1Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the deer park at Isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall engaged in a discussion pertaining to the Dhamma.[n.1387] Abhidhammakathaṁ kathenti. Mp explains this as "a talk involved with the Abhidhamma" (abhidhammamissakaṁ kathaṁ), but I take abhidhammakathaṁ here as a mere referential term. On this use of the expression, see AN5.79, n.1086. While they were engaged in their discussion, the Venerable Citta Hatthisāriputta repeatedly interrupted their talk.[n.1388] Kathaṁ opāteti (as in Ce and Be; Ee has the aorist opātesi). Mp: "He interrupted their discussion and gave his own explanation" (tesaṁ kathaṁ vicchinditvā attano kathaṁ katheti). The Venerable Mahākoṭṭhita then told the Venerable Citta Hatthisāriputta:

1Evaṁ me sutaṁ—​   ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti. Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti. Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: 

"When elder bhikkhus are engaged in a discussion pertaining to the Dhamma, don’t repeatedly interrupt their talk but wait until their discussion is finished."

"māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū"ti.

When this was said, the Venerable Citta Hatthisāriputta's bhikkhu friends said to the Venerable Mahākoṭṭhita: "Don’t disparage the Venerable Citta Hatthisāriputta. The Venerable Citta Hatthisāriputta is wise and capable of engaging with the elder bhikkhus in a discussion pertaining to the Dhamma."

Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  "māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun"ti.

2The Venerable Mahākoṭṭhita said: "It's difficult, friends, for those who don’t know the course of another's mind to know this.

2"Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.

(1) "Here, friends, some person appears to be extremely mild, humble, and calm so long as he is staying near the Teacher or a fellow monk in the position of a teacher. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

3"Suppose a crop-eating bull was bound by a rope or shut up in a pen. Could one rightly say: ‘Now this crop-eating bull will never again enter among the crops’?"

3Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For it is possible that this crop-eating bull will break the rope or burst out of the pen and again enter among the crops."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.

"So too, some person here is extremely mild …. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with other bhikkhus … he gives up the training and reverts to the lower life.

Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. (1)

4(2) "Then, friends, secluded from sensual pleasures … some person enters and dwells in the first jhāna. Thinking, ‘I am one who gains the first jhāna,’ he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

4Idha panāvuso, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati.

"Suppose that on the crossroads the rain, falling in thick droplets, would make the dust disappear and cause mud to appear. Could one rightly say: ‘Now dust will never reappear at this crossroads’?"

Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For it is possible that people will pass through this crossroads, or that cattle and goats[n.1389] Gopāsū. I translate following Mp: gāvo ca ajikā ca. will pass through, or that wind and the sun's heat will dry up the moisture, and then dust will reappear."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.

"So too, secluded from sensual pleasures … some person enters and dwells in the first jhāna. Thinking, ‘I am one who gains the first jhāna,’ he bonds with other bhikkhus … he gives up the training and reverts to the lower life.

Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati. (2)

5(3) "Then, friends, with the subsiding of thought and examination, some person enters and dwells in the second jhāna …. Thinking, ‘I am one who gains the second jhāna,’ he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

5Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati.

"Suppose that not far from a village or town there was a large pond. The rain, falling in thick droplets, would make the various kinds of shells,[n.1390] Sippisambuka. PED suggests "oyster" for sippi, but oysters are marine animals. My rendering is intended to escape the difficulty. the gravel and pebbles, disappear. Could one rightly say: ‘Now the various kinds of shells, the gravel and pebbles, will never reappear in this pond’?"

Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For it is possible that people will drink from this pond, or that cattle and goats will drink from it, or that wind and the sun's heat will dry up the moisture. Then the various kinds of shells, the gravel and pebbles, will reappear."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.

"So too, with the subsiding of thought and examination, some person enters and dwells in the second jhāna …. Thinking, ‘I am one who gains the second jhāna,’ he bonds with other bhikkhus … he gives up the training and reverts to the lower life.

Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati. (3)

6(4) "Then, friends, with the fading away as well of rapture, some person … enters and dwells in the third jhāna …. Thinking, ‘I am one who gains the third jhāna,’ he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and engages in talk with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

6Idha panāvuso, ekacco puggalo pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati.

"Suppose that the food left over from the previous evening would not appeal to a man who had finished a delicious meal. Could one rightly say: ‘Now food will never again appeal to this man’?"

Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For more food will not appeal to that man so long as the nutritive essence remains in his body, but when the nutritive essence disappears, it is possible that such food will again appeal to him."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti.

"So too, with the fading away as well of rapture, some person … enters and dwells in the third jhāna …. Thinking, ‘I am one who gains the third jhāna,’ he bonds with other bhikkhus … he gives up the training and reverts to the lower life.

Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati. (4)

7(5) "Then, friends, with the abandoning of pleasure and pain … some person enters and dwells in the fourth jhāna …. Thinking, ‘I am one who gains the fourth jhāna,’ he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

7Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati.

"Suppose that in a mountain glen there was a lake sheltered from the wind and devoid of waves. Could one rightly say: ‘Now waves will never reappear on this lake’?"

Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For it is possible that a violent rainstorm might come from the east, the west, the north, or the south and stir up waves on the lake."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya … pe … yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.

"So too, with the abandoning of pleasure and pain … some person here enters and dwells in the fourth jhāna …. Thinking, ‘I am one who gains the fourth jhāna,’ he bonds with other bhikkhus … he gives up the training and reverts to the lower life.

Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi … pe … sikkhaṁ paccakkhāya hīnāyāvattati. (5)

8(6) "Then, friends, through non-attention to all marks, some person enters and dwells in the markless mental concentration.[n.1391] Animittaṁ cetosamādhiṁ. Mp: "All marks are all such marks as permanence and so forth. The markless mental concentration is the concentration of strong insight (balavavipassanāsamādhiṁ)." Thinking, ‘I am one who gains the markless mental concentration,’ he bonds with other bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

8Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

"Suppose that a king or royal minister had been traveling along a highway with a four-factored army and set up camp for the night in a forest thicket. Because of the sounds of the elephants, horses, charioteers, and infantry, and the sound and uproar of drums, kettledrums, conches, and tom-toms, the sound of the crickets would disappear. Could one rightly say: ‘Now the sound of the crickets will never reappear in this forest thicket’?"

Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya. Yo nu kho, āvuso, evaṁ vadeyya:  ‘Na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā"ti?

"Certainly not, friend. For it is possible that the king or royal minister will leave that forest thicket, and then the sound of the crickets will reappear."

"No hidaṁ, āvuso". "Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.

"So too, through non-attention to all marks, some person here enters and dwells in the markless mental concentration. Thinking, ‘I am one who gains the markless mental concentration,’ he bonds with other bhikkhus … he gives up the training and reverts to the lower life."

Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī"ti. (6)

9On a later occasion the Venerable Citta Hatthisāriputta gave up the training and returned to the lower life. His bhikkhu friends then approached the Venerable Mahākoṭṭhita and said to him: "Did the Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta's mind with his own mind and understand: ‘Citta Hatthisāriputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life’? Or did deities report this matter to him?"

9Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  "Kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito:  ‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṁ ārocesuṁ:  ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’"ti?

"Friends, I encompassed Citta Hatthisāriputta's mind with my own mind and understood: ‘Citta Hatthisāriputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life.’ And also deities reported this matter to me."

"Cetasā ceto paricca vidito me, āvuso:  ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṁ ārocesuṁ:  ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’"ti.

10Then those bhikkhu friends of Citta Hatthisāriputta approached the Blessed One, paid homage to him, sat down to one side, and said: "Bhante, Citta Hatthisāriputta gained such and such meditative dwellings and attainments, yet he gave up the training and returned to the lower life."

10Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:  "citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī"ti.

"Before long, bhikkhus, Citta will think of renouncing."[n.1392] Sarissati nekkhammassa. Mp: "He will remember the virtues of going forth."

"Na, bhikkhave, citto ciraṁ sarissati nekkhammassā"ti.

11Not long afterward, Citta Hatthisāriputta shaved off his hair and beard, put on ochre robes, and went forth from the household life into homelessness. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Citta Hatthisāriputta realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it.[n.1393] Mp explains that Citta returned to lay life seven times and went forth seven times. The reason for his instability was that during the time of the Buddha Kassapa he had persuaded a bhikkhu to return to lay life. Therefore, even though he had the supporting conditions for arahantship, because of that kamma he had to move back and forth seven times between lay life and monastic life before attaining arahantship. He directly knew: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Citta Hatthisāriputta became one of the arahants.

11Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ – brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.

Chaṭṭhaṁ.