Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.that on one occasion the Blessed One was staying near Vesāli, outside of the city, in a forest grove to the west of the city.

Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā.And on that occasion Sunakkhatta the Licchavi had recently left this Dhamma & Vinaya. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:
evaṁ → etaṁ (pts1ed, mr) | parisati → parisatiṁ (bj, pts1ed)He was making this statement in the Vesāli assembly:

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.
uttari → uttariṁ (pts1ed)“Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.And whenever his Dhamma is taught for anyone’s sake, it leads those who act on it to the right ending of suffering & stress.”

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.Then, early in the morning, Ven. Sāriputta adjusted his under robe and—carrying his bowl & robes—went into Vesāli for alms. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa:He heard Sunakkhatta the Licchavi making this statement in the Vesāli assembly: “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.“Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.And whenever his Dhamma is taught for anyone’s sake, it leads those who act on it to the right ending of suffering & stress.”

Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:Then Ven. Sāriputta—having gone for alms in Vesāli, after the meal, returning from his alms round—went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.“Lord, Sunakkhatta the Licchavi has recently left this Dhamma & Vinaya. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:He is making this statement in the Vesāli assembly: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.And whenever his Dhamma is taught for anyone’s sake, it leads those who act on it to the right ending of suffering & stress.’”

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.“Sāriputta, this worthless man Sunakkhatta is angry. Kodhā ca panassa esā vācā bhāsitā.Out of anger, he has made this statement, (thinking,) ‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati.‘I will speak in dispraise,’ but actually he is speaking praise of the Tathāgata. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya:For it is in praise of the Tathāgata when anyone says, ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.‘And whenever his Dhamma is taught for anyone’s sake, it leads those who act on it to the right ending of suffering & stress.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:“Sāriputta, the righteous inference will never occur to this worthless man Sunakkhatta that ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, buddho bhagavā’ti.‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:“Sāriputta, the righteous inference will never occur to this worthless man Sunakkhatta that ‘Indeed, the Blessed One wields manifold supranormal powers. ‘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.Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:“Sāriputta, the righteous inference will never occur to this worthless man Sunakkhatta that ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.‘Indeed, the Blessed One hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:“Sāriputta, the righteous inference will never occur to this worthless man Sunakkhatta that ‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—‘Indeed, the Blessed One knows the awareness of other beings, other individuals, having encompassed it with his own awareness. sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,He discerns a mind with passion as “a mind with passion,” vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti;and a mind without passion as “a mind without passion.” sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti,He discerns a mind with aversion as “a mind with aversion,” vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti;and a mind without aversion as “a mind without aversion.” samohaṁ vā cittaṁ samohaṁ cittanti pajānāti,He discerns a mind with delusion as “a mind with delusion,” vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti;and a mind without delusion as “a mind without delusion.” saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti,He discerns a restricted mind as “a restricted mind,” vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti;and a scattered mind as “a scattered mind.” mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti,He discerns an enlarged mind as “an enlarged mind,” amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti;and an unenlarged mind as “an unenlarged mind.” sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti,He discerns a surpassed mind as “a surpassed mind,” anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti;and an unsurpassed mind as “an unsurpassed mind.” samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti,He discerns a concentrated mind as “a concentrated mind,” asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti;and an unconcentrated mind as “an unconcentrated mind.” vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti,He discerns a released mind as “a released mind,” avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti.and an unreleased mind as “an unreleased mind.”’

Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.“Sāriputta, there are these ten Tathāgata-strengths of the Tathāgata, endowed with which the Tathāgata makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion. Katamāni dasa?Which ten?

Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti.“Here the Tathāgata discerns, as they have come to be, the possible as possible and the impossible as impossible. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.That the Tathāgata discerns, as they have come to be, the possible as possible and the impossible as impossible: This is a Tathāgata-strength of the Tathāgata, endowed with which the Tathāgata makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion.

Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the ripening—in line with possibilities & causes—of actions undertaken, whether past, future, or present. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the paths of practice leading to every destination. Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the cosmos with its many properties, its diverse properties. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the diverse inclinations of beings. Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the (higher or lower) development of the faculties of other beings, other individuals. Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.“Then again, the Tathāgata discerns, as it has come to be, the defilement, purification, & arising out of the attainments of jhāna, the emancipations, & concentration. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.“Then again, the Tathāgata recollects his manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details. Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.“Then again, the Tathāgata sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the breakup of the body, after death, have reappeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“Then again, the Tathāgata—with the ending of effluents—remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.That the Tathāgata—with the ending of effluents—remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now: This, too, is a Tathāgata-strength of the Tathāgata, endowed with which the Tathāgata makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion.

Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.“Sāriputta, these are the ten Tathāgata-strengths of the Tathāgata, endowed with which the Tathāgata makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:“Sāriputta, when I know this & see this, anyone who would say of me, ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention’: taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.If he doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.Just as a monk consummate in virtue, consummate in concentration, consummate in discernment would attain gnosis in the here-&-now and for that very reason be complete in that, I tell you; ( Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.in the same way,) if that person doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell.

Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.“Sāriputta, the Tathāgata has these four reasons for being undaunted, endowed with which he makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion. Katamāni cattāri?Which four?

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.“I can envision no sign by which any contemplative or brahman or deva or Māra or Brahmā or anyone else in the cosmos could, in line with the Dhamma, accuse me thus: ‘Although you claim to be rightly self-awakened, you have not awakened to these dhammas.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Etamahaṁ → etampahaṁ (bj, pts1ed)Envisioning no such sign, I dwell in security, fearless & undaunted.

‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.“I can envision no sign by which any contemplative or brahman … or anyone else in the cosmos could, in line with the Dhamma, accuse me thus: ‘Although you claim to have ended the effluents, there are these effluents that you have not ended.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.Envisioning no such sign, I dwell in security, fearless & undaunted.

‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.“I can envision no sign by which any contemplative or brahman … or anyone else in the cosmos could, in line with the Dhamma, accuse me thus: ‘Those actions that you describe as obstructions, when indulged in are not actually obstructive.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.Envisioning no such sign, I dwell in security, fearless & undaunted.

‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.“I can envision no sign by which any contemplative or brahman … or anyone else in the cosmos could, in line with the Dhamma, accuse me thus: ‘Whenever your Dhamma is taught for anyone’s sake, it doesn’t lead those who act on it to the right ending of suffering & stress.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.Envisioning no such sign, I dwell in security, fearless & undaunted.

Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.“Sāriputta, the Tathāgata has these four reasons for being undaunted, endowed with which he makes known his status as the bull, roars his lion’s roar in the assembly, and sets the Brahmā-wheel in motion.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:“Sāriputta, when I know this & see this, anyone who would say of me, ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention’: taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.If he doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.Just as a monk consummate in virtue, consummate in concentration, consummate in discernment would attain gnosis in the here-&-now and for that very reason be complete in that, I tell you; Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.(in the same way,) if that person doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell.

Aṭṭha kho imā, sāriputta, parisā.“Sāriputta, there are these eight assemblies. Katamā aṭṭha?Which eight? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—A noble warrior assembly, a brahman assembly, a householder assembly, a contemplative assembly, a Four Great Kings assembly, a (Devas of the) Thirty-three assembly, a Māra assembly, a Brahmā assembly. imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati.Endowed with these four reasons for being undaunted, the Tathāgata approaches & plunges into these eight assemblies. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā.“I can remember approaching many hundreds of noble warrior assemblies. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.There—before seating myself, before talking, before engaging in conversation— Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.I would envision no sign that fear or dauntedness would descend on me. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.Envisioning no such sign, I dwell in security, fearless & undaunted.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe…“I can remember approaching many hundreds of brahman assemblies… gahapatiparisaṁ …many hundreds of householder assemblies… samaṇaparisaṁ …many hundreds of contemplative assemblies… cātumahārājikaparisaṁ …many hundreds of Four Great King assemblies… tāvatiṁsaparisaṁ …many hundreds of (Devas of the) Thirty-three assemblies… māraparisaṁ …many hundreds of Māra assemblies… brahmaparisaṁ upasaṅkamitā.“I can remember approaching many hundreds of Brahmā assemblies. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.There—before seating myself, before talking, before engaging in conversation— Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.I would envision no sign that fear or dauntedness would descend on me. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.Envisioning no such sign, I dwell in security, fearless & undaunted.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:“Sāriputta, when I know this & see this, anyone who would say of me, ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention’: taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.If he doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.Just as a monk consummate in virtue, consummate in concentration, consummate in discernment would attain gnosis in the here-&-now and for that very reason be complete in that, I tell you; Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.(in the same way,) if that person doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell.

Catasso kho imā, sāriputta, yoniyo.“Sāriputta, there are these four modes of generation. Katamā catasso?Which four? Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni.Egg-born generation, placenta-born generation, slime-born generation, & spontaneous generation.

Katamā ca, sāriputta, aṇḍajā yoni?“And which is egg-born generation? Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—Any beings that take birth breaking out of an eggshell: ayaṁ vuccati, sāriputta, aṇḍajā yoni.This is called egg-born generation. Katamā ca, sāriputta, jalābujā yoni?“And which is placenta-born generation? Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—Any beings that take birth breaking out of a caul: ayaṁ vuccati, sāriputta, jalābujā yoni.This is called placenta-born generation. Katamā ca, sāriputta, saṁsedajā yoni?“And which is slime-born generation? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—Any beings that take birth in a rotten fish or that take birth in a rotten corpse or in rotten porridge or in a sewer or in a cesspool: ayaṁ vuccati, sāriputta, saṁsedajā yoni.This is called slime-born generation. Katamā ca, sāriputta, opapātikā yoni?“And which is spontaneous generation? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—Any devas, hell-beings, some human beings, & some beings in the lower realms: ayaṁ vuccati, sāriputta, opapātikā yoni.This is called spontaneous generation. Imā kho, sāriputta, catasso yoniyo.“These, Sāriputta, are the four modes of generation.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:“Sāriputta, when I know this & see this, anyone who would say of me, ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. Having hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention’: taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.If he doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.Just as a monk consummate in virtue, consummate in concentration, consummate in discernment would attain gnosis in the here-& -now and for that very reason be complete in that, I tell you; Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.(in the same way,) if that person doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell.

Pañca kho imā, sāriputta, gatiyo.“Sāriputta, there are these five destinations. Katamā pañca?Which five? Nirayo, tiracchānayoni, pettivisayo, manussā, devā.Hell, the animal womb, the realm of hungry ghosts, human beings, & devas.

Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ;“I discern hell, and I discern the path leading to hell, the practice leading to hell, practicing in line with which— yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.at the break-up of the body, after death—one reappears in a plane of deprivation, a bad destination, a lower realm, hell. Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ;“I discern the animal womb, and I discern the path leading to the animal womb, the practice leading to the animal womb, practicing in line with which— yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi.at the break-up of the body, after death—one reappears in the animal womb. Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ;“I discern the realm of the hungry ghosts, and I discern the path leading to the realm of the hungry ghosts, the practice leading to the realm of the hungry ghosts, practicing in line with which— yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi.at the break-up of the body, after death—one reappears in the realm of the hungry ghosts. Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ;“I discern human beings, and I discern the path leading to the world of human beings, the practice leading to the world of human beings, practicing in line with which— yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi.at the break-up of the body, after death—one reappears among human beings. Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ;“I discern devas, and I discern the path leading to the world of the devas, the practice leading to the world of the devas, practicing in line with which— yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi.at the break-up of the body, after death—one reappears in a good destination, a heavenly world. Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ;“I discern unbinding, and I discern the path leading to unbinding, the practice leading to unbinding, yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.practicing in line with which—through the ending of the effluents—one enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for oneself right in the here-&-now.

Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will— at the break-up of the body, after death—reappear in a plane of deprivation, a bad destination, a lower realm, hell.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in a plane of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, piercing, & racking. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.“Suppose that there were a pit of glowing embers, deeper than a man’s height, full of glowing embers that were neither flaming nor smoking. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that pit of glowing embers. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that pit of glowing embers.’ Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.Then at a later time he would see him—having fallen into the pit of glowing embers—experiencing feelings that are exclusively painful, piercing, & racking.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.‘The way this individual has practiced… he will… reappear in a plane of deprivation, a bad destination, a lower realm, hell.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in a plane of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, piercing, & racking.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“There is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will— Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.at the break-up of the body, after death—reappear in the animal womb.’ Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in the animal womb, experiencing feelings that are painful, piercing, & racking. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa.“Suppose that there were a cesspool, deeper than a man’s height, full of excrement. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that cesspool. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that cesspool.’ Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.Then at a later time he would see him—having fallen into the cesspool—experiencing feelings that are painful, piercing, & racking.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.‘The way this individual has practiced… he will… reappear in the animal womb.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in the animal womb, experiencing feelings that are painful, piercing, & racking.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“There is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will—at the break-up of the body, after death—reappear in the realm of the hungry ghosts.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in the realm of the hungry ghosts, experiencing feelings that are for the most part painful. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.“Suppose that there were a tree growing on uneven ground, with scanty foliage providing spotty shade. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that tree. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that tree.’ Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ.Then at a later time he would see him sitting or lying down in the shade of that tree, experiencing feelings that are for the most part painful.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.‘The way this individual has practiced… he will… reappear in the realm of the hungry ghosts.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in the realm of the hungry ghosts, experiencing feelings that are for the most part painful.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“There is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will—at the break-up of the body, after death—reappear among human beings.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing among human beings, experiencing feelings that are for the most part pleasant. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.
sandacchāyo → saṇḍacchāyo (sya-all); santacchāyo (mr)“Suppose that there were a tree growing on even ground, with lush foliage providing dense shade. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that tree. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that tree.’ Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ.Then at a later time he would see him sitting or lying down in the shade of that tree, experiencing feelings that are for the most part pleasant.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.‘The way this individual has practiced… he will… reappear among human beings.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing among human beings, experiencing feelings that are for the most part pleasant.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:“There is the case where—having thus encompassed awareness with awareness—I know of a certain individual: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will—at the break-up of the body, after death—reappear in a good destination, a heavenly world.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.“Suppose that there were a palace compound; in it was a mansion with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind; Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.and in it was a throne-like bed spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that palace compound. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that palace compound.’ Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ.Then at a later time he would see him sitting or lying down on the throne-like bed in that mansion with a gabled roof in that palace compound, experiencing feelings that are exclusively pleasant.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti.‘The way this individual has practiced… he will… reappear in a good destination, a heavenly world.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—at the break-up of the body, after death—reappearing in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—“There is the case where—having thus encompassed awareness with awareness—I know of a certain individual: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will—through the ending of the effluents—enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here-&-now.’ Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—through the ending of the effluents—entering & remaining in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here-&-now, experiencing feelings that are exclusively pleasant. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.“Suppose that there were a lotus pond with pristine water, pleasing water, cool water, pellucid water; with restful banks, refreshing; Avidūre cassā tibbo vanasaṇḍo.and not far from it was a dense forest grove. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya.A man—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—would come along a path going one way only directed to that lotus pond. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyes, on seeing him, would say, ‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will come to that lotus pond.’ Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ.Then at a later time he would see him—having plunged into the lotus pond, having bathed & drunk & relieved all his disturbance, exhaustion, & fever, and having come back out—sitting or lying down in the forest grove, experiencing feelings that are exclusively pleasant.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:“In the same way, Sāriputta, there is the case where—having thus encompassed awareness with awareness—I know of a certain individual: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.‘The way this individual has practiced, the way he conducts himself, and the path he has entered are such that he will, through the ending of the effluents, enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here-&-now.’ Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.Then at a later time, by means of the divine eye, purified & surpassing the human, I see him—through the ending of the effluents—entering & remaining in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here-&-now, experiencing feelings that are exclusively pleasant.” Imā kho, sāriputta, pañca gatiyo.“These, Sāriputta, are the five destinations.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:“Sāriputta, when I know this & see this, anyone who would say of me, ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;‘Gotama the contemplative has no superior human state, no distinction in knowledge & vision worthy of a noble one. takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’tiHaving hammered it out through logic, Gotama the contemplative teaches a Dhamma that follows his reasoning, his own invention’: taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.If he doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmiJust as a monk consummate in virtue, consummate in concentration, consummate in discernment would attain gnosis in the here-&-now and for that very reason be complete in that, I tell you; taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.(in the same way,) if that person doesn’t abandon that statement, doesn’t abandon that intent, doesn’t relinquish that view, then as if he were to be carried off, he would for that very reason be placed in hell.

Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—
caritā → caritvā (mr)“I remember, Sāriputta, being one who lived a holy life endowed with four factors: tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto.
pavivitto sudaṁ → pavivittassudaṁ (bj, pts1ed) | lūkho sudaṁ → lūkhassudaṁ (bj, pts1ed)I was an ascetic, the most extreme in asceticism. I was rough, the most extreme in roughness. I was scrupulous, the most extreme in scrupulousness. I was secluded, the most extreme in seclusion.

Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi.“This is how it was for me in terms of asceticism: I was cloth-less, rejecting conventions, licking my hands, not coming when called, not staying when asked. I didn’t consent to food brought to me, to food dedicated to me, or to an invitation to a meal. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivāmi;
pāyamānāya → pāyantiyā (mr)I accepted nothing from the mouth of a pot or from the mouth of a bowl. I accepted nothing from across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a nursing woman, from a woman living with a man, from where it was announced that food was to be distributed, from where a dog was waiting or flies were buzzing. I took no fish or meat. I drank no liquor, wine, or fermented drink. so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko;“I limited myself to one house & one morsel (a day), or two houses & two morsels… seven houses & seven morsels. ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi;I lived on one saucerful (a day), two… seven saucerfuls a day. ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.I took food once a day, once every two days… once every seven days, and so on up to a fortnight, devoted to regulating my intake of food.

So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.“I was an eater of greens, millet, wild rice, hide-parings, moss, rice bran, rice-scum, sesame flour, grass, or cow dung. I lived on forest roots & berries. I fed on fallen fruits.

So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi;“I wore hemp, canvas, shrouds, refuse rags, tree bark, antelope hide, strips of antelope hide, kusa-grass garments, bark garments, wood-shaving garments, head-hair garments, animal wool, owl’s wings. kesamassulocakopi homi kesamassulocanānuyogamanuyutto;I was a hair-&-beard puller, one devoted to the practice of pulling out my hair & beard. ubbhaṭṭhakopi homi āsanapaṭikkhitto;I was a stander, one who rejected seats. ukkuṭikopi homi ukkuṭikappadhānamanuyutto;I was a kneeler, one devoted to the exertion of kneeling. kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi;I was a spike-mattresser, one who made my bed on a bed of spikes. sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—I was a third-time-in-the-evening bather, one who stayed devoted to the practice of bathing in water. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi.“Thus in a variety of ways I stayed devoted to the practice of tormenting & torturing the body. Idaṁsu me, sāriputta, tapassitāya hoti.That’s how it was for me in terms of asceticism.

Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—“This is how it was for me in terms of roughness: nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.Many years worth of dirt had collected on my body so that it became a crust. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.Just like a tiṇḍuka stump, having collected (dirt) for many years so that it has become a crust— Tassa mayhaṁ, sāriputta, na evaṁ hoti:in the same way, many years worth of dirt had collected on my body so that it became a crust. ‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti.“The thought didn’t occur to me, ‘Oh! I would like to rub off this dirt with my hand! Or may others rub off this dirt with their hands!’ Evampi me, sāriputta, na hoti.That didn’t occur to me. Idaṁsu me, sāriputta, lūkhasmiṁ hoti.“That’s how it was for me in terms of roughness.

Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—“This is how it was for me in terms of scrupulousness: so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti:I was mindful stepping forward; I was mindful stepping back. ‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti.Even for a drop of water, concern was established within me, (thinking,) ‘I won’t engage in killing these small, unfortunate creatures.’ Idaṁsu me, sāriputta, jegucchismiṁ hoti.“That’s how it was for me in terms of scrupulousness.

Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—“This is how it was for me in terms of seclusion: so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi.Plunging into a certain wilderness area, I stayed there. Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi.
sampatāmi → papatāmi (bj, sya-all, pts1ed)When I saw a cowherd, an ox-herd, a grass-carrier, a wood-carrier, or a woodsman, I fled from grove to grove, from thicket to thicket, from hill to hill, from meadow to meadow. Taṁ kissa hetu?Why was that? Mā maṁ te addasaṁsu ahañca mā te addasanti.(I thought,) ‘May they not see me, and may I not see them.’ Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati;“Just like a wild deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hill to hill, from meadow to meadow— evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi.in the same way, when I saw a cowherd, an ox-herd, a grass-carrier, a wood-carrier, or a woodsman, I fled from grove to grove, from thicket to thicket, from hill to hill, from meadow to meadow. Taṁ kissa hetu?Why was that? Mā maṁ te addasaṁsu ahañca mā te addasanti.(I thought,) ‘May they not see me, and may I not see them.’ Idaṁsu me, sāriputta, pavivittasmiṁ hoti.“That’s how it was for me in terms of seclusion.

So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi.“I would crawl on all fours to the cow-sheds when the cows had gone out and the cowherds had gone off. Whatever manure there was from young nursing calves, I took just that for food. Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi.As long as my own urine and excrement hadn’t run out, I took just my own urine and excrement for food. Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.That’s how it was for me in terms of subsisting on the great foul things as food.

So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi.“Plunging into a certain awe-inspiring forest grove, I stayed there. Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—There, Sāriputta, that awe-inspiring grove had this quality in terms of making one awe-inspired: yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.When anyone who had not gone beyond passion entered, his hair would usually stand on end. So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe;
antaraṭṭhakā himapātasamayā → antaraṭṭhake himapātasamaye (bj, pts1ed)“Those cold winter nights of the between-the-eights, the time of snowfall: On nights like that I would stay in the open by night and in the grove by day. gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe.In the last month of the hot season, I would stay in the open by day and in the grove by night. Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā:And then this verse of amazement—never heard before—occurred to me:

‘Sotatto sosinno ceva, eko bhiṁsanake vane;
sosinno → sosīno (bj, cck, sya1ed, pts1ed, mr); so sino (sya2ed); sosindo (saddanīti)‘He is scorched, he is drenched, alone— alone in the awe-inspiring forest, Naggo na caggimāsīno, esanāpasuto munī’ti.naked, not sitting near a fire, the sage exerting himself in the search.’

So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya.“I arranged a sleeping place in a charnel ground, piling up bones from the corpses. Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti.
gāmaṇḍalā → gomaṇḍalā (bahūsu)“And then cowherd boys, coming up to me, would spit on me, or urinate on me, or throw dirt on me, or stick twigs into my ears. Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā.But I do not remember giving rise to any evil thoughts toward them. Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti.“That’s how it was for me in terms of dwelling in equanimity.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“Sāriputta, there are some contemplatives & brahmans with this doctrine, this view: ‘āhārena suddhī’ti.‘Purity is by means of food.’ Te evamāhaṁsu: ‘kolehi yāpemā’ti.“‘We live on jujube fruits,’ they say. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—They eat jujubes, they eat jujube powder, they drink jujube juice, anekavihitampi kolavikatiṁ paribhuñjanti.and make use of diverse products of the jujube. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā.“But I remember being one who ate just one jujube (per day). Siyā kho pana te, sāriputta, evamassa:If the thought should occur to you, ‘mahā nūna tena samayena kolo ahosī’ti.‘Maybe jujubes were large at that time,’ Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.it shouldn’t be seen that way. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.Jujubes were just the same size then as they are now. Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.“For me, eating just one jujube (per day), my body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.My backside became like a camel’s hoof.… Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.My spine stood out like a string of beads.… Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.My ribs jutted out like the jutting rafters of an old, run-down barn.… Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well.… Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
samphuṭito → saṁphusito (sya-all); sampuṭito (pts1ed); saṁpuṭito (mr)My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind.… So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well.… So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.If I urinated or defecated, I fell over on my face right there.… So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.If I tried to ease my body by rubbing my limbs with my hands, the hair—rotted at its roots—fell from my body as I rubbed, simply from eating so little.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“Sāriputta, there are some contemplatives & brahmans with this doctrine, this view: ‘āhārena suddhī’ti.‘Purity is by means of food.’ Te evamāhaṁsu: ‘muggehi yāpema …pe…“‘We live on green gram... tilehi yāpema …pe…sesame seeds … taṇḍulehi yāpemā’ti.rice …,’ they say. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—They eat rice, they eat rice powder, they drink rice water, anekavihitampi taṇḍulavikatiṁ paribhuñjanti.and make use of diverse products of rice. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā.“But I remember being one who ate just one grain of rice (per day). Siyā kho pana te, sāriputta, evamassa:If the thought should occur to you, ‘mahā nūna tena samayena taṇḍulo ahosī’ti.‘Maybe rice grains were large at that time,’ Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.it shouldn’t be seen that way. Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.Rice grains were just the same size then as they are now. Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.“For me, eating just one grain of rice (per day), my body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.… Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ.“But with this racking practice of austerities I didn’t attain any superior human state, any distinction in knowledge or vision worthy of the noble ones. Taṁ kissa hetu?Why is that? Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.Because of the non-attainment of this noble discernment—the noble discernment that, when attained, is noble, leading out, leading those who act on it to the right ending of suffering & stress.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘saṁsārena suddhī’ti.‘Purity is by means of wandering on.’ Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.
Na kho pana so → na kho paneso (bj, sya-all)But it’s not easy to find a wandering-on that I haven’t wandered to before, in this long, long journey, aside from the Pure-Abode devas. Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.If I had wandered among the Pure-Abode devas, I wouldn’t have come back to this world again.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘upapattiyā suddhī’ti.‘Purity is by means of rebirth.’ Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi.But it’s not easy to find a rebirth that I haven’t been reborn in before, in this long, long journey, aside from the Pure-Abode devas. Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.If I had been reborn among the Pure-Abode devas, I wouldn’t have come back to this world again.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘āvāsena suddhī’ti.‘Purity is by means of abodes.’ Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.
anāvuṭṭhapubbo → anāvutthapubbo (bj, pts1ed)But it’s not easy to find an abode in which I haven’t abided before, in this long, long journey, aside from the Pure-Abode devas. Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.If I had abided among the Pure-Abode devas, I wouldn’t have come back to this world again.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘yaññena suddhī’ti.‘Purity is by means of sacrifice.’ Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.But it’s not easy to find a sacrifice that I haven’t performed before, in this long, long journey, either as a head-anointed noble-warrior king or as an extremely wealthy brahman.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘aggiparicariyāya suddhī’ti.‘Purity is by means of tending the (sacred) fire.’ Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.But it’s not easy to find a (sacred) fire that I haven’t tended to before, in this long, long journey, either as a head-anointed noble-warrior king or as an extremely wealthy brahman.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with this doctrine, this view: ‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti.‘As long as this good man is young, youthful, with fully black hair, endowed with the blessing of youth & the first stage of life, he is endowed with the foremost keenness of discernment. Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti.But when this good man becomes aged, old, elderly, advanced in years, having come to the last stage of life, 80 years old, 90 years old, or 100 years old in this birth, then because of that, his keenness of discernment diminishes.’ Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.Sāriputta, it shouldn’t be seen that way. Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati.“At this time, I am aged, old, elderly, advanced in years, having come to the last stage of life. My age has come to 80 years. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena.“Sāriputta, suppose that I had four disciples with a 100-year life span, living for 100 years, and endowed with excellent mindfulness, retention, recall, & keenness of discernment. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya,
daḷhadhammā → daḷhadhammo (sabbattha)Just as an archer with a good bow—trained, dexterous, & practiced—could easily shoot a light arrow across the shadow of a palmyra tree, they— evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā.endowed with that great an extent of mindfulness, that great an extent of retention, that great an extent of recall, & that keenness of discernment— Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.would ask me one question after another on the four establishings of mindfulness. And I, asked again & again, would answer. Answered, they would remember what I had answered, and they wouldn’t counter-question me about it a second time. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ.Aside from eating, drinking, chewing, & savoring, aside from urinating & defecating, aside from relieving sleepiness & weariness, there would be no ending of the Tathāgata’s Dhamma teaching, there would be no ending of the Tathāgata’s phrasing of Dhamma statements, there would be no ending of the Tathāgata’s quick-wittedness (in answering) questions; Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ.but those four disciples of mine, with their 100-year life span, living for 100 years, would die with the passing of 100 years. Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.“Even if you carried me around on a bed, there would be no alteration in the Tathāgata’s keenness of discernment.

Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya:
Yaṁ kho taṁ → yaṁ kho panetaṁ (bj)“If, when speaking rightly, one were to say of someone, ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya‘A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings,’ ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.he would rightly be speaking of me.”

Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.“Now, on that occasion Ven. Nāgasamala was standing behind the Blessed One, fanning him. Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca:Then he said to the Blessed One,

“acchariyaṁ, bhante, abbhutaṁ, bhante.‘How amazing, lord! How astounding! Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni.How on hearing this Dhamma-explanation my hair stands on end! Konāmo ayaṁ, bhante, dhammapariyāyo”ti?What, lord, is the name of this Dhamma-explanation?’

“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti.“‘Nāgasamala, because of that, remember this Dhamma-explanation as the “Hair-raising Sequence.”’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Nāgasamala delighted in the Blessed One’s words.

Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.