged into a certain terrifying stretch of woodland.

50.2Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—

And such was the terror of that terrifying woodland stretch, Sāriputta, that

50.3yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.

whoever entered that woodland stretch while not free from lust, for the most part their hairs stood on end.

50.4So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe;

Then, Sāriputta, on those nights of winter, the cold season, the interval of eight days, the time of snowfall, on such nights I stayed in the open by night and in the woodland by day;

50.5gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe.

but in the last month of the hot season I stayed in the open by day and in the woodland by night.

50.6Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā:

And this astonishing verse, not heard before, occurred to me then, Sāriputta:

50.7‘Sotatto sosinno ceva,

‘Scorched and chilled as well,

50.8eko bhiṁsanake vane;

alone in the terrifying wood;

50.9Naggo na caggimāsīno,

naked, not seated by a fire,

50.10esanāpasuto munī’ti.

the sage intent upon the quest.’

51.1So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya.

Then, Sāriputta, I made my bed in a charnel ground, using the bones of corpses as a pillow.

51.2Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti.

And village boys would come up to me and spit on me, urinate on me, throw dust on me, and stick splinters into my ears.

51.3Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā.

Yet I do not recall ever having aroused an evil mind [cittaṁ] toward them.

51.4Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti.

This was my dwelling in equanimity [upekkhā], Sāriputta.

52.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

52.2‘āhārena suddhī’ti.

‘Purification comes through food.’

52.3Te evamāhaṁsu:

They say thus:

52.4‘kolehi yāpemā’ti.

‘We subsist on jujubes.’

52.5Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—

They eat jujubes, they eat jujube powder, they drink jujube water—

52.6anekavihitampi kolavikatiṁ paribhuñjanti.

they consume many kinds of jujube preparations.

52.7Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā.

But I recall, Sāriputta, having taken just one jujube as food.

52.8Siyā kho pana te, sāriputta, evamassa:

Now you might think, Sāriputta:

52.9‘mahā nūna tena samayena kolo ahosī’ti.

‘Surely at that time a jujube must have been large.’

52.10Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

But it should not be seen in that way, Sāriputta.

52.11Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.

Even then a jujube was no larger than it is now.

52.12Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.

From my taking just one jujube as food, my body reached the utmost emaciation.

52.13Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.

Because of eating so little, my limbs became like the jointed segments of a vine.

52.14Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

Because of eating so little, my buttocks became like a camel’s hoofprint.

52.15Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

Because of eating so little, my spine stood out like a string of beads.

52.16Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.

Because of eating so little, my ribs jutted out like the broken rafters of an old shed.

52.17Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.

Because of eating so little, my eyeballs appeared deep in their sockets, like reflections of water deep in a well.

52.18Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

Because of eating so little, the skin on my head shriveled and withered, like a bitter gourd cut while still green shrivels and withers in wind and sun.

52.19So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

Then, Sāriputta, when I thought, ‘I will touch the skin of my belly,’ I took hold of my backbone itself; and when I thought, ‘I will touch my backbone,’ I took hold of the skin of my belly itself. So closely was the skin of my belly clinging to my backbone because of eating so little.

52.20So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.

Then, Sāriputta, when I thought, ‘I will relieve myself or urinate,’ I fell over there and then on my face because of eating so little.

52.21So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

Then, Sāriputta, to soothe this very body, I rubbed my limbs with my hand. And while I rubbed my limbs with my hand, the hair, rotted at the roots, fell from my body because of eating so little.

53-55.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

53-55.2‘āhārena suddhī’ti.

‘Purification comes through food.’

53-55.3Te evamāhaṁsu:

They say thus:

53-55.4‘muggehi yāpema …pe…

‘We subsist on beans …

53-55.5tilehi yāpema …pe…

we subsist on sesame …

53-55.6taṇḍulehi yāpemā’ti.

we subsist on rice.’

53-55.7Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—

They eat rice, they eat rice powder, they drink rice water—

53-55.8anekavihitampi taṇḍulavikatiṁ paribhuñjanti.

they consume many kinds of rice preparations.

53-55.9Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā.

But I recall, Sāriputta, having taken just one grain of rice as food.

53-55.10Siyā kho pana te, sāriputta, evamassa:

Now you might think, Sāriputta:

53-55.11‘mahā nūna tena samayena taṇḍulo ahosī’ti.

‘Surely at that time a grain of rice must have been large.’

53-55.12Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

But it should not be seen in that way, Sāriputta.

53-55.13Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.

Even then a grain of rice was no larger than it is now.

53-55.14Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.

From my taking just one grain of rice as food, my body reached the utmost emaciation.

53-55.15Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.

Because of eating so little, my limbs became like the jointed segments of a vine.

53-55.16Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

Because of eating so little, my buttocks became like a camel’s hoofprint.

53-55.17Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

Because of eating so little, my spine stood out like a string of beads.

53-55.18Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.

Because of eating so little, my ribs jutted out like the broken rafters of an old shed.

53-55.19Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.

Because of eating so little, my eyeballs appeared deep in their sockets, like reflections of water deep in a well.

53-55.20Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

Because of eating so little, the skin on my head shriveled and withered, like a bitter gourd cut while still green shrivels and withers in wind and sun.

53-55.21So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

53-55.22So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.

Then, Sāriputta, when I thought, ‘I will relieve myself or urinate,’ I fell over there and then on my face because of eating so little.

53-55.23So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

Then, Sāriputta, to soothe this very body, I rubbed my limbs with my hand. And while I rubbed my limbs with my hand, the hair, rotted at the roots, fell from my body because of eating so little.

56.1Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ.

Yet, Sāriputta, by that way of life, by that practice, by that painful striving, I did not attain any higher-than-human state, any distinction in knowledge and vision worthy of the noble ones.

56.2Taṁ kissa hetu?

For what reason?

56.3Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

Because I did not attain that noble discernment [paññā] which, when attained, is noble, leading onward, and leads one who acts in accordance with it to the complete ending of dukkha.

57.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

57.2‘saṁsārena suddhī’ti.

‘Purification comes through saṃsāra.’

57.3Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

But that saṃsāra, Sāriputta, is not easy to find such that I have not already wandered through it in this long course of time, except among the gods of the Pure Abodes.

57.4Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

And if I were to wander among the gods of the Pure Abodes, Sāriputta, I would not return again to this world.

58.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

58.2‘upapattiyā suddhī’ti.

‘Purification comes through rebirth.’

58.3Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

But that rebirth, Sāriputta, is not easy to find such that I have not already been reborn there in this long course of time, except among the gods of the Pure Abodes.

58.4Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

And if I were to be reborn among the gods of the Pure Abodes, Sāriputta, I would not return again to this world.

59.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

59.2‘āvāsena suddhī’ti.

‘Purification comes through abode.’

59.3Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.

But that abode, Sāriputta, is not easy to find such that I have not already dwelt there in this long course of time, except among the gods of the Pure Abodes.

59.4Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

And if I were to dwell among the gods of the Pure Abodes, Sāriputta, I would not return again to this world.

60.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

60.2‘yaññena suddhī’ti.

‘Purification comes through sacrifice.’

60.3Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

But that sacrifice, Sāriputta, is not easy to find that has not already been offered by me in this long course of time, and that as a wealthy anointed noble king or as a wealthy brahmin.

61.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

61.2‘aggiparicariyāya suddhī’ti.

‘Purification comes through tending the fire.’

61.3Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

But that fire, Sāriputta, is not easy to find that has not already been tended by me in this long course of time, and that as a wealthy anointed noble king or as a wealthy brahmin.

62.1Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are, Sāriputta, some ascetics and brahmins who hold this doctrine and view:

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

‘So long as this worthy man is young, youthful, black-haired, endowed with the blessing of youth, in the prime of life, just so long is he endowed with the highest acuteness of discernment.

62.3Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti.

But when this worthy man becomes old, aged, elderly, advanced in years, having reached the final stage of life—eighty or ninety or a hundred years old by birth—then that acuteness of discernment declines.’

62.4Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

But it should not be seen in that way, Sāriputta.

62.5Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati.

For now, Sāriputta, I am old, aged, elderly, advanced in years, having reached the final stage of life; I am now eighty years old.

62.6Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena.

Suppose I had four disciples, Sāriputta, each a hundred years old, living a hundred years, endowed with supreme sati, speed, steadiness, and the highest acuteness of discernment.

62.7Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya,

Just as a strong archer, trained, practiced, skilled, might easily shoot a light arrow across the shadow of a palmyra tree,

62.8evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā.

so too they would be thus supremely mindful, thus possessed of supreme speed, thus possessed of supreme steadiness, and thus endowed with the highest acuteness of discernment.

62.9Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.

They might ask me question after question concerning the four satipaṭṭhānas; and as each question was asked, I might answer it, and they might retain my answer exactly as answered, yet they would not put a second question beyond that.

62.10Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ.

Except for the time spent in eating, drinking, chewing, and tasting; except for attending to urination and defecation; except for dispelling drowsiness and fatigue—the Tathāgata’s teaching of dhamma would still not be exhausted, the Tathāgata’s wording and phrasing of dhamma would still not be exhausted, the Tathāgata’s ready answer to questions would still not be exhausted.

62.11Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ.

Then those four disciples, each a hundred years old and living a hundred years, might pass away when a hundred years had elapsed.

62.12Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.

Even if you were to carry me about on a bed, Sāriputta, there would be no change in the acuteness of discernment of the Tathāgata.

63.1Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya:

If anyone, Sāriputta, rightly speaking were to say:

63.2‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya

‘A being of non-deluded nature has arisen in the world for the welfare of the many, for the sukha of the many, out of compassion for the world, for the benefit, welfare, and sukha of gods and humans,’ he would rightly say that of me:

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

64.1Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.

Now at that time Venerable Nāgasamāla was standing behind the Bhagavā, fanning the Bhagavā.

64.2Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca:

Then Venerable Nāgasamāla said this to the Bhagavā:

64.3“acchariyaṁ, bhante, abbhutaṁ, bhante.

“It is marvelous, bhante, it is astonishing, bhante.

64.4Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni.

For, bhante, on hearing this exposition of dhamma, the hairs of my body stand on end.

64.5Konāmo ayaṁ, bhante, dhammapariyāyo”ti?

What is the name of this exposition of dhamma, bhante?”

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

“Then in that case, Nāgasamāla, remember this exposition of dhamma as ‘The Hair-Raising Exposition.’”

64.7Idamavoca bhagavā.

This is what the Bhagavā said.

64.8Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Nāgasamāla rejoiced in what the Bhagavā said.

64.9Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.

The second, The Greater Lion’s Roar, is finished.